1, spermologos
“a babbler,” is used in Acts 17:18. Primarily an adjective, it came to be used
as a noun signifying a crow, or some other bird, picking up seeds (sperma, “a
seed,” lego, “to collect”). Then it seems to have been used of a man accustomed
to hang about the streets and markets, picking up scraps which fall from loads;
hence a parasite, who lives at the expense of others, a hanger on.
Metaphorically it became used of a man who picks up scraps of information and
retails them secondhand, a plagiarist, or of those who make a show in
unscientific style, of knowledge obtained from misunderstanding lectures. Prof.
Ramsay points out that there does not seem to be any instance of the classical
use of the word as a “babbler” or a mere talker. He finds in the word a piece
of Athenian slang, applied to one who was outside any literary circle, an
ignorant plagiarist. Other suggestions have been made, but without satisfactory
evidence.
2,
kenophonia
“babbling” (from kenos, “empty,” and phone, “a sound”), signifies empty
discussion, discussion on useless subjects, 1 Tim. 6:20; 2 Tim. 2:16.
1, brephos
denotes (a) “an unborn child,” as in Luke 1:41,44; (b) “a newborn child, or an
infant still older,” Luke 2:12,16; 18:15; Acts 7:19; 2 Tim. 3:15; 1 Pet. 2:2.
See CHILD, INFANT.
2,
nepios
lit., “without the power of speech,” denotes “a little child,” the literal
meaning having been lost in the general use of the word. It is used (a) of
“infants,” Matt. 21:16; (b) metaphorically, of the unsophisticated in mind and
trustful in disposition, Matt. 11:25 and Luke 10:21, where it stands in
contrast to the wise; of those who are possessed merely of natural knowledge,
Rom. 2:20; of those who are carnal, and have not grown, as they should have done,
in spiritual understanding and power, the spiritually immature, 1 Cor. 3:1,
those who are so to speak partakers of milk, and “without experience of the
word of righteousness,” Heb. 5:13; of the Jews, who, while the Law was in
force, were in state corresponding to that of childhood, or minority, just as
the word “infant” is used of a minor, in English law, Gal. 4:3, “children;” of
believers in an immature condition, impressionable and liable to be imposed
upon instead of being in a state of spiritual maturity, Eph. 4:14, “children.”
“Immaturity” is always associated with this word. See CHILD, No. 7
Note:
The corresponding verb, nepiazo, is found in 1 Cor. 14:20, where believers are
exhorted to be as “babes” (RV) in malice, unable to think or speak maliciously.
1, opiso
connected with hepomai, “to follow,” is used adverbially, of place, with the
meaning “back,” “backward,” in the phrase eis ta opiso, lit., “unto the things
behind,” in Mark 13:16; Luke 9:62; 17:31; John 6:66; 18:6; 20:14. Cp. Phil.
3:13, “the things which are behind.” See BEHIND.
2,
opisthen
1, notos
“the back,” is derived from a root no--, signifying “to bend, curve.” It is
used in Rom. 11:10.
1, katalalos
a “backbiter,” and katalalia (2636), “backbiting,” are formed from kata,
“against,” and laleo, “to speak.” Katalalos is used in Rom. 1:30. Katalalia is
translated “evil speaking” in 1 Pet. 2:1, “backbiting” in 2 Cor. 12:20.
Note:
The corresponding verb katalaleo the RV translates “speak against,” in its five
occurrences, Jas. 4:11 (three times); 1 Pet. 2:12, and 3:16; AV, “speak evil,”
in all the passages except 1 Pet. 2:12.
1, kakos
indicates the lack in a person or thing of those qualities which should be
possessed; it means “bad in character” (a) morally, by way of thinking, feeling
or acting, e.g., Mark 7:21, “thoughts;” 1 Cor. 15:33, “company;” Col. 3:5,
“desire;” 1 Tim. 6:10, “all kinds of evil;” 1 Pet. 3:9, “evil for evil;” (b) in
the sense of what is injurious or baneful, e.g., the tongue as “a restless
evil,” Jas. 3:8; “evil beasts,” Titus 1:12; “harm,” Acts 16:28; once it is
translated “bad,” 2 Cor. 5:10. It is the opposite of agathos, “good.” See EVIL,
HARM, ILL, NOISOME, WICKED.
2,
poneros
connected with ponos, “labor,” expresses especially the “active form of evil,”
and is practically the same in meaning as (b), under No. 1. It is used, e.g.,
of thoughts, Matt. 15:19 (cp. kakos, in Mark 7:21); of speech, Matt. 5:11 (cp.
kakos, in 1 Pet. 3:10); of acts, 2 Tim. 4:18. Where kakos and poneros are put
together, kakos is always put first and signifies “bad in character, base,”
poneros, “bad in effect, malignant:” see 1 Cor. 5:8, and Rev. 16:2. Kakos has a
wider meaning, poneros a stronger meaning. Poneros alone is used of Satan and
might well be translated “the malignant one,” e.g., Matt. 5:37 and five times
in 1 John (1 John 2:13-14; 3:12; 5:18,19, RV); of demons, e.g., Luke 7:21. Once
it is translated “bad,” Matt. 22:10. See EVIL, GRIEVOUS, HARM, LEWD, MALICIOUS,
WICKED.
3, sapros
“corrupt, rotten” (akin to sepo, “to rot”), primarily, of vegetable and animal
substances, expresses what is of poor quality, unfit for use, putrid. It is
said of a tree and its fruit, Matt. 7:17,18; 12:33; Luke 6:43; of certain fish,
Matt. 13:48 (here translated “bad”); of defiling speech, Eph. 4:29. See
CORRUPT.
· For BADE see BID
2, ballantion
from ballo, “to cast,” “a money-box or purse,” is found in Luke's Gospel, four
times, Luke 10:4; 12:33 (AV, “bag”); 22:35,36. See PURSE.
Note: Zone, “a gridle or belt,” also served as “a purse for money,”
Matt. 10:9; Mark 6:8. See GIRDLE.
1, zugos
“a yoke,” also has the meaning of “a pair of scales,” Rev. 6:5. So the Sept. of
Lev. 19:36; Isa. 40:12. See YOKE.
1, speira
primarily “anything round,” and so “whatever might be wrapped round a thing, a
twisted rope,” came to mean “a body of men at arms,” and was the equivalent of
the Roman manipulus. It was also used for a larger body of men, a cohort, about
600 infantry, commanded by a tribune. It is confined to its military sense.
See, e.g., Matt. 27:27, and corresponding passages.
2, desmos
“a band, fetter, anything for tying” (from deo, “to bind, fasten with chains,
etc.”), is sometimes translated “band,” sometimes “bond;” “bands,” in Luke
8:29; Acts 16:26; 22:30, AV only. In the case of the deaf man who had an
impediment in his speech, whom the Lord took aside, Mark 7:35, the AV says “the
string of his tongue was loosed;” the RV, more literally, “the bond of his
tongue.” See BOND, CHAIN, STRING.
3, sundesmos
an intensive form of No. 2, denoting “that which binds firmly together,” is
used metaphorically of the joints and bands of the mystic body of Christ, Col.
2:19; otherwise in the following phrases, “the bond of iniquity,” Acts 8:23;
“the bond of peace,” Eph. 4:3; “the bond of perfectness,” Col. 3:14. See BOND.
4, zeukteria
“a bond” (connected with zugos, “a yoke”), is found once, of the rudder band of
a ship, Acts 27:40.
1, poieo,
sustrophen>
Acts 23:12, of the Jews who “banded together” with the intention of killing
Paul, consists of the verb poieo, “to make,” and the noun sustrophe, primarily
“a twisting up together, a binding together;” then, “a secret combination, a
conspiracy.” Accordingly it might be translated “made a conspiracy.” The noun
is used elsewhere in 19:40. See CONCOURSE
1, trapeza
primarily “a table,” denotes (a) an eating-table, e.g., Matt. 15:27; (b) food,
etc. placed on “a table,” Acts 6:2; 16:34; (c) “a feast, a banquet,” 1 Cor.
10:21; (d) “the table or stand” of a money-changer, where he exchanged money
for a fee, or dealt with loans and deposits, Matt. 21:12; Mark 11:15; Luke
19:23; John 2:15. See MEAT, TABLE.
2, trapezites
a “money-changer, broker, banker;” translated “bankers” in Matt. 25:27, RV (AV,
“exchangers”).
Note: For charax, Luke 19:43, see TRENCH.
· For BANQUETING see CAROUSINGS
A-1,Noun, baptisma>
“baptism,” consisting of the processes of immersion, submersion and emergence
(from bapto, “to dip”), is used (a) of John's “baptism,” (b) of Christian
“baptism,” see B. below; (c) of the overwhelming afflictions and judgments to
which the Lord voluntarily submitted on the cross, e.g., Luke 12:50; (d) of the
sufferings His followers would experience, not of a vicarious character, but in
fellowship with the sufferings of their Master. Some mss. have the word in
Matt. 20:22,23; it is used in Mark 10:38,39, with this meaning.
A-2,Noun, baptismos
as distinct from baptisma (the ordinance), is used of the “ceremonial washing
of articles,” Mark 7:4,8, in some texts; Heb. 9:10; once in a general sense,
Heb. 6:2. See WASHING.
A-3,Noun, baptistes
“a baptist,” is used only of John the Baptist, and only in the Synoptists, 14
times.
B-1,Verb, baptizo
“to baptize,” primarily a frequentative form of bapto, “to dip,” was used among
the Greeks to signify the dyeing of a garment, or the drawing of water by
dipping a vessel into another, etc. Plutarchus uses it of the drawing of wine
by dipping the cup into the bowl (Alexis, 67) and Plato, metaphorically, of being
overwhelmed with questions (Euthydemus, 277 D).
It is used in the NT in Luke 11:38 of washing oneself (as in 2 Kings
5:14, “dipped himself,” Sept.); see also Isa. 21:4, lit., “lawlessness
overwhelms me.” In the early chapters of the four Gospels and in Acts 1:5;
11:16; 19:4, it is used of the rite performed by John the Baptist who called
upon the people to repent that they might receive remission of sins. Those who
obeyed came “confessing their sins,” thus acknowledging their unfitness to be
in the Messiah's coming kingdom. Distinct form this is the “baptism” enjoined
by Christ, Matt. 28:19, a “baptism” to be undergone by believers, thus
witnessing to their identification with Him in death, burial and resurrection,
e.g., Acts 19:5; Rom. 6:3,4; 1 Cor. 1:13-17; 12:13; Gal. 3:27; Col. 2:12. The
phrase in Matt. 28:19, “batizing them into the Name” (RV; cp. Acts 8:16, RV),
would indicate that the “baptized” person was closely bound to, or became the
property of, the one into whose name he was “batized.”
In Acts 22:16 it is used in the Middle Voice, in the command given to
Saul of Tarsus, “arise and be baptize,” the significance of the Middle Voice
form being “get thyself baptized.” The experience of those who were in the ark
at the time of the Flood was a figure or type of the facts of spiritual death,
burial, and resurrection, Christian “baptism” being an antitupon, “a
corresponding type,” a “like figure,” 1 Pet. 3:21. Likewise the nation of
Israel was figuratively baptized when made to pass through the Red Sea under
the cloud, 1 Cor. 10:2. The verb is used metaphorically also in two distinct
senses: firstly, of “baptism” by the Holy Spirit, which took place on the Day
of Pentecost; secondly, of the calamity which would come upon the nation of the
Jews, a “baptism” of the fire of Divine judgment for rejection of the will and
word of God, Matt. 3:11; Luke 3:16.
1, barbaros
properly meant “one whose speech is rude, or harsh;” the word is onomatopoeic,
indicating in the sound the uncouth character represented by the repeated
syllable “bar-bar.” Hence it signified one who speaks a strange or foreign
language. See 1 Cor. 14:11. It then came to denote any foreigner ignorant of
the Greek language and culture. After the Persian war it acquired the sense of
rudeness and brutality. In Acts 28:2,4, it is used unreproachfully of the
inhabitants of Malta, who were of Phoenician origin. So in Rom. 1:14, where it
stands in distinction from Greeks, and in implied contrast to both Greeks and
Jews. Cp. the contrasts in Col. 3:11, where all such distinctions are shown to
be null and void in Christ. “Berber” stood similarly in the language of the
Egyptians for all non-Egyptian peoples.
1, gumnos
“naked,” is once translated “bare,” 1 Cor. 15:37, where, used of grain, the
meaning is made clearer by translating the phrase by “a bare grain,” RV. See
NAKED.
· For BARE (Verb) see BEAR
A-1,Noun, krithe
“barley,” is used in the plural in Rev. 6:6.
B-1,Adjective, krithinos>
signifies “made of barley,” John 6:9,13.
1, steiros
from a root ster-- meaning “hard, firm” (hence Eng., “sterile”), signifies
“barren, not bearing children,” and is used with the natural significance three
times in the Gospel of Luke, Luke 1:7,36; 23:29; and with a spiritual
significance in Gal. 4:27, in a quotation from Isa. 54:1. The circumstances of
Sarah and Hagar, which Isaiah no doubt had in mind, are applied by the Apostle
to the contrast between the works of the Law and the promise by grace.
2, argos
denoting “idle, barren, yielding no return, because of inactivity,” is found in
the best mss. in Jas. 2:20 (RV, “barren”); it is rendered “barren” in 2 Pet.
1:8, AV, (RV, “idle”). In Matt. 12:36, the “idle word” means the word that is
thoughtless or profitless. See IDLE, SLOW; cp. katargeo, under ABOLISH.
1, agenes
“of low birth” (a, negative, genos, “family, race”), hence denoted “that which
is of no reputation, of no account,” 1 Cor. 1:28, “the base things of the
world,” i.e., those which are of no account or fame in the world's esteem. That
the neuter plural of the adjective bears reference to persons is clear from
verse 26.
2, tapeinos
primarily “that which is low, and does not rise far from the ground,” as in the
Sept. of Ezek. 17:24, hence, metaphorically, signifies “lowly, of no degree.”
So the RV in 2 Cor. 10:1. Cp. Luke 1:52; Jas. 1:9, “of low degree.” Cp.
tapeinophrosune, “lowliness of mind,” and tapeinoo, “to humble.” See CAST, Note
(7), HUMBLE, LOW, LOWLY.
3, agoraios
translated in the AV of Acts 17:5 “of the baser sort,” RV, “of the rabble,”
signifies, lit., “relating to the market place;” hence, frequenting markets,
and so sauntering about idly. It is also used of affairs usually transacted in
the market-place, and hence of judicial assemblies, Acts 19:38, RV, “courts”
(AV, “law”); the margin in both RV and AV has “court days are kept.” See COURT.
1, kophinos
was “a wicker basket,” originally containing a certain measure of capacity,
Matt. 14:20; 16:9; Mark 6:43 (RV, “basketfuls”); 8:19; Luke 9:17; 13:8 in some
mss.; John 6:13.
2, spuris
or sphuris, signifies “something round, twisted or folded together” (connected
with speira, “anything rolled into a circle;” Eng., “sphere”); hence a reed
basket, plaited, a capacious kind of hamper, sometimes large enough to hold a
man, Matt. 15:37; 16:10; Mark 8:8,20 (RV, “basketfuls”); Acts 9:25.
3, sargane
denotes (a) “a braided rope or band,” (b) “a large basket made of ropes, or a
wicker “basket” made of entwined twigs, 2 Cor. 11:33. That the “basket” in
which Paul was let down from a window in Damascus is spoken of by Luke as a
spuris, and by Paul himself as a sargane, is quite consistent, the two terms
being used for the same article.
1,
nipter
the vessel into which the Lord poured water to wash the disciples' feet, was “a
large ewer,” John 13:5. The word is connected with the verb nipto, “to wash.”
1,
nothos
denotes “an illegitimate child, one born out of lawful wedlock,” Heb. 12:8.
1,
louo
signifies “to bathe or to wash.” In John 13:10 the RV “bathed” is necessary to
distinguish the act from the washing of feet. See WASH.
1,
polemos
“a war,” is incorrectly rendered “battle” in the AV of 1 Cor. 14:8; Rev. 9:7,9;
16:14; 20:8; RV, invariably, “war.”
1,
kolpos
translated “bay” in the RV of Acts 27:39, is wider than a “creek” (AV). Eng.,
“gulf,” is connected. See BOSOM.
· For BE see BEING
1, aigialos
translated “shore” in the AV in each place where it is used, Matt. 13:2,48;
John 21:4; Acts 21:5; 27:39,40, is always in the RV translated “beach.” It is
derived from a root signifying “to press, drive;” aigis denotes “a wind-storm.”
1, dokos
“a beam,” is perhaps etymologically connected with the root dek---, seen in the
word dechomai, “to receive,” “beams” being received at their ends into walls or
pieces of timber. The Lord used it metaphorically, in contrast to a mote, “of a
great fault, or vice,” Matt. 7:3-5; Luke 6:41,42.
* (in the sense of “carrying, supporting”) For the verb “to bear” in the sense of “begetting,” see BEGET.
<1,,941,bastazo>
signifies “to support as a burden.” It is used with the meaning (a) “to take
up,” as in picking up anything, stones, John 10:31; (b) “to carry” something,
Matt. 3:11; Mark 14:13; Luke 7:14; 22:10; Acts 3:2; 21:35; Rev. 17:7; “to
carry” on one's person, Luke 10:4; Gal. 6:17; in one's body, Luke 11:27; “to
bear” a name in testimony, Acts 9:15; metaphorically, of a root “bearing”
branches, Rom. 11:18; (c) “to bear” a burden, whether physically, as of the
cross, John 19:17, or metaphorically in respect of sufferings endured in the
cause of Christ, Luke 14:27; Rev. 2:3; it is said of physical endurance, Matt.
20:12; of sufferings “borne” on behalf of others, Matt. 8:17; Rom. 15:1; Gal.
6:2; of spiritual truths not able to be “borne,” John 16:12; of the refusal to
endure evil men, Rev. 2:2; of religious regulations imposed on others, Acts
15:10; of the burden of the sentence of God to be executed in due time, Gal.
5:10; of the effect at the judgment seat of Christ, to be “borne” by the
believer for failure in the matter of discharging the obligations of
discipleship, Gal. 6:5; (d) to “bear” by way of carrying off, John 12:6; 20:15.
See CARRY, TAKE.
2, phero
“to bring or bear,” is translated in the RV by the latter verb in Luke 23:26;
John 2:8 (twice); 12:24; 15:2 (twice); Heb. 13:13. See BRING, No. 1 and words
there.
3, anaphero
No. 2, with ana, up, is used of “leading persons up to a higher place,” and, in
this respect, of the Lord's ascension, Luke 24:51. It is used twice of the
Lord's propitiatory sacrifice, in His bearing sins on the cross, Heb. 9:28; 1
Pet. 2:24; the AV margin, “to the tree,” is to be rejected. The AV text, “on,”
and the RV “upon” express the phrase rightly. See BRING, CARRY, LEAD, OFFER.
4, ekphero
No. 2, with ek, “out,” is used, literally, “of carrying something forth, or
out,” e.g., a garment, Luke 15:22; sick folk, Acts 5:15; a corpse, Acts
5:6,9,10; of the impossibility of “carrying” anything out from this world at
death, 1 Tim. 6:7. The most authentic mss. have this word in Mark 8:23, of the
blind man, whom the Lord brought out of the village (RV). It is also used of
the earth, in “bringing forth” produce, Heb. 6:8. See BRING, CARRY.
5, periphero
No. 2, with peri, “about,” signifies “to carry about, or bear about,” and is
used literally, of carrying the sick, Mark 6:55, or of physical sufferings
endured in fellowship with Christ, 2 Cor. 4:10; metaphorically, of being
“carried” about by different evil doctrines, Eph. 4:14; Heb. 13:9; Jude 1:12.
See CARRY.
6, hupophero
lit., “to bear up under,” is best rendered by “endure,” as 1 Cor. 10:13, RV, of
enduring temptations; of “enduring” persecutions, 2 Tim. 3:11; grief 1 Pet.
2:19. See ENDURE.
7, phoreo
a frequentative form of phero, is to be distinguished from it as denoting, not
a simple act of bearing, but a continuous or habitual condition, e.g., of the
civil authority in “bearing” the sword as symbolic of execution, Rom. 13:4; of
the natural state of bodily existence in this life, spoken of as “the image of
the earthy,” and the spiritual body of the believer hereafter, “the image of
the heavenly,” 1 Cor. 15:49, the word “image” denoting the actual form and not
a mere similitude. See WEAR.
8, tropophoreo
from tropos, “a manner,” and phoreo, “to endure,” is found in Acts 13:18, where
some ancient authorities have the verb trophophoreo, “He bare them as a nursing
father,” (from trophos, “a feeder, a nurse,” and phoreo, “to carry”).
9, airo
signifies (a) “to raise up, to lift, to take upon oneself and carry what has
been raised, physically” (its most frequent use), or as applied to the mind,
“to suspend, to keep in suspense,” as in John 10:24, lit., “How long doth thou
suspend our souls?;” (b) “to take away what is attached to anything, to
remove,” as of Christ, in taking (or “bearing,” marg.) away the sin of the
world, John 1:29; Christ “was manifested to take away sins,” 1 John 3:5, where,
not the nature of the Atonement is in view, but its effect in the believer's
life. See CARRY, DOUBT, No. 6, LIFT, LOOSE, PUT, No. 17, REMOVE, SUSPENSE,
TAKE.
10, poieo
“to do,” sometimes means “to produce, bear,” Luke 8:8; 13:9; Jas. 3:12 (AV,
“bear,” RV, “yield”); Rev. 22:2. See COMMIT, DO.
11, stego
primarily “to protect, or preserve by covering,” hence means “to keep off
something which threatens, to bear up against, to hold out against, and so to
endure, bear, forbear,” 1 Cor. 9:12. The idea of supporting what is placed upon
a thing is prominent in 1 Thess. 3:1,5 (“forbear”), and 1 Cor. 13:7. See
FORBEAR AND SUFFER.
12, anechomai
signifies “to hold up against a thing and so to bear with” (ana, “up,” and
echomai, the Middle Voice of echo, “to have, to hold”), e.g., Matt. 17:7; 1
Cor. 4:12; 2 Cor. 11:1,4,19,20; Heb. 13:22, etc. See ENDURE, FORBEAR, SUFFER.
13, metriopatheo
“to treat with mildness, or moderation, to bear gently with” (metrios,
“moderate,” and pascho, “to suffer”), is used in Heb. 5:2 (RV and AV marg.).
The idea is that of not being unduly disturbed by the faults and ignorance of
others; or rather perhaps of feeling in some measure, in contrast to the full
feeling with expressed in the verb sumpatheo in Heb. 4:15, with reference to
Christ as the High Priest. See COMPASSION, No.5.
14, makrothumeo
“to be long-tempered” (makros, “long,” thumos, “temper”), is translated “is
longsuffering over” in Luke 18:7, RV (AV, “bear long with”). See PATIENT,
SUFFER.
Notes: (1) For “bear (or give) witness”, see WITNESS.
(2) For “bear up into,” in Acts 27:15, see FACE.
(3) In 1 Cor. 10:13 the adjective anthropinos, “human” (from anthropos,
“man”) is translated “is common to man,” AV (RV, “man can bear”).
(4) For karpophoreo, “to bear fruit,” e.g., Mark 4:20, (karpos,
“fruit,” and No. 7), AV, “bring forth,” see FRUIT.
(5) In Acts 20:9, RV, kataphero is rendered “borne down.” See GIVE. No.
12.
1, ark(t)os
“a bear,” occurs in Rev. 13:2.
1, zoon
primarily denotes “a living being” (zoe, “life”). The Eng., “animal,” is the equivalent,
stressing the fact of life as the characteristic feature. In Heb. 13:11 the AV
and the RV translate it “beasts” (“animals” would be quite suitable). In 2
Pet.2:12; Jude 1:10, the AV has “beasts,” the RV “creatures.” In the
Apocalypse, where the word is found some 20 times, and always of those beings
which stand before the throne of God, who give glory and honor and thanks to
Him, Rev. 4:6, and act in perfect harmony with His counsels, Rev. 5:14; 6:1-7,
e.g., the word “beasts” is most unsuitable; the RV, “living creatures,” should
always be used; it gives to zoon its appropriate significance. See CREATURE.
2, therion
to be distinguished from zoon, almost invariably denotes “a wild beast.” In
Acts 28:4, “venomous beast” is used of the viper which fastened on Paul's hand.
Zoon stresses the vital element, therion the bestial. The idea of a “beast” of
prey is not always present. Once, in Heb. 12:20, it is used of the animals in
the camp of Israel, such, e.g., as were appointed for sacrifice: But in the
Sept. therion is never used of sacrificial animals; the word ktenos (see below)
is reserved for these.
Therion, in the sense of “wild beast”, is used in the Apocalypse for
the two antichristian potentates who are destined to control the affairs of the
nations with Satanic power in the closing period of the present era, Rev. 11:7;
13:1-18; 14:9,11; 15:2; 16:2,10,13; 17:3-17; 19:19,20; 20:4,10.
3, ktenos
primarily denotes “property” (the connected verb ktaomai means “to possess”);
then, “property in flocks and herds.” In Scripture it signifies, (a) a “beast”
of burden, Luke 10:34; Acts 23:24, (b) “beasts” of any sort, apart from those
signified by thereion (see above), 1 Cor. 15:39; Rev. 18:13, (c) animals for
slaughter; this meaning is not found in the NT, but is very frequent in the
Sept.
4, tetrapous
“a four-footed beast” (tetra, “four,” and pous, “a foot”) is found in Acts
10:12; 11:6; Rom. 1:23.
5, sphagion
from sphazo, “to slay,” denotes “a victim slaughtered for sacrifice, a slain
beast,” Acts 7:42, in a quotation from Amos 5:25
1, dero
from a root der---, “skin” (derma, “a skin,” cp. Eng., “dermatology”),
primarily “to flay,” then “to beat, thrash or smite,” is used of the treatment
of the servants of the owner of the vineyard by the husbandmen, in the parable
in Matt. 21:35; Mark 12:3,5; Luke 20:10,11; of the treatment of Christ, Luke
22:63, RV, “beat,” for AV, “smote;” John 18:23; of the followers of Christ, in
the synagogues, Mark 13:9; Acts 22:19; of the punishment of unfaithful servants,
Luke 12:47,48; of the “beating” of Apostles by the High Priest and the Council
of the Sanhedrin, Acts 5:40; by magistrates, 16:37. The significance of
flogging does not always attach to the word; it is used of the infliction of a
single blow, John 18:23; 2 Cor. 11:20, and of “beating” the air, 1 Cor. 9:26.
The usual meaning is that of “thrashing or cudgelling,” and when used of a blow
it indicates one of great violence. See SMITE.
2, tupto
from a root tup---, meaning “a blow,” (tupos, “a figure or print:” (Eng.,
“type”) denotes “to smite, strike, or beat,” usually not with the idea of
giving a thrashing as with dero. It frequently signifies a “blow” of violence,
and, when used in a continuous tense, indicates a series of “blows.” In Matt.
27:30 the imperfect tense signifies that the soldiers kept on striking Christ
on the head. So Mark 15:19. The most authentic mss. omit it in Luke 22:64. In
that verse the word paio, “to smite,” is used of the treatment given to Christ
(dero in the preceding verse). The imperfect tense of the verb is again used in
Acts 18:17, of the beating given to Sosthenes. Cp. Acts 21:32, which has the
present participle. It is used in the metaphorical sense of “wounding,” in 1
Cor. 8:12. See SMITE, STRIKE, WOUND.
3, rhabdizo
“to beat with a rod, or stick, to cudgel,” is the verbal form of rhabdos, “a
rod, or staff,” Acts 16:22; 2 Cor. 11:25.
4, ballo
“to throw or cast,” is once rendered “beat,” Acts 27:14, RV, of the tempestuous
wind that “beat” down upon the ship. So the AV margin. See CAST.
5, epiballo
No. 4, with epi, “upon,” “to cast upon, or lay hands upon,” signifies to “beat”
into, in Mark 4:37, of the action of the waves. See CAST, No 7, FALL, No. 11,
LAY, PUT, No. 8, STRETCH, THINK, No. 15.
6, proskopto
“to stumble, to strike against” (pros, “to or against,” kopto, “to strike”), is
once used of a storm “beating” upon a house, Matt. 7:27. See DASH, STUMBLE, and
cp. proskomma and proskope, “a stumbling-block, offense.”
7, prospipto
“to fall upon” (pros, “to,” pipto, “to fall”), is translated “beat” in Matt.
7:25; elsewhere, “to fall down at or before.” See FALL.
8, prosegnumi
“to break upon,” is translated “beat vehemently upon, or against” (pros,
“upon,” rhegnumi, “to break”), in Luke 6:48,49, of the violent action of a
flood (RV, “brake”).
Note: In Luke 10:30, the phrase lit. rendered “inflicting blows,” is
translated “wounded” (AV), RV, correctly, “beat.”
1, horaios
describes “that which is seasonable, produced at the right time,” as of the
prime of life, or the time when anything is at its loveliest and best (from
hora, “a season,” a period fixed by natural laws and revolutions, and so the
best season of the year). It is used of the outward appearance of whited
sepulchres in contrast to the corruption within, Matt. 23:27; of the Jerusalem
gate called “Beautiful,” Acts 3:2,10; of the feet of those that bring glad
tidings, Rom. 10:15.
In the Sept. it is very frequent, and especially in Genesis and the
Song of Solomon. In Genesis it is said of all the trees in the garden of Eden,
Gen. 2:9, especially of the tree of the knowledge of good and evil, Gen. 3:6;
of the countenances of Rebekah, Gen. 26:7, Rachel, Gen. 29:17 and Joseph, Gen.
39:6. It is used five times in the Song of Solomon, So 1:16; 2:14; 4:3; 6:3,5.
2, asteios
connected with astu, “a city,” was used primarily “of that which befitted the
town, town-bred” (corresponding Eng. words are “polite,” “polished,” connected
with polis, “a town;” cp. “urbane,” from Lat., urbs, “a city”). Among Greek
writers it is set in contrast to agroikos, “rustic,” and aischros, “base,” and
was used, e.g., of clothing. It is found in the NT only of Moses, Acts 7:20,
“(exceeding) fair,” lit., “fair (to God),” and Heb. 11:23, “goodly” (AV,
“proper”). See FAIR, GOODLY, Note, PROPER.
Notes: (1) In the Sept. it is far less frequent than horaios. It is
said of Moses in Ex. 2:2; negatively, of Balaam's procedure in the sight of
God, Num. 22:32; of Eglon in Jud. 3:17.
(2) Asteios belongs to the realm of art, horaios, to that of nature.
Asteios is used of that which is “beautiful” because it is elegant; horaios
describes that which is “beautiful” because it is, in its season, of natural
excellence.
(3) Kalos, “good,” describes that which is “beautiful” as being well
proportioned in all its parts, or intrinsically excellent. See BETTER, FAIR,
GOOD, etc.
· For BECAME see BECOME
· For BECAUSE see Note + p. 9.
1, neuo
lit., “to give a nod, to signify by a nod,” is used in John 13:24, of Peter's
beckoning to John to ask the Lord of whom He had been speaking; in Acts 24:10,
of the intimation given by Felix to Paul to speak.
2, dianeuo
“to express one's meaning by a sign” (No. 1, with dia, “through,” used
intensively), is said of the act of Zacharias, Luke 1:22 (RV, “continued making
sings,” for AV, “beckoned”). In Sept., Ps. 35:19, “wink.
3, kataneuo
No. 1, with kata, “down,” intensive, is used of the fishermen-partners in Luke
5:7, “beckoned.”
4, kataseio
lit., “to shake down” (kata, “down,” seio, “to shake”), of shaking the hand, of
waving, expresses a little more vigorously the act of “beckoning,” Acts 12:17;
13:16; 19:33; 21:40. Neuo and its compounds have primary reference to a
movement of the head; kataseio, to that of the hand.
A-1,Verb, prepo
“to be conspicuous among a number, to be eminent, distinguished by a thing,”
hence, “to be becoming seemly, fit.” The adornment of good works “becometh
women professing godliness,” 1 Tim. 2:10. Those who minister the truth are to
speak “the things which befit the sound doctrine,” Titus 2:1. Christ, as a High
Priest “became us,” Heb. 7:26. In the impersonal sense, it signifies “it is
fitting, it becometh,” Matt. 3:15; 1 Cor. 11:13; Eph. 5:3; Heb. 2:10. See
BEFIT, COMELY.
B-1,Adjective, hieroprepes
from hieros, “sacred,” with the adjectival form of prepo, denotes “suited to a
sacred character, that which is befitting in persons, actions or things
consecrated to God,” Titus 2:3, RV, “reverent,” AV, “as becometh holiness,”
(marg., “holy women”). Trench (Syn. xcii) distinguishes this word from kosmios,
“modest,” and semnos, “grave, honorable.”
Notes: (1) The AV translates the adverb axios, “as becometh,” in Rom.
16:2; Phil. 1:27 (RV corrects to “worthily” and “worthy”).
(2) Ginomai, “to become,” is mentioned under various other headings.
(3) For “become of no effect,” Gal. 5:4, AV, RV, “severed from,” see
ABOLISH.
1,kline
akin to klino, “to lean” (Eng., “recline, incline” etc.), “a bed,” e.g., Mark
7:30, also denotes a “couch” for reclining at meals, Mark 4:21, or a “couch”
for carrying the sick, Matt. 9:2,6. The metaphorical phrase “to cast into a
bed,” Rev. 2:22, signifies to afflict with disease (or possibly, to lay on a
bier). In Mark 7:4 the AV curiously translates the word “tables” (marg.,
“beds”), RV, marg. only, “couches.” See COUCH.
2, klinarion
a diminutive of No. 1, “a small bed,” is used in Acts 5:15. Some mss. have
klinon. See also No. 4. See COUCH.
3, koite
primarily “a place for lying down” (connected with keimai, “to lie”), denotes a
“bed,” Luke 11:7; the marriage “bed,” Heb. 13:4; in Rom. 13:13, it is used of
sexual intercourse. By metonymy, the cause standing for the effect, it denotes
conception, Rom. 9:10.
4, krabbatos
a Macedonian word (Lat. grabatus), is “a somewhat mean bed, pallet, or mattress
for the poor,” Mark 2:4,9,11,12; 6:55; John 5:8-11; Acts 5:15; 9:33. See also
No. 2. See COUCH.
Note: The verb stronnuo or stronnumi, “to spread,” signifies, in Acts
9:34, “to make a bed;” elsewhere it has its usual meaning. See FURNISH, SPREAD
1, ginomai
“to become,” is rendered “befell” in Mark 5:16; “hath befallen” in Rom. 11:25,
RV, for AV, “is happened to;” so the RV in 2 Cor. 1:8; 2 Tim. 3:11.
2, sumbaino
lit., “to walk, or go together” (sun, “with,” baino, “to go”), is used of
things which happen at the same time; hence, “to come to pass, befall,” Acts
20:19. In 21:35, it is translated “so it was.” See HAPPEN.
3, sunantao
“to meet with” (sun, “with,” antao, “to meet”), is used much in the same way as
sumbaino, of events which come to pass; “befall,” Acts 20:22. See MEET.
Note: The phrase in Matt. 8:33, “what was befallen to them that were
possessed with demons,” is lit., “the things of the demonized.”
1, prepo
is translated “befit” in Titus 2:1, RV (AV, “become”). See BECOME.
2, aneko
primarily, “to have arrived at, reached to, pertained to,” came to denote “what
is due to a person, one's duty, what is befitting.” It is used ethically in the
NT; Eph. 5:4, RV, “are (not) befitting,” for AV, “are (not) convenient;” Col.
3:18, concerning the duty of wives towards husbands, RV, “as is fitting,” for
AV, “as it is fit.” In Philem. 1:8, the participle is used with the article,
signifying “that which is befitting,” RV (AV, “that which is convenient”). See
CONVENIENT. For synonymous words see BECOME.
A-1,Adverb, proton
the neuter of the adjective protos (the superlative degree of pro, “before”),
signifies “first, or at the first,” (a) in order of time, e.g., Luke 10:5; John
18:13; 1 Cor. 15:46; 1 Thess. 4:16; 1 Tim. 3:10; (b) in enumerating various
particulars, e.g., Rom. 3:2; 1 Cor. 11:18; 12:28; Heb. 7:2; Jas. 3:17. It is
translated “before” in John 15:18. See CHIEFLY, FIRST.
A-2,Adverb, proteron
the neuter of proteros, the comparative degree of pro, is always used of time,
and signifies “aforetime, before,” e.g., John 6:62; 9:8; 2 Cor. 1:15; Heb.
7:27; in Gal. 4:13, “the first time” (RV), lit., “the former time,” i.e., the
former of two previous visits; in Heb. 10:32 it is placed between the article
and the noun, “the former days;” so in 1 Pet. 1:14, “the former lusts,” i.e.,
the lusts formerly indulged. See FIRST, FORMER.
A-3,Adverb, prin
“before, formerly” (etymologically akin to pro, “before”), has the force of a
conjunction, e.g., Matt. 1:18; 26:34,75; John 14:29; Acts 7:2.
A-4,Adverb, emprosthen
is used of place or position only; adverbially, signifying “in front,” Luke
19:28; Phil. 3:13; Rev. 4:6; as a preposition, e.g., Matt. 5:24; John 10:4;
with the meaning “in the sight of a person,” e.g., Matt. 5:16; 6:1; 17:2; Luke
19:27; John 12:37; 1 Thess. 2:19, RV, “before;” AV, “in the presence of;” Rev.
19:10, RV, “before,” especially in phrases signifying in the sight of God, as
God wills, Matt. 11:26; 18:14 (lit., “a thing willed before your Father,” RV,
marg.); Luke 10:21; in the sense of “priority of rank or position or dignity,”
John 1:15,30 (in some texts, John 1:27); in an antagonistic sense, “against,”
Matt. 23:13 (RV, marg., “before”).
A-5,Adverb, enantion
from en, “in,” and anti, “over against,” the neuter of the adjective enantios,
and virtually an adverb, is also used as a preposition signifying “in the
presence of, in the sight of,” Luke 20:26; Acts 7:10; 8:32; “in the judgment
of,” Luke 24:19.
A-6,Adverb,1725,enanti
an adverb, used as a preposition, has meanings like those of No. 5, “before,”
Luke 1:8; “in the judgment of,” Acts 8:21. Some texts have the word in Acts
7:10.
A-7,Adverb, apenanti
apo, “from,” with No. 6, denotes (a) “opposite,” Matt. 27:61; (b) “in the sight
of, before,” Matt. 27:24; Acts 3:16; Rom. 3:18; (c) “against,” Acts 17:7. See
CONTRARY, PRESENCE.
A-8,Adverb, katenanti
kata, “down,” with No. 6, lit., “down over against,” is used (a) of locality,
e.g., Mark 11:2; 13:3; Luke 19:30; (b) as “in the sight of,” Rom. 4:17; in most
mss. in 2 Cor. 2:17; 12:19.
A-9,Adverb, enopion
from en, “in,” and ops, “the eye,” is the neuter of the adjective enopios, and
is used prepositionally, (a) of place, that which is before or opposite a person,
“towards which he turns his eyes,” e.g., Luke 1:19; Acts 4:10; 6:6; Rev. 1:4;
4:10; 7:15; (b) in metaphorical phrases after verbs of motion, Luke 1:17; 12:9;
Acts 9:15, etc.; signifying “in the mind or soul of persons,” Luke 12:6; Acts
10:31; Rev. 16:19; (c) “in one's sight or hearing,” Luke 24:43; John 20:30; 1
Tim. 6:12; metaphorically, Rom. 14:22; especially in Gal. 1:20; 1 Tim. 5:21;
6:13; 2 Tim. 2:14; 4:1; before, as “having a person present to the mind,” Acts
2:25; Jas. 4:10; “in the judgment of a person,” Luke 16:15; 24:11, RV, “in
their sight,” for AV, “to;” Acts 4:19; Rom. 3:20; 12:17; 2 Cor. 8:21; 1 Tim.
2:3; “in the approving sight of God,” Luke 1:75; Acts 7:46; 10:33; 2 Cor. 4:2;
7:12. See PRESENCE, SIGHT OF (in the).
A-10,Adverb, katenopion
kata, “against,” with No. 9, signifies “right over against, opposite;” (a) of
place, Jude 1:24; (b) before God as Judge, Eph. 1:4; Col. 1:22. See No. 8 (b).
B-1,Verb, prouparcho
“to exist before, or be beforehand,” is found in Luke 23:12; Acts 8:9,
“beforetime.” In the Sept., Job 42:18.
A-1,Verb, epaiteo
a strengthened form of aiteo, is used in Luke 16:3.
A-2,Verb, prosaiteo
lit., “to ask besides” (pros, “towards,” used intensively, and aiteo), “to ask
earnestly, to importune, continue asking,” is said of the blind beggar in John
9:8. In Mark 10:46; Luke 18:35 certain mss. have this verb; the most authentic
have prosaites, “a beggar,” a word used in John 9:8, as well as the verb (see
the RV).
Note: “Begged” in Matt. 27:58; Luke 23:52, RV, “asked for,” translates
the verb aiteo; see ASK.
B-1,Adjective, ptochos
an adjective describing “one who crouches and cowers,” is used as a noun, “a
beggar” (from ptosso, “to cower down or hide oneself for fear”), Luke 14:13,21
(“poor”); Luke 16:20,22; as an adjective “beggarly” in Gal. 4:9, i.e.,
poverty-stricken, powerless to enrich, metaphorically descriptive of the
religion of the Jews.
While prosaites is descriptive of a “beggar,” and stresses his
“begging,” ptochos stresses his poverty-stricken condition. See POOR.
· For BEGAN see BEGIN
A-1,Verb, gennao
“to beget,” in the Passive Voice, “to be born,” is chiefly used of men
“begetting” children, Matt. 1:2-16; more rarely of women “begetting” children,
Luke 1:13,57, “brought forth” (for “delivered,” in this ver., see No. 4); Luke
23:29; John 16:21, “is delivered of,” and of the child, “is born” (for “is in
travail” see No. 4). In Gal. 4:24, it is used allegorically, to contrast Jews
under bondage to the Law, and spiritual Israel, AV, “gendereth,” RV, “bearing
children,” to contrast the natural birth of Ishmael and the supernatural birth
of Isaac. In Matt. 1:20 it is used of conception, “that which is conceived in
her.” It is used of the act of God in the birth of Christ, Acts 13:33; Heb.
1:5; 5:5, quoted from Psalm 2:7, none of which indicate that Christ became the
Son of God at His birth.
It is used metaphorically (a) in the writings of the Apostle John, of
the gracious act of God in conferring upon those who believe the nature and
disposition of “children,” imparting to them spiritual life, John 3:3,5,7; 1
John 2:29; 3:9; 4:7; 5:1,4,18; (b) of one who by means of preaching the Gospel
becomes the human instrument in the impartation of spiritual life, 1 Cor. 4:15;
Philem. 1:10; (c) in 2 Pet. 2:12, with reference to the evil men whom the
Apostle is describing, the RV rightly has “born mere animals” (AV, “natural
brute beasts”); (d) in the sense of gendering strife, 2 Tim. 2:23. See A, No.
3, BRING, CONCEIVE, DELIVER, GENDER, SPRING.
A-2,Verb, anagennao
ana, “again, or from above,” with No. 1, is found in 1 Pet. 1:3,23.
Note: In John 3:3,5,7, the adverb anothen, “anew, or from above,”
accompanies the simple verb gennao. See ABOVE.
A-3,Verb, apokueo
“to give birth to, to bring forth” (from kueo, “to be pregnant”), is used
metaphorically of spiritual birth by means of the Word of God, Jas. 1:18, and
of death as the offspring of sin (Jas 1:15; so in the best texts). See BRING,
A, No. 30.
A-4,Verb, tikto
“to bring forth,” Luke 1:57; John 16:21; Heb. 11:11; Rev. 12:2,4, or, “to be
born,” said of the Child, Matt. 2:2; Luke 2:11, is used metaphorically in Jas.
1:15, of lust as bringing forth sin. See apokueo, above, used in the same
verse. See BRING, DELIVER, TRAVAIL (be in).
B-1,Noun,genos
“a generation, kind, stock,” is used in the dative case, with the article, to
signify “by race,” in Acts 18:2,24 RV, for the AV, “born.” See COUNTRYMEN,
DIVERSITY, GENERATION, KIND, KINDRED, NATION, OFFSPRING, STOCK.
B-2,Noun, ektroma
denotes “an abortion, an untimely birth;” from ektitrosko, “to miscarry.” In 1
Cor. 15:8 the Apostle likens himself to “one born out of due time;” i.e., in
point of time, inferior to the rest of the Apostles, as an immature birth comes
short of a mature one.
C-1,Adjective, gennetos
“born” (related to gennao, verb No. 1), is used in Matt. 11:11; Luke 7:28 in
the phrase “born of women,” a periphrasis for “men,” and suggestive of frailty.
C-2,Adjective, artigennetos
“newborn” (arti, “newly, recently,” and No. 1), is used in 1 Pet. 2:2.
Notes: (1) For prototokos see FIRSTBORN.
(2) For monogenes, see ONLY BEGOTTEN.
· For BEGGAR see BEG
A-1,Verb, archomai
denotes “to begin.” In Luke 3:23 the present participle is used in a condensed
expression, lit., “And Jesus Himself was beginning about thirty years.” Some
verb is to be supplied in English. The RV has “when He began to teach, was
about thirty years of age.” The meaning seems to be that He was about thirty
years when He “began” His public career (cp. Acts 1:1). The AV has “began to be
about thirty years of age.” In Acts 11:4 the RV suitably has “began, and
expounded,” instead of “from the beginning.” See B, No. 1, below, and REIGN,
RULE.
A-2,Verb, enarchomai
lit., “to begin in” (en, “in,” with No. 1), is used in Gal. 3:3 (“having begun
in the Spirit”), to refer to the time of conversion; similarly in Phil. 1:6,
“He which began a good work in you.” The en may be taken in its literal sense
in these places.
A-3,Verb, proenarchomai
lit., “to begin in before” (pro, with No. 2), is used in 2 Cor. 8:6, “he had
made a beginning before;” and in 2 Cor. 8:10, “were the first to make a
beginning” (RV).
A-4,Verb, mello
“to be about to,” is rendered “begin” in the AV of Rev. 10:7; RV suitably,
“when he is about to sound.” See COME, INTEND, MEAN, MIND, READY, SHALL,
SHOULD, TARRY, WILL, WOULD.
Note: For “began to wax” in 1 Tim. 5:11, see WANTON, No. 2.
B-1,Noun, arche
means “a beginning.” The root arch primarily indicated what was of worth. Hence
the verb archo meant “to be first,” and archon denoted “a ruler.” So also arose
the idea of “a beginning,” the origin, the active cause, whether a person or
thing, e.g., Col. 1:18. In Heb. 2:3 the phrase “having at the first been
spoken” is, lit., “having received a beginning to be spoken.” In 2 Thess. 2:13
(“God chose you from the beginning”), there is a well supported alternative
reading, “chose you as first-fruits” (i.e., aparchen, instead of ap' arches).
In Heb. 6:1, where the word is rendered “first principles,” the original has
“let us leave the word of the beginning of Christ,” i.e., the doctrine of the
elementary principles relating to Christ.
In John 8:25, Christ's reply to the question “Who art Thou?,” “Even
that which I have spoken unto you from the beginning,” does not mean that He
had told them before; He declares that He is consistently the unchanging
expression of His own teaching and testimony from the first, the immutable
embodiment of His doctrine. See CORNER, FIRST, MAGISTRATE, POWER, PRINCIPALITY,
RULE.
Note: In the following passages the AV faulty translations, “since the
world began,” etc. are rightly rendered in the RV by “before times eternal” and
similar phrases, Rom. 16:25; Eph. 3:9; 2 Tim. 1:9; Titus 1:2. The alteration
has not been made, however, in Luke 1:70; John 9:32; Acts 3:21; 15:18.
C-1,Adverb, proton
the neuter of protos (the superlative degree of proteros), “first, at the
first,” is rendered “at the beginning” in John 2:10, AV, RV, “setteth on
first.” See BEFORE.
· For BEGOTTEN see BEGET
1, apatao
“to deceive,” is rendered “beguiled” in the RV of 1 Tim. 2:14. See No. 2.
2, exapatao
a strengthened form of No. 1, is rendered “beguile,” 2 Cor. 11:3; the more
adequate rendering would be “as the serpent thoroughly beguiled Eve.” So in 1
Tim. 2:14, in the best mss., this stronger form is used of Satan's deception of
Eve, lit., “thoroughly beguiled;” the simpler verb, No. 1, is used of Adam. In
each of these passages the strengthened form is used. So of the influence of
sin, Rom. 7:11 (RV, “beguile”); of self-deception, 1 Cor. 3:18 (RV, “deceive”);
of evil men, who cause divisions, Rom. 16:18 (RV, “beguile”); of deceitful
teachers, 2 Thess. 2:3 (RV, “beguile”). See DECEIVE. In the Sept., Exod. 8:29.
3, paralogizomai
lit. and primarily, “to reckon wrong,” hence means “to reason falsely” (para,
“from, amiss,” logizomai, “to reason”) or “to deceive by false reasoning;”
translated “delude” in Col. 2:4, RV (AV, “beguile”) and Jas. 1:22 (AV,
“deceive”). See DECEIVE, DELUDE.
4, deleazo
originally meant “to catch by a bait” (from delear, “a bait”); hence “to
beguile, entice by blandishments:” in Jas. 1:14, “entice;” in 2 Pet. 2:14, AV,
“beguile;” in 2 Pet. 2:18, AV, “allure;” RV, “entice” in both. See ENTICE.
Note: In Col. 2:18, the verb katabrabeuo, “to give judgment against,
condemn,” is translated “beguile ... of your reward,” AV; RV, “rob ... of your
prize.” The verb was used of an umpire's decision against a racer; hence the
translations (or paraphrases) in the Eng. versions. See ROB.
1, meros
“a part,” is translated “behalf” in the AV of 2 Cor. 9:3 (RV, “respect”) and 1
Pet. 4:16; here the most authentic texts have onoma, “a name;” hence RV, “in
this name.” See COAST, CRAFT, PART, PIECE, PORTION, RESPECT, SORT.
2, huper
“on behalf of,” is to be distinguished from anti, “instead of.” See Note +, p.
9.
A-1,Verb, anastrepho
“to turn back, return” (ana, “back,” strepho, “to turn”), hence, “to move about
in a place, to sojourn,” and, in the Middle and Passive Voices, “to conduct
oneself,” indicating one's manner of life and character, is accordingly
rendered “behave” in 1 Tim. 3:15, lit., “how it is necessary to behave,” not
referring merely to Timothy himself, but to all the members of the local church
(see the whole epistle); in Eph. 2:3, AV, “we had our conversation,” RV, “we
lived;” in 2 Cor. 1:12 “behaved ourselves,” for AV “have had our conversation.”
See ABIDE, etc.
A-2,Verb, ginomai
“to become,” is rendered “behave” in 1 Thess. 2:10; lit., “we became among you”
(cp. 1:5).
A-3,Verb, atakteo
lit., “to be disorderly” (a, negative, and taxis, “order”), “to lead a
disorderly life,” is rendered “behave disorderly” in 2 Thess. 3:7. Cp. ataktos,
“disorderly, unruly,” and ataktos, “disorderly.”
A-4,Verb, aschemoneo
“to be unseemly” (a, negative, and schema, “a form”), is used in 1 Cor. 7:36,
“behave (himself) unseemly,” i.e., so as to run the risk of bringing the virgin
daughter into danger or disgrace, and in 1 Cor. 13:5, “doth (not) behave itself
unseemly.”
B-1,Noun, anastrophe
lit., “a turning back” (cp. No. 1, above), is translated “manner of life,”
“living,” etc. in the RV, for AV, “conversation,” Gal. 1:13; Eph. 4:22; 1 Tim.
4:12; Heb. 13:7; Jas. 3:13; 1 Pet. 1:15,18; 2:1 (“behavior”); 3:1,2,16 (ditto);
2 Pet. 2:7; 3:11. see CONVERSATION, LIFE.
B-2,Noun, katastema
akin to kathistemi (see APPOINT, No. 2), denotes “a condition, or constitution
of anything, or deportment,” Titus 2:3, “demeanor,” RV, for AV, “behavior.” See
DEMEANOR.
C-1,Adjective, kosmios
“orderly, modest,” is translated “orderly” in 1 Tim. 3:2, RV, for AV, “of good
behavior.” Both have “modest” in 1 Tim. 2:9. Cp. kosmeo, “to adorn,” kosmos,
“adornment.”
1, apokephalizo
apo, “from, off,” kephale, “a head,” is found in Matt. 14:10; Mark 6:16,27;
Luke 9:9.
2, pelekizo
denotes “to cut with an axe” (from pelekus, “an axe”), Rev. 20:4.
A-1,Adverb, opisthen
“behind,” is used only of place, e.g., Matt. 9:20; Mark 5:27; Luke 8:44; Rev.
4:6; as a preposition, Matt. 15:23 (“after”); Luke 23:26; in Rev. 5:1, RV, “on
the back;” AV, “backside.” See BACK.
A-2,Adverb, opiso
“after” (see BACK, adverb).
B-1,Verb, hustereo
“to come late, be behind,” is translated “come behind,” in 1 Cor. 1:7; “to be
behind,” 2 Cor. 11:5 and 12:11. See COME, No. 39, DESTITUTE, FAIL, LACK, NEED,
B, Note, WANT, WORSE.
B-2,Verb, hupomeno
“to abide, endure,” is once rendered “tarry behind,” Luke 2:43. See ABIDE.
Note: In 1 Thess. 3:1, the RV, “left behind” adequately expresses the
verb kataleipo.
C-1,Noun, husterema
akin to B. 1, denotes “that which is lacking,” 1 Cor. 16:17; Phil. 2:30; Col.
1:24 (AV, “that which is behind of the afflictions of Christ”), RV, “that which
is lacking;” 1 Thess. 3:10. For the other meaning, “want,” see LACK, PENURY,
WANT.
1, horao
with its aorist form eidon, “to see” (in a few places the AV uses the verb “to
behold”), is said (a) of bodily vision, e.g., Mark 6:38; John 1:18,46; (b) of
mental perception, e.g., Rom. 15:21; Col. 2:18; (c) of taking heed, e.g., Matt.
8:4; 1 Thess. 5:15; (d) of experience, as of death, Luke 2:26; Heb. 11:5; life,
John 3:36; corruption, Acts 2:27; (e) of caring for, Matt. 27:4; Acts 18:15
(here the form opsomai is used). See APPEAR, HEED, LOOK, PERCEIVE, SEE, SHEW.
2, blepo
is also used of (a) bodily and (b) mental vision, (a) “to perceive,” e.g.,
Matt. 13:13; (b) “to take heed,” e.g., Mark 13:23,33; it indicates greater
vividness than horao, expressing a more intent, earnest contemplation; in Luke
6:41, of “beholding” the mote in a brother's eye; Luke 24:12, of “beholding”
the linen clothes in the empty tomb; Acts 1:9, of the gaze of the disciples
when the Lord ascended. The greater earnestness is sometimes brought out by
rendering “regardest,” Matt. 22:16. See BEWARE, HEED, LIE, LOOK, PERCEIVE,
REGARD, SEE, SIGHT.
3, emblepo
from en, “in” (intensive), and No. 2, (not to be rendered literally), expresses
“earnest looking,” e.g., in the Lord's command to “behold” the birds of the
heaven, with the object of learning lessons of faith from them, Matt. 6:26. See
also Matt. 19:26; Mark 8:25; 10:21,27; 14:67; Luke 20:17; 22:61; John 1:36; of
the Lord's looking upon Peter, John 1:42; Acts 1:11; 22:11. See GAZE, LOOK,
SEE.
4, ide idou
are imperative moods, Active and Middle Voices, respectively, of eidon, “to
see,” calling attention to what may be seen or heard or mentally apprehended in
any way. These are regularly rendered “behold.” See especially the Gospels,
Acts and the Apocalypse. See LO, SEE.
5, epide
a strengthened form of No. 4 (with epi, “upon,” prefixed), is used in Acts 4:29
of the entreaty made to the Lord to “behold” the threatenings of persecutors.
6, theoreo
from theoros, “a spectator,” is used of one who looks at a thing with interest
and for a purpose, usually indicating the careful observation of details; this
marks the distinction from No. 2; see, e.g., Mark 15:47; Luke 10:18; 23:35;
John 20:6 (RV, “beholdeth,” for AV, “seeth”); so in verses John 20:12,14;
“consider,” in Heb. 7:4. It is used of experience, in the sense of partaking
of, in John 8:51; 17:24. See CONSIDER, LOOK, PERCEIVE, SEE. Cp. theoria,
“sight,” Luke 23:48, only.
7, anatheoreo
ana, “up” (intensive), and No. 6, “to view with interest, consider
contemplatively,” is translated “beheld,” in Acts 17:23, RV, “observed;”
“considering” in Heb. 13:7. See CONSIDER.
8, theaomai
“to behold, view attentively, contemplate,” had, in earlier Greek usage, the
sense of wondering regard. This idea was gradually lost. It signifies a more
earnest contemplation than the ordinary verbs for “to see,” “a careful and
deliberate vision which interprets ... its object,” and is more frequently
rendered “behold” in the RV than the AV. Both translate it by “behold” in Luke
23:55 (of the sepulchre); “we beheld,” in John 1:14, of the glory of the Son of
God; “beheld,” RV, in John 1:32; Acts 1:11; 1 John 1:1 (more than merely
seeing); 1 John 4:12,14. See LOOK, SEE.
9, epopteuo
from epi “upon,” and a form of horao, “to see,” is used of “witnessing as a
spectator, or overseer,” 1 Pet. 2:12; 3:2.
Note: The corresponding noun epoptes, “an eye-witness,” found in 2 Pet.
1:16, was used by the Greeks of those who had attained to the highest grade of
certain mysteries, and the word is perhaps purposely used here of those who
were at the transfiguration of Christ. See EYEWITNESS.
10, atenizo
from atenes, “strained, intent,” denotes “to gaze upon,” “beholding earnestly,”
or “steadfastly” in Acts 14:9; 23:1. See FASTEN, LOOK, SET, B, Note (5).
11, katanoeo
a strengthened form of noeo, “to perceive,” (kata, intensive), denotes “the
action of the mind in apprehending certain facts about a thing;” hence, “to
consider;” “behold,” Acts 7:31,32; Jas. 1:23,24. See CONSIDER, DISCOVER,
PERCEIVE.
12, katoptrizo
from katoptron, “a mirror” (kata, “down,” ops, “an eye or sight”), in the
Active Voice, signifies “to make to reflect, to mirror;” in the Middle Voice,
“to reflect as a mirror;” so the RV in 2 Cor. 3:18, for AV, “beholding as in a
glass.” The whole context in the 3rd chapter and the first part of the 4th
bears out the RV.
Note: For epeidon (from ephorao), Acts 4:29, see LOOK, No. 9. For
proorao, Acts 2:25, RV, “behold,” see FORESEE.
1, opheilo
“to owe,” is once rendered “behove,” Heb. 2:17; it indicates a necessity, owing
to the nature of the matter under consideration; in this instance, the
fulfillment of the justice and love of God, voluntarily exhibited in what
Christ accomplished, that He might be a merciful and faithful High Priest. See
BOUND, DEBT, DUE, DUTY, GUILTY, INDEBTED, MUST, NEED, OUGHT, OWE.
2, dei
“it is necessary,” is rendered “behoved,” in Luke 24:46; RV, (that the Christ)
“should” (suffer). Dei expresses a logical necessity, opheilo, a moral
obligation; cp. chre, Jas. 3:10, “ought,” which expresses a need resulting from
the fitness of things (Trench, cvii). See MEET, MUST, NEED, OUGHT.
* When not part of another verb (usually the participle), or part of a phrase, this word translates one of the following:
(a) the present participle of eimi, “to be,” the verb of ordinary
existence;
(b) the participle of ginomai, “to become,” signifying origin or
result;
(c) the present participle of huparcho, “to exist,” which always
involves a preexistent state, prior to the fact referred to, and a continuance
of the state after the fact. Thus in Phil. 2:6, the phrase “who being
(huparchon) in the form of God,” implies His preexistent Deity, previous to His
birth, and His continued Deity afterwards.
In Acts 17:28 the phrase “we have our being” represents the present
tense of the verb to be, “we are.”
1, belial
is a word frequently used in the Old Testament, with various meanings,
especially in the books of Samuel, where it is found nine times. See also Deut.
13:13; Jud. 19:22; 20:13; 1 Kings 21:10,13; 2 Chron. 13:7. Its original meaning
was either “worthlessness” or “hopeless ruin” (see the RV, margin). It also had
the meanings of “extreme wickedness and destruction,” the latter indicating the
destiny of the former. In the period between the OT and the NT it came to be a
proper name for Satan. There may be an indication of this in Nahum 1:15, where
the word translated “the wicked one” is Belial.
The oldest form of the word is “Beliar,” possibly from a phrase
signifying “Lord of the forest,” or perhaps simply a corruption of the form
“Belial,” due to harsh Syriac pronunciation. In the NT, in 2 Cor. 6:15, it is
set in contrast to Christ and represents a personification of the system of
impure worship connected especially with the cult of Aphrodite.
A-1,Verb, pisteuo
“to believe,” also “to be persuaded of,” and hence, “to place confidence in, to
trust,” signifies, in this sense of the word, reliance upon, not mere credence.
It is most frequent in the writings of the Apostle John, especially the Gospel.
He does not use the noun (see below). For the Lord's first use of the verb, see
John 1:50. Of the writers of the Gospels, Matthew uses the verb ten times, Mark
ten, Luke nine, John ninety-nine. In Acts 5:14 the present participle of the
verb is translated “believers.” See COMMIT, INTRUST, TRUST.
A-2,Verb, peitho
“to persuade,” in the Middle and Passive Voices signifies “to suffer oneself to
be persuaded,” e.g., Luke 16:31; Heb. 13:18; it is sometimes translated
“believe” in the RV, but not in Acts 17:4, RV, “were persuaded,” and Acts
27:11, “gave (more) heed;” in Acts 28:24, “believed.” See AGREE, ASSURE, OBEY,
PERSUADE, TRUST, YIELD.
Note: For apisteo, the negative of No. 1, and apeitheo, the negative of
No. 2, see DISBELIEVE, DISOBEDIENT.
B-1,Noun, pistis
“faith,” is translated “belief” in Rom. 10:17; 2 Thess. 2:13. Its chief
significance is a conviction respecting God and His Word and the believer's
relationship to Him. See ASSURANCE, FAITH, FIDELITY.
Note: In 1 Cor. 9:5 the word translated “believer” (RV), is adelphe, “a
sister,” so 1 Cor. 7:15; Rom. 16:1; Jas. 2:15, used, in the spiritual sense, of
one connected by the tie of the Christian faith.
C-1,Adjective, pistos
(a) in the Active sense means “believing, trusting;” (b) in the Passive sense,
“trusty, faithful, trustworthy.” It is translated “believer” in 2 Cor. 6:15;
“them that believe” in 1 Tim. 4:12, RV (AV, “believers”); in 1 Tim. 5:16, “if
any woman that believeth,” lit., “if any believing woman.” So in 1 Tim. 6:2,
“believing masters.” In 1 Pet. 1:21 the RV, following the most authentic mss.,
gives the noun form, “are believers in God” (AV, “do believe in God”). In John
20:27 it is translated “believing.” It is best understood with significance
(a), above, e.g., in Gal. 3:9; Acts 16:1; 2 Cor. 6:15; Titus 1:6; it has
significance (b), e.g., in 1 Thess. 5:24; 2 Thess. 3:3 (see Notes on Thess. p.
211, and Gal. p. 126, by Hogg and Vine). See FAITHFUL, SURE.
Notes: (1) The corresponding negative verb is apisteo, 2 Tim. 2:13, AV,
“believe not” RV, “are faithless,” in contrast to the statement “He abideth
faithful.”
(2) The negative noun apistia, “unbelief,” is used twice in Matthew
(Matt. 13:58; 17:20), three times in Mark (Mark 6:6; 9:24; 16:14), four times
in Romans (Rom. 3:3; 4:20; 11:20,23); elsewhere in 1 Tim. 1:13; Heb. 3:12,19.
(3) The adjective apistos is translated “unbelievers” in 1 Cor. 6:6; 2 Cor.
6:14; in 2Cor. 6:15, RV, “unbeliever” (AV, “infidel”); so in 1 Tim. 5:8;
“unbelieving” in 1 Cor. 7:12-15; 14:22-24; 2 Cor. 4:4; Titus 1:15; Rev. 21:8;
“that believe not” in 1 Cor. 10:27. In the Gospels it is translated “faithless”
in Matt. 17:17; Mark 9:19; Luke 9:41; John 20:27, but in Luke 12:46, RV,
“unfaithful,” AV, “unbelievers.” Once it is translated “incredible,” Acts 26:8.
See FAITHLESS, INCREDIBLE, UNBELIEVER.
(4) Plerophoreo, in Luke 1:1 (AV, “are most surely believed,” lit.,
“have had full course”), the RV renders “have been fulfilled.” See FULFILL,
KNOW, PERSUADE, PROOF.
1, koilia
from koilos, “hollow” (Lat., coelum, “heaven,” is connected), denotes the
entire physical cavity, but most frequently was used to denote “the womb.” In
John 7:38 it stands metaphorically for the innermost part of man, the soul, the
heart. See WOMB.
2, gaster
(cp. Eng., “gastritis”), is used much as No. 1, but in Titus 1:12, by
synecdoche (a figure of speech in which the part is put for the whole, or vice
versa), it is used to denote “gluttons,” RV, for AV, “bellies.” See GLUTTON,
WOMB.
A-1,Adjective,
agapetos
from agapao, “to love,” is used of Christ as loved by God, e.g., Matt. 3:17; of
believers (ditto), e.g., Rom. 1:7; of believers, one of another, 1 Cor. 4:14;
often, as a form of address, e.g., 1 Cor. 10:14. Whenever the AV has “dearly
beloved,” the RV has “beloved;” so, “well beloved” in 3 John 1:1; in 1 John
2:7, AV, “brethren” (adelphos), the RV has “beloved,” according to the mss.
which have agapetos. See DEAR.
<B-1,Verb, agapao
in its perfect participle Passive form, is translated “beloved” in Rom. 9:25;
Eph. 1:6; Col. 3:12; 1 Thess. 1:4; 2 Thess. 2:13. In Jude 1:1 the best texts
have this verb (RV); the AV, “sanctified” follows those which have hagiazo. See
LOVE.
Note: In Luke 9:35, the RV, translating from the most authentic mss.,
has “My chosen” (eklego), for AV, “beloved” (agapetos); so in Philem. 1:2,
“sister” (adelphe).
1, euergesia
lit., “good work” (eu, “well,” ergon, “work”), is found in Acts 4:9, “good
deed,” and 1 Tim. 6:2, “benefit.”
2, euergetes
“a benefactor,” expresses the agent, Luke 22:25.
3, charis
“grace,” is once rendered “benefit,” 2 Cor. 1:15; it stresses the character of
the “benefit,” as the effect of the gracious disposition of the benefactor. See
ACCEPTABLE, FAVOR, GRACE, LIBERALITY, PLEASURE, THANK.
4, agathon
the neuter of agathos, used as a noun in Philem. 1:14, is translated “benefit,”
AV; RV, “goodness.” See GOOD.
1, aporphanizomai
lit., “to be rendered an orphan” (apo, “from,” with the thought of separation,
and orphanos, “an orphan”), is used metaphorically in 1 Thess. 2:17 (AV, “taken
from;” RV, “bereaved”), in the sense of being “bereft” of the company of the
saints through being compelled to leave them (cp. the similes in 7 and 11). The
word has a wider meaning than that of being an orphan.
Note: The corresponding adjective, orphanos, is translated “desolate”
in John 14:18 (AV, “comfortless”); “fatherless” in Jas. 1:27; see DESOLATE,
FATHERLESS.
2, apostereo
“to rob, defraud, deprive,” is used in 1 Tim. 6:5, in the Passive Voice, of
being deprived or “bereft” (of the truth), with reference to false teachers
(AV, “destitute”). See DEFRAUD, DESTITUTE, FRAUD.
1, parakaleo
the most frequent word with this meaning, lit. denotes “to call to one's side,”
hence, “to call to one's aid.” It is used for every kind of calling to a person
which is meant to produce a particular effect, hence, with various meanings,
such as “comfort, exhort, desire, call for,” in addition to its significance
“to beseech,” which has a stronger force than aiteo (see ASK). See, e.g., the
RV “besought” in Mark 5:18; Acts 8:31; 19:31; 1 Cor. 16:12. See CALL, No. 6,
Note (2), COMFORT, DESIRE, EXHORT, INTREAT, PRAY.
2, erotao
often translated by the verb “to beseech,” in the Gospels, is elsewhere
rendered “beseech,” in 1 Thess. 4:1; 5:12; 2 Thess. 2:1; 2 John 1:5. See under
ASK, No. 2.
3, deomai
“to desire, to long for,” usually representing the word “need,” is sometimes
translated “beseech,” e.g., Luke 5:12; Acts 21:39; 2 Cor. 10:2; Gal. 4:12. It
is used of prayer to God, in Matt. 9:38; Luke 10:2; 21:36; 22:32; Acts 4:31;
8:22,24; 10:2; Rom. 1:10; 1 Thess. 3:10. See PRAY, REQUEST.
Note: Proskuneo is wrongly rendered “besought” in the AV marg. of Matt.
18:26. The word signifies “to worship.”
1, existemi
primarily and lit. means “to put out of position, displace;” hence, (a) “to
amaze,” Luke 24:22 (for AV, “make ... astonished”); Acts 8:9,11 (AV, “bewitched”);
or “to be amazed, astounded,” Matt. 12:23; Mark 6:51; (b) “to be out of one's
mind, to be beside oneself,” Mark 3:21; 2 Cor. 5:13, in the latter of which it
is contrasted with sophroneo, “to be of a sound mind, sober.” See AMAZE.
2, mainomai
“to be mad, to rave,” is said of one who so speaks that he appears to be out of
his mind, Acts 26:24, translated “thou art beside thyself,” AV; RV, “thou art
mad.” In Acts: 26:25; John 10:20; Acts 12:15; 1 Cor. 14:23, both versions use
the verb to be mad. See MAD.
Note: For paraphroneo, 2 Cor. 11:23, RV, see FOOL, B, No. 2.
1, choris
“separately, apart from, besides,” is translated “beside” in Matt. 14:21;
15:38; 2 Cor. 11:28. See APART, SEPARATE, WITHOUT.
2, loipon
is rendered “besides” in 1 Cor. 1:16. See FINALLY.
Notes: (1) Pareiserchomai, in Rom. 5:20, signifies “to come in beside,”
i.e., of the Law, as coming in addition to sin committed previously apart from
law, the prefix par--- (i.e., para) denoting “beside” (the AV, “entered” is inadequate);
in Gal. 2:4 (“came in privily”). See COME.
(2) In Philem. 1:19, prosopheilo signifies “to owe in addition” (pros,
“besides,” and opheilo, “to owe”): “thou owest (to me even thine own self)
besides.”
(3) In 2 Pet. 1:5, the phrase, wrongly translated in the AV, “beside
this,” means “for this very cause” (RV).
1, protos
is one of two words translated “best” in the AV, but the only one so rendered
in the RV. In Luke 15:22 “the best (robe)” is, lit., “the first (robe),” i.e.,
chief, principal, first in rank or quality. See BEFORE, BEGINNING, CHIEF,
FIRST, FORMER.
2, meizon
“greater,” is translated “best” in 1 Cor. 12:31, “the best gifts,” greater, not
in quality, but in importance and value. It is the comparative degree of megas,
“great;” the superlative, megistos, is used only in 2 Pet. 1:4. See ELDER,
GREATER and MORE.
1, didomi
“to give,” is rendered “bestow” in 1 John 3:1, the implied idea being that of
giving freely. The AV has it in 2 Cor. 8:1; the RV adheres to the lit. rendering,
“the grace of God which hath been given in the churches of Macedonia.” See
ADVENTURE and especially GIVE.
2, sunago
“to bring together” (sun, “together,” ago, “to bring”), is used in the sense of
“bestowing,” or stowing, by the rich man who laid up his goods for himself,
Luke 12:17,18. See ASSEMBLE, COME, GATHER, LEAD, RESORT, TAKE.
3, kopiao
(a) “to grow tired with toil,” Matt. 11:28; John 4:6; Rev. 2:3, also means (b)
“to bestow labor, work with toil,” Rom. 16:6; Gal. 4:11; in John 4:38, AV, “bestowed
(no) labor,” RV, “have (not) labored,” and, in the same verse, AV and RV,
“labored.” See LABOR, TOIL, WEARY.
4, psomizo
primarily “to feed by putting little bits into the mouths of infants or
animals,” came to denote simply “to give out food, to feed,” and is rendered by
the phrase “bestow ... to feed” in 1 Cor. 13:3; “feed,” Rom. 12:20; there the
person to be fed is mentioned; in 1 Cor. 13:3 the material to be given is
specified, and the rendering “bestow ... to feed” is necessary. See FEED.
5, peritithemi
“to put around or on” (peri, “around,” tithemi, “to put”), is translated in 1
Cor. 12:23 (metaphorically) “bestow” (marg., “put on”). See PUT, SET, No. 5.
6, charizomai
“to show favor, grant, bestow,” is rendered “bestowed” in Luke 7:21, RV, for
AV, “gave.” Here and in Gal. 3:18, the verb might be translated “graciously
conferred.” See DELIVER, FORGIVE, GIVE, GRANT.
Note: For “freely bestowed” see ACCEPT, A, Note.
A-1,Verb, paradidomi
“to betray” (para, “up,” didomi, “to give”), lit., “to give over,” is used
either (a) in the sense of delivering a person or thing to be kept by another,
to commend, e.g., Acts 28:16; (b) to deliver to prison or judgment, e.g., Matt.
4:12; 1 Tim. 1:20; (c) to deliver over treacherously by way of “betrayal,”
Matt. 17:22 (RV, “delivered”); Matt. 26:16; John 6:64 etc.; (d) to hand on,
deliver, e.g., 1 Cor. 11:23; (e) to allow of something being done, said of the
ripening of fruit, Mark 4:29, RV, “is ripe” (marg., “alloweth”). See BRING, Note
(4), CAST, COMMIT, DELIVER, GIVE, HAZARD, PUT (in prison), RECOMMEND.
B-1,Noun, prodotes
“a betrayer” (akin to A), is translated “betrayers” in Acts 7:52; “traitor,”
“traitors,” in Luke 6:16; 2 Tim. 3:4. See TRAITOR.
1, kreisson
from kratos, “strong” (which denotes power in activity and effect), serves as
the comparative degree of agathos, “good” (good or fair, intrinsically).
Kreisson is especially characteristic of the Epistle to the Hebrews, where it
is used 12 times; it indicates what is (a) advantageous or useful, 1 Cor.
7:9,38; 11:17; Heb. 11:40; 12:24; 2 Pet. 2:21; Phil. 1:23, where it is coupled
with mallon, “more,” and pollo, “much, by far,” “very far better” (RV); (b)
excellent, Heb. 1:4; 6:9; 7:7,19,22; 8:6; 9:23; 10:34; 11:16,35.
2, kalon ... mallon>
the neuter of kalos, with mallon, “more,” is used in Mark 9:42, “it were better
(lit., 'much better') for him if a great millstone were hanged about his neck.”
In verses Mark 9:43,45,47, kalos is used alone (RV, “good,” for AV, “better”).
Note: In Luke 5:39 the most authentic texts have chrestos, “good,”
instead of the comparative, chrestoteros, “better.”
1, diaphero
used (a) transitively, means “to carry through” or “about” (dia, “through,”
phero, “to carry”), Mark 11:16 (“carry ... through”); Acts 13:49; 27:27
(“driven to and fro”); (b) intransitively, (1) “to differ,” Rom. 2:18; Gal.
2:6; Phil. 1:10; (2) “to excel, be better,” e.g., Matt. 6:26; 10:31 (“of more
value”); Matt. 12:12; Luke 12:7,24; 1 Cor. 15:41; Gal. 4:1; some would put Rom.
2:18 and Phil. 1:10 here (see marg.). See CARRY, DIFFER, DRIVE, EXCELLENT,
MATTER (make), PUBLISH.
2, perisseuo
“to be over or above (a number), to be more than enough, to be pre-eminent,
superior,” Matt. 5:20, is translated “are we the better,” in 1 Cor. 8:8 (cp.
15:58; Rom. 15:13; 2 Cor. 3:9; 8:7; Phil. 1:9; Col. 2:7; 1 Thess. 4:1,10). See
ABOUND.
3, lusiteleo
signifies “to indemnify, pay expenses, pay taxes” (from luo, “to loose,” telos,
“toll, custom”); hence, “to be useful, advantageous, to be better,” Luke 17:2.
4, huperecho
lit. means “to hold or have above” (huper, “above,” echo, “to hold”); hence,
metaphorically, to be superior to, to be better than, Phil. 2:3; 1 Pet. 2:13,
“supreme,” in reference to kings; in Rom. 13:1, “higher;” Phil. 3:8,
“excellency,” more strictly “the surpassing thing, (namely, the knowledge of
Christ);” in Phil. 4:7 “passeth.” See EXCELLENCY, HIGHER, PASS, SUPREME.
Notes: (1) In Rom. 3:9 the RV rightly translates proecho (which there
is used in the Passive Voice, not the Middle) “are we in worse case than ...?,”
i.e., “are we surpassed?” “are we at a disadvantage?” The question is, are the
Jews, so far from being better off than the Gentiles, in such a position that
their very privileges bring them into a greater disadvantage or condemnation
than the Gentiles? The AV “are we better” does not convey the meaning.
(2) Sumphero, in Matt. 18:6, AV, is translated “it were better for
him,” RV, “profitable.” See Matt. 5:29,30 etc. See BRING, EXPEDIENT, GOOD, D,
Note (2), PROFITABLE
* In addition to the prepositions en and pros (see Note +, p. 9), the following have this meaning:
1,ana, meson
lit., “up to the middle of,” i.e., among, or in the midst of, hence, between,
is used in 1 Cor. 6:5, of those in the church able to decide between brother
and brother, instead of their going to law with one another in the world's
courts.
2, metaxu
“in the midst, or between” (from meta, and xun, i.e., sun, “with”), is used as
a preposition, (a) of mutual relation, Matt. 18:15; Acts 15:9; Rom. 2:15, RV,
“one with another,” lit., “between one another,” for AV, “the meanwhile;” (b)
of place, Matt. 23:35; Luke 11:51; 16:26; Acts 12:6; (c) of time, “meanwhile,”
John 4:31. In Acts 13:42, the AV marg. has “in the week between,” the literal
rendering. See WHILE.
Note: The phrase ek meta (ek, “out of,” meta, “with”) is translated
“between ... and” in the AV of John 3:25 (RV, “on the part of ... with”).
1, klaio
“to wail,” whether with tears or any external expression of grief, is regularly
translated “weep” in the RV; once in the AV it is rendered “bewail,” Rev. 18:9.
See WEEP.
Note: The associated noun is klauthmos, “weeping.” Cp. dakruo, “to
weep,” John 11:35.
2, kopto
primarily, “to beat, smite;” then, “to cut off,” Matt. 21:8; Mark 11:8, is used
in the Middle Voice, of beating oneself, beating the breast, as a token of
grief; hence, “to bewail,” Matt. 11:17 (RV, “mourn,” for AV, “lament”); Matt.
24:30, “mourn;” Rev. 1:7 (RV, “mourn;” AV, “wail”); in Luke 8:52; 23:27
“bewail;” in Rev. 18:9, “wail” (for AV, “lament”). See CUT, MOURN. Cp. kopetos,
“lamentation,” Acts 8:2.
3, pentheo
denotes “to lament, mourn,” especially for the dead; in 2 Cor. 12:21, RV,
“mourn” (AV, “bewail”). See also Rev. 18:11,15,19. Cp. penthos, “mourning.” See
MOURN.
Notes: (1) Threneo, “to sing a dirge, to lament,” is rendered “wail” in
Matt. 11:17, RV; “mourned” in Luke 7:32; “to lament” in Luke 23:27; John 16:20.
Threnos, “lamentation,” occurs in Matt. 2:18.
(2) Odurmos from oduromai, “to wail” (a verb not found in the NT),
denotes “mourning,” Matt. 2:18; 2 Cor. 7:7.
(3) Cp. lupeomai, “to grieve;” see also Trench, Syn. lxv.
1, blepo
“to see,” is applied to mental vision, and is sometimes used by way of warning
“to take heed” against an object, Mark 8:15; 12:38; Acts 13:40; Phil. 3:2
(three times); in Col. 2:8, RV, “take heed,” marg., “see whether.” See BEHOLD.
2, prosecho
lit., “to hold to” (pros, “to,” echo, “to have, to hold”), hence, “to turn
one's mind or attention to a thing by being on one's guard against it” is
translated “beware” in Matt. 7:15; 10:17; 16:6,11,12; Luke 12:1; 20:46. See
ATTEND, HEED, REGARD.
3, phulasso
“to guard, watch, keep,” is used, in the Middle Voice, of being “on one's guard
against” (the Middle V. stressing personal interest in the action), Luke 12:15,
“beware of,” RV, “keep yourselves from,” as in Acts 21:25; in 2 Tim. 4:15, “be
thou ware;” in 2 Pet. 3:17, “beware.” See GUARD, KEEP, OBSERVE, SAVE.
1, baskaino
primarily, “to slander, to prate about anyone;” then “to bring evil on a person
by feigned praise, or mislead by an evil eye, and so to charm, bewitch” (Eng.,
“fascinate” is connected), is used figuratively in Gal. 3:1, of leading into
evil doctrine.
2, existemi
is rendered “bewitch” in Acts 8:9,11, AV, concerning Simon the sorcerer; it
does not mean “to bewitch,” as in the case of the preceding verb, but “to
confuse, amaze” (RV). See AMAZE, B. No. 1.
Note: The word “bewrayeth,” Matt. 26:73, is a translation of poieo, “to make,” with delos, “manifest, evident;” lit., “maketh thee manifest.”
* In addition to the preposition huper, “over,” rendered “beyond” in 2 Cor. 8:3, the following adverbs have this meaning:
1, epekeina
epi, “upon,” and ekeina, “those,” the word “parts” being understood, is used in
Acts 7:43.
2, peran
“on the other side, across,” is used with the definite article, signifying the
regions “beyond,” the opposite shore, Matt. 8:18 etc. With verbs of going it
denotes direction towards and “beyond” a place, e.g., John 10:40. It frequently
indicates “beyond,” of locality, without a verb of direction, Matt. 16:5; Mark
10:1, RV; John 1:28; 3:26. See FARTHER, SIDE.
Note: In 2 Cor. 10:14, the verb huperekteino, “to stretch overmuch,” is
so rendered in the RV, for AV, “... beyond our measure.” In 2 Cor. 10:16 the
adverb huperekeina, “beyond,” is used as a preposition.
1, apotasso
is used in the Middle Voice to signify “to bid adieu to a person.” It primarily
means “to set apart, separate” (apo, “from,” tasso, “to set, arrange”); then,
“to take leave of, to bid farewell to,” Mark 6:46 (RV); Luke 9:61; “to give
parting instructions to,” Acts 18:18,21; 2 Cor. 2:13; “to forsake, renounce,”
Luke 14:33. See FORSAKE, RENOUNCE, SEND, Note (2) at end.
2, apaspazomai
“to bid farewell” (apo, “from,” aspazomai, “to greet”), is used in Acts 21:6,
AV, “had taken our leave of;” RV, “bade ... farewell.”
1, kaleo
“to call,” often means “to bid,” in the sense of “invite,” e.g., Matt.
22:3,4,8,9; Luke 14:7-10,13, RV; Rev. 19:9, RV. See CALL, NAME, SURNAME.
2, keleuo
“to command,” is translated “bid” in Matt. 14:28, only. See COMMAND, No. 5.
Compare the synonym entello, “to command.”
3, eipon
used as the aorist tense of lego, “to speak, to say,” sometimes has the meaning
of “commanding, or bidding,” and is translated “bid,” or “bade,” e.g., in Matt.
16:22; 23:3; Luke 10:40; 9:54, AV, “command,” RV, “bid;” Acts 11:12; “bidding,”
Acts 22:24, RV. See SAY, SPEAK.
4, antikaleo
“to bid again, invite in turn,” is found in Luke 14:12.
Notes: (1) Lego, “to say,” is translated “bid” and “biddeth” in the AV
of 2 John 1:10,11; RV, “give (him no greeting),” “giveth (him greeting)”. See
GREETING.
(2) In Matt. 1:24, prostasso, “to command,” is translated “had bidden,”
AV; RV, “commanded.” See COMMAND.
1, soros
originally denoted a receptacle for containing the bones of the dead, “a
cinerary urn;” then “a coffin,” Gen. 50:26; Job 21:32; then, “the funeral couch
of bier” on which the Jews bore their dead to burial, Luke 7:14.
1, biblion
primarily “a small book, a scroll, or any sheet on which something has been
written;” hence, in connection with apostasion, “divorce,” signifies “a bill of
divorcement,” Matt. 19:7 (AV, “writing”); Mark 10:4. See BOOK, SCROLL, WRITING.
2, gramma
from grapho “to write” (Eng., “graph, graphic,” etc.), in Luke 16:6, AV, is
translated “bill.” It lit. signifies that which is drawn, a picture; hence, a
written document; hence, a “bill,” or bond, or note of hand, showing the amount
of indebtedness. In the passage referred to the word is in the plural,
indicating perhaps, but not necessarily, various “bills.” The bonds mentioned
in rabbinical writings, were formal, signed by witnesses and the Sanhedrin of
three, or informal, when only the debtor signed. The latter were usually
written on wax, and easily altered. See LEARNING, LETTER, SCRIPTURE, WRITING.
· For BILLOWS, Luke 21:25, RV, see WAVE
1, deo
“to bind,” is used (a) literally, of any sort of “binding,” e.g., Acts 22:5;
24:27, (b) figuratively, of the Word of God, as not being “bound,” 2 Tim. 2:9,
i.e., its ministry, course and efficacy were not hindered by the bonds and
imprisonment suffered by the Apostle. A woman who was bent together, had been
“bound” by Satan through the work of a demon, Luke 13:16. Paul speaks of
himself, in Acts 20:22, as being “bound in the spirit,” i.e., compelled by his
convictions, under the constraining power of the Spirit of God, to go to
Jerusalem. A wife is said to be “bound” to her husband, Rom. 7:2; 1 Cor. 7:39;
and the husband to the wife, 1 Cor. 7:27. The Lord's words to the Apostle Peter
in Matt. 16:19, as to “binding,” and to all the disciples in Matt. 18:18,
signify, in the former case, that the Apostle, by his ministry of the Word of
Life, would keep unbelievers outside the kingdom of God, and admit those who
believed. So with regard to Matt. 18:18, including the exercise of disciplinary
measures in the sphere of the local church; the application of the Rabbinical
sense of forbidding is questionable. See BOND, KNIT, Note. TIE.
2, perideo
peri, “around,” with No. 1, “to bind around,” is used in John 11:44 of the
napkin around the face of Lazarus. Cp. Job 12:18, Sept.
3, hupodeo
hupo, “under,” with No. 1, “to bind underneath,” is used of binding of sandals,
Acts 12:8; rendered “shod” in Mark 6:9; Eph. 6:15. See SHOD.
4, katadeo
kata, “down,” with No. 1, “to bind or tie down, or bind up,” is used in Luke
10:34 of the act of the good Samaritan.
5,sundeo
sun, “together,” and No. 1, “to bind together,” implying association, is used
in Heb. 13:3 of those bound together in confinement.
6, desmeuo
signifies “to put in fetters or any kind of bond,” Luke 8:29; Acts 22:4, or “to
bind a burden upon a person,” Matt. 23:4. The verb is connected with No. 1.
Notes: (1) Cp. desmos, “a band, bond, fetter,” e.g., Luke 13:16, and
desmios, “bound,” Acts 25:14, AV (RV, “a prisoner”); Heb. 13:3, “them that are
in bonds.” See BOND, CHAIN, PRISONER, STRING.
(2) Sundesmos (see No. 5, above), “that which binds together,” is
translated “bands,” in Col. 2:19. See BONDS.
7, proteino
lit., “to stretch forth” (pro, “forth,” teino, “to stretch”), is used in Acts
22:25, AV, “they bound;” RV, “they had tied (him) up,” in reference to the
preparations made for scourging, probably, to stretch the body forward, to make
it tense for severer punishment. See TIE.
1, orneon
is probably connected with a word signifying “to perceive, to hear;” Rev. 18:2;
19:17,21. See FOWL. Cp. ornis, a hen.
2, peteinon
signifies “that which is able to fly, winged.” It is connected with ptenon
signifying “feathered, winged,” which is used in 1 Cor. 15:39. Cp. petomai and
petaomai, “to fly.” In the Gospels the RV always translates it “birds,” e.g.,
Matt. 6:26; but “fowls” in Acts 10:12; 11:6. The AV unsuitably has “fowls,” in
the Gospels, except Matt. 8:20; 13:32; Luke 9:58.
1, gennesis
“a birth, begetting, producing” (related to gennao, “to beget”), is used in
Matt. 1:18; Luke 1:14. Some mss. have genesis, “lineage, birth” (from ginomai,
“to become”).
2, genete
“a being born, or the hour of birth” (related to genea, “race, generation”), is
connected with ginomai, “to become, to be born,” and is used in John 9:1.
Notes (1) For genesis and gennema see FRUIT, GENERATION, NATURE.
(2) In Gal. 4:19, odino, “to have birth pangs,” is rendered “travail in
birth,” AV; RV, “am in travail.” See Rev. 12:2.
1, genesia
a neuter plural (akin to genesis, “lineage,” from ginomai), primarily denoted
“the festivities of a birthday, a birthday feast,” though among the Greeks it
was also used of a festival in commemoration of a deceased friend. It is found
in Matt. 14:6; Mark 6:21. Some have regarded it as the day of the king's
accession, but this meaning is not confirmed in Greek writings.
1, protokia
“a birthright” (from protos, “first,” tikto, “to beget”), is found in Heb.
12:16, with reference to Esau (cp. prototokos, firstborn). The “birthright”
involved pre-eminence and authority, Gen. 27:29; 49:3. Another right was that
of the double portion, Deut. 21:17; 1 Chron. 5:1,2. Connected with the
“birthright” was the progenitorship of the Messiah. Esau transferred his
“birthright” to Jacob for a paltry mess of pottage, profanely despising this
last spirtual privilge, Gen. 25; 27. In the history of the nation God
occassionally set aside the “birthright,” to show that the objects of His choice
depended not on the will of the flesh, but on His own authority. Thus Isaac was
preferred to Ishmael, Jacob to Esau, Joseph to Reuben, David to his elder
brethren, Solomon to Adonijah. See FIRSTBORN.
1, episkopos
lit., “an overseer” (epi, “over,” skopeo, “to look or watch”), whence Eng.
“bishop,” which has precisely the same meaning, is found in Acts 20:28; Phil.
1:1; 1 Tim. 3:2; Titus 1:7; 1 Pet. 2:25. See OVERSEER.
Note: Presbuteros, “an elder,” is another term for the same person as
bishop or overseer. See Acts 20:17 with verse Acts 20:28. The term “elder”
indicates the mature spiritual experience and understanding of those so
described; the term “bishop,” or “overseer,” indicates the character of the
work undertaken. According to the Divine will and appointment, as in the NT,
there were to be “bishops” in every local church, Acts 14:23; 20:17; Phil. 1:1;
Titus 1:5; Jas. 5:14. Where the singular is used, the passage is describing
what a “bishop” should be, 1 Tim. 3:2; Titus 1:7. Christ Himself is spoken of
as “the ... Bishop of our souls,” 1 Pet. 2:25. See ELDER.
2, episkope
besides its meaning, “visitation,” e.g., 1 Pet. 2:12 (cp. the Sept. of Exod.
3:16; Isa. 10:3; Jer. 10:15), is rendered “office,” in Acts 1:20, RV (AV,
“bishoprick”); in 1 Tim. 3:1, “the office of a bishop,” lit., “(if any one
seeketh) overseership,” there is no word representing office.
Note: The corresponding verb is episkopeo, which, in reference to the
work of an overseer, is found in 1 Pet. 5:2, RV, “exercising the oversight,”
for AV “taking the oversight.” See OVERSIGHT.
· For BIT see BRIDLE
1, dakno
“to bite,” in Gal. 5:15, “if ye bite and devour one another,” is used
metaphorically of wounding the soul, or rendering with reproaches.
A-1,Adjective, pikros
from a root pik, meaning “to cut, to prick,” hence, lit., “pointed, sharp,
keen, pungent to the sense of taste, smell, etc.,” is found in Jas. 3:11,14. In
ver. 11 it has its natural sense, with reference to water; in ver. 14 it is
used metaphorically of jealousy, RV.
B-1,Verb,4087,pikraino>
related to A, signifies, in the Active Voice, “to be bitter,” Col. 3:19, or “to
embitter, irritate, or to make bitter,” Rev. 10:9; the Passive Voice, “to be
made bitter,” is used in Rev. 8:11; 10:10.
C-1,Noun, pikria
denotes “bitterness.” It is used in Acts 8:23, metaphorically, of a condition
of extreme wickedness, “gall of bitterness” or “bitter gal;” in Rom. 3:14, of
evil speaking; in Eph. 4:31, of “bitter” hatred; in Heb. 12:15, in the same
sense, metaphorically, of a root of “bitterness,” producing “bitter” fruit.
D-1,Adverb, pikros
“bitterly,” is used of the poignant grief of Peter's weeping for his denial of
Christ, Matt. 26:75; Luke 22:62.
Note: In the Sept., pikros (not in the NT), “a bitter herb,” is used in
Exod. 12:8; Num. 9:11.
1, melas
“black,” Matt. 5:36; Rev. 6:5,12, is derived from a root mal---, meaning “to be
dirty;” hence Latin, malus, “bad.” See INK.
2,Noun, gnophos
Heb. 12:18, “blackness, gloom,” seems to have been associated with the idea of
a tempest. It is related to skotos, “darkness,” in that passage, and in the
Sept. of Exod. 10:22; Deut. 4:11; Zeph. 1:15.
3,Noun, zophos
akin to No. 1, especially “the gloom of the regions of the lost,” is used four
times; 2 Pet. 2:4, “darkness” (RV); 2 Pet. 2:17, RV, “blackness,” for AV,
“mist;” Jude 1:6, “darkness;” Jude 1:13, “blackness,” suggesting a kind of
emanation. See DARKNESS, MIST.
· For BLADE see GRASS
A-1,Verb, momaomai
“to find fault with, to blame, or calumniate,” is used in 2 Cor. 6:3, of the
ministry of the Gospel; in 8:20, of the ministration of financial help.
Notes: (1) Cp. the synonymous verb, memphomai, “to find fault,” Mark
7:2; Rom. 9:19; Heb. 8:8. See FAULT.
(2) In gal. 2:11, kataginosko is rightly rendered “stood condemned,”
RV, for AV, “was to be blamed.” See CONDEMN.
B-1,Adjective, amomos
See BLEMISH, B.
B-2,Adjective, amometos
translated in Phil. 2:15 “without blemish” (AV, “without rebuke”), is rendered
“blameless” in 2 Pet. 3:14 (AV and RV).
B-3,Adjective, amemptos
related to memphomai (A, Note), is translated “unblameable” in 1 Thess. 3:13;
“blameless,” in Luke 1:6; Phil. 2:15; 3:6; “faultless” in Heb. 8:7. See
FAULTLESS, UNBLAMEABLE.
“If amomos is the 'unblemished,' amemptos is the 'unblamed.' ... Christ
was amomos in that there was in Him no spot or blemish, and He could say,
'Which of you convinceth (convicteth) Me of sin?' but in strictness of speech
He was not amemptos (unblamed), nor is this epithet ever given to Him in the
NT, seeing that He endured the contradition of sinners against Himself, who
slandered His footsteps and laid to His charge 'things that He knew not' (i.e.,
of which He was guiltless).” Trench. Syn. 103.
B-4,Adjective, anaitios
“guiltless” (a, negative, n, euphonic, and aitia, “a charge”), is translated,
“blameless” in the AV of Matt. 12:5, “guiltless” in Matt. 12:7. The RV has
“guiltless” in both places. In the Sept., in Deut. 19:10,13; 21:8-9. See
GUILTLESS.
B-5,Adjective, anepileptos
lit., “that cannot be laid hold of,” hence, “not open to censure,
irreproachable” (from a, negative, n, euphonic, and epilambano, “to lay hold
of”), is used in 1 Tim. 3:2; 5:7; 6:14 (in all three places the RV has “without
reproach;” in the first two AV, “blameless,” in the last, “unrebukeable;” an
alternative rendering would be “irrephensible”). See REPROACH, UNREBUKEABLE.
B-6,Adjective, anenkletos
signifies “that which cannot be called to account” (from a, negative, n, euphonic,
and enkaleo, “to call in”), i.e., with nothing laid to one's charge (as the
result of public investigation), in 1 Cor. 1:8, RV, “unreproveable,” AV,
“blameless;” in Col. 1:22, AV and RV, “unreproveable;” in 1 Tim. 3:10; Titus
1:6,7, AV and RV, “blameless.” It implies not merely acquittal, but the absence
of even a charge or accusation against a person. This is to be the case with
elders.
C-1,Adverb, amemptos
in 1 Thess. 2:10, “unblameably;” in 1 Thess. 5:23, “without blame,” AV,
“blameless,” is said of believers at the Judgment-Seat of Christ in His
Parousia (His presence after His coming), as the outcome of present witness and
steadfastness. See B, No. 3, above.
A-1,Noun, blasphemia
either from blax, “sluggish, stupid,” or, probably, from blapto, “to injure,”
and pheme, “speech,” (Eng. “blasphemy”) is so translated thirteen times in the
RV, but “railing” in Matt. 15:19; Mark 7:22; Eph. 4:31; Col. 3:8; 1 Tim. 6:4;
Jude 1:9. The word “blasphemy” is practically confined to speech defamatory of
the Divine Majesty. See Note, below. See EVIL SPEAKING, RAILING.
B-1,Verb, blasphemeo
“to blaspheme, rail at or revile,” is used (a) in a general way, of any
contumelious speech, reviling, calumniating, railing at, etc., as of those who
railed at Christ, e.g., Matt. 27:39; Mark 15:29; Luke 22:65 (RV, “reviling”);
Luke 23:39; (b) of those who speak contemptuously of God or of sacred things,
e.g., Matt. 9:3; Mark 3:28; Rom. 2:24; 1 Tim. 1:20; 6:1; Rev. 13:6; 16:9,11,21;
“hath spoken blasphemy,” Matt. 26:65; “rail at,” 2 Pet. 2:10; Jude 1:8,10;
“railing,” 2 Pet. 2:12; “slanderously reported,” Rom. 3:8; “be evil spoken of,”
Rom. 14:16; 1 Cor. 10:30; 2 Pet. 2:2; “speak evil of,” Titus 3:2; 1 Pet. 4:4;
“being defamed,” 1 Cor. 4:13. The verb (in the present participial form) is
translated “blasphemers” in Acts 19:37; in Mark 2:7, “blasphemeth,” RV, for AV,
“speaketh blasphemies.”
There is no noun in the original representing the English “blasphemer.”
This is expressed either by the verb, or by the adjective blasphemos. See
DEFAME, RAIL, REPORT, REVILE.
C-1,Adjective, blasphemos
“abusive, speaking evil,” is translated “blasphemous,” in Acts 6:11,13; “a
blasphemer,” 1 Tim. 1:13; “railers,” 2 Tim. 3:2, RV; “railing,” 2 Pet. 2:11.
See RAIL.
Note: As to Christ's teaching concerning “blasphemy” against the Holy
Spirit, e.g., Matt. 12:32, that anyone, with the evidence of the Lord's power
before His eyes, should declare it to be Satanic, exhibited a condition of
heart beyond Divine illumination and therefore hopeless. Divine forgiveness
would be inconsistent with the moral nature of God. As to the Son of Man, in
his state of humiliation, there might be misunderstanding, but not so with the
Holy Spirit's power demonstrated.
1, diaphemizo
“to spread abroad” (dia, “throughout,” phemizo, “to speak”), is so translated
in the RV in Matt. 9:31; 28:15 (AV, “commonly reported”); Mark 1:45 (AV, “blaze
abroad”).
A-1,Noun, momos
akin to momaomai (see BLAME, A), signifies (a) “a blemish” (Sept. only); (b) “a
shame, a moral disgrace,” metaphorical of the licentious, 2 Pet. 2:13.
B-1,Adjective, amomos
“without blemish;” is always so rendered in the RV, Eph. 1:4; 5:27; Phil. 2:15;
Col. 1:22; Heb. 9:14; 1 Pet. 1:19; Jude 1:24; Rev. 14:5. This meaning is to be
preferred to the various AV renderings, “without blame,” Eph. 1:4,
“unblameable,” Col. 1:22, “faultless,” Jude 1:24, “without fault,” Rev. 14:5.
The most authentic mss. have amomos, “without blemish,” in Phil. 2:15, for
amometos, “without rebuke.” In the Sept., in reference to sacrifices,
especially in Lev. and Num., the Psalms and Ezek., “of blamelessness in
character and conduct.” See BLAME, FAULT.
A-1,Verb, eulogeo
lit., “to speak well of” (eu, “well,” logos, “a word”), signifies, (a) “to
praise, to celebrate with praises,” of that which is addressed to God,
acknowledging His goodness, with desire for His glory, Luke 1:64; 2:28;
24:51,53; Jas. 3:9; (b) “to invoke blessings upon a person,” e.g., Luke 6:28;
Rom. 12:14. The present participle Passive, “blessed, praised,” is especially
used of Christ in Matt. 21:9; 23:39, and the parallel passages; also in John
12:13; (c) “to consecrate a thing with solemn prayers, to ask God's blessing on
a thing,” e.g., Luke 9:16; 1 Cor. 10:16; (d) “to cause to prosper, to make
happy, to bestow blessings on,” said of God, e.g., in Acts 3:26; Gal. 3:9; Eph.
1:3. Cp. the synonym aineo, “to praise.” See PRAISE.
A-2,Verb, eneulogeomai
“to bless,” is used in the Passive Voice, Acts 3:25; Gal. 3:8. The prefix en
apparently indicates the person on whom the blessing is conferred.
A-3,Verb, makarizo
from a root mak---, meaning “large, lengthy,” found also in makros, “long,”
mekos, “length,” hence denotes “to pronounce happy, blessed,” Luke 1:48; Jas.
5:11. See HAPPY.
B-1,Adjective, eulogetos
akin to A, 1, means “blessed, praised;” it is applied only to God, Mark 14:61;
Luke 1:68; Rom. 1:25; 9:5; 2 Cor. 1:3; 11:31; Eph. 1:3; 1 Pet. 1:3. In the
Sept. it is also applied to man, e.g., in Gen. 24:31; 26:29; Deut. 7:14; Judg.
17:2; Ruth 2:20; 1 Sam. 15:13.
B-2,Adjective, makarios
akin to A, No. 3, is used in the beatitudes in Matt. 5 and Luke 6, is
especially frequent in the Gospel of Luke, and is found seven times in
Revelation, 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14. It is said of God twice, 1
Tim. 1:11; 6:15. In the beatitudes the Lord indicates not only the characters
that are “blessed,” but the nature of that which is the highest good.
C-1,Noun, eulogia
akin to A, 1, lit., “good speaking, praise,” is used of (a) God and Christ,
Rev. 5:12,13; 7:12; (b) the invocation of blessings, benediction, Heb. 12:17;
Jas. 3:10; (c) the giving of thanks, 1 Cor. 10:16; (d) a blessing, a benefit
bestowed, Rom. 15:29; Gal. 3:14; Eph. 1:3; Heb. 6:7; of a monetary gift sent to
needy believers, 2 Cor. 9:5,6; (e) in a bad sense, of fair speech, Rom. 16:18,
RV, where it is joined with chrestologia, “smooth speech,” the latter relating
to the substance, eulogia to the expression. See BOUNTY.
C-2,Noun, makarismos
akin to A, 3, “blessedness,” indicates an ascription of blessing rather than a
state; hence in Rom. 4:6, where the AV renders it as a noun, “(describeth) the
blessedness;” the RV rightly puts “(pronounceth) blessing.” So Rom. 4:9. In
Gal. 4:15 the AV has “blessedness,” RV, “gratulation.” The Galatian believers
had counted themselves happy when they heard and received the Gospel. Had they
lost that opinion? See GRATULATION.
Note: In Acts 13:34, hosia, lit., “holy things,” is translated
“mercies” (AV), “blessings” (RV).
· For BLEW see BLOW
A-1,Verb, tuphloo
“to blind” (from a root tuph---, “to burn, smoke;” cp. tuphos, “smoke”), is
used metaphorically, of the dulling of the intellect, John 12:40; 2 Cor. 4:4; 1
John 2:11.
A-2,Verb, poroo
signifies “to harden” (from poros, “a thick skin, a hardening”); rendered
“blinded,” AV, in Rom. 11:7; 2 Cor. 3:14 (RV, “hardened”); cp. 2 Cor. 4:4. See
HARDEN.
B-1,Adjective, tuphlos
“blind,” is used both physically and metaphorically, chiefly in the Gospels;
elsewhere four times; physically, Acts 13:11; metaphorically, Rom. 2:19; 2 Pet.
1:9; Rev. 3:17. The word is frequently used as a noun, signifying “a blind
man.”
C-1,Noun, porosis
akin to A. No. 2, primarily means “a covering with a callus,” a “hardening,”
Rom. 11:25; Eph. 4:18, RV, for AV, “blindness;” Mark 3:5, RV, for AV,
“hardness.” It is metaphorical of a dulled spiritual perception. See HARDNESS.
Note: In John 9:8, the most authentic mss. have prosaites, “a beggar,”
RV, instead of tuphlos, “blind.”
1, perikalupto
signifies “to blindfold” (peri, “around,” kalupto, “to hide”), Luke 22:64. See
COVER, OVERLAY.
A-1,Noun, haima
(hence Eng., prefix haem,), besides its natural meaning, stands, (a) in
conjunction with sarx, “flesh,” “flesh and blood,” Matt. 16:17; 1 Cor. 15:50;
Gal. 1:16; the original has the opposite order, blood and flesh, in Eph. 6:12;
Heb. 2:14; this phrase signifies, by synecdoche, “man, human beings.” It
stresses the limitations of humanity; the two are essential elements in man's
physical being; “the life of the flesh is in the blood,” Lev. 17:11; (b) for
human generation, John 1:13; (c) for “blood” shed by violence, e.g., Matt.
23:35; Rev. 17:6; (d) for the “blood” of sacrificial victims, e.g., Heb. 9:7;
of the “blood” of Christ, which betokens His death by the shedding of His
“blood” in expiatory sacrifice; to drink His “blood” is to appropriate the
saving effects of His expiatory death, John 6:53. As “the life of the flesh is
in the blood,” Lev. 17:11, and was forfeited by sin, life eternal can be
imparted only by the expiation made, in the giving up of the life by the
sinless Savior.
A-2,Noun, haimatekchusia
denotes “shedding of blood,” Heb. 9:22 (haima, “blood,” ekchuno, “to pour out,
shed”).
B-1,Verb, haimorrhoeo
from haima, “blood,” rheo, “to flow” (Eng., “hemorrhage”), signifies “to suffer
from a flow of blood,” Matt. 9:20.
Notes: (1) In Mark 5:25; Luke 8:43, different constructions are used,
the translations respectively being “having a flowing of blood” and “being in
(i.e., with) a flowing of blood.”
(2) In Acts 17:26 (RV, “of one;” AV, “of one blood”), the most
authentic mss. do not contain the noun haima, “blood.” So with the phrase
“through His blood,” in Col. 1:14.
(3) For “bloody flux” in Acts 28:8, AV, see DYSENTERY (RV).
1, exaleipho
from ek, “out,” used intensively, and aleipho, “to wipe,” signifies “to wash,
or to smear completely.” Hence, metaphorically, in the sense of removal, “to
wipe away, wipe off, obliterate;” Acts 3:19, of sins; Col. 2:14, of writing;
Rev. 3:5, of a name in a book; Rev. 7:17; 21:4, of tears.
1,rhapisma
(a) “a blow with a rod or staff,” (b) “a blow with the hand, a slap or cuff,”
is found in three places; of the maltreatment of Christ by the officials or
attendants of the high priest, Mark 14:65, RV, “received (according to the most
authentic mss.) Him with blows of their hands,” (AV, “did strike Him with the
palms of their hands”); that they received, or took, Him would indicate their
rough handling of Him; John 18:22; 19:3; in all three places the RV marg. gives
the meaning (a), as to the use of a rod.
So with the corresponding verb rhapizo, in Matt. 26:67. The soldiers
subsequently beat Him with a reed, 27:30, where tupto, “to beat,” is used;
rhapizo occurs elsewhere in Matt. 5:39. See SMITE.
1, pneo
signifies (a) “to blow,” e.g., Matt. 7:25; John 3:8; in Acts 27:40 the present
participle is used as a noun, lit., “to the blowing” (i.e., to the wind); (b)
“to breathe.” See BREATHE.
2, hupopneo
hupo, “under” (indicating repression), and No. 1, denotes “to blow softly,”
Acts 27:13.
Note: In Acts 28:13, epiginomai, “to come on,” is used of the springing
up of a wind, AV, “blew;” RV, “sprang up.”
1, sanis
denotes “a plank, or board,” Acts 27:44.
A-1,Verb, kauchaomai
and its related words katakauchaomai, “to glory or boast” and the nouns
kauchesis and kauchema, translated “boast,” and “boasting,” in the AV, are
always translated “glory,” and “glorying” in the RV, e.g., 2 Cor. 10:15;
11:10,17; Eph. 2:9. See GLORY.
A-2,Verb, megalaucheo
from megala, “great things,” and aucheo, “to lift up the neck,” hence, “to
boast,” is found in some texts of Jas. 3:5. The most authentic mss. have the
two words separated. It indicates any kind of haughty speech which stirs up
strife or provokes others.
Note: In Acts 5:36, the verb lego, “to say,” is rendered “boasting” in
the AV; “giving out” (RV).
B-1,Noun, alazon
“a boaster,” Rom. 1:30; 2 Tim. 3:2, AV, “boasters,” RV, “boastful,” primarily
signifies “a wanderer about the country” (from ale, “wandering”), “a vagabond;”
hence, “an impostor.”
B-2,Noun, alazoneia
the practice of an alazon, denotes quackery; hence, “arrogant display, or
boastings,” Jas. 4:16, RV, “vauntings;” in 1 John 2:16, RV, “vainglory;” AV,
“pride.” See PRIDE, VAUNT.
Note: In 2 Cor. 9:4, hupostasis, “a support, substance,” means
“confidence” (RV); AV, “confident boasting.”
1, ploiarion
“a skiff or small boat,” is a diminutive of ploion (No. 2), Mark 3:9; 4:36;
John 6:22 (but No. 2 in the 2nd part of the verse), John 6:23 (here some texts
have No. 2), John 6:24; 21:8.
2, ploion
AV, “ship,” is preferably translated “boat” (RV) in the Gospels, where it is of
frequent use; it is found 18 times in Acts, where, as in Jas. 3:4; Rev. 8:9;
18:19, it signifies a ship. See SHIP.
3, skaphe
is, lit., “anything dug or scooped out” (from skapto, “to dig”), “as a trough,
a tub, and hence a light boat, or skiff, a boat belonging to a larger vessel,”
Acts 27:16,30,32.
A-1,Noun, soma
is “the body as a whole, the instrument of life,” whether of man living, e.g.,
Matt. 6:22, or dead, Matt. 27:52; or in resurrection, 1 Cor. 15:44; or beasts,
Heb. 13:11; of grain, 1 Cor. 15:37,38; of the heavenly hosts, 1 Cor. 15:40. In
Rev. 18:13 it is translated “slaves.” In its figurative uses the essential idea
is preserved.
Sometimes the word stands, by synecdoche, for “the complete man,” Matt.
5:29; 6:22; Rom. 12:1; Jas. 3:6; Rev. 18:13. Sometimes the person is identified
with his or her “body,” Acts 9:37; 13:36, and this is so even of the Lord
Jesus, John 19:40 with John 19:42. The “body” is not the man, for he himself
can exist apart from his “body,” 2 Cor. 12:2,3. The “body” is an essential part
of the man and therefore the redeemed are not perfected till the resurrection,
Heb. 11:40; no man in his final state will be without his “body,” John 5:28,29;
Rev. 20:13.
The word is also used for physical nature, as distinct from pneuma,
“the spiritual nature,” e.g., 1 Cor. 5:3, and from psuche, “the soul,” e.g., 1
Thess. 5:23. “Soma, 'body,' and pneuma, 'spirit,' may be separated; pneuma and
psuche, 'soul,' can only be distinguished” (Cremer).
It is also used metaphorically, of the mystic body of Christ, with
reference to the whole church, e.g., Eph. 1:23; Col. 1:18,22,24; also of a
local church, 1 Cor. 12:27.
A-2,Noun, chros
signifies “the surface of a body,” especially of the human body, Acts 19:12,
with reference to the handkerchiefs carried from Paul's body to the sick.
A-3,Noun, ptoma
denotes, lit., “a fall” (akin to pipto, “to fall”); hence, “that which is
fallen, a corpse,” Matt. 14:12; 24:28, “carcase;” Mark 6:29; 15:45, “corpse;”
Rev. 11:8,9, “dead bodies” (Gk., “carcase,” but plural in the 2nd part of ver.
9). See CARCASE, CORPSE.
B-1,Adjective, sussomos
sun, “with,” and A, No. 1., means “united in the same body,” Eph. 3:6, of the
church.
B-2,Adjective, somatikos
“bodily,” is used in Luke 3:22, of the Holy Spirit in taking a bodily shape; in
1 Tim. 4:8 of bodily exercise.
C-1,Adverb, somatikos
“bodily, corporeally,” is used in Col. 2:9.
Note: The AV “boisterous” in Matt. 14:30 is a rendering of the word ischuros, “strong” (see margin); it is not in the most authentic mss.
A-1,Verb, tharreo
a later form of tharseo (see CHEER, COMFORT), is connected with thero, “to be
warm” (warmth of temperament being associated with confidence); hence, “to be
confident, bold, courageous;” RV, invariably, “to be of good courage;” 2 Cor.
5:6,8 (AV, “to be confident”); 2 Cor. 7:16 (AV, “to have confidence”); 2 Cor.
10:1,2 (AV, “to be bold”); Heb. 13:6, AV, “boldly;” RV, “with good courage”
(lit., “being courageous”). See COURAGE.
A-2,Verb, parrhesiazomai
“to speak boldly, or freely,” primarily had reference to speech (see B, below),
but acquired the meaning of “being bold, or waxing bold,” 1 Thess. 2:2; in Acts
13:46, RV, “spake out boldly” (the aorist participle here signifies “waxing
bold”); Acts 9:27,29, “preached boldly (see also Acts 18:26; 19:8); in Acts
26:26, “speak freely.” See FREELY.
A-3,Verb, tolmao
signifies “to dare to do, or to bear, something terrible or difficult;” hence,
“to be bold, to bear onself boldly, deal boldly;” it is translated “be bold” in
2 Cor. 10:2, as contrasted with tharreo in verse 2 Cor. 10:1, and the first
line of verse 2, “shew courage” (see No. 1, above); in 2 Cor. 10:12, RV, “are
not bold to,” for AV, “dare not make ourselves of.” Tharreo denotes confidence
in one's own powers, and has reference to character; tolmao denotes boldness in
undertaking and has reference to manifestation (Thayer). See COURAGE, DARE.
A-4,Verb, apotolmao
apo (intensive), with No. 3, means “to be very bold, to speak out boldly,” and
is used in Rom. 10:20.
B-1,Noun, parrhesia
from pas, “all,” rhesis, “speech” (see A, No. 2), denotes (a), primarily,
“freedom of speech, unreservedness of utterance,” Acts 4:29,31; 2 Cor. 3:12;
7:4; Philem. 1:8; or “to speak without ambiguity, plainly,” John 10:24; or
“without figures of speech,” John 16:25; (b) “the absence of fear in speaking
boldly; hence, confidence, cheerful courage, boldness, without any connection
necessarily with speech;” the RV has “boldness” in the following; Acts 4:13;
Eph. 3:12; 1 Tim. 3:13; Heb. 3:6; 4:16; 10:19,35; 1 John 2:28; 3:21; 4:17;
5:14; (c) the deportment by which one becomes conspicuous, John 7:4; 11:54,
acts openly, or secures publicity, Col. 2:15. See CONFIDENCE, OPENLY,
PLAINNESS.
C-1,Adverb, tolmeroteros
the comparative degree of tolmeros, means “the more boldly,” Rom. 15:15; in
some texts, tolmeroteron. Cp. A, No. 3. Cp. tolmetes, “presumptuous,” RV,
“daring,” 2 Pet. 2:10.
1, desmos
from deo, “to bind” (see BAND), is usually found in the plural, either
masculine or neuter; (a) it stands thus for the actual “bonds” which bind a
prisoner, as in Luke 8:29; Acts 16:26; 20:23 (the only three places where the
neuter plural is used); Acts 22:30; (b) the masculine plural stands frequently
in a figurative sense for “a condition of imprisonment,” Phil. 1:7,13, i.e.,
“so that my captivity became manifest as appointed for the cause of Christ;”
Phil 1:14,16; Col. 4:18; 2 Tim. 2:9; Philem. 1:10,13; Heb. 10:34.
In Mark 74:35 “the bond (AV string)” stands metaphorically for “the
infirmity which caused an impediment in his speech.” So in Luke 13:16, of the
infirmity of the woman who was bowed together. See BAND, CHAIN, STRING.
2, desmios
“a binding,” denotes “a prisoner,” e.g., Acts 25:14, RV, for the AV, “in
bonds;” Heb. 13:3, “them that are in bonds,” Paul speaks of himself as a
prisoner of Christ, Eph. 3:1: 2 Tim. 1:8; Philem. 1:1,9; “in the Lord,” Eph.
4:1. See PRISONER.
3, sundesmos
“that which binds together” (sum, “with,” and No. 1), is said of “the bond of
iniquity,” Acts 8:23; “the bond of peace,” Eph. 4:3; “the bond of perfectness,”
Col. 3:14 (figurative of the ligaments of the body); elsewhere; Col. 2:19,
“bands,” figuratively of the bands which unite the church, the body of Christ.
See BAND.
4, halusis
denotes “a chain;” so the RV in Eph. 6:20, for AV “bonds.” See CHAIN.
5, gramma
in Luke 16:6, RV, means “a bill or note of hand.” See BILL, No. 2.
6, cheirographon
“a handwriting,” is rendered “bond” in Col. 2:14, RV.
A-1,Noun, douleia
akin to deo, “to bind,” primarily “the condition of being a slave,” came to
denote any kind of bondage, as, e.g., of the condition of creation, Rom. 8:21;
of that fallen condition of man himself which makes him dread God, Rom 8:15,
and fear death, Heb. 2:15; of the condition imposed by the Mosaic Law, Gal.
4:24. See SERVE.
B-1,Verb, douleuo
“to serve as a slave, to be a slave, to be in bondage,” is frequently used
without any association of slavery, e.g., Acts 20:19; Rom. 6:6; 7:6; 12:11;
Gal. 5:13. See SERVE.
B-2,Verb, douloo
different from No. 1, in being transitive instead of intransitive, signifies
“to make a slave of, to bring into bondage,” Acts 7:6; 1 Cor. 9:19, RV; in the
Passive Voice, “to be brought under bondage,” 2 Pet. 2:19; “to be held in
bondage,” Gal. 4:3 (lit., “were reduced to bondage”); Titus 2:3, “of being
enslaved to wine;” Rom. 6:18, “of service to righteousness” (lit. “were made
bondservants”). As with the purchased slave there were no limitations either in
the kind or the time of service, so the life of the believer is to be lived in
continuous obedience to God. See ENSLAVED, GIVE, SERVANT.
B-3,Verb, doulagogeo
“to bring into bondage” (from A, above, and ago, “to bring”), is used in 1 Cor.
9:27, concerning the body, RV, “bondage,” for AV, “subjection.”
B-4,Verb, katadouloo
“to bring into bondage,” occurs in 2 Cor. 11:20; Gal. 2:4.
1, doulos
from deo, “to bind,” “a slave,” originally the lowest term in the scale of
servitude, came also to mean “one who gives himself up to the will of another,”
e.g., 1 Cor. 7:23; Rom. 6:17,20, and became the most common and general word
for “servant,” as in Matt. 8:9, without any idea of bondage. In calling
himself, however, a “bondslave of Jesus Christ,” e.g., Rom. 1:1, the Apostle
Paul intimates (1) that he had been formerly a “bondslave” of Satan, and (2)
that, having been bought by Christ, he was now a willing slave, bound to his
new Master. See SERVANT.
The feminine, doule, signifies “a handmaid,” Luke 1:38,48; Acts 2:18.
2, paidiske
“a young girl, maiden,” also denoted “a young female slave, bondwoman, or
handmaid.” For the AV, “bondmaid” or “bondwoman,” in Gal. 4:22,23,30,31, the RV
has “handmaid.” See DAMSEL, HANDMAID, MAID.
· For BONDSERVANT see SERVANT
1,osteon
probably from a word signifying strength, or firmness, sometimes denotes “hard
substances other than bones,” e.g., the stone or kernel of fruit. In the NT it
always denotes “bones,” Matt. 23:27; Luke 24:39; John 19:36; Heb. 11:22.
Note: As to Eph. 5:30, RV, “We are members of His body” (in contrast to
the AV), “the words that follow in the common text are an unintelligent gloss,
in which unsuccessful endeavor is made to give greater distinctness to the
Apostle's statement” (Westcott).
1, biblos
(Eng. “Bible”) was the inner part, or rather the cellular substance, of the
stem of the papyrus (Eng. “paper”). It came to denote the paper made from this
bark in Egypt, and then a written “book,” roll, or volume. It is used in
referring to “books” of Scripture, the “book,” or scroll, of Matthew's Gospel,
Matt. 1:1; the Pentateuch, as the “book” of Moses, Mark 12:26; Isaiah, as “the
book of the words of Isaiah,” Luke 3:4; the Psalms, Luke 20:42; Acts 1:20; “the
prophets,” Acts 7:42; to “the Book of Life,” Phil. 4:3; Rev. 3:5; 20:15. Once
only it is used of secular writings, Acts 19:19.
2, biblion
a diminutive of No. 1, had in Hellenistic Greek almost lost its diminutive
force and was ousting biblos in ordinary use; it denotes “a scroll or a small
book.” It is used in Luke 4:17,20, of the “book” of Isaiah; in John 20:30, of
the Gospel of John; in Gal. 3:10; Heb. 10:7, of the whole of the OT; in Heb.
9:19, of the “book” of Exodus; in Rev. 1:11; 22:7,9,10,18 (twice), 19, of the
Apocalypse; in John 21:25; 2 Tim. 4:13, of “books” in general; in Rev. 13:8;
17:8; 20:12; 21:27, of the “Book” of Life (see Note, below); in Rev. 20:12, of
other “books” to be opened in the Day of Judgment, containing, it would seem,
the record of human deeds. In Rev. 5:1-9 the “Book” represents the revelation
of God's purposes and counsels concerning the world. So with the “little book”
in Rev. 10:8. In Rev. 6:14 it is used of a scroll, the rolling up of which
illustrates the removal of the heaven.
In Matt. 19:7; Mark 10:4 the word is used of a bill of divorcement. See
BILL.
Note: In Rev. 22:19, the most authentic mss. have xulon, “tree (of
life),” instead of “biblion.”
3, biblaridion
another diminutive of No. 1, is always rendered “little book,” in Rev.
10:2,9,10. Some texts have it also in verse Rev. 10:8, instead of biblion (but
see beginning of No. 2).
1, dorema
translated “boon” in Jas. 1:17, RV, is thus distinguished, as the thing given,
from the preceding word in the verse, dosis, “the act of giving” (AV, “gift” in
each case); elsewhere in Rom. 5:16. It is to be distinguished also from doron,
the usual word for a gift. See GIFT.
1, kraspedon
was primarily “the extremity or prominent part of a thing, an edge;” hence “the
fringe of a garment, or a little fringe,” hanging down from the edge of the
mantle or cloak. The Jews had these attached to their mantles to remind them of
the Law, according to Num. 15:38,39; Deut. 22:12; Zech. 8:23. This is the
meaning in Matt. 23:5. In Matt. 9:20; 14:36; Mark 6:56; Luke 8:44, it is used
of the border of Christ's garment (AV “hem,” in the first two places). See HEM.
2, horion
“the border of a country or district” (cp. Eng., “horizon”), is always used in
the plural. The AV has “coasts,” but “borders” in Matt. 4:13; the RV always
“borders,” Matt. 2:16; 4:13; 8:34; 15:22,39; 19:1; Mark 5:17; 7:31 (twice);
10:1; Acts 13:50. In some of these it signifies territory. See COAST.
3, methorion
meta, “with,” and No. 2, similar in meaning, is found, in some mss., in Mark
7:24. Cp. horothesia, under BOUND.
· For BORN see BEGET
· For BORNE see BEAR
1, daneizo
in the Active Voice, signifies “to lend money,” as in Luke 6:34,35; in the
Middle Voice, “to have money lent to oneself, to borrow,” Matt. 5:42. Cp.
dan(e)ion, “a debt,” Matt. 18:27, and dan(e)istes, “a creditor,” Luke 7:41. See
LEND.
· For BOTH see Note +, p. 9.
· For BOTTLE see SKIN
A-1,Adverb, kato
for this see BENEATH.
B-1,Adjective, abussos
“bottomless” (from a, intensive, and bussos, “a depth”), is used as a noun
denoting the abyss (AV, “bottomless pit”). It describes an immeasurable depth,
the underworld, the lower regions, the abyss of Sheol. In Rom. 10:7, quoted
from Deut. 30:13, the abyss (the abode of the lost dead) is substituted for the
sea (the change in the quotation is due to the facts of the death and
resurrection of Christ); the AV has “deep” here and in Luke 8:31; the reference
is to the lower regions as the abode of demons, out of which they can be let
loose, Rev. 11:7; 17:8; it is found seven times in the Apocalypse, 9:1,2,11;
11:7; 17:8; 20:1,3; in 9:1,2 the RV has “the pit of the abyss.” See DEEP.
· For BOUGHT see BUY
1, horothesia
“the fixing of a boundary,” rather than the boundary itself (from horos, “a
boundary,” and tithemi, “to place”), is used in Acts 17:26, “bounds.”
* (a) of obligation:
1, opheilo
“to owe, whether of a debt or any obligation,” is translated “we are bound,” in
2 Thess. 1:3; 2:13 (the Apostle expressing his obligation to give thanks for
his readers). See BEHOVE.
Note: Dei, it is necessary (for which see MUST), expresses, not the
obligation (as does opheilo) but the certainty or inevitableness of what is
bound to happen, e.g., John 3:15, “must be lifted up” (i.e., inevitably), and
Acts 4:12, “wherein we must be saved” (i.e., there is a certainty of
salvation).
(b) of binding:
2, perikeimai
lit., “to lie around” (peri, “around,” keimai, “to lie”), “to be compassed,” is
used of binding fetters around a person, Acts 28:20; in Mark 9:42; Luke 17:2,
to hang about a person's neck; in Heb. 5:2, to compass about, metaphorically of
infirmities; in Heb. 12:1, of those who have witness borne to their faith. See
COMPASS, HANG.
Note: For “bound” in Acts 22:5; 24:27, see BIND, No. 1; for Acts 22:25,
AV, see BIND, No. 7; for Luke 8:29, see BIND, No. 6.
1, eulogia
“a blessing,” has the meaning of “bounty” in 2 Cor. 9:5, of the offering sent
by the church at Corinth to their needy brethren in Judea.
Note: In the next verse the adverb “bountifully” is a translation of
the phrase ep'eulogiais, lit., “with blessings” (RV marg.), that is, that
blessings may accrue. See BLESSING.
2, haplotes
from haplous, “simple, single,” is translated “bountifulness” in 2 Cor. 9:11,
AV; RV, “liberality” (marg., “singleness”); cp. 2 Cor. 8:2; 9:13; from
sincerity of mind springs “liberality.” The thought of sincerity is present in
Rom. 12:8; 2 Cor. 11:3; Eph. 6:5; Col. 3:22. See LIBERAL, SIMPLICITY,
SINGLENESS.
3, charis
“grace,” is rendered, “bounty” in 1 Cor. 16:3, RV, (AV, “liberality”), by
metonymy for a material gift. See BENEFIT, No. 3.
4, hadrotes
lit., “fatness” (from hadros, “thick, well-grown”), is used of a monetary gift,
in 2 Cor. 8:20, AV, “abundance,” RV, “bounty.”
1, toxon
“a bow,” is used in Rev. 6:2. Cp. Hab. 3:8,9. The instrument is frequently
mentioned in the Sept., especially in the Psalms.
1, kampto
“to bend,” is used especially of bending the knees in religious veneration,
Rom. 11:4; 14:11; Eph. 3:14; Phil. 2:10.
2, sunkampto
signifies “to bend completely together, to bend down by compulsory force,” Rom.
11:10.
3, sunkupto
“to bow together” (sun, “together with,” kupto, “to bow”), is said, in Luke
13:11, of the woman crippled with a physical infirmity.
4, klino
“to incline, to bow down,” is used of the women who in their fright “bowed”
their faces to the earth at the Lord's empty tomb, Luke 24:5; of the act of the
Lord on the Cross immediately before giving up His Spirit. What is indicated in
the statement “He bowed His head,” is not the helpless dropping of the head
after death, but the deliberate putting of His head into a position of rest,
John 19:30. The verb is deeply significant here. The Lord reversed the natural
order. The same verb is used in His statement in Matt. 8:20; Luke 9:58, “the
Son of Man hath not where to lay His head.” It is used, too, of the decline of
day, Luke 9:12; 24:29; of turning enemies to flight, Heb. 11:34. See LAY,
SPENT. No. 7, TURN, WEAR.
5, tithemi
“to put, or place,” is said of the soldiers who mockingly bowed their knees to
Christ, Mark 15:19. See APPOINT.
Note: For gonupeteo, “to bow the knee,” Matt. 27:29, see KNEEL.
1, splanchnon
always in the plural, properly denotes “the physical organs of the intestines,”
and is once used in this respect, Acts 1:18 (for the use by Greeks and Hebrews,
see AFFECTION, No. 2). The RV substitutes the following for the word “bowels:”
“affections,” 2 Cor. 6:12; “affection,” 2 Cor. 7:15; “tender mercies,” Phil.
1:8; 2:1; “a heart (of compassion),” Col. 3:12; “heart,” Philem. 1:12,20;
“hearts,” Philem. 1:7; “compassion,” 1 John 3:17. The word is rendered “tender”
in the AV and RV of Luke 1:78, in connection with the word “mercy.” See
AFFECTION, No. 2, COMPASSION, A, No. 2 and B, No. 2.
1, alabastron
“an alabaster vessel,” is translated in the AV of Matt. 26:7; Mark 14:3; Luke
7:37, “box,” RV, “cruse.” The breaking refers to the seal, not to the box or
cruse. See CRUSE.
1, pais
denotes “a boy” (in contrast to paidion, a diminutive of pais, and to teknon,
“a child”). With reference to Christ, instead of the AV “child,” the RV
suitably translates otherwise as follows: Luke 2:43, “the boy Jesus;” Acts
4:27,30, “The Holy Servant, Jesus.” So in the case of others, Matt. 17:18; Luke
9:42 (“boy”). See CHILD, MAID, MANSERVANT, SERVANT, SON, YOUNG MAN.
1, plegma
signifies “what is woven” (from pleko, “to weave, plait”), whether a net or
basket (Josephus uses it of the ark of bulrushes in which the infant Moses was
laid), or of a web, plait, braid. It is used in 1 Tim. 2:9, of “braided hair,”
which the Vulgate signifies as “ringlets, curls.”
Notes: (1) Cp. emploke, 1 Pet. 3:3, “plaiting,” i.e., intertwining the
hair in ornament.
(2) “Broided” is to be distinguished from broidered, which means to
adorn with needlework (not to plait).
·
For BRAKE see BREAK
·
For BRAMBLE BUSH see BUSH
1, klados
from klao, “to break” (cp. klasma, “a broken piece”), properly a young tender
shoot, “broken off” for grafting, is used for any kind of branch, Matt. 13:32;
21:8; 24:32; Mark 4:32; 13:28; Luke 13:19; the descendants of Israel, Rom.
11:16-19,21.
2, klema
akin to klao, “to break,” denotes “a tender, flexible branch, especially the
shoot of a vine, a vine sprout,” John 15:2,4-6.
3, stoibas | stibas
from steibo, “to tread on,” primarily denoted “a layer of leaves, reeds, twigs
or straw, serving for a bed;” then “a branch full of leaves, soft foliage,”
which might be used in making a bed, or for treading upon, Mark 11:8.
4, baion
of Egyptian origin, frequent in the papyri writings, denotes “a branch of the
palm tree,” John 12:13.
Note: Matthew, Mark and John each use a different word for “branch” in
narrating Christ's entry into Jerusalem.
1, kausteriazo
“to burn in with a brading iron” (cp. Eng., “caustic”), is found, in the best
mss., in 1 Tim. 4:2, RV “branded.” Others have kauteriazo (from kauterion, “a
branding-iron,” “cauterize”), to mark by “branding,” an act not quite so severe
as that indicated by the former. The reference is to apostates whose
consciences are “branded” with the effects of their sin. See SEARED.
Note: In the RV of Gal. 6:17, “branded” does not represent a word in
the original; it serves to bring out the force of the Apostle's metaphor of
bearing in his body the stigmata, the marks, of the Lord Jesus. The reference
is not to the branding of slaves, soldiers and criminals, but rather to the
religious devotee, who “branded” himself with the mark of the god whom he
specially worshipped. So Paul describes the physical marks due to the lictor's
rods at Philippi and to the stones at Lystra, marks which, while not self-inflicted,
betokened his devotion to Christ and his rejoicing therein.
1, chalkos
primarily, “copper,” became used for metals in general, later was applied to
bronze, a mixture of copper and tin, then, by metonymy, to any article made of
these metals, e.g., money, Matt. 10:9; Mark 6:8; 12:41, or a sounding
instrument, 1 Cor. 13:1, figurative of a person destitute of love. See Rev.
18:12. See MONEY.
2, chalkeos
“made of brass or bronze,” is used of idols, Rev. 9:20.
3, chalkion
is used in Mark 7:4 of “brazen vessels.”
4, chalkolibanon
is used of “white or shining copper or bronze,” and describes the feet of the
Lord, in Rev. 1:15; 2:18.
5, chalkeus
denotes “a coppersmith,” 2 Tim. 4:14.
1, paroninos
an adjective, lit., “tarrying at wine” (para, “at,” oinos, “wine”), “given to
wine,” 1 Tim. 3:3; Titus 1:7, AV, probably has the secondary sense, of the
effects of wine-bibbing, viz., abusive brawling. Hence RV, “brawler.” See WINE.
2, amachos
an adjective, lit., “not fighting” (a, negative, mache, “a fight”), came to
denote, metaphorically, “not contentious,” 1 Tim. 3:3; Titus 3:2, RV, for AV,
“not a brawler,” “not brawlers.” See CONTENTIOUS.
1, artos
“bread” (perhaps derived from aro, “to fit together,” or from a root ar---,
“the earth”), signifies (a) “a small loaf or cake,” composed of flour and
water, and baked, in shape either oblong or round, and about as thick as the
thumb; these were not cut, but broken and were consecrated to the Lord every
Sabbath and called the “shewbread” (loaves of presentation), Matt. 12:4; when
the “shewbread” was reinstituted by Nehemiah (Neh. 10:32) a poll-tax of 1/3
shekel was laid on the Jews, Matt. 17:24; (b) “the loaf at the Lord's Supper,”
e.g., Matt. 26:26 (“Jesus took a loaf,” RV, marg.); the breaking of “bread”
became the name for this institution, Acts 2:42; 20:7; 1 Cor. 10:16; 11:23; (c)
“bread of any kind,” Matt. 16:11; (d) metaphorically, “of Christ as the Bread
of God, and of Life,” John 6:33,35; (e) “food in general,” the necessities for
the sustenance of life, Matt. 6:11; 2 Cor. 9:10, etc.
2, azumos
denotes “unleavened bread,” i.e., without any process of fermentation; hence,
metaphorically, “of a holy, spiritual condition,” 1 Cor. 5:7, and of “sincerity
and truth” (1 Cor 5:8). With the article it signifies the feast of unleavened
bread, Matt. 26:17; Mark 14:1,12; Luke 22:1,7; Acts 12:3; 20:6.
·
For BREADTH see BROAD
A-1,Verb, klao |
klazo
“to break, to break off pieces,” is used of “breaking bread,” (a) of the Lord's
act in providing for people, Matt. 14:19; 15:36; Mark 8:6,19; (b) of the
“breaking of bread” in the Lord's Supper, Matt. 26:26; Mark 14:22; Luke 22:19;
Acts 20:7; 1 Cor. 10:16; 11:24; (c) of an ordinary meal, Acts 2:46; 20:11;
27:35; (d) of the Lord's act in giving evidence of His resurrection, Luke
24:30.
A-2,Verb, ekklao
ek, “off,” and No. 1, “to break off,” is used metaphorically of branches, Rom.
11:17,19,20.
A-3,Verb, kataklao
kata, “down,” and No. 1, is used in Mark 6:41; Luke 9:16, of Christ's
“breaking” loaves for the multitudes.
A-4,Verb, luo
“to loosen,” especially by way of deliverance, sometimes has the meaning of
“breaking, destructively,” e.g., of “breaking” commandments, not only
infringing them, but loosing the force of them, rendering them not binding,
Matt. 5:19; John 5:18; of “breaking” the Law of Moses, John 7:23; Scripture,
John 10:35; of the “breaking up” of a ship, Acts 27:41; of the “breaking down”
of the middle wall of partition, Eph. 2:14; of the marriage tie, 1 Cor. 7:27.
See DESTROY, DISSOLVE, LOOSE, MELT, PUT, Note (5), UNLOOSE.
A-5,Verb, suntribo
lit., “to rub together,” and so “to shatter, shiver, break in pieces by
crushing,” is said of the bruising of a reed, Matt. 12:20 (No. 9 is used in the
next clause); the “breaking” of fetters in pieces, Mark 5:4; the “breaking” of
an alabaster cruse, Mark 14:3; an earthenware vessel, Rev. 2:27; of the
physical bruising of a person possessed by a demon, Luke 9:39; concerning
Christ, “a bone of Him shall not be broken,” John 19:36; metaphorically of the
crushed condition of a “broken-hearted” person, Luke 4:18 (AV only); of the
eventual crushing of Satan, Rom. 16:20. See BRUISE. This verb is frequent in
the Sept. in the Passive Voice, e.g., Ps. 51:17; Isa. 57:15, of a contrite
heart, perhaps a figure of stones made smooth by being rubbed together in
streams. Cp. suntrimma, “destruction.”
A-6,Verb, rhegnumi
“to tear, rend, as of garments, etc.,” is translated “break” in the AV, of
Matt. 9:17, of wine-skins (RV, “burst”); as in Mark 2:22; Luke 5:37.; “break
forth” in Gal. 4:27. See BURST, REND, TEAR.
A-7,Verb, diarrhegnumi
dia, “through” (intensive), and No. 6, “to burst asunder, to rend, cleave,” is
said of the rending of garments, Matt. 26:65; Mark 14:63; Acts 14:14; of the
“breaking” of a net, Luke 5:6; of fetters, 8:29. See REND.
A-8,Verb, prosrhegnumi
see BEAT, No. 8.
A-9,Verb,2608,katagnumi
kata, “down” (intensive), and No. 6, is used of the “breaking” of a bruised
reed, Matt. 12:20, and of the “breaking” of the legs of those who were
crucified, John 19:31,32,33.
A-10,Verb, sunthlao
sun, “together” (intensive), and thlao, “to break or crush, to break in pieces,
to shatter,” is used in Matt. 21:44; Luke 20:18 of the physical effect of
falling on a stone.
A-11,Verb, sunthrupto
sun, and thrupto, “to crush, to break small, weaken,” is used metaphorically of
“breaking” one's heart, Acts 21:13.
A-12,Verb, schizo
“to split, to rend open,” is said of the veil of the temple, Matt. 27:51; the
rending of rocks, Matt. 27:51; the rending of the heavens, Mark 1:10; a
garment, Luke 5:36; John 19:24; a net, John 21:11; in the Passive Voice,
metaphorically, of being divided into factions, Acts 14:4; 23:7. See DIVINE,
Note, OPEN, REND, RENT.
Note: Cp. schisma (Eng., “schism”), said of the rent in a garment,
Matt. 9:16. See DIVISION, RENT, SCHISM.
A-13,Verb, diorusso
lit., “to dig through” (dia, “through,” orusso, “to dig”), is used of the act
of thieves in “breaking” into a house, Matt. 6:19,20; 24:43; Luke 12:39.
A-14,Verb, exorusso
lit., “to dig out” (cp. No. 13), is used of the “breaking up” of part of a
roof, Mark 2:4, and, in a vivid expression, of plucking out the eyes, Gal.
4:15. See PLUCK.
Note: For aristao, “to break one's fast,” see DINE.
B-1,Noun, klasis
“a breaking” (akin to A, No. 1), is used in Luke 24:35; Acts 2:42, of the
“breaking” of bread.
B-2,Noun, klasma
“a broken piece, fragment,” is always used of remnants of food, Matt. 14:20;
15:37 and corresponding passages. See PIECE.
B-3,Noun, parabasis
“a transgression” (para, “across,” baino, “to go”), is translated “breaking” in
Rom. 2:23, AV; RV, “transgression;” AV and RV ditto in Rom. 4:15; 5:14; Gal.
3:19; 1 Tim. 2:14; Heb. 2:2; 9:15. See TRANSGRESSION.
B-4,Noun, parabates
“a transgressor” (cp. No. 3), is translated “breaker,” Rom. 2:25, AV; RV,
“transgressor.” In Rom 2:27 the AV turns it into a verb, “dost transgress.” See
Gal. 2:18; Jas. 2:9,11.
1, stethos
connected with histemi, “to stand,” i.e., that which stands out, is used of
mourners in smiting the “breast,” Luke 18:13; 23:48; of John in reclining on
the “breast” of Christ, John 13:25; 21:20; of the “breasts” of the angels in
Rev. 15:6.
2, mastos
used in the plural, “paps,” Luke 11:27; 23:29; Rev. 1:13, AV, is preferably
rendered “breasts,” in the RV.
1, thorax
primarily, “the breast,” denotes “a breastplate or corselet,” consisting of two
parts and protecting the body on both sides, from the neck to the middle. It is
used metaphorically of righteousness, Eph. 6:14; of faith and love, 1 Thess.
5:8, with perhaps a suggestion of the two parts, front and back, which formed
the coat of mail (an alternative term for the word in the NT sense); elsewhere
in Rev. 9:9,17.
A-1,Noun, pnoe
akin to pneo, “to blow,” lit., “a blowing,” signifies (a) “breath, the breath
of life,” Acts 17:25; (b) “wind,” Acts 2:2. See WIND.
A-2,Noun, pneuma
“spirit,” also denotes “breath,” Rev. 11:11; 13:15, RV. In 2 Thess. 2:8, the AV
has “spirit” for RV, “breath.” See GHOST, LIFE, SPIRIT, WIND.
B-1,Verb, empneo
lit., “to breathe in, or on,” is used in Acts 9:1, indicating that threatening
and slaughter were, so to speak, the elements from which Saul drew and expelled
his breath.
B-2,Verb, emphusao
“to breathe upon,” is used of the symbolic act of the Lord Jesus in breathing
upon His Apostles the communication of the Holy Spirit, John 20:22.
1, numphe
(Eng. “nymph”) “a bride, or young wife,” John 3:29; Rev. 18:23; 21:2,9; 22:17,
is probably connected with the Latin nubo, “to veil;” the “bride” was often
adorned with embroidery and jewels (see Rev. 21:2), and was led veiled from her
home to the “bridegroom.” Hence the secondary meaning of “daughter-in-law,”
Matt. 10:35; Luke 12:53. See DAUGHTER-IN-LAW. For the relationship between
Christ and a local church, under this figure, see 2 Cor. 11:2; regarding the
whole church, Eph. 5:23-32; Rev. 22:17.
2, numphios
“a bridegroom,” occurs fourteen times in the Gospels, and in Rev. 18:23. “The
friend of the bridegroom,” John 3:29, is distinct from “the sons of the
bride-chamber” who were numerous. When John the Baptist speaks of “the friend
of the Bridegroom,” he uses language according to the customs of the Jews.
3, numphon
signifies (a) “the room or dining hall in which the marriage ceremonies were
held,” Matt. 22:10; some mss. have gamos, “a wedding,” here; (b) “the chamber
containing the bridal bed,” “the sons of the bridechamber” being the friends of
the bridegroom, who had the charge of providing what was necessary for the
nuptials, Matt. 9:15; Mark 2:19; Luke 5:34.
A-1,Noun, chalinos
“a bridle,” is used in Jas. 3:3 (AV, “bits”), and Rev. 14:20. “The primitive
bridle was simply a loop on the halter-cord passed round the lower jaw of the
horse. Hence in Ps. 32:9 the meaning is bridle and halter” (Hastings, Bib.
Dic.).
B-1,Verb, chalinagogeo
from chalinos and ago, “to lead,” signifies “to lead by a bridle, to bridle, to
hold in check, restrain;” it is used metaphorically of the tongue and of the
body in Jas. 1:26; 3:2.
1, di' oligon
lit. means “by few.” In 1 Pet. 5:12 it signifies by means of few words,
“briefly.” The RV of Rom. 13:9 omits “briefly,” the meaning being “it is summed
up.”
·
For BRIER see THISTLE
A-1,Adjective,
photeinos
“bright” (from phos, “light”), is said of a cloud, Matt. 17:5; metaphorically
of the body, Matt. 6:22, “full of light;” Luke 11:34,36. See LIGHT.
A-2,Adjective, lampros
“shining, brilliant, bright,” is used of the clothing of an angel, Acts 10:30;
Rev. 15:6; symbolically, of the clothing of the saints in glory, Rev. 19:8, RV,
in the best texts (AV, “white”); of Christ as the Morning Star, Rev. 22:16; of
the water of life, Rev. 22:1, AV, “clear.” See CLEAR, GAY, GOODLY, GORGEOUS,
WHITE.
Note: Cp. lampros, “sumptuously,” Luke 16:19.
B-1,Noun, lamprotes
“brightness,” akin to A, No. 2, above, is found in Acts 26:13.
B-2,Noun, apaugasma
“a shining forth” (apo, “from,” auge, “brightness”), of a light coming from a
luminous body, is said of Christ in Heb. 1:3, AV, “brightness,” RV,
“effulgence,” i.e., shining forth (a more probable meaning than reflected
brightness).
Note: Epiphaneia, lit., “shining forth or upon,” is rendered
“brightness” in the AV of 2 Thess. 2:8; RV, “manifestation.” See APPEARING.
1, ano
“above, on high, in a higher place,” in John 2:7 is used to denote the “brim”
of a waterpot, lit., “up to above,” i.e., “up to the higher parts,” i.e., “the
brim.” See ABOVE, HIGH, UP.
1, theion
originally denoted “fire from heaven.” It is connected with sulphur. Places
touched by lightning were called theia, and, as lightning leaves a sulphurous
smell, and sulphur was used in pagan purifications, it received the name of
theion, Luke 17:29; Rev. 9:17,18; 14:10; 19:20; 20:10; 21:8.
2,theiodes
akin to No. 1, signifies “brimstone-like, or consisting of brimstone,” Rev.
9:17.
A-1,Verb, phero
“to bear, or carry,” is used also of “bearing or bringing forth fruit,” Mark
4:8; John 15:5, etc. To bring is the most frequent meaning. See BEAR, CARRY,
DRIVE, ENDURE, GO, LEAD, MOVE, REACH, RUSHING, UPHOLD. Compounds of No. 1,
translated by the verb “to bring,” are as follows:
A-2,Verb, anaphero
denotes “to bring up,” Matt. 17:1. See BEAR, No. 3.
A-3,Verb, apophero
“to carry forth,” is rendered “bring,” in the AV of 1 Cor. 16:3; Acts 19:12
(RV, “carried away”); some mss. have epiphero here. See CARRY.
A-4,Verb, eisphero
denotes “to bring to,” Acts 17:20; “to bring into,” Luke 5:18,19; 1 Tim. 6:7;
Heb. 13:11. See LEAD, No. 11.
A-5,Verb, ekphero
“to bring forth.” See BEAR, No. 4.
A-6,Verb, epiphero
signifies (a) “to bring upon, or to bring against,” Jude 1:9; (b) “to impose,
inflict, visit upon,” Rom. 3:5. Some mss. have it in Acts 25:18 (for No. 1);
some in Phil. 1:16 (RV, ver. 17, “raise up,” translating egeiro).
A-7,Verb, prophero
denotes “to bring forth,” Luke 6:45, twice.
A-8,Verb, prosphero
means (a) “to bring (in addition),” Matt. 25:20; “to bring unto,” Matt. 5:23
(RV, “art offering”); Mark 10:13; (b) “to offer,” Matt. 5:24. See DEAL WITH,
DO, OFFER, PRESENT, PUT.
A-9,Verb, sumphero
“to bring together,” has this meaning in Acts 19:19. See BETTER (be),
EXPEDIENT, GOOD, PROFIT.
A-10,Verb, ago
“to lead, to lead along, to bring,” has the meaning “to bring” (besides its
occurrences in the Gospels and Acts) in 1 Thess. 4:14, 2 Tim. 4:11; Heb. 2:10.
See CARRY, GO, KEEP, LEAD.
*Compounds of this verb are:
A-11,Verb, anago
“to lead or bring up to,” Luke 2:22; Acts 9:39 etc.; “to bring forth,” Acts
12:4; “to bring again,” Heb. 13:20; “to bring up again,” Rom. 10:7. See DEPART,
LAUNCH, LEAD, LOOSE, OFFER, TAKE UP, SAIL.
A-12,Verb, apago
“to lead away, bring forth, bring unto,” Acts 23:17. See CARRY, DEATH, LEAD,
TAKE.
A-13,Verb, eisago
“to bring in, into,” Luke 2:27 etc. See LEAD.
A-14,Verb, exago
“to lead out, bring forth,” Acts 5:19; 7:36,40 etc. See FETCH, LEAD.
A-15,Verb, epago
“to bring upon,” Acts 5:28; 2 Pet. 2:1,5.
A-16,Verb, katago
“to bring down,” Acts 9:30; 22:30; 23:15,20; Rom. 10:6; “to bring forth,” Acts
23:28; of boats, “to bring to land,” Luke 5:11. See LAND, TOUCH.
A-17,Verb, pareisago
“to bring in privily” (lit., “to bring in beside”), “to introduce secretly,” 2
Pet. 2:1.
A-18,Verb, proago
“to bring or lead forth,” e.g., Acts 12:6; 16:30; 25:26. See GO, No. 10.
A-19,Verb, prosago
“to bring to, or unto,” Acts 16:20; 1 Pet. 3:18. For Acts 27:27 see DRAW, (B),
No. 3.
*Other verbs are:
A-20,Verb, komizo
usually, “to receive, to bring in,” Luke 7:37. See RECEIVE.
A-21,Verb, parecho
usually, “to offer, furnish, supply” (lit., “to have near”), “to bring, in the
sense of supplying,” Acts 16:16; 19:24. See DO, GIVE, KEEP, MINISTER, OFFER,
SHEW, TROUBLE.
A-22,Verb, apostrepho
“to turn, or put, back,” is translated “brought back” in Matt. 27:3. See
PERVERT, PUT, TURN.
A-23,Verb, katabibazo
in the Active Voice, “to cause to go down,” is used in the Passive in the sense
of “being brought down,” Luke 10:15 (AV, “thrust down”); “go down” in Matt.
11:23 (marg., “be brought down”).
A-24,Verb, sumbibazo
rendered “brought” in Acts 19:33.
A-25,Verb, propempo
“to send forth, to bring on one's way,” Acts 15:3; 20:38, RV; 21:5; Rom. 15:24;
1 Cor. 16:6,11; 2 Cor. 1:16; Titus 3:13; 3 John 1:6. See ACCOMPANY, CONDUCT.
A-26,Verb, blastano
“to bud, spring up,” translated “brought forth” (i.e., “caused to produce”), in
Jas. 5:18. See BUD, SPRING.
A-27,Verb, poieo
“to make, to do,” used of the bringing forth of fruit, Matt. 3:8,10; 7:17,18.
See DO.
A-28,Verb, ekballo
“to cast out,” used of bringing forth good and evil things from the heart,
Matt. 12:35. See CAST, No. 5.
A-29,Verb, tikto
“to beget, bring forth,” Matt. 1:21,23,25; Jas. 1:15 (first part of verse,
according to the best mss.); Rev. 12:5 (RV, “was delivered of”). See BEGET,
BORN, DELIVER.
A-30,Verb, apokueo
“to bear young,” “bringeth forth” in Jas. 1:15 (end of verse) and “brought
forth,” Jas 1:18 (AV, “begat”). See BEGET.
A-31,Verb, gennao
“to beget,” translated “brought forth” in Luke 1:57. See BEGET, A, No. 1.
A-32,Verb, euphoreo
“to bear well, be productive,” “brought forth plentifully,” Luke 12:16. Cp.
karpophoreo, Mark 4:20, RV “bear;” so, Col. 1:6.
A-33,Verb, trepho
“to rear, bring up,” Luke 4:16. See FEED, NOURISH.
A-34,Verb, anatrepho
“to nourish,” Acts 7:20,21; “brought up,” Acts 22:3.
A-35,Verb, ektrepho
“to nourish,” Eph. 5:29; “bring up,” Eph. 6:4, AV; RV, “nurture.” See NURTURE.
A-36,Verb, apangello>
“to announce,” is translated “bring word” in Matt. 2:8, RV (the AV
unnecessarily adds “again”); Matt. 28:8. See DECLARE, REPORT, SHEW, TELL.
B-1,Noun, epeisagoge
lit., “a bringing in besides,” is translated “a bringing in thereupon” in Heb.
7:19.
Notes: (1) In Mark 4:21, erchomai, “to come,” is translated “is
brought,” lit., “(does a lamp) come.”
(2) In Mark 13:9, the verb translated “be brought,” AV, is histemi, “to
stand” (RV); in Acts 27:24, paristemi, “to stand before” (AV, “be brought
before”).
(3) In Acts 5:36, ginomai, “to become,” is rendered “came (to nought),”
RV, for AV, “were brought.” So in 1 Cor. 15:54, “come to pass,” for “shall be
brought to pass.”
(4) In Mark 4:29, paradidomi is rendered “is ripe,” RV and AV marg.,
for AV, “brought forth.”
(5) In Matt. 1:11,12,17, metoikesia signifies “a removal, or carrying
away” (not “they were brought,” ver. 12, AV).
(6) In Acts 13:1, suntrophos denotes “a foster-brother,” RV (AV,
marg.).
(7) In 1 Cor. 4:17, for “bring you into rememberance” (RV, “put ...),
see REMEMERANCE.
(8) In Luke 1:19, for RV, “bring you good tidings,” and Acts 13:32;
Rom. 10:15 (end), see PREACH.
(9) In 1 Cor. 1:19, atheteo, “to reject” (RV), is rendered “bring to
nothing” (AV). See DESPISE, Note (1).
(10) For katargeo, “bring to nought,” RV, “destroy,” 1 Cor. 6:13, etc.,
see ABOLISH, DESTROY.
(11) For eipon in Matt. 2:13, AV, “bring ... word,” see TELL.
(12) See also DESOLATION, No. 1, PERFECTION, B.
(13) For “bring into bondage” see BONDAGE, B.
(14) In Matt. 16:8 some mss. have lambano (AV, “ye have brought”).
A-1,Adjective,
euruchoros
from eurus, “broad,” and chora, “a place,” signifies, lit., “(with) a broad
place,” i.e., “broad, spacious,” Matt.7:13.
B-1,Verb, platuno
connected with plak, “a flat, broad surface,” signifies “to make broad;” said
of phylacteries, Matt. 23:5; used figuratively in 2 Cor. 6:11,13, “to be
enlarged,” in the ethical sense, of the heart.
C-1,Noun, platos
denotes “breadth,” Eph. 3:18; Rev. 20:9; 21:16 (twice).
·
For BROIDED see BRAIDED
1, optos
“broiled” (from optao, “to cook, roast”), is said of food prepared by fire,
Luke 24:42.
·
For BROKEN see BREAK
·
For BROKENHEARTED see BREAK, A, No. 5
1, nossia
primarily, “a nest,” denotes “a brood,” Luke 13:34. Some texts have nossion in
the plural, as Matt. 23:37, “chicken.”
1, cheimarrhos
lit., “winter-flowing” (from cheima, “winter,” and rheo, “to flow”), a stream
which runs only in winter or when swollen with rains, a “brook,” John 18:1.
1, adelphos
denotes “a brother, or near kinsman;” in the plural, “a community based on
identity of origin or life.” It is used of:
(1) male children of the same parents, Matt, 1:2; 14:3; (2) male
descendants of the same parents, Acts 7:23,26; Heb. 7:5; (3) male children of
the same mother, Matt. 13:55; 1 Cor. 9:5; Gal. 1:19; (4) people of the same
nationality, Acts 3:17,22; Rom. 9:3. With “men” (aner, “male”), prefixed, it is
used in addresses only, Acts 2:29,37, etc.; (5) any man, a neighbor, Luke
10:29; Matt. 5:22; 7:3; (6) persons united by a common interest, Matt. 5:47;
(7) persons united by a common calling, Rev. 22:9; (8) mankind, Matt. 25:40;
Heb. 2:17; (9) the disciples, and so, by implication, all believers, Matt.
28:10; John 20:17; (10) believers, apart from sex, Matt. 23:8; Acts 1:15; Rom.
1:13; 1 Thess. 1:4; Rev. 19:10 (the word “sisters” is used of believers, only
in 1 Tim. 5:2); (11) believers, with aner, “male,” prefixed, and with “or
sister” added, 1 Cor. 7:14 (RV), 15; Jas. 2:15, male as distinct from female,
Acts 1:16; 15:7,13, but not Acts 6:3. * [* From Notes on Thessalonians, by Hogg
and Vine, p. 32.]
Notes: (1) Associated words are adelphotes, primarily, “a brotherly
relation,” and so, the community possessed of this relation, “a brotherhood,” 1
Pet. 2:17 (see 5:9, marg.); philadelphos, (phileo, “to love,” and adelphos),
“fond of one's brethren,” 1 Pet. 3:8; “loving as brethren,” RV; philadelphia,
“brotherly love,” Rom. 12:10; 1 Thess. 4:9; Heb. 13:1; “love of the brethren,”
1 Pet. 1:22; 2 Pet. 1:7, RV; pseudadelphos, “false brethren,” 2 Cor. 11:26;
Gal. 2:4.
(2) In Luke 6:16; Acts 1:13, the RV has “son,” for AV, “brother.”
(3) In Acts 13:1, for suntrophos, see BRING, B, Note (6).
·
For BROUGHT see BRING
1, ophrus
“an eyebrow,” stands for “the brow of a hill,” Luke 4:29, from the resemblance
to an eyebrow, i.e., a ridge with an overhanging bank.
1, suntribo
see BREAK, A, No. 5.
2, thrauo
“to smite through, shatter,” is used in Luke 4:18, “them that are bruised,”
i.e., broken by calamity.
1, alogos
translated “brute” in the AV of 2 Pet. 2:12; Jude 1:10, signifies “without
reason,” RV, though, as J. Hastings points out, “brute beasts” is not at all
unsuitable, as “brute” is from Latin brutus, which means “dull, irrational;” in
Acts 25:27 it is rendered “unreasonable.”
1, blastano
“to bud,” is said of Aaron's rod, Heb. 9:14; “spring up,” Matt. 13:26; Mark
4:27; elsewhere, in Jas. 5:18. See BRING, No. 26, SPRING, No. 6.
1, kolaphizo
signifies “to strike with clenched hands, to buffet with the fist” (kolaphos,
“a fist”), Matt. 26:67; Mark 14:65; 1 Cor. 4:11; 2 Cor. 12:7; 1 Pet. 2:20.
2, hupopiazo
lit., “to strike under the eye” (from hupopion, “the part of the face below the
eye;” hupo, “under,” ops, “an eye”), hence, to beat the face black and blue (to
give a black eye), is used metaphorically, and translated “buffet” in 1 Cor.
9:27 (AV, “keep under”), of Paul's suppressive treatment of his body, in order
to keep himself spiritually fit (RV marg., “bruise”); so RV marg. in Luke 18:5,
of the persistent widow, text, “wear out” (AV, “weary”). See KEEP, WEAR, WEARY.
A-1,Verb, oikodomeo
lit., “to build a house” (oikos, “a house,” domeo, “to build”), hence, to build
anything, e.g., Matt. 7:24; Luke 4:29; 6:48, RV, “well builded” (last clause of
verse); John 2:20; is frequently used figuratively, e.g., Acts 20:32 (some mss.
have No. 3 here); Gal. 2:18; especially of edifying, Acts 9:31; Rom. 15:20; 1
Cor. 10:23; 14:4; 1 Thess. 5:11 (RV). In 1 Cor. 8:10 it is translated
“emboldened” (marg., “builded up”). The participle with the article (equivalent
to a noun) is rendered “builder,” Matt. 21:42; Acts 4:11; 1 Pet. 2:7. See
EDIFY, EMBOLDEN.
A-2,Verb, anoikodomeo
signifies “to build again” (ana, “again”), Acts 15:16.
A-3,Verb, epoikodomeo
signifies “to build upon” (epi, “upon”), 1 Cor. 3:10,12,14; Eph. 2:20; Jude
1:20; or up, Acts 20:32; Col. 2:7.
A-4,Verb, sunoikodomeo
“to build together” (sun, “with”), is used in Eph. 2:22, metaphorically, of the
church, as a spiritual dwelling-place for God.
A-5,Verb, kataskeuazo
“to prepare, establish, furnish,” is rendered “builded” and “built” in Heb.
3:3,4. See MAKE, ORDAIN, PREPARE.
B-1,Noun, oikodome
“a building, or edification” (see A, No. 1), is used (a) literally, e.g., Matt.
24:1; Mark 13:1,2; (b) figuratively, e.g., Rom. 14:19 (lit., “the things of
building up”); 15:2; of a local church as a spiritual building, 1 Cor. 3:9, or
the whole church, the body of Christ, Eph. 2:21. It expresses the strengthening
effect of teaching, 1 Cor. 14:3,5,12,26; 2 Cor. 10:8; 12:19; 13:10, or other
ministry, Eph. 4:12,16,29 (the idea conveyed is progress resulting from patient
effort). It is also used of the believer's resurrection body, 2 Cor. 5:1. See
EDIFICATION, EDIFY.
B-2,Noun, endomesis
“a thing built, structure” (en, “in,” domao, “to build”), is used of the wall
of the heavenly city, Rev. 21:18 (some suggest that the word means “a fabric;”
others, “a roofing or coping;” these interpretations are questionable; the
probable significance is “a building”).
B-3,Noun, ktisis
“a creation,” is so translated in the RV of Heb. 9:11 (AV “building,”) See
CREATION, B, No. 1, CREATURE, ORDINANCE.
B-4,Noun, technites
“an artificer, one who does a thing by rules of art,” is rendered “builder” in
Heb. 11:10, marg., “architect,” which gives the necessary contrast between this
and the next noun in the verse. See CRAFTSMAN, No. 2.
·
For BULL see OX
1, desme
from deo, “to bind” (similarly, Eng. “bundle” is akin to “bind”), is used in
Matt. 13:30.
2, plethos
“a great number” (akin to pleo, “to fill”), is the word for the “bundle of
sticks” which Paul put on the fire, Acts 28:3. See COMPANY, MULTITUDE.
A-1,Noun, baros
denotes “a weight, anything pressing on one physically,” Matt. 20:12, or “that
makes a demand on one's resources,” whether material, 1 Thess. 2:6 (to be
burdensome), or spiritual, Gal. 6:2; Rev. 2:24, or religious, Acts 15:28. In
one place it metaphorically describes the future state of believers as “an
eternal weight of glory,” 2 Cor. 4:17. See WEIGHT.
A-2,Noun, phortion
lit., “something carried” (from phero, “to bear”), is always used
metaphorically (except in Acts 27:10, of the lading of a ship); of that which,
though “light,” is involved in discipleship of Christ, Matt. 11:30; of tasks
imposed by the scribes, Pharisees and lawyers, Matt. 23:4; Luke 11:46; of that
which will be the result, at the judgment-seat of Christ, of each believer's
work, Gal. 6:5.
Note: The difference between phortion and baros is, that phortion is
simply “something to be borne,” without reference to its weight, but baros
always suggests what is “heavy or burdensome.” Thus Christ speaks of His
“burden” (phortion) as “light;” here baros would be inappropriate; but the
“burden” of a transgressor is baros, “heavy.” Contrast baros in Gal. 6:2, with
phortion in Gal 6:5.
A-3,Noun, gomos
from a root gem---, signifying “full, or heavy,” seen in gemo, “to be full,”
gemizo, “to fill,” Lat. gemo, “to groan,” denotes “the lading of freight of a
ship,” Acts 21:3, or “merchandise conveyed in a ship,” and so “merchandise in
general,” Rev. 18:11,12. See MERCHANDISE.
B-1,Verb, bareo
akin to A, No. 1, is used of the effect of drowsiness, “were heavy,” Matt.
26:43; Mark 14:40; Luke 9:32; of the effects of gluttony, Luke 21:34
(“overcharged”); of the believer's present physical state in the body, 2 Cor.
5:4; of persecution, 2 Cor. 1:8; of a charge upon material resources, 1 Tim.
5:16 (RV). See CHARGE, HEAVY PRESS.
B-2,Verb, epibareo
epi, “upon” (intensive), “to burden heavily,” is said of material RV, “burden,”
AV, “be chargeable to;” of the effect of spiritual admonition and discipline, 2
Cor. 2:5, RV, “press heavily,” AV, “overcharge.” See CHARGEABLE, PRESS.
B-3,Verb, katabareo
“to weigh down” (kata, “down”), “overload,” is used of material charges, in 2
Cor. 12:16.
B-4,Verb, katanarkao
“to be a burden, to be burdensome,” primarily signifies “to be numbed or
torpid, to grow stiff” (narke is the “torpedo or cramp fish,” which benumbs
anyone who touches it); hence, “to be idle to the detriment of another person”
(like a useless limb), 2 Cor. 11:9; 12:13,14. See CHARGEABLE.
Note: For thlipsis, “distress, affliction,” “burdened” (AV of 2 Cor.
8:13) see AFFLICTION, B. No. 4.
C-1,Adjective, abares
“without weight” (a, negative, and baros, “see” A, No. 1), is used in 2 Cor.
11:9, lit. “I kept myself burdensomeless.”
A-1,Noun,
entaphiasmos
lit., “an entombing” (from en, “in,” taphos, “a tomb”), “burying,” occurs in
Mark 14:8; John 12:7. Cp. B.1.
A-2,Noun, taphe
“a burial” (cp. No. 1, and Eng., “epitaph”), is found in Matt. 27:7, with eis,
“unto,” lit. “with a view to a burial (place) for strangers.”
B-1,Verb, entaphiazo
see A, No. 1, “to prepare a body for burial,” is used of any provision for this
purpose, Matt. 26:12; John 19:40.
B-2,Verb, thapto
occurs in Matt. 8:21,22, and parallels in Luke; Matt. 14:12; Luke 16:22; Acts
2:29; 5:6,9,10; of Christ's “burial,” 1 Cor. 15:4.
B-3,Verb, sunthapto
akin to A. 2, “to bury with, or together” (sun), is used in the metaphorical
sense only, of the believer's identification with Christ in His “burial,” as
set forth in baptism, Rom. 6:4; Col. 2:12.
A-1,Verb, kaio
“to set fire to, to light;” in the Passive Voice, “to be lighted, to burn,”
Matt. 5:15; John 15:6; Heb. 12:18; Rev. 4:5; 8:8,10; 19:20; 21:8; 1 Cor. 13:3,
is used metaphorically of the heart, Luke 24:32; of spiritual light, Luke
12:35; John 5:35. See LIGHT.
A-2,Verb, katakaio
from kata, “down” (intensive), and No. 1 signifies “to burn up, burn utterly,”
as of chaff, Matt. 3:12; Luke 3:17; tares, Matt. 13:30,40; the earth and its
works, 2 Pet. 3:10; trees and grass, Rev. 8:7. This form should be noted in
Acts 19:19, 1 Cor. 3:15; Heb. 13:11; Rev. 17:16. In each place the full
rendering “burn utterly” might be used, as in Rev. 18:8.
A-3,Verb, ekkaio
from ek, “out” (intensive), and No. 1, lit., “to burn out,” in the Passive
Voice, “to be kindled, burn up,” is used of the lustful passions of men, Rom.
1:27.
A-4,Verb, puroomai
from pur, “fire, to glow with heat,” is said of the feet of the Lord, in the
vision in Rev. 1:15; it is translated “fiery” in Eph. 6:16 (of the darts of the
evil one); used metaphorically of the emotions, in 1 Cor. 7:9; 2 Cor. 11:29;
elsewhere literally, of the heavens, 2 Pet. 3:12; of gold, Rev. 3:18 (RV,
“refined”). See FIERY, FIRE, TRY.
A-5,Verb, empipremi
or empretho, “to burn up,” occurs in Matt. 2:7.
B-1,Noun, kausis
akin to A, No. 1 (Eng., “caustic”), is found in Heb. 6:8, lit., “whose end is
unto burning.” Cp. BRANDED.
B-2,Noun, kauson
is rendered “burning heat” in Jas. 1:11, AV (RV, “scorching”). See HEAT.
B-3,Noun, purosis
akin to A. No. 4, is used literally in Rev. 18:9,18; metaphorically in 1 Pet.
4:12, “fiery trial.” See TRIAL.
1,,5474,chalkolibanon
see BRASS.
1, holokautoma
denotes “a whole burnt offering” (holos, “whole,” kautos, for kaustos, a verbal
adjective from kaio, “to burn”), i.e., “a victim,” the whole of which is
burned, as in Ex. 30:20; Lev. 5:12; 23:8,25,27. It is used in Mark 12:33, by
the scribe who questioned the Lord as to the first commandment in the Law, and
in Heb. 10:6,8, RV, “whole burnt offerings.” See OFFERING
1, rhegnumi
see BREAK, A. No. 6.
2, lakeo | lasko
primarily, “to crack, or crash,” denotes “to burst asunder with a crack, crack
open” (always of making a noise), is used in Acts 1:18.
·
For BURY see BURIAL
1, batos
denotes “a bramble bush,” as in Luke 6:44. In Mark 12:26; Luke 20:37 the phrase
“in the place concerning the Bush” signifies in that part of the book of Exodus
concerning it. See also Acts 7:30,35.
1,
modios
A-1,Noun, chreia
translated “business” in Acts 6:3, of the distribution of funds, signifies “a
necessity, a need,” and is used in this place concerning duty or business. See
LACK, NECESSITY, NEED, USE, WANT.
A-2,Noun,
ergasia
denotes “a business,” Acts 19:24,25, RV, AV, “gain” and “craft” (from ergon,
“work”). See DILIGENCE.
B-1,Adjective,
idios
expresses “what is one's own” (hence, Eng. “idiot,” in a changed sense, lit.,
“a person with his own opinions”); the neuter plural with the article (ta idia)
signifies “one's own things.” In 1 Thess. 4:11, the noun is not expressed in
the original but is supplied in the English versions by “business,” “your own
business.” For the same phrase, otherwise expressed, see John 1:11, “His own
(things);” John 16:32; 19:27, “his own (home);” Acts 21:6, “home.” In Luke
2:49, the phrase “in My Father's house” (RV), “about My Father's business”
(RJV), is, lit., “in the (things, the neuter plural of the article) of My
Father.” See ACQUAINTANCE, COMPANY, No. 8, DUE, HOME, OWN, PRIVATE, PROPER,
SEVERAL.
Notes:
(1) In the AV of Rom. 16:2 pragma is translated “business,” RV, “matter.” See
MATTER, THING, WORK.
(2) In
Rom. 12:11 spoude, translated “business” (AV), signifies “diligence” (RV). See
DILIGENCE.
A-1,Verb, periergazomai
lit., “to be working round about, instead of at one's own business” (peri,
“around,” ergon, “work”), signifies to take more pains than enough about a
thing, to waste one's labor, to be meddling with, or bustling about, other
people's matters. This is found in 2 Thess. 3:11, where, following the verb
ergazomai, “to work,” it forms a paronomasia. This may be produced in a free
rendering: “some who are not busied in their own business, but are overbusied
in that of others.”
B-1,Adjective,
periergos
akin to A, denoting “taken up with trifles,” is used of magic arts in Acts
19:19; “busybodies” in 1 Tim. 5:13, i.e., meddling in other persons' affairs.
See CURIOUS.
C-1,Noun,
allotrioepiskopos
from allotrios, “belonging to another person,” and episkopos, “an overseer,”
translated “busybody” in the AV of 1 Pet. 4:15, “meddler,” RV, was a legal term
for a charge brought against Christians as being hostile to civilized society,
their purpose being to make Gentiles conform to Christian standards. Some
explain it as a pryer into others' affairs. See MEDDLER
1, agorazo
primarily, “to frequent the market-place,” the agora, hence “to do business
there, to buy or sell,” is used lit., e.g., in Matt. 14:15. Figuratively Christ
is spoken of as having bought His redeemed, making them His property at the
price of His blood (i.e., His death through the shedding of His blood in
expiation for their sins), 1 Cor. 6:20; 7:23; 2 Pet. 2:1; see also Rev. 5:9;
14:3,4 (not as AV, “redeemed”). Agorazo does not mean “to redeem.” See REDEEM.
2,
oneomai
“to buy, in contradistinction to selling,” is used in Acts 7:16, of the
purchase by Abraham of a burying place.
Note: In
Jas. 4:13 (AV) the verb emporeuomai (Eng., “emporium”) is rendered “buy and
sell.” Its meaning is to trade, traffic, RV. It primarily denotes to travel, to
go on a journey, then, to do so for traffic purposes; hence to trade; in 2 Pet.
2:3, “make merchandise of.” See MERCHANDISE.
* For BY See Note +, p. 9.
Note:
The phrase “by and by” in the AV is in several places misleading. The three
words exautes, Mark 6:25, euthus, Matt. 13:21, and eutheos, Luke 17:7; 21:9,
mean “straightway,” “immediately.” See under these words.