1, epiousios
is found in Matt. 6:11; Luke 11:3. Some would derive the word from epi, “upon,”
and eimi, “to be,” as if to signify “(bread) present,” i.e., sufficient bread,
but this formation is questionable. The same objection applies to the
conjecture, that it is derived from epi, and ousia, and signifies “(bread) for
sustenance.” The more probable derivation is from epi, and eimi, “to go,”
(bread) for going on, i.e., for the morrow and after, or (bread) coming (for
us). See the RV marg. This suits the added semeron, “to-day,” i.e., the prayer
is to be for bread that suffices for this day and next, so that the mind may
conform to Christ's warning against anxiety for the morrow. Confirmation of
this derivation is also to be found in the word epiouse, in the phrase “the
next day,” Acts 7:26; 16:11.
2,
ephemeros
signifies “for the day” (epi, “upon, or for,” hemera, “a day,” Eng.,
“ephemeral”), Jas. 2:15.
3,
kathemerinos
means, lit., “according to” (kata) “the day” (hemera), “day by day, daily,”
Acts 6:1.
Notes:
The following phrases contain the word hemera, “day,” and are translated
“daily” or otherwise: (a) kath' hemeran, lit., “according to, or for, (the)
day, or throughout the day,” “day by day,” e.g., Luke 11:3; Acts 3:2; 16:5; 1 Cor.
15:31; Heb. 7:27; (b) hemera kai hemera lit., “day and day,” “day by day,” 2
Cor. 4:16; (c) hemeran ex hemeras, lit., “day from day,” “from day to day,” 2
Pet. 2:8; (d) semeron, “this day,” or “today,” used outside the Synoptists and
the Acts, in 2 Cor. 3:14,15, eight times in Hebrews, and in Jas. 4:13; (e) tes
semeron hemeras, “(unto) this very day,” Rom. 11:8 (RV); (f) tas hemeras, Luke
21:37, RV, “every day,” for AV, “in the daytime;” (g) pasan hemeran, Acts 5:42,
RV, “every day;” preceded by kata in Acts 17:17, RV, “every day;” (h) kath'
kekasten hemeran, lit., “according to each day,” Heb. 3:13, “day by day,” RV.
1, liparos
properly signifies “oily, or anointed with oil” (from lipos, “grease,”
connected with aleipho, “to anoint”); it is said of things which pertain to
delicate and sumptuous living; hence, “dainty,” Rev. 18:14. In the Sept., Judg.
3:29; Neh. 9:35; Isa. 30:23.
· For DAMAGE see LOSS
· For DAMNABLE, DAMNATION, and DAMNED see CONDEMNATION, DESTRUCTION, JUDGE, JUDGMENT
1, korasion
a diminutive of kore, “a girl,” denotes “a little girl” (properly a colloquial
word, often used disparagingly, but not so in later writers); in the NT it is
used only in familiar conversation, Matt. 9:24,25 (AV, “maid”); 14:11; Mark
5:41,42; 6:22,28.
2, paidion
a diminutive of pais, denotes “a young child (male or female)” in the AV of
Mark 5:39-41 (1st line); the RV corrects “damsel” to “child,” so as to
distinguish between the narrative of facts, and the homely address to the
little girl herself, in which, and in the following sentence, korasion is used.
(See No. 1). See CHILD.
3, paidiske
denotes “a young girl, or a female slave;” “damsel,” AV, in John 18:17; Acts
12:13; 16:16; RV “maid” in each case. See BONDMAID, BONDWOMAN, MAID, MAIDEN.
1, orcheo
(cp. Eng., “orchestra”) probably originally signified “to lift up,” as of the
feet; hence, “to leap with regularity of motion.” It is always used in the
Middle Voice, Matt. 11:17; 14:6; Mark 6:22; Luke 7:32. The performance by the
daughter of Herodias is the only clear instance of artistic dancing, a form
introduced from Greek customs.
1, choros
Eng., “chorus”, primarily denoted “an enclosure for dancing;” hence, “a company
of dancers and singers.” The supposition that the word is connected with orcheo
by metathesis (i.e., change of place, of the letters ch and o) seems to be
without foundation. The word is used in Luke 15:25.
A-1,Verb, kinduneuo
properly signifies “to run a risk, face danger,” but is used in the NT in the
sense of “being in danger, jeopardy,” Acts 19:27,40. It is translated “were in
jeopardy” in Luke 8:23, and “stand we in jeopardy,” 1 Cor. 15:30.
Note: Kindunos, akin to A, “peril, danger,” is always rendered “peril,”
Rom. 8:35; 2 Cor. 11:26 (eight times).
B-1,Adjective, enochos
lit., “held in, contained in” (en, “in,” echo, “to have, hold”), hence, “bound
under obligation to, liable to, subject to,” is used in the sense of being in
“danger” of the penal effect of a misdeed, i.e., in a forensic sense,
signifying the connection of a person with (a) his crime, “guilty of an eternal
sin,” Mark 3:29, RV; (b) the trial or tribunal, as a result of which sentence
is passed, Matt. 5:21,22, “the judgment,” “the council;” enochos here has the
obsolete sense of control (J. Hastings); (c) the penalty itself, Matt. 5:22,
“the hell of fire,” and, with the translation “worthy” (AV, “guilty”), of the
punishment determined to be inflicted on Christ, Matt. 26:66; Mark 14:64, “death;”
(d) the person or thing against whom or which the offense is committed, 1 Cor.
11:27, “guilty,” the crime being against “the body and blood of the Lord;” Jas.
2:10, “guilty” of an offense against all the Law, because of a breach of one
commandment.
Apart from the forensic sense, this adjective is used of the thing by
which one is bound, “subject to” (bondage), in Heb. 2:15. See GUILTY, SUBJECT,
WORTHY.
B-2,Adjective, episphales
lit., “prone to fall” (epi, “upon,” i.e., near upon, sphallo, “to fall”),
hence, “insecure, dangerous,” is used in Acts 27:9.
A-1,Verb, tolmao
signifies “to dare,” (a) in the sense of not dreading or shunning through fear,
Matt. 22:46; Mark 12:34; Mark 15:43, “boldly,” lit., “having dared, went in;”
Luke 20:40; John 21:12; Acts 5:13; 7:32; Rom. 15:18; 2 Cor. 10:2, RV, “show
courage,” (AV, “be bold”); 10:12, RV, “are (not) bold;” 11:21; Phil. 1:14, “are
bold;” Jude 1:9; (b) in the sense of bearing, enduring, bringing oneself to do
a thing, Rom. 5:7; 1 Cor. 6:1. Cp. apotolmao, “to be very bold,” Rom. 10:20.
See BOLD.
B-1,Adjective, tolmetes
akin to A, “daring,” is used in 2 Pet. 2:10, RV, “daring” (AV, “presumptuous”),
“shameless and irreverent daring.”
A-1,Adjective,
skoteinos
“full of darkness, or covered with darkness,” is translated “dark” in Luke
11:36; “full of darkness,” in Matt. 6:23; Luke 11:34, where the physical
condition is figurative of the moral. The group of skot-words is derived from a
root ska---, meaning “to cover.” The same root is to be found in skene, “a
tent.”
Note: Contrast photeinos, “full of light,” e.g., Matt. 6:22.
A-2,Adjective, auchmeros
from auchmos, “drought produced by excessive heat,” hence signifies “dry,
murky, dark,” 2 Pet. 1:19 (RV marg., “squalid”). No. 1 signifies “darkness”
produced by covering; No. 2, “darkness” produced by being squalid or murky.
B-1,Noun, skotia
is used (a) of physical darkness, “dark,” John 6:17, lit., “darkness had come
on,” and John 20:1, lit., “darkness still being;” (b) of secrecy, in general,
whether what is done therein is good or evil, Matt. 10:27; Luke 12:3; (c) of
spiritual or moral “darkness,” emblematic of sin, as a condition of moral or
spiritual depravity, Matt. 4:16; John 1:5; 8:12; 12:35,46; 1 John 1:5;
2:8,9,11.
B-2,Noun, skotos
an older form than No. 1, grammatically masculine, is found in some mss. in
Heb. 12:18.
B-3,Noun, skotos
a neuter noun, frequent in the Sept., is used in the NT as the equivalent of
No. 1; (a) of “physical darkness,” Matt. 27:45; 2 Cor. 4:6; (b) of
“intellectual darkness,” Rom. 2:19 (cp. C, No. 1); (c) of “blindness,” Acts
13:11; (d) by metonymy, of the “place of punishment,” e.g., Matt. 8:12; 2 Pet.
2:17; Jude 1:13; (e) metaphorically, of “moral and spiritual darkness,” e.g.,
Matt. 6:23; Luke 1:79; 11:35; John 3:19; Acts 26:18; 2 Cor. 6:14; Eph. 6:12;
Col. 1:13; 1 Thess. 5:4,5; 1 Pet. 2:9; 1 John 1:6; (f) by metonymy, of “those
who are in moral or spiritual darkness,” Eph. 5:8; (g) of “evil works,” Rom.
13:12; Eph. 5:11; (h) of the “evil powers that dominate the world,” Luke 22:53;
(i) “of secrecy” [as in No. 1, (b)]. While skotos is used more than twice as
many times as skotia in the NT, the Apostle John uses skotos only once, 1 John
1:6, but skotia 15 times out of the 18.
“With the exception of the significance of secrecy [No. 1, (b) and No.
3 (i),] darkness is always used in a bad sense. Moreover the different forms of
darkness are so closely allied, being either cause and effect, or else
concurrent effects of the same cause, that they cannot always be distinguished;
1 John 1:5; 2:8, e.g., are passages in which both spiritual and moral darkness
are intended.” * [* From Notes on Thessalonians, by Hogg and Vine, pp 157-158.]
B-4,Noun, zophos
denotes “the gloom of the nether world;” hence, “thick darkness, darkness that
may be felt;” it is rendered “darkness” in Heb. 12:18; 2 Pet. 2:4; Jude 1:6; in
2 Pet. 2:17, RV, “blackness,” AV, “mists;” in Jude 1:13, RV and AV,
“blackness.” See BLACKNESS, B, Nos. 1 and 2, MIST.
C-1,Verb, skotizo
“to deprive of light, to make dark,” is used in the NT in the Passive Voice
only, (a) of the heavenly bodies, Matt. 24:29; Mark 13:24; Rev. 8:12; (b)
metaphorically, of the mind, Rom. 1:21; 11:10; (some mss. have it in Luke
23:45).
C-2,Verb, skotoo
“to darken,” is used (a) of the heavenly bodies, Rev. 9:2; 16:10; (b)
metaphorically, of the mind, Eph. 4:18.
Note: The phrase en ainigmati, lit., “in an enigma,” is rendered
“darkly” in 1 Cor. 13:12. Ainigma is akin to the verb anissomai, “to hint
obscurely.” The allusion is to Num. 12:8 (Sept.), “not in (dia, “by means of”)
dark speeches” (lit., “enigmas”); God's communications to Moses were not such
as in the case of dreams, etc. After the same analogy, what we see and know now
is seen “darkly” compared with the direct vision in the presence of God
hereafter. The riddles of seeming obscurity in life will all be made clear.
<1,,956,belos>
akin to ballo, “to throw,” denotes “a missile, an arrow, javelin, dart, etc.,”
Eph. 6:16 (see FIERY). Cp. bole, “a stone's throw or cast,” Luke 22:41; bolizo,
“to sound” (to fathom the depth of water), Acts 27:28.
Note: The noun bolis, “a dart,” is found in some texts in Heb. 12:20
(see AV).
1, proskopto
denotes “to beat upon or against, to strike against, dash against” (pros, “to
or against,” kopto, “to strike, beat”); hence, of the foot, to stumble, “dash”
(AV and RV), Matt. 4:6; Luke 4:11. See BEAT, STUMBLE.
2, rhegnumi
“to tear, rend, break,” is used of the action of a demon upon a human victim,
Mark 9:18, “dasheth ... down,” RV; (AV, marg.; AV, text, “teareth”); Luke 9:42,
RV, “dashed ... down” (AV, “threw ... down”). See BREAK, No. 6.
3, edaphizo
“to beat level with the earth,” e.g., as a threshing floor (cp. edaphos, “the
ground”), Luke 19:44; RV, “shall dash (thee) to the ground;” (AV, “shall lay
(thee) even with the ground”). See GROUND.
1, thugater
“a daughter,” (etymologically, Eng., “daughter” is connected), is used of (a)
the natural relationship (frequent in the Gospels); (b) spiritual relationship
to God, 2 Cor. 6:18, in the sense of the practical realization of acceptance
with, and the approval of, God (cp. Isa. 43:6), the only place in the NT where
it applies to spiritual relationship; (c) the inhabitants of a city or region,
Matt. 21:5; John 12:15 (“of Zion”); cp. Isa. 37:22; Zeph. 3:14 (Sept.); (d) the
women who followed Christ to Calvary, Luke 23:28; (e) women of Aaron's
posterity, Luke 1:5; (f) a female descendant of Abraham, Luke 13:16.
2, thugatrion
a diminutive of No. 1, denotes “a little daughter,” Mark 5:23; 7:25.
3, parthenos
“a maiden, virgin,” e.g., Matt. 1:23, signifies a virgin-daughter in 1 Cor.
7:36-38 (RV); in Rev. 14:4, it is used of chaste persons. See VIRGIN.
4, numphe
Eng. “nymph”, denotes “a bride,” John 3:29; also “a daughter-in-law,” Matt.
10:35; Luke 12:53. See BRIDE.
Note: In 1 Pet. 3:6, teknon, “a child,” is translated “daughters” (AV),
“children” (RV).
A-1,Verb, augazo
“to shine,” is used metaphorically of the light of dawn, in 2 Cor. 4:4 (some
texts have kataugazo). Cp. auge, “brightness or break of day,” Acts 20:11. The
word formerly meant “to see clearly,” and it is possible that this meaning was
continued in general usage.
A-2,Verb, diaugazo
signifies “to shine through” (dia, “through,” auge, “brightness”); it describes
the breaking of daylight upon the darkness of night, metaphorically, in 2 Pet.
1:19, of the shining of spiritual light into the heart. A probable reference is
to the Day to be ushered in at the Second Coming of Christ: “until the Day
gleam through the present darkness, and the Light-bringer dawn in your hearts.”
Note: Cp. diauges, “translucent, transparent,” Rev. 21:21 (some texts
have diaphanes, “transparent”).
A-3,Verb, epiphosko
“to grow light” (epi, “upon,” phos, “light”), in the sense of shining upon, is
used in Matt. 28:1; in Luke 23:54, “drew on” (of the Sabbath-day); RV, marg.,
“began to dawn.” See DRAW.
B-1,Noun, orthros
“daybreak,” denotes “at early dawn,” Luke 24:1 (RV), “early in the morning”
(AV); John 8:2 (AV and RV); in Acts 5:21, RV, “about daybreak,” for AV, “early
in the morning.”
Note: Cp. orthrios, “early,” in some texts in Luke 24:22; orthrinos, a
later form of orthros, in some mss. in Rev. 22:16; orthrizo, “to do anything
early in the morning,” in Luke 21:38.
A-1,Noun, hemera
“a day,” is used of (a) the period of natural light, Gen. 1:5; Prov. 4:18; Mark
4:35; (b) the same, but figuratively, for a period of opportunity for service,
John 9:4; Rom. 13:13; (c) one period of alternate light and darkness, Gen. 1:5;
Mark 1:13; (d) a period of undefined length marked by certain characteristics,
such as “the day of small things,” Zech. 4:10; of perplexity and distress, Isa.
17:11; Obad. 1:12-14; of prosperity and of adversity, Ecc. 7:14; of trial or
testing, Ps. 95:8; of salvation, Isa. 49:8; 2 Cor. 6:2; cp. Luke 19:42; of
evil, Eph. 6:13; of wrath and revelation of the judgments of God, Rom. 2:5; (e)
an appointed time, Ecc. 8:6; Eph. 4:30; (f) a notable defeat in battle, etc.,
Isa. 9:4; Psa. 137:7; Ezek. 30:9; Hos. 1:11; (g) by metonymy = “when,” “at the
time when;” (1), of the past, Gen. 2:4; Num. 3:13; Deut. 4:10, (2) of the
future, Gen. 2:17; Ruth 4:5; Matt. 24:50; Luke 1:20; (h) a judgment or doom,
Job 18:20. * [* From Notes on Thessalonians, by Hogg and Vine, pp. 150-151.]
(i) of a time of life, Luke 1:17,18 (“years”).
As the “day” throws light upon things that have been in darkness, the
word is often associated with the passing of judgment upon circumstances. In 1
Cor. 4:3, “man's day,” AV, “man's judgement,” RV, denotes mere human judgment
upon matters (“man's” translates the adjective anthropinos, “human”), a
judgment exercised in the present period of human rebellion against “God;”
probably therefore “the Lord's Day,” Rev. 1:10, or “the Day of the Lord” (where
an adjective, kuriakos, is similarly used), is the Day of His manifested
judgment on the world.
The phrases “the day of Christ,” Phil. 1:10; 2:16; “the day of Jesus
Christ,” Phil. 1:6; “the day of the Lord Jesus Christ,” 1 Cor. 5:5; 2 Cor.
1:14; “the day of our Lord Jesus Christ,” 1 Cor. 1:8, denote the time of the
Parousia of Christ with His saints, subsequent to the Rapture, 1 Thess.
4:16,17. In 2 Pet. 1:19 this is spoken of simply as “the day,” (see DAY-STAR).
From these the phrase “the day of the Lord” is to be distinguished; in
the OT it had reference to a time of the victorious interposition by God for
the overthrow of the foes of Israel, e.g., Isa. 2:12; Amos 5:18; if Israel
transgressed in the pride of their hearts, the Day of the Lord would be a time
of darkness and judgment. For their foes, however, there would come “a great
and terrible day of the Lord,” Joel 2:31; Mal. 4:5. That period, still future,
will see the complete overthrow of gentile power and the establishment of
Messiah's kingdom, Isa. 13:9-11; 34:8; Dan. 2:34,44; Obad. 1:15; cp. Isa. 61:2;
John 8:56.
In the NT “the day of the Lord” is mentioned in 1 Thess. 5:2; 2 Thess.
2:2, RV, where the Apostle's warning is that the church at Thessalonica should
not be deceived by thinking that “the Day of the Lord is now present.” This
period will not begin till the circumstances mentioned in verses 3 and 4 take
place.
For the eventual development of the Divine purposes in relation to the
human race see 2 Pet. 3:12, “the Day of God.”
A-2,Noun, auge
“brightness, bright shining, as of the sun;” hence, “the beginning of
daylight,” is translated “break of day” in Acts 20:11.
B-1,Adverb, ennucha
the neuter plural of ennuchos, used adverbially, lit., “in night” (en, “in,”
nux, “night,” with lian, “very”), signifies “very early, yet in the night,” “a
great while before day,” Mark 1:35.
Notes: (1) For phrases, see DAILY. (2) In Mark 6:35, the clause “the
day was far spent” is, lit., “a much hour (i.e., a late hour) having become,”
or, perhaps, “many an hour having become,” i.e., many hours having passed. In
the end of the ver., RV, “day,” for AV, “time.” (3) In Mark 2:26, AV, “in the
days of,” there is no word for “days” in the original; RV (from best mss.),
“when;” in Acts 11:28, “in the days of.” (4) In John 21:4, the adjective
proios, “at early morn,” is translated “day” (RV, for AV, “the morning”); see
Matt. 27:1. (5) In 2 Thess. 2:3, “that day shall not come” (AV) translates
nothing in the original; it is inserted to supply the sense (see the RV); cp.
Luke 7:11 (RV, “soon afterwards”); 1 Cor. 4:13 (RV, “even until now”). (6) For
“day following” see MORROW.
1, phosphoros
(Eng., “phosphorus,” lit., “light-bearing” phos, “light,” phero, “to bear”), is
used of the morning star, as the light-bringer, 2 Pet. 1:19, where it indicates
the arising of the light of Christ as the Personal fulfillment, in the hearts
of believers, of the prophetic Scriptures concerning His coming to receive them
to Himself.
· For DAYBREAK (RV, in Acts 5:21) see DAWN, B
1, anatole
lit., “a rising up” (cp. anatello, “to cause to rise”), is used of the rising
of the sun and stars; it chiefly means the east, as in Matt. 2:1, etc.;
rendered “dayspring” in Luke 1:78. Its other meaning, “a shoot,” is found in
the Sept. in Jer. 23:5; Zech. 6:12. See also the margin of Luke 1:78, “branch.”
See EAST.
1, astrapto
“to flash forth, lighten,” is said of lightning, Luke 17:24, and of the apparel
of the two men by the Lord's sepulchre, 24:4, AV, “shining.” See LIGHTEN,
SHINE.
2, exastrapto
a strengthened form of No. 1 (ek, out of), signifies “to flash like lightning,
gleam, be radiant,” in Luke 9:29 of the Lord's raiment at His transfiguration,
RV, “dazzling;” AV, “glistering.” In the Sept., Ezek. 1:4,7; Nahum 3:3.
1, diakonos
(Eng., “deacon”), primarily denotes a “servant,” whether as doing servile work,
or as an attendant rendering free service, without particular reference to its
character. The word is probably connected with the verb dioko, “to hasten
after, pursue” (perhaps originally said of a runner). “It occurs in the NT of
domestic servants, John 2:5,9; the civil ruler, Rom. 13:4; Christ, Rom. 15:8;
Gal. 2:17; the followers of Christ in relation to their Lord, John 12:26; Eph.
6:21; Col. 1:7; 4:7; the followers of Christ in relation to one another, Matt.
20:26; 23:11; Mark 9:35; 10:43; the servants of Christ in the work of preaching
and teaching, 1 Cor. 3:5; 2 Cor. 3:6; 6:4; 11:23; Eph. 3:7; Col. 1:23,25; 1
Thess. 3:2; 1 Tim. 4:6; those who serve in the churches, Rom. 16:1 (used of a
woman here only in NT); Phil. 1:1; 1 Tim. 3:8,12; false apostles, servants of
Satan, 2 Cor. 11:15. Once diakonos is used where, apparently, angels are intended,
Matt. 22:13; in v. 3, where men are intended, doulos is used.” * [* From Notes
on Thessalonians, by Hogg and Vine, p. 91.]
Diakonos is, generally speaking, to be distinguished from doulos, “a
bondservant, slave;” diakonos views a servant in relationship to his work;
doulos views him in relationship to his master. See, e.g., Matt. 22:2-14; those
who bring in the guests (vv. 3,4,6,8,10) are douloi; those who carry out the
king's sentence (v. 13) are diakonoi.
Note: As to synonymous terms, leitourgos denotes “one who performs
public duties;” misthios and misthotos, “a hired servant;” oiketes, “a
household servant;” huperetes, “a subordinate official waiting on his superior”
(originally an under-rower in a war-galley); therapon, “one whose service is that
of freedom and dignity.” See MINISTER, SERVANT.
The so-called “seven deacons” in Acts 6 are not there mentioned by that
name, though the kind of service in which they were engaged was of the
character of that committed to such.
A-1,Noun and Adjective,
nekros
is used of (a) the death of the body, cp. Jas. 2:26, its most frequent sense:
(b) the actual spiritual condition of unsaved men, Matt. 8:22; John 5:25; Eph.
2:1,5; 5:14; Phil. 3:11; Col. 2:13; cp. Luke 15:24: (c) the ideal spiritual
condition of believers in regard to sin, Rom. 6:11: (d) a church in declension,
inasmuch as in that state it is inactive and barren, Rev. 3:1: (e) sin, which
apart from law cannot produce a sense of guilt, Rom. 7:8: (f) the body of the
believer in contrast to his spirit, Rom. 8:10: (g) the works of the Law,
inasmuch as, however good in themselves, Rom. 7:13, they cannot produce life,
Heb. 6:1; 9:14: (h) the faith that does not produce works, Jas. 2:17,26; cp.
ver. 20. * [* From Notes on Thessalonians, by Hogg and Vine, p. 143.]
B-1,Verb, nekroo
“to put to death,” is used in the Active Voice in the sense of destroying the
strength of, depriving of power, with reference to the evil desires which work
in the body, Col. 3:5. In the Passive Voice it is used of Abraham's body as
being “as good as dead,” Rom. 4:19 with Heb. 11:12.
B-2,Verb, thanatoo
“to put to death:” see DEATH, C, No. 1.
1, hemithanes
from hemi, “half,” and thnesko, “to die,” is used in Luke 10:30.
1, thanatephoros
lit., “death-bearing, deadly” (thanatos, “death,” phero, “to bear”), is used in
Jas. 3:8. In the Sept., Num. 18:22; Job 33:23.
2, thanasimos
from thanatos (see No. 1), “belonging to death, or partaking of the nature of
death,” is used in Mark 16:18.
1, nekrosis
“a putting to death” (cp. DEAD, A and B), is rendered “dying” in 2 Cor. 4:10;
“deadness” in Rom. 4:19, i.e., the state of being virtually “dead.”
1, kophos
akin to kopto, “to beat,” and kopiao, “to be tired” (from a root kop---, “to
cut”), signifies “blunted, dull,” as of a weapon; hence, “blunted in tongue,
dumb,” Matt. 9:32 etc.; “in hearing, deaf,” Matt. 11:5; Mark 7:32,37; 9:25;
Luke 7:22. See DUMB.
1, merizo
signifies “to divide into parts” (meros, “a portion, part”); hence, “to
distribute, divide out, deal out to,” translated “hath dealt” in Rom. 12:3. See
DIFFERENCE, DISTRIBUTE, DIVINE
1, poieo
“to do,” used to describe almost any act, whether complete or repeated, like
the Eng. “do,” is translated to deal with, in Luke 2:48. In Luke 1:25, AV,
“hath dealt with (me),” the RV, adhering to the ordinary meaning, translates by
“hath done unto (me).”
2, prosphero
“to bring or bear to” (pros, “to,” phero, “to bear”), signifies, in the Middle
Voice, to bear oneself towards any one, to deal with anyone in a certain
manner, Heb. 12:7, “God dealeth with you.” See BRING, OFFER, PRESENT.
3, sunchraomai
lit., “to use with” (sun, “with,” chraomai, “to use”), “to have in joint use,
and hence to have dealings with,” is said, in John 4:9, of Jews and Samaritans.
Notes: (1) In Acts 25:24, entunchano, “to fall in with, meet and talk
with,” and hence “to make suit to a person” by way of pleading with him, is
translated “have dealt with” in the AV; correctly in the RV, “have made suit
to,” of the Jews in appealing to Festus against Paul. See INTERCESSION.
(2) Katasophizomai, “to circumvent by fraud, conquer by subtle devices”
(kata, “down,” intensive, and sophizo, “to devise cleverly or cunningly;” cp.
Eng., “sophist, sophistry”), is translated “dealt subtilly,” in Acts 7:19, of
Pharaoh's dealing with the Israelites. This is the word in the Sept. of Ex.
1:10. See SUBTILLY.
(3) In 1 Thess. 2:11 the italicized phrase “we dealt with” (RV), has no
corresponding word in the original, but is inserted in order to bring out the
participial forms of the verbs “exhorting,” “encouraging,” “testifying,” as
showing the constant practice of the apostles at Thessalonica. The
incompleteness of the sentence in the original illustrates the informal
homeliness of the Epistle.
(4) In 2 Cor. 13:10, the verb chraomai, “to use,” is rendered, in the
RV, “deal (sharply),” AV, “use (sharpness).”
· For a GREAT DEAL see GREAT
1, timios
from time, “honor, price,” signifies (a), primarily, “accounted as of great
price, precious, costly,” 1 Cor. 3:12; Rev. 17:4; 18:12,16; 21:19, and in the
superlative degree, Rev. 18:12; 21:11; the comparative degree is found in 1
Pet. 1:7 (polutimoteros, in the most authentic mss., “much more precious”); (b)
in the metaphorical sense, “held in honor, esteemed, very dear,” Acts 5:34,
“had in honor,” RV (AV, “had in reputation”); so in Heb. 13:4, RV, “let
marriage be had in honor;” AV, “is honorable;” Acts 20:24, “dear,” negatively
of Paul's estimate of his life; Jas. 5:7, “precious” (of fruit); 1 Pet. 1:19,
“precious” (of the blood of Christ); 2 Pet. 1:4 (of God's promises). See
COSTLY, HONORABLE, REPUTATION, PRECIOUS. Cp. timiotes, preciousness, Rev.
18:19.
2, entimos
“held in honor” (time, see above), “precious, dear,” is found in Luke 7:2, of
the centurion's servant; 14:8, “more honorable;” Phil. 2:29, “honor” (AV,
“reputation”), of devoted servants of Christ; in 1 Pet. 2:4,6, “precious,” of
stones, metaphorically. See HONORABLE, REPUTATION, PRECIOUS.
3, agapetos
from agape, “love,” signifies “beloved;” it is rendered “very dear” in 1 Thess.
2:8 (AV, “dear”), of the affection of Paul and his fellow workers for the
saints at Thessalonica; in Eph. 5:1; Col. 1:7, AV, “dear;” RV, “beloved.” See
BELOVED.
Note: In Col. 1:13, agape is translated “dear” in the AV; the RV,
adhering to the noun, has “the Son of His love.”
· For DEARLY see BELOVED
· For DEARTH see FAMINE
A-1,Noun, thanatos
“death,” is used in Scripture of: (a) the separation of the soul (the spiritual
part of man) from the body (the material part), the latter ceasing to function
and turning to dust, e.g., John 11:13; Heb. 2:15; 5:7; 7:23. In Heb. 9:15, the
AV, “by means of death” is inadequate; the RV, “a death having taken place” is
in keeping with the subject. In Rev. 13:3,12, the RV, “death-stroke” (AV,
“deadly wound”) is, lit., “the stroke of death:”
(b) the separation of man from God; Adam died on the day he disobeyed
God, Gen. 2:17, and hence all mankind are born in the same spiritual condition,
Rom. 5:12,14,17,21, from which, however, those who believe in Christ are
delivered, John 5:24; 1 John 3:14. “Death” is the opposite of life; it never
denotes nonexistence. As spiritual life is “conscious existence in communion
with God,” so spiritual “death” is “conscious existence in separation from
God.”
“Death, in whichever of the above-mentioned senses it is used, is
always, in Scripture, viewed as the penal consequence of sin, and since sinners
alone are subject to death, Rom. 5:12, it was as the Bearer of sin that the
Lord Jesus submitted thereto on the Cross, 1 Pet. 2:24. And while the physical
death of the Lord Jesus was of the essence of His sacrifice, it was not the
whole. The darkness symbolized, and His cry expressed, the fact that He was
left alone in the Universe, He was 'forsaken;' cp. Matt. 27:45,46.” * [* From
Notes on Thessalonians, by Hogg and Vine, p. 134.]
A-2,Noun, anairesis
another word for “death,” lit. signifies “a taking up or off” (ana, “up,” airo,
“to take”), as of the taking of a life, or “putting to death;” it is found in
Acts 8:1, of the murder of Stephen. Some mss. have it in Acts 22:20. See
anaireo, under KILL. In the Sept., Num. 11:15; Judg. 15:17, “the lifting of the
jawbone.”
A-3,Noun, teleute
“an end, limit” (cp. telos, see END), hence, “the end of life, death,” is used
of the “death” of Herod, Matt. 2:15.
B-1,Adjective, epithanatios
“doomed to death” (epi, “upon,” thanatos, A, No. 1), is said of the apostles,
in 1 Cor. 4:9.
C-1,Verb, thanatoo
“to put to death” (akin to A, No. 1), in Matt. 10:21; Mark 13:12; Luke 21:16,
is translated “shall ... cause (them) to be put to death,” lit., “shall put
(them) to death” (RV marg.). It is used of the Death of Christ in Matt. 26:59;
27:1; Mark 14:55; 1 Pet. 3:18. In Rom. 7:4 (Passive Voice) it is translated “ye
... were made dead,” RV (for AV, “are become”), with reference to the change
from bondage to the Law to union with Christ; in Rom. 8:13, “mortify” (marg.,
“make to die”), of the act of the believer in regard to the deeds of the body;
in Rom. 8:36, “are killed;” so in 2 Cor. 6:9. See KILL, MORTIFY.
C-2,Verb, anaireo
lit., “to take or lift up or away” (see A, No. 2), hence, “to put to death,” is
usually translated “to kill or slay;” in two places “put to death,” Luke 23:32;
Acts 26:10. It is used 17 times, with this meaning, in Acts. See KILL, SLAY,
TAKE.
C-3,Verb, apago
lit., “to lead away” (apo, “away,” ago, “to lead”), is used especially in a
judicial sense, “to put to death,” e.g., Acts 12:19. See BRING, CARRY, LEAD,
TAKE.
C-4,Verb, apokteino
“to kill,” is so translated in the RV, for the AV, “put to death,” in Mark
14:1; Luke 18:33; in John 11:53; 12:10; 18:31, RV, “put to death.” See KILL,
SLAY.
Note: The phrase eschatos echo, lit., “to have extremely,” i.e., “to be
in extremity,” in extremis, “at the last (gasp), to be at the point of death,”
is used in Mark 5:23.
A-1,Noun, thanatos
“death,” is used in Scripture of: (a) the separation of the soul (the spiritual
part of man) from the body (the material part), the latter ceasing to function
and turning to dust, e.g., John 11:13; Heb. 2:15; 5:7; 7:23. In Heb. 9:15, the
AV, “by means of death” is inadequate; the RV, “a death having taken place” is
in keeping with the subject. In Rev. 13:3,12, the RV, “death-stroke” (AV,
“deadly wound”) is, lit., “the stroke of death:”
(b) the separation of man from God; Adam died on the day he disobeyed
God, Gen. 2:17, and hence all mankind are born in the same spiritual condition,
Rom. 5:12,14,17,21, from which, however, those who believe in Christ are
delivered, John 5:24; 1 John 3:14. “Death” is the opposite of life; it never
denotes nonexistence. As spiritual life is “conscious existence in communion
with God,” so spiritual “death” is “conscious existence in separation from
God.”
“Death, in whichever of the above-mentioned senses it is used, is
always, in Scripture, viewed as the penal consequence of sin, and since sinners
alone are subject to death, Rom. 5:12, it was as the Bearer of sin that the
Lord Jesus submitted thereto on the Cross, 1 Pet. 2:24. And while the physical
death of the Lord Jesus was of the essence of His sacrifice, it was not the
whole. The darkness symbolized, and His cry expressed, the fact that He was
left alone in the Universe, He was 'forsaken;' cp. Matt. 27:45,46.” * [* From
Notes on Thessalonians, by Hogg and Vine, p. 134.]
A-2,Noun, anairesis
another word for “death,” lit. signifies “a taking up or off” (ana, “up,” airo,
“to take”), as of the taking of a life, or “putting to death;” it is found in
Acts 8:1, of the murder of Stephen. Some mss. have it in Acts 22:20. See
anaireo, under KILL. In the Sept., Num. 11:15; Judg. 15:17, “the lifting of the
jawbone.”
A-3,Noun, teleute
“an end, limit” (cp. telos, see END), hence, “the end of life, death,” is used
of the “death” of Herod, Matt. 2:15.
B-1,Adjective, epithanatios
“doomed to death” (epi, “upon,” thanatos, A, No. 1), is said of the apostles, in
1 Cor. 4:9.
C-1,Verb, thanatoo
“to put to death” (akin to A, No. 1), in Matt. 10:21; Mark 13:12; Luke 21:16,
is translated “shall ... cause (them) to be put to death,” lit., “shall put
(them) to death” (RV marg.). It is used of the Death of Christ in Matt. 26:59;
27:1; Mark 14:55; 1 Pet. 3:18. In Rom. 7:4 (Passive Voice) it is translated “ye
... were made dead,” RV (for AV, “are become”), with reference to the change
from bondage to the Law to union with Christ; in Rom. 8:13, “mortify” (marg.,
“make to die”), of the act of the believer in regard to the deeds of the body;
in Rom. 8:36, “are killed;” so in 2 Cor. 6:9. See KILL, MORTIFY.
C-2,Verb, anaireo
lit., “to take or lift up or away” (see A, No. 2), hence, “to put to death,” is
usually translated “to kill or slay;” in two places “put to death,” Luke 23:32;
Acts 26:10. It is used 17 times, with this meaning, in Acts. See KILL, SLAY,
TAKE.
C-3,Verb, apago
lit., “to lead away” (apo, “away,” ago, “to lead”), is used especially in a
judicial sense, “to put to death,” e.g., Acts 12:19. See BRING, CARRY, LEAD,
TAKE.
C-4,Verb, apokteino
“to kill,” is so translated in the RV, for the AV, “put to death,” in Mark
14:1; Luke 18:33; in John 11:53; 12:10; 18:31, RV, “put to death.” See KILL,
SLAY.
Note: The phrase eschatos echo, lit., “to have extremely,” i.e., “to be
in extremity,” in extremis, “at the last (gasp), to be at the point of death,”
is used in Mark 5:23.
* For the AV DEBATE (Rom. 1:29; 2 Cor. 12:20) see STRIFE.
1, opheile
“that which is owned” (see Note, below), is translated “debt” in Matt. 18:32;
in the plural, “dues,” Rom. 13:7; “(her) due,” 1 Cor. 7:3, of conjugal duty:
some texts here have opheilomenen (eunoian) “due (benevolence),” AV; the
context confirms the RV. See DUE.
2, opheilema
a longer form of No. 1, expressing a “debt” more concretely, is used (a)
literally, of that which is legally due, Rom. 4:4; (b) metaphorically, of sin
as a “debt,” because it demands expiation, and thus payment by way of
punishment, Matt. 6:12.
3, daneion
“a loan” (akin to danos, “a gift”), is translated “debt” in Matt. 18:27 (RV,
marg., “loan”), of the ten thousand talents debtor. Cp. daneizo, “to lend,” and
daneistes, “a money-lender, a creditor.”
Note: In Matt. 18:30, opheilo, “to owe,” is translated “debt” in the AV
(RV, “that which was due.”). See DUE.
1, opheiletes
“one who owes anything to another,” primarily in regard to money; in Matt.
18:24, “who owed” (lit., “one was brought, a debtor to him of ten thousand
talents”). The slave could own property, and so become a “debtor” to his
master, who might seize him for payment.
It is used metaphorically, (a) of a person who is under an obligation,
Rom. 1:14, of Paul, in the matter of preaching the Gospel; in Rom. 8:12, of
believers, to mortify the deeds of the body; in Rom. 15:27, of gentile
believers, to assist afflicted Jewish believers; in Gal. 5:3, of those who
would be justified by circumcision, to do the whole Law: (b) of those who have
not yet made amends to those whom they have injured, Matt. 6:12, “our debtors;”
of some whose disaster was liable to be regarded as a due punishment, Luke 13:4
(RV, “offenders;” AV, sinners;” marg., “debtors”).
2, chreopheiletes
lit., “a debt-ower” (chreos, “a loan, a debt,” and No. 1), is found in Luke
7:41, of the two “debtors” mentioned in the Lord's parable addressed to Simon
the Pharisee, and in Luke 16:5, of the “debtors” in the parable of the
unrighteous steward. This parable indicates a system of credit in the matter of
agriculture. In the Sept., Job 31:37, “having taken nothing from the debtor;”
Prov. 29:13, “when the creditor and the debtor meet together.” The word is more
expressive than No. 1.
Note: In Matt. 23:16 opheilo, “to owe” (see DEBT), is translated “he is
a debtor.” The RV marg., keeping the verbal form, has “bound by his oath” (AV,
marg., “bound”). In the 18th verse the AV, “he is guilty,” means that he is
under obligation to make amends for his misdeeds.
1, palaioo
“to make old” (palaios), is translated in Heb. 8:13, firstly, “hath made ...
old,” secondly (Passive Voice), RV “is becoming old” (AV, “decayeth”); “wax
old,” Luke 12:33; Heb. 1:11. See OLD.
2, diaphtheiro
“to destroy utterly,” as used in 2 Cor. 4:16 (here in the Passive Voice, lit.,
“is being destroyed), is rendered “is decaying” (RV, for AV, “perish”). See
CORRUPT, DESTROY.
A-1,Noun, exodos
(Eng., “exodus”), lit. signifies “a way out” (ex, “out,” hodos, “a way”);
hence, “a departure,” especially from life, “a decease;” in Luke 9:31, of the
Lord's death, “which He was about to accomplish;” in 2 Pet. 1:15, of Peter's
death (marg., “departure” in each case); “departure” in Heb. 11:22, RV. See
DEPARTURE.
B-1,Verb, teleutao
lit., “to end,” is used intransitively and translated “deceased” in Matt.
22:25. See DEATH, A, No. 3, DIE.
A-1,Noun, apate
“deceit or deceitfulness” (akin to apatao, “to cheat, deceive, beguile”), that
which gives a false impression, whether by appearance, statement or influence,
is said of riches, Matt. 13:22; Mark 4:19; of sin, Heb. 3:13. The phrase in
Eph. 4:22, “deceitful lusts,” AV, “lusts of deceit,” RV, signifies lusts
excited by “deceit,” of which “deceit” is the source of strength, not lusts
“deceitful” in themselves. In 2 Thess. 2:10, “all deceit of unrighteousness,”
RV, signifies all manner of unscrupulous words and deeds designed to “deceive”
(see Rev. 13:13-15). In Col. 2:8, “vain deceit” suggests that “deceit” is void
of anything profitable.
Note: In 2 Pet. 2:13, the most authentic texts have “revelling in their
love-feasts,” RV (agapais), for AV, “deceivings” (apatais).
A-2,Noun, dolos
primarily “a bait, snare;” hence, “craft, deceit, guile,” is translated
“deceit” in Mark 7:22; Rom. 1:29. See CRAFT, GUILE, SUBTILTY.
Notes: (1) Plane, rendered “deceit” in 1 Thess. 2:3, AV, signifies
wandering (cp. Eng., “planet”), hence, “error” (RV), i.e., a wandering from the
right path; in Eph. 4:14, “wiles of error,” AV, “to deceive.” See DELUDE,
ERROR.
(2) For dolioo, “to use deceit,” see C, No. 4.
B-1,Adjective, dolios
“deceitful,” is used in 2 Cor. 11:13, of false apostles as “deceitful workers;”
cp. A, No. 2 and Note (2).
C-1,Verb, apatao
“to beguile, deceive” (see A, No. 1), is used (a) of those who “deceive” “with
empty words,” belittling the true character of the sins mentioned, Eph. 5:6;
(b) of the fact that Adam was “not beguiled,” 1 Tim. 2:14, RV (cp. what is said
of Eve; see No. 2 below); (c) of the “self-deceit” of him who thinks himself
religious, but bridles not his tongue, Jas. 1:26.
C-2,Verb, exapatao
ek (ex), intensive, and No. 1, signifies “to beguile thoroughly, to deceive
wholly,” 1 Tim. 2:14, RV. See BEGUILE.
C-3,Verb, phrenapatao
lit., “to deceive in one's mind” (phren, “the mind,” and No. 1), “to deceive by
fancies” (Lightfoot), is used in Gal. 6:3, with reference to self-conceit,
which is “self-deceit,” a sin against common sense. Cp. Jas. 1:26 (above).
Note: Cp. phrenapates, No. 2, under DECEIVE.
C-4,Verb, dolioo
“to lure,” as by a bait (see A, No. 2), is translated “have used deceit” in
Rom. 3:13.
C-5,Verb, doloo
a short form of No. 4, primarily signifies “to ensnare;” hence, “to corrupt,”
especially by mingling the truths of the Word of God with false doctrines or
notions, and so handling it “deceitfully,” 2 Cor. 4:2. Cp. kapeleuo, “to
corrupt by way of hucksterizing,” 2 Cor. 2:17. For the difference between the
words see CORRUPT, A No. 1.
C-6,Verb, planao
akin to plane, A, Note (1) (Eng., “planet”), in the Passive form sometimes
means “to go astray, wander,” Matt. 18:12; 1 Pet. 2:25; Heb. 11:38; frequently
Active, “to deceive, by leading into error, to seduce,” e.g., Matt.
24:4,5,11,24; John 7:12, “leadeth astray,” RV (cp. 1 John 3:7). In Rev. 12:9
the present participle is used with the definite article, as a title of the
Devil, “the Deceiver,” lit., “the deceiving one.” Often it has the sense of
“deceiving onself,” e.g., 1 Cor. 6:9; 15:33; Gal. 6:7; Jas. 1:16, “be not
deceived,” RV, “do not err,” AV. See ERR, LEAD (astray), SEDUCE, WANDER, WAY
(be out of the).
C-7,Verb, paralogizomai
see BEGUILE, No. 3.
1, planos
is, properly, an adjective, signifying “wandering, or leading astray,
seducing,” 1 Tim. 4:1, “seducing (spirits);” used as a noun, it denotes an
impostor of the vagabond type, and so any kind of “deceiver” or corrupter,
Matt. 27:63; 2 Cor. 6:8; 2 John 1:7 (twice), in the last of which the
accompanying definite article necessitates the translation “the deceiver,” RV.
See SEDUCE.
2, phrenapates
akin to C, No. 3, under DECEIVE, lit., “a mind-deceiver,” is used in Titus
1:10.
Note: For “the deceiver,” in Rev. 12:9, see DECEIVE, C, No. 6.
1, euschemonos
denotes “gracefully, becomingly, in a seemly manner” (eu, “well,” schema, “a
form, figure”); “honestly,” in Rom. 13:13 (marg., “decently”), in contrast to
the shamefulness of gentile social life; in 1 Thess. 4:12, the contrast is to
idleness and its concomitant evils and the resulting bad testimony to
unbelievers; in 1 Cor. 14:40, “decently,” where the contrast is to disorder in
oral testimony in the churches. See HONESTLY.
Note: Cp. euschemosune, “comeliness,” 1 Cor. 12:23, and euschemon,
“comely, honorable.” See COMELY.
A-1,Verb, diakrino
primarily signifies “to make a distinction,” hence, “to decide, especially
judically, to decide a dispute, to give judgment,” 1 Cor. 6:5, AV, “judge;” RV,
“decide,” where church members are warned against procuring decisions by
litigation in the world's law courts. See CONTEND.
B-1,Noun, diagnosis
transliterated in English, primarily denotes “a discrimination” (dia, “apart,”
ginosko, “to know”), hence, “a judicial decision,” which is its meaning in Acts
25:21, RV, “for the decision of the Emperor” (AV, “hearing”).
Note: Cp. diaginosko, “to distinguish,” Acts 23:15, “to judge” (AV,
“enquire”), or “determine,” Acts 24:22, RV (AV, “know the uttermost of”).
B-2,Noun, diakrisis
“a distinguishing,” and so “a decision” (see A), signifies “discerning” in 1
Cor. 12:10; Heb. 5:14, lit., “unto a discerning of good and evil” (translated
“to discern”); in Rom. 14:1, “not to (doubtful) disputations” is more literally
rendered in the margin “not for decisions (of doubts).” See DISCERN. Cp. JUDGE.
In the Sept., Job 37:16.
1, chrusoo
lit., “to gild with gold” (chrusos, “gold”), is used in Rev. 17:4; 18:16.
A-1,Verb, anangello
signifies “to announce, report, bring back tidings” (ana, “back,” angello, “to
announce”). Possibly the ana carries the significance of upward, i.e.,
heavenly, as characteristic of the nature of the tidings. In the following,
either the AV or the RV translates the word by the verb “to declare;” in John
4:25, RV, “declaree,” AV, “tell;” in 16:13-15, RV, “declare,” AV, “shew;” in
Acts 15:4, RV, “rehearsed,” AV, “declared;” in Acts 19:18, RV, “declaring,” AV,
“shewed” (a reference, perhaps, to the destruction of their idols, in
consequence of their new faith); in Acts 20:20, RV, “declaring,” AV, “have
shewed;” in 1 John 1:5, RV, “announce,” AV, “declare.” See REHEARSE, REPORT,
SHEW, SPEAK, TELL.
A-2,Verb, apangello
signifies “to announce or report from a person or place” (apo, “from”); hence,
“to declare, publish;” it is rendered “declare” in Luke 8:47; Heb. 2:12; 1 John
1:3. It is very frequent in the Gospels and Acts; elsewhere, other than the
last two places mentioned, only in 1 Thess. 1:9; 1 John 1:2. See BRING, A, No.
36.
A-3,Verb, diangello
lit., “to announce through,” hence, “to declare fully, or far and wide” (dia,
“through”), is translated “declaring” in Acts 21:26, RV (AV, “to signify”); in
Luke 9:60, RV, “publish abroad” (for AV, “preach”), giving the verb its fuller
significance; so in Rom. 9:17, for AV, “declared,” See PREACH, SIGNIFY.
A-4,Verb, katangello
lit., “to report down” (kata, intensive), is ordinarily translated “to preach;”
“declare” in Acts 17:23, AV (RV, “set forth”); in 1 Cor. 2:1, RV,
“proclaiming,” for AV, “declaring.” It is nowhere translated by “declare” in
the RV. See PREACH, SHOW, SPEAK, TEACH.
A-5,Verb, parangello
see CHARGE, B, No. 8.
A-6,Verb, diegeomai
“to conduct a narration through to the end” (dia, “through,” intensive,
hegeomai, “to lead”), hence denotes “to recount, to relate in full,” Mark 5:16;
Luke 8:39; 9:10; Acts 8:33; 9:27; 12:17; in Mark 9:9; Heb. 11:32, “tell.” See
SHOW, TELL.
A-7,Verb, ekdiegeomai
properly, “to narrate in full,” came to denote, “to tell, declare;” it is used
in Acts 13:41; 15:3.
A-8,Verb, exegeomai
lit., to lead out,” signifies “to make known, rehearse, declare,” Luke 24:35
(AV, “told;” RV, rehearsed”); Acts 10:8; 15:12,14; 21:19. In John 1:18, in the
sentence “He hath declared Him,” the other meaning of the verb is in view, to
unfold in teaching, “to declare” by making known. See TELL.
A-9,Verb, horizo
“to mark off by boundaries,” signifies “to determine,” usually of time; in Rom.
1:4, Christ is said to have been “marked out” as the Son of God, by the fact of
His resurrection; “declared” (RV, marg., “determined). See DEFINE.
A-10,Verb, deloo
“to make plain,” is rendered “to declare” in 1 Cor. 1:11, AV; 3:13; Col. 1:8.
See SIGNIFY.
A-11,Verb, phrazo
“to declare,” occurs in Matt. 15:15 and (in some texts) in Matt. 13:36 (as AV).
Note: For gnorizo, “to make known,” rendered “to declare” in John
17:26; 1 Cor. 15:1; Col. 4:7, see KNOWN, A, No. 8. For emphanizo, “to declare
plainly,” Heb. 11:14, AV, see MANIFEST, A, No. 2. For phaneroo, see MANIFEST,
B, No. 1. For anatithemi, Acts 25:14, AV, see COMMUNICATE. For “declare glad
tidings” see TIDINGS.
B-1,Noun, endeixis
“a showing, pointing out” (en, “in,” deiknumi, “to show”), is said of the
“showing forth” of God's righteousness, in Rom. 3:25,26, AV, “to declare;” RV,
“to show,” and “(for) the showing.” In 2 Cor. 8:24, “proof;” Phil. 1:28, “an
evident token.” See SHOW, TOKEN.
Notes: (1) In Luke 1:1, diegesis is a “narrative” (RV), not a
“declaration” (AV).
(2) In 2 Cor. 8:19, “declaration” does not represent any word in the
original.
1, dogma
transliterated in English, primarily denoted “an opinion or judgment” (from
dokeo, “to be of opinion”), hence, an “opinion expressed with authority, a
doctrine, ordinance, decree;” “decree,” Luke 2:1; Acts 16:4; 17:7; in the sense
of ordinances, Eph. 2:15; Col. 2:14. See ORDINANCE.
Note: Krino, “to determine,” is translated “hath decreed” in 1 Cor.
7:37, AV; RV, “hath determined.”
A-1,Verb, enkainizo
primarily means “to make new, to renew” (en, “in,” kainos, “new”), as in the
Sept. of 2 Chron. 15:8; then, to initate or “dedicate,” Heb. 9:18, with
reference to the first covenant, as not “dedicated” without blood; in Heb.
10:20, of Christ's “dedication” of the new and living way (AV, “consecrated;”
RV, “dedicated”). See CONSECRATE. In the Sept. it has this meaning in Deut.
20:5; 2 Chron. 7:5; Isa. 16:11; 41:1; 45:16, “keep a feast (to Me).”
B-1,Noun, enkainia
akin to A, frequent in the Sept., in the sense of “dedication,” became used
particularly for the annual eight days' feast beginning on the 25th of Chisleu
(mid. of Dec.), instituted by Judas Maccabaeus, 164, B.C., to commemorate the
cleansing of the Temple from the pollutions of Antiochus Epiphanes; hence it
was called the Feast of the Dedication, John 10:22. This feast could be
celebrated anywhere. The lighting of lamps was a prominent feature; hence the
description “Feast of Lights.” Westcott suggests that John 9:5 refers to this.
1, ergon
denotes “a work” (Eng., “work” is etymologically akin), “deed, act.” When used
in the sense of a “deed or act,” the idea of “working” is stressed, e.g., Rom.
15:18; it frequently occurs in an ethical sense of human actions, good or bad,
e.g., Matt. 23:3; 26:10; John 3:20,21; Rom. 2:7,15; 1 Thess. 1:3; 2 Thess.
1:11, etc; sometimes in a less concrete sense, e.g., Titus 1:16; Jas. 1:25 (RV,
“that worketh,” lit., “of work”). See LABOR, WORK.
2, praxis
denotes “a doing, transaction, a deed the action of which is looked upon as
incomplete and in progress” (cp. prasso, “to practice”); in Matt. 16:27, RV,
“deeds,” for AV, “works;” in Luke 23:51, “deed;” in ver. 41, the verb is used
[see Note (2) below]; Acts 19:18; Rom. 8:13; Col. 3:9. In Rom. 12:4 it denotes
an “action,” business, or function translated “office.” See OFFICE, WORK.
Note: Contrast pragma, “that which has been done, an accomplished act,”
e.g., Jas. 3:16, RV, “deed,” AV, “work.”
3, poiesis
“a doing” (akin to poieo, “to do”), is translated “deed” in Jas. 1:25, AV, (RV,
“doing”).
Note: Cp. poiema, “a work done,” Rom. 1:20; Eph. 2:10.
4, euergesia
see BENEFIT, No. 1.
Notes: (1) Katergazomai, “to work out, bring about something, to
perpetrate a deed,” is used with the neuter demonstrative pronoun touto,
“this,” in 1 Cor. 5:3, “hath (so) done this deed,” AV; RV, “hath (so) wrought
this thing.”
(2) Prasso (see No. 2), is used in Luke 23:41, with the neuter plural
of the relative pronoun, “of our deeds,” lit., “(the things) which we
practiced.”
(3) In 2 Cor. 12:12 the phrase “mighty deeds” (RV, “mighty works”)
translates dunameis, “powers” (marg.). See WORK.
(4) In Acts 24:2, diorthoma, “a straightening,” with ginomai, “to
become,” is translated in the AV, “very worthy deeds are done,” RV, “evils are
corrected;” more lit., “reforms take place.” For the variant reading
katorthoma, see CORRECTION, No. 1.
1, huponoeo
“to suppose, conjecture, surmise,” is translated “deemed” in Acts 27:27, AV
(RV, “surmised”); in Acts 13:25 “think ye” (AV); RV, “suppose ye;” in Acts
25:18, “supposed.” See
A-1,Noun, bathos
is used (a) naturally, in Matt. 13:5, “deepness;” Mark 4:5, AV, “depth,” RV,
“deepness;” Luke 5:4, of “deep” water; Rom. 8:39 (contrasted with hupsoma,
“height”); (b) metaphorically, in Rom. 11:33, of God's wisdom and knowledge; in
1 Cor. 2:10, of God's counsels; in Eph. 3:18, of the dimensions of the sphere
of the activities of God's counsels, and of the love of Christ which occupies
that sphere; in 2 Cor. 8:2, of “deep” poverty; some mss. have it in Rev. 2:24.
A-2,Noun, buthos
“a depth,” is used in the NT only in the natural sense, of the sea, 2 Cor.
11:25.
Notes (1) Cp. buthizo, “to sink” (intransitive), Middle Voice, Luke
5:7; (transitive) “to drown,” 1 Tim. 6:9.
(2) Abussos, Eng., abyss, is translated “the deep” in Luke 8:31; Rom.
10:7, AV. See ABYSS, BOTTOM.
B-1,Adjective and Adverb, bathus
akin to A, No. 1, “deep,” is said in John 4:11, of a well; in Acts 20:9, of
sleep; in Rev. 2:24 the plural is used, of the “deep things,” the evil designs
and workings, of Satan.
Notes: (1) In Luke 24:1, some mss. have batheos, the genitive case,
with orthros, “dawn;” the most authentic mss. have batheos, “deeply,” i.e.,
very early.
(2) In Mark 8:12, “He sighed deeply” represents anastenazo, “to fetch a
deep-drawn sigh” (ana, “up,” stenazo, “to sigh or groan”). See SIGH.
C-1,Verb, bathuno
“to deepen, make deep,” is used in Luke 6:48 (AV, “digged deep”). The original
has two separate verbs, skapto, “to dig,” and bathuno; the RV therefore has
“digged and went deep.
1, dusphemeo
lit., “to speak injuriously” (from dus, an inseparable prefix signifying
“opposition, injury, etc., and phemi, “to speak”), is translated “defamed,” 1
Cor. 4:13. Some mss. have blasphemeo. See BLASPHEME.
1, hettema
primarily “a lessening, a decrease, diminution,” denotes “a loss.” It is used
of the “loss” sustained by the Jewish nation in that they had rejected God's
testimonies and His Son and the Gospel, Rom. 11:12, the reference being not
only to national diminution but to spiritual “loss;” RV, “loss,” for AV,
“diminishing.” Here the contrasting word is pleroma, “fullness.” In 1 Cor. 6:7
the reference is to the spiritual “loss” sustained by the church at Corinth
because or their discord and their litigious ways in appealing to the world's
judges. Here the RV has “defect” (marg. “loss”), for AV, “fault.” The preceding
adverb “altogether” shows the comprehensiveness of the “defect;” the “loss”
affected the whole church, and was “an utter detriment.”
In the Sept. of Isa. 31:8 the word signifies the “loss” of a defeat,
with reference to the overthrow of the Assyrians; lit. “his young men shall be
for loss” (i.e., “tributary”). See DIMINISHING, FAULT, LOSS.
Note: Cp. hettao, “to make inferior,” used in the Passive Voice, “to be
overcome” (of spiritual defeat, 2 Pet. 2:20), and the adjective hetton or
hesson, “less, worse.”
1, amuno
“to ward off,” is used in the Middle Voice in Acts 7:24, of the assistance
given by Moses to his fellow Israelite against an Egyptian (translated,
“defended”). The Middle Voice indicates the special personal interest Moses had
in the act.
1, anaballo
lit., “to throw up” (ana, “up,” ballo, “to throw”), hence “to postpone,” is
used in the Middle Voice in Acts 24:22, in the forensic sense of “deferring”
the hearing of a case.
Note: Cp. anabole, “a putting off, delay,” Acts 25:17.
A-1,Verb, koinoo
denotes (a) “to make common;” hence, in a ceremonial sense, “to render unholy,
unclean, to defile,” Matt. 15:11,18,20; Mark 7:15,18,20,23; Acts 21:28 (RV,
“defiled;” AV, “polluted”); Heb. 9:13 (RV, “them that have been defiled,” AV,
“the unclean”); (b) “to count unclean,” Acts 10:15; 11:9. In Rev. 21:27, some
mss. have this verb, “defileth;” the most authentic have the adjective, koinos,
“unclean.” See CALL, COMMON.
A-2,Verb, miano
primarily, “to stain, to tinge or dye with another color,” as in the staining
of a glass, hence, “to pollute, contaminate, soil, defile,” is used (a) of
“ceremonial defilement,” John 18:28; so in the Sept., in Lev. 22:5,8; Num.
19:13,20 etc.; (b) of “moral defilement,” Titus 1:15 (twice); Heb. 12:15, “of
moral and physical defilement,” Jude 1:8. See B, Nos. 1 and 2.
A-3,Verb, moluno
properly denotes “to besmear,” as with mud or filth, “to befoul.” It is used in
the figurative sense, of a conscience “defiled” by sin, 1 Cor. 8:7; of
believers who have kept themselves (their “garments”) from “defilement,” Rev.
3:4, and those who have not “soiled” themselves by adultery or fornication,
Rev. 14:4.
Note: The difference between miaino and moluno is that the latter is
not used in a ritual or ceremonial sense, as miaino is (Trench, Syn. xxxi).
A-4,Verb, spiloo
“to make a stain or spot,” and so “to defile,” is used in Jas. 3:6 of the
“defiling” effects of an evil use of the tongue; in Jude 1:23, “spotted,” with
reference to moral “defilement.” See SPOT.
Note: (1) Cp. spilos, “a spot, a moral blemish,” Eph. 5:27; 2 Pet.
2:13; aspilos, “without spot, spotless,” 1 Tim. 6:14; Jas. 1:27; 1 Pet. 1:19; 2
Pet. 3:14; spilas, Jude 1:12, “hidden rocks,” RV (AV “spots,” a late meaning,
equivalent to spilos).
A-5,Verb, phtheiro
see CORRUPT, A, No. 2.
B-1,Noun, miasma
whence the Eng. word, denotes “defilement” (akin to A, No. 2), and is found in
2 Pet. 2:20, AV, “pollutions,” RV, “defilements,” the vices of the ungodly
which contaminate a person in his intercourse with the world.
B-2,Noun, miasmos
also akin to A, No. 2, primarily denotes “the act of defiling,” the process, in
contrast to the “defiling” thing (No. 1). It is found in 2 Pet. 2:10 (AV,
“uncleanness,” RV, “defilement.”)
B-3,Noun, molusmos
akin to A, No. 3, denotes “defilement,” in the sense of an action by which
anything is “defiled,” 2 Cor. 7:1. Cp. the synonymous word spilos, A, No. 4,
Note.
C-1,Adjective, koinos
akin to A, No. 1, common, and, from the idea of coming into contact with
everything, “defiled,” is used in the ceremonial sense in Mark 7:2; in ver. 5,
RV, “defiled,” for AV, “unwashen” (the verb is used in Mark 7:15). See COMMON,
UNCLEAN.
1, horizo
(Eng., “horizon”), primarily means “to mark out the boundaries of a place” (as
in the Sept. of Num. 34:6; Josh. 13:27); hence “to determine, appoint.” In Heb.
4:7, where the reference is to the time of God's invitation to enter into His
rest, in contrast to Israel's failure to do so, the word may mean either the
appointing of the day (i.e., the period), or the “defining” of the day, i.e.,
marking its limits. So the RV (AV, “limiteth”). See DECLARE, DETERMINE, LIMIT,
ORDAIN.
1, apostereo
signifies “to rob, despoil, defraud,” Mark 10:19; 1 Cor. 6:8; 7:5 (of that
which is due to the condition of natural relationship of husband and wife); in
the Middle Voice, “to allow oneself to be defrauded,” 1 Cor. 6:7; in the
Passive Voice, “bereft,” 1 Tim. 6:5, RV, with reference to the truth, with the
suggestion of being retributively “robbed” of the truth, through the corrupt
condition of the mind. Some mss. have this verb in Jas. 5:4 for aphustereo, “to
keep back by fraud.” See BEREFT, DESTITUTE, FRAUD. In the Sept., Exod. 21:10;
in some mss., Deut. 24:14.
2, pleonekteo
translated “defraud” in 1 Thess. 4:6, AV (RV, “wrong”), the reference being to
the latter part of the Tenth Commandment. See ADVANTAGE, C, No. 2.
1, bathmos
denotes “a step,” primarily of a threshold or stair, and is akin to baino, “to
go;” figuratively, “a standing, a stage in a career, position, degree,” 1 Tim.
3:13, of faithful deacons.
Note: Tapeinos, “low, humble,” whether in condition or mind, is
translated “of low degree” in Luke 1:52; Jas. 1:9.
A-1,Verb, okneo
akin to oknos, “a shrinking, to be loath or slow to do a thing, to hesitate,
delay,” is used in Acts 9:38. In the Sept. in Num. 22:16, “do not delay;” Judg.
18:9.
A-2,Verb, chronizo
from chronos, “time,” lit. means “to while away time,” i.e., by way of
lingering, tarrying, “delaying;” “delayeth,” Matt. 24:48; Luke 12:45;
“tarried,” Matt. 25:5; “tarried so long,” Luke 1:21; “will (not) tarry,” Heb.
10:37. See TARRY.
B-1,Noun, anabole
lit. signifies “that which is thrown up” (ana, “up,” ballo, “to throw”); hence
“a delay,” Acts 25:17. See DEFER.
Note: In Rev. 10:6, chronos is translated “delay” in RV marg., and is
to be taken as the true meaning.
Note: For strenos, rendered “delicacies” in Rev.
18:3, AV, denoting “wantonness” (RV), i.e., arrogant luxury, see WANTON. Cp.
the verb streniao, below, under DELICATELY
A-1,Verb, truphao
from thrupto, “to enervate,” signifies “to lead a voluptuous life, to give
oneself up to pleasure,” Jas. 5:5, RV, “ye have lived delicately;” AV, “ye have
lived in pleasure.”
Notes: (1) Cp. spatalao, from spatale, “wantonness, to live riotously,”
used with A in Jas. 5:5, “ye have lived in pleasure” (RV, “have taken your
...”); cp. 1 Tim. 5:6, of carnal women in the church, AV, “liveth in pleasure,”
RV, “giveth herself to pleasure. See PLEASURE.
(2) Cp. also streniao, “to run riot,” translated “lived deliciously,”
in Rev. 18:7,9, AV (RV, “waxed wanton” and “lived wantonly”). Cp. DELICACIES
(above). See WANTON. Cp. the intensive form katastreniao, “to wax utterly
wanton,” 1 Tim. 5:11.
(3) Spatalao “might properly be laid to the charge of the prodigal,
scattering his substance in riotous living, Luke 15:13; ... truphao to the
charge of the rich man, faring sumptuously every day, Luke 16:19; streniao to
Jeshurun, when, waxing fat, he kicked, Deut. 32:15” (Trench, Syn. liv).
B-1,Noun, truphe
akin to A, is used with en, in the phrase en truphe, “luxuriously,”
“delicately,” Luke 7:25, and denotes effeminacy, softness; “to revel” in 2 Pet.
2:13 (AV, “riot”), lit., “counting reveling in the day time a pleasure.” See
REVEL, RIOT.
Note: Entruphao, “to revel luxuriously,” is used in 2 Pet. 2:13, RV, “reveling”
(AV, “sporting themselves”).
·
For DELICIOUSLY, Rev. 18:7,9, AV, see DELICATELY, Note (1).
1, sunedomai
lit., “to rejoice with (anyone), to delight in (a thing) with (others),”
signifies “to delight with oneself inwardly in a thing,” in Rom. 7:22.
Note: Cp. hedone, “desire, pleasure.”
A-1,Verb, didomi
“to give,” is translated “delivered” in Luke 7:15; RV, “gave;” so Luke 19:13.
See GIVE.
A-2,Verb, anadidomi
ana, “up,” and No. 1, “to deliver over, give up,” is used of “delivering” the
letter mentioned in Acts 23:33.
Note: For the different verb in Acts 15:30, see No. 4.
A-3,Verb, apodidomi
apo, “from,” and No. 1, lit., “to give away,” hence, “to give back or up,” is
used in Pilate's command for the Lord's body to be “given up,” Matt. 27:58; in
the sense of “giving back,” of the Lord's act in giving a healed boy back to
his father, Luke 9:42. See GIVE, PAY, PAYMENT, PERFORM, RECOMPENSE, RENDER,
REPAY, REQUITE, RESTORE, REWARD, SELL, YIELD.
A-4,Verb, epididomi
lit., “to give upon or in addition,” as from oneself to another, hence, “to
deliver over,” is used of the “delivering” of the roll of Isaiah to Christ in
the synagogue, Luke 4:17; of the “delivering” of the epistle from the elders at
Jerusalem to the church at Antioch, Acts 15:30. See DRIVE (let), GIVE, OFFER.
A-5,Verb, paradidomi
“to deliver over,” in Rom. 6:17, RV, “that form of teaching whereunto ye were
delivered,” the figure being that of a mold which gives its shape to what is
cast in it (not as the AV). In Rom. 8:32 it is used of God in “delivering” His
Son to expiatory death; so Rom. 4:25; see Mark 9:31; of Christ in “delivering”
Himself up, Gal. 2:20; Eph. 5:2,25. See BETRAY, A. In Mark 1:14, RV, it is used
of “delivering” John the Baptist to prison. See PUT, No. 12.
A-6,Verb, apallasso
lit., “to change from” (apo, “from,” allasso, “to change”), “to free from,
release,” is translated “might deliver” in Heb. 2:15; in Luke 12:58, it is used
in a legal sense of being quit of a person, i.e., the opponent being appeased
and withdrawing his suit. For its other meaning, “to depart,” in Acts 19:12,
see DEPART.
A-7,Verb, eleutheroo
“to set free,” is translated “deliver” in Rom. 8:21. In six other places it is
translated “make free,” John 8:32,36; Rom. 6:18,22; 8:2; Gal. 5:1, RV, “set
free.” See FREE.
A-8,Verb, exaireo
lit., “to take out,” denotes, in the Middle Voice, “to take out for oneself,”
hence, “to deliver, to rescue,” the person who does so having a special
interest in the result of his act. Thus it is used, in Gal. 1:4, of the act of
God in “delivering” believers “out of this present evil world,” the Middle
Voice indicating His pleasure in the issue of their “deliverance.” It signifies
to “deliver” by rescuing from danger, in Acts 12:11; 23:27; 26:17; from
bondage, Acts 7:10,34. For its other meaning, “to pluck out of,” Matt. 5:29;
18:9, see PLUCK.
A-9,Verb, katargeo
see ABOLISH.
A-10,Verb, rhuomai
“to resuce from, to preserve from,” and so, “to deliver,” the word by which it
is regularly translated, is largely synonymous with sozo, “to save.” though the
idea of “rescue from” is predominant in rhuomai (see Matt. 27:43), that of
“preservation from,” in sozo. In Rom. 11:26 the present participle is used with
the article, as a noun, “the Deliverer.” This is the construction in 1 Thess.
1:10, where Christ is similarly spoken of. Here the AV wrongly has “which
delivered” (the tense is not past); RV, “which delivereth;” the translation
might well be (as in Rom. 11:26), “our Deliverer,” that is, from the
retributive calamities with which God will visit men at the end of the present
age. From that wrath believers are to be “delivered.” The verb is used with
apo, “away from,” in Matt. 6:13; Luke 11:4 (in some mss.); so also in Luke
11:4; Rom. 15:31; 2 Thess. 3:2; 2 Tim. 4:18; and with ek, “from, out of,” in
Luke 1:74; Rom. 7:24; 2 Cor. 1:10; Col. 1:13, from bondage; in 2 Pet. 2:9, from
temptation; in 2 Tim. 3:11, from persecution; but ek is used of ills impending,
in 2 Cor. 1:10; in 2 Tim. 4:17, ek indicates that the danger was more imminent
than in ver. 18, where apo is used. Accordingly the meaning “out of the midst
of” cannot be pressed in 1 Thess. 1:10.
A-11,Verb, charizomai
“to gratify, to do what is pleasing to anyone,” is translated “deliver” in the
AV of Acts 25:11,16; RV, “give up” (marg., “grant by favor,” i.e., to give over
to the Jews so as to gratify their wishes). See FORGIVE, GIVE, GRANT.
Note: For gennao and tikto, “to bear, to be delivered” (said of women
at childbirth), see BEGET.
B-1,Noun, apolutrosis
denotes “redemption” (apo, “from,” lutron, “a price of release”). In Heb. 11:35
it is translated “deliverance;” usually the release is effected by the payment
of a ransom, or the required price, the lutron (ransom). See REDEMPTION.
B-2,Noun,aphesis
denotes “a release, from bondage, imprisonment, etc.” (the corresponding verb
is aphiemi, “to send away, let go”); in Luke 4:18 it is used of “liberation”
from captivity (AV, “deliverance,” RV, “release”). See FORGIVENESS, REMISSION.
B-3,Noun,lutrotes
“a redeemer, one who releases” (see No. 1), is translated “deliverer” in Acts
7:35 (RV marg., “redeemer”).
Note: See also DELIVER, A, No. 10.
C-1,Verbal Adjective, ekdotos
lit., “given up” (ek, “out of,” didomi, “to give”), “delivered up” (to enemies,
or to the power or will of someone), is used of Christ in Acts 2:23.
A-1,Verb,
paralogizomai
see BEGUILE.
B-1,Noun, plane
lit., “a wandering,” whereby those who are led astray roam hither and thither,
is always used in the NT, of mental straying, wrong opinion, error in morals or
religion. In 2 Thess. 2:11, AV, it is translated “delusion,” RV, “error.” See
DECEIT, ERROR.
· Note: For DEMAND (Matt. 2:4; Acts 21:33), see INQUIRE; for its use in Luke 3:14; 17:20, see under ASK.
1, katastema
see BEHAVIOR, B, No. 2.
A-1,Noun, daimon
“a demon,” signified, among pagan Greeks, an inferior deity, whether good or
bad. In the NT it denotes “an evil spirit.” It is used in Matt. 8:31,
mistranslated “devils.” Some would derive the word from a root da---, meaning
“to distribute.” More probably it is from a similar root da---, meaning “to
know,” and hence means “a knowing one.”
A-2,Noun, daimonion
not a diminutive of daimon, No. 1, but the neuter of the adjective daimonios,
pertaining to a demon, is also mistranslated “devil,” “devils.” In Acts 17:18,
it denotes an inferior pagan deity. “Demons” are the spiritual agents acting in
all idolatry. The idol itself is nothing, but every idol has a “demon”
associated with it who induces idolatry, with its worship and sacrifices, 1
Cor. 10:20,21; Rev. 9:20; cp. Deut. 32:17; Isa. 13:21; 34:14; 65:3,11. They
disseminate errors among men, and seek to seduce believers, 1 Tim. 4:1. As
seducing spirits they deceive men into the supposition that through mediums
(those who have “familiar spirits,” Lev. 20:6,27, e.g.) they can converse with
deceased human beings. Hence the destructive deception of spiritism, forbidden
in Scripture, Lev. 19:31; Deut. 18:11; Isa. 8:19. “Demons” tremble before God,
Jas. 2:19; they recognized Christ as Lord and as their future Judge, Matt.
8:29; Luke 4:41. Christ cast them out of human beings by His own power. His
disciples did so in His name, and by exercising faith, e.g., Matt. 17:20.
Acting under Satan (cp. Rev. 16:13,14), “demons” are permitted to
afflict with bodily disease, Luke 13:16. Being unclean they tempt human beings
with unclean thoughts, Matt. 10:1; Mark 5:2; 7:25; Luke 8:27-29; Rev. 16:13;
18:2, e.g. They differ in degrees of wickedness, Matt. 12:45. They will
instigate the rulers of the nations at the end of this age to make war against
God and His Christ, Rev. 16:14. See DEVIL.
B-1,Verb, daimonizomai
signifies “to be possessed of a demon, to act under the control of a demon.”
Those who were thus afflicted expressed the mind and consciousness of the
“demon” or “demons” indwelling them, e.g., Luke 8:28. The verb is found chiefly
in Matt. and Mark; Matt. 4:24; 8:16,28,33; 9:32; 12:22; 15:22; Mark 1:32;
5:15,16,18; elsewhere in Luke 8:36; John 10:21, “him that hath a devil
(demon).”
C-1,Adjective, daimoniodes
signifies “proceeding from, or resembling, a demon, demoniacal;” see marg. of
Jas. 3:15, RV (text, “devilish”).
1, apodeixis
lit., “a pointing out” (apo, “forth,” deiknumi, “to show”), a “showing” or
demonstrating by argument, is found in 1 Cor. 2:4, where the Apostle speaks of
a proof, a “showing” forth or display, by the operation of the Spirit of God in
him, as affecting the hearts and lives of his hearers, in contrast to the
attempted methods of proof by rhetorical arts and philosophic arguments.
1, spelaion
see CAVE.
1, arneomai
signifies (a) “to say ... not, to contradict,” e.g., Mark 14:70; John 1:20;
18:25,27; 1 John 2:22; (b) “to deny” by way of disowning a person, as, e.g.,
the Lord Jesus as master, e.g., Matt. 10:33; Luke 12:9; John 13:38 (in the best
mss.); 2 Tim. 2:12; or, on the other hand, of Christ Himself, “denying” that a
person is His follower, Matt. 10:33; 2 Tim. 2:12; or to “deny” the Father and
the Son, by apostatizing and by disseminating pernicious teachings, to “deny”
Jesus Christ as master and Lord by immorality under a cloak of religion, 2 Pet.
2:1; Jude 1:4; (c) “to deny oneself,” either in a good sense, by disregarding
one's own interests, Luke 9:23, or in a bad sense, to prove false to oneself,
to act quite unlike oneself, 2 Tim. 2:13; (d) to “abrogate, forsake, or
renounce a thing,” whether evil, Titus 2:12, or good, 1 Tim. 5:8; 2 Tim. 3:5;
Rev. 2:13; 3:8; (e) “not to accept, to reject” something offered, Acts 3:14;
7:35, “refused;” Heb. 11:24, “refused.” See REFUSE.
2, aparneomai
a strengthened form of No. 1, with apo, “from,” prefixed (Lat., abnego), means
(a) “to deny utterly,” to abjure, to affirm that one has no connection with a
person, as in Peter's denial of Christ, Matt. 26:34,35,75; Mark 14:30,31,72;
Luke 22:34,61 (some mss. have it in John 13:38). This stronger form is used in
the Lord's statements foretelling Peter's “denial,” and in Peter's assurance of
fidelity; the simple verb (No. 1) is used in all the records of his actual
denial. The strengthened form is the verb used in the Lord's warning as to
being “denied” in the presence of the angels, Luke 12:9; in the preceding
clause, “he that denieth Me,” the simple verb arneomai is used; the rendering
therefore should be “he that denieth Me in the presence of men, shall be
utterly denied in the presence of the angels of God;” (b) “to deny oneself” as
a follower of Christ, Matt. 16:24; Mark 8:34; Luke 9:23.
3, antilego
means “to speak against, contradict.” In Luke 20:27, the RV, “they which say
that there is no resurrection,” follows the texts which have the simple verb
lego; for the AV, which translates the verb antilego, “which deny that there is
any resurrection.” See ANSWER, CONTRADICT, GAINSAY, SPEAK, No. 6.
* (a) Compounds of ago.
1, anago
lit., “to lead up” (ana, “up,” ago, “to lead”), is used, in the Middle Voice,
as a nautical term, signifying “to set sail, put to sea;” “to depart,” Acts
27:12, AV (RV, “put to sea”); Acts 28:10 (RV, “sailed”); ver. 11 (RV, “set
sail”). Cp. epanago, in Luke 5:3, to put out. See BRING, No. 11.
2, parago
used intransitively, means “to pass by” (para, “by, beside”), and is so
translated everywhere in the Gospels, except in the AV of Matt. 9:27,
“departed;” RV, “passed by.” Outside the Gospels it is used in its other
meaning, “to pass away,” 1 Cor. 7:31; 1 John 2:8 (RV), 17 See PASS.
3, hupago
“to go,” translated “depart” in Jas. 2:16, AV, primarily and lit. meant “to
lead under” (hupo, “under”); in its later use, it implied a “going,” without
noise or notice, or by stealth. In this passage the idea is perhaps that of a
polite dismissal, “Go your ways.” See GET, GO.
* (b) Compounds of erchomai.
4, aperchomai
lit., “to come or go away” (apo), hence, “to set off, depart,” e.g., Matt.
8:18, is frequent in the Gospels and Acts; Rev. 18:14, RV, “are gone.” See
COME, No. 11 (Note), GO, PASS.
5, dierchomai
“to come or go through, to pass through to a place,” is translated “departed”
in Acts 13:14, AV; RV, “passing through;” elsewhere it is usually translated
“pass through” or “go through.” See COME, No. 5.
6, exerchomai
denotes “to come out, or go out of, to go forth.” It is frequently translated
by the verb “to depart,” e.g., Matt. 9:31; in Luke 4:42, for the AV, “He
departed and went (No. 8),” the RV has “He came out and went;” in Luke 9:6 the
AV and RV agree. See COME, No. 3.
7, katerchomai
“to come down” (its usual meaning), is translated “departed” in Acts 13:4, AV
(RV, “went down”). See COME, No. 7.
* (c) Poreuo and a compound.
8, poreuo
akin to poros, “a passage,” in the Middle Voice signifies “to go on one's way,
to depart from one place to another.” In some places, where the AV has the verb
“to depart,” the RV translates by “to go one's way,” e.g., Matt. 2:9, “went
their way;” Matt. 11:7; 24:1, “was going on His way.” In the following the RV
has the verb “to go,” for the AV “depart,” Luke 4:42 (latter part of verse);
Luke 13:31; John 16:7; 2 Tim. 4:10. In Luke 21:8, “go (after),” is said of
disciples or partisans. In some places both AV and RV translate by the verb “to
depart,” e.g., Matt. 19:15; 25:41; Acts 5:41; Acts 22:21. This verb is to be
distinguished from others signifying “to go.” It is best rendered, as often as
possible, “to go on one's way.” See GO, JOURNEY, WALK.
9, ekporeuo
ek, “from,” in the Middle and Passive, “to proceed from or forth,” more
expressive of a definite course than simply “to go forth,” is translated “go
forth,” in Mark 6:11; “went out” in Matt. 20:29, RV (AV, “departed”); both have
“depart” in Acts 25:4. It is frequently translated by the verb “to proceed,”
and is often best so rendered, e.g., in Rev. 9:17,18, RV, for AV, “issued.” See
COME, No. 33.
* (d) Compounds of choreo.
10, anachoreo
“to go back, recede, retire” (ana, “back or up,” choreo, “to make room for,
betake oneself,” choros, “a place”), is translated “departed” in Matt. 2:12-14;
4:12 (RV, “withdrew”); so in Matt. 14:13; 15:21, but “departed” in Matt. 27:5;
“withdrew” in John 6:15. In Matt. 2:22 the RV has “withdrew,” which is
preferable to the AV, “turned aside.” The most suitable translation wherever
possible, is by the verb “to withdraw.” See PLACE, B, No. 1, GO, No. 15, TURN,
Note (1), WITHDRAW.
11, apochoreo
“to depart from” (apo), is so translated in Matt. 7:23; Luke 9:39; Acts 13:13
(both AV and RV). Some mss. have it in Luke 20:20.
12, ekchoreo
signifies “to depart out” (ek), “to leave a place,” Luke 21:21.
* (e) Chorizo and compounds.
13, chorizo
“to put apart, separate,” means, in the Middle Voice, “to separate oneself, to
depart from,” Acts 1:4; 18:1,2; in marital affairs, 1 Cor. 7:10,11,15;
“departed” (RV corrects to “was parted”), Philem. 1:15. The verb is also used
in Matt. 19:6; Mark 10:9; Rom. 8:35,39; Heb. 7:26. See PUT, No. 14, SEPARATE.
14, apochorizo
signifies “to separate off” (apo); in the Middle Voice, “to depart from,” Acts
15:39, AV, “departed asunder;” RV, “parted asunder;” Rev. 6:14, RV, “was
removed.” See PART, REMOVE.
15, diachorizo
lit., “to separate throughout” (dia), i.e., “completely,” in the Middle Voice,
“to separate oneself definitely from,” is used in Luke 9:33, RV, “were parting
from.”
* (f) Various other verbs.
16, analuo
lit., “to unloose, undo” (ana, “up, or again”), signifies “to depart,” in the
sense of “departing” from life, Phil. 1:23, a metaphor drawn from loosing
moorings preparatory to setting sail, or, according to some, from breaking up
an encampment, or from the unyoking of baggage animals. See DEPARTING, No. 1.
In Luke 12:36, it has its other meaning, “to return.” See RETURN.
17, apoluo
“to loose from” (apo), in the Middle Voice, signifies “to depart,” Luke 2:29;
Acts 23:22, RV, “let go;” 28:25. See DISMISS.
18, exeimi
“to go out” (ex, “out,” eimi, “to go”), is rendered “went out” in Acts 13:42;
in Acts 27:43, “got,” of mariners getting to shore; in Acts 17:15, “departed;”
in Acts 20:7, “to depart.” See GET, GO.
19, metairo
“to make a distinction, to remove, to lift away” (in its transitive sense), is
used intransitively in the NT, signifying “to depart,” and is said of Christ,
in Matt. 13:53; 19:1. It could be well translated “removed.”
20, aphistemi
in the Active Voice, used transitively, signifies “to cause to depart, to cause
to revolt,” Acts 5:37; used intransitively, “to stand off, or aloof, or to
depart from anyone,” Luke 4:13; 13:27; Acts 5:38 (“refrain from”); 12:10;
15:38; 19:9; 22:29; 2 Cor. 12:8; metaphorically, “to fall away,” 2 Tim. 2:19;
in the Middle Voice, “to withdraw or absent oneself from,” Luke 2:37; to
“apostatize,” Luke 8:13; 1 Tim. 4:1; Heb. 3:12, RV, “falling away.” See DRAW
(away), FALL, No. 14, REFRAIN, WITHDRAW.
21, apallasso
lit., “to change from” (apo, “from,” allasso, “to change”), is used once of
“departing,” said of the removal of diseases, Acts 19:12. In Heb. 2:15 it
signifies “to deliver, release.” In Luke 12:58, it is used in a legal sense,
“to be quit of.” See DELIVER.
22, metabaino
is rendered “to depart” in Matt. 8:34; 11:1; 12:9; 15:29; John 7:3; 13:1; Acts
18:7.
1, analusis
“an unloosing” (as of things woven), “a dissolving into separate parts” (Eng.,
“analysis”), is once used of “departure from life,” 2 Tim. 4:6, where the
metaphor is either nautical, from loosing from moorings (thus used in Greek
poetry), or military, from breaking up an encampment; cp. kataluo in 2 Cor. 5:1
(cp. DEPART, No. 16).
2, aphixis
most frequently “an arrival” (akin to aphikneomas, see COME), also signifies a
“departure” (apo, “from,” hikneomai, “to come:” etymologically, to come far
enough, reach; cp. hikanos, “sufficient”), the “departure” being regarded in
relation to the end in view. Thus Paul speaks of his “departing,” Acts 20:29.
3, exodos
see DECEASE.
1, kathaireo
lit. signifies “to take down” (kata, “down,” haireo, “to take”), the technical
term for “removing a body after crucifixion,” e.g., Mark 15:36; hence, “to pull
down, demolish;” in Acts 19:27, according to the most authentic mss., the
translation is (as the RV) “that she (Diana) should even be deposed from her
magnificence” (possibly, in the partitive sense of the genitive, “destroyed
from, or diminished in, somewhat of her magnificence”). See CAST, DESTROY,
PULL, PUT, TAKE (down).
·
For DEPOSIT see COMMIT, B, No. 1
1, bathos
see DEEP
2, pelagos
“the sea,” Acts 27:5, denotes also “the depth” (of the sea), Matt. 18:6. The
word is most probably connected with a form of plesso, “to strike,” and plege,
“a blow,” suggestive of the tossing of the waves. Some would connect it with
plax, “a level board,” but this is improbable, and less applicable to the
general usage of the word, which commonly denotes the sea in its restless
character. See SEA.
·
For DEPUTY see PROCONSUL
·
Note: For ekmukterizo, lit., “to turn up the nose at, to deride out and
out,” Luke 16:14; 23:35, see SCOFF
1, katabaino
“to go down” (kata, “down,” baino, “to go”), used for various kinds of motion
on the ground (e.g., going, walking, stepping), is usually translated “to
descend.” The RV uses the verb “to come down,” for AV, “descend,” in Mark
15:32; Acts 24:1; Rev. 21:10. See COME, No. 19.
2, katerchomai
“to come or go down,” is translated “descendeth,” in Jas. 3:15, AV; RV, “cometh
down.” See COME, No. 7.
1, katabasis
denotes “a going down,” akin to No. 1 under DESCEND, “a way down,” Luke 19:37.
Note: For “descent” (AV in Heb. 7:3,6), see GENEALOGY (the RV
rendering).
1, grapho
“to write,” is rendered “describeth” in Rom. 10:5, AV, “For Moses describeth
the righteousness which is of the Law ...;” this the RV corrects to “For Moses
writeth that the man that doeth the righteousness which is of the Law ... “ See
WRITE.
2, lego,
“to say,” is rendered “describeth” in Rom. 4:6, AV, “David describeth the
blessedness ...;” this the RV corrects to, “David pronounceth blessing upon
...” This might be regarded as the meaning, if David is considered as the human
agent acting for God as the real pronouncer of blessing. Otherwise the verb
lego is to be taken in its ordinary sense of “telling or relating;” especially
as the blessedness (makarismos) is not an act, but a state of felicity
resulting from God's act of justification.
A-1,Noun, eremia
primarily “a solitude, an uninhabited place,” in contrast to a town or village,
is translated “deserts” in Heb. 11:38; “the wilderness” in Matt. 15:33, AV, “a
desert place,” RV; so in Mark 8:4; “wilderness” in 2 Cor. 11:26. It does not
always denote a barren region, void of vegetation; it is often used of a place
uncultivated, but fit for pasturage. See WILDERNESS.
B-1,Adjective, eremos
used as a noun, has the same meaning as eremia; in Luke 5:16; 8:29, RV,
“deserts,” for AV, “wilderness;” in Matt. 24:26; John 6:31, RV, “wilderness,”
for AV, “desert.” As an adjective, it denotes (a), with reference to persons,
“deserted,” desolate, deprived of the friends and kindred, e.g., of a woman
deserted by a husband, Gal. 4:27; (b) so of a city, as Jerusalem, Matt. 23:38;
or uninhabited places, “desert,” e.g., Matt. 14:13,15; Acts 8:26; in Mark 1:35,
RV, “desert,” for AV, “solitary.” See DESOLATE, WILDERNESS.
A-1,Noun, epithumia
“a desire, craving, longing, mostly of evil desires,” frequently translated
“lust,” is used in the following, of good “desires:” of the Lord's “wish”
concerning the last Passover, Luke 22:15; of Paul's “desire” to be with Christ,
Phil. 1:23; of his “desire” to see the saints at Thessalonica again, 1 Thess.
2:17.
With regard to evil “desires,” in Col. 3:5 the RV has “desire,” for the
AV, “concupiscence;” in 1 Thess 4:5, RV, “lust,” for AV, “concupiscence;” there
the preceding word pathos is translated “passion,” RV, for AV, “lust” (see
AFFECTION); also in Col. 3:5 pathos and epithumia are associated, RV,
“passion,” for AV, “inordinate affection.” Epithumia is combined with pathema,
in Gal. 5:24; for the AV, “affections and lusts,” the RV has “passions, and the
lusts thereof.” Epithumia is the more comprehensive term, including all manner
of “lusts and desires;” pathema denotes suffering; in the passage in Gal.
(l.c.) the sufferings are those produced by yielding to the flesh; pathos
points more to the evil state from which “lusts” spring. Cp. orexis, “lust,”
Rom. 1:27. See CONCUPISCENCE, LUST, and Trench, Syn. lxxxvii.
A-2,Noun, eudokia
lit., “good pleasure” (eu, “well,” dokeo, “to seem”), implies a gracious
purpose, a good object being in view, with the idea of a resolve, showing the
willingness with which the resolve is made. It is often translated “good
pleasure,” e.g., Eph. 1:5,9; Phil. 2:13; in Phil. 1:15, “good will;” in Rom.
10:1, “desire,” (marg., “good pleasure”); in 2 Thess. 1:11, RV, “desire,” AV
and RV, marg., “good pleasure.”
It is used of God in Matt. 11:26 (“well pleasing,” RV, for AV, “seemed
good”); Luke 2:14, RV, “men in whom He is well pleased,” lit., “men of good
plearure” (the construction is objective); Luke 10:21; Eph. 1:5,9; Phil. 2:13.
See PLEASURE, SEEM, WILL.
A-3,Noun, epipothesis
“an earnest desire, a longing for” (epi, “upon,” intensive, potheo, “to
desire”), is found in 2 Cor. 7:7,11, AV, “earnest desire,” and “vehement
desire;” RV, “longing” in both places. See LONGING.
A-4,Noun, epipothia
with the same meaning as No. 3, is used in Rom. 15:23, RV, “longing,” AV,
“great desire.” Cp. epipothetos, Phil. 4:1, “longed for,” and epipotheo, “to
long for” [see B, Note (4)]. See LONGING.
A-5,Noun, thelema
denotes “a will, that which is willed” (akin to B, No. 6). It is rendered
“desires,” in Eph. 2:3. See PLEASURE, WILL.
Note: In 1 Pet. 4:3, RV, boulema is rendered “desire.” See WILL.
B-1,Verb, axioo
“to deem worthy,” is translated “desire” in Acts 28:22, where a suitable
rendering would be “We think it meet (or good) to hear of thee;” so in Acts
15:38. See THINK.
B-2,Verb, epithumeo
“to desire earnestly” (as with A, No. 1), stresses the inward impulse rather
than the object desired. It is translated “to desire” in Luke 16:21; 17:22;
22:15; 1 Tim. 3:1; Heb. 6:11; 1 Pet. 1:12; Rev. 9:6. See COVET.
B-3,Verb, erotao
in Luke 7:36 is translated “desired;” in Luke 14:32, RV, “asketh,” for AV,
“desireth;” so in John 12:21; Acts 16:39; 18:20; 23:20; in ver. 18 “asked,” for
AV, “prayed.” See ASK.
B-4,Verb, homeiromai | himeiromai
“to have a strong affection for, a yearning after,” is found in 1 Thess. 2:8,
“being affectionately desirous of you.” It is probably derived from a root
indicating rememberance.
B-5,Verb, orego
“to reach or stretch out,” is used only in the Middle Voice, signifying the
mental effort of stretching oneself out for a thing, of longing after it, with
stress upon the object desired (cp. No. 2); it is translated “desire” in Heb.
11:16; in 1 Tim. 3:1, RV, “seeketh,” for AV, “desireth;” in 1 Tim. 6:10, RV,
“reached after,” for AV, “coveted after.” In Heb. 11:16, a suitable rendering
would be “reach after.” See COVET, SEEK. Cp. orexis, lust, Rom. 1:27.
B-6,Verb, thelo
“to will, to wish,” implying volition and purpose, frequently a determination,
is most usually rendered “to will.” It is translated “to desire” in the RV of
the following: Matt. 9:13; 12:7; Mark 6:19; Luke 10:29; 14:28; 23:20; Acts
24:27; 25:9; Gal. 4:17; 1 Tim. 5:11; Heb. 12:17; 13:18. See DISPOSED, FORWARD,
INTEND, LIST, LOVE, MEAN, PLEASED, RATHER, VOLUNTARY, WILL.
B-7,Verb, boulomai
“to wish, to will deliberately,” expresses more strongly than thelo (No. 6) the
deliberate exercise of the will; it is translated “to desire” in the RV of the
following: Acts 22:30; 23:38; 27:43; 28:18; 1 Tim. 2:8; 5:14; 6:9; Jude 1:5.
See DISPOSED, INTEND, LIST, MINDED, WILLING, WISH, WOULD.
B-8,Verb, zeloo
“to have a zeal for, to be zealous towards,” whether in a good or evil sense,
the former in 1 Cor. 14:1, concerning spiritual gifts RV, “desire earnestly,”
AV, “desire;” in an evil sense, in Jas. 4:2, RV, “covet,” for AV, “desire to
have.”
B-9,Verb, aiteo
“to ask,” is rendered “to desire” in AV, e.g., in Matt. 20:20; Luke 23:25 [RV,
always “to ask (for)”].
B-10,Verb, speudo
is translated “earnestly desiring” in 2 Pet. 3:12, RV. See HASTE.
Note: The following are translated by the verb “to desire” in the AV.
(1) Eperotao, No. 3, with epi, intensive, “to ask, interrogate, inquire of,
consult, or to demand of a person;” in Matt. 16:1, RV, “asked.” See ASK. (2)
Zeteo, “to seek;” in Matt. 12:46,47, RV, “seeking;” in Luke 9:9, RV, “sought.”
See ENDEAVOR, GO, Note (2), (a), INQUIRE, REQUIRE, SEEK. (3) Epizeteo, “to seek
earnestly” (No. 2, with epi, intensive), in Acts 13:7, RV, “sought;” in Phil.
4:17, RV, “seek for” (twice). See INQUIRE, SEEK. (4) Epipotheo, “to long after,
to lust;” in 2 Cor. 5:2, RV, “longing;” in 1 Thess. 3:6; 2 Tim. 1:4, RV,
“longing;” in 1 Pet. 2:2, RV, “long for.” See A, Nos. 3,4. See LONG, LUST. (5)
Exaiteomai, intensive of No. 9, occurs in Luke 22:31. (6) For parakaleo, see
BESEECH, EXHORT, INTREAT. (7) For “desirous of vain glory,” see VAINGLORY.
A-2,Verb, monoo
“to leave alone” (akin to monos, “alone”), is used in 1 Tim. 5:5, in the
Passive Voice, but translated “desolate,” lit., “was made desolate” or “left
desolate.”
B-1,Adjective, eremos
is translated “desolate” in the Lord's words against Jerusalem, Matt. 23:38;
some mss. have it in Luke 13:35; in reference to the habitation of Judas, Acts
1:20, and to Sarah, from whom, being barren, her husband had turned, Gal. 4:27.
See DESERT.
B-2,Adjective, orphanos
(Eng., “orphan;” Lat., “orbus”), signifies “bereft of parents or of a father.”
In Jas. 1:27 it is translated “fatherless.” It was also used in the general
sense of being “friendless or desolate.” In John 14:18 the Lord uses it of the
relationship between Himself and His disciples, He having been their guide,
teacher and protector; RV, “desolate,” AV, “comfortless.” Some mss. have the
word in Mark 12:40. See FATHERLESS.
C-1,Noun, eremosis
akin to A, No. 1, denotes “desolation,” (a) in the sense of “making desolate,”
e.g., in the phrase “the abomination of desolation,” Matt. 24:15; Mark 13:14;
the genitive is objective, “the abomination that makes desolate;” (b) with
stress upon the effect of the process, Luke 21:20, with reference to the
“desolation” of Jerusalem.
1, exaporeo
is used in the NT in the Passive Voice, with Middle sense, “to be utterly
without a way” (ek, “out of,” intensive, a, negative, poros, “a way through;”
cp. poreuo, “to go through;” (Eng., “ferry” is connected); “to be quite at a
loss, without resource, in despair.” It is used in 2 Cor. 1:8, with reference
to life; in 2 Cor. 4:8, in the sentence “perplexed, yet not unto (AV, “in')
despair,” the word “perplexed” translates the verb aporeo, and the phrase “unto
despair” translates the intensive form exaporeo, a play on the words. In the
Sept., Ps. 88:15, where the translation is “having been lifted up, I was
brought low and into despair.”
2, apelpizo
lit., “to hope away” (apo, “away from,” elpizo, “to hope”), i.e., “to give up
in despair, to despair,” is used in Luke 6:35, RV, “nothing despairing,” i.e.,
without anxiety as to the result, or not “despairing” of the recompense from
God; this is probably the true meaning; AV, “hoping for nothing again.” The
marg., “of no man,” is to be rejected.
A-1,Verb, exoutheneo
“to make of no account” (ex, “out,” oudeis, “nobody,” alternatively written,
outheis), “to regard as nothing, to despise utterly, to treat with contempt.”
This is usually translated to “set at nought,” Luke 18:9, RV, AV, “despised.”
So in Rom. 14:3. Both have “set at nought” in Luke 23:11; Acts 4:11; Rom.
14:10. Both have “despise” in 1 Cor. 16:11; Gal. 4:14; 1 Thess. 5:20; in 2 Cor.
10:10, RV, “of no account,” for AV, “contemptible;” in 1 Cor. 1:28, AV and RV,
“despised.” For the important rendering in 1 Cor. 6:4, RV, see ACCOUNT.
Note: In Mark 9:12 some mss. have this verb; the most authentic have
the alternative spelling exoudeneo, “set at nought.”
A-2,Verb, kataphroneo
lit., “to think down upon or against anyone” (kata, “down,” phren, “the mind”),
hence signifies “to think slightly of, to despise,” Matt. 6:24; 18:10; Luke
16:13; Rom. 2:4; 1 Cor. 11:22; 1 Tim. 4:12; 6:2; Heb. 12:2; 2 Pet. 2:10.
A-3,Verb, periphroneo
lit. denotes “to think round a thing, to turn over in the mind;” hence, “to
have thoughts beyond, to despise,” Titus 2:15.
Notes: The following verbs, translated “to despise, etc.” in the AV,
are given suitable meanings in the RV: (1) Atheteo, lit., “to displace, to set
aside,” RV, “to reject,” Luke 10:16; 1 Thess. 4:8; in 1 Tim. 5:12, “rejected,”
for AV, “cast off;” in Heb. 10:28, “hath set at nought;” so Jude 1:8. See
DISANNUL, REJECT, VOID, No. 2. (2) Atimazo, “to dishonor” (a, negative, time,
“honor”); in Jas. 2:6, RV, “have dishonored.” See DISHONOR, ENTREAT, SHAME, C,
No. 1, SHAMEFULLY. (3) Oligoreo, “to care little for, regard lightly” (oligos,
“little”); in Heb. 12:5, RV, “regard lightly.” See REGARD. (4) The phrase
logizomai eis ouden signifies “to reckon as nothing;” in the Passive Voice, “to
be counted as nothing;” in Acts 19:27, RV, “be made of no account.”
B-1,Adjective, atimos
“without honor,” see Note (2), above, is translated as a verb in 1 Cor. 4:10,
AV, “are despised;” RV, “have dishonor,” lit., “(we are) without honor;”
“without honor” in Matt. 13:57; Mark 6:4. The comparative degree atimoteros,
“less honorable,” is used in 1 Cor. 12:23.
Note: Aphilagathos, “not loving the good” (a, negative, phileo, “to
love,” agathos, “good”), is used in 2 Tim. 3:3, AV, “despisers of those that
are good,” RV, “no lovers of good.” See LOVER.
C-1,Noun, kataphronetes
lit., “one who thinks down against,” hence, “a despiser” (see A, No. 2), is
found in Acts 13:41. In the Sept., Hab. 1:5; 2:5; Zeph. 3:4.
1, enubrizo
“to treat insultingly, with contumely” (en, intensive, hubrizo, “to insult;”
some connect it with huper, “above, over,” Lat. super, which suggests the
insulting disdain of one who considers himself superior), is translated “hath
done despite” in Heb. 10:29.
Notes: (1) Hubrizo, “to insult, act with insolence,” is translated “to
use despitefully” in Acts 14:5, AV; RV, “to entreat ... shamefully.” See
(ENTREAT) SHAMEFULLY, (ENTREAT) SPITEFULLY, REPROACH, B, No. 2.
(2) The noun hubristes, “a violent man,” is translated “despiteful” in
Rom. 1:30, AV; RV, “insolent;” in 1 Tim. 1:13, “injurious.”
2, epereazo
for which see ACCUSE, B, No. 3, is found in some mss. in Matt. 5:44, and
translated “despitefully use,” AV (the RV follows the mss. which omit the
sentence). In the corresponding passage in Luke 6:28, the AV and RV have
“despitefully use;” in 1 Pet. 3:16, AV, “falsely accuse,” RV, “revile.” See
ACCUSE, REVILE.
1, apostereo
see DEFRAUD.
2, hustereo
primarily, “to be behind, to be last,” hence, “to lack, fail of, come short
of,” is translated “being destitute” in Heb. 11:37. See BEHIND, B, No. 1.
3, leipo
signifies “to leave, forsake;” in the Passive Voice, “to be left, forsaken,
destitute;” in Jas. 2:15, AV, “destitute,” RV, “be in lack.” See LACK, WANT.
1, krino
primarily, “to separate,” hence, “to be of opinion, approve, esteem,” Rom.
14:5, also “to determine, resolve, decree,” is used in this sense in Acts 3:13;
20:16; 25:25; 27:1; 1 Cor. 2:2; 2 Cor. 2:1; Titus 3:12. See CONDEMN, JUDGE,
JUDGMENT, LAW, B, No. 2.
2, horizo
denotes “to bound to set a boundary” (Eng., “horizon”); hence, “to mark out
definitely, determine;” it is translated “to determine” in Luke 22:22, of the
foreordained pathway of Christ; Acts 11:29, of a “determination” to send
relief; Acts 17:26, where it is used of fixing the bounds of seasons. In Acts
2:23 the verb is translated “determinate,” with reference to counsel. Here the
verbal form might have been adhered to by the translation “determined;” that is
to say, in the sense of “settled.” In Rom. 1:4 it is translated “declared,”
where the meaning is that Christ was marked out as the Son of God by His
resurrection and that of others (see under DECLARE). In Acts 10:42; 17:31 it
has its other meaning of “ordain,” that is, “to appoint by determined counsel.”
In Heb. 4:7, it is translated “limiteth,” but preferably in the RV, “defineth,”
with reference to a certain period; here again it approaches its primary
meaning of marking out the bounds of. See DECLARE, No. 9, LIMIT ORDAIN.
3, proozio
pro, “beforehand,” and No. 2, denotes “to mark out beforehand, to determine
before, foreordain;” in Acts 4:28, AV, “determined before,” RV, “foreordained;”
so the RV in 1 Cor. 2:7, AV, “ordained;” in Rom. 8:29,30 and Eph. 1:5,11, AV,
“predestinate,” RV, “foreordain.” See ORDAIN, Note (1), PREDESTINATE.
4, epiluo
lit., “to loosen upon,” denotes “to solve, expound,” Mark 4:34; “to settle,” as
of a controversy, Acts 19:39, AV, “it shall be determined,” RV, “it shall be
settled. See EXPOUND, SETTLE.
5, diaginosko
besides its meaning “to ascertain exactly,” Acts 23:15, was an Athenian law
term signifying “to determine,” so used in 24:22, RV, “determine;” AV, “know
the uttermost of.”
6, tasso
see APPOINT, No. 5.
Note: Boulomai, “to be minded, to purpose,” is translated “determined”
in Acts 15:37; RV, “was minded.” See MINDED, No. 2.
1, enthumesis
“a cogitation, an inward reasoning” (generally, evil surmising or supposition),
is formed from en, “in,” and thumos, “strong feeling, passion” (cp. thumoo, in
the Middle Voice, “to be wroth, furious”); Eng., “fume” is akin; the root,
thu---, signifies “to rush, rage.” The word is translated “device” in Acts
17:29, of man's production of images; elsewhere, “thoughts,” Matt. 9:4; 12:25;
Heb. 4:12, where the accompanying word ennoia denotes inward intentions, See
THOUGHT.
2, noema
denotes “thought, that which is thought out” (cp. noeo, “to understand”);
hence, “a purpose, device;” translated “devices” in 2 Cor. 2:11; “minds” in 2
Cor. 3:14; 4:4; 11:3; in 2 Cor. 10:5, “thought;” in Phil. 4:7, AV, “minds,” RV,
“thoughts” See MIND, THOUGHT.
1, diabolos
“an accuser, a slanderer” (from diaballo, “to accuse, to malign”), is one of
the names of Satan. From it the English word “Devil” is derived, and should be
applied only to Satan, as a proper name. Daimon, “a demon,” is frequently, but
wrongly, translated “devil;” it should always be translated “demon,” as in the
RV margin. There is one “Devil,” there are many demons. Being the malignant
enemy of God and man, he accuses man to God, Job 1:6-11; 2:1-5; Rev. 12:9,10,
and God to man, Gen. 3. He afflicts men with physical sufferings, Acts 10:38.
Being himself sinful, 1 John 3:8, he instigated man to sin, Gen. 3, and tempts
man to do evil, Eph. 4:27; 6:11, encouraging him thereto by deception, Eph.
2:2. Death having been brought into the world by sin, the “Devil” had the power
of death, but Christ through His own death, has triumphed over him, and will
bring him to nought, Heb. 2:14; his power over death is intimated in his
struggle with Michael over the body of Moses. Jude 1:9. Judas, who gave himself
over to the “Devil,” was so identified with him, that the Lord described him as
such, John 6:70 (see John 13:2). As the “Devil” raised himself in pride against
God and fell under condemnation, so believers are warned against similar sin, 1
Tim. 3:6; for them he lays snares, ver. 7, seeking to devour them as a roaring
lion, 1 Pet. 5:8; those who fall into his snare may be recovered therefrom unto
the will of God, 2 Tim. 2:26, “having been taken captive by him (i.e., by the
'Devil');” “by the Lord's servant” is an alternative, which some regard as
confirmed by the use of zogreo (“to catch alive”) in Luke 5:10; but the general
use is that of taking captive in the usual way. If believers resist he will
flee from them, Jas. 4:7. His fury and malignity will be especially exercised
at the end of the present age, Rev. 12:12. His doom is the lake of fire, Matt.
25:41; Rev. 20:10. The noun is applied to slanderers, false accusers, 1 Tim.
3:11; 2 Tim. 3:3; Titus 2:3.
Note: For “devilish,” Jas. 3:17, see DEMON, C.
1, sophizo
from sophos, “wise” (connected etymologically with sophes, “tasty”), in the
Active Voice signifies “to make wise,” 2 Tim. 3:15 (so in the Sept. of Ps.
19:7, e.g., “making babes wise;” in Ps. 119:98, “Thous hast made me wiser than
mine enemies”). In the Middle Voice it means (a) “to become wise;” it is not
used thus in the NT, but is so found in the Sept., e.g., in Eccles. 2:15,19;
7:17; (b) “to play the sophist, to devise cleverly;” it is used with this
meaning in the Passive Voice in 2 Pet. 1:16, “cunningly devised fables.” See
WISE.
Note: Cp. katasophizomai, “to deal subtly. See DEAL WITH, Note (2).
1, esthio
is a strengthened form of an old verb edo, from the root ed---, whence Lat.,
edo, Eng., “eat.” The form ephagon, used as the 2nd aorist tense of this verb,
is from the root phag---, “to eat up.” It is translated “devour” in Heb. 10:27;
elsewhere, by the verb “to eat.” See EAT.
2, katesthio | kataphago>
kata, “down,” intensive, and No. 1, signifies (a) “to consume by eating, to
devour,” said of birds, Matt. 13:4; Mark 4:4; Luke 8:5; of the Dragon, Rev.
12:4; of a prophet “eating” up a book, suggestive of spiritually “eating” and
digesting its contents, Rev. 10:9 (cp. Ezek. 2:8; 3:1-3; Jer. 15:16); (b)
metaphorically, “to squander, to waste,” Luke 15:30; “to consume” one's physical
powers by emotion, John 2:17; “to devour” by forcible appropriation, as of
widows' property, Matt. 23:14 (AV only); Mark 12:40; “to demand maintenance,”
as false apostles did to the church at Corinth, 2 Cor. 11:20; “to exploit or
prey on one another,” Gal. 5:15, where “bite ... devour ... consume” form a
climax, the first two describing a process, the last the act of swallowing
down; to “destroy” by fire, Rev. 11:5; 20:9. See EAT.
3, katapino
from kata, “down,” intensive, pino, “to drink,” in 1 Pet. 5:8 is translated
“devour,” of Satan's activities against believers. The meaning “to swallow” is
found in Matt. 23:24; 1 Cor. 15:54; 2 Cor. 2:7; 5:4; Heb. 11:29, RV (for AV,
“drowned”); Rev. 12:16. See SWALLOW.
1, diadema
is derived from diadeo, “to bind round.” It was the kingly ornament for the
head, and especially the blue band marked with white, used to bind on the
turban or tiara of Persian kings. It was adopted by Alexander the Great and his
successors. Among the Greeks and Romans it was the distinctive badge of
royalty. Diocletian was the first Roman emperor to wear it constantly. The word
is found in Rev. 12:3; 13:1; 19:12, in which passages it symbolizes the rule
respectively of the Dragon, the Beast, and Christ. In the Sept., Esth. 1:11; 2:17;
in some mss. in Esth. 6:8 and 8:15; also in Isa. 62:3,4. For the distinction
between this and stephanos, see CROWN.
1, thnesko
“to die” (in the perf. tense, “to be dead”), in the NT is always used of
physical “death,” except in 1 Tim. 5:6, where it is metaphorically used of the
loss of spiritual life. The noun thanatos, and the verb thanatoo (below) are
connected. The root of this group of words probably had the significance of the
breathing out of the last breath. Cp. words under DEATH.
2, apothnesko
lit., “to die off or out,” is used (a) of the separation of the soul from the
body, i.e., the natural “death” of human beings, e.g., Matt. 9:24; Rom. 7:2; by
reason of descent from Adam, 1 Cor. 15:22; or of violent “death,” whether of
men or animals; with regard to the latter it is once translated “perished,”
Matt. 8:32; of vegetation, Jude 1:12; of seeds, John 12:24; 1 Cor. 15:36; it is
used of “death” as a punishment in Israel under the Law, in Heb. 10:28; (b) of
the separation of man from God; all who are decended from Adam not only “die”
physically, owing to sin, see (a) above, but are naturally in the state of
separation from God, 2 Cor. 5:14. From this believers are freed both now and
eternally, John 6:50; 11:26, through the “death” of Christ, Rom. 5:8, e.g.;
unbelievers, who “die” physically as such, remain in eternal separation from
God, John 8:24. Believers have spiritually “died” to the Law as a means of
life, Gal. 2:19; Col. 2:20; to sin, Rom. 6:2, and in general to all spiritual
association with the world and with that which pertained to their unregenerate
state, Col. 3:3, because of their identification with the “death” of Christ,
Rom. 6:8 (see No. 3, below). As life never means mere existence, so “death,”
the opposite of life, never means nonexistence. See PERISH.
3, sunapothnesko
“to die with, to die together,” is used of association in physical “death,”
Mark 14:31; in 2 Cor. 7:3, the Apostle declares that his love to the saints
makes separation impossible, whether in life or in “death.” It is used once of
association spiritually with Christ in His “death,” 2 Tim. 2:11. See No. 2 (b).
4, teleutao
“to end” (from telos, “an end”), hence, “to end one's life,” is used (a) of the
“death” of the body, Matt. 2:19; 9:18; 15:4, where “die the death” means
“surely die,” RV, marg., lit., “let him end by death;” Mark 7:10; Matt. 22:25,
“deceased;” Luke 7:2; John 11:39, some mss. have verb No. 1 here; Acts 2:29;
7:15; Heb. 11:22 (RV, “his end was nigh”); (b) of the gnawings of conscience in
self reproach, under the symbol of a worm, Mark 9:48 (vv. 44,46, AV). See
DECEASE.
5, koimao
in the Middle and Passive Voices, its only use in the NT, signifies “to fall
asleep.” It is connected etymologically with keimai, “to lie down,” the root
ki-, signifying “to lie.” Hence it is used metaphorically of “death,” Matt.
27:52, etc. It is translated “be dead” in 1 Cor. 7:39. See ASLEEP.
6, apoginomai
lit., “to be away from” (apo, “from,” ginomai, “to be, become;” apo here
signifies “separation”), is used in 1 Pet. 2:24 of the believer's attitude
towards sin as the result of Christ's having borne our sins in His body on the
tree; RV, “having died unto sins,” the aorist or momentary tense, expressing an
event in the past.
Note: Apollumi, “to destroy,” is found in the Middle Voice in some mss.
in John 18:14, and translated “die.” The most authentic mss. have apothnesko
(No. 2, above).
A-1,Verb, diaphero
lit., “to bear through, carry different ways,” hence, “to be different from,”
is said of the stars, 1 Cor. 15:41; of a child under age in comparison with a
servant, Gal. 4:1; in Phil. 1:10, marg., “things that differ,” for “things that
are excellent. See BETTER (be).
A-2,Verb, merizo
denotes “to divide” (from meros, “a part:” the root mer-, indicates
distribution, or measuring out, and is seen in meris, “a district”). In 1 Cor.
7:34 the perfect tense of the Passive Voice is translated “there is a
difference.” Some take the verb with what precedes, with reference to the
married brother, and translate “he has been divided.” See DEAL, DISTRIBUTE,
DIVIDE, GIVE, PART.
A-3,Verb, diakrino
lit., “to separate throughout, to make a distinction,” Acts 15:9; RV is
translated “to make to differ,” in 1 Cor. 4:7. In Jude 1:22, where the Middle
Voice is used, the AV has “making a difference,” the RV, adopting the
alternative reading, the accusative case, has “who are in doubt,” a meaning
found in Matt. 21:21; Mark 11:23; Acts 10:20; Rom. 14:23; Jas. 1:6; 2:4. See
CONTEND.
B-1,Noun, diairesis
lit. signifies “to take asunder,” from dia, “apart,” and haireo, “to take”
(Eng., “diaeresis,” i.e., distinguishing two successive vowels as separate
sounds); it is rendered in the AV, “diversities” in 1 Cor. 12:4,6;
“differences” in ver. 5; RV, “diversities,” in each place.
B-2,Noun, diastole
signifies “a setting asunder” (dia, “asunder,” stello, “to set, place,
arrange”), hence, “a distinction;” in Rom. 3:22; 10:12, AV, “difference;” RV,
“distinction;” in 1 Cor. 14:7 it is used of the “distinction” in musical
sounds.
C-1,Adjective, diaphoros
akin to A, No. 1, signifies “varying in kind, different, diverse.” It is used
of spiritual gifts, Rom. 12:6; of ceremonial washings, Heb. 9:10 (“divers”).
See DIVERS, and for its other meaning, in Heb. 1:4; 8:6, see EXCELLENT.
C-2,Adjective, heteros
RV, “different,” for AV, “another,” in Rom. 7:23; 2 Cor. 11:4; Gal. 1:6; cp. 1
Tim. 1:3; 6:3. See ANOTHER.
1, molis
signifies “with difficulty, hardly” (from molos, “toil”). In Luke 9:39, it is
rendered “hardly,” of the “difficulty” in the departure of a demon. In Acts
27:7,8,16, where the AV has three different renderings, “scarce,” “hardly,” and
“much work,” respectively, the RV has “with difficulty” in each place. For its
other meanings, “scarce, scarcely,” see Acts 14:18; Rom. 5:7; 1 Pet. 4:18. See
HARDLY, No. 3.
1, orusso
“to dig, dig up soil, dig a pit,” is said of a place for a winepress, Matt.
21:33; Mark 12:1; of “digging” a pit for hiding something, Matt. 25:18.
Notes: (1) Diorusso, lit., “to dig through” (dia, “through”), is
translated “to break through (or up)” in Matt. 6:19,20; 24:43; Luke 12:39. See
BREAK.
(2) Exorusso, lit., “to dig out,” is translated “to break up” in Mark
2:4; “to pluck out (the eyes)” in Gal. 4:15. See BREAK, PLUCK.
2, skapto
primarily, “to dig, by way of hollowing out,” hence, denotes “to dig.” The root
skap is seen in skapane, “a spade,” skapetos, “a ditch,” skaphe, “a boat,” and
in Eng., “scoop, skiff, and ship” (i.e., something hollowed out). The verb is
found in Luke 6:48; 13:8; 16:3.
3, kataskapto
“to dig down” (kata, “down,” and No. 2), is found in Rom. 11:3; of altars, and
in some mss. in Acts 15:16, “ruins,” lit., “the things dug down.” Here the best
texts have katastrepho, “to overthrow, overturn.”
1, doxa
primarily denotes “an opinion, estimation, repute;” in the NT, always “good
opinion, praise, honor, glory, an appearance commanding respect, magnificience,
excellence, manifestation of glory;” hence, of angelic powers, in respect of
their state as commanding recognition, “dignities,” 2 Pet. 2:10; Jude 1:8. See
GLORY, HONOR, PRAISE, WORSHIP.
A-1,Noun, ergasia
lit., “a working” (akin to ergon, “work”), is indicative of a process, in
contrast to the concrete, ergon, e.g., Eph. 4:19, lit., “unto a working” (RV
marg., “to make a trade of”); contrast ergon in ver. 12; (b) “business,” Acts
19:25, RV (for AV, “craft”); or gain got by “work,” Acts 16:16,19; 19:24; (c)
endeavor, pains, “diligence,” Luke 12:58. See CRAFT, GAIN, WORK.
A-2,Noun, spoude
“earnestness, zeal,” or sometimes “the haste accompanying this,” Mark 6:25;
Luke 1:39, is translated “diligence” in Rom. 12:8; in ver. 11, AV, “business”
(RV, “diligence”); in 2 Cor. 8:7, AV, “diligence,” RV, “earnestness;” both have
“diligence” in Heb. 6:11; 2 Pet. 1:5; Jude 1:3; in 2 Cor. 7:11,12, RV, “earnest
care,” AV, “carefulness,” and “care.” See CARE.
B-1,Verb, spoudazo
has meanings corresponding to A, No. 2; it signifies “to hasten to do a thing, to
exert oneself, endeavor, give diligence;” in Gal. 2:10, of remembering the
poor, AV, “was forward,” RV, “was zealous;” in Eph. 4:3, of keeping the unity
of the Spirit, AV “endeavoring,” RV, “giving diligence;” in 1 Thess. 2:17, of
going to see friends, “endeavored;” in 2 Tim. 4:9; 4:21, “do thy diligence;” in
the following the RV uses the verb “to give diligence:” 2 Tim. 2:15, AV,
“study;” Titus 3:12, AV, “be diligent;” Heb. 4:11, of keeping continuous
Sabbath rest, AV, “let us labor;” in 2 Pet. 1:10, of making our calling and
election sure; in 2 Pet. 1:15, of enabling believers to call Scripture truth to
remembrance, AV, “endeavour;” in 2 Pet. 3:14, of being found in peace without
fault and blameless, when the Lord comes, AV, “be diligent.” See ENDEAVOR,
FORWARD, LABOR, STUDY, ZEALOUS.
B-2,Verb, meletao
signifies “to care for, attend carefully” (from melete, “care”); in 1 Tim.
4:15, AV, “meditate,” RV, “be diligent in;” in Acts 4:25, “imagine” (marg.,
“meditate”); in Mark 13:11, the most authentic mss. have promerimnao. See
IMAGINE, MEDITATE.
C-1,Adjective, spoudaios
akin to A, No. 2 and B, No. 1, primarily signifies “in haste;” hence, diligent,
earnest, zealous, 2 Cor. 8:22, AV, “diligent,” RV, “earnest.” See EARNEST,
FORWARD. In the Sept., Ezek. 41:25, “stout (planks).”
C-2,Adjective, spoudaioteros
the comparative degree of No. 1, 2 Cor. 8:22, AV, “more diligent,” RV, “more
“earnest;” in ver. 17, AV, “more forward,” RV, “very earnest.” See EARNEST; cp.
FORWARD.
D-1,Adverb, epimelos
from epi, intensive, and an adverbial form of the impersonal verb melei, “it is
a care” (cp. B, No. 2), signifies “carefully, diligently,” Luke 15:8.
D-2,Adverb, pugme
the dative case of pugme, “a fist,” lit. means “with the fist” (one hand being
rubbed with the clenched fist of the other), a metaphorical expression for
“thoroughly,” in contrast to what is superficial; Mark 7:3, RV and AV marg.,
“diligently” (AV, text, “oft”). It also signified “boxing” (not in the NT); cp.
puktes and pugmachos, “a boxer” (Lat., pugnus and pugno; Eng., “pugilist”). In
the Sept., Exod. 21:18; Isa. 58:4.
D-3,Adverb, spoudaios
“speedily, earnestly, diligently” (cp. the corresponding noun, verb and
adjective above), is translated “earnestly” in the RV of Luke 7:4 (AV,
“instantly”); “diligently” in Titus 3:13. See INSTANTLY.
D-4,Adverb, spoudaioteros
the comparative degree of No. 3, “more diligently,” is used in Phil. 2:28, RV,
“the more diligently” (AV, “the more carefully”). See CAREFULLY.
Notes: (1) Some mss. have the neuter of the comparative adjective
spoudaioteron in 2 Tim. 1:17. The most authentic texts have the adverb, No. 4.
D-5,Adverb, Akribos
means “accurately, exactly.” The AV translates it “diligently” in Matt. 2:8;
Acts 18:25; “perfectly” in 1 Thess. 5:2 (cp. Luke 1:3). See ACCURATELY,
CAREFUL, CIRCUMSPECTLY,
1, hettema
see DEFECT.
A-1,Verb, aristao
primarily, “to breakfast” (see B), was later used also with the meaning “to
dine,” e.g., Luke 11:37; in John 21:12,15, RV, “break your fast,” and “had
broken their fast,” for AV, “dine;” obviously there it was the first meal in
the day. In the Sept., Gen. 43:25; 1 Sam. 14:24; 1 Chron. 13:7.
B-1,Noun, ariston
primarily, “the first food,” taken early in the morning before work; the meal
in the Pharisee's house, in Luke 11:37, was a breakfast or early meal (see RV,
marg.); the dinner was called deipnon. Later the breakfast was called akratisma
(not in NT), and dinner, ariston, as in Matt. 22:4; Luke 11:38; 14:12.
1, bapto
“to immerse, dip” (derived from a root signifying “deep”), also signified “to
dye,” which is suggested in Rev. 19:13, of the Lord's garment “dipped (i.e.,
dyed) in blood” (RV, “sprinkled” translates the verb rhantizo: see SPRINKLED.
It is elsewhere translated “to dip,” Luke 16:24; John 13:26. Cp. the longer
form baptizo (primarily a frequentative form). See BAPTIZE.
2, embapto
en, “in,” and No. 1, “to dip into,” is used of the act of Judas in “dipping”
his hand with that of Christ in the dish, Matt. 26:23; Mark 14:20.
1, kateuthuno
“to make straight” (kata, “down,” intensive, euthus, “straight,” euthuno, “to
straighten”), is translated “guide” in Luke 1:79, of the Lord's “guidance” of
the feet of His people; “direct,” in 1 Thess. 3:11, of His “directing” the way
of His servants; in 2 Thess. 3:5, of His “directing” the hearts of His saints
into the love of God. See GUIDE.
1, apodokimazo
“to reject as the result of disapproval” (apo, “away from,” dokimazo, “to
approve”), is always translated “to reject,” except in the AV of 1 Pet. 2:4,7.
See REJECT
A-1,Verb, atheteo
signifies “to put as of no value” (a, negative, theton, “what is placed,” from
tithemi, “to put, place”); hence, (a) “to act towards anything as though it
were annulled;” e.g., to deprive a law of its force by opinions or acts
contrary to it, Gal. 3:15, AV, “disannulleth,” RV, “maketh void;” (b) “to
thwart the efficacy of anything, to nullify, to frustrate it,” Luke 7:30,
“rejected;” 1 Cor. 1:19, “will I reject;” to make void, Gal. 2:21; to set at
nought, Jude 1:8, RV (AV, “despised”); the parallel passage, in 2 Pet. 2:10,
has kataphroneo. In Mark 6:26, the thought is that of breaking faith with. See
DESPISE, A, Note (1).
A-2,Verb, akuroo
“to deprive of authority” (a, negative, kuros, “force, authority;” cp. kurios,
“a lord,” kuroo, “to strengthen”), hence, “to make of none effect,” Matt. 15:6;
Mark 7:13, with reference to the commandment or word of God, RV, “to make
void,” is translated “disannul” in Gal. 3:17, of the inability of the Law to
deprive of force God's covenant with Abraham. This verb stresses the effect of
the act, while No. 1 stresses the attitude of the rejector. See VOID.
B-1,Noun, athetesis
akin to A, No. 1, “a setting aside, abolition,” is translated “disannulling”
Heb. 7:18, with reference to a commandment; in Heb. 9:26 “to put away,” with
reference to sin, lit., “for a putting away.” See PUTTING, Note.
1, apisteo
“to be unbelieving” (a, negative, pistis, “faith;” cp. apistos, “unbelieving”),
is translated “believed not,” etc., in the AV (except in 1 Pet. 2:7, “be
disobedient”); “disbelieve” (or “disbelieved”) in the RV, in Mark 16:11,16;
Luke 24:11,41; Acts 28:24; “disbelieve” is the best rendering, implying that
the unbeliever has had a full opportunity of believing and has rejected it;
some mss. have apeitheo, “to be disobedient,” in 1 Pet. 2:7; Rom. 3:3, RV,
“were without faith;” 2 Tim. 2:13, RV, “are faithless. Cp. DISOBEDIENT, C. SEE
BELIEVE.
A-1,Verb, anakrino
“to distinguish, or separate out so as to investigate (krino) by looking
throughout (ana, intensive) objects or particulars,” hence signifies “to
examine, scrutinize, question, to hold a preliminary judicial examination
preceding the trial proper” (this first examination, implying more to follow,
is often present in the nonlegal uses of the word), e.g., Luke 23:14;
figuratively, in 1 Cor. 4:3; it is said of searching the Scriptures in Acts
17:11; of “discerning” or determining the excellence or defects of a person or
thing, e.g., 1 Cor. 2:14, AV, “discerned;” RV, “judged;” in 1 Cor. 10:27,
“asking (no) question” (i.e., not raising the question as to whether the meat
is the residue from an idolatrous sacrifice). Except in Luke 23:14, this word
is found only in Acts and 1 Cor. See EXAMINE, JUDGE.
A-2,Verb, diakrino
signifies “to separate, discriminate;” then, “to learn by discriminating, to
determine, decide.” It is translated “discern” in Matt. 16:3, of discriminating
between the varying conditions of the sky (see dokimazo, No. 3, below, in Luke
12:56), and in 1 Cor. 11:29, with reference to partaking of the bread and the
cup of the Lord's Supper unworthily, by not “discerning” or discriminating what
they represent; in ver. 31, the RV has “discerned,” for the AV, “would judge,”
of trying oneself, “discerning” one's condition, and so judging any evil before
the Lord; in 1 Cor. 14:29, regarding oral testimony in a gathering of
believers, it is used of “discerning” what is of the Holy Spirit, RV, “discern”
(AV, “judge”). See CONTEND, DECIDE, DIFFER, etc.
A-3,Verb, dokimazo
signifies “to test, prove, scrutinize,” so as “to decide.” It is translated
“discern” in the AV of Luke 12:56; RV, “interpret” (marg., “prove”). See
APPROVE.
B-1,Noun, diakrisis
cp. A, No. 2, “a distinguishing, a clear discrimination, discerning, judging,”
is translated “discernings” in 1 Cor. 12:10, of “discerning” spirits, judging
by evidence whether they are evil or of God. In Heb. 5:14 the phrase consisting
of pros, with this noun, lit., “towards a discerning,” is translated “to
discern,” said of those who are capable of discriminating between good and
evil. In Rom. 14:1 the word has its other sense of decision or judgment, and
the phrase “doubtful disputations” is, lit., “judgments of reasonings” (marg.,
“not for decisions of doubts,” i.e., not to act as a judge of the weak
brother's scruples). See DECISION, B, No.2.
Note: For “discernment,” Phil. 1:19, see JUDGMENT, Note (4).
C-1,Adjective, kritikos
signifies “that which relates to judging (krino, “to judge”), fit for, or
skilled in, judging” (Eng., “critical”), found in Heb. 4:12, of the Word of God
as “quick to discern the thoughts and intents of the heart,” (lit., “critical
of, etc.”), i.e., discriminating and passing judgment on the thoughts and
feelings.
1, katargeo
means “to reduce to inactivity.” “Discharged” is the RV translation of the word
in Rom. 7:2,6 (AV, “is loosed,” and “are delivered”). In ver. 2 the meaning is
that the death of a woman's first husband makes void her status as a wife in
the eyes of the Law; she is therefore “discharged” from the prohibition against
remarrying; the prohibition is rendered ineffective in her case. So, in ver. 6,
with the believer in relation to the Law, he has been made dead to the Law as a
means of justification and life. It is not the Law that has died (AV), but the
believer (see the RV), who has been “discharged,” through being put to death,
as to the old nature, in identification with the death of Christ, that he might
have life in Christ. See ABOLISH
A-1,Noun, mathetes
lit., “a learner” (from manthano, “to learn,” from a root math---, indicating
thought accompanied by endeavor), in contrast to didaskalos, “a teacher;” hence
it denotes “one who follows one's teaching,” as the “disciples” of John, Matt.
9:14; of the Pharisees, Matt. 22:16; of Moses, John 9:28; it is used of the
“disciples” of Jesus (a) in a wide sense, of Jews who became His adherents,
John 6:66; Luke 6:17, some being secretly so, John 19:38; (b) especially of the
twelve Apostles, Matt. 10:1; Luke 22:11, e.g.; (c) of all who manifest that
they are His “disciples” by abiding in His Word, John 8:31; cp. John 13:35;
15:8; (d) in the Acts, of those who believed upon Him and confessed Him, John
6:1,2,7; 14:20,22,28; 15:10; 19:1, etc.
A “disciple” was not only a pupil, but an adherent; hence they are
spoken of as imitators of their teacher; cp. John 8:31; 15:8.
A-2,Noun, mathetria
“a female disciple,” is said of Tabitha, Acts 9:36.
A-3,Noun, summathetes
means “a fellow disciple” (sun, with, and No. 1), John 11:16.
Note: In Acts 1:15, the RV translates the mss. which have adelphon,
“brethren;” in 20:7, RV, “we,” for AV, “disciples.”
B-1,Verb, matheteuo
is used in the Active Voice, intransitively, in some mss., in Matt. 27:57, in
the sense of being the “disciple” of a person; here, however, the best mss.
have the Passive Voice, lit., “had been made a disciple,” as in Matt. 13:52,
RV, “who hath been made a disciple.” It is used in this transitive sense in the
Active Voice in Matt. 28:19; Acts 14:21.
1, sophronismos
from sophron, lit., “saving the mind,” from saos, “contracted to” sos, “safe”
(cp. sozo, “to save”), phren, “the mind,” primarily, “an admonishing or calling
to soundness of mind, or to self-control,” is used in 2 Tim. 1:7, AV, “a sound
mind;” RV, “discipline.” Cp. sophroneo (“to be of sound mind”), sophronizo (“to
admonish”), sophronos (“soberly”), and sophron, “of sound mind.” See MIND. Cp.
CHASTISEMENT.
1, athumeo
“to be disheartened, dispirited, discouraged” (a, negative, thumos, “spirit,
courage,” from the root thu---, found in thuo, “to rush,” denoting “feeling,
passion;” hence Eng., “fume”), is found in Col. 3:21.
1, dialegomai
primarily denotes “to ponder, resolve in one's mind” (dia, “through,” lego, “to
say”); then, “to converse, dispute, discuss, discourse with;” most frequently,
“to reason or dispute with.” In Heb. 12:5 the RV, “reasoneth with” is to be
preferred to the AV, “speaketh unto.” The AV translates it “preached,” in Acts
20:7,9; this the RV corrects to “discoursed,” lit., “dialogue,” i.e., not by
way of a sermon, but by a “discourse” of a more conversational character. See
DISPUTE, PREACH, REASON, SPEAK. In the Sept., Exod. 6:27; Judg. 8:1; Isa. 63:1
* Two verbs are translated by the verb “to discover,” in the AV. The RV translates differently in each case.
1, anaphaino
see APPEAR, A, No. 3.
2, katanoeo
“to perceive distinctly, discern clearly, descry,” is translated “discovered”
in Acts 27:39, AV, of finding a bay with a creek (RV, “perceived”). See BEHOLD.
A-1,Adjective,
sophron
“of sound mind, self-controlled” (for the derivation, see DISCIPLINE), is
translated “sober-minded,” in its four occurrences in the RV, 1 Tim. 3:2 (AV,
“sober”); Titus 1:8 (AV, “ditto”); Titus 2:2 (AV, “temperate”); Titus 2:5 (AV,
“discreet”). See SOBER, TEMPERATE.
B-1,Adverb, nounechos
lit., “mind-possessing” (nous, “mind, understanding,” echo, “to have”), hence
denotes “discreetly, sensibly, prudently.” Mark 12:34.
A-1,Noun, astheneia
lit., “lacking strength” (a negative, sthenos, “strength”), “weakness,
infirmity,” is translated “diseases” in Matt. 8:17, RV, for AV, “sicknesses,”
and in Acts 28:9. Its usual rendering is “infirmity” or “infirmities;”
“sickness,” in John 11:4. Cp. B, No. 1. See INFIRMITY, SICKNESS, WEAKNESS.
A-2,Noun, malakia
primarily denotes “softness” (cp. malakos, “soft,” Matt. 11:8, etc.); hence, “debility,
disease.” It is found in Matthew only, Matt. 4:23; 9:35; 10:1. It is frequent
in the Sept., e.g., Gen. 42:4; 44:29; Deut. 7:15; 28:61; Isa. 38:9; 53:3.
A-3,Noun, nosos
akin to Lat. nocere, “to injure” (Eng., “nosology”), is the regular word for
“disease, sickness,” Matt. 4:23; 8:17; 9:35; 10:1, RV, “disease,” AV,
“sickness;” in Matt. 4:24; Mark 1:34; Luke 4:40; 6:17; 9:1; Acts 19:12, AV and
RV render it “diseases.” In Luke 7:21, AV has “infirmities.” The most authentic
mss. omit the word in Mark 3:15. See SICKNESS.
A-4,Noun, nosema
an alternative form of No. 3, is found in some mss. in John 5:4. Cp. noseo, “to
dote about, have a diseased craving for,” 1 Tim. 6:4.
B-1,Verb, astheneo
akin to A, No. 1, “to lack strength, to be weak, sick,” is translated “were
diseased” in John 6:2, AV (RV, “were sick”). See IMPOTENT, SICK, WEAK.
B-2,Verb, echo kakos
lit., “to have badly,” i.e, “to be ill or in an evil case,” is used in Matt.
14:35 (AV, “were diseased,” RV, “were sick”); so in Mark 1:32; Luke 7:2. See
SICK.
1, aphanizo
primarily means “to cause to disappear,” hence (a) “to make unsightly, to
disfigure,” as of the face, Matt. 6:16; (b) “to cause to vanish away, consume,”
Matt. 6:19,20; (c) in the Passive Voice, “to perish,” Acts 13:41, or “to vanish
away,” Jas. 4:14. See CONSUME.
1, trublion
denotes “a bowl,” somewhat deep, Matt. 26:23; Mark 14:20; among the Greeks it
was a measure in medical prescriptions.
1, aischune
“shame,” so the RV in 2 Cor. 4:2 (for AV, “dishonesty”), is elsewhere rendered
“shame,” Luke 14:9; Phil. 3:19; Heb. 12:2; Jude 1:13; Rev. 3:18. See SHAME.
A-1,Noun, atimia
from a, negative, time, “honor,” denotes “dishonor, igominy, disgrace,” in Rom.
1:26, “vile passions” (RV), lit., “passions of dishonor,” in Rom. 9:21,
“dishonor,” of vessels designed for meaner household purposes (in contrast to
time, “honor,” as in 2 Tim. 2:20); in 1 Cor. 11:14, said of long hair, if worn
by men, RV, “dishonor,” for AV, “shame,” in contrast to doxa, glory, ver. 15;
so in 1 Cor. 15:43, of the “sowing” of the natural body, and in 2 Cor. 6:8, of
the Apostle Paul's ministry. In 2 Cor. 11:21 he uses it in self-disparagement,
AV, “reproach,” RV, “disparagement.” See DISPARAGEMENT, REPROACH, SHAME, VILE.
B-1,Adjective, atimos
akin to A: see DESPISE, B.
C-1,Verb, atimazo
akin to A, signifies “to dishonour, treat shamefully, insult,” whether in word,
John 8:49, or deed, Mark 12:4; Luke 20:11, RV “handled (him) shamefully,” (RV
“entreated entreated ... shamefully”); Rom. 1:24; 2:23, “dishonorest;” Jas.
2:6, RV, “ye have dishonored (the poor),” (AV, “despised”); in the Passive
Voice, to suffer dishonor, Acts 5:41 (AV, “suffer shame”). See DESPISE, A, Note
(2).
Note: Atimao is found in some mss. in Mark 12:4.
C-2,Verb, kataischuno
see ASHAMED, No. 3.
1, apoluo
lit., “to loose from” (apo, “from,” luo, “to loose”), is translated “dismiss”
in Acts 15:30,33, RV (AV, “let go”) and Acts 19:41. See DEPART, DIVORCE,
FORGIVE, GO, LIBERTY, LOOSE, PUT, No. 16, RELEASE, SEND.
1, apeitheia
lit., “the condition of being unpersuadable” (a, negative, peitho, “to
persuade”), denotes “obstinacy, obstinate rejection of the will of God;” hence,
“disobedience;” Eph. 2:2; 5:6; Col. 3:6, and in the RV of Rom. 11:30,32 and
Heb. 4:6,11 (for AV, “unbelief”), speaking of Israel, past and present. See
UNBELIEF.
2, parakoe
primarily, “hearing amiss” (para, “aside,” akouo, “to hear”), hence signifies
“a refusal to hear;” hence, “an act of disobedience,” Rom. 5:19; 2 Cor. 10:6;
Heb. 2:2. It is broadly to be distinguished from No. 1, as an act from a
condition, though parakoe itself is the effect, in transgression, of the
condition of failing or refusing to hear. Carelessness in attitude is the
precursor of actual “disobedience.” In the OT “disobedience” is frequently
described as “a refusing to hear,” e.g., Jer. 11:10; 35:17; cp. Acts 7:57. See
Trench, Syn. xvi.
A-1,Adjective, apeithes
akin to A, No. 1, signifies “unwilling to be persuaded, spurning belief,
disobedient,” Luke 1:17; Acts 26:19; Rom. 1:30; 2 Tim. 3:2; Titus 1:16; 3:3.
Note: In 1 Tim. 1:9 anupotaktos, “insubordinate, unsubjected” (a,
negative, n, euphonic, hupo, “under,” tasso, “to order”), is translated
“disobedient” in the AV; the RV has “unruly,” as in Titus 1:6,10; in Heb. 2:8,
“not subject” (RV), “not put under” (AV). See PUT, UNRULY.
B-1,Verb, apeitheo
akin to A, No. 1, and B, “to refuse to be persuaded, to refuse belief, to be
disobedient,” is translated “disobedient,” or by the verb “to be disobedient,”
in the RV of Acts 14:2 (AV, “unbelieving”), and Acts 19:9 (AV, “believed not”);
it is absent from the most authentic mss. in Acts 17:5; in John 3:36 “obeyeth
not,” RV (AV, “believeth not”); in Rom. 2:8 “obey not;” in Rom. 10:21,
“disobedient;” in Rom. 11:30,31, “were disobedient” (AV, “have not believed”);
so in Rom. 15:31; Heb. 3:18; 11:31; in 1 Pet. 2:8, “disobedient;” so in 1 Pet.
3:20; in 1 Pet. 3:1; 4:17, “obey not.” In 1 Pet. 2:7 the best mss. have
apisteo, “to disbelieve.” See OBEY, B, No. 4, UNBELIEVING.
A-1,Adjective,
ataktos
signifies “not keeping order” (a, negative, tasso, “to put in order, arrange”);
it was especially a military term, denoting “not keeping rank, insubordinate;”
it is used in 1 Thess. 5:14, describing certain church members who manifested
an insubordinate spirit, whether by excitability or officiousness or idleness.
See UNRULY.
B-1,Adverb, ataktos
signifies “disorderly, with slackness” (like soldiers not keeping rank), 2
Thess. 3:6; in ver. 11 it is said of those in the church who refused to work,
and became busy-bodies (cp. 1 Tim. 5:13).
C-1,Verb, atakteo
signifies “to be out of rank, out of one's place, undisciplined, to behave
disorderly:” in the military sense, “to break rank;” negatively in 2 Thess.
3:7, of the example set by the Apostle and his fellow missionaries, in working
for their bread while they were at Thessalonica so as not to burden the saints.
See BEHAVE.
·
For this RV translation of atimia in 2 Cor. 11:21, see DISHONOR, A.
1, oikonomia
primarily signifies “the management of a household or of household affairs”
(oikos, “a house,” nomos, “a law”); then the management or administration of
the property of others, and so “a stewardship,” Luke 16:2-4; elsewhere only in
the Epistles of Paul, who applies it (a) to the responsibility entrusted to him
of preaching the Gospel, 1 Cor. 9:17 (RV, “stewardship,” AV, “dispensation”);
(b) to the stewardship commited to him “to fulfill the Word of God,” the fulfillment
being the unfolding of the completion of the Divinely arranged and imparted
cycle of truths which are consummated in the truth relating to the Church as
the Body of Christ, Col. 1:25 (RV and AV, “dispensation”); so in Eph. 3:2, of
the grace of God given him as a stewardship (“dispensation”) in regard to the
same “mystery;” (c) in Eph. 1:10; 3:9, it is used of the arrangement or
administration by God, by which in “the fullness of the times” (or seasons) God
will sum up all things in the heavens and on earth in Christ. In Eph. 3:9 some
mss. have koinonia, “fellowship,” for oikonomia, “dispensation.” In 1 Tim. 1:4
oikonomia may mean either a stewardship in the sense of (a) above, or a
“dispensation” in the sense of (c). The reading oikodomia, “edifying,” in some
mss., is not to be accepted. See STEWARDSHIP.
Note: A “dispensation” is not a period or epoch (a common, but
erroneous, use of the word), but a mode of dealing, an arrangement, or
administration of affairs. Cp. oikonomos, “a steward,” and oikonomeo, “to be a
steward.”
A-1,Verb, dialuo
“to dissolve,” is used in Acts 5:36 of the breaking up and dispersion of a
company of men, RV, “dispersed,” AV, “scattered.” See SCATTER.
A-2,Verb, skorpizo
“to scatter” (probably from a root, skarp---, signifying “to cut asunder,” akin
to skorpios, “a scorpion”), is used in Matt. 12:30; Luke 11:23; John 10:12;
16:32; in the RV of 2 Cor. 9:9, “scattered abroad” (AV, “he hath dispersed
abroad”), of one who liberally dispenses benefits. See SCATTER.
A-3,Verb, diaskorpizo
dia, “through,” and No. 2, signifies “to scatter abroad,” in Matt. 26:31; Mark
14:27, metaphorically of sheep; in Luke 1:51, of the proud; in John 11:52, of
the “scattering” of the children of God; in Acts 5:37, of the followers of
Judas of Galilee (AV, “were dispersed”); cp. No. 1, re ver. 36; of “scattering”
grain by winnowing, Matt. 25:24,26; in Luke 15:13; 16:1, it signifies “to
waste.” See SCATTER, STRAWED, WASTE.
A-4,Verb, diasperio
“to scatter abroad” (dia, “through,” speiro, “to sow”), is used in Acts 8:1,4;
11:19.
B-1,Noun, diaspora
akin to A, No. 4, “a scattering, a dispersion,” was used of the Jews who from
time to time had been scattered among the Gentiles, John 7:35; later with
reference to Jews, so “scattered,” who had professed, or actually embraced, the
Christian faith, “the Dispersion,” Jas. 1:1, RV; especially of believers who
were converts from Judaism and “scattered” throughout certain districts,
“sojourners of the Dispersion,” 1 Pet. 1:1, RV. In the Sept., of Israelites,
“scattered” and exiled, e.g., Deut. 28:25; 30:4; Neh. 1:9.
1, aganakteo
from agan, “much,” and achomai, “to grieve,” primarily meant “to feel a violent
irritation, physically;” it was used, too, of the fermenting of wine; hence,
metaphorically, “to show signs of grief, to be displeased, to be grieved,
vexed;” it is translated “sore displeased” in Matt. 21:15, AV; “much
displeased,” in Mark 10:14; the RV always renders it “to be moved with, or to
have indignation,” as the AV elsewhere, Matt. 20:24; 26:8; Mark 14:4; Luke
13:14. See INDIGNATION.
2, prosochthizo
“to be wroth or displeased with” (pros, “toward,” or “with,” ochtheo, “to be
sorely vexed”), is used in Heb. 3:10,17 (AV, “grieved;” RV, “displeased”).
“Grieved” does not adequately express the righteous anger of God intimated in
the passage. See GRIEVE.
3, thumomacheo
lit., “to fight with great animosity” (thumos, “passion,” machomai, “to
fight”), hence, “to be very angry, to be highly displeased,” is said of Herod's
“displeasure” with the Tyrians and Sidonians, Acts 12:20.
1, boulomia
“to wish, to purpose, to will deliberately,” indicating a predisposition acting
through the deliberate will, is translated “was disposed” in Acts 18:27, AV
(RV, “was minded”). It expresses more strongly than thelo (No. 2) the
deliberate exercise of the will. See DESIRE, B, No. 7.
2, thelo
means “to will;” it signifies more especially the natural impulse or volition,
and indicates a less formal or deliberate purpose than No. 1. It is translated
“are disposed” in 1 Cor. 10:27. See DESIRE, B, No. 6.
1, zetesis
denotes, firstly, “a seeking” (zeteo, “to seek”), then, “a debate, dispute,
questioning,” Acts 15:2,7 (some texts have suzetesis, “reasoning,” in both
verses), RV, “questioning,” for AV, “disputation” and “disputing;” for John
3:25; Acts 25:20; 1 Tim. 1:4; 6:4; 2 Tim. 2:23; Titus 3:9, see QUESTION,
QUESTIONING.
2, dialogismos
is translated “disputations” in Rom. 14:1. See below.
A-1,Noun, dialogimos
denotes, primarily, “an inward reasoning, an opinion” (dia, “through,”
suggesting separation, logismos, “a reasoning”), e.g., Luke 2:35; 5:22; 6:8;
then, “a deliberating, questioning,” Luke 24:38; (more strongly) “a disputing,”
Phil. 2:14; 1 Tim. 2:8 (AV, “doubtings”); in Rom. 14:1, “disputations;” marg.,
“(not for decisions) of doubts” (lit., “not unto discussions or doubts,” which
is perhaps a suitable rendering). Cp. dialogizomai, “to reason.” See DOUBTING,
IMAGINATION, REASONING, THOUGHT.
A-2,Noun, logomachia
denotes “a dispute about words” (logos, “a word,” mache, “a fight”), or about
trivial things, 1 Tim. 6:4, RV, “disputes,” AV, “strifes,” See STRIFE.
A-3,Noun, diaparatribe
denotes “a constant or incessant wrangling” (dia, “through,” para, “beside,”
tribo, “to wear out,” suggesting the attrition or wearing effect of
contention), 1 Tim. 6:5, RV, “wranglings,” AV, “perverse disputings.” Some mss.
have the word paradiatribe, in the opposite order of the prefixed prepositions.
See WRANGLING.
A-4,Noun, antilogia
denotes “a gainsaying, contradiction” (anti, “against,” lego, “to speak”), Heb.
6:16 (AV, “strife,” RV, “dispute”); Heb. 7:7, “a gainsaying” (RV, “dispute;”
AV, “contradiction”); Heb. 12:3 (RV, “gainsaying;” AV, “contradiction”); Jude
1:11 (“gainsaying”). See CONTRADICTION, B.
A-5,Noun, suzetetes
from sun, “with,” zeteo, “to seek,” denotes “a disputer,” 1 Cor. 1:20, where
the reference is especially to a learned “disputant,” a sophist.
B-1,Verb, dialegomai
akin to A, No. 1, primarily signifies “to think different things with oneself,
to ponder;” then, with other persons, “to converse, argue, dispute;” it is
translated “to dispute” in Mark 9:34 (for ver. 33, see No. 2), the RV and AV
“had disputed” is somewhat unsuitable here, for the delinquency was not that
they had wrangled, but that they had reasoned upon the subject at all; in Acts
17:17, AV (RV, “reasoned,” as in the AV of 18:4,19); in 19:8,9 (RV,
“reasoning”); in 24:12, “disputing;” in Jude 1:9, “disputed.” See DISCOURSE.
B-2,Verb,dialogizomai
akin to A, No. 1, “to bring together different reasons, to reckon them up, to
reason, discuss,” in Mark 9:33 is translated “ye disputed among yourselves,”
AV; RV, “were reasoning.” See CAST, No. 15, REASON.
B-3,Verb, suzeteo
akin to A, No. 5, lit., “to seek or examine together,” signifies “to discuss,”
but is translated “to dispute” in Acts 6:9; 9:29; elsewhere only in Mark and
Luke. See INQUIRE, QUESTION, REASON.
1, apelegmos
from apo, “from,” and elencho, “to refute,” denotes “censure, repudiation” (of
something shown to be worthless), hence, “contempt,” “disrepute,” Acts 19:27,
RV, “(come into) disrepute,” for AV, “(to be) set at nought.” It is akin to
apelencho, “to convict, refute” (not in the NT), elencho, “to convict,”
elenxis, “rebuke,” and elegmos, “reproof.” See NOUGHT
·
For DISSEMBLE see DISSIMULATION
1, stasis
akin to histemi, “to stand,” denotes (a) “a standing, stability,” Heb. 9:8,
“(while as the first tabernacle) is yet standing;” (b) “an insurrection,
uproar,” Mark 15:7; Luke 23:19,25; Acts 19:40; 24:5; (c) “a dissension,” Acts
15:2; 23:7,10. See INSURRECTION, SEDITION, STANDING, UPROAR.
A-1,Noun, hupokrisis
primarily, “a reply,” came to mean “the acting of a stage-player,” because such
answered one another in dialogue; hence the meaning “dissembling or pretense.”
It is translated “dissimulation” in Gal. 2:13 (see B). See HYPOCRISY.
B-1,Verb, sunupokrinomai
sun, “with,” hupokrinomai, akin to A, “to join in acting the hypocrite,” in
pretending to act from one motive, whereas another motive really inspires the
act. So in Gal. 2:13, Peter with other believing Jews, in separating from
believing Gentiles at Antioch, pretended that the motive was loyalty to the Law
of Moses, whereas really it was fear of the Judaizers.
C-1,Adjective, anupokritos
from a, negative, n, euphonic, and an adjectival form corresponding to A,
signifies “unfeigned;” it is said of love, 2 Cor. 6:6; 1 Pet. 1:22; Rom. 12:9,
AV, “without dissimulation,” RV, “without hypocrisy;” of faith, 1 Tim. 1:5; 2
Tim. 1:5, “unfeigned;” of the wisdom that is from above, Jas. 3:17, “without
hypocrisy.” See HYPOCRISY.
1, luo
“to loose,” is used of the future demolition of the elements or heavenly
bodies, 2 Pet. 3:10-12; in ver. 10, AV, “shall melt,” RV, “shall be dissolved;”
in verses 11,12, AV and RV, “dissolved.” See BREAK.
2, kataluo
see DESTROY, A, No. 5.
·
For DISTINCTION (diastole) see DIFFERENCE
1, aperispastos
from a, negative, perispao, “to draw around, draw away, distract” (see CUMBER),
is found in 1 Cor. 7:35.
A-1,Noun, ananke
denotes (a) “a necessity,” imposed whether by external circumstances, e.g.,
Luke 23:17, or inward pressure, e.g., 1 Cor. 9:16; (b) “straits, distress,”
Luke 21:23 (in ver. 25 “distress” translates No. 3); 1 Cor. 7:26; 1 Thess. 3:7;
the last two refer to the lack of material things. See NECESSARY, NECESSITY,
NEEDS.
A-2,Noun, stenochoria
see ANGUISH.
A-3,Noun, sunoche
see ANGUISH.
A-4,Noun, thlipsis
see AFFLICTION, B, No. 5.
B-1,Verb, basanizo
properly signifies “to test by rubbing on the touchstone” (basanos, “a
touchstone”), then, “to question by applying torture;” hence “to vex, torment;”
in the Passive Voice, “to be harassed, distressed;” it is said of men
struggling in a boat against wind and waves, Matt. 14:24, RV, “distressed” (AV,
“tossed”); Mark 6:48, RV, “distressed” (AV, “toiling”). See PAIN, TOIL,
TORMENT, VEX.
B-2,Verb, skullo
primarily signifies “to skin, to fly;” then “to rend, mangle;” hence, “to vex,
trouble, annoy;” it is found in the most authentic mss. in Matt. 9:36, RV,
“distressed” (of the multitudes who applied to the Lord for healing); AV,
“fainted,” translating the alternative reading, ekluo, lit., “to loosen out.”
It is also used in Mark 5:35; Luke 7:6; 8:49. See TROUBLE.
B-3,Verb, stenochoreo
see ANGUISH.
B-4,Verb, kataponeo
primarily, “to tire down with toil, exhaust with labor” (kata, “down,” ponos,
“labor”), hence signifies “to afflict, oppress;” in the Passive Voice, “to be
oppressed, much distressed;” it is translated “oppressed” in Acts 7:24, and
“sore distressed” in 2 Pet. 2:7, RV, (AV, “vexed”). See OPPRESS, VEX.
A-1,Verb, diadidomi
lit., “to give through,” (dia, “through,” didomi, “to give”), as from one to
another, “to deal out,” is said of “distributing” to the poor, Luke 18:22; Acts
4:35, “distribution was made,” or to a company of people, John 6:11. It is
translated “divideth” in Luke 11:22. In Rev. 17:13 the most authentic mss. have
the verb didomi, to give, instead of the longer form.
A-2,Verb, merizo
is translated “hath distributed” in 1 Cor. 7:17, and in the AV of 2 Cor. 10:13,
where, however, this rendering is unsuitable, as it is not a case of
distributing among a number, but apportioning a measure to the Apostle and his
co-workers; hence the RV, “apportioned.” See DIFFER, A, No. 2.
Note: Koinoneo, “to share in common with,” is translated “distributing”
in Rom. 12:13, AV. The verb does not mean “to distribute;” hence RV,
“communicating.” Similarly koinonia, “fellowship, communion,” is translated
“distribution” in 2 Cor. 9:13, AV; RV, “contribution.”
B-1,Adjective, eumetadotos
“ready to impart” (eu, “well,” meta, “with,” didomi, “to give:” see A, No. 1),
is used in 1 Tim. 6:18, “ready to distribute.”
1, meris
denotes “a part” (akin to merizo, DISTRIBUTE, A, No. 2), Luke 10:42; Acts 8:21;
2 Cor. 6:15; Col. 1:12 (lit., “unto the part,” or share, of the inheritance).
In Acts 16:12 the RV translates it “district,” with reference to Macedonia. See
PART.
1, bothunos
any kind of “deep hole or pit” (probably connected with bathos, “deep”), is
translated “ditch” in the AV of Matt. 15:14; Luke 6:39, RV, “pit” in each
place, as in both versions of Matt. 12:11. See PIT.
A-1,Adjective,
disphoros
is rendered “divers” in Heb. 9:10. See DIFFER, C.
A-2,Adjective, poikilos
denotes “parti-colored, variegated” (poikillo means “to make gay:” the root of
the first syllable is pik---, found in Eng., “picture”), hence “divers,” Matt.
4:24; Mark 1:34; Luke 4:40; 2 Tim. 3:6; Titus 3:3; Heb. 2:4 (RV, “manifold”);
13:9; Jas. 1:2 (RV, “manifold”); in 1 Pet. 1:6; 4:10, “manifold,” both AV and
RV. See MANIFOLD.
Notes: (1) Cp. polupoikilos, Eph. 3:10, “manifold” (lit., “much
varied”).
(2) The pronoun tines, “some” (the plural of tis, “someone”), is
translated “divers” in the AV of Mark 8:3; Acts 19:9; RV, “some.”
(3) In 1 Cor. 12:28, genos, in the plural, is rendered “divers kinds.”
See DIVERSITIES.
B-1,Adverb, polutropos
means “in many ways” (polus, “much,” tropos, “a manner, way;” Eng., “trope”),
“in divers manners,” Heb. 1:1.
Note: The phrase kata topous, lit., “throughout places” (kata, “down,
or throughout,” in a distributive sense, topos, “a place”), is translated “in
divers places,” in Matt. 24:7; Mark 13:8; Luke 21:11.
1, diairesis
See DIFFER, B, No. 1.
Note: Genos, “a kind, class, sort” (Eng., “genus”), is translated
“diversities” in the AV of 1 Cor. 12:28 (marg., “kinds”); RV, “divers kinds.”
A-1,Verb, aphorizo
lit., “to mark off by boundaries or limits” (apo, “from,” horizo, “to
determine, mark out”), denotes “to separate;” “divideth,” Matt. 25:32, AV; RV,
“separateth,” as in the preceding part of the verse. See SEPARATE, SEVER.
A-2,Verb, diaireo
lit., “to take asunder” (see DIFFER, B, No. 1), “to divide into parts, to
distribute,” is found in Luke 15:12; 1 Cor. 12:11.
A-3,Verb, diadidomi
see DISTRIBUTE, A, No. 1.
A-4,Verb, diakrino
“to separate,” discriminate, hence, “to be at variance with oneself, to be
divided in one's mind,” is rendered “divided” in Jas. 2:4, RV; AV, “partial.”
See DISCERN.
A-5,Verb, ginomai
“to become,” is translated “was divided” in Rev. 16:19 (of “the great city”),
lit., “became into three parts.”
A-6,Verb, merizo
akin to meros, “a part, to part, divide into,” in the Middle Voice means “to
divide anything with another, to share with.” The usual meaning is “to divide,”
Matt. 12:25,26; Mark 3:24-26; 6:41; Luke 12:13 (Middle Voice); Rom. 12:3, “hath
dealt” 1 Cor. 1:13; Heb. 7:2, RV (AV, “gave a part”). Elsewhere with other
meanings, 1 Cor. 7:17,34; 2 Cor. 10:13. See DEAL, DIFFER, A, No. 2, DISTRIBUTE,
A, No. 2, GIVE.
A-7,Verb, diamerizo
dia, “through,” and No. 6, “to divide through,” i.e., “completely, to divide
up,” is translated “to divide” in Luke 11:17,18; 12:52,53; 22:17; “parted” in
Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24; Acts 2:45; in Acts 2:3, AV,
“cloven,” RV, “parting asunder.” See CLOVEN.
A-8,Verb, orthotomeo
lit., “to cut straight” (orthos, “straight,” temno, “to cut”), is found in 2
Tim. 2:15, AV, “rightly dividing,” RV, “handling aright” (the word of truth);
the meaning passed from the idea of cutting or “dividing,” to the more general
sense of “rightly dealing with a thing.” What is intended here is not
“dividing” Scripture from Scripture, but teaching Scripture accurately. In the
Sept., of directing one's paths, Prov. 3:6; 11:5 (“righteousness traces out
blameless paths”).
Note: In Acts 13:19, the AV, “He divided their land ... by lot,”
represents the verb kataklerodoteo, from kata, suggesting “distribution,”
kleros, “a lot,” didomi, “to give.” The most authentic mss. have
katakleronomeo, “to distribute,” as an inheritance, from kleronomia, “an
inheritance;” hence RV, “He gave them their land for an inheritance.” For
schizo, Acts 14:4; 23:7, see BREAK, No. 12.
B-1,Noun, meristes
“a divider,” is found in Luke 12:14.
B-2,Noun, merismos
akin to No. 1, primarily denotes “a division, partition” (meros, “a part”);
hence, (a) “a distribution,” Heb. 2:4, “gifts” (marg. of RV, “distributions”);
(b) “a dividing or separation,” Heb. 4:12, “dividing” (AV, “dividing asunder”).
Some take this in the Active sense, “as far as the cleaving asunder or
separation of soul and spirit;” others in the Passive sense, “as far as the
division (i.e., the dividing line) between soul and spirit,” i.e., where one
differs from the other. The former seems more in keeping with the meaning of
the word. See GIFT.
1, puthon
(Eng., “python”), in Greek mythology was the name of the Pythian serpent or
dragon, dwelling in Pytho, at the foot of mount Parnassus, guarding the oracle
of Delphi, and slain by Apollo. Thence the name was transferred to Apollo
himself. Later the word was applied to diviners or soothsayers, regarded as
inspired by Apollo. Since demons are the agents inspiring idolatry, 1 Cor.
10:20, the young woman in Acts 16:16 was possessed by a demon instigating the
cult of Apollo, and thus had “a spirit of divination.”
A-1,Adjective, theios
“Divine” (from theos, “God”), is used of the power of God, 2 Pet. 1:3, and of
His nature, ver. 4, in each place, as that which proceeds from Himself. In Acts
17:29 it is used as a noun with the definite article, to denote “the Godhead,”
the Deity (i.e., the one true God). This word, instead of theos, was purposely
used by the Apostle in speaking to Greeks on Mars Hill, as in accordance with
Greek usage. Cp. DIVINITY. In the Sept., Exod. 31:3; 35:31; Job 27:3; 33:4;
Prov. 2:17.
B-1,Noun, latreia
akin to latreuo, “to serve,” primarily, any service for hire, denotes in
Scripture the service of God according to the requirements of the Levitical
Law, Rom. 9:4; Heb. 9:1,6, “Divine service.” It is used in the more general
sense of service to God, in John 16:2; Rom. 12:1. See SERVICE.
1, theiotes
“divinity,” the RV rendering in Rom. 1:20 (AV, “Godhead”), is derived from
theios (see DIVINE, A), and is to be distinguished from theotes, in Col. 2:9,
“Godhead.” In Rom. 1:20 the Apostle “is declaring how much of God may be known
from the revelation of Himself which He has made in nature, from those vestiges
of Himself which men may everywhere trace in the world around them. Yet it is
not the personal God whom any man may learn to know by these aids; He can be
known only by the revelation of Himself in His Son; ... But in the second
passage (Col. 2:9), Paul is declaring that in the Son there dwells all the
fullness of absolute Godhead; they were no mere rays of Divine glory which
gilded Him, lighting up His Person for a season and with a splendor not His
own; but He was, and is, absolute and perfect God; and the Apostle uses theotes
to express this essential and personal Godhead of the Son” (Trench, Syn. ii).
Theotes indicates the “Divine” essence of Godhood, the personality of God;
theiotes, the attributes of God, His “Divine” nature and properties. See
GODHEAD
1, diamerismos
primarily, “a parting, distribution,” denotes “a discussion, dissension,
division or discord, breaking up as of family ties” (dia, “asunder,” meros, “a
part”), it is found in Luke 12:51, where it is contrasted with eirene, “peace.”
Cp. DIVIDE, A, No. 7.
2, dichostasia
lit., “a standing apart” (diche, “asunder, apart,” stasis, “a standing;” the
root di--- indicating “division,” is found in many words in various languages),
is used in Rom. 16:17, where believers are enjoined to mark those who cause
“division” and to turn away from them; and in Gal. 5:20, RV (AV, “seditions”),
where “divisions” are spoken of as “works of the flesh.” Some mss. have this
noun in 1 Cor. 3:3.
3, schisma
(Eng., “schism”), denotes “a cleft, a rent,” Matt. 9:16; Mark 2:21; then,
metaphorically, “a division, dissension,” John 7:43; 9:16; 10:19; 1 Cor. 1:10;
11:18; in 1 Cor. 12:25 it is translated “schism” (marg., “division”). The root
is skid---, seen in the corresponding verb schizo, “to cleave” (Lat. scindo).
See SCHISM. Cp. hairesis, a sect.
A-1,Verb, apoluo
“to let loose from, let go free” (apo, “from,” luo, “to loose”), is translated
“is divorced” in the AV of Matt. 5:32 (RV, “is put away”); it is further used
of “divorce” in Matt. 1:19; 19:3,7-9; Mark 10:2,4,11; Luke 16:18. The Lord also
used it of the case of a wife putting away her husband, Mark 10:12, a usage
among Greeks and Romans, not among Jews. See DISMISS.
B-1,Noun, apostasion
primarily, “a defection,” lit., “a standing off” (apo, “from,” stasis, “a
standing;” cp. aphistemi, “to cause to withdraw”), denotes, in the NT, “a
writing or bill of divorcement,” Matt. 5:31; 19:7; Mark 10:4. In Sept., Deut.
24:3; Isa. 50:1; Jer. 3:8.
* In English the verb “to do” serves the purpose of a large number of verbs, and has a large variety of meanings. It therefore translates a considerable number of Greek verbs. These, with their specific meanings, are as follows:
1, poieo
signifies (a) “to make,” (b) “to do,” i.e., to adopt a way of expressing by act
the thoughts and feelings. It stands for a number of such acts, chiefly “to
make, produce, create, cause,” e.g., Matt. 17:4. See ABIDE, APPOINT, BEAR,
BRING, CAUSE, COMMIT, CONTINUE, DEAL, EXECUTE, EXERCISE, FULFILL, GAIN, GIVE,
HOLD, KEEP, MAKE, MEAN, OBSERVE, ORDAIN, PERFORM, PROVIDE, PURPOSE, PUT, SHOW,
SHOOT FORTH, SPEND, TAKE, TARRY, WORK, YIELD.
2, prasso
signifies “to practice,” though this is not always to be pressed. The Apostle
John, in his Epistles, uses the continuous tenses of poieo, to indicate a
practice, the habit of doing something, e.g., 1 John 3:4 (the AV, “committeth”
and “commit” in 1 John 3:8,9, e.g., is wrong; “doeth,” RV, in the sense of
“practicing”, is the meaning). He uses prasso twice in the Gospel, 3:20; 5:29.
The Apostle Paul uses prasso in the sense of practicing, and the RV so renders
the word in Rom. 1:32; 2:2, instead of AV, “commit,” though, strangely enough,
the RV translates it “committed,” instead of “practiced,” in 2 Cor. 12:21.
Generally speaking, in Paul's Epistles poieo denotes “an action
complete in itself,” while prasso denotes “a habit.” The difference is seen in
Rom. 1:32, RV. Again, poieo stresses the accomplishment, e.g., “perform,” in
Rom. 4:21; prasso stresses the process leading to the accomplishment, e.g.,
“doer,” in 2:25. In Rom. 2:3 he who does, poieo, the things mentioned, is
warned against judging those who practice them, prasso.
The distinction in John 3:20,21 is noticeable: “Every one that doeth
(prasso, practiceth) ill ... he that doeth (poieo) the truth.” While we cannot
draw the regular distinction, that prasso speaks of doing evil things, and
poieo of doing good things, yet very often “where the words assume an ethical
tinge, there is a tendency to use the verbs with this distinction” (Trench,
Syn., xcvi). See COMMIT, EXACT, KEEP, REQUIRE, USE.
3, ginomai
“to become,” is sometimes translated “do” or “done,” e.g., Luke 4:23, “done (at
Capernaum),” followed by poieo in the next clause. In Matt. 21:42; Mark 12:11,
this verb is translated, in the AV, “(the Lord's) doing;” RV, “this was from
the Lord.” See BECOME.
4, ergazomai
denotes “to work” (ergon, “work”). In Gal. 6:10 the RV renders it “let us
work,” for AV, “let us do;” in 3 John 5, “thou doest.” See COMMIT, LABOR,
MINISTER, TRADE, WORK.
5, katergazomai
kata (intensive), is a more emphatic verb than No. 4. In Rom. 2:9 the RV has
“worketh” for AV, “doeth.” In Rom. 7:15,17, both translate it “I do” (RV marg.,
“work”); so in ver. 20, “I that do.” In 1 Cor. 5:3 the RV has “wrought,” for
AV, “done.” In Eph. 6:13 both render it “having done (all); more suitably,
“having wrought” (all); the AV marg. “having overcome” does not give the
correct meaning. See CAUSE, B, Note (2), PERFORM, WORK, WROUGHT.
6, ischuo
signifies “to be strong, to prevail.” It is translated “I can do,” in Phil.
4:13. See ABLE, etc.
7, parecho
lit. means “to hold near” (para, “beside,” and echo, “to have”), i.e., “to
present, offer, supply.” It is translated “do for” in Luke 7:4. See BRING, No.
21.
Notes: (1) In Phil. 2:13 energeo, “to work,” is translated “to do,” AV;
RV, “to work.” (2) In Luke 13:32 apoteleo, “to complete, perform,” is
translated “I ... do,” AV; RV, “I perform” (some mss. have epiteleo here). (3)
In Acts 15:36, echo, “to have, to hold,” sometimes used to express the
condition in which a person is, how he is faring, is translated “(how) they
do,” AV; RV, “how they fare.” It is often used of a physical condition, e.g.,
Matt. 4:24 (see SICK). (4) In Acts 25:9 katatithemi, “to deposit, or lay up,
for future use, to lay up favor for oneself with a person,” is translated “to
do (the Jews a pleasure),” AV: RV, “to gain (favor with the Jews),” (5) In John
16:2 prosphero, “to bring near, offer, present,” is translated “doeth
(service),” AV; RV, “offereth (service).” (6) In Heb. 4:13 the phrase hemin ho
logos, rendered “(with whom) we have to do,” is, lit., “(with whom is) the
account to us.” (7) In 1 Cor. 13:10, katargeo, “to render inactive, abolish,”
so is translated “shall be done away;” 2 Cor. 3:7, AV, “was to be done away,”
RV, “was passing away;” ver. 11. See ABOLISH, DESTROY. (8) For “done
aforetime,” Rom. 3:25, RV, see PAST. For “did,” 2 Tim. 4:14, AV, see SHOW, No.
3. For “do good” see GOOD.
Doctor
1, didaskalos
a teacher (from didasko, “to teach”), cp. didaskalia, “teaching, doctrine,
instruction,” is translated “doctors,” with reference to the teachers of the
Jewish religion, Luke 2:46. Cp. paideutes, “a teacher.” See MASTER, TEACHER.
2, nomodidaskalos
“a teacher of the Law” (nomos, “a law,” and No. 1), with reference to the
teachers of the Mosaic Law, is used in the same sense as No. 1, Luke 5:17; Acts
5:34; also of those who went about among Christians, professing to be
instructors of the Law, 1 Tim. 1:7. See TEACHER. See under LAW.
1, didache
akin to No. 1, under DOCTOR, denotes “teaching,” either (a) that which is
taught, e.g., Matt. 7:28, AV, “doctrine,” RV, “teaching;” Titus 1:9, RV; Rev.
2:14,15,24, or (b) the act of teaching, instruction, e.g., Mark 4:2, AV,
“doctrine,” RV, “teaching;” the RV has “the doctrine” in Rom. 16:17. See NOTE
(1) below.
2, didaskalia
denotes, as No. 1 (from which, however, it is to be distinguished), (a) “that
which is taught, doctrine,” Matt. 15:9; Mark 7:7; Eph. 4:14; Col. 2:22; 1 Tim.
1:10; 4:1,6; 6:1,3; 2 Tim. 4:3; Titus 1:9 (“doctrine,” in last part of verse:
see also No. 1); Titus 2:1,10; (b) “teaching, instruction,” Rom. 12:7,
“teaching;” Rom. 15:4, “learning;” 1 Tim. 4:13, AV, “doctrine,” RV, “teaching;”
ver. 16, AV, “the doctrine,” RV, (correctly) “thy teaching; 1 Tim. 5:17, AV,
“doctrine,” RV “teaching;” 2 Tim. 3:10,16 (ditto); Titus 2:7, “thy doctrine.”
Cp. No. 1, under DOCTOR. See LEARNING.
Notes: (1) Whereas didache is used only twice in the Pastoral Epistles,
2 Tim. 4:2; Titus 1:9, didaskalia occurs fifteen times. Both are used in the
Active and Passive senses (i.e., the act of teaching and what is taught), the
Passive is predominant in didache, the Active in didaskalia; the former
stresses the authority, the latter the act (Cremer). Apart from the Apostle
Paul, other writers make use of didache only, save in Matt. 15:9; Mark 7:7
(didaskalia).
(2) In Heb. 6:1, logos, “a word,” is translated “doctrine,” AV; the RV
margin gives the lit. rendering, “the word (of the beginning of Christ),” and,
in the text, “the (first) principles (of Christ).”
1, poietes
akin to poieo, see DO, No. 1, signifies “a doer,” Rom. 2:13; Jas. 1:22,23,25;
4:11. Its meaning “poet” is found in Acts 17:28.
Notes: (1) For prasso, rendered “doer” in Rom. 2:25, see DO, No. 2.
(2) In 2 Tim. 2:9, kakourgos is rendered “evil doer” (RV,
“malefactor”).
1, kuon
is used in two senses, (a) natural, Matt. 7:6; Luke 16:21; 2 Pet. 2:22; (b)
metaphorical, Phil. 3:2; Rev. 22:15, of those whose moral impurity will exclude
them from the New Jerusalem. The Jews used the term of Gentiles, under the idea
of ceremonial impurity. Among the Greeks it was an epithet of impudence. Lat.,
canis, and Eng., “hound” are etymologically akin to it.
2, kunarion
a diminutive of No. 1, “a little dog, a puppy,” is used in Matt. 15:26,27; Mark
7:27,28.
· For DOING see DEED, No. 3, DO, No. 3
A-1,Noun, kratos
“force, strength, might,” more especially “manifested power,” is derived from a
root kra---, “to perfect, to complete:” “creator” is probably connected. It
also signifies “dominion,” and is so rendered frequently in doxologies, 1 Pet.
4:11; 5:11; Jude 1:25; Rev. 1:6; 5:13 (RV); in 1 Tim. 6:16, and Heb. 2:14 it is
translated “power.” See MIGHT, POWER, STRENGTH.
Note: Synonymous words are bia, “force,” often oppressive, dunamis,
“power,” especially “inherent power;” energeia, “power” especially in exercise,
operative power; exousia, primarily “liberty of action,” then “authority”
either delegated or arbitrary; ischus, “strength,” especially physical, power
as an endowment.
A-2,Noun, kuriotes
denotes “lordship” (kurios, “a lord”), “power, dominion,” whether angelic or
human, Eph. 1:21; Col. 1:16; 2 Pet. 2:10 (RV, for AV, “government”); Jude 1:8.
In Eph. and Col. it indicates a grade in the angelic orders, in which it stands
second.
B-1,Verb, kurieuo
“to be lord over, rule over, have dominion over” (akin to A, No. 2), is used of
(a) Divine authority over men, Rom. 14:9, “might be Lord;” (b) human authority
over men, Luke 22:25, “lordship,” 1 Tim. 6:15, “lords” (RV, marg., “them that
rule as lords”); (c) the permanent immunity of Christ from the “dominion” of
death, Rom. 6:9; (d) the deliverance of the believer from the “dominion” of
sin, Rom. 6:14; (e) the “dominion” of law over men, Rom. 7:1; (f) the
“dominion” of a person over the faith of other believers, 2 Cor. 1:24 (RV,
“lordship”). See LORD.
B-2,Verb, katakurieuo
kata, “down” (intensive), and No. 1, “to exercise, or gain, dominion over, to
lord it over,” is used of (a) the “lordship” of gentile rulers, Matt. 20:25,
AV, “exercise dominion,” RV, “lord it;” Mark 10:42, AV, “exercise lordship,”
RV, “lord it;” (b) the power of demons over men, Acts 19:16, AV, “overcame,”
RV, “mastered;” (c) of the evil of elders in “lording” it over the saints under
their spiritual care, 1 Pet. 5:3. See LORDSHIP, OVERCOME.
Note: For authenteo, “to have dominion,” 1 Tim. 2:12, RV, see
AUTHORITY, No. 3.
· For RV in 1 Cor. 4:9, see APPOINT (Note at end), DEATH, B.
1, thura
“a door, gate” (Eng., “door” is connected), is used (a) literally, e.g., Matt.
6:6; 27:60; (b) metaphorically, of Christ, John 10:7,9; of faith, by acceptance
of the Gospel, Acts 14:27; of “openings” for preaching and teaching the Word of
God, 1 Cor. 16:9; 2 Cor. 2:12; Col. 4:3; Rev. 3:8; of “entrance” into the
Kingdom of God, Matt. 25:10; Luke 13:24,25; of Christ's “entrance” into a
repentant believer's heart, Rev. 3:20; of the nearness of Christ's second
advent, Matt. 24:33; Mark 13:29; cp. Jas. 5:9; of “access” to behold visions
relative to the purposes of God, Rev. 4:1.
Note: For the phrase “that kept the door,” thuroros, John 18:16,17
(“porter” in Mark 13:34; John 10:3), see PORTER.
1, noseo
signifies “to be ill, to be ailing,” whether in body or mind; hence, “to be
taken with such a morbid interest in a thing as is tantamount to a disease, to
dote,” 1 Tim. 6:4 (marg., “sick”). The primary meaning of “dote” is to be
foolish (cp. Jer. 50:36, the evident meaning of noseo, in this respect, is “to
be unsound.”
A-1,Adjective,
diplous
denotes “twofold, double,” 1 Tim. 5:17; Rev. 18:6 (twice). The comparative
degree diploteron (neuter) is used adverbially in Matt. 23:15, “twofold more.”
B-1,Verb, diploo
signifies “to double, to repay or render twofold,” Rev. 18:6.
1, dipsuchos
lit. means “two-souled” (dis, “twice,” psuche, “a soul”), hence,
“double-minded,” Jas. 1:8; 4:8.
1, dilogos
primarily means “saying the same thing twice, or given to repetition” (dis,
“twice,” logos, “a word, or speech”); hence, “saying a thing to one person and
giving a different view of it to another, double-tongued,” 1 Tim. 3:8.
A-1,Verb, aporeo
always used in the Middle Voice, lit. means “to be without a way” (a, negative,
poros, “a way, transit”), “to be without resources, embarrassed, in doubt,
perplexity, at a loss,” as was Herod regarding John the Baptist, Mark 6:20 (RV,
following the most authentic mss., “was much perplexed”); as the disciples
were, regarding the Lord's betrayal, John 13:22, “doubting;” and regarding the
absence of His body from the tomb, Luke 24:4, “were perplexed;” as was Festus,
about the nature of the accusations brought against Paul, Acts 25:20, AV
“doubted,” RV, “being perplexed;” as Paul was, in his experiences of trial, 2
Cor. 4:8, “perplexed,” and, as to the attitude of the believers of the churches
in Galatia towards Judaistic errors, Gal. 4:20, AV, “I stand in doubt,” RV, “I
am perplexed.” Perplexity is the main idea. See PERPLEX. Cp. the noun aporia,
“distress,” Luke 21:25.
A-2,Verb, diaporeo
dia, “asunder” (intensive), and No. 1, signifies “to be thoroughly perplexed,”
with a perplexity amounting to despair, Acts 2:12; 5:24; 10:17, AV, “were in
doubt,” “doubted,” RV, “were (was) perplexed.” See also Luke 9:7 (some mss.
have it in Luke 24:4, where the most authentic have No. 1). See PERPLEX.
A-3,Verb, diakrino
see CONTEND and DIFFER, A, No. 2; in Acts 11:12, AV, “nothing doubting,” RV,
“making no distinction;” in Jude 1:22, RV, “who are in doubt” (AV, “making a
difference,” RV, marg., “while they dispute”); in Jas. 1:6, AV, “wavereth,” RV,
“doubteth.” This verb suggests, not so much weakness of faith, as lack of it
(contrast, Nos. 4 and 5).
A-4,Verb, distazo
“to stand in two ways” (dis, “double,” stasis, “a standing”), implying
“uncertainty which way to take,” is used in Matt. 14:31; 28:17; said of
believers whose faith is small. Cp. No. 5.
A-5,Verb, meterizo
from meteoros (Eng., “meteor”), signifying “in mid air, raised on high,” was
primarily used of putting a ship out to sea, or of “raising” fortifications, or
of the “rising” of the wind. In the Sept., it is used, e.g., in Micah 4:1, of
the “exaltation” of the Lord's house; in Ezek. 10:16, of the “lifting” up of
the wings of the cherubim; in Obad. 1:4, of the “mounting” up of the eagle; in
the NT metaphorically, of “being anxious,” through a “distracted” state of
mind, of “wavering” between hope and fear, Luke 12:29, “neither be ye of
doubtful mind” (AV, marg., “live not in careful suspense”), addressed to those
who have little faith. Cp. No. 4. The interpretation “do not exalt yourselves”
is not in keeping with the context.
A-6,Verb, psuchen airo
lit., “to raise the breath, or to lift the soul,” signifies “to hold in
suspense,” RV of John 10:24 (AV, “make us to doubt”), suggestive of “an
objective suspense due to lack of light” (Warfield), through a failure of their
expectations, rather than, subjectively, through unbelief. The meaning may thus
be, “How long dost Thou raise our expectations without satisfying them?”
B-1,Noun, dialogismos
expresses reasoning or questioning hesitation, 1 Tim. 2:8. See DISPUTE, A, No.
1.
Note: For AV, “doubtful” in Rom. 14:1 see DECISION, B, No. 2.
1, pantos
see ALTOGETHER, B.
Notes: (1) In 2 Cor. 12:1 the best texts have no word representing
“doubtless.” (2) In Luke 11:20, the particle ara, AV, “no doubt,” means “then”
(RV). (3) In 1 Cor. 9:10 the conjunction gar, AV, “no doubt,” here means
“assuredly,” or “yea” (RV). (4) In Phil. 3:8, the opening phrase means “yea,
verily,” as RV. (5) In 1 Cor. 9:2, the RV, “at least,” gives the right sense
(not “doubtless”).
<1,,4058,peristera>
denotes “a dove or pigeon,” Matt. 3:16; 10:16 (indicating its proverbial
harmlessness); 21:12; Mark 1:10; 11:15; Luke 2:24 (“pigeons”); 3:22; John 1:32;
2:14,16.
2, trugon
denotes “a turtle-dove” (from truzo, “to murmur, to coo”), Luke 2:24.
1, suro
“to draw, drag, haul,” is used of a net, John 21:8; of violently “draging”
persons along, Acts 8:3, “haling;” Acts 14:19, RV, “dragged,” AV, “drew;” Acts
17:6 (ditto); Rev. 12:4, AV, “drew,” RV, “draweth.” See DRAW, HALE.
Note: Cp. the strengthened form katasuro, “to hale,” used in Luke
12:58.
2, helkuo
“to draw,” differs from suro, as “drawing” does from violent “dragging.” It is
used of “drawing” a net, John 21:6,11 (cp. No. 1, in ver. 8); Trench remarks,
“At vv. 6 and 11 helko (or helkuo) is used; for there a drawing of the net to a
certain point is intended; by the disciples to themselves in the ship, by Peter
to himself upon the shore. But at ver. 8 helko gives place to suro: for nothing
is there intended but the dragging of the net, which had been fastened to the
ship, after it through the water” (Syn., xxi).
This less violent significance, usually present in helko, but always
absent from suro, is seen in the metaphorical use of helko, to signify
“drawing” by inward power, by Divine impulse, John 6:44; 12:32. So in the
Sept., e.g., Song of Sol. 1:4; Jer. 31:3, “with lovingkindness have I drawn
thee.” It is used of a more vigorous action, in John 18:10, of “drawing” a
sword; in Acts 16:19; 21:30, of forcibly “drawing” men to or from a place; so
in Jas. 2:6, AV, “draw,” RV, “drag.” See DRAW.
1, drakon
denoted “a mythical monster, a dragon;” also a large serpent, so called because
of its keen power of sight (from a root derk, signifying “to see”). Twelve
times in the Apocalypse it is used of the Devil, 12:3,4,7,9,13,16,17;
13:2,4,11; 16:13; 20:2.
·
For DRANK see DRINK
1, agra
“a hunting, catching” (from ago, “to lead”), is used only in connection with
fishing. In Luke 5:4 it signifies the act of catching fish; in ver. 9 it stands
for the catch itself.
2, aphedron
“a latrine, a sink, drain,” is found in Matt. 15:17; Mark 7:19.
·
For DRAVE and DROVE see DRIVE
* (A) In the sense of “dragging, pulling, or attracting:”
1, anabibazo
a causal form of anabaino, “to go up,” denotes, lit., “to make go up, cause to
ascend” (ana, “up,” bibazo, “to cause to mount”), hence, “to draw a boat up on
land,” Matt. 13:48.
2, helko
is translated “to draw” in the AV, of Acts 21:30; Jas. 2:6; see DRAG, No. 2.
3, suro
see DRAG, No. 1.
4, spao
“to draw or pull,” is used, in the Middle Voice, of “drawing” a sword from its
sheath, Mark 14:47; Acts 16:27.
5, anaspao
ana, “up,” and No. 4, “to draw up,” is used of “drawing” up an animal out of a
pit, Luke 14:5 (RV, “draw up;” AV, “pull out”), and of the “drawing” up of the
sheet into heaven, in the vision in Acts 11:10.
6, apospao
apo, “from,” and No. 4, “to draw away,” lit., “to wrench away from,” is used of
a sword, Matt. 26:51; of “drawing” away disciples into error, Acts 20;30; of
Christ's “withdrawal” from the disciples, in Gethsemane, Luke 22:41, AV, “was
withdrawn,” RV, “was parted” (or “was reft away from them”); of “parting” from
a company, Acts 21:1 (AV, “were gotten,” RV, “were parted”). See GET, PART.
7, antleo
signified, primarily, “to draw out a ship's bilgewater, to bale or pump out”
(from antlos, “bilge-water”), hence, “to draw water” in any way (ana, “up,” and
a root, tel---, “to lift, bear”), John 2:8,9; 4:7,15.
Note: In John 4:11, “to draw with” translates the corresponding noun
antlema, “a bucket for drawing water by a rope.”
8, exelko
ek, “out of,” and No. 2, “to draw away, or lure forth,” is used metaphorically
in Jas. 1:14, of being “drawn away” by lust. As in hunting or fishing the game
is “lured” from its haunt, so man's lust “allures” him from the safety of his
self-restraint.
9, anatassomai
“to arrange in order,” is used in Luke 1:1; RV, “to draw up” (some interpret
the word to mean to “bring together” from memory assisted by the Holy Spirit).
* (B) In the sense of “approaching or withdrawing:”
10, engizo
“to come near, draw nigh” (akin to engus, “near”), is translated by the verb
“draw near or nigh,” in the RV, Luke 12:33, AV, “approacheth;” Heb. 10:25, AV,
“approaching;” Luke 18:35; 19:29,37; Acts 22:6, AV, “was come nigh;” Luke 7:12,
“came nigh;” Acts 9:3, “came near.” See APPROACH.
11, proserchomai
is translated “draw near” in Heb. 4:16; 7:25, RV, Heb. 10:22, AV and RV; in
Acts 7:31, “drew near.” See COME, GO.
12, prosago
used transitively, “to bring to;” intransitively, “to draw near,” is so
rendered in Acts 27:27. See BRING.
13, hupostello
“to draw back, withdraw,” perhaps a metaphor from lowering a sail and so
slackening the course, and hence of being remiss in holding the truth; in the
Active Voice, rendered “drew back” in Gal. 2:12, RV (AV, “withdrew”); in the
Middle, in Heb. 10:38, “shrink back” RV (AV, “draw back”); the prefix hupo,
“underneath,” is here suggestive of stealth. In ver. 39 the corresponding noun,
hupostole, is translated “of them that shrinking back”). In Acts 20:20,27,
“shrank,” RV. See KEEP, Note (6), SHRINK, SHUN, WITHDRAW.
14, aphistemi
see DEPART, A, No. 20.
15, ginomai
“to become, begin to be,” is translated “drawing nigh,” in John 6:19. See
BECOME.
16, epihosko
“to dawn” (lit., “to make to shine upon”), is said of the approach of the
Sabbath, Luke 23:54 (marg., “began to dawn”); cp. Matt. 28:1. See DAWN, A, No.
3.
Notes: (1) In Mark 6:53, prosormizo, “to bring a ship (or boat) to
anchor, cast anchor, land at a place” (pros, “to,” hormizo, “to moor, bring to
anchorage”), is translated “moored to the shore,” in the RV, for AV, “drew.”
(2) In Acts 19:33, where the most authentic mss. have sumbibazo, the RV
translates it “brought” (marg., “instructed”), AV, “draw out.” Some mss. have
probibazo, “to bring or drag forward.” See BRING, No. 24.
A-1,Noun, onar
is “a vision in sleep,” in distinction from a waking vision, Matt. 1:20;
2:12,13,19,22; 27:19.
A-2,Noun, enupnion
is, lit., “what appears in sleep” (en, “in,” hupnos, “sleep”), an ordinary
“dream,” Acts 2:17. For synonymous nouns, see VISION.
B-1,Verb, enupniazo
akin to A, No. 2, is used in Acts 2:17, in the Passive Voice, in a phrase
(according to the most authentic mss.) which means “shall be given up to dream
by dreams,” translated “shall dream dreams;” metaphorically in Jude 1:8, of
being given over to sensuous “dreamings,” RV, AV, “dreamers,” and so defiling
the flesh.
·
Note: This is the AV translation of the Passive of georgeo, Heb. 6:7,
“to till the ground, to practice as a farmer;” RV, “is tilled.” See TILL.
·
Note: For ampelourgos, “dresser,” Luke 13:7, AV (RV, “vine-dresser”),
see VINEDRESSER.
·
For DRIED see DRY, B
1, pararheo
lit., “to flow past, glide by” (para, “by,” rheo, “to flow”), is used in Heb.
2:1, where the significance is to find oneself “flowing” or “passing by,”
without giving due heed to a thing, here “the things that were heard,” or
perhaps the salvation of which they spoke; hence the RV, “lest haply we drift
away from them,” for AV, “let them slip.” The AV marg. “run out as leaking
vessels,” does not give the meaning. In the Sept., Prov. 3:21; Isa. 44:4.
A-1,Noun, poma
akin to B, No. 1, denotes “the thing drunk” (from a root po---, found in the
Eng., “portion;” it is connected with the root pi---; see B, No. 3), 1 Cor.
10:4; Heb. 9:10.
A-2,Noun, posis
akin to B, No. 1, suggests “the act of drinking,” John 6:55 (where it is
practically equivalent to No. 1); Rom. 14:17, “drinking,” RV; Col. 2:16.
A-3,Noun, sikera
is “a strong, intoxicating drink,” made from any sweet ingredients, whether
grain, vegetables, or the juice of fruits, or a decoction of honey; “strong
drink,” Luke 1:15. In the Sept., Lev. 10:9; Num. 6:3; 28:7; Deut. 14:26; 29:6;
Isa. 5:11,22; 24:9; 28:7; 29:9.
<B-1,Verb,4095,pino>
“to drink,” is used chiefly in the Gospels and in 1 Cor., whether literally
(most frequently), or figuratively, (a) of “drinking” of the blood of Christ,
in the sense of receiving eternal life, through His death, John 6:53,54,56; (b)
of “receiving” spiritually that which refreshes, strengthens and nourishes the
soul, John 7:37; (c) of “deriving” spiritual life from Christ, John 4:14, as
Israel did typically, 1 Cor. 10:4; (d) of “sharing” in the sufferings of Christ
humanly inflicted, Matt. 20:22,23; Mark 10:38,39; (e) of “participating” in the
abominations imparted by the corrupt religious and commercial systems emanating
from Babylon, Rev. 18:3; (f) of “receiving” Divine judgment, through partaking
unworthily of the Lord's Supper, 1 Cor. 11:29; (g) of “experiencing” the wrath
of God, Rev. 14:10; 16:6; (h) of the earth's “receiving” the benefits of rain,
Heb. 6:7.
B-2,Verb, methuo
from methu, “wine, to be drunk,” is used in John 2:10 in the Passive Voice, and
is translated in the RV, “have drunk freely;” AV, “have well drunk.” See DRUNK.
B-3,Verb, potizo
“to give to drink, to make to drink,” is used (a) in the material sense, in
Matt. 10:42; 25:35,37,42 (here of “ministering” to those who belong to Christ
and thus doing so virtually to Him); 27:48; Mark 9:41; 15:36; Luke 13:15 (“to
watering”); Rom. 12:20; 1 Cor. 3:7,8; (b) figuratively, with reference to
“teaching” of an elementary character, 1 Cor. 3:2, “I fed (you with milk);” of
“spiritual watering by teaching” the Word of God, 1 Cor. 3:6; of being
“provided” and “satisfied” by the power and blessing of the Spirit of God, 1
Cor. 12:13; of the effect upon the nations of “partaking” of the abominable
mixture, provided by Babylon, of paganism with details of the Christian faith,
Rev. 14:8. See FEED, WATER.
B-4,Verb, sumpino
“to drink together” (sun, “with,” and B, No. 1), is found in Acts 10:41.
B-5,Verb, hudropoteo
“to drink water” (hudor, “water,” poteo, “to drink”), is found in 1 Tim. 5:23,
RV, “be (no longer) a drinker of water.”
1, ekballo
denotes, lit., “to cast forth,” with the suggestion of force (ek, “out,” ballo,
“to cast”); hence “to drive out or forth.” It is translated “driveth” in Mark
1:12, RV, “driveth forth.” In John 2:15 for the AV, “drove,” the RV has “cast,”
the more usual translation. See CAST, No. 5.
2, ekdioko
“to chase away, drive out” (ek, “out,” dioko, “to pursue”), is used in 1 Thess.
2:15, RV, “drave out,” AV, “have persecuted.” Some mss. have this verb for
dioko, in Luke 11:49.
3, elauno
signifies “to drive, impel, urge on.” It is used of “rowing,” Mark 6:48; John
6:19; of the act of a demon upon a man, Luke 8:29; of the power of winds upon
ships, Jas. 3:4; and of storms upon mists, 2 Pet. 2:17, AV, “carried,” RV,
“driven.” See also CARRY, Note (2), ROW.
4, apelauno
apo, “from,” and No. 3, “to drive from,” is used in Acts 18:16.
5, exotheo
“to thrust out” (ek, “out,” otheo, “to push, thrust”), is translated “thrust”
in Acts 7:45, RV (AV, “drave”); in Acts 27:39, of “driving” a storm-tossed ship
ashore (RV, “drive,” AV, “thrust”). Cp. No. 6. See THRUST.
6, phero
“to bear,” is translated “driven” in Acts 27:15,17, of “being borne” in a
storm-tossed ship. See BEAR, etc.
7, diaphero
lit., “to bear through” (dia, “through,” and No. 6), in Acts 27:27 signifies
“to be borne hither and thither” (RV, “were driven to and fro;” AV, “up and
down”). See BETTER (be), No. 1.
8, anemizo
“to drive by the wind” (anemos, “wind”), is used in Jas. 1:6.
Note: For “let ... drive,” Acts 27:15, see GIVE, No. 3.
1, thrombos
“a large, thick drop of clotted blood” (etymologically akin to trepho, “to
curdle”), is used in Luke 22:44, in the plural, in the narrative of the Lord's
agony in Gethsemane
1, hudropikos
“dropsical, suffering from dropsy” (hudrops, “dropsy”), is found in Luke 14:2,
the only instance recorded of the healing of this disease by the Lord.
1, buthizo
“to plunge into the deep, to sink” (buthos, “bottom, the deep, the sea”), akin
to bathos, “depth,” and abussos, “bottomless,” and Eng., “bath,” is used in
Luke 5:7 of the “sinking” of a boat; metaphorically in 1 Tim. 6:9, of the
effect of foolish and hurtful lusts, which “drown men in destruction and
perdition.” See SINK.
2, katapino
lit., “to drink down” (pino, “to drink,” prefixed by kata, “down”), signifies
“to swallow up” (RV, in Heb. 11:29, for AV, “were drowned”). It is elsewhere
translated by the verb “to swallow, or swallow up,” except in 1 Pet. 5:8,
“devour.” See DEVOUR, No. 3, SWALLOW.
3, katapontizo
“to throw into the sea” (kata, “down,” pontos, “the open sea”), in the Passive
Voice, “to be sunk in, to be drowned,” is translated “were drowned,” in Matt.
18:6, AV (RV, “should be sunk”); elsewhere in Matt. 14:30, “(beginning) to
sink.” See SINK.
A-1,Verb, methuo
signifies “to be drunk with wine” (from methu, “mulled wine;” hence Eng.,
“mead, honey-wine”); originally it denoted simply “a pleasant drink.” For John
2:10 see under DRINK. The verb is used of “being intoxicated” in Matt. 24:49;
Acts 2:15; 1 Cor. 11:21; 1 Thess. 5:7b; metaphorically, of the effect upon men
of partaking of the abominations of the Babylonish system, Rev. 17:2; of being
in a state of mental “intoxication,” through the shedding of men's blood
profusely, ver. 6.
A-2,Verb, methusko
signifies “to make drunk, or to grow drunk” (an inceptive verb, marking the
process or the state expressed in No. 1), “to become intoxicated,” Luke 12:45;
Eph. 5:18; 1 Thess. 5:7.
B-1,Adjective, methusos
“drunken” (cp. No. 2), is used as noun, in the singular, in 1 Cor. 5:11, and in
the plural, in 1 Cor. 6:10, “drunkard,” “drunkards.”
C-1,Noun, methe
“strong drink” (akin to methu, “wine,” see under A. 1, above), denotes
“drunkenness, habitual intoxication,” Luke 21:34; Rom. 13:13; Gal. 5:21.
A-1,Adjective, xeros
is used (a) naturally, of “dry” land, Heb. 11:29; or of land in general, Matt.
23:15, “land;” or of physical infirmity, “withered,” Matt. 12:10; Mark 3:3;
Luke 6:6,8; John 5:3; (b) figuratively, in Luke 23:31, with reference to the
spiritual “barrenness” of the Jews, in contrast to the character of the Lord.
Cp. Ps. 1:3; Isa. 56:3; Ezek. 17:24; 20:47. See LAND, WITHERED.
A-2,Adjective, anudros
“waterless” (a, negative, n, euphonic, hudor, “water”), is rendered “dry” in
Matt. 12:43, AV, and Luke 11:24 (RV, “waterless”); “without water” in 2 Pet.
2:17; Jude 1:12. See WATER.
B-1,Verb, xeraino
akin to A. 1, “to dry, dry up, make dry, wither,” is translated “dried” (of
physical infirmity), in Mark 5:29; of a tree, in the AV of Mark 11:20 (RV,
“withered away”); of water, in Rev. 16:12. It is translated “ripe” (RV,
“overripe”) in Rev. 14:15, of a harvest (used figuratively of the gathered
nations against Jerusalem at the end of this age); “pineth away,” in Mark 9:18.
See OVERRIPE, PINE AWAY, RIPE, WITHER.
A-1,Adjective, idios
“one's own,” is applied to kairos, “a season,” in Gal. 6:9, “in due season,”
i.e., in the season Divinely appointed for the reaping. So in 1 Tim. 2:6, “the
testimony to be borne in its own (AV, 'due') times (seasons);” 1 Tim. 6:15, “in
its own (idios) times (seasons);” similarly in Titus 1:3. See BUSINESS, B.
Note: For axios, “the due reward,” see REWARD, Note (1).
B-1,Verb, opheilo
signifies “to owe, to be indebted,” especially financially, Matt. 18:30, RV,
“that which was due;” Matt. 18:34, “all that was due.” See BEHOVE, BOUND (to
be).
B-2,Verb, dei
an impersonal verb signifying “it is necessary,” is translated “was due” in
Rom. 1:27, RV (AV, “was meet”). See BEHOVE.
C-1,Noun, opheile
akin to B, No. 1, is rendered “dues” in Rom. 13:7. In 1 Cor. 7:3, RV, it is
translated “her due” (the AV, “due benevolence” follows another reading).
Notes: (1) In the phrases “in due season” in Matt. 24:45; Luke 12:42;
Rom. 5:6 (lit., “according to time”), and “in due time,” 1 Pet. 5:6, there is
no word representing “due” in the original, and the phrases are, lit., “in
season,” “in time.”
(2) For the phrase “born out of due time,” in 1 Cor. 15:8, see BEGET,
B, No. 2.
A-1,Adjective,
nothros
“slow, sluggish, indolent, dull” (the etymology is uncertain), is translated
“dull” in Heb. 5:11 (in connection with akoe, “hearing;” lit., “in hearings”);
“sluggish,” in 6:12. See SLOTHFUL, SLUGGISH. In the Sept., Prov. 22:29. Cp.
nothrokardios, “slow of heart” (kardia, “the heart”), Prov. 12:8.
Note: In Luke 24:25 “slow (of heart)” translates the synonymous word
bradus. Of these Trench says (Syn. civ), “Bradus differs from the words with
which it is here brought into comparison, in that no moral fault or blame is
necessarily involved in it; so far indeed is it from this, that of the three
occasions on which it is used in the NT two are in honor; for to be 'slow' to
evil things, to rash speaking, or to anger (Jas. 1:19, twice), is a grace, and
not the contrary. ... There is a deeper, more inborn sluggishness implied in
nothros, and this bound up as it were in the very life, more than in either of
the other words of this group.” Trench compares and contrasts argos, “idle,”
but this word is not strictly synonymous with the other two.
B-1,Adverb, bareos
“heavily, with difficulty” (barus, “heavy”), is used with akouo, “to hear,” in
Matt. 13:15; Acts 28:27 (from Isa. 6:10), lit., “to hear heavily, to be dull of
hearing.” In the Sept., Gen. 31:35 (lit., “bear it not heavily”); Isa. 6:10.
A-1,Adjective, alalos
lit., “speechless” (a, negative, and laleo, “to speak”), is found in Mark 7:37;
9:17,25. In the Sept., Ps. 38:13.
A-2,Adjective, aphonos
lit., “voiceless, or soundless” (a, negative, and phone, “a sound”), has
reference to voice, Acts 8:32; 1 Cor. 12:2; 2 Pet. 2:16, while alalos has
reference to words. In 1 Cor. 14:10 it is used metaphorically of the
significance of voices or sounds, “without signification.” In the Sept. Isa.
53:7.
A-3,Adjective, kophos
denotes “blunted or dulled;” see DEAF.
B-1,Verb, siopao
from siope, “silence, to be silent,” is used of Zacharias' “dumbness,” Luke
1:20. See PEACE (hold one's).
1, skubalon
denotes “refuse,” whether (a) “excrement,” that which is cast out from the
body, or (b) “the leavings of a feast,” that which is thrown away from the
table. Some have derived it from kusibalon (with metathesis of k and s),
“thrown to dogs;” others connect it with a root meaning “shred.” Judaizers
counted gentile Christians as dogs, while they themselves were seated at God's
banquet. The Apostle, reversing the image, counts the Judaistic ordinances as
refuse upon which their advocates feed, Phil. 3:8.
2, koprion
“manure,” Luke 13:8, used in the plural with ballo, “to throw,” is translated
by the verb “to dung.” Some mss. have the accusative case of the noun kopria,
“a dunghill.” See below.
1, kopria
“a dunghill,” is found in Luke 14:35.
·
For DURE see under WHILE, Note 1
·
For DURING see Note p. 1
·
For DURST see DARE
A-1,Noun, chous, or
choos
from cheo, “to pour,” primarily, “earth dug out, an earth heap,” then, “loose
earth or dust,” is used in Mark 6:11; Rev. 18:19.
A-2,Noun, koniortos
“raised or flying dust” (konia, “dust,” ornumi, “to stir up”), is found in
Matt. 10:14; Luke 9:5; 10:11; Acts 13:51; 22:23.
B-1,Verb, likmao
primarily, “to winnow” (from likmos, “a winnowing-fan”), hence, “to scatter” as
chaff or dust, is used in Matt. 21:44; Luke 20:18, RV, “scatter as dust,” AV,
“grind to powder.” There are indications in the papyri writings that the word
came to denote “to ruin, to destroy.”
1, opheilo
“to owe, to be indebted,” is translated “it was our duty,” in Luke 17:10, lit.,
“we owe (ought) to do;” so in Rom. 15:27, AV, “their duty is:” RV, “they owe
it.” See BEHOVE, BOUND.
A-1,Verb, oikeo
“to dwell” (from oikos, “a house”), “to inhabit as one's abode,” is derived
from the Sanskrit, vic, “a dwelling place” (the Eng. termination “wick” is
connected). It is used (a) of God as “dwelling” in light, 1 Tim. 6:16; (b) of
the “indwelling” of the Spirit of God in the believer, Rom. 8:9,11, or in a
church, 1 Cor. 3:16; (c) of the “indwelling” of sin, Rom. 7:20; (d) of the
absence of any good thing in the flesh of the believer, Rom. 7:18; (e) of the
“dwelling” together of those who are married, 1 Cor. 7:12,13.
A-2,Verb, katoikeo
kata, “down,” and No. 1, the most frequent verb with this meaning, properly
signifies “to settle down in a dwelling, to dwell fixedly in a place.” Besides
its literal sense, it is used of (a) the “indwelling” of the totality of the
attributes and powers of the Godhead in Christ, Col. 1:19; 2:9; (b) the
“indwelling” of Christ in the hearts of believers (“may make a home in your
hearts”), Eph. 3:17; (c) the “dwelling” of Satan in a locality, Rev. 2:13; (d)
the future “indwelling” of righteousness in the new heavens and earth, 2 Pet.
3:13. It is translated “dwellers” in Acts 1:19; 2:9; “inhabitants” in Rev.
17:2, AV (RV, “they that dwell”), “inhabiters” in Rev. 8:13; 12:12, AV (RV,
“them that dwell”).
Cp. the nouns katoikesis (below), katoikia, “habitation,” Acts 17:26;
katoiketerion, “a habitation,” Eph. 2:22; Rev. 18:2. Contrast paroikeo, “to
sojourn,” the latter being temporary, the former permanent. See HABITATION,
INHABITANT.
A-3,Verb, katoikizo
“to cause to dwell,” is said of the act of God concerning the Holy Spirit in
Jas. 4:5, RV (some mss. have No. 2).
A-4,Verb, enoikeo
lit., “to dwell in” (en, “in,” and No. 1), is used, with a spiritual
significance only, of (a) the “indwelling” of God in believers, 2 Cor. 6:16;
(b) the “indwelling” of the Holy Spirit, Rom. 8:11; 2 Tim. 1:14; (c) the
“indwelling” of the Word of Christ, Col. 3:16; (d) the “indwelling” of faith, 2
Tim. 1:5; (e) the “indwelling” of sin in the believer, Rom. 7:17.
A-5,Verb, perioikeo
peri, “around,” and No. 1, “to dwell around, be a neighbor,” is used in Luke
1:65. Cp. perioikos, “a neighbor,” Luke 1:58.
A-6,Verb, sunoikeo
sun, “with,” and No. 1, “to dwell with,” is used in 1 Pet. 3:7.
A-7,Verb, enkatoikeo
en, “in,” and No. 2, “to dwell among,” is used in 2 Pet. 2:8.
A-8,Verb, meno
“to abide, remain,” is translated “to dwell,” in the AV of John 1:38,39; 6:56;
14:10,17; Acts 28:16. The RV adheres throughout to the verb “to abide.” See
ABIDE.
A-9,Verb, skenoo
“to pitch a tent” (skene), “to tabernacle,” is translated “dwelt,” in John
1:14, AV, RV marg., “tabernacled;” in Rev. 7:15, AV, “shall dwell,” RV, “shall
spread (His) tabernacle;” in Rev. 12:12; 13:6; 21:3, “dwell.” See TABERNACLE.
A-10,Verb, kataskenoo
“to pitch one's tent” (kata, “down,” skene, “a tent”), is translated “lodge” in
Matt. 13:32; Mark 4:32; Luke 13:19; in Acts 2:26, RV, “dwell,” AV, “rest.”
A-11,Verb, embateuo
primarily, “to step in, or on” (from embaino, “to enter”), hence (a) “to
frequent, dwell in,” is used metaphorically in Col. 2:18, RV, “dwelling in” (marg.,
“taking his stand upon”); (b) with reference to the same passage,
alternatively, “to invade, to enter on;” perhaps used in this passage as a
technical term of the mystery religions, denoting the entrance of the initiated
into the new life (AV, “intruding into”). A suggested alternative reading
involves the rendering “treading on air,” i.e., indulging in vain speculations,
but evidences in the papyri writings make the emendation unnecessary.
A-12,Verb, kathemai
“to sit down,” is translated “dwell,” in Luke 21:35. See SET, SIT.
A-13,Verb, kathizo
“to sit down,” denotes “to dwell,” in Acts 18:11 (RV, “dwelt,” for AV,
“continued”).
A-14,Verb, astateo
“to wander about” (a, negative, histemi, “to stand”), “to have no fixed
dwelling-place,” is used in 1 Cor. 4:11. Cp. akatastatos, “unstable,” Jas. 1:8;
3:8; akatastasia, “revolution, confusion,” e.g., 1 Cor. 14:33.
B-1,Noun, paroikia
denotes “a sojourning,” Acts 13:17, lit., “in the sojourning,” translated “when
they sojourned,” RV (AV, “dwelt as strangers”); in 1 Pet. 1:17, “sojourning.”
B-2,Noun, katoikesis
akin to A, No. 2, “a dwelling, a habitation,” is used in Mark 5:3.
Note: Cp. oikia, and oikos, “a house,” oikema, “a prison,” katoikia, “a
habitation” (see A, No. 2).
B-3,Noun, misthoma
primarily, “a price, a hire” (akin to misthos, “wages, hire,” and misthoo, “to
let out for hire”), is used in Acts 28:30 to denote “a hired dwelling.”
· For DYING see DEADNESS
1, dusenterion
whence Eng., “dysentery,” is so translated in Acts 28:8, RV, for AV “bloody
flux” (enteron denotes an “intestine”).