1,
phulake
from phulasso, “to guard,” denotes (a) “a watching, keeping watch,” Luke 2:8;
(b) “persons keeping watch, a guard,” Acts 12:10; (c) “a period during which
watch is kept,” e.g., Matt. 24:43; (d) “a prison, a hold.” In Rev. 18:2, AV,
Babylon is described figuratively, first as a “hold” and then as a “cage” of
every unclean and hateful bird (RV, “hold” in both clauses; marg., “prison”).
The word is almost invariably translated “prison.” See HOLD, IMPRISONMENT,
PRISON, WARD, WATCH.
1, moschos
primarily denotes “anything young,” whether plants or the offspring of men or
animals, the idea being that which is tender and delicate; hence “a calf, young
bull, heifer,” Luke 15:23,27,30; Heb. 9:12,19; Rev. 4:7.
2,
moschopoieo
signifies “to make a calf” (moschos, and poieo, “to make”), Acts 7:41.
A-1,Verb,
kaleo
derived from the root kal---, whence Eng. “call” and “clamor” (see B and C,
below), is used (a) with a personal object, “to call anyone, invite, summon,”
e.g., Matt. 20:8; 25:14; it is used particularly of the Divine call to partake
of the blessings of redemption, e.g., Rom. 8:30; 1 Cor. 1:9; 1 Thess. 2:12;
Heb. 9:15; cp. B and C, below; (b) of nomenclature or vocation, “to call by a
name, to name;” in the Passive Voice, “to be called by a name, to bear a name.”
Thus it suggests either vocation or destination; the context determines which,
e.g., Rom. 9:25-26; “surname,” in Acts 15:37, AV, is incorrect (RV, “was
called”). See BID, NAME.
A-2,Verb,
eiskaleo
lit., “to call in,” hence, “to invite” (eis, “in,” and No. 1), is found in Acts
10:23.
A-3,Verb,
epikaleo
epi, “upon,” and No. 1., denotes (a) “to surname;” (b) “to be called by a
person's name;” hence it is used of being declared to be dedicated to a person,
as to the Lord, Acts 15:17 (from Amos 9:12); Jas. 2:7; (c) “to call a person by
a name by charging him with an offense,” as the Pharisees charged Christ with
doing His works by the help of Beelzebub, Matt. 10:25 (the most authentic
reading has epikaleo, for kaleo); (d) “to call upon, invoke;” in the Middle
Voice, “to call upon for oneself” (i.e., on one's behalf), Acts 7:59, or “to
call upon a person as a witness,” 2 Cor. 1:23, or to appeal to an authority,
Acts 25:11, etc.; (e) “to call upon by way of adoration, making use of the Name
of the Lord,” Acts 2:21; Rom. 10:12-14; 2 Tim. 2:22. See APPEAL, SURNAME.
A-4,Verb,
metakaleo
meta, implying “change,” and No. 1, “to call from one place to another, to
summon” (cp. the Sept. of Hos. 11:1), is used in the Middle Voice only, “to
call for oneself, to send for, call hither,” Acts 7:14; 10:32; 20:17; 24:25.
A-5,Verb,
proskaleo
pros, “to,” and No. 1, signifies (a) “to call to oneself, to bid to come;” it
is used only in the Middle Voice, e.g., Matt. 10:1; Acts 5:40; Jas. 5:14; (b)
“God's call to Gentiles through the Gospel,” Acts 2:39; (c) the Divine call in
entrusting men with the preaching of the Gospel,” Acts 13:2; 16:10.
A-6,Verb,
sunkaleo
signifies “to call together,” Mark 15:16; Luke 9:1; 15:6,9; 23:13; Acts 5:21;
10:24; 28:17.
Notes:
(1) Enkaleo, Acts 19:40, AV, “called in question,” signifies “to accuse,” as
always in the RV. See ACCUSE, IMPLEAD.
(2)
Parakaleo, “to beseech, intreat,” is rendered “have called for” in Acts 28:20,
AV; RV, “did intreat” (marg., “call for”). It is used only here with this
meaning. See BESEECH.
A-7,Verb,
aiteo
“to ask,” is translated “called for” in Acts 16:29 (“he called for lights”).
See ASK, A. No. 1.
Note:
For the RV of Matt. 19:17 (AV, “callest”), see ASK (A, No. 2, Note).
A-8,Verb,
phoneo
“to sound” (Eng., “phone”), is used of the crowing of a cock, e.g., Matt.
26:34; John 13:38; of “calling” out with a clear or loud voice, to cry out,
e.g., Mark 1:26 (some mss. have krazo here); Acts 16:28; of “calling” to come
to oneself, e.g., Matt. 20:32; Luke 19:15; of “calling” forth, as of Christ's
call to Lazarus to come forth from the tomb, John 12:17; of inviting, e.g.,
Luke 14:12; of “calling” by name, with the implication of the pleasure taken in
the possession of those “called,” e.g., John 10:3; 13:13. See CROW, CRY.
A-9,Verb,
lego
“to speak,” is used of all kinds of oral communication, e.g., “to call, to call
by name,” to surname, Matt. 1:16; 26:36; John 4:5; 11:54; 15:15; Rev. 2:2, RV,
“call themselves,” etc. See ASK.
A-10,Verb,
epilego
epi, “upon,” and No. 9, signifies “to call in addition,” i.e., by another name
besides that already intimated, John 5:2; for its other meaning in Acts 15:40,
see CHOOSE.
A-11,Verb,
chrematizo
occasionally means “to be called or named,” Acts 11:26 (of the name
“Christians”) and Rom. 7:3, the only places where it has this meaning. Its
primary significance, “to have business dealings with,” led to this. They “were
(publicly) called” Christians, because this was their chief business. See
ADMONISH, REVEAL, SPEAK, WARN.
A-12,Verb,3004,eipon
“to say, speak,” means “to cally by a certain appellation,” John 10:35. See
BID, No. 3.
A-13,Verb,2919,krino
“to judge,” is translated “to call in question,” in Acts 23:6; 24:21.
Notes:
(1) For onoma, “a name,” translated “called,” AV, in Luke 24:13, Acts 10:1,
onomazo, “to name,” translated “called,” AV, 1 Cor. 5:11, and eponomazo, “to
surname,” translated “art called,” Rom. 2:17, see NAME and SURNAME.
(2)
Lego, “to say,” is rendered “calleth” in 1 Cor. 12:3, AV, which the RV corrects
to “saith;” what is meant is not calling Christ “Anathema,” but making use of
the phrase “Anathema Jesus,” i.e., “Jesus is accursed.”
(3)
Prosagoreuo, Heb. 5:10, means “to be named.” See NAME.
(4)
Metapempo, rendered “call for,” in Acts 10:5, AV, and Acts 11:13, signifies “to
fetch,” RV. See FETCH, SEND, No. 9.
(5)
Sunathroizo, “to assemble,” is translated “he called together,” in the AV of
Acts 19:25; RV, “he gathered together.”
(6)
Lambano, “to take or receive,” is found with the noun hupomnesis,
“remembrance,” in 2 Tim. 1:5; RV, “having been reminded” (lit., “having
received remembrance”), for AV, “when I call to remembrance.”
(7) In
Acts 10:15; 11:9 koinoo, “to make common” (RV) is translated “call common” in
the AV.
(8) For
prosphoneo, “to call unto,” See SPEAK, No. 12.
B-1,Noun,
klesis
“a calling” (akin to A, No. 1), is always used in the NT of that “calling” the
origin, nature and destiny of which are heavenly (the idea of invitation being
implied); it is used especially of God's invitation to man to accept the
benefits of salvation, Rom. 11:29; 1 Cor. 1:26; 7:20 (said there of the
condition in which the “calling” finds one); Eph. 1:18, “His calling;” Phil.
3:14, the “high calling;” 2 Thess. 1:11; 2 Pet. 1:10, “your calling;” 2 Tim.
1:9, a “holy calling;” Heb. 3:1, a “heavenly calling;” Eph. 4:1, “the calling
wherewith ye were called;” 4:4, “in one hope of your calling.” See VOCATION.
C-1,Adjective,
kletos
“called, invited,” is used, (a) “of the call of the Gospel,” Matt. 20:16;
22:14, not there “an effectual call,” as in the Epistles, Rom. 1:1,6,7; 8:28; 1
Cor. 1:2,24; Jude 1:1; Rev. 17:14; in Rom. 1:7; 1 Cor. 1:2 the meaning is
“saints by calling;” (b) of “an appointment to apostleship,” Rom. 1:1; 1 Cor. 1:1.
1, galene
primarily signifies “calmness, cheerfulness” (from a root gal---, from which
gelao, “to smile,” is also derived; hence the “calm” of the sea, the smiling
ocean being a favorite metaphor of the poets), Matt. 8:26; Mark 4:39; Luke
8:24.
1,
kranion
kara, “a head” (Eng., “cranium”), a diminutive of kranon, denotes “a skull”
(Latin calvaria), Matt. 27:33; Mark 15:22; Luke 23:33; John 19:17. The
corresponding Aramaic word is Golgotha (Heb. gulgoleth; see Judg. 9:53; 2 Kings
9:35).
· For CAME see COME
1,
kamelos
from a Hebrew word signifying “a bearer, carrier,” is used in proverbs to
indicate (a) “something almost or altogether impossible,” Matt. 19:24, and
parallel passages, (b) “the acts of a person who is careful not to sin in
trivial details, but pays no heed to more important matters,” Matt. 23:24.
· For CAMP see ARMY
1,
dunamai
see ABILITY, B, No. 1.
2,
ischuo
is translated “I can do” in Phil. 4:13; see ABLE, B. No. 4.
3, echo
“to have,” is translated “could” in Mark 14:8, lit., “she hath done what she
had;” in Luke 14:14, for the AV, “cannot,” the RV has “they have not
wherewith;” in Acts 4:14, “could say nothing against” is, lit., “had nothing to
say against;” in Heb. 6:13, “he could swear” is, lit., “He had (by none
greater) to swear.” See ABLE, HAVE.
4,
ginosko
“to know,” is so rendered in the RV of Matt. 16:3, “ye know how to,” for AV,
“ye can” (dunamai is used in the next sentence). This verb represents knowledge
as the effect of experience. In Acts 21:37, for “canst thou speak Greek?” the
RV has “dost ...” See ALLOW, KNOW.
5, oida
“to know by perception,” is the word in Pilate's remark “make it as sure as ye
can” (marg. “sure, as ye know”), Matt. 27:65. The phrases “cannot tell,” “canst
not tell,” etc. are in the RV rendered “know not,” etc., Matt. 21:27; Mark
11:33; Luke 20:7; John 3:8; 8:14; 16:18; 2 Cor. 12:2,3. See KNOW.
6, esti
meaning “it is,” is translated “we cannot,” in Heb. 9:5, lit., “it is not
possible (now to speak);” so in 1 Cor. 11:20; see margin.
7,
endechomai
“to accept, admit, allow of,” is used impersonally in Luke 13:33, “it can (not)
be,” i.e., it is not admissible.
· For CANDLE and CANDLESTICK see LAMP and LAMPSTAND
· For CANKER see GANGRENE and RUST
1,
chiliarchos
denoting “a commander of 1000 soldiers” (from chilios, “a thousand,” and archo,
“to rule”), was the Greek word for the Persian vizier, and for the Roman
military tribune, the commander of a Roman cohort, e.g., John 18:12; Acts
21:31-33,37. One such commander was constantly in charge of the Roman garrison
in Jerusalem. The word became used also for any military commander, e.g., a
“captain” or “chief captain,” Mark 6:21; Rev. 6:15; 19:18.
2,
strategos
originally the commander of an army (from stratos, “an army,” and ago, “to
lead”), came to denote “a civil commander, a governor” (Latin, duumvir), the
highest magistrate, or any civil officer in chief command, Acts
16:20,22,35,36,38; also the “chief captain” of the Temple, himself a Levite,
having command of the Levites who kept guard in and around the Temple, Luke
22:4,52; Acts 4:1; 5:24,26. Cp. Jer. 20:1.
3,
archegos
see AUTHOR (No. 2).
Note: In
Acts 28:16 some mss. have the word stratopedarches (lit., “camp-commander”),
which some take to denote a praetorian prefect, or commander of the praetorian
cohorts, the Emperor's bodyguard, “the captain of the praetorian guard.” There
were two praetorian prefects, to whose custody prisoners sent bound to the Emperor
were consigned. But the word probably means the commander of a detached corps
connected with the commissariat and the general custody of prisoners.
A-1,Noun,
aichmalotos
lit., “one taken by the spear” (from aichme, “a spear,” and halotos, a verbal
adjective, from halonai, “to be captured”), hence denotes “a captive,” Luke
4:18.
A-2,Noun,
aichmalosia
“captivity,” the abstract noun in contrast to No. 1, the concrete, is found in
Rev. 13:10; Eph. 4:8, where “He led captivity captive” (marg., “a multitude of
captives”) seems to be an allusion to the triumphal procession by which a
victory was celebrated, the “captives” taken forming part of the procession.
See Judg. 5:12. The quotation is from Ps. 68:18, and probably is a forceful expression
for Christ's victory, through His death, over the hostile powers of darkness.
An alternative suggestion is that at His ascension Christ transferred the
redeemed Old Testament saints from Sheol to His own presence in glory.
B-1,Verb,
aichmaloteuo
signifies (a) “to be a prisoner of war,” (b) “to make a prisoner of war.” The
latter meaning is the only one used in the NT, Eph. 4:8.
B-2,Verb,
aichmalotizo
practically synonymous with No. 1, denotes either “to lead away captive,” Luke
21:24, or “to subjugate, to bring under control,” said of the effect of the Law
in one's members in bringing the person into captivity under the law of sin,
Rom. 7:23; or of subjugating the thoughts to the obedience of Christ, 2 Cor.
10:5; or of those who took captive “silly women laden with sins,” 2 Tim. 3:6.
B-3,Verb,zogreo
lit. signifies “to take men alive” (from zoos, “alive,” and agreuo, “to hunt or
catch”), Luke 5:10 (marg. “take alive”), there of the effects of the work of
the Gospel; in 2 Tim. 2:26 it is said of the power of Satan to lead men astray.
The verse should read “and that they may recover themselves out of the snare of
the Devil (having been taken captive by him), unto the will of God.” This is
the probable meaning rather than “to take alive or for life.” See CATCH.
1, kolon
primarily denotes “a member of a body,” especially the external and prominent
members, particularly the feet, and so, a dead body (see, e.g., the Sept., in
Lev. 26:30; Num. 14:29,32; Isa. 66:24, etc.). The word is used in Heb. 3:17,
from Num. 14:29,32.
2, ptoma
see BODY, No. 3.
A-1,Noun,
merimna
probably connected with merizo, “to draw in different directions, distract,”
hence signifies “that which causes this, a care, especially an anxious care,”
Matt. 13:22; Mark 4:19; Luke 8:14; 21:34; 2 Cor. 11:28 (RV, “anxiety for”); 1
Pet. 5:7 (RV, “anxiety”). See ANXIETY.
Note:
The negative adjective amerimnos (a, negative) signifies “free from care,”
Matt. 28:14, RV, “we will ... rid you of care,” AV, “we will ... secure you”
(“secure” lit. means “free from care”); 1 Cor. 7:32, AV, “without carefulness.”
A-2,Noun,
spoude
primarily “haste, zeal, diligence,” hence means “earnest care, carefulness,” 2
Cor. 7:11,12; 8:16 (RV, “earnest care,” in each place). Merimna conveys the
thought of anxiety, spoude, of watchful interest and earnestness. See BUSINESS,
DILIGENCE (A, No. 2), EARNESTNESS, FORWARDNESS, HASTE.
B-1,Verb,
merimnao
akin to A, No. 1, signifies “to be anxious about, to have a distracting care,”
e.g., Matt. 6:25,28, RV, “be anxious,” for AV, “take thought;” Matt. 10:19;
Luke 10:41 (RV, “anxious,” for AV, “careful”); Luke 12:11 (RV, “anxious”); to
be careful for, 1 Cor. 7:32-34; to have a care for, 1 Cor. 12:25; to care for,
Phil. 2:20; “be anxious,” Phil. 4:6, RV. See THOUGHT (to take).
B-2,Verb,
melei
the third person sing. of melo, used impersonally, signifies that “something is
an object of care,” especially the care of forethought and interest, rather
than anxiety, Matt. 22:16; Mark 4:38; 12:14; Luke 10:40; John 10:13; 12:6; Acts
18:17; 1 Cor. 9:9 (RV, “Is it for the oxen that God careth?” The AV seriously
misses the point. God does “care” for oxen, but there was a Divinely designed
significance in the OT passage, relating to the service of preachers of the
Gospel); 7:21; 1 Pet. 5:7.
B-3,Verb,
epimeleomai
signifies “to take care of,” involving forethought and provision (epi
indicating “the direction of the mind toward the object cared for”), Luke
10:34,35, of the Good Samaritan's care for the wounded man, and in 1 Tim. 3:5,
of a bishop's (or overseer's) care of a church, a significant association of
ideas.
B-4,Verb,
phrontizo
“to think, consider, be thoughtful” (from phren, “the mind”), is translated “be
careful” in Titus 3:8.
B-5,Verb,
phroneo
translated “be careful,” in Phil. 4:10, AV (RV, “(ye did) take thought”), has a
much wider range of meaning than No. 5, and denotes to be minded, in whatever
way. See AFFECTION, B, Note (1), MIND, REGARD, SAVOR, THINK, UNDERSTAND.
Note:
Episkopeo, “to oversee,” is rendered “looking carefully,” in Heb. 12:15, RV.
See OVERSIGHT.
C-1,Adverb,
akribos
“carefully;” see ACCURATELY.
Note:
For akribesteron, “more carefully,” see EXACTLY.
C-2,Adverb,
spoudaioteros,
the comparative adverb corresponding to A, No. 2, signifies “the more
diligently,” Phil. 2:28, RV (AV, “carefully”). The adverb spoudaios denotes
“diligently.” 2 Tim. 1:17 (some mss. have the comparative here); Titus 3:13; or
“earnestly,” Luke 7:4 (AV, “instantly”). See also spoudaios and its
comparative, in 2 Cor. 8:17,22, RV, “earnest,” “more earnest.”
1,
sarkikos
from sarx, “flesh,” signifies (a) “having the nature of flesh,” i.e., sensual,
controlled by animal appetites, governed by human nature, instead of by the
Spirit of God, 1 Cor. 3:3 (for ver. 1, see below; same mss. have it in ver. 4);
having its seat in the animal nature, or excited by it, 1 Pet. 2:11, “fleshly,”
or as the equivalent of “human,” with the added idea of weakness, figuratively
of the weapons of spiritual warfare, “of the flesh” (AV, “carnal”), 2 Cor.
10:4; or with the idea of unspirituality, of human wisdom, “fleshly,” 2 Cor.
1:12; (b) “pertaining to the flesh” (i.e., the body), Rom. 15:27; 1 Cor. 9:11.
2,
sarkinos
(a) “consisting of flesh,” 2 Cor. 3:3, “tables that are hearts of flesh” (AV,
“fleshy tables of the heart”); (b) “pertaining to the natural, transient life
of the body,” Heb. 7:16, “a carnal commandment;” (c) given up to the flesh,
i.e., with almost the same significance as sarkikos, above, Rom. 7:14, “I am
carnal sold under sin;” 1 Cor. 3:1 (some texts have sarkikos, in both these
places, and in those in (a) and (b), but textual evidence is against it). It is
difficult to discriminate between sarkikos and sarkinos in some passages. In
regard to 1 Pet. 2:11, Trench (Syn. lxxi, lxxii) says that sarkikos describes
the lusts which have their source in man's corrupt and fallen nature, and the
man is sarkikos who allows to the flesh a place which does not belong to it of
right; in 1 Cor. 3:1 sarkinos is an accusation far less grave than sarkikos
would have been. The Corinthians saints were making no progress, but they were
not anti-spiritual in respect of the particular point with which the Apostle
was there dealing. In 1 Cor 3:3,4, they are charged with being sarkikos. See
FLESHLY, FLESHY.
1, potos
lit., “a drinking,” signifies not simply a banquet but “a drinking bout, a
carousal,” 1 Pet. 4:3 (RV, “carousings,” AV, “banquetings”). Synonymous is
kraipale, “surfeiting,” Luke 21:34.
1, tekton
denotes any craftsman, but especially a worker in wood, a carpenter, Matt.
13:55; Mark 6:3.
· For CARRIAGE see BAGGAGE
1,
sunkomizo
“to carry together, to help in carrying” (sun, “with,” komizo, “to carry”), is
used in Acts 8:2, RV, “buried,” for AV, “carried to his burial.” The verb has
also the meaning of “recovering or getting back a body.”
2,
ekkomizo
“to carry out,” is found in Luke 7:12.
3, phero
“to bear, to bring,” is translated “carry” only in John 21:18. See Note below.
4,
diaphero
has the meaning “to carry through” in Mark 11:16. See BETTER, DIFFER, DRIVE,
EXCELLENT, MATTER, PUBLISH, VALUE.
5,
metatithemi
“to place among, put in another place” (meta, implying “change,” and tithemi,
“to put”), has this latter meaning in Acts 7:16, “carried over.” See CHANGE,
REMOVE, TRANSLATE, TURN.
6, apago
“to lead away” (apo, “from,” ago, “to lead”), is rendered “carried” in 1 Cor.
12:2, AV (RV, “were led”). See BRING.
7,
sunapago
“to carry away with” (sun, “with,” and No. 6), is used in a bad sense, in Gal.
2:13; 2 Pet. 3:17, “being carried away with” (RV); in a good sense in Rom.
12:16; the RV marg. “be carried away with” is preferable to the text
“condescend” (RV, and AV), and to the AV marg., “be contented (with mean
things).” A suitable rendering would be “be led along with.”
Notes:
(1) For phero, “to carry, or bring,” apophero, “to carry away,” periphero, “to
carry about,” ekphero, “to carry forth,” anaphero, “to carry up,” airo, “to lift
and carry away, to take away,” bastazo, “to support, carry about,” ago, “to
lead or carry,” apago, “to carry away,” see BEAR and BRING.
(2) For
elauno, rendered “carry” in 2 Pet. 2:17, see DRIVE.
A-1,Noun,
metoikesia
“a change of abode, or a carrying away by force” (meta, implying “change,”
oikia, “a dwelling”), is used only of the carrying away to Babylon, Matt.
1:11,12,17.
B-1,Verb,
metoikizo
akin to A, is used of the removal of Abraham into Canaan, Acts 7:4, and of the
carrying into Babylon, 7:43.
1, aitia
see under ACCUSATION, A, No. 1.
2, echo
“to have,” is idiomatically used in the sense of being in a case or condition,
as with the infirm man at the pool of Bethesda, John 5:6, lit., “that he had
already much time (in that case).”
Note: In
Acts 25:14 the phrase in the original is “the things concerning Paul,” AV,
“cause” (as if translating aitia); RV, “Festus laid Paul's case before the
king.”
3,
proecho
lit., “to have before,” in the Middle Voice, Rom. 3:9, is rightly translated
“are we in worse case?” (RV), as is borne out by the context. See BETTER (be),
Note (1).
* The
preposition en, followed by the dative of the pronoun, lit., “in me,” is
translated in the RV, “in my case,” in 1 Cor. 9:15; “unto me,” in 1 Cor. 14:11
(marg. “in my case”). Similarly, in the plural, in 1 John 4:16, RV “in us”
(marg., “in our case”); AV, incorrectly, “to us.”
Note: In
Matt. 5:20 the strong double negative ou me is translated “in no case” (AV):
RV, “in no wise.”
A-1,Verb,
ballo
“to throw, hurl, in contrast to striking,” is frequent in the four Gospels and
Revelation; elsewhere it is used only in Acts. In Matt. 5:30 some mss. have
this verb (AV, “should be cast”); the most authentic have aperchomai, “to go
away,” RV, “go.” See ARISE, BEAT, DUNG, LAY, POUR, PUT, SEND, STRIKE, THROW,
THRUST.
A-2,Verb,
rhipto
denotes “to throw with a sudden motion, to jerk, cast forth;” “cast down,”
Matt. 15:30; 27:5; “thrown down,” Luke 4:35; “thrown,” Luke 17:2 (AV, “cast”);
rhipteo in Acts 22:23 (AV, “cast off”), of the “casting” off of clothes (in the
next sentence ballo, No. 1, is used of “casting” dust into the air); in Acts
27:19 “cast out,” of the tackling of a ship; in Acts 27:29 “let go” (AV,
“cast”), of anchors; in Matt. 9:36, “scattered,” said of sheep. See THROW,
SCATTER.
A-3,Verb,
ekpipto
lit., “to fall out,” is translated “be cast ashore,” in Acts 27:29, RV, AV,
“have fallen upon.” See EFFECT, FAIL, FALL, NOUGHT.
*A
number of compound verbs consisting of ballo or rhipto, with prepositions
prefixed, denote to cast, with a corresponding English preposition. Compounds
of ballo are:
A-4,Verb,
apoballo
“to throw off from, to lay aside, to cast away,” Mark 10:50; Heb. 10:35.
Note:
Apobole, “casting away” (akin to No. 4), is used of Israel in Rom. 11:15;
elsewhere, Acts 27:22, “loss” (of life).
A-5,Verb,
ekballo
“to cast out of, from, forth,” is very frequent in the Gospels and Acts;
elsewhere, in Gal. 4:30; 3 John 1:10; in Jas. 2:25, “sent out;” in Rev. 11:2,
“leave out” (marg., “cast without”). See BRING, No. 28, DRIVE, EXPEL, LEAVE,
PLUCK, PULL, PUT, SEND, TAKE, THRUST.
A-6,Verb,
emballo
“to cast into,” is used in Luke 12:5.
A-7,Verb,
epiballo
“to cast on, or upon,” is used in this sense in Mark 11:7; 1 Cor. 7:35. See
BEAT (No. 5), FALL, No. 11, LAY, PUT, No. 8, STRETCH.
A-8,Verb,
kataballo
signifies “to cast down,” 2 Cor. 4:9, AV, “cast down,” RV, “smitten down;” Heb.
6:1, “laying.” See LAY. Some mss. have this verb in Rev. 12:10 (for ballo).
A-9,Verb,
amphiballo
to cast around, occurs Mark 1:16.
A-10,Verb,
periballo
“to cast about, or around,” is used in 23 of its 24 occurrences, of putting on
garments, clothing, etc.; it is translated “cast about” in Mark 14:51; Acts
12:8; in Luke 19:43, used of “casting” up a bank or palisade against a city
(see RV and marg.), AV, “shall cast a trench about thee.” See CLOTHE, No. 6,
PUT.
*Compounds
of rhipto are:
A-11,Verb,
aporipto
“to cast off,” Acts 27:43, of shipwrecked people in throwing themselves into
the water.
A-12,Verb,
epiripto
“to cast upon,” (a) lit., “of casting garments on a colt,” Luke 19:35; (b)
figuratively, “of casting care upon God,” 1 Pet. 5:7.
*Other
verbs are:
A-13,Verb,
apotheo
“to thrust away” (apo, “away,” otheo, “to thrust”), in the NT used in the
Middle Voice, signifying “to thrust from oneself, to cast off, by way of
rejection,” Acts 7:27,39; 13:46; Rom. 11:1,2; 1 Tim. 1:19. See PUT and THRUST.
A-14,Verb,
kathaireo
kata, “down,” haireo, “to take, to cast down, demolish,” in 2 Cor. 10:5, of
strongholds and imaginations. See DESTROY, PULL, PUT, TAKE.
Note:
The corresponding noun kathairesis, “a casting down,” is so rendered in 2 Cor.
10:4 (AV, “pulling down”) and 2 Cor. 13:10 (AV, “destruction”).
A-15,Verb,
dialogizomai
“to reason” (dia, “through,” logizomai, “to reason”), is translated “cast in
(her) mind,” Luke 1:29. See DISPUTE, MUSING, REASON, THINK.
A-16,Verb, apotithemi
“to put off, lay aside,” denotes, in the Middle Voice, “to put off from
oneself, cast off,” used figuratively of works of darkness, Rom. 13:12, “let us
cast off,” (aorist tense, denoting a definite act). See LAY, No. 8, PUT, No. 5.
A-17,Verb,
ektithemi
“to expose, cast out” (ek, “out,” tithemi, “to put”), is said of a new-born
child in Acts 7:21. In Acts 7:19 “cast out” translates the phrase poieo, “to
make,” with ekthetos, “exposed,” a verbal form of ektithemi. See EXPOUND.
A-18,Verb,
periaireo
“to take away,” is used in Acts 27:40, as a nautical term, RV, “casting off,”
AV, “taken up.” See TAKE.
Notes:
(1) For zemioo, “cast away,” Luke 9:25, see FORFEIT. (2) For katakremnizo, Luke
4:29 (AV, “cast down headlong”), see THROW. (3) For oneidizo, Matt. 27:44 (AV,
“cast in one's teeth”), see REPROACH. (4) For paradidomi, Matt. 4:12 (AV, “cast
into prison”), see DELIVER. (5) For atheteo, 1 Tim. 5:12 (AV, “cast off”), see
REJECT. (6) For ekteino, Acts 27:30 (AV, “cast out”), see LAY No. 13. (7) For
tapeinos, 2 Cor. 7:6 (AV, “cast down”), see LOWLY.
B-1,Noun,
bole
denotes “a throw” (akin to ballo, “to throw”), and is used in Luke 22:21 in the
phrase “a stone's cast,” of the distance from which the Lord was parted from
the disciples in the garden of Gethsemane.
Note: In
Jas. 1:17, aposkiasma (from aposkiazo, “to cast a shadow”), is rendered “shadow
that is cast,” RV.
C-1,Adjective,
adokimos
signifies not standing the test, rejected, (a), negative, and dokimos, “tested,
approved;” it is said of things, e.g., the land, Heb. 6:8, “rejected,” and of
persons, Rom. 1:28, “reprobate;” 1 Cor. 9:27, AV, “castaway,” RV “rejected”
(i.e., disapproved, and so rejected from present testimony, with loss of future
reward); 2 Cor. 13:5-7, “reprobate” (sing. in RV in each verse), i.e., that
will not stand the test; 2 Tim. 3:8, “reprobate (concerning the faith),” Titus
1:16, “reprobate.” See REJECT, REPROBATE.
· For CASTLE see ARMY (No. 3)
1,
harpazo
“to snatch or catch away,” is said of the act of the Spirit of the Lord in
regard to Philip in Acts 8:39; of Paul in being “caught” up to paradise, 2 Cor.
12:2,4; of the Rapture of the saints at the return of the Lord, 1 Thess. 4:17;
of the rapture of the man child in the vision of Rev. 12:5. This verb conveys
the idea of force suddenly exercised, as in Matt. 11:12, “take (it) by force;”
Matt. 12:29, “spoil” (some mss. have diarpazo here); in Matt. 13:19, RV,
“snatcheth;” for forceful seizure, see also John 6:15; 10:12,28,29; Acts 23:10;
in Jude 1:23, RV, “snatching.” See PLUCK, PULL, SNATCH, TAKE (by force).
2,
lambano
“to receive,” is once used of “catching” by fraud, circumventing, 2 Cor. 12:16.
In Matt. 21:39; Mark 12:3, RV “took,” for AV “caught.” See ACCEPT, No. 4.
3,
agreuo
“to take by hunting” (from agra, “a hunt, a catch”), is used metaphorically, of
the Pharisees and Herodians in seeking to catch Christ in His talk, Mark 12:13.
4, thereuo
“to hunt or catch wild beasts” (therion, “a wild beast”), is used by Luke of
the same event as in No. 3, Luke 11:54.
5,
zogreo
“to take alive:” see CAPTIVE, B, No. 3.
6, piazo
“to capture:” see APPREHEND, No. 2.
7,
sunarpazo
sun, used intensively, and No. 1, “to snatch, to seize, to keep a firm grip
of,” is used only by Luke, and translated “caught” in the AV of Luke 8:29, of
demon-possession; in Acts 6:12, of the act of the elders and scribes in seizing
Stephen, RV, more suitably, “seized.” So in Acts 19:29. In Acts 27:15, it is
used of the effects of wind upon a ship. See SEIZE.
8, sullambano
sun, and No. 2, “to seize,” is used, similarly to No. 7, in Acts 26:21, of the
act of the Jews in seizing Paul in the temple. See CONCEIVE, HELP, SEIZE, TAKE.
9,
epilambano
“to lay hold” (epi, intensive, and No. 2), is translated “caught” in Acts
16:19, AV; RV, “laid hold.” See HOLD, TAKE.
1,
thremma
“whatever is fed or nourished” (from trepho, “to nourish, nurture, feed”), is
found in John 4:12.
2,
ktenos
“cattle as property:” see BEAST, No. 3.
Note:
The verb poimaino, “to act as a shepherd” (poimen), “to keep sheep,” is
translated “keeping sheep” in Luke 17:7, RV, for AV, “feeding cattle.”
A-1,Noun,
aitia
“a cause:” see ACCUSATION, A, No. 1.
A-2,Noun,
aition
“a fault” (synonymous with No. 1, but more limited in scope), is translated
“cause (of death)” in Luke 23:22; “cause” in Acts 19:40 (of a riot); “fault” in
Luke 23:4,14. See FAULT.
A-3,Noun,
logos
“a word spoken for any purpose,” denotes, in one place, a cause or reason
assigned, Matt. 5:32.
*The
following phrases are rendered by an English phrase containing the word “cause”
(see WHEREFORE):
*”For
this cause.”
A-4,Noun,
anti toutou>
lit., “instead of this,” i.e., “for this cause,” signifying the principle or
motive, Eph. 5:31.
A-5,Noun,
dia touto>
lit., “on account of this, for this cause,” signifying the ground or reason,
e.g., RV in Mark 12:24; John 1:31; 5:16,18; 6:65; 7:22; 8:47; 12:18,27,39; Rom.
1:26; 4:16; 13:6; 1 Cor. 4:17; 11:10,30; Eph. 1:15; Col. 1:9; 1 Thess. 2:13;
3:5,7; 2 Thess. 2:11; 1 Tim. 1:16; Heb. 9:15; 1 John 3:1.
A-6,Noun,
heneken toutou
lit., “for the sake of this,” therefore, “as a reason for,” Matt. 19:5; Mark
10:7; heneka touton, “for the sake of these things,” Acts 26:21; and heneken
tou, “for the cause of the (one), etc. 2 Cor. 7:12 (twice).
A-7,Noun,
charin toutou | toutou charin>
“for this cause,” not simply as a reason, as in the preceding phrase, but in
favor of, Eph. 3:1,14; Titus 1:5.
*”For
this very cause.”
A-8,Noun,
auto touto
lit., “(as to) this very thing,” 2 Pet. 1:5.
Notes:
(1) This phrase often represents one containing aitia (see above).
(2) In
John 18:37, eis touto, “unto this,” denotes “unto this end,” RV (AV, “for this
cause”).
(3) For
the phrase “for which cause” (dio), Rom. 15:22; 2 Cor. 4:16, see WHEREFORE,
Note (2) (RV).
(4) In
Phil. 2:18, to auto, is rendered “for the same cause,” AV; RV, “in the same
manner.”
*”without
a cause.”
A-9,Noun,
dorean
lit., “as a gift, gratis,” (connected with doron, “a gift”), is rendered
“without a cause,” John 15:25; “for nought,” 2 Cor. 11:7; Gal. 2:21; 2 Thess.
3:8; “freely,” Matt. 10:8; Rom. 3:24; Rev. 21:6; 22:17.
Notes:
(1) Eike, “in vain,” “without a cuase,” Matt. 5:22 (AV), is absent from the
most authentic mss.
(2) For
“cause,” in Acts 25:14, AV, see CASE.
(3) In 2
Cor. 5:13 (RV, “unto you”), the AV has “for your cause.”
B-1,Verb,
poieo
“to do,” is translated by the verb “to cause” in John 11:37; Acts 15:3; Rom.
16:17; Col. 4:16; Rev. 13:15,16. See Do.
B-2,Verb,
didomi
“to give,” is translated “cause” in 1 Cor. 9:12, RV, for AV, “(lest we)
should.”
Notes:
(1) In Matt. 5:32 the RV translates poieo “maketh,” for AV, “causeth.”
(2) In 2
Cor. 9:11, katergazomai, “to work,” is translated “causeth” in the AV; RV,
“worketh.”
(3) In 2
Cor. 2:14, thriambeuo is rendered “causeth us to triumph,” AV; RV, “leadeth us
in triumph,” the metaphor being taken from the circumstances of the procession
of a Roman “triumph.”
1, ope
perhaps from ops, “sight,” denotes “a hole, an opening,” such as a fissure in a
rock, Heb. 11:38. In Jas. 3:11, the RV has “opening,” of the orifice of a
fountain (AV, “place”). See PLACE.
2,
spelaion
“a grotto, cavern, den” (Lat., spelunca), “cave,” John 11:38, is said of the
grave of Lazarus; in the RV in Heb. 11:38; Rev. 6:15 (AV, “dens”); in the
Lord's rebuke concerning the defilement of the Temple, Matt. 21:13; Mark 11:17;
Luke 19:46, “den” is used.
A-1,Verb,
pauo
“to stop, to make an end,” is used chiefly in the Middle Voice in the NT,
signifying “to come to an end, to take one's rest, a willing cessation” (in
contrast to the Passive Voice which denotes a forced cessation), Luke 5:4, of a
discourse; Luke 8:24, of a storm; Luke 11:1, of Christ's prayer; Acts 5:42, of
teaching and preaching; Acts 6:13, of speaking against; Acts 13:10, of evil
doing; Acts 20:1, of an uproar; Acts 20:31, of admonition; Acts 21:32, of a
scourging; 1 Cor. 13:8, of tongues; Eph. 1:16, of giving thanks; Col. 1:9, of
prayer; Heb. 10:2, of sacrifices; 1 Pet. 4:1, of “ceasing” from sin. It is used
in the Active Voice in 1 Pet. 3:10, “let him cause his tongue to cease from
evil.” See LEAVE, REFRAIN.
A-2,Verb,
dialeipo
lit., “to leave between,” i.e., “to leave an interval, whether of space or
time” (dia, “between,” leipo, “to leave”); hence, “to intermit, desist, cease,”
in Luke 7:45 is used of the kissing of the Lord's feet.
A-3,Verb,
hesuchazo
“to be quiet, still, at rest,” is said of Paul's friends in Caesarea, in
“ceasing” to persuade him not to go to Jerusalem, Acts 21:14; it is used of
silence (save in Luke 23:56; 1 Thess. 4:11) in Luke 14:4; Acts 11:18. See PEACE
(hold one's), QUIET, REST.
A-4,Verb,
kopazo
“to cease through being spent with toil, to cease raging” (from kopos, “labor,
toil,” kopiao, “to labor”), is said of the wind only, Matt. 14:32; Mark 4:39;
6:51.
A-5,Verb,
aphiemi
“to let go,” is translated “let us cease to” in Heb. 6:1, RV (marg., “leave”)
for AV, “leaving.” See FORGIVE, LEAVE.
A-6,Verb,
katapauo
“to rest” (kata, “down,” intensive, and No. 1), is so translated in Heb. 4:10,
for the AV “hath ceased.” See REST, RESTRAIN.
Notes:
(1) katargeo, “to render inactive, to bring to naught, to do away,” is so
rendered in Gal. 5:11, RV, for the AV “ceased.” See ABOLISH.
(2)
Akatapaustos, “incessant, not to be set at rest” (from a, negative, kata,
“down,” pauo, “to cease”), is used in 2 Pet. 2:14, of those who “cannot cease”
from sin, i.e., who cannot be restrained from sinning.
B-1,Adjective,
adialeiptos
“unceasing” (from a, negative, dia, “through,” leipo, “to leave”), is used of
“incessant” heart pain, Rom. 9:2, AV, “continual,” RV, “unceasing,” and in 2
Tim. 1:3, of remembrance in prayer; the meaning in each place is not that of unbroken
continuity, but without the omission of any occasion. Cp. A, No. 2. See
CONTINUAL.
C-1,Adverb,
adialeiptos
“unceasingly, without ceasing,” is used with the same significance as the
adjective, not of what is not interrupted, but of that which is constantly
recurring; in Rom. 1:9; 1 Thess. 5:17, of prayer; in 1 Thess. 1:3, of the
remembrance of the work, labor and patience of saints; in 1 Thess. 2:13, of
thanksgiving.
Note:
Ektenes, lit., “stretched out, signifies “earnest, fervent;” Acts 12:5, RV, for
AV, “without ceasing.” See 1 Pet. 4:8, “fervent.”
· For CELESTIAL see HEAVEN, HEAVENLY, B, No. 2
1, oikema
lit., “a habitation” (akin to oikeo, “to dwell”), is euphemistically put for “a
prison,” in Acts 12:7, RV, “cell.” See PRISON.
1, krupte
(Eng., “crypt”), “a covered way or vault” (akin to kruptos, “hidden, secret”),
is used in Luke 11:33, of lighting a lamp and putting it “in a cellar,” RV. See
PLACE, Note (8).
1, thumiaterion
“a vessel for burning incense” (2 Chron. 26:19; Ezek. 8:11), is found in Heb.
9:4.
2,
libanotos
denotes “frankincense,” the gum of the libanos, “the frankincense tree;” in a
secondary sense, “a vessel in which to burn incense,” Rev. 8:3,5.
Note:
No. 1 derives its significance from the act of burning (thumiao); No. 2 from
that which was burned in the vessel.
1,
hekatontarchos
“a centurion,” denotes a military officer commanding from 50 to 100 men,
according to the size of the legion of which it was a part (hekaton, “a hundred,”
archo, “to rule”), e.g., Matt. 8:5,8.
2,
hekatontarches
has the same meaning as No. 1, e.g., Acts 10:1,22. The Sept. has this word
frequently, to denote “captains of hundreds.”
3,
kenturion
is a Greek transliteration of the Latin centurio, signifying practically the
same as No. 1, Mark 15:39,44,45. There were ten “centurions” to a cohort when
the numbers were complete. There were several at Jerusalem under the chief
captain mentioned in Acts 21:31.
A-1,Noun,
asphaleia
primarily, “not liable to fall, steadfast, firm,” hence denoting “safety,” Acts
5:23, and 1 Thess. 5:3, has the further meaning, “certainty,” Luke 1:4. See
SAFETY.
B-1,Adjective,
asphales
safe, is translated “certainty,” Acts 21:34; 22:30; “certain,” Acts 25:26;
“safe,” Phil. 3:1; “sure,” Heb. 6:19. See SAFE, SURE.
Notes:
(1) Delos, “evident, visible,” is translated “certain” in 1 Tim. 6:7, AV. The
most authentic mss. omit it.
(2) The
rendering “certain,” is frequently changed in the RV, or omitted, e.g., Luke
5:12; 8:22; Acts 23:17; Heb. 2:6; 4:4.
(3) The
indefinite pronoun tis signifies “anyone, some one, a certain one;” the neuter,
ti, “a certain thing,” e.g., Matt. 20:20; Mark 14:51.
(4) In
the AV of Gal. 1:11, gnorizo is rendered “certify,” RV, “to make known.”
(5) For
“a certain island,” Acts 27:16, see the RV, “small island.”
(6) In 1
Cor. 4:11, the verb astateo, “to be unsettled, to lead a homeless life,” is
rendered “we ... have no certain dwelling place.” The unsettlement conveyed by
the word has suggested the meaning “we are vagabonds” or “we lead a vagabond
life,” a probable significance.
C-1,Adverb,
ontos
“really, actually, verily” (from eimi, “to be”), is translated “certainly” in
Luke 23:47. See CLEAN, INDEED, TRUTH, VERILY.
C-2,Adverb,
pantos
see ALTOGETHER, B.
<1,,892,achuron>
“chaff, the stalk of the grain from which the kernels have been beaten out, or
the straw broken up by a threshing machine,” is found in Matt. 3:12; Luke 3:17.
1,
halusis
denotes “a chain or bond for binding the body, or any part of it (the hands or
feet).” Some derive the word from a, negative, and luo, “to loose,” i.e., “not
to be loosed;” others from a root connected with a word signifying “to
restrain.” It is used in Mark 5:3,4; Luke 8:29; Acts 12:6,7; 21:33; 28:20; Eph.
6:20; 2 Tim. 1:16; Rev. 20:1. See BOND.
Notes:
(1) Some ancient authorities have seira, “a cord, rope, band, chain,” in 2 Pet.
2:4, instead of seiros, “a cavern,” RV, “pits.”
(2) In
Jude 1:6 the RV renders desmos by “bonds” (for the AV “chains”). See BOND.
chalkedon
the name of a gem, including several varities, one of which resembles a
cornelian, is “supposed to denote a green silicate of copper found in the mines
near Chalcedon” (Swete, on the Apocalypse), Rev. 21:19.
1,
tameion
denotes, firstly, “a store-chamber,” then, “any private room, secret chamber,”
Matt. 6:6; RV, “inner chamber” (AV, “closet”); Matt. 24:26, “inner (AV, secret)
chambers;” Luke 12:3, RV, ditto, for AV, “closets;” it is used in Luke 12:24
(“store-chamber”) of birds.
2,
huperoon
the neuter of huperoos, “above,” denotes “an upper room, upper chamber” (huper,
“above”), Acts 1:13; 9:37,39; 20:8. See ROOM.
1, koite
primarily a place in which to lie down, hence, “a bed, especially the marriage
bed,” denotes, in Rom. 13:13, “illicit intercourse.” See BED, CONCEIVE.
1, ho epi
tou koitonos
lit., “the (one) over the bedchamber” (epi, “over,” koiton, “a bedchamber”),
denotes “a chamberlain,” an officer who had various duties in the houses of
kings and nobles. The importance of the position is indicated by the fact that
the people of Tyre and Sidon sought the favor of Herod Agrippa through the
mediation of Blastus, Acts 12:20.
Note: In
Rom. 16:23, oikonomos, “a person who manages the domestic affairs of a family,
in general, a manager, a steward,” is translated “chamberlain” in the AV, which
the RV corrects to “treasurer.”
1,
sunkuria
lit., “a meeting together with, a coincidence of circumstances, a happening,”
is translated “chance” in Luke 10:31. But concurrence of events is what the
word signifies, rather than chance.
Note:
Some texts have tucha here (from tunchano, “to happen”).
2. ei tuchoi, lit., “if it may happen” (ei, “if,” tunchano, “to happen”), signifies “it may chance,” 1 Cor. 15:37.
A-1,Noun,
metathesis
“a transposition, or a transference from one place to another” (from meta,
implying “change,” and tithemi, “to put”), has the meaning of “change” in Heb.
7:12, in connection with the necessity of a “change” of the Law (or, as margin,
law), if the priesthood is changed (see B, No. 3). It is rendered “translation”
in Heb. 11:5, “removing” in Heb. 12:27. See REMOVING, TRANSLATION.
B-1,Verb,
allasso
“to make other than it is” (from allos, “another”), “to transform, change,” is
used (a) of the effect of the Gospel upon the precepts of the Law, Acts 6:14;
(b) of the effect, on the body of a believer, of Christ's return, 1 Cor.
15:51,52; (c) of the final renewal of the material creation, Heb. 1:12; (d) of
a change in the Apostle's mode of speaking (or dealing), Gal. 4:20. In Rom.
1:23 it has its other meaning, “to exchange.”
B-2,Verb,
metallasso
from meta, “implying change,” and No. 1, “to change one thing for another, or
into another,” Rom. 1:25,26, is translated “exchange” in ver. 25. See EXCHANGE.
B-3,Verb,
metatithemi
“to place differently, to change,” (akin to A, above), is said of priesthood,
Heb. 7:12. See CARRY, No. 5.
B-4,Verb,
metaballo
meta, as in No. 2, and ballo, “to throw,” signifies “to turn quickly,” or, in
the Middle Voice, “to change one's mind,” and is found in Acts 28:6.
Notes:
(1) In Phil. 3:21, for the AV rendering of metaschematizo, “change,” the RV has
“fashion anew;” in 2 Cor. 3:18 metamorphoo is rendered “change,” in the AV (RV,
“transform”). For metanoia, “a change of mind,” see REPENTANCE.
1,
kollubistes
from kollubos (lit., “clipped”), “a small coin or rate of change” (koloboo
signifies “to cut off, to clip, shorten,” Matt. 24:22), denotes “a
money-changer,” lit., money-clipper, Matt. 21:12; Mark 11:15; John 2:15.
2,
kermatistes
from kermatizo (not found in the NT), “to cut into small pieces, to make small
change” (kerma signifies “a small coin,” John 2:15; akin to keiro, “to cut
short”). In the court of the Gentiles, in the temple precincts, were the seats
of those who sold selected and approved animals for sacrifice, and other
things. The magnitude of this traffic had introduced the bankers' or brokers'
business, John 2:14.
A-1,Noun,
aitia
“a cause, accusation,” is rendered “charges” in Acts 25:27 (AV, “crimes”); cp.
Acts 25:18. See ACCUSATION, CAUSE.
A-2,Noun,
aitioma
in some texts aitiama, denotes “a charge,” Acts 25:7. See ACCUSATION, A, No. 2.
A-3,Noun,
enklema
see ACCUSATION, A, No. 3. (b) With the meaning of “something committed or
bestowed.”
A-4,Noun,
kleros
“a lot, allotment, heritage” (whence Eng. “clergy”), is translated in 1 Pet.
5:3, RV, “the charge allotted to you;” here the word is in the plural, lit.,
“charges.” See INHERITANCE, LOT, PART.
A-5,Noun,
opsonion
from opson, “meat,” and oneomai, “to buy,” primarily signified whatever is
brought to be eaten with bread, provisions, supplies for an army, soldier's
pay, “charges,” 1 Cor. 9:7, of the service of a soldier. It is rendered “wages”
in Luke 3:14; Rom. 6:23; 2 Cor. 11:8. See WAGES.
A-6,Noun,
parangelia
“a proclamation, a command or commandment,” is strictly used of commands
received from a superior and transmitted to others. It is rendered “charge” in
Acts 16:24; 1 Thess. 4:2, RV (where the word is in the plural); 1 Tim. 1:5
(RV), 18. In Acts 5:28 the lit. meaning is “Did we not charge you with a
charge?” See also COMMANDMENT, STRAITLY. Cp. C, No. 8, below.
B-1,Adjective,
adapanos
lit., “without expense” (a, negative, and dapane, “expense, cost”), is used in
1 Cor. 9:18, “without charge” (of service in the Gospel).
C-1,Verb,
diamarturomai
a strengthened form of marturomai (dia, “through,” intensive), is used in the
Middle Voice; primarily it signifies to testify through and through, bear a
solemn witness; hence, “to charge earnestly,” 1 Tim. 5:21; 2 Tim. 2:14; 4:1.
See TESTIFY, WITNESS.
C-2,Verb,
diastellomai
lit., “to draw asunder” (dia, “asunder,” stello, “to draw”), signifies “to
admonish, order, charge,” Matt. 16:20; Mark 5:43; 7:36 (twice); 8:15; 9:9. In
Acts 15:24 it is translated “gave commandment;” in Heb. 12:20, AV, “commanded,”
RV, “enjoined.” See COMMAND, Note (2).
C-3,Verb,
diatasso
see APPOINT, No. 6.
C-4,Verb,
embrimaomai
from en, “in,” intensive, and brime, “strength,” primarily signifies “to snort
with anger, as of horses.” Used of men it signifies “to fret, to be painfully
moved;” then, “to express indignation against;” hence, “to rebuke sternly, to
charge strictly,” Matt. 9:30; Mark 1:43; it is rendered “murmured against” in
Mark 14:5; “groaned” in John 11:33; “groaning” in John 11:38. See GROAN,
MURMUR.
C-5,Verb,
enkaleo
see ACCUSE, B, No. 2.
C-6,Verb,
entellomai
to order, command, enjoin (from en, in, used intensively, and teleo, to
fulfil), is translated by the verb to give charge, Matt. 4:6; 17:9 (AV); Luke
4:10. See COMMAND, ENJOIN.
C-7,Verb,
epitimao
signifies (a) to put honour upon (epi, upon, time, honour); (b) to adjudge, to
find fault with, rebuke; hence to charge, or rather, to charge strictly (epi,
intensive), e.g., Matt. 12:16; Mark 3:12, “charged much;” Mark 8:30; in Mark
10:48, RV, “rebuked.” See REBUKE.
C-8,Verb,
parangello
lit., “to announce beside” (para, “beside,” angello, “to announce”), “to hand
on an announcement from one to another,” usually denotes “to command, to
charge,” Luke 5:14; 8:56; 1 Cor. 7:10 (AV, “command”), “give charge,” RV;
11:17, “in giving you this charge,” RV; 1 Tim. 1:3; 6:13, RV; 6:17. It is
rendered by the verb “to charge” in the RV of Acts 1:4; 4:18; 5:28; 15:5; 1
Thess. 4:11. See Acts 5:28 under A, No. 6. See COMMAND, DECLARE.
C-9,Verb,
proaitiaomai
“to accuse beforehand, to have already brought a charge” (pro, “before,” aitia,
“an accusation”), is used in Rom. 3:9, “we before laid to the charge.”
C-10,Verb,
tereo
“to keep, to guard,” is translated “to be kept in charge,” in Acts 24:23; 25:4,
RV (AV, “kept”). See HOLD, KEEP, OBSERVE, PRESERVE, WATCH.
Notes:
(1) Martureo, “to testify,” translated “charged” in 1 Thess. 2:11, AV, is found
there in the most authentic mss. and translated “testifying” in the RV. (2)
Enorkizo, “to adjure” (en, “in,” used intensively, horkos, “an oath”), is
translated “I adjure,” in 1 Thess. 5:27, RV, for AV, “I charge.” Some mss. have
horkizo here. (3) The following are translated by the verb “to charge or to be
chargeable” in the AV, but differently in the RV, and will be found under the
word BURDEN: bareo, B, No. 1; epibareo, B, No. 2; katanarkao, B. No. 5. (4)
Epitasso, “to command,” is so translated in Mark 9:25, RV, for the AV,
“charge.” (5) Dapanao, “to be at the expense of anything” (cp. B. above), is
translated “be at charges,” in Acts 21:24. See CONSUME, SPEND. (6) In 2 Tim.
4:16, logizomai is rendered “laid to (their) charge,” AV; RV, “... account.”
(7) In Acts 8:27, the RV translates the verb eimi, “to be,” with epi, “over,”
“was over,” AV, “had the charge of.” (8) In Acts 7:60 histemi, “to cause to
stand,” is rendered “lay ... to the charge.”
1, pinax
primarily “a board or plank,” came to denote various articles of wood; hence,
“a wooden trencher, charger,” Matt. 14:8,11; Mark 6:25,28; Luke 11:39. See
PLATTER
1, harma
akin to ararisko, “to join,” denotes “a war chariot with two wheels,” Acts
8:28,29,38; Rev. 9:9.
2, rhede
“a wagon with four wheels,” was chiefly used for traveling purposes, Rev.
18:13.
1, hagnos
signifies (a) “pure from every fault, immaculate,” 2 Cor. 7:11 (AV, “clear”);
Phil. 4:8; 1 Tim. 5:22; Jas. 3:17; 1 John 3:3 (in all which the RV rendering is
“pure”), and 1 Pet. 3:2, “chaste;” (b) “pure from carnality, modest,” 2 Cor.
11:2, RV, “pure;” Titus 2:5, “chaste.” See CLEAR, HOLY, PURE.
Note:
Cp. hagios, “holy, as being free from admixture of evil;” hosios, “holy, as
being free from defilement;” eilikrines, “pure, as being tested,” lit., “judged
by the sunlight;” katharos, “pure, as being cleansed.”
A-1,Verb,
paideuo
primarily denotes “to train children,” suggesting the broad idea of education
(pais, “a child”), Acts 7:22; 22:3; see also Titus 2:12, “instructing” (RV),
here of a training gracious and firm; grace, which brings salvation, employs
means to give us full possession of it; hence, “to chastise,” this being part
of the training, whether (a) by correcting with words, reproving, and
admonishing, 1 Tim. 1:20 (RV, “be taught”); 2 Tim. 2:25, or (b) by “chastening”
by the infliction of evils and calamities, 1 Cor. 11:32; 2 Cor. 6:9; Heb.
12:6,7,10; Rev. 3:19. The verb also has the meaning “to chastise with blows, to
scourge,” said of the command of a judge, Luke 23:16,22. See CORRECTION, B,
INSTRUCT, LEARN, TEACH, and cp. CHILD (Nos. 4 to 6).
B-1,Noun,
paideia
denotes “the training of a child, including instruction;” hence, “discipline,
correction,” “chastening,” Eph. 6:4, RV (AV, “nurture”), suggesting the
Christian discipline that regulates character; so in Heb. 12:5,7,8 (in ver. 8,
AV, “chastisement,” the RV corrects to “chastening”); in 2 Tim. 3:16,
“instruction.” See INSTRUCTION, NURTURE.
1,
siagon
primarily denotes “the jaw, the jaw-bone;” hence “cheek,” Matt. 5:39; Luke
6:29.
A-1,Verb,
euthumeo
signifies, in the Active Voice, “to put in good spirits, to make cheerful” (eu,
“well,” thumos, “mind or passion”); or, intransitively, “to be cheerful,” Acts
27:22,25; Jas. 5:13 (RV, “cheerful,” for AV, “merry”). See MERRY.
A-2,Verb,
tharseo
“to be of good courage, of good cheer” (tharsos, “courage, confidence”), is
used only in the imperative mood, in the NT; “be of good cheer,” Matt. 9:2,22;
14:27; Mark 6:50; 10:49; Luke 8:48; John 16:33; Acts 23:11. See BOLD, A, No. 1,
COMFORT, COURAGE.
B-1,Adjective,
euthumos
means “of good cheer” (see A, No. 1), Acts 27:36.
B-2,Adjective,
hilaros
from hileos, “propitious,” signifies that readiness of mind, that joyousness,
which is prompt to do anything; hence, “cheerful” (Eng., “hilarious”), 2 Cor.
9:7, “God loveth a cheerful (hilarious) giver.”
Note: In
the Sept. the verb hilaruno translates a Hebrew word meaning “to cause to
shine,” in Ps. 104:15.
C-1,Adverb,
euthumos
cheerfully (see A, No. 1), is found in the most authentic mss., in Acts 24:10,
instead of the comparative degree, euthumoteron.
D-1,Noun,hilarotes
“cheerfulness” (akin to B, No. 2), is used in Rom. 12:8, in connection with
showing mercy.
1,
thalpo
primarily means “to heat, to soften by heat;” then, “to keep warm,” as of birds
covering their young with their feathers, Deut. 22:6, Sept.; metaphorically,
“to cherish with tender love, to foster with tender care,” in Eph. 5:29 of
Christ and the Church; in 1 Thess. 2:7 of the care of the saints at
Thessalonica by the Apostle and his associates, as of a nurse for her children
1,
cheroubim
are regarded by some as the ideal representatives of redeemed animate creation.
In the Tabernacle and Temple they were represented by the two golden figures of
two-winged living creatures. They were all of one piece with the golden lid of
the ark of the covenant in the Holy of Holies, signifying that the prospect of
redeemed and glorified creatures was bound up with the sacrifice of Christ.
This in
itself would indicate that they represent redeemed human beings in union with
Christ, a union seen, figuratively, proceeding out of the mercy seat. Their
faces were towards this mercy seat, suggesting a consciousness of the means
whereby union with Christ has been produced.
The
first reference to the “cherubim” is in Gen. 3:24, which should read “... at
the East of the Garden of Eden He caused to dwell in a tabernacle the cherubim,
and the flaming sword which turned itself to keep the way of the Tree of Life.”
This was not simply to keep fallen human beings out; the presence of the
“cherubim” suggests that redeemed men, restored to God on God's conditions,
would have access to the Tree of Life. (See Rev. 22:14).
Certain
other references in the OT give clear indication that angelic beings are upon
occasion in view, e.g., Ps. 18:10; Ezek. 28:4. So with the vision of the
cherubim in Ezek. 10:1-20; 11:22. In the NT the word is found in Heb. 9:5,
where the reference is to the Ark in the Tabernacle, and the thought is
suggested of those who minister to the manifestation of the glory of God.
We may
perhaps conclude, therefore, that, inasmuch as in the past and in the present
angelic beings have functioned and do function administratively in the service
of God, and that redeemed man in the future is to act administratively in
fellowship with Him, the “cherubim” in Scripture represent one or other of
these two groups of created beings according to what is set forth in the
various passages relating to them.
·
For CHICKEN see BROOD
A-1,Adjective,
protos
denotes “the first,” whether in time or place. It is translated “chief” in Mark
6:21, RV, of men of Galilee; in Acts 13:50, of men in a city; in Acts 28:7, of
the “chief” man in the island of Melita; in Acts 17:4, of “chief” women in a
city; in Acts 28:17, of Jews; in 1 Tim. 1:15,16, of a sinner. In the following,
where the AV has “chief,” or “chiefest,” the RV renderings are different: Matt.
20:27; Mark 10:44, “first;” Luke 19:47; Acts 25:2, “principal men;” Acts 16:12,
said of Philippi, “the first (city) of the district,” RV, for incorrect AV,
“the chief city of that part of Macedonia.” Amphipolis was the “chief” city of
that part. Protos here must mean the first in the direction in which the
Apostle came. See BEGINNING, BEFORE, BEST, FIRST, FORMER.
B-1,Noun,
kephalaion
akin to the adjective kephalaios, “belonging to the head,” and kephale, “the
head,” denotes the chief point or principal thing in a subject, Heb. 8:1, “the
chief point is this” (AV, “the sum”); elsewhere in Acts 22:28 (of principal, as
to money), “(a great) sum.” See SUM.
*Certain
compound nouns involving the significance of chief, are as follows:
B-2,Noun,
archiereus
a chief priest, high priest” (arche, “first,” hiereus, “a priest”), is frequent
in the Gospels, Acts and Hebrews, but there only in the NT. It is used of
Christ e.g. in Heb. 2:17; 3:1; of “chief” priests, including ex-high-priests
and members of their families, e.g., Matt. 2:4; Mark 8:31.
B-3,Noun,
archipoimen
“a chief shepherd” (arche, “chief,” poimen, “a shepherd”), is said of Christ
only, 1 Pet. 5:4. Modern Greeks use it of tribal chiefs.
B-4,Noun,
architelones
denotes “a chief tax-collector, or publican,” Luke 19:2.
B-5,Noun,
akrogoniaios
denotes “a chief corner-stone” (from akros, “highest, extreme,” gonia, “a
corner, angle”), Eph. 2:20 and 1 Pet. 2:6. In the Sept., Isa. 28:16
B-6,Noun,
protokathedria
“a sitting in the first or chief seat” (protos, “first,” kathedra, “a seat”),
is found in Matt. 23:6; Mark 12:39; Luke 11:43; 20:46.
B-7,Noun,
protoklisia
“the first reclining place, the chief place at table” (from protos, and klisia,
“a company reclining at a meal;” cp. klino, “to incline”), is found in Matt.
23:6; Mark 12:39 (as with No. 6); Luke 14:7,8; 20:46
B-8,Noun,
chiliarchos
denotes “a chief captain:” SEE CAPTAIN, No 1.
B-9,Noun,
asiarches
“an Asiarch,” was one of certain officers elected by various cities in the
province of Asia, whose function consisted in celebrating, partly at their own
expense, the public games and festivals; in Acts 19:31, RV, the word is
translated “chief officers of Asia” (AV, “chief of Asia”).
It seems
probable, according to Prof. Ramsay, that they were “the high priests of the
temples of the Imperial worship in various cities of Asia;” further, that “the
Council of the Asiarchs sat at stated periods in the great cities alternately
... and were probably assembled at Ephesus for such a purpose when they sent
advice to St. Paul to consult his saftey.” A festival would have brought great
crowds to the city.
B-10,Noun,
archon
“a ruler,” is rendered “chief” in the AV of Luke 14:1 (RV, “ruler”); “chief
rulers,” in John 12:42, RV, “rulers (of the people),” i.e., of members of the
Sanhedrin; “chief,” in Luke 11:15 (RV, “prince”) in reference to Beelzebub, the
prince of demons. SEE MAGISTRATE, PRINCE, RULER.
B-11,Noun,
archisunagogos
“a ruler of a synagogue,” translated “chief ruler of the synagogue,” in Acts
18:8,17, AV, was the administrative officer supervising the worship.
C-1,Verb,
hegeomai
“to lead the way, to preside, rule, be the chief,” is used of the ambition “to
be chief” among the disciples of Christ, Luke 22:26; of Paul as the “chief”
speaker in Gospel testimony at Lystra, Acts 14:12; of Judas and Silas, as chief
(or rather, “leading”) men among the brethren at Jerusalem, Acts 15:22. See
ACCOUNT, COUNT, ESTEEM, GOVERNOR, JUDGE, SUPPOSE, THINK.
D-1,Adverb,
huperlian
“chiefest” (huper, “over,” lian, “exceedingly, pre-eminently, very much”), is
used in 2 Cor. 11:5; 12:11, of Paul's place among the Apostles.
D-2,Adverb,
malist>
the superlative of mala, “very, very much,” is rendered “chiefly” in 2 Pet.
2:10 and in the AV of Phil. 4:22 (RV, “especially”). See ESPECIALLY MOST.
Note: In
Rom. 3:2, RV, the adverb proton is translated “first of all” (AV, “chiefly”).
1, teknon
“a child” (akin to tikto, “to beget, bear”), is used in both the natural and
the figurative senses. In contrast to huios, “son” (see below), it gives
prominence to the fact of birth, whereas huios stresses the dignity and
character of the relationship. Figuratively, teknon is used of “children” of
(a) God, John 1:12; (b) light, Eph. 5:8; (c) obedience, 1 Pet. 1:14; (d) a
promise, Rom. 9:8; Gal. 4:28; (e) the Devil, 1 John 3:10; (f) wrath, Eph. 2:3;
(g) cursing, 2 Pet. 2:14; (h) spiritual relationship, 2 Tim. 2:1; Philem. 1:10.
See DAUGHTER, SON.
2,
teknion
“a little child,” a diminutive of No. 1, is used only figuratively in the NT,
and always in the plural. It is found frequently in 1 John, see 2:1,12,28;
3:7,18; 4:4; 5:21; elsewhere, once in John's Gospel, John 13:33, once in Paul's
Epistles, Gal. 4:19. It is a term of affection by a teacher to his disciples
under circumstances requiring a tender appeal, e.g., of Christ to the Twelve
just before His death; the Apostle John used it in warning believers against
spiritual dangers; Paul, because of the deadly errors of Judaism assailing the
Galatian churches. Cp. his use of teknon in Gal. 4:28.
3, huios
“a son,” is always so translated in the RV, except in the phrase “children of
Israel,” e.g., Matt. 27:9; and with reference to a foal, Matt. 21:5. The AV
does not discriminate between teknon and huios. In the First Epistle of John,
the Apostle reserves the word for the Son of God. See teknia, “little children”
(above), and tekna, “children,” in John 1:12; 11:52. See paidion (below). For
the other use of huios, indicating the quality of that with which it is
connected, see SON.
4, pais
signifies (a) “a child in relation to descent,” (b) “a boy or girl in relation
to age,” (c) “a servant, attendant, maid, in relation to condition.” As an
instance of (a) see Matt. 21:15, “children,” and Acts 20:12 (RV “lad”). In
regard to (b) the RV has “boy” in Matt. 17:18; Luke 9:42. In Luke 2:43 it is
used of the Lord Jesus. In regard to (c), see Matt. 8:6,8,13, etc. As to (a)
note Matt. 2:16, RV, “male children. See MAID, MANSERVANT, SERVANT, SON, YOUNG
MAN.
5,
paidion
a diminutive of pais, signifies “a little or young child;” it is used of an
infant just born, John 16:21; of a male child recently born, e.g., Matt. 2:8;
Heb. 11:23; of a more advanced child, Mark 9:24; of a son, John 4:49; of a
girl, Mark 5:39,40,41; in the plural, of “children,” e.g., Matt. 14:21. It is
used metaphorically of believers who are deficient in spiritual understanding,
1 Cor. 14:20, and in affectionate and familiar address by the Lord to His
disciples, almost like the Eng., “lads,” John 21:5; by the Apostle John to the
youngest believers in the family of God, 1 John 2:13,18; there it is to be
distinguished from teknia, which term he uses in addressing all his readers (1
John 2:1,12,28: see teknia, above). See DAMSEL.
Note:
The adverb paidiothen, “from (or of) a child,” is found in Mark 9:21.
6,
paidarion
another diminutive of pais, is used of “boys and girls,” in Matt. 11:16 (the
best texts have paidiois here), and a “lad,” John 6:9; the tendency in
colloquial Greek was to lose the diminutive character of the word.
7,
nepios
lit., “not-speaking” (from ne, a negative, and epos, a word is rendered
“childish” in 1 Cor. 13:11: see BABE.
8,
monogenes
lit., “only-begotten,” is translated “only child” in Luke 9:38. See ONLY,
ONLY-BEGOTTEN.
9,
teknogonia
teknon and a root gen---, whence gennao, “to beget,” denotes “bearing
children,” implying the duties of motherhood, 1 Tim. 2:15.
A-1,Verb,
nepiazo
“to be a babe,” is used in 1 Cor. 14:20, “(in malice) be ye babes” (akin to No.
7, above).
A-2,Verb,
teknotropheo
“to rear young,” teknon, and trepho, “to rear,” signifies “to bring up
children,” 1 Tim. 5:10.
A-3,Verb,
teknogoneo
“to bear children” (teknon, and gennao, “to beget”), see No. 9 above, is found
in 1 Tim. 5:14.
B-1,Adjective,
enkuos
denotes “great with child” (en, “in,” and kuo, “to conceive”), Luke 2:5.
B-2,Adjective,
philoteknos
from phileo, “to love,” and teknon, signifies “loving one's children,” Titus
2:4.
<B-3,Adjective,815,ateknos>
from a, negative, and teknon, signifies “childless,” Luke 20:28-30.
Notes:
(1) For brephos, “a new born babe,” always rendered “babe” or “babes” in the RV
(AV, “young children,” Acts 7:19; “child,” 2 Tim. 3:15), see under BABE.
(2)
Huiothesia, “adoption of children,” in the AV of Eph. 1:5, is corrected to
“adoption as sons” in the RV. See on ADOPTION.
A-1,Verb,
eklego
“to pick out, select,” means, in the Middle Voice, “to choose for oneself,” not
necessarily implying the rejection of what is not chosen, but “choosing” with
the subsidiary ideas of kindness of favor or love, Mark 13:20; Luke 6:13; 9:35
(RV); 10:42; 14:7; John 6:70; 13:18; 15:16,19; Acts 1:2,24; 6:5; 13:17;
15:22,25; in Acts 15:7 it is rendered “made choice;” 1 Cor. 1:27,28; Eph. 1:4;
Jas. 2:5.
A-2,Verb,
epilego
in the Middle Voice, signifies “to choose,” either in addition or in succession
to another. It has this meaning in Acts 15:40, of Paul's choice of Silas. For
its other meaning, “to call or name,” John 5:2, see CALL.
A-3,Verb,
haireo
“to take,” is used in the Middle Voice only, in the sense of taking for
oneself, choosing, 2 Thess. 2:13, of a “choice” made by God (as in Deut. 7:6,7;
26:18, Sept.); in Phil. 1:22; Heb. 11:25, of human “choice.” Its special
significance is to select rather by the act of taking, than by showing
preference or favor.
A-4,Verb,
hairetizo
akin to the verbal adjective hairetos, “that which may be taken” (see No.3),
signifies “to take,” with the implication that what is taken is eligible or
suitable; hence, “to choose,” by reason of this suitability, Matt. 12:18, of
God's delight in Christ as His “choosen.” It is frequent in the Sept., e.g.,
Gen. 30:20; Num. 14:8; Ps. 25:12; 119:30,173; 132:13,14; Hos.4:18; Hag. 2:23
(“he hath chosen the Canaanites”); Zech. 1:17; 2:12; Mal. 3:17.
A-5,Verb,
cheirotoneo
see APPOINT, NO. 11.
A-6,Verb,
procheirotoneo
signifies “to choose before,” Acts 10:41, where it is used of a choice made
before by God.
Notes:
(1) For procheirizo see APPOINT, No. 12.
(2)
Stratologeo, in 2 Tim. 2:4 (AV, “chosen to be a soldier”), signifies to enroll
as a soldier (RV). See SOLDIER.
B-1,Adjective,
eklektos
akin to A, No. 1, signifies “chosen out, select,” e.g., Matt. 22:14; Luke
23:35; Rom 16:13 (perhaps in the sense of “eminent”); Rev. 17:14. In 1 Pet.
2:4,9, the RV translates it “elect.” See ELECT.
C-1,Noun,
ekloge
akin to A, No. 1 and B, “a picking out, choosing” (Eng., “eclogue”), is
translated “chosen” in Acts 9:15, lit., “he is a vessel of choice unto Me.” In
the six other places where this word is found it is translated “election.” See
ELECTION.
1, pnigo
is used, in the Passive Voice, of “perishing by drowning,” Mark 5:13; in the
Active, “to seize a person's throat, to throttle,” Matt. 18:28. See THROAT.
2,
apopnigo
a strengthened form of No. 1 (apo, “from,” intensive; cp. Eng., “to choke
off”), is used metaphorically, of “thorns crowding out seed sown and preventing
its growth,” Matt. 13:7; Luke 8:7. It is Luke's word for “suffocation by
drowning,” Luke 8:33 (cp. Mark 5:13, above).
3,
sumpnigo
gives the suggestion of “choking together” (sun, “with”), i.e., by crowding,
Matt. 13:22; Mark 4:7,19; Luke 8:14. It is used in Luke 8:42, of the crowd that
thronged the Lord, almost, so to speak, to suffocation.
1,
christos
“anointed,” translates, in the Sept., the word “Messiah,” a term applied to the
priests who were anointed with the holy oil, particularly the high priest,
e.g., Lev. 4:3,5,16. The prophets are called hoi christoi Theou, “the anointed
of God,” Ps. 105:15. A king of Israel was described upon occassion as christos
tou Kuriou, “the anointed of the Lord,” 1 Sam. 2:10,35; 2 Sam. 1:14; Ps. 2:2;
18:50; Hab. 3:13; the term is used even of Cyrus, Isa. 45:1.
The
title ho Christos, “the Christ,” is not used of Christ in the Sept. version of
the inspired books of the OT. In the NT the word is frequently used with the
article, of the Lord Jesus, as an appellative rather than a title, e.g., Matt.
2:4; Acts 2:31; without the article, Luke 2:11; 23:2; John 1:41. Three times
the title was expressly accepted by the Lord Himself, Matt. 16:17; Mark
14:61,62; John 4:26.
It is
added as an appellative to the proper name “Jesus,” e.g., John 17:3, the only
time when the Lord so spoke of Himself; Acts 9:34; 1 Cor. 3:11; 1 John 5:6. It
is distinctly a proper name in many passages, whether with the article, e.g.,
Matt. 1:17; 11:2; Rom. 7:4; 9:5; 15:19; 1 Cor. 1:6, or without the article,
Mark 9:41; Rom. 6:4; 8:9,17; 1 Cor. 1:12; Gal. 2:16. The single title Christos
is sometimes used without the article to signify the One who by His Holy Spirit
and power indwells believers and molds their character in conformity to His
likeness, Rom. 8:10; Gal. 2:20; 4:19; Eph. 3:17. As to the use or absence of
the article, the title with the article specifies the Lord Jesus as “the
Christ;” the title without the article stresses His character and His
relationship with believers. Again, speaking generally, when the title is the
subject of a sentence it has the article; when it forms part of the predicate
the article is absent. See also JESUS.
1,
christianos
“Christian,” a word formed after the Roman style, signifying an adherent of
Jesus, was first applied to such by the Gentiles and is found in Acts 11:26;
26:28; 1 Pet. 4:16.
Though
the word rendered “were called” in Acts 11:26 (see under CALL) might be used of
a name adopted by oneself or given by others, the “Christians” do not seem to
have adopted it for themselves in the times of the Apostles. In 1 Pet. 4:16,
the Apostle is speaking from the point of view of the persecutor; cp. “as a
thief,” “as a murderer.” Nor is it likely that the appellation was given by
Jews. As applied by Gentiles there was no doubt an implication of scorn, as in
Agrippa's statement in Acts 26:28. Tacitus, writing near the end of the first
century, says, “The vulgar call them Christians. The author or origin of this
denomination, Christus, had, in the reign of Tiberius, been executed by the
procurator, Pontius Pilate” (Annals xv. 44). From the second century onward the
term was accepted by believers as a title of honor.
1,
pseudochristos
denotes “one who falsely lays claim to the name and office of the Messiah,”
Matt. 24:24; Mark 13:22. See Note under ANTICHRIST
1,
chrusolithos
lit., “a gold stone” (chrusos, “gold,” lithos, “a stone”), is the name of a
precious stone of a gold color, now called “a topaz,” Rev. 21:20 (see also
Exod. 28:20; Ezek. 28:13).
1,
chrusoprasos
from (chrusos, “gold,” and prasos, “a leek”), is a precious stone like a leek
in color, a translucent, golden green. Pliny reckons it among the beryls. The
word occurs in Rev. 21:20.
·
For CHURCH see ASSEMBLY and CONGREGATION
1,
kinnamomon
is derived from an Arabic word signifying “to emit a smell;” the substance was
an ingredient in the holy oil for anointing, Ex. 30:23. See also Prov. 7:17;
Song of Sol. 4:14. In the NT it is found in Rev. 18:13. The cinnamon of the
present day is the inner bark of an aromatic tree called canella zeylanica.
1,
perierchomai
“to go about” (peri, “about,” erchomai, “to go”), is said of “navigating a ship
under difficulty owing to contrary winds,” Acts 28:13, RV, “we made a circuit,”
for AV, “we fetched a compass.” See COMPASS, STROLLING, WANDER.
A-1,Noun,
peritome
lit., “a cutting round, circumcision” (the verb is peritemno), was a rite
enjoined by God upon Abraham and his male descendants and dependents, as a sign
of the covenant made with him, Gen. 17; Acts 7:8; Rom. 4:11. Hence Israelites
termed Gentiles “the uncircumcised,” Judg. 15:18; 2 Sam. 1:20. So in the NT,
but without the suggestion of contempt, e.g., Rom. 2:26; Eph. 2:11.
The rite
had a moral significance, Ex. 6:12,30, where it is metaphorically applied to
the lips; so to the ear, Jer. 6:10, and the heart, Deut. 30:6; Jer. 4:4. Cp. Jer.
9:25,26. It refers to the state of “circumcision,” in Rom. 2:25-28; 3:1; 4:10;
1 Cor. 7:19; Gal. 5:6; 6:15; Col. 3:11.
“In the
economy of grace no account is taken of any ordinance performed on the flesh;
the old racial distinction is ignored in the preaching of the Gospel, and faith
is the sole condition upon which the favor of God in salvation is to be
obtained, Rom. 10:11-13; 1 Cor. 7:19. See also Rom. 4:9-12” * [* From Notes on
Galations by Hogg and Vine, p.69.]
Upon the
preaching of the Gospel to, and the conversion of, Gentiles, a sect of Jewish
believers arose who argued that the Gospel, without the fulfillment of
“circumcision,” would make void the Law and make salvation impossible, Acts
15:1. Hence this party was known as “the circumcision,” Acts 10:45; 11:2; Gal.
2:12; Col. 4:11; Titus 1:10 (the term being used by metonymy, the abstract
being put for the concrete, as with the application of the word to Jews
generally, Rom. 3:30; 4:9,12; 15:8; Gal. 2:7-9; Eph. 2:11). It is used
metaphorically and spiritually of believers with reference to the act, Col.
2:11; Rom. 2:29; to the condition, Phil. 3:3.
The
Apostle Paul's defense of the truth, and his contention against this
propaganda, form the main subject of the Galatian epistle. Cp. katatome, “concision,”
Phil. 3:2. See CONCISION.
A-2,Noun,
akrobustia
“uncircumcision,” is used (a) of the physical state, in contrast to the act of
“circumcision,” Acts 11:3 (lit., “having uncircumcision”); Rom. 2:25,26;
4:10,11 (“through they be in uncircumcision,” RV), 12; 1 Cor. 7:18,19; Ga. 5:6;
6:15; Col. 3:11; (b) by metonymy, for Gentiles, e.g., Rom. 2:26,27; 3:30; 4:9;
Gal. 2:7; Eph. 2:11; (d) in a metaphorical or transferred sense, of the moral
condition in which the corrupt desires of the flesh still operate, Col. 2:13.
Note: In
Rom. 4:11, the phrase “though they be in uncircumcision” translates the Greek
phrase di' akrobustias, lit., “through uncircumcision;” here dia has the local
sense of proceeding from and passing out.
B-1,Adjective,
aperitmetos
“uncircumcised” (a, negative, peri, “around,” temno, “to cut”), is used in Acts
7:51, metaphorically, of “heart and ears.”
C-1,Verb,
peritemno
to circumcise,” is used (a) lit., e.g., Luke 1:59; 2:21; of receiving
circumcision, Gal. 5:2,3; 6:13, RV; (b) metaphorically, of spiritual
circumcision, Col. 2:11.
C-2,Verb,
epispaomai
lit., “to draw over, to become uncircumcised,” as if to efface Judaism, appears
in 1 Cor. 7:18.
·
For CIRCUMSPECTLY see ACCURATELY
1,
polites
“a member of a city or state, or the inhabitant of a country or district,” Luke
15:15, is used elsewhere in Luke 19:14; Acts 21:39, and, in the most authentic
mss., in Heb. 8:11 (where some texts have plesion, “a neighbor”). Apart from
Heb. 8:11, the word occurs only in the writings of Luke (himself a Greek).
2,
sumpolites
sun, “with,” and No. 1, denotes “a fellow-citizen,” i.e., possessing the same
“citizenship,” Eph. 2:19, used metaphorically in a spiritual sense.
3,
politeia
signifies (a) “the relation in which a citizen stands to the state, the
condition of a citizen, citizenship,” Acts 22:28, “with a great sum obtained I
this citizenship” (AV, “freedom”). While Paul's “citizenship” of Tarsus was not
of advantage outside that city, yet his Roman “citizenship” availed throughout
the Roman Empire and, besides private rights, included (1) exemption from all
degrading punishments; (2) a right of appeal to the emperor after a sentence;
(3) a right to be sent to Rome for trial before the emperor if charged with a
capital offense. Paul's father might have obtained “citizenship” (1) by
manumission; (2) as a reward of merit; (3) by purchase; the contrast implied in
Acts 22:28 is perhaps against the last mentioned; (b) “a civil polity, the
condition of a state, a commonwealth,” said of Israel, Eph. 2:12. See
COMMONWEALTH.
4,
politeuma
signifies “the condition, or life, of a citizen, citizenship;” it is said of
the heavenly status of believers, Phil. 3:20, “our citizenship (AV,
“conversation”) is in Heaven.” The RV marg. gives the alternative meaning,
“commonwealth,” i.e., community. See COMMONWEALTH, FREEDOM.
Note:
Politeuo, Phil. 1:27, signifies “to be a polites” (see No. 1), and is used in
the Middle Voice, signifying, metaphorically, conduct characteristic of heavenly
“citizenship,” RV, “let your manner of life (AV, “conversation”) be worthy
(marg., “behave as citizens worthily”) of the Gospel of Christ.” In Acts 23:1
it is translated “I have lived.” See CONVERSATION, LIVE.
1, polis
primarily “a town enclosed with a wall” (perhaps from a root ple---, signifying
“fullness,” whence also the Latin pleo, “to fill,” Eng., “polite, polish,
politic, etc.”), is used also of the heavenly Jerusalem, the abode and
community of the redeemed, Heb. 11:10,16; 12:22; 13:14. In the Apocalypse it
signifies the visible capital of the Heavenly Kingdom, as destined to descend
to earth in a coming age, e.g., Rev. 3:12; 21:2,14,19. By metonymy the word
stands for the inhabitants, as in the English use, e.g., Matt. 8:34; 12:25; 21:10;
Mark 1:33; Acts 13:44.
Note: In
Acts 16:13, the most authentic mss. have pule, “gate,” RV, “without the gate.”
1,
krauge
an onomatopoeic word, imitating the raven's cry, akin to krazo and kraugazo,
“to cry,” denotes “an outcry,” “clamor,” Acts 23:9, RV; Eph. 4:31, where it
signifies “the tumult of controversy.” See CRY.
1,
alalazo
an onomatopoeic word, from the battle-cry, alala, is used of “raising the shout
of battle,” Josh. 6:20; hence, “to make a loud cry or shout,” e.g., Ps. 47:1;
“to wail,” Jer. 29:2; in the NT, in Mark 5:38, of wailing mourners; in 1 Cor.
13:1, of the “clanging” of cymbals (AV, “tinkling”).
1, pelos
“clay,” especially such as was used by a mason or potter, is used of moist
“clay,” in John 9:6,11,14-15, in connection with Christ's healing the blind
man; in Rom. 9:21, of potter's “clay,” as to the potter's right over it as an
illustration of the prerogatives of God in His dealings with men.
A-1,Adjective,
katharos
“free from impure admixture, without blemish, spotless,” is used (a)
physically, e.g., Matt. 23:26; 27:59; John 13:10 (where the Lord, speaking
figuratively, teaches that one who has been entirely “cleansed,” needs not
radical renewal, but only to be “cleansed” from every sin into which he may
fall); John 15:3; Heb. 10:22; Rev. 15:6; 19:8,14; 21:18,21; (b) in a Levitical
sense, Rom. 14:20; Titus 1:15, “pure;” (c) ethically, with the significance
free from corrupt desire, from guilt, Matt. 5:8; John 13:10,11; Acts 20:26; 1
Tim. 1:5; 3:9; 2 Tim. 1:3; 2:22; Titus 1:15; Jas. 1:27; blameless, innocent (a
rare meaning for this word), Acts 18:6; (d) in a combined Levitical and ethical
sense ceremonially, Luke 11:41, “all things are clean unto you.” See CLEAR, C,
Note (2), PURE.
B-1,Verb,
katharizo>
akin to A, signifies (1) “to make clean, to cleanse” (a) from physical stains
and dirt, as in the case of utensils, Matt. 23:25 (figuratively in Matt.
23:26); from disease, as of leprosy, Matt. 8:2; (b) in a moral sense, from the
defilement of sin, Acts 15:9; 2 Cor. 7:1; Heb. 9:14; Jas. 4:8, “cleanse” from
the guilt of sin, Eph. 5:26; 1 John 1:7; (2) “to pronounce clean in a Levitical
sense,” Mark 7:19, RV; Acts 10:15; 11:9; “to consecrate by cleansings,” Heb.
9:22,23; 10:2. See PURGE, PURIFY.
B-2,Verb,
diakatharizo
“to cleanse thoroughly,” is used in Matt. 3:12, RV.
Note:
For kathairo, John 15:2, RV, See PURGE, No. 1. For diakathairo, Luke 3:17, RV,
see PURGE, No. 3.
C-1,Noun,
katharismos
akin to A, denotes “cleansing,” (a) both the action and its results, in the
Levitical sense, Mark 1:44; Luke 2:22, “purification;” 5:14, “cleansing;” John
2:6; 3:25, “purifying;” (b) in the moral sense, from sins, Heb. 1:3; 2 Pet.
1:9, RV, “cleansing.” See PURGE, PURIFICATION, PURIFYING.
C-2,Noun,
katharotes
akin to B, “cleannes, purity,” is used in the Levitical sense in Heb. 9:13, RV,
“cleanness.” See PURIFY.
Note: In
2 Pet. 2:18, some inferior mss. have ontos, “certainly” (AV, “clean”), for
oligos, “scarcely” (RV, “just”).
A-1,Verb,
krustallizo
“to shine like crystal, to be of crystalline brightness, or transparency,” is
found in Rev. 21:11, “clear as crystal.” The verb may, however, have a
transitive force, signifying “to crystallize or cause to become like crystal.”
In that case it would speak of Christ (since He is the “Lightgiver,” see the
preceding part of the verse), as the One who causes the saints to shine in His
own likeness.
B-1,Adjective,
lampros
is said of crystal, Rev. 22:1, AV, “clear,” RV, “bright. See BRIGHT, GAY,
GOODLY, GORGEOUS, WHITE.
Note:
The corresponding adverb lampros signifies “sumptuously.”
C-1,Adverb,
telaugos
from tele, “afar,” and auge, “radiance,” signifies “conspicuously, or clearly,”
Mark 8:25, of the sight imparted by Christ to one who had been blind. Some mss.
have delaugos, “clearly” (delos, “clear”).
Notes:
(1) In 2 Cor. 7:11, AV, hagnos is rendered “clear.” See PURE.
(2) In
Rev. 21:18, katharos, (“pure,” RV) is rendered “clear,” in the AV. SEE CLEAN.
(3)
Apologia (Eng., “apology”), “a defense against an accusation,” signifies, in 2
Cor. 7:11, a clearing of oneself.
(4) For
diablepo, “to see clearly,” Matt. 7:5; Luke 6:42, and kathorao, ditto, Rom.
1:20, see SEE.
1, kollao
“to join fast together, to glue, cement,” is primarily said of metals and other
materials (from kolla, “glue”). In the NT it is used only in the Passive Voice,
with reflexive force, in the sense of “cleaving unto,” as of cleaving to one's
wife, Matt. 19:5; some mss. have the intensive verb No. 2, here; 1 Cor.
6:16,17, “joined.” In the corresponding passage in Mark 10:7, the most
authentic mss. omit the sentence. In Luke 10:11 it is used of the “cleaving” of
dust to the feet; in Acts 5:13; 8:29; 9:26; 10:28; 17:34, in the sense of
becoming associated with a person so as to company with him, or be on his side,
said, in the last passage, of those in Athens who believed: in Rom. 12:9,
ethically, of “cleaving” to that which is good. For its use in Rev. 18:5 see
REACH (RV, marg. “clave together”). See COMPANY, JOIN.
2,
proskollao
in the Passive Voice, used reflexively, “to cleave unto,” is found in Eph. 5:31
(AV “joined to”).
3,
prosmeno
lit., “to abide with” (pros, “toward or with,” and meno, “to abide”), is used
of “cleaving” unto the Lord, Acts 11:23. See ABIDE.
1,
epieikeia
“mildness, gentleness, kindness” (what Matthew Arnold has called “sweet
reasonableness”), is translated “clemency” in Acts 24:4; elsewhere, in 2 Cor.
10:1, of the gentleness of Christ. See GENTLENESS. Cp. epieikes (see
FORBEARANCE).
·
For CLERK see under TOWNCLERK
1,
anabaino
“to ascend,” is used of climbing up, in Luke 19:4; John 10:1. See ARISE.
·
For the various words for garments see CLOTHING.
1,
epikalumma
is “a covering, a means of hiding” (epi, “upon,” kalupto, “to cover”); hence,
“a pretext, a cloke, for wickedness,” 1 Pet. 2:16. In the Sept. it is used in
Ex. 26:14; 39:21, “coverings;” 2 Sam. 17:19; Job 19:29, “deceit.”
2,
prophasis
either from pro, “before,” and phaino, “to cause to appear shine,” or, more
probably, from pro, and phemi, “to say,” is rendered “cloke” (of covetousness)
in 1 Thess. 2:5; “excuse” in John 15:22 (AV “cloke”); “pretense” in Matt.
23:14; Mark 12:40; Luke 20:47 (AV “show”); Phil. 1:18; “color” in Acts 27:30.
It signifies the assuming of something so as to disguise one's real motives.
See PRETENSE, SHOW.
1, asson
the comparative degree of anchi, “near,” is found in Acts 27:13 of sailing
“close” by a place.
1, kammuo
derived by syncope (i.e., shortening and assimilation of t to m) from katamuo,
i.e., kata, “down,” and muo, from a root mu---, pronounced by closing the lips,
denotes “to close down;” hence, “to shut the eyes,” Matt. 13:15; Acts 28:27, in
each place of the obstinacy of Jews in their opposition to the Gospel.
2,
ptusso
“to fold, double up,” is used of a scroll of parchment, Luke 4:20. Cp.
anaptusso, “to open up,” Luke 4:17.
Notes:
(1) For “close-sealed,” Rev. 5:1, see SEAL.
(2) In
Luke 9:36, sigao, “to be silent,” is translated “they kept it close,” AV (RV,
“they held their peace”).
· For CLOSET see CHAMBER
1, rhakos
denotes “a ragged garment, or a piece of cloth torn off, a rag,” hence, a piece
of “undressed cloth,” Matt. 9:16; Mark 2:21.
Note:
For other words, othonion, sindon, See LINEN, Nos. 1 and 3.
1,
amphiennumi
“to put clothes round” (amphi, “around,” hennumi, “to clothe”), “to invest,”
signifies, in the Middle Voice, to put clothing on oneself, e.g., Matt 6:30;
11:8; Luke 7:25; 12:28.
2, enduo
(Eng., “endue”), signifies “to enter into, get into,” as into clothes, “to put
on,” e.g., Mark 1:6; Luke 8:27 (in the best mss.); 24:49 (AV, “endued”); 2 Cor.
5:3; Rev. 1:13; 19:14. See ARRAY, ENDUE, PUT ON.
3,
endidusko
has the same meaning as No. 2; the termination, ---sko suggests the beginning
or progress of the action. The verb is used in the Middle Voice in Luke 16:19
(of a rich man). Some mss. have it in Luke 8:27, for No. 2 (of a demoniac). In
Mark 15:17 the best texts have this verb (some have No. 2). See WEAR.
4,
ependuo
a strengthened form of No. 2, used in the Middle Voice, “to cause to be put on
over, to be clothed upon,” is found in 2 Cor. 5:2,4, of the future spiritual
body of the redeemed.
5,
himatizo
means “to put on raiment” (see himation, below), Mark 5:15; Luke 8:35.
6,
periballo
“to cast around or about, to put on, array,” or, in the Middle and Passive
Voices, “to clothe oneself,” e.g., Matt. 25:36,38,43, is most frequent in the
Apocalypse, where it is found some 12 times (see peribolaion, below). See CAST,
No. 10, PUT, No. 9).
Note:
The verb enkomboomai, “to grid oneself with a thing,” in 1 Pet. 5:5, is
rendered in the AV, “be clothed with.”
1,
phelones | phailones>
probably by metathesis from phainoles (Latin paenula), “a mantle,” denotes a
traveling “cloak” for protection against stormy weather, 2 Tim. 4:13. Some,
however, regard it as a Cretan word for chiton, “a tunic.” It certainly was not
an ecclesiastical vestment. The Syriac renders it a case for writings (some
regard it as a book-cover), an explanation noted by Chrysostom, but improbable.
It may have been “a light mantle like a cashmere dust-cloak, in which the books
and parchments were wrapped” (Mackie in Hastings' Dic. of the Bible).
2,
himation
“an outer garment, a mantle, thrown over the chiton.” In the plural, “clothes”
(the “cloke” and the tunic), e.g., Matt. 17:2; 26:65; 27:31,35. See APPAREL,
No. 2.
3,
chiton
denotes “the inner vest or undergarment,” and is to be distinguished, as such,
from the himation. The distinction is made, for instance, in the Lord's command
in Matt. 5:40: “If any man would go to law with thee, and take away thy coat
(chiton), let him have thy cloke (himation) also.” The order is reversed in
Luke 6:29, and the difference lies in this, that in Matt. 5:40 the Lord is
referring to a legal process, so the claimant is supposed to claim the inner
garment, the less costly. The defendant is to be willing to let him have the
more valuable one too. In the passage in Luke an act of violence is in view,
and there is no mention of going to law. So the outer garment is the first one
which would be seized.
When the
soldiers had crucified Jesus they took His garments (himation, in the plural),
His outer garments, and the “coat,” the chiton, the inner garment, which was
without seam, woven from the top throughout, John 19:23. The outer garments
were easily divisible among the four soldiers, but they could not divide the
chiton without splitting it, so they cast lots for it.
Dorcas
was accustomed to make coats (chiton) and garments (himation), Acts 9:39, that
is, the close fitting undergarments and the long, flowing outer robes. A person
was said to be “naked” (gumnos), whether he was without clothing, or had thrown
off his outer garment, e.g., his ependutes, (No. 6, below), and was clad in a
light undergarment, as was the case with Peter, in John 21:7. The high priest,
in rending his clothes after the reply the Lord gave him in answer to his
challenge, rent his undergarments (chiton), the more forcibly to express his
assumed horror and indignation, Mark 14:63. In Jude 1:23, “the garment spotted
by the flesh” is the chiton, the metaphor of the undergarment being
appropriate; for it would be that which was brought into touch with the
pollution of the flesh.
4,
himatismos
in form a collective word, denoting “vesture, garments,” is used generally of
“costly or stately raiment,” the apparel of kings, of officials, etc. See Luke
7:25, where “gorgeously apparelled” is, lit., “in gorgeous vesture.” See also
Acts 20:33; 1 Tim. 2:9, “costly raiment.” This is the word used of the Lord's
white and dazzling raiment on the Mount of Transfiguration, Luke 9:29. It is
also used of His chiton, His undergarment (see note above), for which the
soldiers cast lots, John 19:23,24, “vesture;” in Matt. 27:35 it is also
translated vesture. See APPAREL, RAIMENT, VESTURE.
5,
enduma
akin to enduo (see CLOTHE, No. 2), denotes “anything put on, a garment of any
kind.” It was used of the clothing of ancient prophets, in token of their
contempt of earthly splendor, 1 Kings 19:13; 2 Kings 1:8, RV; Zech. 13:4. In
the NT it is similarly used of John the Baptist's raiment, Matt. 3:4; of raiment
in general, Matt. 6:25,28; Luke 12:23; metaphorically, of sheep's clothing,
Matt. 7:15; of a wedding garment, 22:11,12; of the raiment of the angel at the
tomb of the Lord after His resurrection, 28:3. See GARMENT, RAIMENT.
6,
ependutes
denotes “an upper garment” (epi, “upon,” enduo, “to clothe”). The word is found
in John 21:7, where it apparently denotes a kind of linen frock, which
fishermen wore when at their work. See No. 3.
7, esthes
“clothing,” Acts 10:30; See APPAREL, No. 1.
8, stole
(Eng. “stole”), denotes any “stately robe,” a long garment reaching to the feet
or with a train behind. It is used of the long clothing in which the scribes
walked, making themselves conspicuous in the eyes of men, Mark 12:38; Luke
20:46; of the robe worn by the young man in the Lord's tomb, Mark 16:5; of the
best or, rather, the chief robe, which was brought out for the returned
prodigal, Luke 15:22; five times in the Apocalypse, as to glorified saints,
Luke 6:11; 7:9,13,14; 22:14. In the Sept. it is used of the holy garments of
the priests, e.g., Exod. 28:2; 29:21; 31:10.
Notes:
(1) Peribolaion, from periballo, “to throw around,” lit., “that which is thrown
around,” was a wrap or mantle. It is used in 1 Cor. 11:15, of the hair of a
woman which is given to her as a veil; in Heb. 1:12, of the earth and the
heavens, which the Lord will roll up “as a mantle,” RV, for AV, “vesture”. The
other word in that verse rendered “garment,” RV, is himation.
(2)
Endusis, is “a putting on (of apparel),” 1 Pet. 3:3. Cp. No. 5.
(3)
Esthesis, See APPAREL, No. 1.
(4) The
chlamus was a short “cloak” or robe, worn over the chiton (no. 3), by emperors,
kings, magistrates, military officers, etc. It is used of the scarlet robe with
which Christ was arrayed in mockery by the soldiers in Pilate's Judgment Hall,
Matt. 27:28,31.
What was
known as purple was a somewhat indefinite color. There is nothing contradictory
about its being described by Mark and John as “purple,” though Matthew speaks
of it as “scarlet.” The soldiers put it on the Lord in mockery of His Kingship.
(5) The
poderes was another sort of outer garment, reaching to the feet (from pous,
“the foot,” and aro, “to fasten”). It was one of the garments of the high
priests, a robe (Hebrew, chetoneth), mentioned after the ephod in Exod. 28:4,
etc. It is used in Ezek. 9:2, where instead of “linen” the Sept. reads “a long
robe;” and in Zech. 3:4, “clothe ye him with a long robe;” in the NT in Rev.
1:13, of the long garment in which the Lord is seen in vision amongst the seven
golden lampstands. There, poderes is described as “a garment down to the feet,”
indicative of His High Priestly character and acts.
(6) For
katastole, see APPAREL, No. 4.
1, nephos
denotes “a cloudy, shapeless mass covering the heavens.” Hence, metaphorically,
of “a dense multitude, a throng,” Heb. 12:1.
2,
nephele
“a definitely shaped cloud, or masses of clouds possessing definite form,” is
used, besides the physical element, (a) of the “cloud” on the mount of
transfiguration, Matt. 17:5; (b) of the “cloud” which covered Israel in the Red
Sea, 1 Cor. 10:1,2; (c), of “clouds” seen in the Apocalyptic visions, Rev. 1:7;
10:1; 11:12; 14:14-16; (d) metaphorically in 2 Pet. 2:17, of the evil workers
there mentioned; but RV, “and mists” (homichle), according to the most
authentic mss. In 1 Thess. 4:17, the “clouds” referred to in connection with
the rapture of the saints are probably the natural ones, as also in the case of
those in connection with Christ's Second Advent to the earth. See Matt. 24:30;
26:64, and parallel passages. So at the Ascension, Acts. 1:9.
1,
diamerizo
“to part asunder” (dia, “asunder,” meros, “a part”), is translated “cloven” in
the AV of Acts 2:3, RV, “parting asunder.” See DIVIDE, PART.
1, botrus
“a cluster, or bunch, bunch of grapes,” is found in Rev. 14:18.
Note:
Cp. staphule, “a bunch of grapes, the ripe cluster,” stressing the grapes
themselves, Matt. 7:16; Luke 6:44; Rev. 14:18.
1, antrax
“a burning coal” (cp. Eng., “anthracite,”) is used in the plural in Rom. 12:20,
metaphorically in a proverbial expression, “thou shalt heap coals of fire on
his head” (from Prov. 25:22), signifying retribution by kindness, i.e., that,
by conferring a favor on your enemy, you recall the wrong he has done to you,
so that he repents, with pain of heart.
2,
anthrakia
akin to No. 1, is “a heap of burning coals, or a charcoal fire,” John 18:18;
21:9.
A-1,Noun,
horion
“a bound, boundary, limit, frontier” (akin to horizo, “to bound, limit”), is
rendered “coasts” ten times in the AV, but “borders” in Matt. 4:13, and is
always translated “borders” in the RV. See BORDER.
B-1,Adjective,
paralios
“by the sea” (para, “by,” hals, “salt”), hence denotes “a sea coast,” Luke
6:17. In the Sept., Gen. 49:13; Deut. 1:7; 33:19; Josh. 9:1; 11:3 (twice); Job
6:3; Isa. 9:1.
C-1,Verb,
paralego
is used, in the Middle Voice, as a nautical term, “to sail past,” Acts 27:8,
“coasting along;” Acts 27:13, “sailed by.”
Notes:
(1) Methorion (meta, “with,” and A), in Mark 7:24, is translated “borders.” (2)
The phrase “upon the sea coasts,” Matt. 4:13, AV, translates parathalassios
(para, “by,” thalassa, “the sea”), RV, “by the sea.” (3) Meros, “a part,” is
translated “coasts” in Matt. 15:21; 16:13, AV (RV, “parts,”); “country,” RV, in
Acts 19:1, AV “coasts;” this refers to the high land in the interior of Asia
Minor. See BEHALF, CRAFT, PART, PARTICULAR, PIECE, PORTION, RESPECT, SOMEWHAT,
SORT. (4) Chora, “a country,” rendered “coasts” in Acts 26:20, AV, is corrected
in the RV to “country.” See COUNTRY, FIELD, GROUND, LAND, REGION. (5) In Acts
27:2 the phrase in the RV, “on the coast of,” translates the preposition kata,
“along,” and the complete clause, “unto the places on the coast of Asia,” RV,
is curiously condensed in the AV to “by the coasts of Asia.”
· For COAT (ependeutes) see CLOKE, CLOTHING
1,
alektor
“a cock,” perhaps connected with a Hebrew phrase for the oncoming of the light,
is found in the passages concerning Peter's denial of the Lord, Matt. 26:34,74,75;
Mark 14:30,68,72; Luke 22:34,60,61; John 13:38; 18:27.
2,
alektorophonia
denotes “cock-crowing” (alketor, and phone, “a sound”), Mark 13:35. There were
two “cock-crowings,” one after midnight, the other before dawn. In these
watches the Jews followed the Roman method of dividing the night. The first
“cock-crowing” was at the third watch of the night. That is the one mentioned
in Mark 13:35. Mark mentions both; see Mark 14:30. The latter, the second, is
that referred to in the other Gospels and is mentioned especially as “the
cock-crowing.”
A-1,Noun,
psuchos
“coldness, cold,” appears in John 18:18; Acts 28:2; 2 Cor. 11:27.
B-1,Adjective,
psuchros
“cool, fresh, cold, chilly” (fuller in expression than psuchos), is used in the
natural sense in Matt. 10:42, “cold water;” metaphorically in Rev. 3:15,16.
C-1,Verb,
psucho
“to breathe, blow, cool by blowing,” Passive Voice, “grow cool,” is used
metaphorically in Matt. 24:12, in the sense of waning zeal or love.
1,
kolonia
transliterates the Latin colonia. Roman colonies belonged to three periods and
classes, (a) those of the earlier republic before 100 B.C., which were simply
centers of Roman influence in conquered territory; (b) agrarian “colonies,”
planted as places for the overflowing population of Rome; (c) military
“colonies” during the time of the Civil wars and the Empire, for the settlement
of disbanded soldiers. This third class was established by the imperator, who
appointed a legate to exercise his authority. To this class Philippi belonged
as mentioned in Acts 16:12, RV, “a Roman colony.” They were watch-towers of the
Roman State and formed on the model of Rome itself. The full organization of
Philippi as such was the work of Augustus, who, after the battle of Actium, 31
B.C., gave his soldiers lands in Italy and transferred most of the inhabitants
there to other quarters including Philippi. These communities possessed the
right of Roman freedom, and of holding the soil under Roman law, as well as
exemption from poll-tax and tribute. Most Roman “colonies” were established on
the coast.
· For COLOR (Acts 27:30) see CLOKE
1, polos
“a foal,” whether “colt or filly,” had the general significance of “a young
creature;” in Matt. 21:2, and parallel passages, “an ass's colt.”
· For COME BEHIND see BEHIND
1,
erchomai
the most frequent verb, denoting either “to come, or to go,” signifies the act,
in contrast with heko (see No. 22, below), which stresses the arrival, as,
e.g., “I am come and am here,” John 8:42; Heb. 10:9. See BRING, B, Note (1),
FALL, GO, GROW, LIGHT, PASS, RESORT.
*Compounds
of this with prepositions are as follows (2 to 11):
2,
eiserchomai
“to come into, or to go into” (eis, “into”), e.g., Luke 17:7. See ENTER.
3,
exerchomai
“to come out, or go out or forth” (ek, “out”), e.g., Matt. 2:6. See DEPART, ESCAPE,
GET, (b) No. 3, Go, Note (1) PROCEED, SPREAD.
4,
epanerchomai
“to come back again, return” (epi, “on,” ana, “again”), Luke 10:35; 19:15.
5,
dierchomai
“to come or go through” (dia, “through”) e.g., Acts 9:38. See DEPART, GO, PASS,
PIERCE, TRAVEL, WALK.
6,
eperchomai
“to come or go upon” (epi, “upon”), e.g., Luke 1:35; in Luke 21:26, used of
“coming” events, suggesting their certainty; in Eph. 2:7, said of the
“oncoming” of the ages; in Acts 14:19, of Jews coming to (lit., “upon”) a
place.
7, katerchomai
“to come down” (kata, “down”), e.g., Luke 9:37. See DEPART, DESCEND, GO, Note
(1), LAND.
8,
pareiserchomai
lit., “to come in” (eis) “beside or from the side” (para) so as to be present
with, is used (a) in the literal sense, of the “coming” in of the Law in
addition to sin, Rom. 5:20; (b) in Gal. 2:4, of false brethren, suggesting
their “coming” in by stealth. See ENTER.
9,
parerchomai
(para, “by or away”), signifies (a) “to come or go forth, or arrive,” e.g.,
Luke 12:37; 17:7 (last part); Acts 24:7; (b) “to pass by,” e.g., Luke 18:37;
(c) “to neglect,” e.g., Luke 11:42. See GO, PASS, TRANSGRESS.
10,
proserchomai
denotes “to come or go near to” (pros, “near to”), e.g., Matt. 4:3; Heb. 10:1,
AV, “comers,” RV, “them that draw nigh.” See CONSENT, DRAW, GO, Note (1).
11,
sunerchomai
“to come together” (sun “with”), e.g., John 18:20, is often translated by the
verb “to assemble;” see the RV of 1 Cor. 11:20; 14:23. See ACCOMPANY, ASSEMBLE,
COMPANY, GO WITH, RESORT.
Note:
Aperchomai, “to come away or from,” is differently translated in the RV; see,
e.g., Mark 3:13 where it signifies that they went from the company or place
where they were to Him; it usually denotes “to go away.”
12,
ginomai
“to become,” signifies a change of condition, state or place, e.g., Mark 4:35.
In Acts 27:33, the verb is used with mello, “to be about to,” to signify the
coming on of day.
13,
paraginomai
para, “near or by,” denotes to “arrive, to be present,” e.g., Matt. 2:1. See
GO, PRESENT.
14,
sumparaginomai
“to come together,” is used in Luke 23:48; 2 Tim. 4:16, lit., “stood at my side
with me.” See STAND.
Note:
For “come by” in Acts 27:16, AV, the RV suitably has “secure.”
*Compounds
of the verb baino, “to go,” are as follows (15 to 21):
15,
anabaino
“to come upon, to arrive in a place” (ana, “up or upon”), is translated “come
into” in Acts 25:1. See ARISE, ASCEND, ENTER, GO, CLIMB, GROW, RISE, SPRING.
16,
epibaino
“to come to or into, or go upon,” is rendered, in Acts 20:18, RV, “set foot
in.” See ENTER, GO, TAKE, Note (16).
17,
ekabaino
“to come or go out,” appears in the best mss. in Heb. 11:15; AV, “came out,”
RV, “went out.”
18,
diabaino
“to pass through,” is translated “come over” in Acts 16:9; “pass” in Luke
16:26; “pass through” in Heb. 11:29. See PASS.
19,
katabaino
signifies “to come down,” e.g., Matt. 8:1. See DESCEND, FALL, GET, GO, STEP
(down).
20,
sunanabaino
“to come up with” (sun, “with,” ana, “up”), is used in Mark 15:41; Acts 13:31.
21,
embaino
“to go into,” is rendered, in Mark 5:18, AV, “was come into,” RV, “was
entering.” See ENTER, GET, GO, STEP.
Note:
Apobaino, “to go away,” is rendered, in the AV of John 21:9, “were come to;”
RV, “got out upon.”
22, heko
means (a) “to come, to be present” (see above, on No. 1); (b) “to come upon, of
time and events,” Matt. 24:14; John 2:4; 2 Pet. 3:10; Rev. 18:8; (c)
metaphorically, “to come upon one, of calamitious times, and evils,” Matt.
23:36; Luke 19:43.
23,
aphikneomai
“to arrive at a place,” is used in Rom. 16:19, “come abroad” (of the obedience
of the saints).
24,
choreo
lit., “to make room (chora, “a place”) for another, and so to have place,
receive,” is rendered “come” (followed by “to repentance”) in 2 Pet. 3:9; the
meaning strictly is “have room (i.e., space of time) for repentance.” See
CONTAIN, GO PLACE, ROOM, RECEIVE.
25, eimi
“to be,” is, in the Infinitive Mood, rendered “come,” in John 1:46 and in the
future Indicative “will come,” in 2 Tim. 4:3.
26,
enistemi
lit., “to stand in, or set in” (en, “in,” histemi, “to stand”), hence “to be
present or to be imminent,” is rendered “shall come” in 2 Tim. 3:1; it here
expresses permanence, “shall settle in (upon you).” See AT HAND, PRESENT.
27,
ephistemi
signifies “to stand by or over” (epi, “upon”), Luke 2:9, RV: Acts 12:7; “before,”
Acts 11:11; to come upon, Luke 20:1 (here with the idea of suddenness); Acts
4:1; 6:12; 23:27; 1 Thess. 5:3; “coming up,” of the arrival of Anna at the
Temple, Luke 2:38; “came up to (Him),” of Martha, Luke 10:40; “is come,” 2 Tim.
4:6 (probably with the same idea as in Luke 20:1). The RV is significant in all
these places. See ASSAULT, AT HAND, PRESENT, STAND.
28,
katantao
denotes (a) “to come to, or over against, a place, arrive,” Acts 16:1;
18:19,24; 20:15 (in Acts 21:7; 25:13, RV, “arrived,” in Acts 27:12, “reach,”
for AV, “attain to”); Acts 28:13; (b) of things or events, “to arrive at a
certain time, or come upon certain persons in the period of their lifetime,” 1
Cor. 10:11; or “to come to persons” so that they partake of, as of the Gospel, 1
Cor. 14:36. For the remaining instances, Acts 26:7; Eph. 4:13; Phil. 3:11, see
ATTAIN.
29,
mello
“to be about (to do something),” often implying the necessity and therefore the
certainty of what is to take place, is frequently rendered “to come,” e.g., Matt.
3:7; 11:14; Eph. 1:21; 1 Tim. 4:8; 6:19; Heb. 2:5. See ALMOST, BEGIN, MEAN,
MIND, SHALL, TARRY, WILL.
30,
paristemi
“to stand by or near, to be at hand” (para, “near”), is translated “is come,”
of the arrival of harvest, Mark 4:29. See BRING, COMMEND, GIVE, PRESENT, PROVE,
PROVIDE, SHOW, STAND, YIELD.
31,
phero
“to bear, carry,” is rendered “came,” in the sense of being borne from a place,
in 2 Pet. 1:17,18,21. See BEAR, CARRY.
32,
phthano
denotes “to anticipate, to come sooner than expected,” 1 Thess. 2:16, “is come
upon,” of Divine wrath; cp. Rom. 9:31, “did not arrive at;” or to “come” in a
different manner from what was expected, Matt. 12:28, “come upon;” Luke 11:20,
of the kingdom of God; so of coming to a place, 2 Cor. 10:14. See ATTAIN, PRECEDE,
PREVENT.
*Two of
the compounds of the verb poreuomai, “to go, proceed,” are translated “come,”
with a preposition or adverb:
33,
ekporeuo
in the Middle Voice, “to come forth” (ek, “out of”), Mark 7:15,20; John 5:29.
See DEPART, GO, ISSUE, PROCEED.
34,
prosporeuomai
in Mark 10:35, is translated “come near unto.”
Notes:
(1) No. 33 is rendered “proceed” in the RV of Mark 7:15,20,23 (AV, “come”).
(2) For
epiporeuomai, in Luke 8:4, see RESORT.
35,
prosengizo
denotes “to come near” (pros, “to,” engizo, “to be near, to approach”), Mark
2:4, used of those who tried to bring a palsied man to Christ.
36,
sumpleroo
“to fill completely” (sun, “with,” intensive), is used, in the Passive Voice,
of time to be fulfilled or completed, Luke 9:51, “the days were well-nigh
come;” Acts 2:1, “the day ... was now come (AV “was fully come”). In Luke 8:23,
it is used in the Active Voice, of the filling of a boat in a storm. See FILL.
37,
suntunchano
“to meet with” (sun, “with,” and tunchano, “to reach”), is rendered “to come
at” in Luke 8:19 (of the efforts of Christ's mother and brethren to get at Him
through a crowd).
38,
kukloo
“to compass” (Eng., “cycle”), is translated “came round about,” in John 10:24.
See COMPASS, ROUND, STAND.
39,
hustereo
“to be behind,” is translated “to have come short,” in Heb. 4:1. See BEHIND, B,
No. 1.
Notes:
(1) Deuro, “hither, here,” is used (sometimes with verbs of motion) in the
singular number, in calling a person to come, Matt. 19:21; Mark 10:21; Luke
18:22; John 11:43; Acts 7:3,34; Rev. 17:1; 21:9. For its other meaning,
“hitherto,” Rom. 1:13, see HITHERTO. It has a plural, deute, frequent in the
Gospels; elsewhere in Rev. 19:17. In the following the RV has a different
rendering: (2) In Mark 14:8, prolambano, “to anticipate, to be beforehand,” AV,
“hath come aforehand to anoint My body,” RV, “hath anointed My body aforehand.”
(3) In Acts 7:45, diadechomai, “to succeed one, to take the place of,” AV, “who
came after,” RV, “in their turn.” (4) In Luke 8:55, epistrepho, “to return to,”
AV, “came again,” RV, “returned.” (5) In Acts 24:27, lambano, with diadochos,
“a successor,” AV, “came into the room of,” RV, “was succeeded by.” (6) In Mark
9:23, for episuntrecho, “to come running together,” see under RUN. (7) In Acts
5:38, kataluo, “to destroy,” AV, “will come to nought,” RV, “will be
overthrown.” (8) In John 12:35, katalambano, “to seize,” AV, “come upon,” RV,
“overtake.” (9) In 2 Cor. 11:28, epistasis (in some mss episustaisis), lit., “a
standing together upon,” hence, “a pressing upon,” as of cares, AV, “cometh
upon,” RV, “presseth upon.” (10) In Acts 19:27, erchomai, “with” eis apelegmon,
RV, “come into disrepute,” AV, “be set at nought.” (11) For pareimi, John 7:6,
see PRESENT, No. 1. (12) Sunago, “to gather together,” is always so rendered in
RV, e.g., Matt. 27:62; Mark 7:1; Luke 22:66; Acts 13:44; 15:6; 20:7. See
GATHER, No. 1. (13) For come to nought see NOUGHT. (14) For eisporeuomai see
ENTER, No. 4. (15) For “was come again,” Acts 22:17 AV, see RETURN, No. 4. (16)
For engizo, to come near, see APPROACH, NIGH.
A-1,Noun,
euschemosune
“elegance of figure, gracefulness, comeliness” (eu, “well,” schema, “a form”),
is found in this sense in 1 Cor. 12:23.
B-1,Adjective,
euschemon
akin to A, “elegant in figure, well formed, graceful,” is used in 1 Cor. 12:24,
of parts of the body (see above); in 1 Cor. 7:35 RV, “(that which is) seemly,”
AV, “comely;” “honourable,” Mark 15:43; Acts 13:50; 17:12. See HONORABLE.
Note: In
1 Cor. 11:13, prepo, “to be becoming,” is rendered in the AV, “is it comely?”
RV, “is it seemly?” See BECOME, SEEMLY.
A-1,Noun,
paraklesis
means “a calling to one's side” (para, “beside,” kaleo, “to call”); hence,
either “an exhortation, or consolation, comfort,” e.g., Luke 2:25 (here
“looking for the consolation of Israel” is equivalent to waiting for the coming
of the Messiah); Luke 6:24; Acts 9:31; Rom. 15:4,5; 1 Cor. 14:3, “exhortation;”
2 Cor. 1:3-7; 7:4,7,13; 2 Thess. 2:16; Philem. 1:7. In 2 Thess. 2:16 it
combines encouragement with alleviation of grief. The RV changes “consolation”
into “comfort,” except in Luke 2:25; 6:24; Acts 15:31; in Heb. 6:18,
“encouragement;” in Acts 4:36, “exhortation.” RV (AV, consolation”). See
CONSOLATION, ENCOURAGEMENT, EXHORTATION, INTREATY.
A-2,Noun,
paramuthia
primarily “a speaking closely to anyone” (para, “near,” muthos, “speech”),
hence denotes “consolation, comfort,” with a greater degree of tenderness than
No. 1, 1 Cor. 14:3.
A-3,Noun,
paramuthion
has the same meaning as No. 2, the difference being that paramuthia stresses
the process or progress of the act, paramuthion the instrument as used by the
agent, Phil. 2:1.
A-4,Noun,
paregoria
primarily “an addressing, address,” hence denotes “a soothing, solace,” Col. 4:11.
A verbal form of the word signifies medicines which allay irritation (Eng.,
“paregoric”).
A-5,Noun,
parakletos
lit., “called to one's side,” i.e., to one's aid is primarily a verbal
adjective, and suggests the capability or adaptability for giving aid. It was
used in a court of justice to denote a legal assistant, counsel for the
defense, an advocate; then, generally, one who pleads another's cause, an
intercessor, advocate, as in 1 John 2:1, of the Lord Jesus. In the widest
sense, it signifies a “succorer, comforter.” Christ was this to His disciples,
by the implication of His word “another (allos, “another of the same sort,” not
heteros, “different”) Comforter,” when speaking of the Holy Spirit, John 14:16.
In John 14:26; 15:26; 16:7 He calls Him “the Comforter.” “Comforter” or
“Consoler” corresponds to the name “Menahem,” given by the Hebrews to the
Messiah.
B-1,Verb,
parakaleo
has the same variety of meanings as Noun, No. 1, above, e.g., Matt. 2:18; 1
Thess. 3:2,7; 4:18. In 2 Cor. 13:11, it signifies “to be comforted” (so the
RV). See BESEECH.
B-2,Verb,
sumparakaleo
sun, “with,” and No. 1, signifies “to comfort together,” Rom. 1:12.
B-3,Verb,
paramutheomai
akin to Noun No. 2, “to soothe, console, encourage,” is translated, in John
11:31, “comforted;” in John 11:19, RV, “encourage,” as the sense there is that
of stimulating to the earnest discharge of duties. See CONSOLE, ENCOURAGE.
B-4,Verb,
eupsucheo
signifies “to be of good comfort” (eu, “well,” psuche, “the soul”), Phil. 2:19.
Notes:
(1) For the verb tharseo, “be of good comfort, see CHEER, No. 2.
(2)
Orphanos is rendered “comfortless” in John 14:18, AV; RV, “desolate.” See
DESOLATE, FATHERLESS.
1,
eisodos
“an entrance” (eis, “in,” hodos, “a way”), “an entering in,” is once translated
“coming,” Acts 13:24, of the coming of Christ into the nation of Israel. For
its meaning “entrance” see 1 Thess. 1:9; 2:1; Heb. 10:19; 2 Pet. 1:11. See
ENTER, ENTRANCE.
2,
eleusis
“a coming” (from erchomai, “to come”), is found in Acts 7:52.
3,
parousia
lit., “a presence,” para, “with,” and ousia, “being” (from eimi, “to be”),
denotes both an “arrival” and a consequent “presence with.” For instance, in a
papyrus letter a lady speaks of the necessity of her parousia in a place in
order to attend to matters relating to her property there. Paul speaks of his
parousia in Philippi, Phil. 2:12 (in contrast to his apousia, “his absence;”
see ABSENCE). Other words denote “the arrival” (see eisodos and eleusis,
above). Parousia is used to describe the presence of Christ with His disciples
on the Mount of Transfiguration, 2 Pet. 1:16. When used of the return of
Christ, at the Rapture of the Chruch, it signifies, not merely His momentary
“coming” for His saints, but His presence with them from that moment until His
revelation and manifestation to the world. In some passages the word gives
prominence to the beginning of that period, the course of the period being
implied, 1 Cor. 15:23; 1 Thess. 4:15; 5:23; 2 Thess. 2:1; Jas. 5:7,8; 2 Pet.
3:4. In some, the course is prominent, Matt. 24:3,37; 1 Thess. 3:13; 1 John
2:28; in others the conclusion of the period, Matt. 24:27; 2 Thess. 2:8.
The word
is also used of the Lawless One, the Man of Sin, his access to power and his
doings in the world during his parousia, 2 Thess. 2:9. In addition to Phil.
2:12 (above), it is used in the same way of the Apostle, or his companions, in
1 Cor. 16:17; 2 Cor. 7:6,7; 10:10; Phil. 1:26; of the Day of God, 2 Pet. 3:12.
See PRESENCE.
Note:
The word apokalupsis, rendered “coming” in 1 Cor. 1:7, AV, denotes a
“revelation” (RV). For a fuller treatment of Parousia, see Notes on
Thessalonians, by Hogg and Vine, pp. 87,88.
1,
diatasso
signifies “to set in order, appoint, command,” Matt. 11:1; Luke 8:55; 17:9,10; Acts
18:2; 23:31; “gave order,” 1 Cor. 16:1, RV. So in Acts 24:23, where it is in
the Middle Voice. See APPOINT, No. 6.
2, epo
denotes “to speak” (connected with eipon, “to say”); hence, among various
renderings, “to bid, command,” Matt. 4:3; Mark 5:43; 8:7; Luke 4:3; 19:15. See
BID.
Note: In
2 Cor. 4:6, the RV rightly has “said,” followed by the quotation “Light shall
shine out of darkness.”
3,
entello
signifies “to enjoin upon, to charge with;” it is used in the Middle Voice in
the sense of commanding, Matt. 19:7; 28:20; Mark 10:3; 13:34; John 8:5;
15:14,17; Acts 13:47; Heb. 9:20; 11:22, “gave commandment.” See CHARGE, ENJOIN.
4,
epitasso
signifies to appoint over, put in charge (epi, “over,” tasso, “to appoint”);
then, “to put upon one as a duty, to enjoin,” Mark 1:27; 6:27,39; 9:25; Luke
4:36; 8:25,31; 14:22; Acts 23:2; Philem. 1:8. See CHARGE, ENJOIN.
5,
keleuo
“to urge, incite, order,” suggests a stronger injunction than No. 6, Matt.
14:9,19; 15:35; 18:25; 27:58,64; Luke 18:40; Acts 4:15 (frequently in Acts, not
subsequently in the NT). See BID.
6,
parangello
“to announce beside” (para, “beside,” angello, “to announce”), “to pass on an
announcement,” hence denotes “to give the word, order, give a charge, command,”
e.g., Mark 6:8; Luke 8:29; 9:21; Acts 5:28; 2 Thess. 3:4,6,10,12. See CHARGE,
B, No. 8.
7,
prostasso
denotes “to arrange or set in order towards” (pros, “towards,” tasso, “to
arrange”); hence “to prescribe, give command,” Matt. 1:24; 8:4; Mark 1:44; Luke
5:14; Acts 10:33,48. For Matt. 21:6 see Note (3) below. See BID.
Notes:
(1) In Rev. 9:4, rheo, “to speak,” is translated “said” in the RV (AV,
“commanded”). (2) in Heb. 12:20 diastellomai, “to charge, enjoin” (so in the
RV), is rendered “commanded” in the AV. (3) in Matt. 21:6, the RV, translating
suntasso, as in the best mss., has “appointed,” AV, “commanded.”
1,
diatagma
signifies “that which is imposed by decree or law,” Heb. 11:23. It stresses the
concrete character of the “commandment” more than epitage (No. 4). Cp. COMMAND,
No. 1. For the verb in Heb 11:22 see No. 3 under COMMAND.
2,
entole
akin to No. 3, above, denotes, in general, “an injunction, charge, precept,
commandment.” It is the most frequent term, and is used of moral and religious
precepts, e.g., Matt. 5:19; it is frequent in the Gospels, especially that of
John, and in his Epistles. See also, e.g., Acts 17:15; Rom. 7:8-13; 13:9; 1
Cor. 7:19; Eph. 2:15; Col. 4:10. See PRECEPT.
3,
entalma
akin to No. 2, marks more especially “the thing commanded, a commission;” in
Matt. 15:9; Mark 7:7; Col. 2:22, RV, “precepts,” AV, “commandments.” See
PRECEPT.
4,
epitage
akin to No. 4, above, stresses “the authoritativeness of the command;” it is
used in Rom. 16:26; 1 Cor. 7:6,25; 2 Cor. 8:8; 1 Tim. 1:1; Tit. 1:3; 2:15. See
AUTHORITY.
Notes:
(1) For parangelia (cp. parangello, above), “a proclamation,” see CHARGE. (2)
In Rev. 22:14 the RV, “wash their robes” (for AV, “do His commandments”)
follows the most authentic mss.
A-1,Verb,
epaineo
“to praise,” is an intensive form of aineo, Luke 16:8. It is elsewhere
translated by the verb “to praise,” in the RV, Rom. 15:11; 1 Cor. 11:2,17,22.
See LAUD, PRAISE.
A-2,Verb,
paradidomi
lit., “to give or deliver over” (para, “over” didomi, “to give”), is said of
“commending,” or “committing,” servants of God to Him (AV, “recommend”), Acts
14:26; 15:40. See BETRAY, BRING, B, Note (4), CAST, COMMIT, DELIVER, GIVE,
HAZARD, PUT (in prison), RECOMMEND.
A-3,Verb,
paratithemi
lit., “to put near” (para, “near”), in the Middle Voice, denotes “to place with
someone, entrust, commit.” In the sense of commending, it is said (a) of the
Lord Jesus in “commending” His spirit into the Father's hands, Luke 23:46; (b)
of “commending” disciples to God, Acts 14:23; (c) of “commending” elders to
God, Acts 20:32. See ALLEGE, COMMIT, PUT, No. 3, SET, No. 4. Cp. No. 2.
A-4,Verb,
paristemi
lit., “to place near, set before,” (para, “near,” histemi, “to set”), is used
of “self-commendation,” 1 Cor. 8:8. See ASSIST, BRING, COME, GIVE, PRESENT,
PROVE, PROVIDE, SHOW, STAND, YIELD.
A-5,Verb,
sunistemi | sunistano
lit., “to place together,” denotes “to introduce one person to another,
represent as worthy,” e.g., Rom. 3:5; 5:8; 16:1; 2 Cor. 4:2; 6:4; 10:18; 12:11.
In 2 Cor. 3:1; 5:12; 10:12, the verb sunistano is used. See APPROVE, CONSIST,
MAKE, STAND.
B-1,Adjective,
sustatikos
akin to A, No. 5, lit., “placing together,” hence, “commendatory,” is used of
letters of “commendation,” 2 Cor. 3:1, lit., “commendatory letters.”
* (1) In the sense of “doing or practicing.”
A-1,Verb,
ergazomai
to work, is translated by the verb “to commit” (of committing sin), in Jas.
2:9. This is a stronger expression than poieo, “to do,” or prasso, “to
practice” (Nos. 2 and 3). See DO, LABOR, MINISTER, TRADE, WORK.
A-2,Verb,
poieo
“to do, cause, etc.,” sometimes signifies “to commit, of any act, as of
murder,” Mark 15:7; sin, John 8:34; 2 Cor. 11:7; Jas. 5:15. See DO.
Note: In
1 John 3:4,8,9, the AV wrongly has “commit” (an impossible meaning in ver. 8);
the RV rightly has “doeth,” i.e., of a continuous habit, equivalent to prasso,
“to practice.” The committal of an act is not in view in that passage.
A-3,Verb,
prasso
“to do, work, practice,” is said of continuous action, or action not yet
completed, Acts 25:11,25; it is rendered “practice” in the RV, for the
incorrect AV “commit,” in Rom. 1:32; 2:2. See DO, EXACT, KEEP, REQUIRE, USE.
* (2) In
the sense of delivering or entrusting something to a person.
A-4,Verb,
paradidomi
“to give over,” is often rendered by the verb “to commit,” e.g., to prison,
Acts 8:3; to the grace of God, Acts 14:26; to God, 1 Pet. 2:23; by God to pits
of darkness, 2 Pet. 2:4. See COMMEND, No. 2.
A-5,Verb,
pisteuo
signifies “to entrust, commit to,” Luke 16:11; 1 Tim. 1:11, “committed to (my)
trust.” See BELIEVE.
A-6,Verb,
tithemi
“to put, place,” signifies, in the Middle Voice, “to put for oneself, assign,
place in,” 2 Cor. 5:19, “having committed (unto us).”
A-7,Verb,
paratithemi
see COMMEND, No. 3, signifies “to entrust, commit to one's charge,” e.g., in
Luke 12:48; 1 Tim. 1:18; 2 Tim. 2:2; 1 Pet. 4:19 (AV, “commit the keeping”).
Notes:
(1) Didomi, “to give,” is rendered “committed” in the AV of John 5:22 (RV,
“given”).
(2) For
porneuo (“to commit fornication”) see FORNICATION.
(3) In
Rom. 2:22, hierosuleo, “to rob temples,” is so rendered in the RV, for AV,
“commit sacrilege.”
(4) In
Acts 27:40, eao, “to let, leave,” is rendered in the RV, “left (the anchors)
in,” for AV, “committed themselves to.”
B-1,Noun,
paratheke
“a putting with, a deposit” (para, “with,” tithemi, “to put”), and its longer
form, parakatatheke, are found, the former in 2 Tim. 1:12, “that which He hath
committed unto me,” RV, marg., lit., “my deposit” (perhaps, “my deposit with
Him”), the latter in 1 Tim. 6:20, where “guard that which is committed unto
thee” is, lit., “guard the deposit,” and 2 Tim. 1:14, “that good thing which
was committed unto thee,” i.e., the good deposit; RV, marg., “the good
deposit.”
B-2,Noun, epitrope
denotes “a turning over (to another), a referring of a thing to another” (epi,
“over,” trepo, “to turn”), and so a committal of full powers, “a commission,”
Acts 26:12.
1,aneuthetos
“not commodius,” lit., “not-well-placed” (from a, “not,” n, euphonic, eu,
“well,” thetos, “from” tithemi, “to put, place”), is found in Acts 27:12, where
it is said of the haven at the place called Fair Havens.
A-1,Adjective,
koinos
denotes (a) “common, belonging to several” (Lat., communis), said of things had
in common, Acts 2:44; 4:32; of faith, Titus 1:4; of salvation, Jude 1:3; it
stands in contrast to idios, “one's own;” (b) “ordinary, belonging to the
generality, as distinct from what is peculiar to the few;” hence the
application to religious practices of Gentiles in contrast with those of Jews;
or of the ordinary people in contrast with those of the Pharisees; hence the
meaning “unhallowed, profane,” Levitically unclean (Lat., profanus), said of
hands, Mark 7:2 (AV, “defiled,”) RV marg., “common;” of animals, ceremonially
unclean, Acts 10:14; 11:8; of a man, Acts 10:28; of meats, Rom. 14:14,
“unclean;” of the blood of the covenant, as viewed by an apostate, Heb. 10:29,
“unholy” (RV, marg., “common”); of everything unfit for the holy city, Rev.
21:27, RV, “unclean” (marg., “common”). Some mss. have the verb here. See
DEFILED, UNCLEAN UNHOLY.
B-1,Verb,
koinoo
“to make, or count, common,” has this meaning in Acts 10:15; 11:9. See DEFILE,
POLLUTE, UNCLEAN.
Notes:
(1) Polus, used of number, signifies “many, numerous;” used of space, it
signifies “wide, far reaching;” hence, with the article it is said of a
multitude as being numerous; it is translated “common” (people) in Mark 12:37
(see the RV, marg.). It does not, however, mean the ordinary folk, but the many
folk. See ABUNDANT, GREAT, LONG, MANY, MUCH, PLENTY.
(2)
Ochlos denotes “a crowd, a great multitude;” with the article it is translated
“the common people,” in John 12:9,12 (RV, marg.). See COMPANY, CROWD,
MULTITUDE, NUMBER, PEOPLE, PRESS.
(3)
Tunchano, “to happen,” is used as an adjective in Acts 28:2, of the kindness
shown by the people of Melita to the shipwrecked company; AV, “(no) little;”
RV, “(no) common;” the idea suggested by the verb is that which might happen
anywhere or at all times; hence, “little, ordinary, or casual.” See CHANCE,
ENJOY, OBTAIN.
(4) In
Matt. 27:27, what the AV describes as “the common hall,” is the praetorium, RV,
“palace,” the official residence of the Governor of a Province (marg.,
“praetorium”).
(5) In
Acts 5:18, demosios (AV, “common,” with reference to the prison) signifies
“public,” belonging to the people, demos, (RV, “public”).
(6) In 1
Cor. 5:1, holos, “altogether” (AV, “commonly”) means “actually” (RV).
(7) In
Matt. 28:15, diaphemizo, “to spread abroad” (as in the RV), is rendered in the
AV, “is commonly reported. See SPREAD, Note (5).
1,
politeia
see CITIZENSHIP, No. 3.
2,
politeuma
see CITIZENSHIP, No. 4.
· For COMMOTION see CONFUSION, TUMULT
1, dialaleo
signifies “to speak with anyone” (dia, “by turns,” laleo, “to speak”), Luke
6:11; in Luke 1:65, “to talk over, to noise abroad.” The idea that laleo and
its compounds bear no reference to the word spoken or the sentiment, is
unfounded. See NOISE.
2, homileo
from homos, “together,” signifies “to be in company, to associate with any
one;” hence, “to have intercourse with,” Luke 24:14 (RV, “communed;” AV,
“talked”), 15; Acts 24:26; in Acts 20:11, “talked with.” See TALK.
3,
sullaleo
“to talk together,” is translated “communed” in Luke 22:4, of the conspiracy of
Judas with the chief priests. See CONFER, SPEAK, TALK.
Note:
Laleo and its compounds, and the noun lalia, “speech,” have a more dignified
meaning in the Hellenistic Greek than “to chatter,” its frequent meaning in
earlier times
A-1,Verb,
koinoneo
is used in two senses, (a) “to have a share in,” Rom. 15:27; 1 Tim. 5:22; Heb.
2:14; 1 Pet. 4:13; 2 John 1:11; (b) “to give a share to, go shares with,” Rom.
12:13, RV, “communicating,” for AV, “distributing;” Gal. 6:6, “communicate;”
Phil. 4:15, AV, “did communicate,” RV, “had fellowship with.” See DISTRIBUTE,
FELLOWSHIP, PARTAKE.
A-2,Verb,
sunkoinoneo
“to share together with” (sun “and” No. 1), is translated “communicated with”
in Phil. 4:14; “have fellowship with,” Eph. 5:11; “be ... partakers of,” Rev.
18:4 (RV, “have fellowship”). The thought is that of sharing with others what
one has, in order to meet their needs. See FELLOWSHIP, B, No. 2, PARTAKE, B,
No. 2.
Note:
Anatithemi, “to set forth,” is rendered “laid before” in Gal. 2:2, RV, for AV,
“communicated unto;” in Acts 25:14, RV, “laid before,” for AV, “declared.”
B-1,Noun,
koinonia
akin to A (which see), is translated in Heb. 13:16 “to communicate,” lit., “be
not forgetful of good deed and of fellowship;” “fellowship” (AV,
“communication”) in Philem. 1:6, RV. See COMMUNION.
B-2,Noun,
logos
“a word, that which is spoken” (lego, “to speak”), is used in the plural with
reference to a conversation; “communication,” Luke 24:17. Elsewhere with this
significance the RV renders it “speech,” Matt. 5:37; Eph. 4:29. See ACCOUNT.
Note: In
Col. 3:8, where the AV translates aischrologia by “filthy communication,” the
RV renders it “shameful speaking” (aischros, “base,” lego, “to speak”).
C-1,Adjective,
koinonikos
akin to A, No. 1 and B, No. 1, means “apt, or ready, to communicate,” 1 Tim.
6:18.
Note:
Homilia, “a company, association, or intercourse with” (see COMMUNE, No. 2), is
translated “company” in 1 Cor. 15:33, RV (AV, “communications”); the word is in
the plural, “evil companies,” i.e., associations. See COMPANY, No. 6.
A-1,Noun,
koinonia
“a having in common (koinos), partnership, fellowship” (see COMMUNICATE),
denotes (a) the share which one has in anything, a participation, fellowship
recognized and enjoyed; thus it is used of the common experiences and interests
of Christian men, Acts 2:42; Gal. 2:9; of participation in the knowledge of the
Son of God, 1 Cor. 1:9; of sharing the realization of the effects of the Blood
(i.e., the Death) of Christ and the Body of Christ, as set forth by the emblems
in the Lord's Supper, 1 Cor. 10:16; of participation in what is derived from
the Holy Spirit, 2 Cor. 13:14 (RV, “communion”); Phil. 2:1; of participation in
the sufferings of Christ, Phil. 3:10; of sharing in the resurrection life
possessed in Christ, and so of fellowship with the Father and the Son, 1 John
1:3,6,7; negatively, of the impossibility of “communion” between light and
darkness, 2 Cor. 6:14; (b) fellowship manifested in acts, the practical effects
of fellowship with God, wrought by the Holy Spirit in the lives of believers as
the outcome of faith, Philem. 1:6, and finding expression in joint ministration
to the needy, Rom. 15:26; 2 Cor. 8:4; 9:13; Heb. 13:16, and in the furtherance
of the Gospel by gifts, Phil. 1:5. See COMMUNICATION, CONTRIBUTION,
DISTRIBUTION, FELLOWSHIP.
B-1,Adjective,
koinonos
“having in common,” is rendered “have communion with (the altar),” --the altar
standing by metonymy for that which is associated with it -- in 1 Cor. 10:18,
RV (for AV, “are partakers of”), and in 1 Cor. 10:20, for AV, “have fellowship
with (demons).” See COMPANION.
1,
sunistemi
and transitively sunistao, “to stand together” (sun, “with,” histemi, “to
stand”), is rendered “compacted,” in 2 Pet. 3:5, of the earth as formerly
arranged by God in relation to the waters. See APPROVE, COMMEND, CONSIST, MAKE,
STAND.
2, sumbibazo
“to unite, to knit,” is translated “compacted” in the AV of Eph. 4:16 (RV, “knit
together”), concerning the Church as the Body of Christ. See CONCLUDE, GATHER,
INSTRUCT, KNIT, PROVE.
1,
sunekdemos>
“a fellow-traveler” (sun, “with,” ek, “from,” demos, “people;” i.e., “away from
one's people”), is used in Acts 19:29, of Paul's companions in travel; in 2
Cor. 8:19, “travel with;” a closer rendering would be “(as) our
fellow-traveler.” See TRAVEL.
2,
koinonos
is rendered “companions” in the AV of Heb. 10:33 (RV “partakers”). So
sunkoinonos in Rev. 1:9, AV, “companion;” RV, “partaker with you.” See B,
above, PARTAKER, PARTNER. Cp. COMMUNICATE.
3,
sunergos
“a felloworker” (sun, “with,” ergon, “work”), is translated in Phil. 2:25
“companion in labor,” AV (RV, “fellow-worker”). See HELPER, LABORER, WORKER.
A-1,Noun
and Phrase, ochlos
“a throng of people, an irregular crowd,” most usually “a disorganized throng;”
in Acts 6:7, however, it is said of a company of the priests who believed; the
word here indicates that they had not combined to bring this about. The RV
usually translates this word “company” or “multitude.” Cp. B, Note 3. See
COMMON, CROWD, MULTITUDE, and Trench, Syn. xcviii.
A-2,Noun
and Phrase, sunodia
lit., “a way or journey together” (sun, “with,” hodos, “a way”), denotes, by
metonymy, “a company of travelers;” in Luke 2:44, of the company from which
Christ was missed by Joseph and Mary. (Eng., synod).
A-3,Noun
and Phrase, sumposion
lit. “denotes a drinking together (sun, “with,” pino, “to drink”), a
drinking-party;” hence, by metonymy, “any table party or any company arranged
as a party.” In Mark 6:39 the noun is repeated, in the plural, by way of an
adverbial and distributive phrase, sumposia sumposia, lit.,
“companies-companies” (i.e., by companies).
A-4,Noun
and Phrase, klisia
akin to klino, “to recline,” primarily means a place for lying down in, and
hence a “reclining company,” for the same purpose as No. 3. It is found in the
plural in Luke 9:14, corresponding to Mark's word sumposia (No. 3, above),
signifying “companies reclining at a meal.”
A-5,Noun
and Phrase, plethos
lit., “a fullness,” hence denotes “a multitude, a large or full company,” Luke
23:1; “a multitude,” Luke 23:27 (AV, “a great company”). See BUNDLE, MULTITUDE.
A-6,Noun
and Phrase, homilia
“an association of people, those who are of the same company” (homos, “same”),
is used in 1 Cor. 15:33, AV, “(evil) communications;” RV, “(evil) company.”
A-7,Noun
and Phrase, homilos
akin to No. 6, “a throng or crowd,” is found, in some mss., in Rev. 18:17, “all
the company in ships,” AV. Homilos denotes the concrete; homilia is chiefly an
abstract noun.
A-8,Noun
and Phrase, idios
“one's own,” is used in the plural with the article in Acts 4:23, to signify
“their own (company).” See BUSINESS, B.
Notes:
(1) The preposition ex (i.e., ek), “of,” with the first personal pronoun in the
genitive plural (hemon, “us”), signifies “of our company,” lit., “of us,” in
Luke 24:22; so ex auton, in Acts 15:22, “men out of their company,” lit., “men
out of them.”
(2) The
phrase in Acts 13:13, hoi peri Paulon, lit., “the (ones) about Paul,” signifies
“Paul and his company.”
(3)
Murias, a noun connected with the adjective murios (“numberless, infinite”),
signifies “a myriad” (whence the English word), and is used hyperbolically, of
vast numbers, e.g., Heb. 12:22, AV, “an innumerable company;” RV, “innumerable
hosts.” (Contrast murioi, 10,000, Matt. 18:24).
(4) In
Acts 21:8, the phrase translated “that were of Paul's company” is absent from
the best texts.
B-1,Verb,
sunanamignumi>
lit., “to mix up with” (sun, “with,” ana, “up,” mignumi, “to mix, mingle”),
signifies “to have, or keep, company with,” 1 Cor. 5:9,11; 2 Thess. 3:14.
B-2,Verb,
sunerchomai
“to come, or go, with,” is rendered “have companied” in Acts 1:21. See COME,
No. 11.
Notes:
(1) Aphorizo, “to separate,” is translated “separate (you) from (their)
company,” in Luke 6:22, the latter part being added in italics to supply the
meaning of excommunication. See DIVIDE.
(2)
Kollao, “to join,” is rendered “keep company,” in Acts 10:28, AV; RV, “join
himself.” See CLEAVE, JOIN.
(3)
Ochlopoieo, lit., “to make a crowd” (ochlos, “a crowd,” poieo, “to make”), is
translated “gathered a company,” in Acts 17:5, AV; the RV corrects this to
“gathering a crowd.” See CROWD.
1,
sunkrino
denotes (a) “to join fitly, to combine,” 1 Cor. 2:13, either in the sense of
combining spiritual things with spiritual, adapting the discourse to the
subject, under the guidance of the Holy Spirit, or communicating spiritual
things by spiritual things or words, or in the sense of interpreting spiritual
things to spiritual men, RV and AV, “comparing” (cp. the Sept. use, of
interpreting dreams, etc. Gen. 40:8,16,22; 41:12,15; Dan. 5:12); (b) “to place
together;” hence, “judge or discriminate by comparison, compare, with or
among,” 2 Cor. 10:12 (thrice).
2,
paraballo
“to place side by side, to set forth,” and the noun parabole (Eng., “parable”),
occur in Mark 4:30, RV, “In what parable shall we set it forth?,” AV, “with
what comparison shall we compare it?” See ARRIVE.
Note:
The preposition pros, “towards,” is sometimes used of mental direction, in the
way of estimation, or comparison, as in the phrase “(worthy) to be compared,”
or “(worthy) in comparison with,” Rom. 8:18.
1, kukleuo
denotes “to encircle, surround,” and is found in the best texts in John 10:24,
“came round about,” and Rev. 20:9, of a camp surrounded by foes; some mss. have
No. 2 in each place.
2,
kukloo
(cp. Eng., “cycle”) signifies “to move in a circle, to compass about,” as of a
city “encompassed” by armies, Luke 21:20; Heb. 11:30; in Acts 14:20, “stood
round about.” See COME, No. 38, STAND.
3,
perikukloo
peri, “about,” with No. 2, is used in Luke 19:43 “shall compass ... round.”
4,
periago
“to lead about,” 1 Cor. 9:5, or, intransitively, “to go about, to go up and
down,” is so used in Matt. 4:23; 9:35; Mark 6:6; Acts 13:11; “to compass
regions,” Matt. 23:15. See GO, LEAD.
5,
perikeimai
“to be encompassed:” see BOUND (b), HANG.
6,
perierchomai
lit., “to go, or come, about” (peri, “about,” erchomai, “to come”), is
translated in Acts 28:13, AV, “fetched a compass.” See CIRCUIT.
A-1,Verb,
oikteiro
“to have pity, a feeling of distress through the ills of others,” is used of
God's compassion, Rom. 9:15.
A-2,Verb,
splanchnizomai
“to be moved as to one's inwards (splanchna), to be moved with compassion, to
yearn with compassion,” is frequently recorded of Christ towards the multitude
and towards individual sufferers, Matt. 9:36; 14:14; 15:32; 18:27; 20:34; Mark
1:41; 6:34; 8:2; 9:22 (of the appeal of a father for a demon-possessed son);
Luke 7:13; 10:33; of the father in the parable of the Prodigal Son, Luke 15:20.
(Moulton and Milligan consider the verb to have been coined in the Jewish
dispersion).
A-3,Verb,
sumpatheo
“to suffer with another (sun, 'with,' pascho, 'to suffer'), to be affected
similarly” (Eng., “sympathy”), to have “compassion” upon, Heb. 10:34, of
“compassionating” those in prison, is translated “be touched with” in Heb.
4:15, of Christ as the High Priest. See TOUCH.
A-4,Verb,
eleeo
“to have mercy (eleos, “mercy”), to show kindness, by beneficence, or
assistance,” is translated “have compassion” in Matt. 18:33 (AV); Mark 5:19;
Jude 1:22. See MERCY.
A-5,Verb,
metriopatheo
is rendered “have compassion,” in Heb. 5:2, AV. See BEAR, No. 13.
B-1,Noun,
oiktirmos
akin to A, No. 1, is used with splanchna (see below), “the viscera, the inward
parts,” as the seat of emotion, the “heart,” Phil. 2:1; Col. 3:12, “a heart of
compassion” (AV, “bowels of mercies”). In Heb. 10:28 it is used with choris,
“without,” (lit., “without compassions”). It is translated “mercies” in Rom.
12:1; 2 Cor. 1:3. See MERCY.
B-2,Noun,
splanchnon
always used in the plural, is suitably rendered “compassion” in the RV of Col.
3:12; 1 John 3:17; “compassions” in Phil. 2:1, Cp. A, No. 2. See BOWELS.
C-1,Adjective, sumpathes
denotes suffering with, “compassionate,” 1 Pet. 3:8, RV (AV, “having
compassion”). See A, No. 3.
1, mempsimoiros
denotes “one who complains,” lit., “complaining of one's lot” (memphomai, “to
blame,” moira, “a fate, lot”); hence, “discontented, querulous, repining;” it
is rendered “complainers” in Jude 1:16.
2,
momphe
denotes “blame” (akin to memphomai, see No. 1), “an occasion of complaint,”
Col. 3:13 (AV, “quarrel”). See QUARREL.
3,
aitioma
“a charge,” is translated “complaints” in Acts 25:7, AV. See CHARGE.
A-1,Verb,
epiteleo
“to complete:” see ACCOMPLISH, No. 4.
A-2,Verb,
exartizo
“to fit out” (ek, “out,” intensive, artos, “a joint;” or from artios, perfect,
lit., “exactly right”), is said of the equipment of the man of God, 2 Tim.
3:17, “furnished completely” (AV, “throughly furnished”); elsewhere in Acts
21:5, “accomplished.” Cp. B. See FURNISH.
A-3,Verb,
sunteleo
“to end together, bring quite to an end” (sun, “together,” intensive, telos,
“an end”), is said (a) of the “completion” of a period of days, Luke 4:2; Acts
21:27; (b) of “completing” something; some mss. have it in Matt. 7:28, of the
Lord, in ending His discourse (the best mss. have teleo, “to finish”); of God,
in finishing a work, Rom. 9:28, in making a new covenant, Heb. 8:8, marg.,
“accomplish;” of the fulfillment of things foretold, Mark 13:4; of the Devil's
temptation of the Lord, Luke 4:13. See END, FINISH, FULFILL, MAKE.
A-4,Verb,
pleroo
“to fill” (in the Passive Voice, “to be made full”), is translated “complete”
in the AV of Col. 2:10 (RV, “made full;” cp. ver. 9). See ACCOMPLISH.
A-5,Verb,
plerophoreo
“to be fully assured,” is translated “complete” in Col. 4:12. See ASSURED, B,
No. 2.
B-1,Adjective,
artios
“fitted, complete” (from artos, “a limb, joint”), is used in 2 Tim. 3:17, RV,
“complete,” AV, “perfect.” See PERFECT.
C-1,Noun,
apartismos
is rendered “complete” in Luke 14:28, RV.
· For COMPREHEND see APPREHEND, John 1:5, AV, and SUM UP
1,
parakalupto
“to conceal thoroughly” (para, “beside,” intensive, kalupto, “to hide”), is
found in Luke 9:45, of “concealing” from the disciples the fact of the
delivering up of Christ.
1,en
heautois
lit., “in yourselves,” is used with phronimos, “wise,” in Rom. 11:25, “(wise)
in your own conceits (i.e., opinions).”
2, par'
heautois, (para, with, in the estimation of), in Rom. 12:16 has the same
rendering as No. 1.
1, gennao
“to conceive, beget:” see BEGET, A, No. 1.
2,
sullambano
lit., “to take together” (sun, “with,” lambano, “to take or receive”), is used
(a) of a woman, to “conceive,” Luke 1:24,31,36; in the Passive Voice. Luke
2:21; (b) metaphorically, of the impulse of lust in the human heart, enticing
to sin, Jas. 1:15. For its other meaning see CATCH, No. 8.
3,
tithemi
“to put, set,” is used in Acts 5:4, of the sin of Ananias, in “conceiving” a
lie in his heart.
Notes:
(1) The phrase echo, “to have,” with koite, “a lying down, a bed,” especially
the marriage bed, denotes “to conceive,” Rom. 9:10.
(2) The phrase eis katabolen, lit., “for a casting down, or in,” is used of conception in Heb. 11:11.
* 1. The neuter plural of the article (“the things”), with the genitive case of a noun, is used in 2 Cor. 11:30 of Paul's infirmity, “the things that concern my infirmity,” lit., “the (things) of my infirmity.”
* 2. The
neuter singular of the article, with the preposition peri, “concerning,” is
used by the Lord in Luke 22:37, “that which concerneth,” lit., “the (thing)
concerning (Me).” The same construction is found in Luke 24:27; Acts 19:8;
28:31
· For CONCERNING see Note +, p. 9.
1,
katatome
lit., “a cutting off” (kata, “down,” temno, “to cut”), “a mutilation,” is a
term found in Phil. 3:2, there used by the Apostle, by a paranomasia,
contemptuously, for the Jewish circumcision with its Judaistic influence, in
contrast to the true spiritual circumcision.
1,
sumbibazo>
lit., “to make to come together,” is translated “concluding” in Acts 16:10, RV,
for the AV, “assuredly gathering.” See COMPACTED, INSTRUCT, KNIT, PROVE.
Notes:
For krino, “to judge, give judgement,” rendered “concluded” in the AV of Acts
21:25, RV, “giving judgment,” see JUDGMENT. For logizomai, “to reckon,”
translated “conclude” in Rom. 3:28, AV, RV, “reckon,” see RECKON. For sunkleio,
“to shut up with,” translated “concluded” in Rom. 11:32; Gal. 3:22, AV, RV,
“shut up,” see INCLOSE, SHUT.
1,
sumphonesis
lit., “a sounding together” (sun, “with,” phone, “a sound;” Eng., “symphony”),
is found in 2 Cor. 6:15, in the rhetorical question “what concord hath Christ
with Belial?” See AGREE, A, No. 1.
1,
suntrophe
“a turning together” (sun, “with,” trepo, “to turn”), signifies (a) that which
is rolled together; hence (b) a dense mass of people, concourse, Acts 19:40.
See BANDED.
· For CONCUPISCENCE (AV of Rom. 7:8; Col. 3:5; 1 Thess. 4:5) see COVET, DESIRE, LUST.
A-1,Verb,
kataginosko
“to know something against” (kata, “against,” ginosko, “to know by
experience”), hence, “to think ill of, to condemn,” is said, in Gal. 2:11, of
Peter's conduct (RV, “stood condemned”), he being “self-condemned” as the
result of an exercised and enlightened conscience, and “condemned” in the sight
of others; so of “self-condemnation” due to an exercise of heart, 1 John
3:20,21. See BLAME.
A-2,Verb,
katadikazo
signifies “to exercise right or law against anyone;” hence, “to pronounce
judgment, to condemn” (kata, “down, or against,” dike, “justice”), Matt.
12:7,37; Luke 6:37; Jas. 5:6.
A-3,Verb,
krino
“to distinguish, choose, give an opinion upon, judge,” sometimes denotes “to
condemn,” e.g., Acts 13:27; Rom. 2:27; Jas. 5:9 (in the best mss.). Cp. No. 1,
below. See CALL (No. 13), CONCLUDE, DECREE, DETERMINE, ESTEEM, JUDGE, LAW (go
to), ORDAIN, SUE, THINK.
A-4,Verb,
katakrino
a strengthened form of No. 3, signifies “to give judgment against, pass
sentence upon;” hence, “to condemn,” implying (a) the fact of a crime, e.g.,
Rom. 2:1; 14:23; 2 Pet. 2:6; some mss. have it in Jas. 5:9; (b) the imputation
of a crime, as in the “condemnation” of Christ by the Jews, Matt. 20:18; Mark
14:64. It is used metaphorically of “condemning” by a good example, Matt.
12:41,42; Luke 11:31,32; Heb. 11:7.
In Rom.
8:3, God's “condemnation” of sin is set forth in that Christ, His own Son, sent
by Him to partake of human nature (sin apart) and to become an offering for
sin, died under the judgment due to our sin.
B-1,Noun,
krima
denotes (a) “the sentence pronounced, a verdict, a condemnation, the decision
resulting from an investigation,” e.g., Mark 12:40; Luke 23:40; 1 Tim. 3:6;
Jude 1:4; (b) “the process of judgment leading to a decision,” 1 Pet. 4:17
(“judgment”), where krisis (see No. 3, below) might be expected. In Luke 24:20,
“to be condemned” translates the phrase eis krima, “unto condemnation” (i.e.,
unto the pronouncement of the sentence of “condemnation”). For the rendering
“judgment,” see, e.g., Rom. 11:33; 1 Cor. 11:34; Gal. 5:10; Jas. 3:1. In these
(a) the process leading to a decision and (b) the pronouncement of the
decision, the verdict, are to be distinguished. In 1 Cor. 6:7 the word means a
matter for judgment, a lawsuit. See JUDGMENT.
B-2,Noun,
katakrima
cp. No. 4, above, is “the sentence pronounced, the condemnation” with a
suggestion of the punishment following; it is found in Rom. 5:16,18; 8:1.
B-3,Noun,
krisis
(a) denotes “the process of investigation, the act of distinguishing and
separating” (as distinct from krima, see No. 1 above); hence “a judging, a
passing of judgment upon a person or thing;” it has a variety of meanings, such
as judicial authority, John 5:22,27; justice, Acts 8:33; Jas. 2:13; a tribunal,
Matt. 5:21,22; a trial, John 5:24; 2 Pet. 2:4; a judgment, 2 Pet. 2:11; Jude
1:9; by metonymy, the standard of judgment, just dealing, Matt. 12:18,20;
23:23; Luke 11:42; Divine judgment executed, 2 Thess. 1:5; Rev. 16:7; (b)
sometimes it has the meaning “condemnation,” and is virtually equivalent to
krima (a); see Matt. 23:33; John 3:19; Jas. 5:12, hupo krisin, “under
judgment.” See ACCUSATION, A (Note), DAMNATION, JUDGMENT.
Note: In
John 9:39, “For judgment (krima) came I into this world,” the meaning would
appear to be, “for being judged” (as a touch-stone for proving men's thoughts
and characters), in contrast to John 5:22, “hath given all judging (krisis) to
the Son;” in Luke 24:20, “delivered Him up to be condemned to death,” the
latter phrase is, lit., “to a verdict (krima) of death” (which they themselves
could not carry out); in Mark 12:40, “these shall receive greater condemnation”
(krima), the phrase signifies a heavier verdict (against themselves).
B-4,Noun,
katakrisis
a strengthened form of No. 3, denotes “a judgment against, condemnation,” with
the suggestion of the process leading to it, as of “the ministration of
condemnation,” 2 Cor. 3:9; in 2 Cor. 7:3, “to condemn,” more lit., “with a view
to condemnation.”
C-1,Adjective,
autokatakritos
“self-condemned” (auto, “self,” katakrino, “to condemn”), i.e., on account of
doing himself what he condemns in others, is used in Titus 3:11.
C-2,Adjective,akatagnostos
akin to A, No. 1, with negative prefix, a, “not to be condemned,” is said of
sound speech, in Titus 2:8.
1,
sunapago
see CARRY, No. 7.
Note: This translates the phrase ta pros in Luke 14:32, lit., “the (things) towards,” i.e., the things relating to, or conditions of, (peace).
A-1,Noun,
agoge
from ago, “to lead,” properly denotes “a teaching;” then, figuratively, “a
training, discipline,” and so, the life led, a way or course of life, conduct,
2 Tim. 3:10, RV, “conduct;” AV, “manner of life.” See LIFE.
B-1,Verb,
kathistemi
lit., “to stand down or set down” (kata, “down,” histemi, “to stand”), has,
among its various meanings, “the significance of bringing to a certain place,
conducting,” Acts 17:15 (so the Sept. in Josh. 6:23; 1 Sam. 5:3; 2 Chron.
28:15). See APPOINT.
B-2,Verb,
propempo
signifies “to set forward, conduct:” see ACCOMPANY, No. 4.
1,
prosanatithemi
lit., “to put before” (pros, “towards,” ana, “up,” and tithemi, “to put”),
i.e., “to lay a matter before others so as to obtain counsel or instruction,”
is used of Paul's refraining from consulting human beings, Gal. 1:16
(translated “imparted” in Gal. 2:6; AV, “added ... in conference”). Cp. the
shorter form anatithemi, in Gal. 2:2, “laid before,” the less intensive word
being used there simply to signify the imparting of information, rather than
conferring with others to seek advice. See ADD, IMPART.
2,
sullaleo
“to speak together with” (sun, “with,” laleo, “to speak”), is translated
“conferred” in Acts 25:12; elsewhere of talking with, Matt. 17:3; Mark 9:4;
Luke 4:36; 9:30; “communed” in Luke 22:4. See COMMUNE, SPEAK, TALK.
3,
sumballo
lit., “to throw together” (sun, “with,” ballo, “to throw”), is used of
“conversation, to discourse or consult together, confer,” Acts 4:15. See
ENCOUNTER, HELP, MEET WITH, PONDER.
Note:
For the AV, “conference” in Gal. 2:6, see No. 1, above.
A-1,Verb,
homologeo
lit., “to speak the same thing” (homos, “same,” lego, “to speak”), “to assent,
accord, agree with,” denotes, (a) “to confess, declare, admit,” John 1:20;
e.g., Acts 24:14; Heb. 11:13; (b) “to confess by way of admitting oneself
guilty of what one is accused of, the result of inward conviction,” 1 John 1:9;
(c) “to declare openly by way of speaking out freely, such confession being the
effect of deep conviction of facts,” Matt. 7:23; 10:32 (twice) and Luke 12:8
(see next par.); John 9:22; 12:42; Acts 23:8; Rom. 10:9,10 (“confession is
made”); 1 Tim. 6:12 (RV); Titus 1:16; 1 John 2:23; 4:2,15; 2 John 1:7 (in John's
Epistle it is the necessary antithesis to Gnostic doceticism); Rev. 3:5, in the
best mss. (some have No. 2 here); (d) “to confess by way of celebrating with
praise,” Heb. 13:15; (e) “to promise,” Matt. 14:7.
In Matt.
10:32; Luke 12:8 the construction of this verb with en, “in,” followed by the
dative case of the personal pronoun, has a special significance, namely, to
“confess” in a person's name, the nature of the “confession” being determined
by the context, the suggestion being to make a public “confession.” Thus the
statement, “every one ... who shall confess Me (lit., “in Me,” i.e., in My
case) before men, him (lit., “in him,” i.e., in his case) will I also confess
before My Father ...,” conveys the thought of “confessing” allegiance to Christ
as one's Master and Lord, and, on the other hand, of acknowledgment, on His
part, of the faithful one as being His worshipper and servant, His loyal
follower; this is appropriate to the original idea in homologeo of being
identified in thought or language. See PROFESS, PROMISE, THANK.
A-2,Verb,
exomologeo
ek, “out,” intensive, and No. 1, and accordingly stronger than No. 1, “to
confess forth,” i.e., “freely, openly,” is used (a) “of a public acknowledgment
or confession of sins,” Matt. 3:6; Mark 1:5; Acts 19:18; Jas. 5:16; (b) “to
profess or acknowledge openly,” Matt. 11:25 (translated “thank,” but indicating
the fuller idea); Phil. 2:11 (some mss. have it in Rev. 3:5: see No. 1); (c)
“to confess by way of celebrating, giving praise,” Rom. 14:11; 15:9. In Luke 10:21,
it is translated “I thank,” the true meaning being “I gladly acknowledge.” In
Luke 22:6 it signifies to consent (RV), for AV, “promised.” See CONSENT,
PROMISE, THANK.
B-1,Noun,
homologia
akin to A, No. 1, denotes “confession, by acknowledgment of the truth,” 2 Cor.
9:13; 1 Tim. 6:12,13; Heb. 3:1; 4:14; 10:23 (AV, incorrectly, “profession,”
except in 1 Tim. 6:13).
Note:
For the adverb homologoumenos, confessedly, see CONTROVERSY.
A-1,Noun,
pepoithesis
akin to peitho, B, No. 1 below, denotes “persuasion, assurance, confidence,” 2
Cor. 1:15; 3:4, AV, “trust;” 2 Cor. 8:22; 10:2; Eph. 3:12; Phil. 3:4. See
TRUST.
A-2,Noun,
hupostasis
lit., “a standing under” (hupo, “under,” stasis, “a standing”), “that which
stands, or is set, under, a foundation, beginning;” hence, the quality of
confidence which leads one to stand under, endure, or undertake anything, 2
Cor. 9:4; 11:17; Heb. 3:14. Twice in Heb. it signifies “substance,” Heb. 1:3
(AV, “Person”) and Heb. 11:1. See SUBSTANCE.
A-3,Noun,
parrhesia
often rendered “confidence” in the AV, is in all such instances rendered
“boldness” in the RV, Acts 28:31; Heb. 3:6; 1 John 2:28; 3:21; 5:14. See
BOLDNESS, OPENLY, PLAINNESS.
B-1,Verb,
peitho
“to persuade,” or, intransitively, “to have confidence, to be confident” (cp.
A, No. 1), has this meaning in the following, Rom. 2:19; 2 Cor. 2:3; Gal. 5:10;
Phil. 1:6,14 (RV, “being confident,” for AV, “waxing confident”), 25; 3:3,4; 2
Thess. 3:4; Philem. 1:21. See AGREE, ASSURE, BELIEVE, OBEY, PERSUADE, TRUST,
YIELD.
B-2,Verb,
tharreo
“to be of good courage,” is so translated in the RV of 2 Cor. 5:6; 7:16 (AV,
“to have confidence, or be confident”). See COURAGE.
Note:
The adverb “confidently” is combined with the verb “affirm” to represent the
verbs diischurizomai, Luke 22:59; Acts 12:15, RV (AV, “constantly affirmed”),
and diabebaioomai, 1 Tim. 1:7, AV, “affirm,” and Titus 3:8, AV, “affirm
constantly.” See AFFIRM.
A-1,Verb,
bebaioo
“to make firm, establish, make secure” (the connected adjective bebaios
signifies “stable, fast, firm”), is used of “confirming” a word, Mark 16:20;
promises, Rom. 15:8; the testimony of Christ, 1 Cor. 1:6; the saints by the
Lord Jesus Christ, 1 Cor. 1:8; the saints by God, 2 Cor. 1:21 (“stablisheth”);
in faith, Col. 2:7; the salvation spoken through the Lord and “confirmed” by
the Apostles, Heb. 2:3; the heart by grace, Heb. 13:9 (“stablished”).
A-2,Verb,
episterizo
“to make to lean upon, strengthen” (epi, “upon,” sterix, “a prop, support”), is
used of “confirming” souls, Acts 14:22; brethren, Acts 15:32; churches, Acts
15:41; disciples, Acts 18:23, in some mss. (“stablishing,” RV, “strengthening,”
AV); the most authentic mss. have sterizo in 18:23. See STRENGTHEN.
A-3,Verb,
kuroo
“to make valid, ratify, impart authority or influence” (from kuros, “might,”
kurios, “mighty, a head, as supreme in authority”), is used of spiritual love,
2 Cor. 2:8; a human covenant, Gal.3:15. In the Sept., see Gen. 23:20, e.g.
A-4,Verb,
prokuroo
pro, “before,” and No. 3, “to confirm or ratify before,” is said of the Divine
confirmation of a promise given originally to Abraham, Gen. 12, and “confirmed”
by the vision of the furnace and torch, Gen. 15, by the birth of Isaac, Gen. 21,
and by the oath of God, Gen. 22, all before the giving of the Law, Gal. 3:17.
A-5,Verb,
mesiteuo
“to act as a mediator, to interpose,” is rendered “confirmed,” in the AV of
Heb. 6:17 (marg., and RV, “interposed”). See INTERPOSED.
B-1,Noun,
bebaiosis
akin to A, No. 1, is used in two senses (a) “of firmness, establishment,” said
of the “confirmation” of the Gospel, Phil. 1:7; (b) “of authoritative validity
imparted,” said of the settlement of a dispute by an oath to produce
confidence, Heb. 6:16. The word is found frequently in the papyri of the
settlement of a business transaction.
1, agon
from ago, “to lead,” signifies (a) “a place of assembly,” especially the place
where the Greeks assembled for the Olympic and Pythian games; (b) “a contest of
athletes,” metaphorically, 1 Tim. 6:12; 2 Tim. 4:7, “fight;” Heb. 12:1, “race;”
hence, (c) “the inward conflict of the soul;” inward “conflict” is often the
result, or the accompaniment, of outward “conflict,” Phil. 1 Thess. 2;2,
implying a contest against spiritual foes, as well as human adversaries; so
Col. 2:1, “conflict,” AV; RV, “(how greatly) I strive,” lit., “how great a
conflict I have.” See CONTENTION, FIGHT, RACE. Cp. agonizomai (Eng.,
“agonize”), 1 Cor. 9:25 etc.
2,
athlesis
denotes “a combat, contest of athletes;” hence, “a struggle, fight,” Heb.
10:32, with reference to affliction. See FIGHT. Cp. athleo, “to strive,” 2 Tim.
2:5 (twice).
A-1,Verb,
summorphizo
“to make of like form with another person or thing, to render like” (sun,
“with,” morphe, “a form”), is found in Phil. 3:10 (in the Passive participle of
the verb), “becoming conformed” (or “growing into conformity”) to the death of
Christ, indicating the practical apprehension of the death of the carnal self,
and fulfilling his share of the sufferings following upon the sufferings of
Christ. Some texts have the alternative verb summorphoo, which has practically
the same meaning.
B-1,Adjective,
summorphos
akin to A, signifies “having the same form as another, conformed to;” (a) of
the “conformity” of children of God “to the image of His Son,” Rom. 8:29; (b),
of their future physical “conformity” to His body of glory, Phil. 3:21. See
FASHION.
B-2,Adjective,
suschematizo
“to fashion or shape one thing like another,” is translated “conformed” in Rom.
12:2, AV; RV, “fashioned;” “fashioning” in 1 Pet. 1:14. This verb has more
especial reference to that which is transitory, changeable, unstable;
summorphizo, to that which is essential in character and thus complete or
durable, not merely a form or outline. Suschematizo could not be used of inward
transformation. See FASHION (schema) and FORM (morphe).
A-1,Noun,
akatastasia
“instability,” (a, negative, kata, “down,” stasis, “a standing”), denotes “a
state of disorder, disturbance, confusion, tumult,” 1 Cor. 14:33; Jas. 3:16,
“revolution or anarchy;” translated “tumults” in Luke 21:9 (AV, “commotions”);
2 Cor. 6:5; 12:20. See TUMULT.
A-2,Noun,
sunchusis
“a pouring or mixing together” (sun, “with,” cheo, “to pour”); hence “a
disturbance, confusion, a tumultuous disorder, as of riotous persons,” is found
in Acts 19:29.
B-1,Verb,
suncheo
or sunchunno or sunchuno (the verb form of A., No. 2), lit., “to pour together,
commingle,” hence (said of persons), means “to trouble or confuse, to stir up,”
Acts 19:32 (said of the mind); “to be in confusion,” Acts 21:31, RV (AV, “was
in an uproar”); Acts 21:27, “stirred up;” Acts 2:6; 9:22, “confounded.” See
STIR, UPROAR.
B-2,Verb,
kataischuno
“to put to shame,” is translated “confound” in 1 Cor. 1:27, and 1 Pet. 2:6, AV
(RV, “put to shame”). See ASHAMED, DISHONOR, SHAME.
1,diakatelenchomai
“to confute powerfully,” is an intensive form of elencho, “to convict” (dia,
“through,” kata, “down,” both intensive), Acts 18:28, implying that “he met the
opposing arguments in turn (dia), and brought them down to the ground (kata).”
It carries also the thought that he brought home moral blame to them.
1,
ekklesia
is translated “congregation” in Heb. 2:12, RV, instead of the usual rendering
“church.” See ASSEMBLY.
2,
sunagoge
is translated “congregation” in Acts 13:43, AV (RV, “synagogue”). See
SYNAGOGUE.
1, nikao
“to overcome” (its usual meaning), is translated “conquering” and “to conquer”
in Rev. 6:2. See OVERCOME, PREVAIL, VICTORY.
2,
hupernikao
“to be more than conqueror” (huper, “over,” and No. 1), “to gain a surpassing
victory,” is found in Rom. 8:37, lit., “we are hyper-conquerors,” i.e., we are
pre-eminently victorious
1,
suneidesis
lit., “a knowing with” (sun, “with,” oida, “to know”), i.e., “a co-knowledge
(with oneself), the witness borne to one's conduct by conscience, that faculty
by which we apprehend the will of God, as that which is designed to govern our
lives;” hence (a) the sense of guiltness before God; Heb. 10:2; (b) that
process of thought which distinguishes what it considers morally good or bad,
commending the good, condemning the bad, and so prompting to do the former, and
avoid the latter; Rom. 2:15 (bearing witness with God's law); Heb. 9:1; 2 Cor.
1:12; acting in a certain way because “conscience” requires it, Rom. 13:5; so
as not to cause scruples of “conscience” in another, 1 Cor. 10:28,29; not
calling a thing in question unnecessarily, as if conscience demanded it, 1 Cor.
10:25,27; “commending oneself to every man's conscience,” 2 Cor. 4:2; cp. 2
Cor. 5:11. There may be a “conscience” not strong enough to distinguish clearly
between the lawful and the unlawful, 1 Cor. 8:7,10,12 (some regard
consciousness as the meaning here). The phrase “conscience toward God,” in 1
Pet. 2:19, signifies a “conscience” (or perhaps here, a consciousness) so
controlled by the apprehension of God's presence, that the person realizes that
griefs are to be borne in accordance with His will. Heb. 9:9 teaches that
sacrifices under the Law could not so perfect a person that he could regard
himself as free from guilt. For various descriptions of “conscience” see Acts
23:1; 24:16; 1 Cor. 8:7; 1 Tim. 1:5,19; 3:9; 4:2; 2 Tim. 1:3; Titus 1:15; Heb.
9:14; 10:22; 13:18; 1 Pet. 3:16,21.
A-1,Verb,
exomologeo
“to agree openly, to acknowledge outwardly, or fully” (ex, for ek, “out,”
intensive), is translated “consented” in the RV of Luke 22:6 (AV, “promised”).
See CONFESS, THANK.
A-2,Verb,
epineuo
lit. “signifies to nod to” (epi, “upon or to,” neuo, “to nod”); hence, “to nod
assent, to express approval, consent,” Acts 18:20.
A-3,Verb,
proserchomai
“to come to,” signifies “to consent,” implying a coming to agreement with, in 1
Tim. 6:3. See COME, No. 10.
A-4,Verb,
sunkatatithemi
lit., “to put or lay down together with” (sun, “with,” kata, “down,” tithemi,
“to put”), was used of depositing one's vote in an urn; hence, “to vote for,
agree with, consent to.” It is said negatively of Joseph of Arimathaea, who had
not “consented” to the counsel and deed of the Jews, Luke 23:51 (Middle Voice).
A-5,Verb,
sumphemi
lit., “to speak with” (sun, “with,” phemi, “to speak”), hence, “to express
agreement with,” is used of “consenting” to the Law, agreeing that it is good,
Rom. 7:16.
A-6,Verb,
suneudokeo
lit., “to think well with” (sun, “with,” eu, “well,” dokeo, “to think”), to
take pleasure with others in anything, to approve of, to assent, is used in
Luke 11:48, of “consenting” to the evil deeds of predecessors (AV, “allow”); in
Rom. 1:32, of “consenting” in doing evil; in Acts 8:1; 22:20, of “consenting”
to the death of another. All these are cases of “consenting” to evil things. In
1 Cor. 7:12,13, it is used of an unbelieving wife's “consent” to dwell with her
converted husband, and of an unbelieving husband's “consent” to dwell with a
believing wife (AV, “be pleased;” RV, “be content”). See ALLOW, CONTENT,
PLEASE.
B-1,Phrase,apo
mias>
lit., “from one,” is found in Luke 14:18, some word like “consent” being
implied; e.g., “with one consent.”
<B-2,Phrase,ek
sumphonou>
lit., “from (or by) agreement” (sun, “with,” phone, “a sound”), i.e., “by
consent,” is found in 1 Cor. 7:5. Cp. AGREE.
1, eidon
used as the aorist tense of horao, “to see,” is translated “to consider” in
Acts 15:6, of the gathering of the Apostles and elders regarding the question
of circumcision in relation to the Gospel.
2,
suneidon
sun, with, and No. 1, used as the aorist tense of sunorao, to see with one
view, to be aware, conscious, as the result of mental perception, is translated
“considered” in Acts 12:12, of Peter's consideration of the circumstances of
his deliverance from prison. See KNOW, PRIVY.
3,
katamanthano
lit., “to learn thoroughly” (kata, “down,” intensive, manthano, “to learn”),
hence, “to note accurately, consider well,” is used in the Lord's exhortation
to “consider” the lilies. Matt. 6:28.
4, noeo
“to perceive with the mind” (nous), “think about, ponder,” is translated
“consider,” only in Paul's exhortation to Timothy in 2 Tim. 2:7. See PERCEIVE,
THINK, UNDERSTAND.
5,
katanoeo
“to perceive clearly” (kata, intensive, and No. 4), “to understand fully,
consider closely,” is used of not “considering” thoroughly the beam in one's
own eye, Matt. 7:3; Luke 6:41 (AV, “perceivest”); of carefully “considering”
the ravens, Luke 12:24; the lilies, Luke 12:27; of Peter's full “consideration”
of his vision, Acts 11:6; of Abraham's careful “consideration” of his own body,
and Sarah's womb, as dead, and yet accepting by faith God's promise, Rom. 4:19
(RV); of “considering” fully the Apostle and High Priest of our confession,
Heb. 3:1; of thoughtfully “considering” one another to provoke unto love and
good works, Heb. 10:24. It is translated by the verbs “behold,” Acts 7:31,32;
Jas. 1:23,24; “perceive,” Luke 20:23; discover,” Acts 27:39. See BEHOLD,
DISCOVER, PERCEIVE.
6,
logizomai
signifies “to take account of,” 2 Cor. 10:7 (RV, “consider,” AV, “think”), the
only place where the RV translates it “consider.” See ACCOUNT.
7,
theoreo
see BEHOLD, No. 6.
8,
anatheoreo
“to consider carefully:” see BEHOLD, No. 7.
9,
analogizomai
“to consider,” occurs in Heb. 12:3.
Notes:
(1) Skopeo, “to look,” is translated “looking to” in Gal. 6:1, RV (AV,
“considering”). See HEED, LOOK, MARK. (2) Suniemi, “to understand,” is
translated “considered” in Mark 6:52 (AV), RV, “understood.” (3) In John 11:50
(AV, dialogiomai) the best texts have No. 6.
1, eimi
“to be,” is rendered “consist” (lit., “is”) in Luke 12:15.
2,
sunistemi
sun, “with,” histemi, “to stand,” denotes, in its intransitive sense, “to stand
with or fall together, to be constituted, to be compact;” it is said of the
universe as upheld by the Lord, Col. 1:17, lit., “by Him all things stand
together,” i.e., “consist” (the Latin consisto, “to stand together,” is the
exact equivalent of sunistemi). See APPROVE, COMMEND, MAKE, STAND
A-1,Noun,
paraklesis
is translated “consolation,” in both AV and RV, in Luke 2:25; 6:24; Acts 15:31;
in 1 Cor. 14:3, AV, “exhortation,” RV, “comfort;” in the following the AV has
“consolation,” the RV, “comfort,” Rom. 15:5; 2 Cor. 1:6,7; 7:7; Phil. 2:1; 2
Thess. 2:16; Philem. 1:7; in Acts 4:36, RV, “exhortation;” in Heb. 6:18, RV,
“encouragement.” See COMFORT.
A-2,Noun,
paramuthia
“a comfort, consolation;” See COMFORT, A, No. 2.
A-3,Noun,
paramuthion
“an encouragement, consolation,” Phil. 2:1, RV, in the phrase “consolation of
love.” See COMFORT, A, No. 3.
B-1,Verb,
paramutheomai
“to speak soothingly to,” is translated “console,” John 11:19, RV; in John
11:31 “were comforting;” in 1 Thess. 2:11; 5:14, AV, “comforted” and “comfort,”
RV, “encouraged” and “encourage.”
1,
proskleroo
lit., “to assign by lot” (pros, “to,” kleros, “a lot”), “to allot,” is found in
Acts 17:4, “consorted with,” imparting to the Passive Voice (the form of the
verb there) a Middle Voice significance, i.e., “they joined themselves to,” or
“threw in their lot with.” The Passive Voice significance can be retained by
translating (in the stricter sense of the word), “they were allotted” (i.e., by
God) to Paul and Silas, as followers or disciples.
1,
sunomosia
denotes, lit., “a swearing together” (sun, “with,” omnumi, “to swear”), a
“being leagued by oath, and so a conspiracy,” Acts 23:13.
· For CONSTANTLY see AFFIRM
A-1,Verb,
anakazo
see COMPEL, No. 1.
A-2,Verb,
parabiazomai
primarily denotes “to employ force contray to nature and right, to compel by
using force” (para, “alongside,” intensive, biazo, “to force”), and is used
only of “constraining” by intreaty, as the two going to Emmaus did to Christ,
Luke 24:29; as Lydia did to Paul and his companions, Acts 16:15.
A-3,Verb,
sunecho
“to hold together, confine, secure, to hold fast” (echo, “to have or hold”),
“to constrain,” is said (a) of the effect of the word of the Lord upon Paul,
Acts 18:5 (AV, “was pressed in spirit,” RV, “was constrained by the word”); of
the effect of the love of Christ, 2 Cor. 5:14; (b) of being taken with a
disease, Matt. 4:24; Luke 4:38; Acts 28:8; with fear, Luke 8:37; (c) of
thronging or holding in a person, Luke 8:45; being straitened, Luke 12:50;
being in a strait betwixt two, Phil. 1:23; keeping a city in on every side,
Luke 19:43; keeping a tight hold on a person, as the men who seized the Lord
Jesus did, after bringing Him into the High Priest's house, Luke 22:63; (d) of
stopping the ears in refusal to listen, Acts 7:57. Luke uses the word nine
times out of its twelve occurrences in the NT. See HOLD, KEEP, No. (1), PRESS,
SICK (lie), STOP, STRAIT (be in a), TAKEN (be), THRONG.
Note:
The verb echo, “to have,” with ananke, “a necessity,” is translated “I was
constrained,” in Jude 1:3, RV (AV, “it was needful”).
B-1,Adverb,anankastos
akin to A, No. 1, “by force, unwillingly, by constraint,” is used in 1 Pet.
5:2.
A-1,Verb,1011,bouleuo
used in the Middle Voice, means (a) “to consult,” Luke 14:31; (b) “to resolve,”
John 12:10, AV, “consulted;” RV, “took counsel.” See COUNSEL.
A-2,Verb,
sumbouleuo
“to take counsel together,” is translated “consulted together,” in Matt. 26:4,
AV (RV, “took counsel.”) See COUNSEL.
B-1,Noun,
sumboulion
a word of the Graeco-Roman period (akin to A, No. 2), “counsel, advice,” is
translated “consulation” in Mark 15:1 (with poieo, “to make”), “to hold a
consultation;” elsewhere “counsel” in the RV, except in Acts 25:12, where, by
metonymy, it means a “council.” See COUNCIL.
1,
analisko
“to use up, spend up, especially in a bad sense, to destroy,” is said of the destruction
of persons, (a) literally, Luke 9:54 and the RV marg. of 2 Thess. 2:8 (text,
“shall slay”); (b) metaphorically, Gal. 5:15 “(that) ye be not consumed (one of
another).”
2,
katanalisko
“to consume utterly, wholly” (kata, intensive), is said, in Heb. 12:29, of God
as “a consuming fire.”
3,
aphanizo
lit., “to cause to disappear, put out of sight,” came to mean “to do away with”
(a, negative, phaino, “to cause to appear”), said of the destructive work of
moth and rust, Matt. 6:19,20 (RV, “consume,” AV, “corrupt”). See CORRUPT,
DISFIGURE, PERISH, VANISH.
Note:
Dapanao, “to expend, be at an expense,” is translated “consume” in the AV of
Jas. 4:3 (RV, “spend”). See SPEND.
1, choreo
signifies (a), lit., “to give space, make room” (chora, “a place”); hence,
transitively, “to have space or room for a thing, to contain,” said of the
waterpots as “containing” a certain quantity, John 2:6; of a space large enough
to hold a number of people, Mark 2:2; of the world as not possible of
“containing” certain books, John 21:25; (b) “to go,” Matt. 15:17; “to have
place,” John 8:37; “to come,” 2 Pet. 3:9; (c) metaphorically, “of receiving
with the mind,” Matt. 19:11,12; or “into the heart,” 2 Cor. 7:2. See COME (No.
24), GO, PLACE, RECEIVE, ROOM.
2, periecho
lit., “to have round” (peri, “around,” echo, “to have”), means “to encompass,
enclose, contain,” as a writing contains details, 1 Pet. 2:6. Some mss. have it
in Acts 23:25, lit., “having this form” (the most authentic have echo, “to
have”). For the secondary meaning, “amazed” (AV, “astonished”), Luke 5:9 (lit.,
“amazement encompassed,” i.e., seized, him).
Notes:
(1) The verb allegoreo in Gal. 4:24, RV, is translated “contain an allegory”
(AV, “are an allegory”), i.e., they apply the facts of the narrative to
illustrate principles. (2) In Eph. 2:15 “the law of commandments contained in
ordinances” is, lit., “the law of commandments in ordinances.” (3) In Rom.
2:14, the RV, translating literally, has “the things of the Law;” the AV
inserts the words “contained in.” (4) In 1 Cor. 7:9, for the AV, “if they
cannot contain,” see CONTINENCY.
· For CONTEMPTIBLE see ACCOUNT No. 6
1, athleo
“to engage in a contest” (cp. Eng., “athlete”), “to contend in public games,”
is used in 2 Tim. 2:5, RV, “contend in the games,” for the AV, “strive for the
masteries.” See STRIVE.
Note: In
1 Cor. 9:25, the verb agonizomai, “to strive,” is used in the same connection,
RV, “striveth in the games.” Cp. No. 3.
2,
diakrino
lit., “to separate throughout or wholly” (dia, “asunder,” krino, “to judge,”
from a root kri---, meaning “separation”), then, to distinguish, decide,
signifies, in the Middle Voice, “to separate oneself from, or to contend with,”
as did the circumcisionists with Peter, Acts 11:2; as did Michael with Satan,
Jude 1:9. See RV marg. of Jude 1:22, where the thought may be that of differing
in opinion. See DIFFER, DISCERN, DOUBT, JUDGE, PARTIAL, STAGGER, WAVER.
3,
epagonizomai
signifies “to contend about a thing, as a combatant” (epi, “upon or about,”
intensive, agon, “a contest”), “to contend earnestly,” Jude 1:3. The word
“earnestly” is added to convey the intensive force of the preposition.
A-1,Verb,
arkeo
primarily signifies “to be sufficient, to be possessed of sufficient strength,
to be strong, to be enough for a thing;” hence, “to defend, ward off;” in the
Middle Voice, “to be satisfied, contented with,” Luke 3:14, with wages; 1 Tim.
6:8, with food and raiment; Heb. 13:5, with “such things as ye have;”
negatively of Diotrephes, in 3 John 1:10, “not content therewith.” See ENOUGH,
SUFFICE, SUFFICIENT.
A-2,Verb,
suneudokeo
in 1 Cor. 7:12,13, RV, signifies “to be content:” see CONSENT, No. 6.
B-1,Adjective,
autarkes
as found in the papyri writings, means “sufficient in oneself” (autos, “self,”
arkeo, “see” A), “self-sufficient, adequate, needing no assistance;” hence,
“content,” Phil. 4:11.
B-2,Adjective,2425,hikanos
“sufficient,” used with poieo, “to do,” in Mark 15:15, is translated “to
content (the multitude),” i.e., to do sufficient to satisfy them. See ABLE.
C-1,Noun,841,autarkeia
contentment,
satisfaction with what one has, is found in 1 Tim. 6:6. For its other meaning
“sifficency,” in 2Cor. 9:8, see SUFFICIENCY.
1, eris
“strife, quarrel,” especially “rivalry, contention, wrangling,” as in the
church in Corinth, 1 Cor. 1:11, is translated “contentions” in Titus 3:9, AV.
See DEBATE, STRIFE, VARIANCE.
2,
paroxusmos
(Eng., “paroxysm”), lit., “a sharpening,” hence “a sharpening of the feeling,
or action” (para, “beside,” intensive, oxus, “sharp”), denotes an incitement, a
sharp contention, Acts 15:39, the effect of irritation; elsewhere in Heb.
10:24, “provoke,” unto love. See PROVOKE.
3,
philoneikia
lit., “love of strife” (phileo, “to love,” neikos, “strife”), signifies
“eagerness to contend;” hence, a “contention,” said of the disciples, Luke
22:24. Cp. B, 2.
4,Adjective,
amachos
lit., “not fighting” (a, negative, mache, “a fight, combat, quarrel”),
primarily signifying “invincible,” came to mean “not contentious,” 1 Tim. 3:3,
RV; Titus 3:2 (AV, “not a brawler,” “no brawlers”).
5,Adjective,
philoneikos
akin to A, No. 3, is used in 1 Cor. 11:16. In the Sept., Ezek. 3:7, “stubborn.”
Notes:
(1) Eritheia, “contention,” AV, in Phil. 1:17, is translated “faction,” in the
RV. The phrase hoi ex eritheias, Rom. 2:8, lit., “those of strife,” is rendered
“contentious,” in the AV; RV, “factious.” See FACTIOUS, STRIFE.
(2) For
agon, “a contest,” “contention,” 1 Thess. 2:2, AV; “conflict,” RV, see
CONFLICT.
1,
enkrateuomai
en, “in,” kratos, “power, strength,” lit., “to have power over oneself,” is
rendered “(if) they have (not) continency” (i.e., are lacking in self-control),
in 1 Cor. 7:9, RV; AV, “can (not) contain;” in 1 Cor. 9:25, “is temperate.” See
TEMPERATE.
A-1,Adverbial
Phrase, eis telos
lit., “unto (the) end,” signifies “continual,” in Luke 18:5, of the importunate
widow's applications to the unrighteous judge; see also Matt. 10:22; 24:13;
Mark 13:13; John 13:1; 1 Thess. 2:16. Cp. heos telous, lit., “until the end,” 1
Cor. 1:8; 2 Cor. 1:13; mechri telous, ditto, Heb. 3:6,14; achri telous, Heb.
6:11; Rev. 2:26.
A-2,Adverbial
Phrase, dia pantos
is used of a “period throughout or during which anything is done;” it is said
of the disciples' “continuance” in the Temple after the ascension of Christ,
Luke 24:53; of the regular entrance of the priests into the first tabernacle,
Heb. 9:6, RV (AV “always”); of the constant sacrifice of praise enjoined upon
believers, Heb. 13:15. See also Matt. 18:10; Mark 5:5; Acts 10:2; 24:16; Rom.
11:10; 2 Thess. 3:16, “at all times.” See ALWAYS, No. 3, and Note under No. 3
below).
A-3,Adverbial
Phrase,eis to dienekes
lit., “unto the carried-through” (dia, “through,” enenka, “to carry”), i.e.,
unto (the) unbroken “continuance,” is used of the continuous Priesthood of
Christ, Heb. 7:3, and of the “continual” offering of sacrifices under the Law,
Heb. 10:1. It is translated “for ever,” in Heb. 10:12, of the everlasting
session of Christ at the right hand of God; and in Heb. 10:14, of the
everlasting effects of His sacrifice upon “them that are sanctified.” See EVER.
Note:
No. 2 indicates that a certain thing is done frequently throughout a period;
No. 3 stresses the unbroken continuity of what is mentioned.
B-1,Adjective,
adialeiptos
“continual, unceasing:” see CEASE, B.
1,
ginomai
signifies (a) “to begin to be” (suggesting origin); (b) “to become” (suggesting
entrance on a new state); (c) “to come to pass” (suggesting effect); hence with
the meaning (c) it is translated “continued” in Acts 19:10. See ARISE.
2,
diateleo
“to bring through to an end” (dia, “through,” telos, “an end”), “to finish
fully” or, when used of time, “continue right through,” is said of “continuing”
fasting up to the time mentioned, Acts 27:33.
3, meno
see ABIDE.
*
Compounds of meno with this meaning, are as follows:
4,
diameno
“to continue throughout,” i.e., without interruption (No. 3 with dia,
“through”), is said of the dumbness of Zacharias, Luke 1:22, AV, “remained;” of
the “continuance” of the disciples with Christ, Luke 22:28; of the permanency
of the truth of the Gospel with churches, Gal. 2:5; of the unchanged course of things,
2 Pet. 3:4; of the eternal permanency of Christ, Heb. 1:11. See REMAIN.
5,
emmeno
“to remain in” (en, “in”), is used of “abiding in a house,” Acts 28:30 (in the
best mss.); of “continuing” in the faith, Acts 14:22; in the Law, Gal. 3:10; in
God's covenant, Heb. 8:9.
6,
epimeno
lit., “to remain on,” i.e., in addiion to (epi, “upon,” and No. 3), “to
continue along still to adibe,” is used of “continuing” to ask, John 8:7; to
knock, Acts 12:16; in the grace of God, Acts 13:43; in sin, Rom. 6:1; in God's
goodness, Rom. 11:22; in unbelief, Rom. 11:23 (AV, “abide”); in the flesh,
Phil. 1:24; in the faith, Col. 1:23; in doctrine, 1 Tim. 4:16; elsewhere of
abiding in a place. See ABIDE, TARRY.
7,
parameno
“to remain by or near” (para, “beside,” and No. 3), hence, “to continue or
persevere in anything,” is used of the inability of Levitical priests to
“continue,” Heb. 7:23; of persevering in the law of liberty, Jas. 1:25; it is
translated “abide” in Phil. 1:25 (2nd clause, in the best mss.), RV (see Note (1)),
and in 1 Cor. 16:6. See ABIDE.
<8,,4357,prosmeno>
“to remain with” (pros, “with,” and No. 3), “to continue with a person,” is
said of the people with Christ, Matt. 15:32; Mark 8:2 (AV, “been with”); of
“continuing” in supplications and prayers, 1 Tim. 5:5. See ABIDE, CLEAVE
(unto), TARRY.
9,
proskartereo
lit., “to be strong towards” (pros, “towards,” used intensively, and kartereo,
“to be strong”), “to endure in, or persevere in, to be continually steadfast
with a person or thing,” is used of “continuing” in prayer with others, Acts
1:14; Rom. 12:12; Col. 4:2; in the Apostles' teaching, Acts 2:42; in the
Temple, Acts 2:46 (“continuing steadfastly,” RV), the adverb representing the
intensive preposition; in prayer and the ministry, Acts 6:4 (RV, “will continue
steadfastly”); of Simon Magus with Philip, Acts 8:13. In Mark 3:9; Acts 10:7,
it signifies “to wait on;” in Rom. 13:6, to attend “continually” upon. See
ATTEND INSTANT, WAIT.
10,
dianuktereuo
“to pass the night through” (dia, “through,” nux, “a night”), “to continue all
night,” is found in Luke 6:12, of the Lord in spending all night in prayer.
Notes:
(1) The following are translated by the verb “to continue,” in the AV, in the
places mentioned: diatribo, “to tarry,” (according to inferior mss.) John
11:54; Acts 15:35 (RV, “tarried”); histemi, “to stand,” Acts 26:22 (RV,
“stand”): kathizo, “to sit down,” Acts 18:11 (RV, “dwelt”): parateino, “to
extend, stretch,” Acts 20:7 (RV, “prolonged”); parameno, “to abide together
with,” Phil. 1:25, RV, “abide with;” the AV, “continue,” translating
sumparameno (in some mss.), marks the difference from the preceding meno. See
ABIDE, No. 4.
(2) In
Rom. 2:7, for AV, “patient continuance,” the RV has “patience” (lit.,
“according to patience”).
(3) In
Rev. 13:5 poieo, “to do,” is rendered “to continue.”
A-1,Verb,
antilego
lit., “to speak against” (anti, “against,” lego, “to speak”), is translated
“contradict” in Acts 13:45. See ANSWER, GAINSAY, SPEAK (against).
B-1,Noun,
antilogia
akin to A, is translated “contradiction” in the AV of Heb. 7:7; 12:3,
“dispute,” and “gainsaying.” See DISPUTE, GAINSAY, STRIFE.
1,
,t'ounantion
for to enantion, “the contrary, on the contrary or contrariwise,” is used in 2
Cor. 2:7; Gal. 2:7; 1 Pet. 3:9.
A-1,Verb,
antikeimai
“to be contrary” (anti, “against,” keimai, “to lie”), Gal. 5:17; 1 Tim. 1:10.
See ADVERSARY.
<B-1,Preposition,3844,para>
“beside,” has the meaning “contrary to” in Acts 18:13; Rom. 11:24; 16:17;
“other than” in Gal. 1:8.
<B-2,Preposition,561,apenanti>
lit., “from over against, opposite to” (apo, “from,” enantios, “against,”), is
translated “contrary to” in Acts 17:7; “before” in Matt. 27:24; Rom. 3:18;
“over against;” in Matt. 27:61; “in the presence of,” in Acts 3:16.
Note:
The most authentic mss. have katenanti, “over against,” in Matt. 21:2.
C-1,Adjective,
enantios
“over against” (en, “in,” antios, “against”), is used primarily of place, Mark
15:39; of an opposing wind, Matt. 14:24; Mark 6:48; Acts 27:4; metaphorically,
opposed as an adversary, antagonistic, Acts 26:9; 1 Thess. 2:15; Titus 2:8;
Acts 28:17, “against.”
C-2,Adjective,
hupenantios
hupo, “under,” and No. 1, opposite to, is used of “that which is contrary to
persons,” Col. 2:14, and as a noun, “adversaries,” Heb. 10:27. See ADVERSARY
1,
koinonia
is twice rendered “contribution,” Rom. 15:26; 2 Cor. 9:13, RV, (AV,
“distribution”). See COMMUNION.
1,
homologoumenos
“confessedly, by common consent,” akin to homologeo, “to confess” (homos,
“same,” lego, “to speak”), is rendered in 1 Tim. 3:16 “without controversy;”
some translate it “confessedly.” See CONFESS, A, No. 1, and B.
A-1,Adjective,
eukairos
lit., “well-timed” (eu, “well,” kairos, “a time, season”), hence signifies
“timely, opportune, convenient;” it is said of a certain day, Mark 6:21;
elsewhere, Heb. 4:16, “in time of need.” See NEED. Cp. eukairia, “opportunity,”
Matt. 26:16; Luke 22:6; eukaireo, “to have opportunity,” Mark 6:31; Acts 17:21
(“they spent their time,” marg. “had leisure for nothing else”); 1 Cor. 16:12.
See OPPORTUNITY, NEED, C, Note.
B-1,Adverb,
eukairos
“conveniently,” Mark 14:11, is used elsewhere in 2 Tim. 4:2, “in season.” See
SEASON, C.
C-1,Verb,
aneko
is rendered “befitting” in Eph. 5:4, for AV, “convenient;” so in Philem. 1:8.
See BEFIT.
C-2,Verb,
katheko, to be fitting, is so translated in Rom. 1:28, R.V.; A.V., “(not)
convenient;” in Acts 22:12, “it is (not) fit.” See FIT.
* This word is not used in the RV, as it does not now express the meaning of the words so translated in the AV. These are as follows:
A-1,Noun,
anastrophe
see BEHAVIOR, B, No. 1.
A-2,Noun,
tropos
“a turning, a manner,” is translated simply “be ye,” RV in Heb. 13:5, instead
of “let your conversation be.” See MANNER, MEANS, WAY.
A-3,Noun,
politeuma
see CITIZENSHIP, No. 4.
B-1,Verb,
anastrepho
see BEHAVE, A, No. 1.
B-2,Verb,
politeuo
see CITIZENSHIP, No. 4, Note.
A-1,Verb,
strepho
“to turn,” is translated “be converted” in Matt. 18:3, AV. See TURN.
A-2,Verb,
epistrepho
“to turn about, turn towards” (epi, “towards” and No. 1), is used transitively,
and so rendered “convert” (of causing a person to turn) in Jas. 5:19,20.
Elsewhere, where the AV translates this verb, either in the Middle Voice and
intransitive use, or the Passive, the RV adheres to the Middle Voice
significance, and translates by “turn again,” Matt. 13:15; Mark 4:12; Luke
22:32; Acts 3:19; 28:27. See COME (again), Note (4), GO (again), RETURN, TURN.
B-1,Noun,
epistrophe
akin to A, No. 2, “a turning about, or round, conversion,” is found in Acts
15:3. The word implies “a turning from and a turning to;” corresponding to
these are repentance and faith; cp. “turned to God from idols” (1 Thess. 1:9).
Divine grace is the efficient cause, human agency the responding effect.
1, ekneuo
primarily, “to bend to one side, to turn aside;” then “to take onself away,
withdraw,” is found in John 5:13, of Christ's “conveying” Himself away from one
place to another. Some have regarded the verb as having the same meaning as
ekneo, “to escape,” as from peril, “slip away secretly;” but the Lord did not
leave the place where He had healed the paralytic in order to escape danger, but
to avoid the applause of the throng.
1,
elencho
signifies (a) “to convict, confute, refute,” usually with the suggestion of
putting the convicted person to shame; see Matt. 18:15, where more than telling
the offender his fault is in view; it is used of “convicting” of sin, John
8:46; 16:8; gainsayers in regard to the faith, Titus 1:9; transgressors of the
Law, Jas. 2:9; some texts have the verb in John 8:9; (b) “to reprove,” 1 Cor.
14:24, RV (for AV, “convince”), for the unbeliever is there viewed as being
reproved for, or “convicted” of, his sinful state; so in Luke 3:19; it is used
of reproving works, John 3:20; Eph. 5:11,13; 1 Tim. 5:20; 2 Tim. 4:2; Titus
1:13; 2:15; all these speak of reproof by word of mouth. In Heb. 12:5; Rev.
3:19, the word is used of reproving by action. See FAULT, REBUKE, REPROVE.
2,
exelencho
an intensive form of No. 1, “to convict thoroughly,” is used of the Lord's
future “conviction” of the ungodly, Jude 1:15.
Note:
For diakatelencho, “to confute powerfully in disputation,” Acts 18:28 (AV,
“convinced”), see CONFUTE.
1,
katapsucho
Luke 16:24, denotes “to cool off, make cool” (kata, “down,” psucho, “to cool”).
In the Sept., Gen. 18:4.
· For COPPERSMITH see under BRASS
1,
hupodeigma
from hupo, “under,” deiknumi, “to show,” properly denotes “what is shown below
or privately;” it is translated “example,” Heb. 8:5, AV (RV, “copy”). It
signifies (a) a sign suggestive of anything, the delineation or representation
of a thing, and so, a figure, “copy;” in Heb. 9:23 the RV has “copies,” for the
AV, “patterns;” (b) an example for imitation, John 13:15; Jas. 5:10; for
warning, Heb. 4:11; 2 Pet. 2:6 (AV “ensample”). See EXAMPLE, PATTERN.
Note:
Cp. hupogrammos (hupo, “under,” grapho, “to write”), “an underwriting, a
writing copy, an example,” is used in 1 Pet. 2:21.
1, korban
signifies (a) “an offering,” and was a Hebrew term for any sacrifice, whether
by the shedding of blood or otherwise; (b) “a gift offered to God,” Mark 7:11.
Jews were much addicted to rash vows; a saying of the rabbis was, “It is hard
for the parents, but the law is clear, vows must be kept.” The Sept. translates
the word by doron, “a gift.” See korbanas, under TREASURY, Matt. 27:6.
1, schoinion
“a cord or rope,” a diminutive of schoinos, “a rush, bulrush,” meant a “cord”
made of rushes; it denotes (a) “a small cord,” John 2:15 (plural), (b) “a
rope,” Acts 27:32. See ROPE
1, sitos
“wheat, corn;” in the plural, “grain,” is translated “corn” in Mark 4:28;
“wheat,” Matt. 3:12; 13:25,29,30; Luke 3:17; 12:18 (some mss. have genemata,
“fruits,” here); Luke 16:7; 22:31; John 12:24; Acts 27:38; 1 Cor. 15:37; Rev.
6:6; 18:13. See WHEAT.
2,
sition
“corn, grain,” a diminutive of No. 1, is found in Acts 7:12.
3,
sporimos
lit., “sown, or fit for sowing” (speiro “to sow, scatter seed”), denotes, in
the plural, “sown fields, fields of grain, cornfields,” Matt. 12:1, RV; Mark
2:23; Luke 6:1 (cp. spora, 1 Pet. 1:23, and sporos, “seed”).
4,
stachus
means “an ear of grain,” Matt. 12:1; Mark 2:23; 4:28; Luke 6:1. Cp. the name
Stachys in Rom. 16:9.
Notes:
(1) Aloao, “to thresh,” from alon, “a threshing-floor,” is translated “treadeth
out (the) corn,” in 1 Cor. 9:9,10; 1 Tim. 5:18. Cp. THRESH, TREAD.
(2)
Kokkos, “a grain” (its regular meaning), is translated “corn” in the AV of John
12:24 (RV, “grain”). See GRAIN.
1, gonia
“an angle” (Eng., “coign”), signifies (a) “an external angle,” as of the
“corner” of a street, Matt. 6:5; or of a building, 21:42; Mark 12:10; Luke
20:17; Acts 4:11; 1 Pet. 2:7, “the corner stone or head-stone of the corner”
(see below); or the four extreme limits of the earth, Rev. 7:1; 20:8; (b) “an
internal corner,” a secret place, Acts 26:26. See QUARTER.
2, arche
“a beginning” (its usual meaning), “first in time, order, or place,” is used to
denote the extremities or “corners” of a sheet, Acts 10:11; 11:5. See
BEGINNING.
Note:
For the adjective akrogoniaios (from akros, “extreme, highest,” and No. 1), “a
chief corner stone,” see CHIEF. They were laid so as to give strength to the
two walls with which they were connected. So Christ unites Jew and Gentile,
Eph. 2:20; again, as one may carelessly stumble over the “corner stone,” when
turning the “corner,” so Christ proved a stumbling stone to Jews, 1 Pet. 2:6.
1, ptoma
see BODY, No. 3.
A-1,Noun,
diorthoma
signifies “a reform, amendment, correction,” lit., “a making straight” (dia,
“through,” orthoo, “to make straight”). In Acts 24:2, lit., “reformations come
about (or take place, lit., 'become'),” the RV has “evils are corrected,” AV,
“worthy deeds are done;” there is no word for “worthy” or for “deeds” in the
original. Some texts have katorthoma, which has the same meaning. See
diorthosis, “reformation,” Heb. 9:10.
A-2,Noun,
epanorthosis
lit., “a restoration to an upright or right state” (epi, “to,” ana, “up, or
again,” and orthoo, see No. 1), hence, “correction,” is used of the Scripture
in 2 Tim. 3:16, referring to improvement of life and character.
A-3,Noun,
paideutes
has two meanings, corresponding to the two meanings of the verb paideuo (see
below) from which it is derived, (a) “a teacher, preceptor, corrector,” Rom.
2:20 (AV, “instructor”), (b) “a chastiser,” Heb. 12:9, rendered “to chasten”
(AV, “which corrected;” lit., “chastisers”). See INSTRUCTOR.
B-1,Verb,
paideuo
A-1,Verb,
kapeleuo
primarily signifies “to be a retailer, to peddle, to hucksterize” (from
kapelos, “an inn-keeper, a petty retailer, especially of wine, a huckster,
peddler,” in contrast to emporos, “a merchant”); hence, “to get base gain by
dealing in anything,” and so, more generally, “to do anything for sordid
personal advantage.” It is found in 2 Cor. 2:17, with reference to the ministry
of the Gospel. The significance can be best ascertained by comparison and
contrast with the verb doloo in 2 Cor. 4:2 (likewise there only in the NT), “to
handle deceitfully.” The meanings are not identical. While both involve the
deceitful dealing of adulterating the word of truth, kapeleuo has the broader
significance of doing so in order to make dishonest gain. Those to whom the
Apostle refers in 2 Cor. 2:17 are such as make merchandise of souls through
covetousness (cp. Titus 1:11; 2 Pet. 2:3,14,15; Jude 1:11,16; Ezek. 13:19);
accordingly “hucksterizing” would be the most appropriate rendering in this
passage, while “handling deceitfully” is the right meaning in 2 Cor. 4:2. See
Trench, Syn. lxii. In Isa. 1:22, the Sept. has “thy wine-merchants” (kapeloi,
“hucksterizers”).
A-2,Verb,
phtheiro
signifies “to destroy by means of corrupting,” and so “bringing into a worse
state;” (a) with this significance it is used of the effect of evil company
upon the manners of believers, and so of the effect of association with those
who deny the truth and hold false doctrine, 1 Cor. 15:33 (this was a saying of
the pagan poet Menander, which became a well known proverb); in 2 Cor. 7:2, of
the effects of dishonorable dealing by bringing people to want (a charge made
against the Apostle); in 2 Cor. 11:3, of the effects upon the minds (or
thoughts) of believers by “corrupting” them “from the simplicity and the purity
that is toward Christ;” in Eph. 4:22, intransitively, of the old nature in
waxing “corrupt,” “morally decaying, on the way to final ruin” (Moule), “after
the lusts of deceit;” in Rev. 19:2, metaphorically, of the Babylonish harlot,
in “corrupting” the inhabitants of the earth by her false religion.
(b) With
the significance of destroying, it is used of marring a local church by leading
it away from that condition of holiness of life and purity of doctrine in which
it should abide, 1 Cor. 3:17 (AV, “defile”), and of God's retributive
destruction of the offender who is guilty of this sin (id.); of the effects of
the work of false and abominable teachers upon themselves, 2 Pet. 2:12 (some
texts have kataphtheiro; AV, “shall utterly perish”), and Jude 1:10 (AV, “corrupt
themselves.” RV, marg., “are corrupted”). See DEFILE and DESTROY.
A-3,Verb,diaphtheiro
dia, “through,” intensive, and No. 2, “to corrupt utterly, through and
through,” is said of men “corrupted in mind,” whose wranglings result from the
doctrines of false teachers, 1 Tim. 6:5 (the AV wrongly renders it as an
adjective, “corrupt”). It is translated “destroyeth” instead of “corrupteth,”
in the RV of Luke 12:33, of the work of a moth; in Rev. 8:9, of the effect of
Divine judgments hereafter upon navigation; in Rev. 11:18, of the Divine
retribution of destruction upon those who have destroyed the earth; in 2 Cor.
4:16 it is translated “is decaying,” said of the human body. See DESTROY,
PERISH.
A-4,Verb,
kataphtheiro
kata, “down,” intensive, and No. 2, is said of men who are reprobate concerning
the faith, “corrupted in mind” (AV, “corrupt”), 2 Tim. 3:8. For 2 Pet. 2:12,
RV, “shall be destroyed,” see No. 2.
A-5,Verb,
sepo
signifies “to make corrupt, to destroy;” in the Passive Voice with Middle
sense, “to become corrupt or rotten, to perish,” said of riches, Jas. 5:2, of
the gold and silver of the luxurious rich who have ground down their laborers.
The verb is derived from a root signifying “to rot off, drop to pieces.”
A-6,Verb,
aphanizo
see CONSUME, No. 3.
B-1,Noun,
phthora
connected with phtheiro, No. 2, above, signifies “a bringing or being brought
into an inferior or worse condition, a destruction or corruption.” It is used
(a) physically, (1), of the condition of creation, as under bondage, Rom. 8:21;
(2) of the effect of the withdrawal of life, and so of the condition of the
human body in burial, 1 Cor. 15:42; (3) by metonymy, of anything which is
liable to “corruption,” 1 Cor. 15:50; (4) of the physical effects of merely
gratifying the natural desires and ministering to one's own needs or lusts,
Gal. 6:8, to the flesh in contrast to the Spirit, “corruption” being antithetic
to “eternal life;” (5) of that which is naturally short-lived and transient,
Col. 2:22, “perish;” (b) of the death and decay of beasts, 2 Pet. 2:12, RV,
“destroyed” (first part of verse; lit., “unto ... destruction”); (c) ethically,
with a moral significance, (1) of the effect of lusts, 2 Pet. 1:4; (2) of the
effect upon themselves of the work of false and immoral teachers, 2 Pet. 2:12,
RV, “destroying;” AV, “corruption,” and 2 Pet. 2:19. See DESTROY, PERISH.
Note:
There is nothing in any of these words suggesting or involving annihilation.
B-2,Noun,
diaphthora
an intensified form of No. 1, “utter or thorough corruption,” referring in the
NT to physical decomposition and decay, is used six times, five of which refer,
negatively, to the body of God's “Holy One,” after His death, which body, by
reason of His absolute holiness, could not see “corruption,” Acts 2:27,31;
13:34,35,37; once it is used of a human body, that of David, which, by
contrast, saw “corruption,” Acts 13:36.
B-3,Noun,
aphtharsia
“incorruption,” a, negative, with A, No. 2, is used (a) of the resurrection
body, 1 Cor. 15:42,50,53,54; (b) of a condition associated with glory and honor
and life, including perhaps a moral significance, Rom. 2:7; 2 Tim. 1:10; this
is wrongly translated “immortality” in the AV; (c) of love to Christ, that
which is sincere and undiminishing, Eph. 6:24 (translated “uncorruptness”). See
IMMORTALITY, SINCERITY.
Note:
For Titus 2:7 (where some texts have aphtharsia), see No. 4.
B-4,Noun,
aphthoria
similar to No. 3, “uncorruptness, free from (moral) taint,” is said of
doctrine, Titus 2:7 (some texts have adiaphthoria, the negative form of No. 2,
above).
C-1,Adjective,
phthartos
“corruptible,” akin to A, No. 2, is used (a) of man as being mortal, liable to
decay (in contrast to God), Rom. 1:23; (b) of man's body as death-doomed, 1
Cor. 15:53,54; (c) of a crown of reward at the Greek games, 1 Cor. 9:25; (d) of
silver and gold, as specimens or “corruptible” things, 1 Pet. 1:18; (e) of
natural seed, 1 Pet. 1:23.
C-2,Adjective,
apthartos
“not liable to corruption or decay, incorruptible” (a, negative, and A, No. 2),
is used of (a) God, Rom. 1:23; 1 Tim 1:17 (AV, “immortal”); (b) the raised
dead, 1 Cor. 15:52; (c) rewards given to the saints hereafter, metaphorically
described as a “crown,” 1 Cor. 9:25; (d) the eternal inheritance of the saints,
1 Pet. 1:4; (e) the Word of God, as incorruptible” seed, 1 Pet. 1:23; (f) a
meek and quiet spirit, metaphorically spoken of as “incorruptible” apparel, 1
Pet. 3:4. See IMMORAL.
C-3,Adjective,
sapros
“corrupt,” akin to sepo, A, No. 5; see BAD No. 3.
Note:
(1) Trench, Syn. lxviii, contrasts this with amarantos, and amarantinos,
“unwithering, not fading away,” 1 Pet. 1:4; 5:4. These are, however, distinct
terms (see FADE) and are not strictly synonymous, though used in the same
description of the heavenly inheritance.
A-1,Noun,
dapane
“expense, cost” (from dapto, “to tear;” from a root dap, meaning “to divide”),
is found in Luke 14:28, in the Lord's illustration of counting the “cost” of
becoming His disciple. Cp. dapanao, “to spend,” and its compounds, under
CHARGE, SPEND.
A-2,Noun,
timiotes
“costliness” (from timios, “valued at great price, precious;” see No. 3,
below), is connected with time, “honor, price,” and used in Rev. 18:19, in
reference to Babylon.
B-1,Adjective,
timios
akin to A, No. 2, is translated “costly” in 1 Cor. 3:12, of “costly” stones, in
a metaphorical sense (AV, “precious”). Cp. Rev. 17:4; 18:12,16; 21:19. See
DEAR, HONORABLE, PRECIOUS, REPUTATION.
B-2,Adjective,
poluteles
primarily, “the very end or limit” (from polus, “much,” telos, “revenue”), with
reference to price, of highest “cost,” very expensive, is said of spikenard,
Mark 14:3; raiment, 1 Tim. 2:9; metaphorically, of a meek and quiet spirit, 1
Pet. 3:4, “of great price;” cp. No. 1 and A, No. 2, above. See PRECIOUS, PRICE.
B-3,Adjective, polutimos
lit., “of great value” (see A, No. 2 and B, No. 1), is used of a pearl, Matt.
13:46; of spikenard, John 12:3 (RV, “very precious,” AV “very costly”). See
PRICE. The comparative polutimo(v.l.io)teros, “much more precious,” is used in
1 Pet. 1:7.
1,
klinidion
“a small bed,” a diminutive form of kline, “a bed” (from klino, “to incline,
recline”), is used in Luke 5:19,24 of the “bed” (kline, in ver. 18) on which
the palsied man was brought. See BED.
2,
krabbatos
see BED, No. 4.
1, echo
“to have,” is rendered “could” in Mark 14:8, “she hath done what she could,”
lit., “she hath done what she had.” See HAVE.
2,
ischuo
“to have strength,” is translated in Mark 14:37 “couldest thou not.” See ABLE.
Notes:
(1) Emblepo in Acts 22:11, lit., “I was not seeing,” is translated “I could not
see.” See BEHOLD.
(2) See
CAN, when not used as part of another verb.
1,
sumboulion
“a uniting in counsel” (sun, “together,” boule, “counsel, advice”), denotes (a)
“counsel” which is given, taken and acted upon, e.g., Matt. 12:14, RV, “took
counsel,” for AV, “held a council;” Matt. 22:15; hence (b) “a council,” an
assembly of counsellors or persons in consultation, Acts 25:12, of the
“council” with which Festus conferred concerning Paul. The governors and
procurators of provinces had a board of advisers or assessors, with whom they
took “counsel,” before pronouncing judgment. See CONSULTATION.
2,
sunedrion
properly, “a settling together” (sun, “together,” hedra, “a seat”), hence, (a)
“any assembly or session of persons deliberating or adjusting,” as in the Sept.
of Ps. 26:4 (lit., “with a council of vanity”); Prov. 22:10; Jer. 15:17, etc.;
in the NT, e.g., Matt. 10:17; Mark 13:9; John 11:47, in particular, it denoted
(b) “the Sanhedrin,” the Great Council at Jerusalem, consisting of 71 members,
namely, prominent members of the families of the high priest, elders and
scribes. The Jews trace the origin of this to Num. 11:16. The more important
causes came up before this tribunal. The Roman rulers of Judea permitted the
Sanhedrin to try such cases, and even to pronounce sentence of death, with the
condition that such a sentence should be valid only if confirmed by the Roman
procurator. In John 11:47, it is used of a meeting of the Sanhedrin; in Acts
4:15, of the place of meeting.
3,
bouleutes
Joseph of Arimathaea is described as “a councillor of honorable estate,” Mark
15:43, RV; cp. Luke 23:50 (not as AV, “counsellor”).
A-1,Noun,
boule
see under ADVICE.
A-2,Noun,
sumboulos
“a councillor with,” occurs in Rom. 11:34.
B-1,Verb,
bouleuo
“to take counsel, to resolve,” is used in the Middle Voice in the NT, “took
counsel” in Acts 5:33, AV (RV translates boulomai); both in 27:39; in Luke
14:31, RV “take counsel” (AV, “consulteth”); in John 11:53, AV and RV (so the
best mss.); John 12:10, RV, “took counsel,” for AV, “consulted;” in 2 Cor. 1:17
(twice), “purpose.” See CONSULT, MINDED, PURPOSE.
B-2,Verb,
sumbouleuo
in the Active Voice, “to advise, to counsel,” John 18:14, “gave counsel;” in
Rev. 3:18, “I counsel;” in the Middle Voice, “to take cousel, consult,” Matt.
26:4, RV, “took counsel together,” for AV, “consulted;” Acts 9:23, “took
counsel” (RV adds “together”); in some mss. John 11:53. See CONSULT.
1, echo
“to have, to hold;” then, “to hold in the mind, to regard, to count,” has this
significance in Matt. 14:5, “they counted Him as a prophet;” Philem. 1:17, “If
then thou countest me a partner;” Mark 11:32, AV, (RV, “hold”); Acts 20:24, AV.
See ABLE.
2,
hegeomai
primarily, “to lead the way;” hence, “to lead before the mind, account,” is
found with this meaning in Phil. 2:3, RV (AV, “esteem”); Phil. 2:6, RV (AV,
“thought”); Phil. 2:25 (AV, “supposed”); Phil. 3:7,8; 2 Thess. 3:15; 1 Tim.
1:12; 6:1; Heb. 10:29; Jas. 1:2; Heb. 11:11 (AV, “judged”); 2 Pet. 2:13; 3:9.
See ACCOUNT.
3,
logizomai
“to reckon,” is rendered “count” in 2 Cor. 10:2, RV (AV, “think”); “counted” in
the AV of Rom. 2:26; 4:3,5; 9:8 (RV, “reckoned”).
<4,,5585,psephizo>
akin to psephos, “a stone,” used in voting, occurs in Luke 14:28; Rev. 13:18.
5,
sumpsephizo
“to count up,” occurs in Acts 19:19.
Note: In
Jas. 5:11, makarizo, “to pronounce blessed,” is rendered “count ... happy,” AV
(RV, “call ...”). For kataxioo see ACCOUNT, No. 5. For “descent is counted” see
GENEALOGY
1, opsis
only Rev. 1:16 has “countenance.” See APPEARANCE.
2,
prosopon
is translated “countenance” in Luke 9:29; Acts 2:28, and in the AV of 2 Cor.
3:7 (RV, “face”). See APPEARANCE.
3, eidea
akin to eidon, “to see:” see APPEARANCE.
Notes:
(1) In Acts 13:24 prosopon is translated “before” (lit., “before the presence
of His coming”).
(2)
Skuthropos, “of a sad countenance” (skuthros, “gloomy, sad,” ops, “an eye”), is
used in Matt. 6:16; Luke 24:17, “sad.”
(3)
Stugnazo, “to be or become hateful, gloomy, in aspect,” is translated “his
countenance fell,” Mark 10:22, RV (AV, “he was sad”). It is used of the heaven
or sky in Matt. 16:3,
A-1,Noun,
agros
denotes “a field, especially a cultivated field;” hence, “the country” in
contrast to the town (Eng., “agrarian, agriculture”), e.g., Mark 5:14; 6:36;
15:21; 16:12; Luke 8:34; 9:12 (plural, lit., “fields”); 23:26; a piece of
ground, e.g., Mark 10:29; Acts 4:37. See FARM.
A-2,Noun,
patris
primarily signifies “one's fatherland, native country, of one's own town,”
Matt. 13:54,57; Mark 6:1,4; Luke 4:23,24; John 4:44; Heb. 11:14.
A-3,Noun,
chora
properly denotes “the space lying between two limits or places;” accordingly it
has a variety of meanings: “country,” Matt. 2:12; 8:28; Mark 1:5, RV (AV,
“land”); Mark 5:1,10; Luke 2:8; 8:26; 15:13,14, RV (AV, “land”), Luke 15:15;
19:12; 21:21; Acts 10:39, RV (AV, “land”); Acts 12:20; 26:20, RV (AV,
“coasts”); Acts 27:27; in Mark 6:55 (in the best mss.) and Acts 18:23, RV, “region.”
See COAST, FIELD, GROUND, LAND, REGION.
A-4,Noun,
perichoros
peri, “around,” and No. 3, signifies “country round about,” Luke 8:37; “country
about,” Luke 3:3, AV (RV, “region round about”); in Matt. 14:35; Luke 4:37, AV,
“country round about” (RV, “region round about”); Matt. 3:5; Mark 1:28; Luke
4:14; 7:17; Acts 14:6. See REGION.
A-5,Noun,
meros
“a part,” is rendered “country” in Acts 19:1, RV.
Note:
Some inferior mss. have No. 4 in Mark 6:55, for No. 3.
B-1,Adjective,
anoterikos
“upper,” is used in the plural in Acts 19:1, to denote “upper regions,” with
AV, “coast,” RV, “country,” i.e., the high central plateau, in contrast to the
roundabout way by the river through the valley. See COAST.
B-2,Adjective,
oreinos
“hilly” (from oros, “a hill, mountain”), is translated “hill country” in Luke
1:39,65.
C-1,Verb,
apodemeo
signifies “to go or travel into a far country,” lit., “to be away from one's
people” (apo, “from,” demos, “a people”), Matt. 21:33; 25:14; in Matt 25:15 the
verb is translated in the RV, “went on his journey” (AV, “took his journey”);
Mark 12:1; Luke 20:9, “went into another country,” RV. In Luke 15:13 both
versions translate by “took his journey” (“into a far country” being separately
expressed); see JOURNEY. Cp. apodemos, lit., “away from one's own people, gone
abroad,” Mark 13:34.
Notes:
(1) Ge, “earth, land,” is translated “country” in the AV of Matt. 9:31; Acts
7:3; RV, “land.” See LAND.
(2)
Genos, “a race,” is mistranslated “country” in the AV of Acts 4:36 (RV, “by
race”). See below.
1, genos
properly denotes “an offspring;” then, “a family;” then, “a race, nation;”
otherwise, “a kind or species;” it is translated “countrymen,” in 2 Cor. 11:26,
in Paul's reference to his fellow-nationals; so in Gal. 1:14, RV, for AV,
“nation.” See BEGET.
2,
sumphuletes
lit., “a fellow-tribesman” (sun, “with,” phule, “a tribe, race, nation,
people”), hence, one who is of the same people, a fellow-countryman, is found
in 1 Thess. 2:14.
Note: The word “coupled” is inserted in italics in 1 Pet. 3:2, the more adequately to express the original, which is, lit., “your chaste behavior in fear.”
A-1,Noun,
tharsos
akin to tharseo, “to be of good cheer,” is found in Acts 28:15.
B-1,Verb,
tharreo
is translated by some form of the verb “to be of good courage,” in the RV in
five of the six places where it is used: 2 Cor. 5:6, “being of good courage”
(AV, “we are ... confident”); 2 Cor. 5:8, “we are of good courage” (AV, “we are
confident”); 2 Cor. 7:16, “I am of good courage” (AV, “I have confidence”); 2
Cor. 10:1, “I am of good courage” (AV, “I am bold”); 2 Cor. 10:2, “show
courage” (AV, “be bold”); Heb. 13:6, “with good courage,” lit., “being of good
courage” (AV, “boldly”). See BOLD, CONFIDENCE.
Note:
Tharreo is a later form of tharseo. Cp. tolmao, “to be bold.”
A-1,Noun,
aion
“an age” (see AGE), is sometimes wrongly spoken of as a “dispensation,” which
does not mean a period of time, but a mode of dealing. It is translated
“course” in Eph. 2:2, “the course of this world,” i.e., the cycle or present
round of things. See AGE, ETERNAL, EVER, WORLD.
A-2,Noun,
dromos
properly, “a running, a race” (from edramon, “to run”), hence, metaphorically,
denotes “a career, course of occupation, or of life,” viewed in a special
aspect, Acts 13:25; 20:24; 2 Tim. 4:7.
A-3,Noun,
ephemeria
primarily, “daily service,” as, e.g., in the Sept. of 2 Chron. 13:11 (from epi,
“upon, or by,” hemera, “a day,” Eng., “ephemeral”), hence denoted a “class,” or
“course,” into which the priests were divided for the daily service in the
Temple, each “class” serving for seven days (see 1 Chron. 9:25). In the NT it
is used in Luke 1:5,8.
Note:
Cp. ephemeros, “daily (food),” Jas. 2:15.
A-4,Noun,
trochos
“a wheel,” is translated “wheel” in Jas. 3:6, RV, with metaphorical reference
to the round of human activity (AV, “course”), as a glowing axle would set on
fire the whole wooden wheel.
B-1,Verb,
choreo
“to make room for, to go forward,” is rendered “hath not free course,” in John
8:37, RV (AV, “hath no place”). See COME, No. 24.
Notes:
(1) Connected with dromos, A, No. 2, is euthudromeo, “to make (or run) a
straight course” (euthus, “straight”), Acts 16:11; 21:1. (2) In 2 Thess. 3:1,
trecho, “to run” (RV), is translated “have free course” (AV). (3) In 1 Cor.
14:27, ana meros, “by turn,” “in turn” (RV), is rendered “by course” (AV). (4)
For ploos, “a sailing or voyage, course,” Acts 21:7, AV (RV, “voyage”), see
VOYAGE.
1,agoraios
is an adjective, “signifying pertaining to the agora, any place of public
meeting, and especially where trials were held,” Acts 19:38; the RV translates
the sentence “the courts are open;” a more literal rendering is “court days are
kept.” In Acts 17:5 it is translated in the RV, “rabble;” AV, “baser sort,” lit.,
“frequenters of the markets.” See BASER.
2, aule
primarily, “an uncovered space around a house, enclosed by a wall, where the
stables were,” hence was used to describe (a) “the courtyard of a house;” in
the OT it is used of the “courts” of the tabernacle and Temple; in this sense
it is found in the NT in Rev. 11:2; (b) “the courts in the dwellings of
well-to-do folk,” which usually had two, one exterior, between the door and the
street (called the proaulion, or “porch,” Mark 14:68), the other, interior,
surrounded by the buildings of the dwellings, as in Matt. 26:69 (in contrast to
the room where the judges were sitting); Mark 14:66; Luke 22:55; AV, “hall;” RV
“court” gives the proper significance, Matt. 26:3,58; Mark 14:54; 15:16 (RV,
“Praetorium”); Luke 11:21; John 18:15. It is here to be distinguished from the
Praetorium, translated “palace.” See HALL, PALACE. For the other meaning
“sheepfold,” John 10:1,16, see FOLD.
3,
basileion
an adjective meaning “royal,” signifies, in the neuter plural, “a royal
palace,” translated “kings' courts” in Luke 7:25; in the singular, 1 Pet. 2:9,
“royal.” See ROYAL.
A-1,Adjective,
tapeinophron
“lowly-minded,” is used in 1 Pet. 3:8, “be courteous,” AV (RV,
“humble-minded”).
B-1,Adverb,
philophronos
lit., “friendly,” or, more fully, “with friendly thoughtfulness” (philos,
“friend,” phren, “the mind”), is found in Acts 28:7, of the hospitality showed
by Publius to Paul and his fellow-shipwrecked travelers. Note: Some mss. have
the corresponding adjective philophron, “courteous,” in 1 Pet. 3:8; the most
authentic mss. have tapeinophron, “humble-minded.”
B-2,Adverb,
philanthropos
1,
anepsios
in Col. 4:10 denotes a “cousin” rather than a nephew (AV, “sister's son”).
“Cousin” is its meaning in various periods of Greek writers. In this sense it
is used in the Sept., in Num. 36:11. In later writings it denotes a nephew;
hence the AV rendering. As Lightfoot says, there is no reason to suppose that
the Apostle would have used it in any other than its proper sense. We are to
understand, therefore, that Mark was the cousin of Barnabas. See SISTER.
2,
sungenis
in Luke 1:36 (so in the most authentic mss.) and sungenes in Luke 1:58
(plural), AV, “cousin” and “cousins,” respectively signify “kinswoman” and
“kinsfolk,” (RV); so the RV and AV in Luke 2:44; 21:16. The word lit. signifies
“born with,” i.e., of the same stock, or descent; hence “kinsman, kindred.” See
KIN, KINSFOLK, KINSWOMAN.
A-1,Noun,
diatheke
primarily signifies “a disposition of property by will or otherwise.” In its
use in the Sept., it is the rendering of a Hebrew word meaning a “covenant” or
agreement (from a verb signifying “to cut or divide,” in allusion to a
sacrificial custom in connection with “covenant-making,” e.g., Gen. 15:10,
“divided” Jer. 34:18,19). In contradistinction to the English word “covenant”
(lit., “a coming together”), which signifies a mutual undertaking between two
parties or more, each binding himself to fulfill obligations, it does not in
itself contain the idea of joint obligation, it mostly signifies an obligation
undertaken by a single person. For instance, in Gal. 3:17 it is used as an
alternative to a “promise” (vv. 16-18). God enjoined upon Abraham the rite of
circumcision, but His promise to Abraham, here called a “covenant,” was not
conditional upon the observance of circumcision, though a penalty attached to
its nonobservance.
“The NT
uses of the word may be analyzed as follows: (a) a promise or undertaking,
human or Divine, Gal. 3:15; (b) a promise or undertaking on the part of God,
Luke 1:72; Acts 3:25; Rom. 9:4; 11:27; Gal. 3:17; Eph. 2:12; Heb. 7:22;
8:6,8,10; 10:16; (c) an agreement, a mutual undertaking, between God and
Israel, see Deut. 29; 30 (described as a 'commandment,' Heb. 7:18, cp. Heb
7:22); Heb. 8:9; 9:20; (d) by metonymy, the token of the covenant, or promise,
made to Abraham, Acts 7:8; (e) by metonymy, the record of the covenant, 2 Cor.
3:14; Heb. 9:4; cp. Rev. 11:19; (f) the basis, established by the death of
Christ, on which the salvation of men is secured, Matt. 26:28; Mark 14:24; Luke
22:20; 1 Cor. 11:25; 2 Cor. 3:6; Heb. 10:29; 12:24; 13:20.
“This
covenant is called the 'new,' Heb. 9:15, the 'second,' Heb. 8:7, the 'better,'
Heb. 7:22. In Heb. 9:16,17, the translation is much disputed. There does not
seem to be any sufficient reason for departing in these verses from the word
used everywhere else. The English word 'Testament' is taken from the titles
prefixed to the Latin Versions.” * [* From Notes on Galations by Hogg and Vine,
p.144.] See TESTAMENT.
B-1,Verb,
suntithemi
lit., “to put together,” is used only in the Middle Voice in the NT, and, means
“to determine, agree,” John 9:22; Acts 23:20; “to assent,” Acts 24:9; “to
covenant,” Luke 22:5. See AGREE, ASSENT.
Note: In
Matt. 26:15 the AV translates histemi, “to place (in the balances),” i.e., to
weigh, “they covenanted with;” RV, “they weighed unto.”
1,
asunthetos
from suntithemi (see above), with the negative prefix a, hence signifies “not
covenant-keeping,” i.e., refusing to abide by “covenants” made,
“covenant-breaking,” faithless, Rom. 1:31. In the Sept. it is found in Jer.
3:8-11. Cp. the corresponding verb, asuntithemi, in the Sept. of Ps. 73:15, “to
deal treacherously” (RV), and the noun asunthesia, “transgression, or
covenant-breaking,” e.g., Ezra 9:2,4; 10:6.
Note:
Trench, Syn. lii, notes the distinction between asunthetos and aspondos,
“implacable,” the latter, in 2 Tim. 3:3 only, being derived from sponde, “a
sacrificial libation,” which accompanied treaty-making; hence, with the
negative prefix a, “without a treaty or covenant,” thus denoting a person who
cannot be persuaded to enter into a “covenant.” He points out that asunthetos
presumes a state of peace interrupted by the unrighteous, aspondos a state of
war, which the implacable refuse to terminate equitably. The words are clearly
not synonymous.
A-1,Verb,
kalupto
signifies “to cover,” Matt. 8:24; 10;26; Luke 8:16; 23:30; Jas. 5:20 (RV); 1
Pet. 4:8; to veil, in 2 Cor. 4:3 (RV; AV, “hid”). See HIDE.
Note:
Cp. the corresponding noun kalumma, “a veil,” 2 Cor. 3:13-16. See VEIL.
A-2,Verb,
epikalupto
“to cover up or over” (epi, “over”), is used in Rom. 4:7, lit., “whose sins are
covered over.” Cp. epikalumma, “a cloke,” 1 Pet. 2:16.
A-3,Verb,
perikalupto
“to cover around” (peri, “around”), e.g., the face, and so, to blindfold, is
translated “cover” in Mark 14:65, “blindfold” in Luke 22:64. In Heb. 9:4, it
signifies “to overlay.” See BLINDFOLD, OVERLAY.
A-4,Verb,
sunkalupto
lit., “to cover together;” the sun--, however, is intensive, and the verb
signifies “to cover wholly, to cover up,” Luke 12:2.
A-5,Verb,
katakalupto
“to cover up” (kata, intensive), in the Middle Voice, “to cover oneself,” is
used in 1 Cor. 11:6,7 (RV, “veiled”).
Note: In
1 Cor. 11:4, “having his head covered” is, lit., “having (something) down the
head.”
B-1,Noun,
peribolaion
lit. denotes “something thrown around” (peri, “around,” ballo, “to throw”);
hence, “a veil, covering,” 1 Cor. 11:15 (marg.), or “a mantle around the body,
a vesture,” Heb. 1:12. See CLOTHING, Note (1), VESTURE.
B-2,Noun,
skepasma
“a covering” (skepazo, “to cover”), strictly, “a roofing,” then, “any kind of
shelter or covering,” is used in the plural in 1 Tim. 6:8 (AV, “rainment;” RV,
“covering”).
A-1,Verb,
epithumeo
“to fix the desire upon” (epi, “upon,” used intensively, thumos, “passion”),
whether things good or bad; hence, “to long for, lust after, covet,” is used with
the meaning “to covet evilly” in Acts 20:33, of “coveting money and apparel;”
so in Rom. 7:7; 13:9. See DESIRE, FAIN, LUST.
A-2,Verb,
zeloo
is rendered “covet earnestly,” in 1 Cor. 12:31, AV; RV, “desire earnestly,” as
in 1 Cor. 14:39 (AV “covet”). See AFFECT, DESIRE, ENVY, JEALOUS, ZEALOUS.
A-3,Verb,
orego
“to stretch after,” is rendered “covet after” in 1 Tim. 6:10, AV; RV, “reaching
after.” See DESIRE, REACH.
B-1,Noun,
epithumetes
“a luster after” (akin to A, No. 1), is translated in 1 Cor. 10:6, in verbal
form, “should not lust after.” See LUST.
B-2,Noun,
epithumia
denotes “coveting,” Rom. 7:7,8, RV; AV, “lust” and “concupiscence;” the
commandment here referred to convicted him of sinfulness in his desires for
unlawful objects besides that of gain. See DESIRE, LUST.
B-3,Noun,
pleonexia
“covetousness,” lit., “a desire to have more” (pleon, “more,” echo, “to have”),
always in a bad sense, is used in a general way in Mark 7:22 (plural, lit.,
“covetings,” i.e., various ways in which “covetousness” shows itself); Rom.
1:29; Eph. 5:3; 1 Thess. 2:5. Elsewhere it is used, (a) of material
possessions, Luke 12:15; 2 Pet. 2:3; 2 Cor. 9:5 (RV, “extortion”), lit., “as (a
matter of) extortion” i.e., a gift which betrays the giver's unwillingness to
bestow what is due; (b) of sensuality, Eph. 4:19, “greediness;” Col. 3:5 (where
it is called “idolatry”); 2 Pet. 2:14 (AV, “covetous practices”). See
EXTORTION.
Note:
Cp. the corresponding verb pleonekteo, “to gain, take advantage of wrong.” See
ADVANTAGE, DEFRAUD, GAIN, B, Note (2), WRONG.
C-1,Adjective,
pleonektes
lit., “(eager) to have more” (see B, No. 3), i.e., to have what belongs to
others; hence, “greedy of gain, covetous,” 1 Cor. 5:10,11; 6:10; Eph. 5:5
(“covetous man”).
C-2,Adjective,
philarguros
lit., “money-loving,” is rendered “covetous” in the AV of Luke 16:14; 2 Tim.
3:2; RV, “lovers of money,” the wider and due significance.
C-3,Adjective,866,aphilarguros
No. 2, with negative prefix, is translated “without covetousness” in Heb. 13:5,
AV; RV, “free from the love of money.” In 1 Tim. 3:3, the AV has “not
covetous,” the RV, “no lover of money.”
Note:
Trench, Syn. 24, points out the main distinction between pleonexia and
philarguria as being that between “covetousness” and avarice, the former having
a much wider and deeper sense, being “the genus of which philarguria is the
species.” The “covetous” man is often cruel as well as grasping, while the
avaricious man is simply miserly and stinting.
1, techne
“craft,” Rev. 18:22: see ART.
2,
technites
akin to No. 1, “an artificer, artisan, craftsman,” is translated “craftsman” in
Acts 19:24,38 and Rev. 18:22. It is found elsewhere in Heb. 11:10 “builder;”
but this is practically the same as “maker” (demiourgos, the next noun in the verse;
see No. 5, Note). Trench, Syn. cv., suggests that technites brings out the
artistic side of creation, viewing God as “moulding and fashioning ... the
materials which He called into existence.” This agrees with the usage of the
word in the Sept. See BUILDER.
3,
ergasia
see DILIGENCE
4,
homotechnos
“one of the same trade” (from homos, “same,” and techne, see No. 1), is used in
Acts 18:3 (RV, “trade”). Cp. architekton, “master-builder,” 1 Cor. 3:10.
5, meros
“a part, portion,” is translated “craft” in Acts 19:27, AV; “trade,” RV (cp.
ergasia in v. 25). See BEHALF, COAST, PART, PIECE, PORTION, RESPECT, SORT.
Note:
Demiourgos, “a maker,” properly signifies one who works for the people, or
whose work stands forth to the public gaze (demos, “people,” ergon, “work”),
but this idea has been lost in the use of the word, which came to signify “a
maker,” Heb. 11:10. This has reference to the structure, No. 2 to the design.
Cp. ktistes, “a creator.”
A-1,Noun,
panourgia
lit., “all-working,” i.e., doing everything (pan, “all,” ergon, “work”), hence,
“unscrupulous conduct, craftiness,” is always used in a bad sense in the NT,
Luke 20:23; 1 Cor. 3:19; 2 Cor. 4:2; 11:3; Eph. 4:14, AV, “cunning craftiness.”
See SUBTLETY. In the Sept. it is used in a good sense, Prov. 1:4; 8:5;
indifferently in Num. 24:22; Josh. 9:4.
B-1,Adjective,
panourgos
“cunning, crafty,” is found in 2 Cor. 12:16, where the Apostle is really
quoting an accusation made against him by his detractors. In the Sept. it is
used in a good sense in Prov. 13:1; 28:2.
C-1,Noun,
dolos
primarily, “a bait,” hence, “fraud, guile, deceit,” is rendered “craft” in the
AV of Mark 14:1 (RV “subtilty”). See DECEIT, GUILE, SUBTLETY.
Note: The word “crave,” found in the AV of Mark 15:43, translates the verb aiteo, “to ask” (RV, “asked for”). See ASK.
A-1,Verb
ktizo
used among the Greeks to mean the founding of a place, a city or colony,
signifies, in Scripture, “to create,” always of the act of God, whether (a) in
the natural creation, Mark 13:19; Rom. 1:25 (where the title “The Creator”
translates the article with the aorist participle of the verb); 1 Cor. 11:9;
Eph. 3:9; Col. 1:16; 1 Tim. 4:3; Rev. 4:11; 10:6, or (b) in the spiritual
creation, Eph. 2:10,15; 4:24; Col. 3:10. See MAKE.
B-1,Noun,
ktisis
primarily “the act of creating,” or “the creative act in process,” has this
meaning in Rom. 1:20; Gal. 6:15. Like the English word “creation,” it also
signifies the product of the “creative” act, the “creature,” as in Mark 16:15,
RV; Rom. 1:25; 8:19; Col. 1:15 etc.; in Heb. 9:11, AV, “building.” In Mark
16:15; Col. 1:23 its significance has special reference to mankind in general.
As to its use in Gal. 6:15; 2 Cor. 5:17, in the former, apparently, “the
reference is to the creative act of God, whereby a man is introduced into the
blessing of salvation, in contrast to circumcision done by human hands, which
the Judaizers claimed was necessary to that end. In 2 Cor. 5:17 the reference
is to what the believer is in Christ; in consequence of the creative act he has
become a new creature.”* [*From Notes on Galatians, by Hogg and Vine, p. 339.]
Ktisis
is once used of human actions, 1 Pet. 2:13, “ordinance” (marg., “creation”).
See BUILDING, ORDINANCE.
B-2,Noun,
ktisma
has the concrete sense, “the created thing, the creature, the product of the
creative act,” 1 Tim. 4:4; Jas. 1:18; Rev. 5:13; 8:9.
B-3,Noun,
ktistes
among the Greeks, the founder of a city, etc., denotes in Scripture “the
Creator,” 1 Pet. 4:19 (cp. Rom. 1:20, under B, No. 1, above).
Note: It
is a significant confirmation of Rom. 1:20,21, that in all non-Christian Greek
literature these words are never used by Greeks to convey the idea of a Creator
or of a creative act by any of their gods. The words are confined by them to
the acts of human beings.
B-4,Noun,
zoon
“a living creature:” see BEAST.
· For CREDITOR see LEND, LENDER
· For CREEK see BAY
A-1,Verb,
enduno
properly, “to envelop in” (en, “in,” duno, “to enter”), “to put on,” as of a
garment, has the secondary and intransitive significance of “creeping into,
insinuating oneself into,” and is found with this meaning in 2 Tim. 3:6. Cp.
enduo, “to clothe.”
A-2,Verb,
pareisduno
“to enter in by the side” (para, “beside,” eis, “in”), to insinuate oneself
into, by stealth, to creep in stealthily, is used in Jude 1:4.
B-1,Noun,
herpeton
signifies a “creeping thing” (herpo, “to creep;” Eng., “serpent” is from the
same root), Jas. 3:7 (RV, “creeping things,” for AV, “serpents,” which form
only one of this genus); it is set in contrast to quadrupeds and birds, Acts
10:12; 11:6; Rom. 1:23. See SERPENT.
· For CRIME see CHARGE
· For CRIPPLE see HALT
1,
skolios
“curved, crooked,” was especially used (a) of a way, Luke 3:5, with spiritual
import (see Prov. 28:18, Sept.); it is set in contrast to orthos and euthus,
“straight;” (b) metaphorically, of what is morally “crooked,” perverse,
froward, of people belonging to a particular generation, Acts 2:40 (AV,
“untoward”); Phil. 2:15; of tyrannical or unjust masters, 1 Pet. 2:18,
“froward;” in this sense it is set in contrast to agathos, “good.”
1,
diaperao
“to pass over, to cross over” (dia, “through,” perao, “to pass:” akin to this
are peran, “across,” peras, “a boundary,” Latin, porta, “a gate,” Eng.,
“portal, port,” etc.), is translated by the verb “to cross” in the RV, but
differently in the AV; in Matt. 9:1; Mark 5:21; 6:53 (AV, “passed”); Matt.
14:34 (AV, “were gone”); Luke 16:26 (AV, “neither can they pass”); Acts 21:2
(AV, “sailing”). See GO, PASS, SAIL. In the Sept., Deut. 30:13; Isa. 23:2.
A-1,Noun,
stauros
denotes, primarily, “an upright pale or stake.” On such malefactors were nailed
for execution. Both the noun and the verb stauroo, “to fasten to a stake or
pale,” are originally to be distinguished from the ecclesiastical form of a two
beamed “cross.” The shape of the latter had its origin in ancient Chaldea, and
was used as the symbol of the god Tammuz (being in the shape of the mystic Tau,
the initial of his name) in that country and in adjacent lands, including
Egypt. By the middle of the 3rd cent. A.D. the churches had either departed
from, or had travestied, certain doctrines of the Christian faith. In order to
increase the prestige of the apostate ecclesiastical system pagans were
received into the churches apart from regeneration by faith, and were permitted
largely to retain their pagan signs and symbols. Hence the Tau or T, in its
most frequent form, with the cross-piece lowered, was adopted to stand for the
“cross” of Christ.
As for
the Chi, or X, which Constantine declared he had seen in a vision leading him
to champion the Christian faith, that letter was the initial of the word
“Christ” and had nothing to do with “the Cross” (for xulon, “a timber beam, a
tree,” as used for the stauros, see under TREE).
The
method of execution was borrowed by the Greeks and Romans from the Phoenicians.
The stauros denotes (a) “the cross, or stake itself,” e.g., Matt. 27:32; (b)
“the crucifixion suffered,” e.g., 1 Cor. 1:17,18, where “the word of the
cross,” RV, stands for the Gospel; Gal. 5:11, where crucifixion is
metaphorically used of the renunciation of the world, that characterizes the
true Christian life; Gal. 6:12,14; Eph. 2:16; Phil. 3:18.
The
judicial custom by which the condemned person carried his stake to the place of
execution, was applied by the Lord to those sufferings by which His faithful
followers were to express their fellowship with Him, e.g., Matt. 10:38.
B-1,Verb,
stauroo
signifies (a) “the act of crucifixion,” e.g., Matt. 20:19; (b) metaphorically,
“the putting off of the flesh with its passions and lusts,” a condition
fulfilled in the case of those who are “of Christ Jesus,” Gal. 5:24, RV; so of
the relationship between the believer and the world, Gal. 6:14.
B-2,Verb,
sustauroo
“to crucify with” (su, “for,” sun, “with”), is used (a) of actual “crucifixion”
in company with another, Matt. 27:44; Mark 15:32; John 19:32 (b)
metaphorically, of spiritual identification with Christ in His death, Rom. 6:6;
Gal. 2:20.
B-3,Verb,
anastauroo
(ana, again) is used in Heb. 6:6 of Hebrew apostates, who as merely nominal
Christians, in turning back to Judaism, were thereby virtually guilty of
“crucifying” Christ again.
B-4,Verb,
prospegnumi
“to fix or fasten to anything” (pros, “to,” pegnumi, “to fix”), is used of the
“crucifixion” of Christ, Acts 2:23.
· For the verb CROW (CREW) see CALL, A, No. 8
A-1,Noun,
ochlos
“a confused throng,” is usually translated “multitude.” The RV translates it
“crowd” (AV, “press” in some) in Matt. 9:23,25; Mark 2:4; 3:9; 5:27,30; Luke
8:19; 19:3; Acts 21:34,35; 24:12,18. See COMPANY, MULTITUDE, NUMBER, PEOPLE.
B-1,Verb,
ochlopoieo
“to make a crowd” (A, with poieo, “to make”), is translated “gathered a crowd”
in Acts 17:5, RV (AV, “company”).
A-1,Noun,
stephanos
primarily, “that which surrounds, as a wall or crowd” (from stepho, “to
encircle”), denotes (a) “the victor's crown,” the symbol of triumph in the
games or some such contest; hence, by metonymy, a reward or prize; (b) “a token
of public honor” for distinguished service, military prowess, etc., or of
nuptial joy, or festal gladness, especially at the parousia of kings. It was
woven as a garland of oak, ivy, parsley, myrtle, or olive, or in imitation of
these in gold. In some passages the reference to the games is clear, 1 Cor.
9:25; 2 Tim. 4:8 (“crown of righteousness”); it may be so in 1 Pet. 5:4, where
the fadeless character of “the crown of glory” is set in contrast to the
garlands of earth. In other passages it stands as an emblem of life, joy,
reward and glory, Phil. 4:1; 1 Thess. 2:19; Jas. 1:12 (“crown of life”); Rev.
2:10 (ditto); 3:11; 4:4,10: of triumph, Rev. 6:2; 9:7; 12:1; 14:14.
It is
used of “the crown of thorns” which the soldiers plaited and put on Christ's
head, Matt. 27:29; Mark 15:17; John 19:2,5. At first sight this might be taken
as an alternative for diadema, “a kingly crown” (see below), but considering
the blasphemous character of that masquerade, and the materials used, obviously
diadema would be quite unfitting and the only alternative was stephanos (see
Trench xxxii).
A-2,Noun,
diadema
is never used as stephanos is, it is always the symbol of kingly or imperial
dignity, and is translated “diadem” instead of “crown” in the RV, of the claims
of the Dragon, Rev. 12:3; 13:1; 19:12. See DIADEM.
B-1,Verb,
stephanoo
“to crown,” conforms in meaning to stephanos; it is used of the reward of
victory in the games, in 2 Tim. 2:5; of the glory and honor bestowed
· For CRUCIFY see CROSS
1,
psichion
“a small morsel,” a diminutive of psix, “a bit, or crumb;” of bread or meat, it
is used in Matt. 15:27; Mark 7:28; some mss. have it in Luke 16:21
1,
alabastron
was a vessel for holding ointment or perfume; it derived its name from the
alabaster stone, of which it was usually made. “Cruse,” RV, is a more suitable
rendering than “box;” Matt. 26:7; Mark 14:3; Luke 7:37.
1,
apothlibo
a strengthened form of thlibo, “to throng” (apo, intensive), is used in Luke
8:45, RV, “crush,” for AV, “press,” of the multitude who were pressing around
Christ (cp. the preceding word sunecho, “to press”). In the Sept., Num. 22:25.
A-1,Noun,
krauge
an onomatopoeic word, is used in Matt. 25:6; Luke 1:42 (some mss. have phone);
Acts 23:9, RV, “clamor;” Eph. 4:31, “clamor;” Heb. 5:7; Rev. 21:4, “crying.”
Some mss. have it in Rev. 14:18 (the most authentic have phone). See CLAMOR.
A-2,Noun,
boe
especially “a cry for help,” an onomatopoeic word (cp. Eng., “boo”), connected
with boao (see B, No. 1), is found in Jas. 5:4.
B-1,Verb,
boao
akin to A, No. 2, signifies (a) “to raise a cry,” whether of joy, Gal. 4:27, or
vexation, Acts 8:7; (b) “to speak with a strong voice,” Matt. 3:3; Mark 1:3;
15:34; Luke 3:4; 9:38 (some mss. have anaboao here: see No. 2); John 1:23; Acts
17:6; 25:24 (some mss. have epiboao, No. 3, here); (c) “to cry out for help,”
Luke 18:7,38. For Acts 21:34, see No. 8.
B-2,Verb,
anaboao
ana, “up,” intensive, and No. 1, “to lift up the voice, cry out,” is said of
Christ at the moment of His death, a testimony to His supernatural power in
giving up His life, Matt. 27:46; in some mss. in Mark 15:8, of the shouting of
a multitude; in some mss. in Luke 9:38, of the “crying” out of a man in a
company (see No. 1).
B-3,Verb,
epiboao
epi, “upon,” intensive, and No. 1, “to cry out, exclaim vehemently,” is used in
some mss. in Acts 25:24 (see No. 1.)
B-4,Verb,
krazo
akin to A, No. 1, “to cry out,” an onomatopoeic word, used especially of the
“cry” of the raven; then, of any inarticulate cries, from fear, pain etc; of
the “cry” of a Canaanitish woman, Matt. 15:22 (so the best mss., instead of
kraugazo); of the shouts of the children in the Temple, Matt. 21:15; of the
people who shouted for Christ to be crucified, Matt. 27:23; Mark 15:13,14; of
the “cry” of Christ on the Cross at the close of His sufferings, Matt. 27:50;
Mark 15:39 (see No. 2, above).
In
John's Gospel it is used three times, out of the six, of Christ's utterances,
7:28,37; 12:44. In the Acts it is not used of “cries” of distress, but chiefly
of the shouts of opponents; in the Apocalypse, chiefly of the utterances of
heavenly beings concerning earthly matters; in Rom. 8:15; Gal. 4:6, of the
appeal of believers to God the Father; in Rom. 9:27, of a prophecy concerning
Israel; in Jas. 5:4, metaphorically, of hire kept back by fraud.
Note: A
recent translator renders this verb in Matt. 27:50 “uttered a scream,” an
utterly deplorable mistranslation and a misrepresentation of the nature of the
Lord's “cry.”
B-5,Verb,
anakrazo
ana, “up,” intensive, and No. 4, signifies “to cry out loudly,” Mark 1:23;
6:49; Luke 4:33; 8:28; 23:18.
B-6,Verb,
kraugazo
a stronger form of No. 4, “to make a clamor or outcry” (A, No. 1), is used in
Matt. 12:19, in a prophecy from Isaiah of Christ; in Luke 4:41 (in the best
mss., instead of krazo); John 11:43; 12:13 (in the best mss.); 18:40;
19:6,12,15; Acts 22:23.
B-7,Verb,
phoneo
“to utter a loud sound or cry,” whether of animals, e.g., Matt. 26:34; or
persons, Luke 8:8; 16:24; this is the word which Luke uses to describe the
“cry” of the Lord at the close of His sufferings on the cross, Luke 23:46 (see
under anaboao and krazo, above); also, e.g., Acts 16:28; Rev. 14:18. See CALL,
A, No. 8, CROW.
B-8,Verb,
epiphoneo
No. 7, with epi, “upon,” or “against,” signifies “to shout,” either against,
Luke 23:21; Acts 21:34 (in the best mss., No. 1); 22:24, or in acclamation,
Acts 12:22. See SHOUT.
Note:
For aphiemi, Mark 15:37, See UTTER. Comparing the various verbs, kaleo, denotes
“to call out for any purpose,” boao, “to cry out as an expression of feeling,”
krazo, “to cry out loudly.” kaleo suggests intelligence, boao, sensibilities,
krazo, instincts.
A-1,Noun,
krustallos
from kruos, “ice,” and hence properly anything congealed and transparent,
denotes “crystal,” a kind of precious stone, Rev. 4:6; 22:1. Rock crystal is
pure quartz; it crystallizes in hexagonal prisms, each with a pyramidical apex.
B-1,Verb,
krustallizo
“to be of crystalline brightness and transparency, to shine like crystal,” is
found in Rev. 21:11, where it is said of Christ as the “Light-giver” (phoster)
of the Heavenly City (not phos, “light,” RV and AV). Possibly there the verb
has a transitive force, “to transform into crystal splendor,” as of the effect
of Christ upon His saints.
1, pechus
denotes the forearm, i.e., the part between the hand and the elbow-joint;
hence, “a measure of length,” not from the wrist to the elbow, but from the tip
of the middle finger to the elbow joint, i.e., about a foot and a half, or a
little less than two feet, Matt. 6:27; Luke 12:25; John 21:8; Rev. 21:17.
1,
katargeo
lit., “to reduce to idleness or inactivity” (kata, “down,” and argos, “idle”),
is once rendered “cumber,” Luke 13:7. See ABOLISH.
2,
perispao
lit., “to draw around” (peri), “draw away, distract,” is used in the Passive
Voice in the sense of being over-occupied about a thing, to be “cumbered,” Luke
10:40.
1,
kuminon
is an umbelliferous plant with aromatic seeds, used as a condiment, Matt.
23:23.
· For the AV CUNNING see CRAFTINESS. For CUNNINGLY see DEVISED
1,
poterion
a diminutive of poter, denotes, primarily, a “drinking vessel;” hence, “a cup”
(a) literal, as, e.g., in Matt. 10:42. The “cup” of blessing, 1 Cor. 10:16, is
so named from the third (the fourth according to Edersheim) “cup” in the Jewish
Passover feast, over which thanks and praise were given to God. This connection
is not to be rejected on the ground that the church at Corinth was unfamiliar
with Jewish customs. That the contrary was the case, see 1 Cor. 5:7; (b)
figurative, of one's lot or experience, joyous or sorrowful (frequent in the
Psalms; cp. Ps. 116:18, “cup of salvation”); in the NT it is used most
frequently of the sufferings of Christ, Matt. 20:22,23; 26:39; Mark 10:38,39;
14:36; Luke 22:42; John 18:11; also of the evil deeds of Babylon, Rev. 17:4;
18:6; of Divine punishments to be inflicted, Rev. 14:10; 16:19. Cp. Ps. 11:6;
75:8; Isa. 51:17; Jer. 25:15; Ezek. 23:32-34; Zech. 12:2.
A-1,Noun,
iasis
“a healing, a cure” (akin to iaomai, “to heal,” and iatros, “a physician”), is
used in the plural in Luke 13:32; in Acts 4:22, “healing;” in Acts 4:30 with
the preposition eis, “unto,” lit., “unto healing,” translated “heal.” See
HEALING.
B-1,Verb,
therapeuo
(Eng., “therapeutics,” etc), denotes (a) primarily, “to serve” (cp. therapeia
and therapon), Acts 17:25 (AV, “worshiped”); then, (b) “to heal, restore to
health, to cure;” it is usually translated “to heal,” but “cure” in Matt.
17:16,18; Luke 7:21; 9:1; John 5:10, Acts 28:9, RV. See HEAL, WORSHIP.
Note: For the adjective periergos, “busy about trifles,” see BUSYBODY: it is used of magic arts in Acts 19:19 (lit., “things that are around work,” and thus superfluous), i.e., the arts of those who pry into forbidden things, with the aid of evil spirits. See also 1 Tim. 5:13, where the meaning is “inquistive,” prying into other people's affairs.
A-1,Noun,
ara
in its most usual meaning, “a malediction, cursing” (its other meaning is “a
prayer”), is used in Rom. 3:14 (often in the Sept.).
A-2,Noun,
katara
kata, “down,” intensive, and No. 1, denotes an “execration, imprecation,
curse,” uttered out of malevolence, Jas. 3:10; 2 Pet. 2:14; or pronounced by
God in His righteous judgment, as upon a land doomed to barrenness, Heb. 6:8;
upon those who seek for justification by obedience, in part or completely, to
the Law, Gal. 3:10,13; in this 13th verse it is used concretely of Christ, as
having “become a curse” for us, i.e., by voluntarily undergoing on the Cross
the appointed penalty of the “curse.” He thus was identified, on our behalf,
with the doom of sin. Here, not the verb in the Sept. of Deut. 21:23 is used
(see B, No. 3), but the concrete noun.
A-3,Noun,
anathema
transliterated from the Greek, is frequently used in the Sept., where it
translates the Heb. cherem, “a thing devoted to God,” whether (a) for His
service, as the sacrifices, Lev. 27:28 (cp. anathema, a votive offering, gift),
or (b) for its destruction, as an idol, Deut. 7:26, or a city, Josh. 6:17.
Later it acquired the more general meaning of “the disfavor of Jehovah,” e.g.,
Zech. 14:11. This is the meaning in the NT. It is used of (a) the sentence
pronounced, Acts 23:14 (lit., “cursed themselves with a curse;” see
anathematizo below); (b) of the object on which the “curse” is laid,
“accursed;” in the following, the RV keeps to the word “anathema,” Rom. 9:3; 1
Cor. 12:3; 16:22; Gal. 1:8,9, all of which the AV renders by “accursed” except
1 Cor. 16:22, where it has “Anathema.” In Gal. 1:8-9, the Apostle declares in
the strongest manner that the Gospel he preached was the one and only way of
salvation, and that to preach another was to nullify the Death of Christ.
A-4,Noun,
katathema
or, as in some mss., the longer form katanathema, is stronger than No. 3 (kata,
intensive), and denotes, by metonymy, “an accursed thing” (the object cursed
being put for the curse pronounced), Rev. 22:3.
B-1,Verb,
anathematizo
akin to No. 3, signifies “to declare anathema,” i.e., “devoted to destruction,
accursed, to curse,” Mark 14:71, or “to bind by a curse,” Acts 23:12,14,21.
B-2,Verb,
katanathematizo
a strengthened form of No. 1, denotes “to utter curses against,” Matt. 26:74;
cp. Mark's word concerning the same occasion (No. 1).
B-3,Verb,
kataraomai
akin to A, No. 2, primarily signifies “to pray against, to wish evil against a
person or thing,” hence “to curse,” Matt. 25:41; Mark 11:21; Luke 6:28; Rom.
12:14; Jas. 3:9. Some mss. have it in Matt. 5:44.
B-4,Verb,
kakologeo
“to speak evil” (kakos, “evil,” lego, “to speak”), is translated by the verb
“to curse” in Matt. 15:4; Mark 7:10, “to speak evil of father and mother,” not
necessarily “to curse,” is what the Lord intended (RV). AV and RV have the verb
“to speak evil” in Mark 9:39; Acts 19:9. See EVIL.
C-1,Adjective,
epikataratos
cursed, accursed” (epi, “upon,” and A, No. 2), is used in Gal. 3:10,13.
C-2,Adjective,
eparatos
“accursed,” is found, in the best mss., in John 7:49, RV, “accursed,” instead
of No. 1.
1, telos
“an end, termination,” whether of time or purpose, denotes, in its secondary
significance, “what is paid for public ends, a toll, tax, custom,” Matt. 17:25
(RV, “toll”); Rom. 13:7 (RV and AV, “custom”). In Palestine the Herods of
Galilee and Perea received the “custom;” in Judea it was paid to the procurator
for the Roman government. See END, FINALLY, UTTERMOST.
2,
telonion
A-1,Noun,
ethos
denotes (a) “a custom, usage, prescribed by law,” Acts 6:14; 15:1; 25:16; “a
rite or ceremony,” Luke 2:42; (b) a “custom, habit, manner,” Luke 22:39; John
19:40; Heb. 10:25 (AV, “manner”). See MANNER, WONT.
A-2,Noun,
sunetheia
sun, “with,” ethos (see No. 1), denotes (a) “an intercourse, intimacy,” a
meaning not found in the NT; (b) “a custom, customary usage,” John 18:39; 1
Cor. 11:16; “or force of habit,” 1 Cor. 8:7, RV, “being used to” (some mss.
here have suneidesis, “conscience;” whence AV, “with conscience of”).
B-1,Verb,
ethizo
akin to A, No. 1, signifies “to accustom,” or in the Passive Voice, “to be
accustomed.” In the participial form it is equivalent to a noun, “custom,” Luke
2:27.
B-2,Verb,
etho
“to be accustomed,” as in the case of No. 1, is used in the Passive participle
as a noun, signifying “a custom,” Luke 4:16; Acts 17:2 (AV, “manner;” RV,
“custom”) in Matt. 17:15; Mark 10:1, “was wont.” See MANNER, WONT.
1, kopto
denotes “to cut by a blow,” e.g., branches, Matt. 21:8; Mark 11:8. See BEWAIL,
LAMENT, MOURN, WAIL.
2,
apokopto
“to cut off, or cut away” (apo, “from,” and No. 1), is used (a) literally, of
members of the body, Mark 9:43,45; John 18:10,26; of ropes, Acts 27:32; (b)
metaphorically, in the Middle Voice, of “cutting off oneself,” to
excommunicate, Gal. 5:12, of the Judaizing teachers, with a reference, no
doubt, to circumcision.
3,
ekkopto
lit., “to cut or strike out” (ek, “out or off,” and No. 1), “to cut or down,”
is used (a) literally, Matt. 5:30 (in Matt. 3:10; 7:19; Luke 3:9, “hewn down”);
Matt. 18:8; Luke 13:7,9; (b) metaphorically, of “cutting off” from spiritual
blessing, Rom. 11:22,24; of depriving persons of an occasion for something, 2
Cor. 11:12. See HEW.
Note: In
1 Pet. 3:7 the best mss. have enkopto, “to hinder;” some have ekkopto.
4,
katakopto
lit., “to cut down, cut in pieces” (kata, “down,” intensive), Mark 5:5, of the
demoniac.
5, diaprio
signifies “to saw asunder” (dia, “asunder,” prio, “to saw”), “to divide by a
saw” (as in 1 Chron. 20:3, Sept.), hence, metaphorically, “to be sawn through
mentally, to be rent with vexation, to be cut to the heart,” is used in Acts
5:33; 7:54.
6, dichotomeo
lit., “to cut into two parts” (dicha, “apart,” temno, “to cut,” tome, “a
cutting”), Matt. 24:51, “to cut asunder,” is used in Luke 12:46. Some take the
reference to be to the mode of punishment by which criminals and captives were
“cut” in two; others, on account of the fact that in these passages the
delinquent is still surviving after the treatment, take the verb to denote “to
cut up” by scourging, to scourge severely, the word being used figuratively.
As to
Matt. 24:51, it has been remarked that the “cutting asunder” was an appropriate
punishment for one who had lived a double life. In both passages the latter
part of the sentence applies to retribution beyond this life. In the Sept. the
verb is used in Exod. 29:17 of the dividing of the ram as a whole burnt
offering at the consecration of the priests. The corresponding noun is found in
Gen. 15:11,17; Ex. 29:17; Lev. 1:8, Ezek. 24:4.
7,
suntemno
lit., “to cut together” (sun, “with,” temno, “to cut;” the simple verb temno is
not found in the NT), signifies “to contract by cutting, to cut short;” thus,
to bring to an end or accomplish speedily; it is said of a prophecy or decree,
Rom. 9:28 (twice), from the Sept. of Isa. 10:23. See SHORT.
8,
aphaireo
“to take away, remove,” is translated “cut off” in Mark 14:47, AV, and Luke
22:50, and “smote off” in Matt. 26:51; RV, “struck off” in each place. See
SMITE, TAKE.
1,
kumbalon
“a cymbal,” was so called from its shape (akin to kumbos, “a hollow basin,”
kumbe, “a cup”), and was made of bronze, two being struck together, 1 Cor.
13:1.