1, allelon
a reciprocal pronoun, preceded by the preposition meta, “with,” signifies “with
each other,” Luke 23:12, RV, for AV, “together.” Similarly in 24:14 pros
allelous, where pros suggests greater intimacy. See ONE ANOTHER.
1, hekastos
“each” or “every,” is used of any number separately, either (a) as an adjective
qualifying a noun, e.g., Luke 6:44; John 19:23; Heb. 3:13, where “day by day,”
is, lit., “according to each day;” or, more emphatically with heis, “one,” in
Matt. 26:22; Luke 4:40; 16:5; Acts 2:3,6; 20:31; 1 Cor. 12:18; Eph. 4:7,16, RV,
“each (several),” for AV, “every;” Col. 4:6; 1 Thess. 2:11; 2 Thess. 1:3; (b)
as a distributive pronoun, e.g., Acts 4:35; Rom. 2:6; Gal. 6:4; in Phil. 2:4,
it is used in the plural; some mss. have it thus in Rev. 6:11. The repetition
in Heb. 8:11 is noticeable, “every man” (i.e., everyone). Prefixed by the
preposition ana, “apiece” (a colloquialism), it is used, with stress on the
individuality, in Rev. 21:21, of the gates of the heavenly city, “each one of
the several,” RV; in Eph. 5:33, preceded by kath' hena, “by one,” it signifies
“each (one) his own.” The phrase hen kath' hen, lit., “one by one,” is used in
Rev. 4:8, “each one of them.”
1, aetos
“an eagle” (also a vulture), is perhaps connected with aemi, “to blow,” as of
the wind, on account of its windlike flight. In Matt. 24:28; Luke 17:37 the
vultures are probably intended. The meaning seems to be that, as these birds of
prey gather where the carcass is, so the judgments of God will descend upon the
corrupt state of humanity. The figure of the “eagle” is used in Ezek. 17 to
represent the great powers of Egypt and Babylon, as being employed to punish
corrupt and faithless Israel. Cp. Job 39:30; Prov. 30:17. The “eagle” is
mentioned elsewhere in the NT in Rev. 4:7; 8:13 (RV); 12:14. There are eight
species in Palestine.
1, stachus
is found in Matt. 12:1; Mark 2:23; 4:28 (“ear,” twice); Luke 6:1. The first
part of the word is derived from the root sta---, found in parts of the verb
histemi, “to cause to stand.” It is used as a proper name in Rom. 16:9.
1, ous
Latin auris, is used (a) of the physical organ, e.g., Luke 4:21; Acts 7:57; in
Acts 11:22, in the plural with akouo, “to hear,” lit., “was heard into the ears
of someone,” i.e., came to the knowledge of; similarly, in the singular, Matt.
10:27, in familiar private conversation; in Jas. 5:4 the phrase is used with
eiserchomai, “to enter into;” in Luke 1:44, with ginomai, “to become, to come;”
in Luke 12:3, with lalein, “to speak” and pros, “to;” (b) metaphorically, of
the faculty of perceiving with the mind, understanding and knowing, Matt.
13:16; frequently with akouo, “to hear,” e.g., Matt. 11:15; 13:9,43; Rev. 2 and
3, at the close of each of the messages to the churches; in Matt. 13:15; Acts
28:27, with bareos, “heavily,” of being slow to understand and obey; with a
negative in Mark 8:18; Rom. 11:8; in Luke 9:44 the lit. meaning is “put those
words into your ears,” i.e., take them into your mind and keep them there; in
Acts 7:51 it is used with aperitmetos, “uncircumcised.” As seeing is
metaphorically associated with conviction, so hearing is with obedience
(hupakoe, lit., “hearing under;” the Eng., “obedience” is etymologically
“hearing over against,” i.e., with response in the hearer).
2, otion
a diminutive of No. 1, but without the diminutive force, it being a common
tendency in everyday speech to apply a diminutive from to most parts of the
body, is used in Matt. 26:51; Mark 14:47 (in some mss.); Luke 22:51; John 18:10
(in some mss.) and ver. 26, all with reference to the “ear” of Malchus.
Note:
The most authentic mss. have the alternative diminutive otarion, in Mark 14:47;
John 18:10.
3, akoe
“hearing,” akin to akouo, “to hear,” denotes (a) the sense of “hearing,” e.g.,
1 Cor. 12:17; 2 Pet. 2:8; (b) that which is “heard,” a report, e.g., Matt.
4:24; (c) the physical organ, Mark 7:35, standing for the sense of “hearing;”
so in Luke 7:1, RV, for AV, “audience;” Acts 17:20; 2 Tim. 4:3,4 (in ver. 3,
lit., “being tickled as to the ears”); (d) a message or teaching, John 12:38;
Rom. 10:16,17; Gal. 3:2,5; 1 Thess. 2:13; Heb. 4:2, RV, “(the word) of
hearing,” for AV, “(the word) preached.” See FAME, HEARING, PREACH, REPORT,
RUMOR.
Note: In
Matt. 28:14, the verb akouo is used with the preposition epi, “upon or before”
(or hupo, “by,” in some mss.), lit., “if this come to a hearing before the
governor.”
A-1,Noun, othros
denotes “daybreak, dawn” (cp. Lat. orior, “to rise”). Used with the adverb
batheos, “deeply,” in Luke 24:1, it means “at early dawn” (RV). In John 8:2 it
is used in the genitive case, orthrou, “at dawn,” i.e., “early in the morning.”
In Acts 5:21, it is used with the article and preceded by the preposition hupo,
“under, or about,” lit., “about the dawn,” “about daybreak,” RV (for AV, “early
in the morning.”).
B-1,Adjective,
orthrinos
“early,” akin to A., is a later form of orthrios. It is found, in the most
authentic mss., in Luke 24:22, of the women at the sepulchre, lit., “early
ones” (some texts have the form orthrios, “at daybreak”).
B-2,Adjective,
proimos
or proimos, a longer and later form of prois, pertaining to the “morning,” is
formed from pro, “before” (cp. protos, “first”), and used in Jas. 5:7, of the
early rain.
C-1,Adverb,
proi
“early in the day, at morn,” is derived from pro, “before” (see B, No. 2,
above). In Mark 16:2, AV, it is translated “early in the morning;” in Mark
16:9; John 18:28; 20:1, “early;” in Matt. 16:3; 20:1; 21:18; Mark 1:35; 11:20;
13:35; 15:1, “in the morning;” in Acts 28:23, “(from) morning.” See MORNING.
Note: In
Matt. 20:1, hama, “at once,” is redered “early.”
1, arrabon
originally, “earnest-money” deposited by the purchaser and forfeited if the
purchase was not completed, was probably a Phoenician word, introduced into
Greece. In general usage it came to denote “a pledge” or “earnest” of any sort;
in the NT it is used only of that which is assured by God to believers; it is
said of the Holy Spirit as the Divine “pledge” of all their future blessedness,
2 Cor. 1:22; 5:5; in Eph. 1:14, particularly of their eternal inheritance. In
the Sept., Gen. 38:17,18,20. In modern Greek arrabona is an “engagement ring.”
A-1,Noun, spoude
akin to speudo, “to hasten,” denotes “haste,” Mark 6:25; Luke 1:39; hence,
“earnestness,” 2 Cor. 8:7, RV, for AV, “diligence,” and ver. 8, for AV,
“forwardness;” in 2 Cor. 7:12, “earnest care,” for AV, “care;” in 2 Cor. 8:16,
“earnest care.” See BUSINESS, CARE, CAREFULNESS, DILIGENCE, FORWARDNESS, HASTE.
B-1,Adjective,
spoudaios
akin to A, denotes “active, diligent, earnest,” 2 Cor. 8:22 RV, “earnest,” for
AV, “diligent;” in the latter part of the verse the comparative degree,
spoudaioteros, is used, RV, “more earnest,” for AV, “more diligent;” in ver.
17, RV, in the superlative sense, “very earnest,” for AV, “more forward.” See
DILIGENT, FORWARD.
C-1,Adverb,
ektenos
“earnestly” (ek, “out,” teino, “to stretch;” Eng., “tension,” etc.), is used in
Acts 12:5, “earnestly,” RV, for AV, “without ceasing” (some mss. have the
adjective ektenes, “earnest”); in 1 Pet. 1:22, “fervently.” The idea suggested
is that of not relaxing in effort, or acting in a right spirit. See FERVENTLY.
C-2,Adverb,
ektenesteron
the comparative degree of No. 1, used as an adverb in this neuter form, denotes
“more earnestly, fervently,” Luke 22:44.
C-3,Adverb,
spoudaios
akin to B, signifies “with haste,” or “with zeal, earnestly,” Luke 7:4, RV,
“earnestly,” for AV, “instantly;” in 2 Tim. 1:17 (RV); Titus 3:13,
“diligently;” in Phil. 2:28, the comparative spoudaioteros, RV, “the more
diligently,” AV, “the more carefully.” See CAREFULLY, DILIGENTLY, INSTANTLY.
D-1,Adverbial
Phrase, en ekteneia
lit., “in earnestness,” cp. C, No. 1, is translated “earnestly” in Acts 26:7,
RV, for AV, “instantly.” See INSTANTLY.
Notes:
(1) For the phrase “earnest expectation,” Rom. 8:19; Phil. 1:20, see
EXPECTATION. (2) In 1 Cor. 12:31; 14:1,39, zeloo, “to be zealous about,” is
translated “desire earnestly.” See DESIRE. (3) In 2 Pet. 3:12, speudo is
translated “earnestly desiring,” for AV, “hasting unto.” See HASTEN. (4) In
Jude 1:3, epagonizo, “to contend earnestly,” is so translated. (5) In Jas. 5:17
the dative case of the noun proseuche is translated “earnestly” (AV), in
connection with the corresponding verb, lit., “he prayed with prayer” (RV,
“fervently”), implying persevering continuance in prayer with fervor. Cp.,
e.g., Ps. 40:1, lit., “in waiting I waited.” See FERVENT. (6) Atenizo, akin to
C, No. 1, “to fix the eyes upon, gaze upon,” is translated “earnestly looked”
in Luke 22:56, AV (RV, “looking steadfastly”); in Acts 3:12, AV, “look ye
earnestly,” RV, “fasten ye your eyes on;” in Acts 23:1, AV, “earnestly
beholding,” RV, “looking steadfastly on.” (7) In Heb. 2:1, prosecho, “to give
heed,” is used with the adverb perissoteros, “more abundantly,” to signify “to
give the more earnest heed;” lit., “to give heed more exceedingly.” For the
verb see ATTEND, GIVE, No. 16, HEED, REGARD.
1, ge
denotes (a) “earth as arable land,” e.g., Matt. 13:5,8,23; in 1 Cor. 15:47 it
is said of the “earthly” material of which “the first man” was made, suggestive
of frailty; (b) “the earth as a whole, the world,” in contrast, whether to the
heavens, e.g., Matt. 5:18,35, or to heaven, the abode of God, e.g., Matt. 6:19,
where the context suggests the “earth” as a place characterized by mutability
and weakness; in Col. 3:2 the same contrast is presented by the word “above;”
in John 3:31 (RV, “of the earth,” for AV, “earthly”) it describes one whose
origin and nature are “earthly” and whose speech is characterized thereby, in
contrast with Christ as the One from heaven; in Col. 3:5 the physical members
are said to be “upon the earth,” as a sphere where, as potential instruments of
moral evils, they are, by metonymy, spoken of as the evils themselves; (c) “the
inhabited earth,” e.g., Luke 21:35; Acts 1:8; 8:33; 10:12; 11:6; 17:26; 22:22;
Heb. 11:13; Rev. 13:8. In the following the phrase “on the earth” signifies
“among men,” Luke 12:49; 18:8; John 17:4; (d) “a country, territory,” e.g.,
Luke 4:25; John 3:22; (e) “the ground,” e.g., Matt. 10:29; Mark 4:26, RV,
“(upon the) earth,” for AV, “(into the) ground;” (f) “land,” e.g., Mark 4:1;
John 21:8,9,11. Cp. Eng. words beginning with ge, e.g., “geodetic,” “geodesy,”
“geology,” “geometry,” “geography.” See COUNTRY, GROUND, LAND, WORLD.
2,
oikoumene
the present participle, Passive Voice, of oikeo, “to dwell, inhabit,” denotes
the “inhabited earth.” It is translated “world” in every place where it has
this significance, save in Luke 21:26, AV, where it is translated “earth.” See
WORLD.
Note:
For epigeios, translated “on earth” in Phil. 2:10, ostrakino, “of earth,” 2
Tim. 2:20, and katachthonios, “under the earth,” Phil. 2:10, see EARTHEN.
1, ostrakinos
signifies “made of earthenware or clay” (from ostrakon, “baked clay, potsherd,
shell;” akin to osteon, “a bone”), 2 Tim. 2:20, “of earth;” 2 Cor. 4:7,
“earthen.”
2,
epigeios
“on earth” (epi, “on,” ge, “the earth”), is rendered “earthly” in John 3:12; 2
Cor. 5:1; Phil. 3:19; Jas. 3:15; in Phil. 2:10, “on earth,” RV; “terrestrial”
in 1 Cor. 15:40 (twice). See TERRESTRIAL.
3,
choikos
denotes “earthy,” made of earth, from chous, “soil, earth thrown down or heaped
up,” 1 Cor. 15:47-49.
4,
katachthonios
“under the earth, subterranean” (kata, “down,” chthon, “the ground,” from a
root signifying that which is deep), is used in Phil. 2:10.
1, seismos
“a shaking, a shock,” from seio, “to move to and fro, to shake,” chiefly with
the idea of concussion (Eng., “seismic,” “seismology,” “seismometry”), is used
(a) of a “tempest” in the sea, Matt. 8:24; (b) of “earthquakes,” Matt. 24:7;
27:54; 28:2; Mark 13:8; Luke 21:11; Acts 16:26; Rev. 6:12; 8:5; 11:13 (twice)
,19; 16:18 (twice). See TEMPEST.
A-1,Verb, anapauo
signifies “to cause or permit one to cease from any labor or movement” so as to
recover strength. It implies previous toil and care. Its chief significance is
that of taking, or causing to take, rest; it is used in the Middle Voice in
Luke 12:19, “take (thine) ease,” indicative of unnecessary, self-indulgent
relaxation. In the papyri it is used technically, as an agricultural term. Cp.
anapausis, “rest.” See REFRESH, REST.
B-1,Noun,
anesis
denotes “a letting loose, relaxation, easing;” it is connected with aniemi, “to
loosen, relax” (ana, “back,” and hiemi, “to send”). It signifies “rest,” not
from toil, but from endurance and suffering. Thus it is said (a) of a “less
vigorous” condition in imprisonment, Acts 24:23, “indulgence,” AV, “liberty;”
(b) “relief” from anxiety, 2 Cor. 2:13; 7:5, “relief” (AV, “rest”); (c)
“relief” from persecutions, 2 Thess. 1:7, “rest;” (d) of “relief” from the
sufferings of poverty, 2 Cor. 8:13, “be eased,” lit., “(that there should be)
easing for others (trouble to you).” Cp. the synonymous word anapausis,
“cessation or rest” (akin to A). See INDULGENCE, LIBERTY, RELIEF, REST. In the
Sept., 2 Chron. 23:15.
· For EASILY see EASY
1, anatole
primarily “a rising,” as of the sun and stars, corresponds to anatello, “to
make to rise,” or, intransitively, “to arise,” which is also used of the
sunlight, as well as of other objects in nature. In Luke 1:78 it is used
metaphorically of Christ as “the Dayspring,” the One through whom light came
into the world, shining immediately into Israel, to dispel the darkness which
was upon all nations. Cp. Mal. 4:2. Elsewhere it denotes the “east,” as the
quarter of the sun's rising, Matt. 2:1,2,9; 8:11; 24:27; Luke 13:29; Rev. 7:2;
16:12; 21:13. The “east” in general stands for that side of things upon which
the rising of the sun gives light. In the heavenly city itself, Rev. 21:13, the
reference to the “east” gate points to the outgoing of the influence of the
city “eastward.” See DAYSPRING.
1, pascha
mistranslated “Easter” in Acts 12:4, AV, denotes the Passover (RV). The phrase
“after the Passover” signifies after the whole festival was at an end. The term
“Easter” is not of Christian origin. It is another form of Astarte, one of the
titles of the Chaldean goddess, the queen of heaven. The festival of Pasch held
by Christians in post-apostolic times was a continuation of the Jewish feast,
but was not instituted by Christ, nor was it connected with Lent. From this
Pasch the pagan festival of “Easter” was quite distinct and was introduced into
the apostate Western religion, as part of the attempt to adapt pagan festivals
to Christianity. See PASSOVER.
1, chrestos
primarily signifies “fit for use, able to be used” (akin to chraomai, “to
use”), hence, “good, virtuous, mild, pleasant” (in contrast to what is hard,
harsh, sharp, bitter). It is said (a) of the character of God as “kind,
gracious,” Luke 6:35; 1 Pet. 2:3; “good,” Rom. 2:4, where the neuter of the
adjective is used as a noun, “the goodness” (cp. the corresponding noun
chrestotes, “goodness,” in the same verse); of the yoke of Christ, Matt. 11:30,
“easy” (a suitable rendering would be “kindly”); (c) of believers, Eph. 4:32;
(d) of things, as wine, Luke 5:39, RV, “good,” for AV, “better” (cp. Jer.
24:3,5, of figs); (e) ethically, of manners, 1 Cor. 15:33. See GOOD, GRACIOUS,
KIND.
2, eukopoteros
the comparative degree of eukopos, “easy, with easy labor” (eu, “well,” kopos,
“labor”), hence, of that which is “easier to do,” is found in the Synoptics
only, Matt. 9:5; 19:24; Mark 2:9; 10:25; Luke 5:23; 16:17; 18:25.
Notes: (1) The adverb “easily” is included in the translation of
euperistatos in Heb. 12:1, “easily beset,” lit., “the easily besetting sin,”
probably a figure from a garment, “easily surrounding,” and therefore easily
entangling. See BESET.
(2) In 1 Cor. 13:5, AV, “is not easily provoked,” there is no word in
the original representing “easily;” RV, “is not provoked.”
(3) For “easy to be entreated” see INTREAT. For “easy to be understood”
see UNDERSTAND.
A-1,Verb, esthio
signifies “to eat” (as distinct from pino, “to drink”); it is a lengthened form
from edo (Lat., edo; cp. Eng., “edible”); in Heb. 10:27, metaphorically,
“devour;” it is said of the ordinary use of food and drink, 1 Cor. 9:7; 11:22;
of partaking of food at table, e.g., Mark 2:16; of reveling, Matt. 24:49; Luke
12:45. Cp. the strengthened, form katesthio, and the verb sunesthio, below. See
DEVOUR.
A-2,Verb, phago
“to eat, devour, consume,” is obsolete in the present and other tenses, but
supplies certain tenses which are wanting in No. 1, above. In Luke 8:55 the AV
has “(to give her) meat,” the RV “(that something be given her) to eat.” The
idea that this verb combines both “eating” and “drinking,” while No. 1
differentiates the one from the other, is not borne out in the NT. The word is
very frequent in the Gospels and is used eleven times in 1 Cor. See also No. 3.
See MEAT.
A-3,Verb, trogo
primarily, “to gnaw, to chew,” stresses the slow process; it is used
metaphorically of the habit of spiritually feeding upon Christ, John 6:54,56-58
(the aorists here do not indicate a definite act, but view a series of acts
seen in perspective); of the constant custom of “eating” in certain company,
John 13:18; of a practice unduly engrossing the world, Matt. 24:38.
In John 6, the change in the Lord's use from the verb esthio (phago) to
the stronger verb trogo, is noticeable. The more persistent the unbelief of His
hearers, the more difficult His language and statements became. In vv. 49-53
the verb phago is used; in 54,58, trogo (in ver. 58 it is put into immediate
contrast with phago). The use of trogo in Matt. 24:38; John 13:18 is a witness
against pressing into the meaning of the word the sense of munching or gnawing;
it had largely lost this sense in its common usage.
A-4,Verb, geuo
primarily, “to cause to taste, to give one a taste of,” is used in the Middle
Voice and denotes (a) “to taste,” its usual meaning; (b) “to take food, to
eat,” Acts 10:10; 20:11; 23:14; the meaning to taste must not be pressed in
these passages, the verb having acquired the more general meaning. As to
whether Acts 20:11 refers to the Lord's Supper or to an ordinary meal, the
addition of the words “and eaten” is perhaps a sufficient indication that the
latter is referred to here, whereas ver. 7, where the single phrase “to break
bread” is used, refers to the Lord's Supper. A parallel instance is found in
Acts 2:43,46. In the former verse the phrase “the breaking of bread,”
unaccompanied by any word about taking food, clearly stands for the Lord's
Supper; whereas in ver. 46 the phrase “breaking bread at home” is immediately
explained by “they did take their food,” indicating their ordinary meals. See
TASTE.
A-5,Verb, bibrosko
“to eat,” is derived from a root, bor---, “to devour” (likewise seen in the
noun broma, “food, meat;” cp. Eng., “carnivorous,” “voracious,” from Lat.
vorax). This verb is found in John 6:13. The difference between this and phago,
No. 2, above, may be seen perhaps in the fact that whereas in the Lord's
question to Philip in ver. 5, phago intimates nothing about a full supply, the
verb bibrosko, in ver. 13, indicates that the people had been provided with a
big meal, of which they had partaken eagerly.
A-6,Verb, kataphago
“to satiate, to satisfy,” as with food, is used in the Middle Voice in Acts
27:38, “had eaten enough;” in 1 Cor. 4:8, “ye are filled.” See FILL.
A-7,Verb, korennumi
“to satiate, to satisfy,” as with food, is used in the Middle Voice in Acts
27:38, “had eaten enough;” in 1 Cor. 4:8, “ye are filled.” See FILL.
A-8,Verb, sunesthio
“to eat with” (sun, “with,” and No. 1), is found in Luke 15:2; Acts 10:41;
11:3; 1 Cor. 5:11; Gal. 2:12.
A-9,Verb, nomen echo
is a phrase consisting of the noun nome, denoting (a) “pasturage,” (b) “growth,
increase,” and echo, “to have.” In John 10:9 the phrase signifies “to find
pasture” (a). In 2 Tim. 2:17, with the meaning (b), the phrase is, lit., “will
have growth,” translated “will eat,” i.e., “will spread like a gangrene.” It is
used in Greek writings, other than the NT, of the spread of a fire, and of
ulcers. See PASTURE.
Note: The verb metalambano, “to take a part or share of anything with
others, to partake of, share,” is translated “did eat,” in Acts 2:46, corrected
in the RV to “did take;” a still more suitable rendering would be “shared,” the
sharing of food being suggested; cp. metadidomi, “to share,” e.g., Luke 3:11.
B-1,Noun, brosis
akin to A, No. 5, denotes (a) “the act of eating,” e.g., Rom. 14:17; said of
rust, Matt. 6:19,20; or, more usually (b) “that which is eaten, food” (like
broma, “food”), “meat,” John 4:32; 6:27,55; Col. 2:16; Heb. 12:16 (“morsel of
meat”); “food,” 2 Cor. 9:10; “eating,” 1 Cor. 8:4. See FOOD, MEAT, RUST.
B-2,Noun, prosphagion
primarily “a dainty or relish” (especially cooked fish), to be eaten with bread
(pros, “to,” and A, No. 2), then, “fish” in general, is used in John 21:5,
“Have ye aught to eat?” (AV, “have ye any meat?”). Moulton remarks that the
evidences of the papyri are to the effect that prosphagion, “is not so broad a
word as 'something to eat.' The Apostles had left even loaves behind them once,
Mark 8:14; they might well have left the 'relish' on this occasion. It would
normally be fish; cp. Mark 6:38” (Gram. of NT Greek, Vol. 1, p. 170).
C-1,Adjective, brosimos
akin to A, No. 5, and B., signifying “eatable,” is found in Luke 24:41, RV,
appropriately, “to eat,” for the AV, “meat.” In the Sept., Lev. 19:23; Neh.
9:25; Ezek. 47:12.
A-1,Noun, stoma
the mouth (cp. Eng., “stomach,” from stomachos, 1 Tim. 5:23), has a secondary
and figurative meaning in reference to the “edge of a sharp instrument, as of a
sword,” Luke 21:24; Heb. 11:34 (cp. the Sept., e.g., Gen. 34:26; Judg. 18:27).
See FACE, MOUTH.
<B-1,Adjective,1366,distomos>
lit., “double-mouthed” (dis, “twice,” and A.), “two-edged,” is used of a sword
with two edges, Heb. 4:12; Rev. 1:16; 2:12. In the Sept., Judg. 3:16; Psa.
149:6; Prov. 5:4.
A-1,Noun, oikodome
denotes (a) “the act of building” (oikos, “a home,” and demo, “to build”); this
is used only figuratively in the NT, in the sense of edification, the promotion
of spiritual growth (lit., “the things of building up”), Rom. 14:19; 15:2; 1
Cor. 14:3,5,12,26, e.g.; (b) “a building, edifice,” whether material, Matt.
24:1, e.g., or figurative, of the future body of the believer, 2 Cor. 5:1, or
of a local church, 1 Cor. 3:9, or the whole church, “the body of Christ,” Eph.
2:21. See BUILDING.
B-1,Verb, oikodomeo
lit., “to build a house” (see above), (a) usually signifies “to build,” whether
literally, or figuratively; the present participle, lit., “the (ones)
building,” is used as a noun, “the builders,” in Matt. 21:42; Mark 12:10; Luke
20:17; Acts 4:11 (in some mss.; the most authentic have the noun oikodomos); 1
Pet. 2:7; (b) is used metaphorically, in the sense of “edifying,” promoting the
spiritual growth and development of character of believers, by teaching or by
example, suggesting such spiritual progress as the result of patient labor. It
is said (1) of the effect of this upon local churches, Acts 9:31; 1 Cor. 14:4;
(2) of the individual action of believers towards each other, 1 Cor. 8:1;
10:23; 14:17; 1 Thess. 5:11; (3) of an individual in regard to himself, 1 Cor.
14:4. In 1 Cor. 8:10, where it is translated “emboldened,” the Apostle uses it
with pathetic irony, of the action of a brother in “building up” his brother
who had a weak conscience, causing him to compromise his scruples;
“strengthened,” or “confirmed,” would be suitable renderings. See BUILD,
EMBOLDEN.
1, akuroo
signifies “to render void, deprive of force and authority” (from a, negative,
and kuros, “might, authority;” kurios, “a lord,” is from the same root), the
opposite to kuroo, “to confirm” (see CONFIRM). It is used of making “void” the
Word of God, Matt. 15:6; Mark 7:13 (AV, “making of none effect”), and of the
promise of God to Abraham as not being deprived of authority by the Law 430
years after, Gal. 3:17, “disannul.” Kuroo is used in ver. 15. See DISANNUL,
VOID.
2, katargeo
“to reduce to inactivity, to render useless,” is translated “to make of none
effect,” in Rom. 3:3,31; 4:14; Gal. 3:17 (cp. akuroo, No. 1, in the same
verse), and in the AV of Gal. 5:4, RV, “ye are severed” (from Christ). For the
meaning and use of the word see ABOLISH and DESTROY.
3, kenoo
“to make empty, to empty,” is translated “should be made of none effect” in 1
Cor. 1:17, AV (RV “made void”); it is used (a) of the Cross of Christ, there;
(b) of Christ, in emptying Himself, Phil. 2:7; (c) of faith, Rom. 4:14; (d) of
the Apostle Paul's glorying in the Gospel ministry, 1 Cor. 9:15; (e) of his
glorying on behalf of the church at Corinth, 2 Cor. 9:3. See EMPTY, VAIN, VOID.
Note: In Rom. 9:6 the verb ekpipto, lit., “to fall out of, as of a ship
falling out of its course” (cp. the same word in Acts 27:17, “were driven”), is
translated “hath taken none effect,” AV (RV, “hath come to nought”). See
NOUGHT.
A-1,Adjective,
energes
denotes “active, powerful in action” (en, “in,” ergon, “work;” Eng. “energy;”
the word “work” is derived from the same root). It is translated “effectual” in
1 Cor. 16:9, of the door opened for the Gospel in Ephesus, and made “effectual”
in the results of entering it; and in Philem. 1:6, of the fellowship of
Philemon's faith “in the knowledge of every good thing” (RV). In Heb. 4:12 it
describes the Word of God as “active,” RV (AV, “powerful”), i.e., full of power
to achieve results. See ACTIVE, POWERFUL.
B-1,Verb, energeo
“to put forth power, be operative, to work” (its usual meaning), is rendered by
the verb “to work effectually,” or “to be effectual,” in the AV of 2 Cor. 1:6;
Gal. 2:8; 1 Thess. 2:13; in each case the RV translates it by the simple verb
“to work” (past tense, “wrought”). In Jas. 5:16 the RV omits the superfluous
word “effectual,” and translates the sentence “the supplication of a righteous
man availeth much in its working,” the verb being in the present participial
form. Here the meaning may be “in its inworking,” i.e., in the effect produced
in the praying man, bringing him into line with the will of God, as in the case
of Elijah. For a fuller treatment of the word, see WORK. See also DO, MIGHTY,
SHEW, Note (11).
Note: The noun energeia, “working,” is translated “effectual working,”
in the AV of Eph. 3:7; 4:16.
1, malakos
“soft, soft to the touch” (Lat., mollis, Eng., “mollify,” “emollient,” etc.),
is used (a) of raiment, Matt. 11:8 (twice); Luke 7:25; (b) metaphorically, in a
bad sense, 1 Cor. 6:9, “effeminate,” not simply of a male who practices forms
of lewdness, but persons in general, who are guilty of addiction to sins of the
flesh, voluptuous.
1, apaugasma
“radiance, effulgence,” is used of light shining from a luminous body (apo,
“from,” and auge, “brightness”). The word is found in Heb. 1:3, where it is
used of the Son of God as “being the effulgence of His glory.” The word
“effulgence” exactly corresponds (in its Latin form) to apaugasma. The “glory”
of God expresses all that He is in His nature and His actings and their
manifestation. The Son, being one with the Father in Godhood, is in Himself,
and ever was, the shining forth of the “glory,” manifesting in Himself all that
God is and does, all, for instance, that is involved in His being “the very
image of His substance,” and in His creative acts, His sustaining power, and in
His making purification of sins, with all that pertains thereto and issues from
it.
1, oon
denotes “an egg” (Lat., ovum), Luke 11:12.
1, okto
“eight” (Lat., octo, octavus; cp. Eng., “octagon,” “octave,” “octavo,”
“October,” etc.), is used in Luke 2:21; 9:28; John 20:26; Acts 9:33; 25:6; 1
Pet. 3:20; in composition with other numerals, okto kai deka, lit., “eight and
ten, eighteen,” Luke 13:4,11,16; triakonta kai okto, “thirty and eight,” John
5:5.
<2,,3590,ogdoos>
“eighth” (connected with the preceding), is used in Luke 1:59; Acts 7:8; 2 Pet.
2:5; Rev. 17:11; 21:20.
3, oktaemeros
an adjective, signifying an “eighth-day” person or thing, “eight days old”
(okto, and hemera, “a day”), is used in Phil. 3:5. This, and similar numerical
adjectives not found in the NT, indicate duration rather than intervals. The
Apostle shows by his being an “eighth-day” person as to circumcision, that his
parents were neither Ishmaelites (circumcised in their thirteenth year) nor
other Gentiles, converted to Judaism (circumcised on becoming Jews).
1, e
is a disjunctive particle. One of its uses is to distinguish things which
exclude each other, or one of which can take the place of another. It is
translated “either” in Matt. 6:24; 12:33; Luke 16:13; Acts 17:21; 1 Cor. 14:6.
The RV rightly omits it in Luke 6:42, and translates it by “or” in Luke 15:8;
Phil. 3:12; Jas. 3:12.
Note: The adverb enteuthen, denoting “hence,” is repeated in the phrase
rendered “on either side,” (lit., “hence and hence”) in John 19:18. The RV of
Rev. 22:2 translates it “on this side,” distinguishing it from ekeithen, “on
that side;” the AV, following another reading for the latter adverb, has “on
either side.” See HENCE.
A-1,Adjective,
presbuteros
an adjective, the comparative degree of presbus, “an old man, an elder,” is
used (a) of age, whether of the “elder” of two persons, Luke 15:25, or more,
John 8:9, “the eldest;” or of a person advanced in life, a senior, Acts 2:17;
in Heb. 11:2, the “elders” are the forefathers in Israel; so in Matt. 15:2; Mark
7:3,5; the feminine of the adjective is used of “elder” women in the churches,
1 Tim. 5:2, not in respect of position but in seniority of age; (b) of rank or
positions of responsibility, (1) among Gentiles, as in the Sept. of Gen. 50:7;
Num. 22:7; (2) in the Jewish nation, firstly, those who were the heads or
leaders of the tribes and families, as of the seventy who assisted Moses, Num.
11:16; Deut. 27:1, and those assembled by Solomon; secondly, members of the
Sanhedrin, consisting of the chief priests, “elders” and scribes, learned in
Jewish law, e.g., Matt. 16:21; 26:47; thirdly, those who managed public affairs
in the various cities, Luke 7:3; (3) in the Christian churches, those who,
being raised up and qualified by the work of the Holy Spirit, were appointed to
have the spiritual care of, and to exercise oversight over, the churches. To
these the term “bishops,” episkopoi, or “overseers,” is applied (see Acts 20,
ver. 17 with ver. 28, and Titus 1:5,7), the latter term indicating the nature
of their work, presbuteroi their maturity of spirtual experience. The Divine
arrangement seen throughout the NT was for a plurality of these to be appointed
in each church, Acts 14:23; 20:17; Phil. 1:1; 1 Tim. 5:17; Titus 1:5. The duty
of “elders” is described by the verb episkopeo. They were appointed according
as they had given evidence of fulfilling the Divine qualifications, Titus
1:6-9; cp. 1 Tim. 3:1-7; 1 Pet. 5:2; (4) the twenty-four “elders” enthroned in
heaven around the throne of God, Rev. 4:4,10; 5:5-14; 7:11,13; 11:16; 14:3;
19:4. The number twenty-four is representative of earthly conditions. The word
“elder” is nowhere applied to angels. See OLD.
A-2,Adjective, sumpresbuteros
“a fellow-elder” (sun, “with”), is used in 1 Pet. 5:1.
A-3,Adjective, meizon
“greater,” the comparative degree of megas, “great,” is used of age, and
translated “elder” in Rom. 9:12, with reference to Esau and Jacob. See GREATER,
GREATEST, MORE.
B-1,Noun, presbuterion
“an assembly of aged men,” denotes (a) the Council or Senate among the Jews,
Luke 22:66; Acts 22:5; (b) the “elders” or bishops in a local church, 1 Tim.
4:14, “the presbytery.” For their functions see A, No. 1, (3).
A-1,Adjective,
eklektos
lit. signifies “picked out, chosen” (ek, “from,” lego, “to gather, pick out”),
and is used of (a) Christ, the “chosen” of God, as the Messiah, Luke 23:35 (for
the verb in Luke 9:35 see Note below), and metaphorically as a “living Stone,”
“a chief corner Stone,” 1 Pet. 2:4,6; some mss. have it in John 1:34, instead
of huios, “Son;” (b) angels, 1 Tim. 5:21, as “chosen” to be of especially high
rank in administrative association with God, or as His messengers to human
beings, doubtless in contrast to fallen angels (see 2 Pet. 2:4; Jude 1:6); (c)
believers (Jews or Gentiles), Matt. 24:22,24,31; Mark 13:20,22,27; Luke 18:7;
Rom. 8:33; Col. 3:12; 2 Tim. 2:10; Titus 1:1; 1 Pet. 1:1; 2:9 (as a spiritual
race); Matt. 20:16; 22:14; Rev. 17:14, “chosen;” individual believers are so
mentioned in Rom. 16:13; 2 John 1:1,13.
Believers were “chosen” “before the foundation of the world” (cp.
“before times eternal,” 2 Tim. 1:9), in Christ, Eph. 1:4, to adoption, Eph.
1:5; good works, Eph. 2:10; conformity to Christ, Rom. 8:29; salvation from the
delusions of the Antichrist and the doom of the deluded, 2 Thess. 2:13; eternal
glory, Rom. 9:23.
The source of their “election” is God's grace, not human will, Eph.
1:4, 5; Rom. 9:11; 11:5. They are given by God the Father to Christ as the
fruit of His death, all being foreknown and foreseen by God, John 17:6; Rom.
8:29. While Christ's death was sufficient for all men, and is effective in the
case of the “elect,” yet men are treated as responsible, being capable of the
will and power to choose. For the rendering “being chosen as firstfruits,” an
alternative reading in 2 Thess. 2:13, see FIRSTFRUITS. See CHOICE, B.
A-2,Adjective, suneklektos
means “elect together with,” 1 Pet. 5:13.
B-1,Noun, ekloge
denotes “a picking out, selection” (Eng., “eclogue”), then, “that which is
chosen;” in Acts 9:15, said of the “choice” of God of Saul of Tarsus, the
phrase is, lit., “a vessel of choice.” It is used four times in Romans; in Acts
9:11, of Esau and Jacob, where the phrase “the purpose ... according to
election” is virtually equivalent to “the electing purpose;” in Acts 11:5, the
“remnant according to the election of grace” refers to believing Jews, saved
from among the unbelieving nation; so in Acts 11:7; in Acts 11:28, “the
election” may mean either the “act of choosing” or the “chosen” ones; the
context, speaking of the fathers, points to the former, the choice of the
nation according to the covenant of promise. In 1 Thess. 1:4, “your election”
refers not to the church collectively, but to the individuals constituting it;
the Apostle's assurance of their “election” gives the reason for his
thankgiving. Believers are to give “the more diligence to make their calling
and election sure,” by the exercise of the qualities and graces which make them
fruitful in the knowledge of God, 2 Pet. 1:10. For the corresponding verb
eklegomai, see CHOOSE.
1, stoicheion
used in the plural, primarily signifies any first things from which others in a
series, or a composite whole, take their rise; the word denotes “an element,
first principle” (from stoichos, “a row, rank, series;” cp. the verb stoicheo,
“to walk or march in rank;” see WALK); it was used of the letters of the
alphabet, as elements of speech. In the NT it is used of (a) the substance of
the material world, 2 Pet. 3:10,12; (b) the delusive speculations of gentile
cults and of Jewish theories, treated as elementary principles, “the rudiments
of the world,” Col. 2:8, spoken of as “philosophy and vain deceit;” these were
presented as superior to faith in Christ; at Colosse the worship of angels,
mentioned in Col. 2:18, is explicable by the supposition, held by both Jews and
Gentiles in that district, that the constellations were either themselves
animated heavenly beings, or were governed by them; (c) the rudimentary
principles of religion, Jewish or Gentile, also described as “the rudiments of
the world,” Col. 2:20, and as “weak and beggarly rudiments,” Gal. 4:3,9, RV,
constituting a yoke of bondage; (d) the “elementary” principles (the A.B.C.) of
the OT, as a revelation from God, Heb. 5:12, RV, “rudiments,” lit., “the
rudiments of the beginning of the oracles of God,” such as are taught to
spiritual babes. See PRINCIPLES, RUDIMENTS.
1, hendeka
lit., “one ten” (lat., undecim), is used only of the eleven Apostles remaining
after the death of Judas Iscariot, Matt. 28:16; Mark 16:14; Luke 24:9,33; Acts
1:26; 2:14.
2, hendekatos
an adjective derived from the above, is found in Matt. 20:6,9; Rev. 21:20.
1, logios
an adjective, from logos, “a word,” primarily meant “learned, a man skilled in
literature and the arts.” In the AV of Acts 18:24, it is translated “eloquent,”
said of Apollos; the RV is almost certainly right in translating it “learned.”
It was much more frequently used among the Greeks of one who was erudite than
of one who was skilled in words. He had stores of “learning” and could use it
convincingly.
1, epei
a conjunction, when used of cause, meaning “since,” “otherwise,” “for then,”
“because;” in an ellipsis, “else,” as in 1 Cor. 7:14, where the ellipsis would
be “if the unbelieving husband were not sanctified in the wife, your children
would be unclean;” cp. Rom. 11:6,22; 1 Cor. 5:10; Heb. 9:26. Sometimes it
introduces a question, as in Rom. 3:6; 1. Cor. 14:16; 15:29; Heb. 10:2. It is
translated “else” in 1 Cor. 14:16 and in the RV in Heb. 9:26; 10:2, for AV,
“for then.”
1, allachou
connected with allos, “another,” is used in Mark 1:38 (RV only).
·
For EMBARK (RV, in Acts 27:2) see ABOARD
1,oikodomeo
is rendered “embolden” in 1 Cor. 8:10, in reference to blameworthy actions (see
marg.), the delinquent being built up, so to speak, to do what is contrary to
his conscience. See BUILD, EDIFICATION.
1, aspazomai
lit. signifies “to draw to oneself;” hence, “to greet, salute, welcome,” the
ordinary meaning, e.g., in Rom. 16, where it is used 21 times. It also
signifies “to bid farewell,” e.g., Acts 20:1, RV, “took leave of” (AV,
“embraced”). A “salutation or farewell” was generally made by embracing and
kissing (see Luke 10:4, which indicates the posibility of delay on the journey
by frequent salutation). In Heb. 11:13 it is said of those who greeted the
promises from afar, RV, “greeted,” for AV, “embraced.” Cp. aspasmos, “a
salutation.” See GREET, LEAVE (take), SALUTE.
Note: In Acts 21:6 the most authentic texts have apaspazomai (apo, and
No. 1), “to bid farewell.”
2, sumperilambano
lit., “to take around with,” (sun, “with” peri, “around,” lambano, “to take”),
“to embrace,” is used in Acts 20:10, in connection with Paul's recovery of
Eutychus. In the Sept., Ezra 5:3, “to enclose.”
A-1,Noun, smaragdos
is a transparent stone of a light green color, occupying the first place in the
second row on the high priest's breastplate, Exod. 28:18. Tyre imported it from
Syria, Ezek. 27:16. It is one of the foundations of the heavenly Jerusalem,
Rev. 21:19. The name was applied to other stones of a similar character, such
as the carbuncle.
B-1,Adjective, smaragdinos
“emerald in character,” descriptive of the rainbow round about the throne in
Rev. 4:3, is used in the papyri to denote emerald green.
1, sebastos
“august, reverent,” the masculine gender of an adjective (from sebas,
“reverential awe”), became used as the title of the Roman emperor, Acts
25:21,25, RV, for AV, “Augustus;” then, taking its name from the emperor, it
became a title of honor applied to certain legions or cohorts or battalions,
marked for their valor, Acts 27:1. Cp. sebazomai, “to worship,” Rom. 1:25;
sebasma, “an object of worship,” Acts 17:23; 2 Thess. 2:4.
A-1,Verb, kenoo
“to empty,” is so translated in Phil. 2:7, RV, for AV, “made ... of no
reputation.” The clauses which follow the verb are exegetical of its meaning,
especially the phrases “the form of a servant,” and “the likeness of men.”
Christ did not “empty” Himself of Godhood. He did not cease to be what He
essentially and eternally was. The AV, while not an exact translation, goes far
to express the act of the Lord (see GIFFORD on the Incarnation). For other
occurrences of the word, see Rom. 4:14; 1 Cor. 1:17; 9:15; 2 Cor. 9:3. In the
Sept., Jer. 14:2; 15:9.
A-2,Verb, scholazo
from schole, “leisure,” that for which leisure is employed, such as “a lecture”
(hence, “the place where lectures are given;” Eng., “school”), is used of
persons, to have time for anything and so to be occupied in, 1 Cor. 7:5; of
things, to be unoccupied, empty, Matt. 12:44 (some mss. have it in Luke 11:25).
See GIVE (oneself to).
B-1,Adjective, kenos
expresses the “hollowness” of anything, the “absence” of that which otherwise
might be possesed. It is used (a) literally, Mark 12:3; Luke 1:53; 20:10,11;
(b) metaphorically, of imaginations, Acts 4:25; of words which convey erroneous
teachings, Eph. 5:6; of deceit, Col. 2:8; of a person whose professed faith is
not accompanied by works, Jas. 2:20; negatively, concerning the grace of God, 1
Cor. 15:10; of refusal to receive it, 2 Cor. 6:1; of faith, 1 Cor. 15:14; of
preaching (id); and other forms of Christian activity and labor, 1 Cor. 15:58;
Gal. 2:2; Phil. 2:16; 1 Thess. 2:1; 3:5. The synonymous word mataios, “vain,”
signifies “void” of result, it marks the aimlessness of anything. The vain
(kenos) man in Jas. 2:20 is one who is “empty” of Divinely imparted wisdom; in
Jas. 1:26 the vain (mataios) religion is one that produces nothing profitable.
Kenos stresses the absence of quality, mataios, the absence of useful aim or
effect. Cp. the corresponding adverb kenos, “in vain,” in Jas. 4:5, the noun
kenodoxia, “vainglory,” Phil. 2:3, the adjective kenodoxos, “vainglorious,”
Gal. 5:26, and the noun kenophonia, “vain,” or “empty,” babblings, 1 Tim. 6:20;
2 Tim. 2:16.
·
For EMULATION, AV (Rom. 11:14; Gal. 5:20) see JEALOUSY
1, endunamoo
“to render strong” (en, “in,” dunamis, “power”), is translated “enabled” in 1
Tim. 1:12, more lit., “instrengthened,” “inwardly strengthened,” suggesting
strength in soul and purpose (cp. Phil. 4:13). See STRENGTH, STRONG. (In the
Sept., Judg. 6:34; 1 Chron. 12:18; Ps. 52:7.)
1, nomotheteo
“to ordain by law, to enact” (nomos, “a law,” tithemi, “to put”), is used in
the Passive Voice, and rendered “enacted” in Heb. 8:6, RV, for AV,
“established;” in Heb. 7:11, used intransitively, it is rendered “received the
Law.” See ESTABLISH, LAW.
· For ENCLOSE see INCLOSE
1, sumballo
lit., “to throw together” (sun, “with,” ballo, “to throw”), is used of
“encountering” in war, Luke 14:31, RV, “to encounter ... (in war),” for AV, “to
make war against;” of meeting in order to discuss, in Acts 17:18,
“encountered,” of the philosophers in Athens and the Apostle. See CONFER, HELP,
MAKE, MEET, PONDER.
A-1,Verb, protrepo
“to urge forward, persuade,” is used in Acts 18:27 in the Middle Voice, RV,
“encouraged,” indicating their particular interest in giving Apollos the
“encouragement” mentioned; the AV, “exhorting,” wrongly connects the verb.
A-2,Verb, paramutheomai
from para, “with,” and muthos, “counsel, advice,” is translated “encouraging”
in 1 Thess. 2:11, RV, and “encourage” in 1 Thess. 5:14, RV, there signifying to
stimulate to the discharge of the ordinary duties of life. In John 11:19,31, it
means “to comfort.” See COMFORT. Cp. the nouns paramuthia, 1 Cor. 14:3, and
paramuthion, Phil 2:1, “comfort.”
B-1,Noun, paraklesis
“a calling to one's aid” (para, “by the side,” kaleo, “to call”), then, “an
exhortation, encouragement,” is translated “encouragement” in Heb. 6:18, RV,
for AV, “consolation;” it is akin to parakaleo, “to beseeach or exhort,
encourage, comfort,” and parakletos, “a paraclete or advocate.” See COMFORT,
CONSOLATION, EXHORTATION, INTREATY.
A-1,Noun, telos
signifies (a) “the limit,” either at which a person or thing ceases to be what
he or it was up to that point, or at which previous activities were ceased, 2
Cor. 3:13; 1 Pet. 4:7; (b) “the final issue or result” of a state or process,
e.g., Luke 1:33; in Rom. 10:4, Christ is described as “the end of the Law unto
righteousness to everyone that believeth;” this is best explained by Gal. 3:23-26;
cp. Jas. 5:11; the following more expecially point to the issue or fate of a
thing, Matt. 26:58; Rom. 6:21; 2 Cor. 11:15; Phil. 3:19; Heb. 6:8; 1 Pet. 1:9;
(c) “a fulfillment,” Luke 22:37, AV, “(have) an end;” (d) “the utmost degree”
of an act, as of the love of Christ towards His disciples, John 13:1; (e) “the
aim or purpose” of a thing, 1 Tim. 1:5; (f) “the last” in a succession or
series Rev. 1:8 (AV, only, “ending”); 21:6; 22:13. See CONTINUAL, CUSTOM
(Toll), FINALLY, UTTERMOST.
Note: The following phrases contain telos (the word itself coming under
one or other of the above): eis telos, “unto the end,” e.g., Matt. 10:22;
24:13; Luke 18:5, “continual;” John 13:1 (see above); 2 Cor. 3:13, “on the end”
(RV); heos telous, “unto the end,” 1 Cor. 1:8; 2 Cor. 1:13; achri telous, “even
to the end” (a stronger expression than the preceding); Heb. 6:11; Rev. 2:26
(where “even” might well have been added); mechri telous, with much the same
meaning as achri telous, Heb. 3:6,14. See other expressions in the Notes after
C.
A-2,Noun, sunteleia
signifies “a bringing to completion together” (sun “with,” teleo, “to
complete,” akin to No. 1), marking the “completion” or consummation of the
various parts of a scheme. In Matt. 13:39,40,49; 24:3; 28:20, the rendering
“the end of the world” (AV and RV, text) is misleading; the RV marg., “the
consummation of the age,” is correct. The word does not denote a termination,
but the heading up of events to the appointed climax. Aion is not the world,
but a period or epoch or era in which events take place. In Heb. 9:26, the word
translated “world” (AV) is in the plural, and the phrase is “the consumation of
the ages.” It was at the heading up of all the various epochs appointed by
Divine counsels that Christ was manifested (i.e., in His Incarnation) “to put
away sin by the sacrifice of Himself.”
A-3,Noun, peras
“a limit, boundary” (from pera, “beyond”), is used (a) of space, chiefly in the
plural, Matt. 12:42, RV, “ends,” for AV, “uttermost parts;” so Luke 11:31 (AV,
“utmost”); Rom. 10:18 (AV and RV, “ends”); (b) of the termination of something
occurring in a period, Heb. 6:16, RV, “final,” for AV, “an end,” said of
strife. See UTTERMOST.
A-4,Noun, ekbasis
denotes “a way out” (ek, “out,” baino, “to go”), 1 Cor. 10:13, “way of escape;”
or an issue, Heb. 13:7 (AV, “end,” RV, “issue”). See ISSUE.
B-1,Verb, teleo
“to complete, finish, bring to an end,” is translated “had made an end,” in
Matt. 11:1. See ACCOMPLISH.
B-2,Verb, sunteleo
cp. A, No. 2, signifies (a) “to bring to an end, finish completely” (sun,
“together,” imparting a perfective significance to teleo), Matt. 7:28 (in some
mss.); Luke 4:2,13; Acts 21:27, RV, “completed;” (b) “to bring to fulfillment,”
Mark 13:4; Rom. 9:28; (c) “to effect, make,” Heb. 8:8. See FINISH, FULFILL,
MAKE.
B-3,Verb, pleroo
(a) “to fill,” (b) “to fulfill, complete, end,” is translated “had ended” in
Luke 7:1; “were ended” (Passive) in Acts 19:21. See ACCOMPLISH.
Note: In John 13:2, the verb ginomai, there signifying “to be in
progress,” and used in the present participle, is translated “during supper”
(RV). A less authentic reading, is genomenou, “being ended” (AV).
C-1,Adjective, eschatos
“last, utmost, extreme,” is used as a noun (a) of time, rendered “end” in Heb.
1:2, RV, “at the end of these days,” i.e., at the “end” of the period under the
Law, for AV, “in these last days;” so in 1 Pet. 1:20, “at the end of the
times.” In 2 Pet. 2:20, the plural, ta eschata, lit., “the last things,” is
rendered “the latter end,” AV, (RV, “the last state”); the same phrase is used
in Matt. 12:45; Luke 11:26; (b) of place, Acts 13:47, AV, “ends (of the
earth),” RV, “uttermost part. See LAST, LOWEST, UTTERMOST.
Notes: (1) In Matt. 28:1, opse, “late (in the evening),” is rendered
“in the end (of),” AV, RV, “late (on).” (2) In 1 Pet. 1:13, teleios,
“perfectly,” RV, is rendered “to the end,” in AV. (3) The phrase eis touto,
lit., “unto this,” signifies “to this end,” John 18:37, RV (twice; AV, “for
this cause,” in the second clause); so Mark 1:38; Acts 26:16; Rom. 14:9; Rom.
14:9; 2 Cor. 2:9; 1 Tim. 4:10 (AV, “therefore”); 1 Pet. 4:6; 1 John 3:8 (AV,
“for this purpose”). (4) Eis, “unto,” followed by the article and the
infinitive mood of a verb, signifies “to the end that ...” marking the aim of
an action, Acts 7:19; Rom. 1:11; 4:16,18; Eph. 1:12; 1 Thess. 3:13; 2 Thess.
1:5; 2:2,6; 1 Pet. 3:7. In Luke 18:1, pros, “to,” has the same construction and
meaning. (5) The conjunction hina, “in order that,” is sometimes rendered “to
the end that,” Eph. 3:17; 2 Thess. 3:14; Titus 3:8. (6) In Matt. 24:31, the
prepositions apo, “from,” and heos, “unto,” are used with the plural of akros,
“highest, extreme,” signifying “from one end ... to the other,” lit., “from
extremities ... to extremities.”
1, spoudazo
“to make haste, to be zealous,” and hence, “to be diligent,” is rendered
“endeavoring” in Eph. 4:3, AV; RV, “giving diligence.” In 2 Pet. 1:15, AV,
“endeavor,” RV, “give diligence.” Both have “endeavored” in 1 Thess. 2:17. See
DILIGENCE.
2, zeteo
“to seek after,” is translated “endeavor” in Acts 16:10, AV, RV, “sought.” See
ABOUT (to be), DESIRE, INQUIRE, SEEK.
1, akatalutos
denotes indissoluble (from a, negative, kata, “down,” luo, “to loose”), Heb.
7:16, “endless;” see the RV, marg., i.e., a life which makes its possessor the
holder of His priestly office for evermore.
2, aperantos
from a, negative and peraino, “to complete, finish,” signifies “interminable,
endless;” it is said of genealogies, 1 Tim. 1:4. In the Sept., Job 36:26.
1, enduo
in the Middle Voice, “to put on oneself, be clothed with,” is used
metaphorically of power, Luke 24:49, RV, “clothed.” See CLOTHE.
Note: In Jas. 3:13 the adjective epistemon, “knowing, skilled,” is
translated “endued with knowledge,” AV, RV, “understanding.”
A-1,Verb, meno
“to abide,” is rendered “to endure” in the AV of John 6:27; 1 Pet. 1:25 (RV,
“abideth”); Heb. 10:34, AV, “enduring (substance),” RV, “abiding.” See ABIDE.
A-2,Verb, hupomeno
a strengthened form of No. 1, denotes “to abide under, to bear up courageously”
(under suffering), Matt. 10:22; 24:13; Mark 13:13; Rom. 12:12, translated
“patient;” 1 Cor. 13:7; 2 Tim. 2:10,12 (AV, “suffer”); Heb. 10:32; 12:2,3,7;
Jas. 1:12; 5:11; 1 Pet. 2:20, “ye shall take it patiently.” It has its other
significance, “to tarry, wait for, await,” in Luke 2:43; Acts 17:14 (in some
mss., Rom. 8:24). Cp. B. See ABIDE, PATIENT, SUFFER, TARRY. Cp. makrothumeo,
“to be longsuffering” (see No. 7).
A-3,Verb, phero
“to bear,” is translated “endured” in Rom. 9:22; Heb. 12:20. See BEAR.
A-4,Verb, hupophero
a strengthened form of No. 3, “to bear or carry,” by being under, is said
metaphorically of “enduring” temptation, 1 Cor. 10:13, AV, “bear;”
persecutions, 2 Tim. 3:11; griefs, 1 Pet. 2:19. See BEAR.
A-5,Verb, anecho
“to hold up” (ana, “up,” echo, “to hold or have”), always in the Middle Voice
in the NT, is rendered “endure” in 2 Thess. 1:4, of persecutions and
tribulations; in 2 Tim. 4:3, of sound doctrine. See BEAR.
A-6,Verb, kartereo
“to be steadfast, patient,” is used in Heb. 11:27, “endured,” of Moses in
relation to Egypt. In the Sept., Job 2:9; Isa. 42:14.
A-7,Verb, makrothumeo
“to be long-tempered” (makros, “long,” thumos, “mind”), is rendered “patiently
endured” in Heb. 6:15, said of Abraham. See B. below. See BEAR, LONGSUFFERING,
PATIENCE, SUFFER.
Note: In 2 Tim. 2:9, kakopatheo, “to suffer evil” (kakos, “evil,”
pascho, “to suffer”), is translated “endure hardness,” AV; RV, “suffer
hardship;” so in 2 Tim. 4:5, AV, “endure afflictions;” elsewhere in Jas. 5:13.
In 2 Tim. 2:3 the most authentic mss. have sunkakopatheo, “to suffer hardship
with,” as in 2 Tim. 1:8. See HARDSHIP, SUFFER.
B-1,Noun, hupomone
“patience,” lit., “a remaining under” (akin to A, No. 2), is translated
“patient enduring” in 2 Cor. 1:6, RV, for AV, “enduring.” Cp. makrothumia,
“longsuffering” (akin to A, No. 7). See PATIENCE.
1, echthros
an adjective, primarily denoting “hated” or “hateful” (akin to echthos, “hate;”
perhaps associated with ektos, “outside”), hence, in the Active sense, denotes
“hating, hostile;” it is used as a noun signifying an “enemy,” adversary, and
is said (a) of the Devil, Matt. 13:39; Luke 10:19; (b) of death, 1 Cor. 15:26;
(c) of the professing believer who would be a friend of the world, thus making
himself an enemy of God, Jas. 4:4; (d) of men who are opposed to Christ, Matt.
13:25,28; 22:44; Mark 12:36; Luke 19:27; 20:43; Acts 2:35; Rom. 11:28; Phil.
3:18; Heb. 1:13; 10:13; or to His servants, Rev. 11:5,12: To the nation of
Israel, Luke 1:71,74; 19:43; (e) of one who is opposed to righteousness, Acts
13:10; (f) of Israel in its alienation from God, Rom. 11:28; (g) of the
unregenerate in their attitude toward God, Rom. 5:10; Col. 1:21; (h) of
believers in their former state, 2 Thess. 3:15; (i) of foes, Matt. 5:43,44;
10:36; Luke 6:27,35: Rom. 12:20; 1 Cor. 15:25; of the Apostle Paul because he
told converts “the truth,” Gal. 4:16. See FOE. Cp. echthra, “enmity.”
Note: This is the AV rendering of emphutos, Jas. 1:21, an adjective derived from emphuo, “to implant;” the RV has “implanted.” The metaphor is that of a seed rooting itself in the heart; cp. Matt. 13:21; 15:13; 1 Cor. 3:6, and the kindred word sumphutos, Rom. 6:5, “planted together” (sun, “with”). The AV “engrafted” would translate the word emphuteuton (from emphuteuo, “to graft”), which is not found in the NT; it uses enkentrizo in Rom. 11. Cp. ekphuo, “to cause to grow out, put forth” (leaves), Matt. 24:32; Mark 13:28.
1, entupoo
“to imprint, engrave” (en, “in,” tupos, “a mark, impression, form, type”), is
used of the “engraving” of the Law on the two stones, or tablets, 2 Cor. 3:7.
In the Sept., Exod. 36:39 (some texts have ektupoo). See also GRAVEN.
1, entellomai
is translated “hath enjoined” in the AV of Heb. 9:20. See COMMAND (RV).
2, epitasso
lit., “to set or arrange over, to charge, command,” is rendered “enjoin” in
Philem. 1:8. See COMMAND. Cp. keleuo, “to order.”
A-1,Verb, tunchano
used transitively, denotes “to hit upon, meet with;” then, “to reach, get,
obtain;” it is translated “enjoy” (i.e., obtain to our satisfaction) in Acts
24:2. See CHANCE, COMMON, Note (3), OBTAIN.
B-1,Noun, apolausis
“enjoyment” (from apolauo, “to take hold of, enjoy a thing”), suggests the
advantage or pleasure to be obtained from a thing (from a root, lab---, seen in
lambano, “to obtain”); it is used with the preposition eis, in 1 Tim. 6:17,
lit., “unto enjoyment,” rendered “to enjoy;” with echo, “to have,” in Heb.
11:25, lit., “to have pleasure (of sin),” translated “to enjoy the pleasures.”
See PLEASURE.
1, megaluno
denotes “to make great” (from megas, “great”), Matt. 23:5, “enlarge;” 2 Cor.
10:15, AV, “enlarged,” RV, “magnified;” elsewhere in the AV it is rendered by
the verb “to magnify,” except in Luke 1:58, AV, “had showed great (mercy),” RV,
“had magnified (His mercy); see Luke 1:46; Acts 5:13; 10:46; 19:17; Phil. 1:20.
See MAGNIFY.
2, platuno
“to make broad,” from platus, “broad,” is translated “enlarged” in 2 Cor.
6:11,13 (metaphorically), “make broad,” Matt. 23:5 (literally). From the
primary sense of freedom comes that of the joy that results from it. See BROAD.
Cp. platos, “breadth,” and plateia, “a street.”
1, echthra
from the adjective echthros (see ENEMY) is rendered “enmity” in Luke 23:12;
Rom. 8:7; Eph. 2:15,16; Jas. 4:4; “enmities,” Gal. 5:20, RV, for AV, “hatred.”
It is the opposite of agape, “love.”
A-1,Adjective,
arketos
“sufficient,” akin to arkeo (see B, No. 1), is rendered “enough” in Matt.
10:25; “sufficient” in Matt. 6:34; “suffice” in 1 Pet. 4:3, lit., “(is)
sufficient.” See SUFFICE, SUFFICIENT.
A-2,Adjective, hikanos
“sufficient, competent, fit” (akin to hikano and hiko, “to reach, attain” and
hikanoo, “to make sufficient”), is translated “enough” in Luke 22:38, of the
Lord's reply to Peter concerning the swords. See ABLE.
Note: In Luke 15:17 the verb perisseuo, “to have abundance,” is
translated “have enough and to spare.” In Acts 27:38 the verb korenumi, “to
satisfy,” is translated “had eaten enough.”
B-1,Verb, arkeo
“to ward off;” hence, “to aid, assist;” then, “to be strong enough,” i.e., “to
suffice, to be enough” (cp. A, No. 1), is translated “be enough” in Matt. 25:9.
See CONTENT.
B-2,Verb, apecho
lit., “to hold off from, to have off or out” (apo, “from,” echo, “to have”),
i.e., “to have in full, to have received,” is used impersonally in Mark 14:41,
“it is enough,” in the Lord's words to His slumbering disciples in Gethsemane.
It is difficult, however, to find examples of this meaning in Greek usage of
the word, and apecho may here refer, in its commercial significance, to Judas
(who is mentioned immediately afterwards), with the meaning “he hath received”
(his payment); cp. the same use in Matt. 6:2,5,16 (see Deissmann, Light from
the Ancient East, pp. 110ff.). See ABSTAIN, HAVE, RECEIVE.
· For ENQUIRE see INQUIRE
1, ploutizo
“to make rich” (from ploutos, “wealth, riches”), is used metaphorically, of
spiritual “riches,” in 1 Cor. 1:5, “ye were enriched;” 2 Cor. 6:10, “making
rich;” 2 Cor. 9:11, “being enriched.” See RICH.
A-1,Verb, apographo
primarily signifies “to write out, to copy;” then, “to enroll, to inscribe,” as
in a register. It is used of a census, Luke 2:1 RV, “be enrolled,” for AV, “be
taxed;” in the Middle Voice, Luke 2:3,5, to enroll oneself, AV, “be taxed.”
Confirmation that this census (not taxation) was taken in the dominions of the
Roman Empire is given by the historians Tacitus and Suetonius. Augustus himself
drew up a sort of Roman Doomsday Book, a rationarium, afterwards epitomized
into a breviarium, to include the allied kingdoms, appointing twenty
commissioners to draw up the lists. In Heb. 12:23 the members of the Church of
the firstborn are said to be “enrolled,” RV.
Note: For RV, 1 Tim. 5:9, katalego, see TAKE, Note (18); for RV, 2 Tim.
2:4, stratologeo, see SOLDIER, B, Note (2).
B-1,Noun, apagraphe
primarily denotes “a written copy”, or, as a law term, “a deposition;” then, “a
register, census, enrollment,” Luke 2:2; Acts 5:37, RV, for AV, “taxing.”
Luke's accuracy has been vindicated, as against the supposed inconsistency that
as Quirinius was governor of Syria in A.D. 6, ten years after the birth of
Christ, the census, as “the first” (RV), could not have taken place. At the
time mentioned by Luke, Cilicia, of which Quirinius was governor, was separated
from Cyprus and joined to Syria. His later direct governorship of Syria itself
accounts for the specific inclusion of, and reference to, his earlier
connection with that province. Justin Martyr, a native of Palestine, writing in
the middle of the 2nd century, asserts thrice that Quirinius was present in
Syria at the time mentioned by Luke (see Apol., 1:34, 46; Trypho 78).
Noticeable, too, are the care and accuracy taken by Luke in his historical
details, 1:3, RV.
As to charges made against Luke's accuracy, Moulton and Milligan say as
follows: “The deduction so long made ... about the census apparently survives
the demonstration that the blunder lay only in our lack of information: the
microbe is not yet completely expelled. Possibly the salutary process may be
completed by our latest inscriptional evidence that Quirinius was a legate in
Syria for census purposes in 8-6 B.C.”
1, tupos
primarily denoted “a blow” (from a root tup---, seen also in tupto, “to
strike”), hence, (a) an impression, the mark of a “blow,” John 20:25; (b) the
“impress” of a seal, the stamp made by a die, a figure, image, Acts 7:43; (c) a
“form” or mold, Rom. 6:17 (see RV); (d) the sense or substance of a letter,
Acts 23:25; (e) “an ensample,” pattern, Acts 7:44; Heb. 8:5, “pattern;” in an
ethical sense, 1 Cor. 10:6; Phil. 3:17; 1 Thess. 1:7; 2 Thess. 3:9; 1 Tim.
4:12, RV, “ensample;” Titus 2:7, RV, “ensample,” for AV, “pattern;” 1 Pet. 5:3;
in a doctrinal sense, a type, Rom. 5:14. See EXAMPLE, FASHION, FIGURE, FORM,
MANNER, PATTERN, PRINT.
2, hupotuposis
“an outline, sketch,” akin to hupotupoo, “to delineate,” is used metaphorically
to denote a “pattern,” an “ensample,” 1 Tim. 1:16, RV, “ensample,” for AV,
“pattern;” 2 Tim. 1:13, RV, “pattern,” for AV, “form.” See FORM, PATTERN.
3, hupodeigma
lit., “that which is shown” (from hupo, “under,” and deiknumi, “to show”),
hence, (a) “a figure, copy,” Heb. 8:5, RV, “copy,” for AV, “example;” Heb.
9:23; (b) “an example,” whether for imitation, John 13:15; Jas. 5:10, or for
warning, Heb. 4:11; 2 Pet. 2:6, RV, “example.” See EXAMPLE, PATTERN.
1, douloo
“to make a slave of,” is rendered “enslaved” (to much wine) in Titus 2:3, RV,
for AV, “given to.” See BONDAGE.
1, pagideuo
“to entrap, lay snares for” (from pagis, “anything which fixes or grips,”
hence, “a snare”), is used in Matt. 22:15, of the efforts of the Pharisees to
“entrap” the Lord in His speech, AV, “entangle.” See ENTANGLE.
· For ENSUE see PURSUE
1, pagideuo
see ENSNARE.
2, empleko
“to weave in” (en, “in,” pleko, “to weave”), hence, metaphorically, to be
involved, entangled in, is used in the Passive Voice in 2 Tim. 2:4, “entangleth
himself;” 2 Pet. 2:20, “are entangled.” In the Sept., Prov. 28:18.
3, enecho
“to hold in,” is said (a) of being “entangled” in a yoke of bondage, such as
Judaism, Gal. 5:1. Some mss. have the word in 2 Thess. 1:4, the most authentic
have anecho, “to endure;” (b) with the meaning to set oneself against, be
urgent against, said of the plotting of Herodias against John the Baptist, Mark
6:19, RV, “set herself against,” AV, “had a quarrel against;” of the effort of
the scribes and Pharisees to provoke the Lord to say something which would
provide them with a ground of accusation against Him, Luke 11:53, RV, “to press
upon,” marg., “to set themselves vehemently against,” AV, “to urge.”
A-1,Verb, eiserchomai
“to come into” (eis, “in,” erchomai, “to come”), is frequently rendered
“entered” in the RV for AV, “went into,” e.g., Matt. 9:25; 21:12; or “go in,”
e.g., Matt. 7:13; Luke 8:51; “go,” Luke 18:25; “was coming in,” Acts 10:25. See
COME, No. 2, GO (Notes).
A-2,Verb, suneiserchomai
“to enter together,” is used in John 6:22 (in the best mss.; see No. 6); 18:15.
A-3,Verb, pareiserchomai
(a) “to come in beside” (para, “beside,” and No. 1), is rendered “entered” in
Rom. 5:20, AV for RV, “came in beside,” the meaning being that the Law entered
in addition to sin; (b) “to enter” secretly, by stealth, Gal. 2:4, “came in
privily,” to accomplish the purposes of the circumcision party. See COME, No.
8. Cp. pareisduo (or, duno), Jude 4, “crept in privily.”
A-4,Verb, eisporeuomai
“to go into,” found only in the Synoptists and Acts, is translated “to enter,”
in the RV of Mark 1:21; 6:56; 11:2; Luke 8:16; 11:33 (AV, “come in”); 19:30
(AV, “at your entering”); 22:10; in the following the RV has the verb “to go,”
for the AV, “to enter,” Matt. 15:17; Mark 5:40; 7:15,18,19; in Acts 28:30,
“went,” AV, “came;” in Acts 9:28, RV, “going,” AV, “coming;” in the following
both AV and RV have the verb “to enter,” Mark 4:19; Luke 18:24 (in the best
mss.); Acts 3:2; 8:3. See GO, No. 5.
A-5,Verb, anabaino
“to go up” (ana, “up,” baino, “to go”), is translated “entered” in 1 Cor. 2:9,
metaphorically, of “coming” into the mind. In John 21:3, the best mss. have No.
6. See ARISE, No. 6.
A-6,Verb, embaino
“to go in” (en, “in”), is used only in the Gospels, of “entering” a boat, Matt.
8:23; 9:1; 13:2; 14:22,32; 15:39; Mark 4:1; 5:18; 6:45; 8:10,13; Luke 5:3;
8:22,37; John 6:17, (in some mss., in ver. 22), 24, RV, “got into the boats,”
for AV, “took shipping;” John 21:3 (some mss. have No. 5 here); Acts 21:6 (in
the best mss.); of stepping into water, John 5:4 (RV omits the verb). See COME,
No. 21, GET, No. 5, GO, Note (2), m, STEP, TAKE, Note (3).
A-7,Verb, epibaino
“to go upon” (epi, “upon”), is used of “going” on board ship, Acts 21:2; 27:2,
AV, “entering into,” RV, “embarking in.” See ABOARD, COME, No. 16, SIT, Note.
A-8,Verb, eiseimi
“to go into” (eis, “into,” eimi, “to go”), Acts 3:3; 21:18,26, AV, “entered;”
Heb. 9:6, RV, “go in,” for AV, “went into.” See GO, No. 12.
Notes: (1) Erchomai, “to come,” is never translated “to enter,” in the
RV; in the AV, Mark 1:29; Acts 18:7. (2) In 2 John 1:7, the most authentic mss.
have the verb exerchomai, “gone forth,” RV, for AV (No. 1), “entered.” (3) In
Luke 16:16, biazo, “to force, to enter in violently,” is so rendered in the RV,
for AV, “presseth.”
B-1,Noun, eisodos
lit., “a way in” (eis, “in,” hodos, “a way”), “an entrance,” is used (a) of the
“coming” of Christ into the midst of the Jewish nation, Acts 13:24, RV marg.,
“entering in;” (b) of “entrance” upon Gospel work in a locality, 1 Thess. 1:9;
2:1; (c) of the present “access” of believers into God's presence, Heb. 10:19,
lit., “for entrance into;” (d) of their “entrance” into Christ's eternal
Kingdom, 2 Pet. 1:11. See COMING.
1, xenizo
signifies (a) “to receive as a guest” (xenos, “a guest”) rendered “entertained”
in Acts 28:7, RV, for AV, “lodged;” in Heb. 13:2, “have entertained;” (b) “to
be astonished by the strangeness of a thing,” Acts 17:20; 1 Pet. 4:4,12. See
LODGE, STRANGE (think).
Note: In Heb. 13:2 (first part), philoxenia, lit., “love of strangers”
(phileo, “to love,” and xenos, “a stranger or guest”), is translated “to show
love to,” RV, for AV, “entertain.” See HOSPITALITY.
A-1,Verb, deleazo
primarily, “to lure by a bait” (from delear, “a bait”), is used metaphorically
in Jas. 1:14, of the “enticement” of lust; in 2 Pet. 2:14, of seducers, RV,
“enticing,” for AV, “beguiling;” in 2 Pet. 2:18, RV, “entice (in),” for AV,
“allure (through).”
B-1,Adjective, peithos
“apt to persuade” (from peitho, “to persuade”), is used in 1 Cor. 2:4, AV,
“enticing,” RV, “persuasive.”
Note: In Col. 2:4, pithanologia, “persuasive speech” (from pithanos,
“persuasive, plausible,” akin to the above, and logos, “speech”), is rendered “enticing”
in the AV (RV, “persuasiveness of.”) It signifies the employment of plausible
arguments, in contrast to demonstration. Cp. eulogia, “fair speech,” Rom.
16:18, i.e., “nice style.”
1, holokleros
“complete, sound in every part” (holos, “whole,” kleros, “a lot,” i.e., with
all that has fallen by lot), is used ethically in 1 Thess. 5:23, indicating
that every grace present in Christ should be manifested in the believer; so
Jas. 1:4. In the Sept. the word is used, e.g., of a “full” week, Lev. 23:15; of
altar stones unhewn, Deut. 27:6; Josh. 8:31; of a “full-grown” vine tree,
useless for work, Ezek. 15:5; of the “sound” condition of a sheep, Zech. 11:16.
The corresponding noun holokleria is used in Acts 3:16, “perfect
soundness.” The synonymous word teleios, used also in Jas. 1:4, “perfect,”
indicates the development of every grace into maturity.
The Heb. shalom, “peace,” is derived from a root meaning “wholeness.”
See, e.g., Isa. 42:19, marg., “made perfect,” for text, “at peace;” cp. 26:3. Cp.
also Col. 1:28 with 2 Pet. 3:14.
* Note: The distinction between this and the preceding word is maintained in the RV, which confines the initial “e” to the sense of “dealing with,” or uses the verb “to treat.”
1, chraomai
denotes (a) “to use” (of things); (b) “to use well or ill, to treat, deal with”
(of persons); “treated (kindly),” Acts 27:3, RV, AV, “(courteously) entreated.”
The remaining ten instances come under (a). See USE.
Note: In Luke 20:11, atimazo, “to dishonor” (a, negative, time,
“honor”), is translated “entreated shamefully,” AV (RV, “handled shamefully”).
For kakoucheo, Heb. 11:37, RV, and sunkakoucheomai, Heb. 11:25, RV, see SUFFER,
Nos. 6 and 7.
·
For ENTREAT, to request, see INTREAT; for ENTREATY see INTREATY
A-1,Noun, phthonos
“envy,” is the feeling of displeasure produced by witnessing or hearing of the
advantage or prosperity of others; this evil sense always attaches to this
word, Matt. 27:18; Mark 15:10; Rom. 1:29; Gal. 5:21; Phil. 1:15; 1 Tim. 6:4;
Titus 3:3; 1 Pet. 2:1; so in Jas. 4:5, where the question is rhetorical and
strongly remonstrative, signifying that the Spirit (or spirit) which God made
to dwell in us was certainly not so bestowed that we should be guilty of
“envy.”
Note: Zelos, “zeal or jealousy,” translated “envy” in the AV, in Acts
13:45; Rom. 13:13; 1 Cor. 3:3; 2 Cor. 12:20; Jas. 3:14,16, is to be
distinguished from phthonos, and, apart from the meanings “zeal” and
“indignation,” is always translated “jealousy” in the RV. The distinction lies
in this, that “envy” desires to deprive another of what he has, “jealousy”
desires to have the same or the same sort of thing for itself. See FERVENT,
INDIGNATION, JEALOUSY, ZEAL.
B-1,Verb, phthoneo
“to envy” (akin to A.), is used in Gal. 5:26.
B-2,Verb, zeloo
denotes “to be zealous, moved with jealousy,” Acts 7:9; 17:5, RV, “moved with
jealousy” (AV, “moved with envy”); both have “envieth” in 1 Cor. 13:4. See the
Note under A. See AFFECT, COVET, DESIRE, JEALOUS, ZEALOUS.
Note: Ephphatha is an Aramaic word signifying “to
open,” used in the imperative mood, “be opened,” Mark 7:34; while the
application in this case was to the ears, the tongue was remedially affected.
1, seleniazo
lit., “to be moon struck” (from selene, “the moon”), is used in the Passive
Voice with Active significance, RV, “epileptic,” for AV, “lunatick,” Matt.
4:24; 17:15; the corresponding English word is “lunatic.” Epilepsy was supposed
to be influenced by the moon.
1, epistole
primarily “a message” (from epistello, “to send to”), hence, “a letter, an
epistle,” is used in the singular, e.g., Acts 15:30; in the plural, e.g., Acts
9:2; 2 Cor. 10:10. “Epistle is a less common word for a letter. A letter
affords a writer more freedom, both in subject and expression, than does a
formal treatise. A letter is usually occasional, that is, it is written in
consequence of some circumstance which requires to be dealt with promptly. The
style of a letter depends largely on the occasion that calls it forth.” * [*
From Notes on Thessalonians, by Hogg and Vine, p. 5.] “A broad line is to be
drawn between the letter and the epistle. The one is essentially a spontaneous
product dominated throughout by the image of the reader, his sympathies and
interests, instinct also with the writer's own soul: it is virtually one half
of an imaginary dialogue, the suppressed responses of the other party shaping
the course of what is actually written ...; the other has a general aim, addressing
all and sundry whom it may concern: it is like a public speech and looks
towards publication” (J. V. Bartlet, in Hastings' Bib. Dic.)
In 2 Pet. 3:16 the Apostle includes the Epistles of Paul as part of the
God-breathed Scriptures.
A-1,Adjective, isos
“the same in size, number, quality,” etc., is translated “equal” in John 5:18;
Phil. 2:6; in the latter the word is in the neuter plural, lit., “equalities;”
“in the RV the words are translated 'on an equality with God,' instead of 'equal
with God,' as in the AV. The change is of great importance to the right
interpretation of the whole passage. The rendering 'equal with God,' is
evidently derived from the Latin Version. ... It was apparently due at first to
the fact that the Latin language had no adequate mode of representing the exact
form and meaning of the Greek. The neuter plural denotes the various modes or
states in which it was possible for the nature of Deity to exist and manifest
itself as Divine.” * [* Gifford, The Incarnation, p. 20.]
Note: Cp. isotimos, “equally precious,” 2 Pet. 1:1; isopsuchos, “of
equal soul, like-minded,” Phil. 2:20; also Eng. words beginning with the prefix
iso---.
B-1,Noun, isotes
“equality” (akin to A.), is translated “equality” in 2 Cor. 8:14, twice; in
Col. 4:1, with the article, “that which is ... equal,” (lit., “the equality,”
as marg), i.e., equity, fairness, what is equitable. In the Sept., Job 36:29;
Zech. 4:7.
B-2,Noun, sunelikiotes
denotes “one of the same age, an equal in age” (sun, “with,” helikia, “an
age”), “a contemporary,” Gal. 1:14, RV, “of mine own age,” for AV “mine
equals,” the reference being to the Apostle's good standing among his fellow
students in the rabbinical schools; cp. Acts 22:3.
·
For ERE see Note + p. 9.
1, planao
in the Active Voice, signifies “to cause to wander, lead astray, deceive”
(plane, “a wandering;” cp. Eng., “planet”); in the Passive Voice, “to be led
astray, to err.” It is translated “err,” in Matt. 22:29; Mark 12:24,27; Heb.
3:10; Jas. 1:16 (AV, “do not err,” RV, “be not deceived”); 5:19. See DECEIVE,
SEDUCE, WANDER, WAY, Note (5).
2, apoplanao
“to cause to wander away from, to lead astray from” (apo, “from,” and No. 1),
is used metaphorically of leading into error, Mark 13:22, AV, “seduce,” RV,
“lead astray;” 1 Tim. 6:10, in the Passive Voice, AV, “have erred,” RV, “have
been led astray.” See SEDUCE.
3, astocheo
“to miss the mark, fail” (a, negative, stochos, “a mark”), is used on
1, plane planh
akin to planao (see ERR, No. 1), “a wandering, a forsaking of the right path,
see Jas. 5:20, whether in doctrine, 2 Pet. 3:17; 1 John 4:6, or in morals, Rom.
1:27; 2 Pet. 2:18; Jude 1:11, though, in Scripture, doctrine and morals are
never divided by any sharp line. See also Matt. 27:64, where it is equivalent
to 'fraud.'“ * [* From Notes on Thessalonians by Hogg and Vine, p. 53.]
“Errors” in doctrine are not infrequently the effect of relaxed
morality, and vice versa.
In Eph. 4:14 the RV has “wiles of error,” for AV, “they lie in wait to
decive;” in 1 Thess. 2:3, RV, “Error,” for AV, “deceit;” in 2 Thess. 2:11, RV,
“a working of error,” for AV, “strong delusion.” See DECEIT. Cp. planetes, “a
wandering,” Jude 1:13, and the adjective planos, “leading astray, deceiving, a
deceiver.”
2, agnoema
“a sin of ignorance” (cp. agnoia, “ignorance,” and agnoeo, “to be ignorant”),
is used in the plural in Heb. 9:7.
A-1,Verb, pheugo feugw
“to flee” (Lat., fuga, “flight,” etc.; cp. Eng. “fugitive, subterfuge”), is
rendered “escape” in Matt. 23:33; Heb. 11:34. See FLEE.
A-2,Verb, apopheugo
“to flee away from” (apo, “from,” and No. 1), is used in 2 Pet. 1:4; 2:18,20.
A-3,Verb, diapheugo
lit., “to flee through,” is used of the “escaping” of prisoners from a ship,
Acts 27:42. For the word in Acts 27:44, see No. 5.
A-4,Verb, ekpheugo e)kfeugw
“to flee out of a place” (ek, “out of,” and No. 1), is said of the “escape” of
prisoners, Acts 16:27; of Sceva's sons, “fleeing” from the demoniac, Acts
19:16; of Paul's escape from Damascus, 2 Cor. 11:33; elsewhere with reference
to the judgments of God, Luke 21:36; Rom. 2:3; Heb. 2:3; 12:25; 1 Thess. 5:3.
See FLEE.
A-5,Verb, diasozo diaswzw
in the Active Voice, “to bring safely through a danger” (dia, “through,”
intensive, sozo, “to save”), to make completely whole, to heal, Luke 7:3; to
bring “safe,” Acts 23:24; “to save,” 27:43; in the Passive Voice, Matt. 14:36,
“were made whole;” 1 Pet. 3:20. It is also used in the Passive Voice,
signifying “to escape,” said of shipwrecked mariners, Acts 27:44; 28:1,4. See
HEAL, SAFE, SAVE.
Note: Exerchomai, “to come or go out of a place,” is rendered, “He
escape,” in John 10:39, AV, an unsuitable translation, both in meaning and in
regard to the circumstances of the Lord's departure from His would-be captors.
The RV “went forth” is both accurate and appropriate to the dignity of the
Lord's actions.
B-1,Noun, ekbasis
“a way out” (ek, “out,” baino, “to go”), denotes (a) “an escape,” 1 Cor. 10:13,
used with the definite article and translated “the way of escape,” as afforded
by God in case of temptation; (b) “an issue or result,” Heb. 13:7. See END,
ISSUE. Cp. ekbaino, “to go out,” Heb. 11:15 (some mss. have exerchomai).
1, ekklino e)kklinw
“to turn aside” (ek, “from,” klino, “to turn, bend”), is used metaphorically
(a) of leaving the right path, Rom. 3:12, RV, “turned aside,” for AV, “gone out
of the way;” (b) of turning away from division-makers and errorists, Rom.
16:17, RV, “turn away from;” (c) of turning away from evil, 1 Pet. 3:11, RV,
“turn away from,” AV, “eschew.” See AVOID, TURN. In the Sept. the verb is
frequently used of declining or swerving from God's ways, e.g., Job 23:11; Ps.
44:18; 119:51,157.
1, malista
“most, most of all, above all,” is the superlative of mala, “very much;”
translated “especially” in Acts 26:3; Gal. 6:10; 1 Tim. 5:17; 2 Tim. 4:13;
Phil. 4:22, RV (for AV, “chiefly”); “specially,” Acts 25:26; 1 Tim. 4:10; 5:8;
Titus 1:10; Philem. 1:16; in Acts 20:38, “most of all.” See CHIEFLY, MOST.
1, harmozo
“to fit, join” (from harmos, “a joint, joining;” the root ar---, signifying “to
fit,” is in evidence in various languages; cp. arthron, “a joint,” arithmos, “a
number,” etc.), is used in the Middle Voice, of marrying or giving in marriage;
in 2 Cor. 11:2 it is rendered “espoused,” metaphorically of the relationship
established between Christ and the local church, through the Apostle's
instrumentality. The thought may be that of “fitting” or “joining” to one
husband, the Middle Voice expressing the Apostle's interest or desire in doing
so.
2, mnesteuo
“to woo and win, to espouse or promise in marriage,” is used in the Passive
Voice in Matt. 1:18; Luke 1:27; 2:5, all with reference to the Virgin Mary, RV,
“betrothed,” for AV, “espoused,” in each case. See BETROTH.
1, sterizo
“to fix, make fast, to set” (from sterix, “a prop”), is used of “establishing”
or “stablishing” (i.e., the confirmation) of persons; the Apostle Peter was
called by the Lord to “establish” his brethren, Luke 22:32, translated
“strengthen;” Paul desired to visit Rome that the saints might be
“established,” Rom. 1:11; cp. Acts 8:23; so with Timothy at Thessalonica, 1
Thess. 3:2; the “confirmation” of the saints is the work of God, Rom. 16:25,
“to stablish (you);” 1 Thess. 3:13, “stablish (your hearts);” 2 Thess. 2:17,
“stablish them (in every good work and word);” 1 Pet. 5:10, “statblish;” the
means used to effect the “confirmation” is the ministry of the Word of God, 2
Pet. 1:12, “are established (in the truth which is with you);” James exhorts
Christians to “stablish” their hearts, Jas. 5:8; cp. Rev. 3:2, RV.
The character of this “confirmation” may be learned from its use in
Luke 9:51, “steadfastly set;” Luke 16:26, “fixed,” and in the Sept. in Exod.
17:12, “stayed up” (also from its strengthened form episterizo, “to confirm,”
in Acts 14:22; 15:32,41; in some mss. “to strengthen,” in Acts 18:23; see
CONFIRM). Neither the laying on of hands nor the impartation of the Holy Spirit
is mentioned in the NT in connection with either of these words, or with the
synonymous verb bebaioo (see 1 Cor. 1:8; 2 Cor. 1:21, etc.). See FIX, SET,
STRENGTHEN.
2, stereoo
“to make firm, or solid” (akin to stereos, “hard, firm, solid;” cp. Eng.,
“stereotype”), is used only in Acts, (a) physically, Acts 3:7, “received
strength;” Acts 3:16, “hath made strong;” (b) metaphorically, of establishment
in the faith, Acts 16:5, RV, “strengthened,” for AV, “established.”
3, histemi
“to cause to stand,” is translated “establish” in Rom. 3:31; 10:3; Heb. 10:9.
See ABIDE, APPOINT, STAND, etc.
<4,,950,bebaioo>
“to confirm,” is rendered “stablish,” 2 Cor. 1:21; “stablished,” Col. 2:7; “be
established,” Heb. 13:9. See CONFIRM.
5, nomotheteo
see ENACT.
1, euschemon
signifying “elegant, graceful, comely” (eu, “well,” schema, “figure, fashion”),
is used (a) in a moral sense, seemly, becoming, 1 Cor. 7:35; (b) in a physical
sense, comely, 1 Cor. 12:24; (c) with reference to social degree, influential,
a meaning developed in later Greek, and rendered of “honorable estate” in the
RV of Mark 15:43; Acts 13:50; 17:12 (for AV, “honorable”). See COMELY,
HONORABLE.
2, tapeinosis
denotes “abasement, humiliation, low estate” (from tapeinos, “lowly”), Luke
1:48, “low estate;” Acts 8:33, “humiliation;” Phil. 3:21, RV, “of humiliation,”
for AV, “vile;” Jas. 1:10, “is made low,” lit., “in his low estate.” See
HUMILIATION, LOW, VILE.
3, hupsos
signifying “height,” is rendered “(in his) high estate,” Jas. 1:9, RV, for AV,
“in that he is exalted;” “on high,” Luke 1:78; 24:49; Eph. 4:8; “height,” Eph.
3:18; Rev. 21:16. See EXALT, HEIGHT, HIGH.
Notes: (1) In Acts 22:5, presbuterion, “presbytery, a body of elders,”
is translated “estate of the elders,” lit., “the presbytery,” i.e., the
Sanhedrin. (2) In Col. 4:7 the plural of the definite article with the
preposition kata, and the singular personal pronoun with panta, “all,” is
rendered “all my state,” AV, RV, “all my affairs;” in Col 4:8 the preposition
peri, with the personal pronoun, lit., “the things concerning us,” is translated
“our estate,” i.e., “how we fare;” so in Phil. 2:19,20, “your state,” i.e.,
“your condition.” (3) In Mark 6:21 protos, lit., “first,” is rendered “chief
estates,” AV, RV, “the chief men,” i.e., the men to whom belongs the dignity.
(4) In Rom. 12:16 tapeinos, in the plural with the article, lit., “the lowly,”
is translated “men of low estate,” AV, RV, “things that are lowly.” (5) In Jude
1:6 arche, “principality,” RV, AV has “first estate,” (6) For “last state” see
LAST.
1, hegeomai
signifies “to lead;” then, “to lead before the mind, to suppose, consider,
esteem;” translated “esteem” in Phil. 2:3, AV, RV, “counting;” in 1 Thess.
5:13, “esteem;” in Heb. 11:26, AV, “esteeming,” RV, “accounting.”
2, krino
signifies “to separate, choose;” then, “to approve, esteem;” translated
“esteemeth” in Rom. 14:5 (twice), said of days; here the word “alike” (AV) is
rightly omitted in the RV, the meaning being that every day is especially
regarded as sacred. See DETERMINE.
3, logizomai logizomai
“to reckon,” is translated “esteemeth” in Rom. 14:14 (RV, “accounteth”). See
ACCOUNT.
Notes: (1) In 1 Cor. 6:4, AV, exoutheneo, “to set at nought,” is
rendered “are least esteemed;” the meaning is that judges in the world's
tribunals have no place (are not of account) in the church. See ACCOUNT. (2) In
the AV marg. of 1 Pet. 2:17, timao, “to honor,” is rendered “esteem.” (3) For
“highly esteemed,” Luke 16:15, AV, see EXALT, B.
1, aion
“an age,” is translated “eternal” in Eph. 3:11, lit., “(purpose) of the ages”
(marg.). See AGE.
2, aionios a)iwnoj
“describes duration, either undefined but not endless, as in Rom. 16:25; 2 Tim.
1:9; Titus 1:2; or undefined because endless as in Rom. 16:26, and the other
sixty-six places in the NT.
“The predominant meaning of aionios, that in which it is used
everywhere in the NT, save the places noted above, may be seen in 2 Cor. 4:18,
where it is set in contrast with proskairos, lit., 'for a season,' and in
Philem. 1:15, where only in the NT it is used without a noun. Moreover it is
used of persons and things which are in their nature endless, as, e.g., of God,
Rom. 16:26; of His power, 1 Tim. 6:16, and of His glory, 1 Pet. 5:10; of the
Holy Spirit, Heb. 9:14; of the redemption effected by Christ, Heb. 9:12, and of
the consequent salvation of men, Heb. 5:9, as well as of His future rule, 2
Pet. 1:11, which is elsewhere declared to be without end, Luke 1:33; of the
life received by those who believe in Christ, John 3:16, concerning whom He
said, 'they shall never perish,' John 10:28, and of the resurrection body, 2
Cor. 5:1, elsewhere said to be 'immortal,' 1 Cor. 15:53, in which that life
will be finally realized, Matt. 25:46; Titus 1:2.
“Aionios is also used of the sin that 'hath never forgiveness,' Mark
3:29, and of the judgment of God, from which there is no appeal, Heb. 6:2, and
of the fire, which is one of its instruments, Matt. 18:8; 25:41; Jude 1:7, and
which is elsewhere said to be 'unquenchable,' Mark 9:43. “The use of aionios
here shows that the punishment referred to in 2 Thess. 1:9, is not temporary,
but final, and, accordingly, the phraseology shows that its purpose is not
remedial but retributive.” * [* From Notes on Thessalonians by Hogg and Vine,
pp. 232,233.]
3, aidios
see EVERLASTING.
A-1,Noun, eunouchos e)unouxoj
denotes (a) “an emasculated man, a eunuch,” Matt. 19:12; (b) in the 3rd
instance in that verse, “one naturally incapacitated for, or voluntarily
abstaining from, wedlock;” (c) one such, in a position of high authority in a
court, “a chamberlain,” Acts 8:27-39.
B-1,Verb, eunouchizo
“to make a eunuch” (from A), is used in Matt. 19:12, as under (b) in A; and in
the Passive Voice, “were made eunuchs,” probably an allusion by the Lord to the
fact that there were eunuchs in the courts of the Herods, as would be well
known to His hearers.
1, euangelistes
lit., “a messenger of good” (eu, “well,” angelos, “a messenger”), denotes a
“preacher of the Gospel,” Acts 21:8; Eph. 4:11, which makes clear the
distinctiveness of the function in the churches; 2 Tim. 4:5. Cp. euangelizo,
“to proclaim glad tidings,” and euangelion, “good news, gospel.” Missionaries
are “evangelists,” as being essentially preachers of the Gospel.
* Notes: (1) In Luke 19:44 (AV, “shall lay thee even with the ground”), there is no word representing “even;” the verb edaphizo signifies “to beat level” (like a threshing floor); hence, “to dash to the ground.” See DASH.
(2) In Heb. 12:13 the adjective orthos, “straight,” is rendered “even”
in the AV, marg.
1, kai
a conjunction, is usually a mere connective, meaning “and;” it frequently,
however, has an ascensive or climactic use, signifying “even,” the thing that
is added being out of the ordinary, and producing a climax. The determination
of this meaning depends on the context. Examples are Matt. 5:46,47; Mark 1:27;
Luke 6:33 (RV); 10:17; John 12:42; Gal. 2:13,17, where “also” should be “even;”
Eph. 5:12. Examples where the RV corrects the AV “and” or “also,” by substituting
“even,” are Luke 7:49; Acts 17:28; Heb. 11:11; in 1 John 4:3 the RV rightly
omits “even.”
When followed by “if” or “though,” kai often signifies “even,” e.g.,
Matt. 26:35; John 8:14. So sometimes when preceded by “if,” e.g., 1 Cor. 7:11,
where “but and if” should be “but even if.”
The epexegetic or explanatory use of kai followed by a noun in
apposition, and meaning “namely,” or “even” is comparatively rare. Winer's
cautionary word needs heeding, that “this meaning has been introduced into too
many passages” (Gram. of the NT, p. 546.). Some think it has this sense in John
3:5, “water, even the Spirit,” and Gal. 6:16, “even the Israel of God.”
2, de
usually signifying “but,” is sometimes used for emphasis, signifying “even,”
e.g., Rom. 3:22; 9:30, “even the righteousness;” Phil. 2:8 (RV, “yea”). This is
to be distinguished from No. 1.
3, eti
an adverb, “as yet, still,” is rendered “even” in Luke 1:15.
4, hos
“as,” in comparative sentences, is sometimes translated “even as,” Matt. 15:28;
Mark 4:36; Eph. 5:33; 1 Pet. 3:6 (AV only); Jude 1:7.
5, houtos
or houto, “so, thus,” is frequently rendered “even so,” e.g., Matt. 7:17;
12:45; 18:14; 23:28; “so” in 1 Cor. 11:12; 1 Thess. 2:4, RV.
6, kathos
“according as” (kata, “according to,” and No. 4), is frequently translated
“even as,” e.g., Mark 11:6; Luke 1:2; 1 Thess. 5:11.
7, hosper
No. 4, strengthened by per, is translated “even as” in Matt. 20:28.
8, kathaper
“just as, even as,” is rendered “even as” in Rom. 4:6; 9:13; 10:15; 12:4 (RV); 2
Cor. 3:18; 1 Thess. 3:6,12; 4:5; Heb. 4:2; “according as,” Rom. 11:8; elsewhere
simply “as.”
9, nai
a particle of strong affirmation, “yea, verily, even so,” is rendered “even so”
in the AV, “yea” in the RV, in Matt. 11:26; Luke 10:21; Rev. 16:7; both AV and
RV have it in Rev. 1:7; the most authentic mss. omit it in 22:20. See SURELY,
TRUTH, VERILY, YEA, YES.
10, homos
“yet, nevertheless,” is translated “even” in 1 Cor. 14:7 (AV, “and even”);
elsewhere John 12:42, “nevertheless;” Gal. 3:15, “yet” (i.e., “nevertheless,”
an example of hyperbaton, by which a word is placed out of its true position).
Notes: (1) In Rom. 1:26, there is no word representing “even” in the
original. The AV seems to have put it for the particle te, which simply annexes
the statement to the preceding and does not require translation. (2) In 1
Thess. 2:18 the AV renders the particle men by “even;” if translated, it
signifies “indeed.” (3) In 1 Cor. 12:2, hos (see No. 4, above), followed by the
particle an, means “howsoever” (RV, for AV, “even as”). (4) In Matt. 23:37,
“even as” translates the phrase hon tropon, lit., “(in) what manner.” (5) In 1
Tim. 3:11, hosautos, a strengthened form of No. 4, “likewise, in like manner,”
is rendered “even so,” AV (RV, “in like manner”). (6) K'ago, for kai ego, means
either “even I” or “even so I” or “I also.” In John 10:15, the RV has “and I”
for the AV, “even so ... I;” in John 17:18; 20:21, AV and RV, “even so I;” in
the following, kago is preceded by hos, or kathos, “even as I,” 1 Cor. 7:8; 10:33;
“even as I also,” 1 Cor. 11:1; “as I also,” Rev. 2:27. (7) In Luke 12:7 the RV
renders kai by “very” (for AV, “even the very”). (8) In John 6:57 kakeinos (for
kai ekeinos, “also he”), is translated “he also,” RV, for AV, “even he.” (9) In
Eph. 1:10 there is no word in the original for “even.” The RV expresses the
stress on the pronoun by “in Him, I say.”
A-1,Noun, hespera
properly, the feminine of the adjective hesperos, “of, or at, evening, western”
(Lat., vesper, Eng., “vespers”), is used as a noun in Luke 24:29; Acts 4:3,
“eventide;” Acts 28:23. Some mss. have the word in Acts 20:15, “in the evening
(we touched),” instead of hetera, “next (day).”
A-2,Noun, opsia
the feminine of the adjective opsios, “late,” used as a noun, denoting
“evening,” with hora, “understood” (see No. 1), is found seven times in
Matthew, five in Mark, two in John, and in these places only in the NT (some
mss. have it in Mark 11:11, see B). The word really signifies the “late
evening,” the latter of the two “evenings” as reckoned by the Jews, the first
from 3 p.m. to sunset, the latter after sunset; this is the usual meaning. It
is used, however, of both, e.g., Mark 1:32 (cp. opsimos, “latter,” said of
rain, Jas. 5:7).
B-1,Adverb, opse
“long after, late, late in the day, at evening” (in contrast to proi, “early,”
e.g., Matt. 20:1), is used practically as a noun in Mark 11:11, lit., “the hour
being at eventide;” Mark 11:19; 13:35; in Matt. 28:1 it is rendered “late on,”
RV, for AV, “in the end of.” Here, however, the meaning seems to be “after,” a
sense in which the word was used by late Greek writers. See LATE. In the Sept.,
Gen. 24:11; Exod. 30:8; Jer. 2:23; Isa. 5:11.
Note: In Luke 12:38 some mss. have the adjective hesperinos, “of the
evening” (see A, No. 1), lit., “in the evening watch.”
1,Adverb, pantote
“at all times, always” (akin to pas, “all”), is translated “ever” in Luke
15:31; John 18:20; 1 Thess. 4:17; 5:15; 2 Tim. 3:7; Heb. 7:25; “evermore” in
John 6:34; in 1 Thess. 5:16, RV, “alway,” for AV, “evermore.” It there means
“on all occasions,” as, e.g., 1 Thess. 1:2; 3:6; 5:15; 2 Thess. 1:3,11; 2:13.
See ALWAYS.
2,Adverb, aei
“ever,” is used (a) of continuous time, signifying “unceasingly, perpetually,”
Acts 7:51; 2 Cor. 4:11; 6:10; Titus 1:12; Heb. 3:10; (b) of successive
occurrences, signifying “on every occasion,” 1 Pet. 3:15; 2 Pet. 1:12. Some
texts have the word in Mark 15:8. See ALWAYS.
Note: The adjective dienekes, “unbroken, continuous,” is used in a
phrase with eis, “unto,” and the article, signifying “perpetually, for ever,”
Heb. 7:3; 10:1,12,14.
* The following phrases are formed in connection with aion, “an age:”
they are idiomatic expressions betokening undefined periods and are not to be
translated literally: (a) eis aiona, lit., “unto an age,” Jude 1:13, “for
ever;” (b) eis ton aiona, lit., “unto the age,” “for ever” (or, with a
negative, “never”), Matt. 21:19; Mark 3:29; 11:14; Luke 1:55; John 4:14;
6:51,58; 8:35 (twice), 51,52; 10:28; 11:26; 12:34; 13:8; 14:16; 1 Cor. 8:13; 2
Cor. 9:9; Heb. 5:6; 6:20; 7:17,21,24,28; 1 Pet. 1:25; 1 John 2:17; 2 John 1:2;
(c) eis tous aionas, lit., “unto the ages,” “for ever,” Matt. 6:13 (AV only);
Luke 1:33; Rom. 1:25; 9:5; 11:36; 16:27 (some mss. have the next phrase here);
2 Cor. 11:31; Heb. 13:8; (d) eis tous aionas ton aionon, lit. “unto the ages of
the ages,” “for ever and ever,” or “for evermore,” Gal. 1:5; Phil. 4:20; 1 Tim.
1:17; 2 Tim. 4:18; Heb. 13:21; 1 Pet. 4:11; 5:11 [(c) in some mss.]; Rev. 1:6
[(c) in some mss.]; 1:18, “for evermore;” 4:9,10; 5:13; 7:12; 10:6; 11:15;
15:7; 19:3; 20:10; 22:5; (e) eis aionas aionon, lit., “unto ages of ages,” “for
ever and ever,” Rev. 14:11; (f) eis ton aiona tou aionos, lit., “unto the age
of the age,” “for ever and ever,” Heb. 1:8; (g) tou aionos ton aionon, lit.,
“of the age of the ages,” “for ever and ever,” Eph. 3:21; (h) eis pantas tous
aionas, lit., “unto all the ages,” Jude 1:25 (“for evermore,” RV; “ever,” AV);
(i) eis hemeran aionos, lit., “unto a day of an age,” “for ever,” 2 Pet. 3:18.
1, aionios
see ETERNAL.
2, aidios
denotes “everlasting” (from aei, “ever”), Rom. 1:20, RV, “everlasting,” for AV,
“eternal;” Jude 1:6, AV and RV “everlasting.” Aionios, should always be
translated “eternal” and aidios, “everlasting.” “While aionios ... negatives
the end either of a space of time or of unmeasured time, and is used chiefly
where something future is spoken of, aidios excludes interruption and lays
stress upon permanence and unchangeableness” (Cremer).
<1,,3650,holos>
“all, whole, complete,” is rendered “every whit” in John 7:23; 13:10. See ALL.
1, pas
signifies (1) with nouns without the article, (a) “every one” of the class
denoted by the noun connected with pas, e.g., Matt. 3:10, “every tree;” Mark
9:49, “every sacrifice;” see also John 2:10; Acts 2:43; Rom. 2:9; Eph. 1:21;
3:15; 2 Thess. 2:4; 2 Tim. 3:16, RV; (b) “any and every, of every kind, all
manner of,” e.g., Matt. 4:23; “especially with nouns denoting virtues or vices,
emotions, condition, indicating every mode in which a quality manifests itself;
or any object to which the idea conveyed by the noun belongs” (Grimm-Thayer).
This is often translated “all,” e.g., Acts 27:20; Rom. 15:14; 2 Cor. 10:6; Eph.
4:19,31; Col. 4:12, “all the will of God,” i.e., everything God wills; (2)
without a noun, “every one, everything, every man” (i.e., person), e.g., Luke
16:16; or with a negative, “not everyone,” e.g., Mark 9:49; with a participle
and the article, equivalent to a relative clause, everyone who, e.g., 1 Cor.
9:25; Gal. 3:10,13; 1 John 2:29; 3:3,4,6,10,15, rendered “whosoever.” So in the
neuter, 1 John 2:16; 5:4, often rendered “whatsoever;” governed by the
preposition en, “in,” without a noun following, it signifies “in every matter,
or condition,” Phil. 4:6; 1 Thess. 5:18; “in every way or particular,” 2 Cor.
4:8, translated “on every side;” so 2 Cor. 7:5; “in everything,” Eph. 5:24;
Phil. 4:12, lit., “in everything and (perhaps “even”) in all things.” See
THOROUGHLY, WHOLE.
2, hapas
a strengthened form of No. 1, signifies “all, the whole, altogether;” it is
translated “every one” in Acts 5:16, where it occurs in the plural. In Mark
8:25, the AV, “every man” translates the text with the masculine plural; the
best mss. have the neuter plural, RV, “all things.” See ALL, WHOLE.
3, hekastos
see EACH, NO. 1. It is used with heis, “one,” in Acts 2:6, “every man,” and in
Eph. 4:16, “each several (part),” for AV, “every (part).” In Rev. 22:2 the most
authentic mss. omit the numeral in the phrase “every month.” It is preceded by
kath hena (kata, “according to,” hena, “one”), a strengthened phrase, in Eph.
5:33, AV, “everyone ... in particular,” RV, “severally, each one.” The same
kind of phrase with ana, “each,” before the numeral, is used in Rev. 21:21, RV,
“each one of the several (gates),” for AV, “every several (gate).” See EACH,
PARTICULAR, SEVERAL.
Notes: (1) The preposition kata, “down,” is sometimes found governing a
noun, in the sense of “every,” e.g., Luke 2:41, “every year;” Luke 16:19,
“every day;” Heb. 9;25, “every year” (RV, “year by year”); so Heb. 10:3. This
construction sometimes signifies “in every ...,” e.g., Acts 14:23, “in every
church;” Acts 15:21, “in every city;” so Acts 20:23; Titus 1:5; Acts 22:19, “in
every synagogue” (plural); Acts 8:3 “(into) every house.” In Luke 8:1 the
phrase means “throughout every city,” as in the AV; in Luke 8:4 “of every
city,” RV. In Acts 5:42 the RV renders kat' oikon “at home,” for AV, “in every
house;” in Acts 2:46, for AV, “from house to house” (marg., “at home”). In Acts
15:21 (last part) the adjective pas, “all,” is placed between the preposition
and the noun for the sake of emphasis. In Acts 26:11, kata, followed by the
plural of pas and the article before the noun, is rendered “in all the
synagogues,” RV, for AV, “in every synagogue.” The presence of the article
confirms the RV. See SEVERALLY.
(2) In Matt. 20:9,10, the preposition ana, “upward” (used
distributively), governing the noun denarion, is translated “every man (a
penny).” There is no word for “every man,” and an appropriate rendering would
be “a penny apiece;” cp. Luke 9:14, “fifty each,” RV; Luke 10:1, “two and two;”
John 2:6, “two or three ... apiece;” Rev. 4:8, “each ... six wings.” (3) The
pronoun tis, “anyone,” is rendered “any” in Acts 2:45, RV, for the incorrect
AV, “every.” In Mark 15:24, the interrogative form is rendered “what each
(should take)” (AV, “every man”), lit., “who (should take) what.”
1, pantache
“everywhere,” is used in Acts 21:28.
2, pantachou
a variation of No. 1, is translated “everywhere” in Mark 1:28, RV, of the
report throughout Galilee concerning Christ; in Mark 16:20, of preaching; Luke
9:6, of healing; Acts 17:30, of a Divine command for repentance; Acts 28:22, of
disparagement of Christians; 1 Cor. 4:17, of apostolic teaching; in Acts 24:3,
it is rendered “in all places.” In the Sept., Isa. 42:22. See PLACE.
3, pantothen
or pantachothen, “from all sides,” is translated “from every quarter,” Mark
1:45; in Luke 19:43, “on every side;” in Heb. 9:4, “round about.”
Notes: (1) In Phil. 4:12, the phrase en panti, AV, “everywhere,” is
corrected to “in everything,” in the RV; in 2 Cor. 4:8, “on every side.”
(2) In 1 Tim. 2:8, en panti topo, “in every place,” RV, is translated
“everywhere” in the AV.
·
For EVIDENCE (Heb. 11:1) see REPROOF, A
A-1,Adjective, delos
properly signifying “visible, clear to the mind, evident,” is translated
“evident” in Gal. 3:11; 1 Cor. 15:27, RV (AV, “manifest”); “bewrayeth,” Matt.
26:73; “certain,” 1 Tim. 6:7, AV. Cp. deloo, “to declare, signify.” See BEWRAY,
CERTAIN, MANIFEST.
A-2,Adjective, katadelos
a strengthened form of No. 1, “quite manifest, evident,” is used in Heb. 7:15
(AV, “more evident”). For the preceding verse see No. 3.
A-3,Adjective, prodelos
“manifest beforehand” (pro, “before,” and No. 1), is used in Heb. 7:14 in the
sense of “clearly evident.” So in 1 Tim. 5:24,25, RV, “evident,” for AV, “open
beforehand,” and “manifest beforehand.” The pro is somewhat intensive.
Note: Phaneros, “visible, manifest” (akin to phainomai, “to appear”),
is synonymous with the above, but is not translated “evident” in the NT. For
“evident token” see TOKEN.
B-1,Adverb, phaneros
manifestly (see note above), is rendered “openly” in Mark 1:45; “publicly” in
John 7:10, RV (opposite to “in secret”); in Acts 10:3, RV, “openly,” for AV,
“evidently.” See OPENLY, PUBLICLY.
Note: For the AV, “evidently,” in Gal. 3:1, see OPENLY.
1, blasphemia
is translated “evil speaking” in Eph. 4:31, AV (RV, “railing”). See BLASPHEMY.
2, katalalia
“evil speaking,” 1 Pet. 2:1; see BACKBITING.
A-1,Adjective, kakos
stands for “whatever is evil in character, base,” in distinction (wherever the
distinction is observable) from poneros (see No. 2), which indicates “what is
evil in influence and effect, malignant.” Kakos is the wider term and often
covers the meaning of poneros. Kakos is antithetic to kalos, “fair, advisable,
good in character,” and to agathos, “beneficial, useful, good in act;” hence it
denotes what is useless, incapable, bad; poneros is essentially antithetic to
chrestos, “kind, gracious, serviceable;” hence it denotes what is destructive,
injurious, evil. As evidence that poneros and kakos have much in common, though
still not interchangeable, each is used of thoughts, cp. Matt. 15:19 with Mark
7:21; of speech, Matt. 5:11 with 1 Pet. 3:10; of actions, 2 Tim. 4:18 with 1
Thess. 5:15; of man, Matt. 18:32 with Matt. 24:48.
The use of kakos may be broadly divided as follows: (a) of what is
morally or ethically “evil,” whether of persons, e.g., Matt. 21:41; 24:48;
Phil. 3:2; Rev. 2:2, or qualities, emotions, passions, deeds, e.g., Mark 7:21;
John 18:23,30; Rom. 1:30; 3:8; 7:19,21; 13:4; 14:20; 16:19; 1 Cor. 13:5; 2 Cor.
13:7; 1 Thess. 5:15; 1 Tim. 6:10; 2 Tim. 4:14; 1 Pet. 3:9,12; (b) of what is
injurious, destructive, baneful, pernicious, e.g., Luke 16:25; Acts 16:28;
28:5; Titus 1:12; Jas. 3:8; Rev. 16:2, where kakos and poneros come in that
order, “noisome and grievous.” See B, No. 3. For compounds of kakos, see below.
A-2,Adjective, poneros
akin to ponos, “labor, toil,” denotes “evil that causes labor, pain, sorrow,
malignant evil” (see No. 1); it is used (a) with the meaning bad, worthless, in
the physical sense, Matt. 7:17,18; in the moral or ethical sense, “evil,”
wicked; of persons, e.g., Matt. 7:11; Luke 6:45; Acts 17:5; 2 Thess. 3:2; 2
Tim. 3:13; of “evil” spirits, e.g., Matt. 12:45; Luke 7:21; Acts
19:12,13,15,16; of a generation, Matt. 12:39,45; 16:4; Luke 11:29; of things,
e.g., Matt. 5:11; 6:23; 20:15; Mark 7:22; Luke 11:34; John 3:19; 7:7; Acts
18:14; Gal. 1:4; Col. 1:21; 1 Tim. 6:4; 2 Tim. 4:18; Heb. 3:12; 10:22; Jas. 2:4;
4:16; 1 John 3:12; 2 John 1:11; 3 John 1:10; (b) with the meaning toilsome,
painful, Eph. 5:16; 6:13; Rev. 16:2. Cp. poneria, “iniquity, wickedness.” For
its use as a noun see B, No. 2.
A-3,Adjective, phaulos
primarily denotes “slight, trivial, blown about by every wind;” then, “mean,
common, bad,” in the sense of being worthless, paltry or contemptible,
belonging to a low order of things; in John 5:29, those who have practiced
“evil” things, RV, “ill” (phaula), are set in contrast to those who have done
good things (agatha); the same contrast is presented in Rom. 9:11; 2 Cor. 5:10,
in each of which the most authentic mss. have phaulos for kakos; he who
practices “evil” things (RV, “ill”) hates the light, John 3:20; jealousy and
strife are accompanied by “every vile deed,” Jas. 3:16. It is used as a noun in
Titus 2:8 (see B, No. 4). See BAD, ILL, VILE.
B-1,Noun, kakia
primarily, “badness” in quality (akin to A, No. 1), denotes (a) “wickedness,
depravity, malignity,” e.g., Acts 8:22, “wickedness;” Rom. 1:29,
“maliciousness;” in Jas. 1:21, AV, “naughtiness;” (b) “the evil of trouble,
affliction,” Matt. 6:34, only, and here alone translated “evil.” See MALICE,
MALICIOUSNESS, NAUGHTINESS, WICKEDNESS.
B-2,Noun, poneros
the adjective (A, No. 2), is used as a noun, (a) of Satan as the “evil” one,
Matt. 5:37; 6:13; 13:19,38; Luke 11:4 (in some texts); John 17:15; Eph. 6:16; 2
Thess. 3:3; 1 John 2:13,14; 3:12; 5:18,19; (b) of human beings, Matt. 5:45;
(probably ver. 39); 13:49; 22:10; Luke 6:35; 1 Cor. 5:13; (c) neuter, “evil
(things),” Matt. 9:4; 12:35; Mark 7:23; Luke 3:19; “that which is evil,” Luke
6:45; Rom. 12:9; Acts 28:21, “harm.”
B-3,Noun, kakon
the neuter of A, No. 1, is used with the article, as a noun, e.g., Acts 23:9;
Rom. 7:21; Heb. 5:14; in the plural, “evil things,” e.g., 1 Cor. 10:6; 1 Tim.
6:10, “all kinds of evil,” RV.
B-4,Noun, phaulon
the neuter of A, No. 3, is used as a noun in Titus 2:8.
B-5,Noun, kakopois
properly the masculine gender of the adjective, denotes an “evil-doer” (kakon,
“evil,” poieo, “to do”), 1 Pet. 2:12,14; 4:15; in some mss. in 1 Pet. 3:16;
John 18:30 (so the AV). For a synonymous word see Note (1). Cp. the verb below.
In the Sept., Prov. 12:4; 24:19. See MALEFACTOR.
Notes: (1) Kakourgos, “an evil-worker” (kakon, “evil,” ergon, “a
work”), is translated “evil-doer” in 2 Tim. 2:9, AV (RV, “malefactor”). Cp.
Luke 23:32,33,39.
(2) Adikema, “an injustice” (a, negative, dikaios, “just”), is
translated “evil-doing,” in Acts 24:20, AV, RV, “wrong-doing.” See INIQUITY,
WRONG.
C-1,Verb, kakoo
“to ill-treat” (akin to A, No. 1), is rendered “to entreat evil” in Acts
7:6,19; “made (them) evil affected,” Acts 14:2. See AFFECT, AFFLICT, HARM,
HURT, VEX.
C-2,Verb, kakopoieo
signifies “to do evil” (cp. B, No. 5), Mark 3:4 (RV, “to do harm”); so, Luke
6:9; in 3 John 1:11, “doeth evil,” in 1 Pet. 3:17, “evil doing.” See HARM.
Note: Cp. kakologeo, “to speak evil” (see CURSE, SPEAK); kakopatheo,
“to endure evil” (see ENDURE, SUFFER); kakopatheia, “suffering affliction” (see
SUFFER); kakoucheo, “to suffer adversity” (see SUFFER).
D-1,Adverb, kakos
“badly, evilly,” akin to A, No. 1, is used in the physical sense, “to be sick,”
e.g., Matt. 4:24; Mark 1:32,34; Luke 5:31 (see DISEASE). In Matt. 21:41 this
adverb is used with the adjective, “He will miserably destroy those miserable
men,” more lit., “He will evilly destroy those men (evil as they are),” with
stress on the adjective; (b) in the moral sense, “to speak evilly,” John 18:23;
Acts 23:5; “to ask evilly,” Jas. 4:3. See AMISS, GRIEVOUSLY, SICK, SORE.
1, prasso
“to do, to practice,” also has the meaning of “transacting,” or “managing in
the matter of payment, to exact, to get money from a person,” Luke 3:13 (RV,
“extort”). Cp. the English idiom “to do a person in.” This verb is rendered
“required,” in Luke 19:23.
2, sukophanteo
“to accuse falsely,” Luke 3:14, has its other meaning, “to exact wrongfully,”
in Luke 19:8. See ACCUSE.
1, akribesteron
the comparative degree of akribos, “accurately, carefully,” is used in Acts
18:26, AV, “more perfectly,” RV, “more carefully;” Acts 23:15, AV, “more
perfectly,” RV, “more exactly;” so Acts 23:20; 24:22, AV, “more perfect,” RV,
“more exact” (lit., “knowing more exactly”). See CAREFULLY, PERFECTLY. Cp.
akribeia, “precision, exactness,” Acts 22:3, and akriboo, “to learn carefully,
to enquire with exactness,” Matt. 2:7,16.
A-1,Verb, hupsoo
“to lift up” (akin to hupsos, “height”), is used (a) literally of the “lifting”
up of Christ in His crucifixion, John 3:14; 8:28; 12:32,34; illustratively, of
the serpent of brass, John 3:14; (b) figuratively, of spiritual privileges
bestowed on a city, Matt. 11:23; Luke 10:15; of “raising” to dignity and
happiness, Luke 1:52; Acts 13:17; of haughty self-exaltation, and,
contrastingly, of being “raised” to honor, as a result of self-humbling, Matt.
23:12; Luke 14:11; 18:14; of spiritual “uplifting” and revival, Jas. 4:10; 1
Pet. 5:6; of bringing into the blessings of salvation through the Gospel, 2
Cor. 11:7; (c) with a combination of the literal and metaphorical, of the
“exaltation” of Christ by God the Father, Acts 2:33; 5:31. See LIFT.
A-2,Verb, huperupsoo
“to exalt highly” (huper, “over,” and No. 1), is used of Christ, as in No. 1,
(c), in Phil. 2:9.
A-3,Verb, epairo
“to lift up” (epi, “up,” airo, “to raise”), is said (a) literally, of a sail,
Acts 27:40; hands, Luke 24:50; 1 Tim. 2:8; heads, Luke 21:28; eyes, Matt. 17:8,
etc.; (b) metaphorically, of “exalting” oneself, being “lifted up” with pride,
2 Cor. 10:5; 11:20. See LIFT.
A-4,Verb, huperairo
“to raise over” (huper, “above,” and airo, see No. 3), is used in the Middle
Voice, of “exalting” oneself exceedingly, 2 Cor. 12:7; 2 Thess. 2:4.
B-1,Adjective, hupselos
“high, lofty,” is used metaphorically in Luke 16:15, as a noun with the
article, RV, “that which is exalted,” AV, “that which is highly esteemed.” See
ESTEEM, HIGH.
Note: For Jas. 1:9, RV, “in his high estate,” see ESTATE, No. 3.
A-1,Noun, anakrisis
from ana, “up or through,” and krino, “to distinguish,” was a legal term among
the Greeks, denoting the preliminary investigation for gathering evidence for
the information of the judges, Acts 25:26.
B-1,Verb, anakrino
“to examine, investigate,” is used (a) of searching or enquiry, Acts 17:11; 1
Cor. 9:3; 10:25,27; (b) of reaching a result of the enquiry, judging, 1 Cor.
2:14,15; 4:3,4; 14:24; (c) forensically, of examining by torture, Luke 23:14;
Acts 4:9; 12:19; 24:8; 28:18. See ASK, DISCERN, JUDGE, SEARCH.
B-2,Verb, anetazo
“to examine judicially” (ana, “up,” etazo, “to test”), is used in Acts
22:24,29. Cp. the synonymous verb exetazo, “to search” or “enquire carefully,”
Matt. 2:8; 10:11; John 21:12.
B-3,Verb, dokimazo
“to prove, test, approve,” is rendered “examine” in 1 Cor. 11:28, AV (RV,
“prove”). See APPROVE.
B-4,Verb, peirazo
“to tempt, try,” is rendered “examine” in 2 Cor. 13:5, AV (RV, “try”). See GO,
PROVE, TEMPT, TRY.
A-1,Noun, deigma
primarily “a thing shown, a specimen” (akin to deiknumi, “to show”), denotes an
“example” given as a warning, Jude 1:7. Note: The corresponding word in 2 Pet.
2:6 is No. 2.
A-2,Noun, hupodeigma
see ENSAMPLE, No. 3.
A-3,Noun, tupos
see ENSAMPLE, No. 1.
A-4,Noun, hupogrammos
lit., “an under-writing” (from hupographo, “to write under, to trace letters”
for copying by scholars); hence, “a writing-copy, an example,” 1 Pet. 2:21,
said of what Christ left for believers, by His sufferings (not expiatory, but
exemplary), that they might “follow His steps.”
B-1,Verb, deigmatizo
“to make a show of, to expose” (akin to A, No. 1), is translated “to make a
public example,” in Matt. 1:19 (some mss. have the strengthened form
paradeigmatizo here; “put ... to an open shame,” Heb. 6:6); in Col. 2:15, “made
a show of.”
B-2,Verb, hupodeiknumi
primarily, “to show secretly” (hupo, “under,” deiknumi, “to show”), “to show by
tracing out” (akin to A, No. 2); hence, “to teach, to show by example,” Acts
20:35, RV, “I gave you an example,” for AV, “I showed you.” Elsewhere, “to
warn,” Matt. 3:7; Luke 3:7; 12:5, RV, for AV, “forewarn;” “to show,” Luke 6:47;
Acts 9:16. See FOREWARN, SHOW, WARN.
A-1,Verb, huperballo
“to throw over or beyond” (huper, “over,” ballo, “to throw”), is translated
“exceeding” in 2 Cor. 9:14; Eph. 1:19; 2:7; “excelleth” (RV, “surpasseth”) in 2
Cor. 3:10; “passeth” in Eph. 3:19 (“surpasseth” might be the meaning here). See
EXCEL, SURPASS. Cp. huperbole, under EXCEL, B, No. 1.
A-2,Verb, perisseuo
“to be over and above, over a certain number or measure, to abound, exceed,” is
translated “exceed” in Matt. 5:20; 2 Cor. 3:9. See ABUNDANCE, B, No. 1.
B-1,Adverb and Adverbial Phrase, lian
“very, exceedingly,” is translated “exceeding” in Matt. 2:16 (for ver. 10, see
No. 2); 4:8; 8:28; Mark 9:3; Luke 23:8. See GREATLY (GREAT), SORE, VERY.
B-2,Adverb and Adverbial Phrase, sphodra
properly the neuter plural of sphodros, “excessive, violent” (from a root
indicating restlessness), signifies “very, very much, exceedingly,” Matt. 2:10;
17:6, “sore;” Matt. 17:23; 18:31, RV, “exceeding,” for AV, “very;” Matt. 19:25;
26:22; 27:54, RV, “exceedingly” for AV, “greatly;” Mark 16:4, “very;” Luke
18:23 (ditto); Acts 6:7, RV, “exceedingly,” for AV, “greatly;” Rev. 16:21. See
GREATLY, SORE, VERY.
B-3,Adverb and Adverbial Phrase, sphodros
“exceedingly” (see No. 2), is used in Acts 27:18.
B-4,Adverb and Adverbial Phrase, perissos
is used in Matt. 27:23, RV, “exceedingly,” for AV, “the more;” Mark 10:26, RV,
“exceedingly,” for AV, “out of measure;” in Acts 26:11, “exceedingly.” In Mark
15:14, the most authentic mss. have this word (RV, “exceedingly”) for No. 5
(AV, “the more exceedingly”). See MORE.
B-5,Adverb and Adverbial Phrase, perissoteros
the comparative degree of No. 4, “abundantly, exceedingly” (akin to A, No. 2),
Gal. 1:14, “more exceedingly;” 1 Thess. 2:17, RV, “the more exceedingly,” for
AV, “the more abundantly;” see ABUNDANCE, D, No. 2.
B-6,Adverb and Adverbial Phrase, huperekperissou
denotes “superabundantly” (huper, “over,” ek, “from,” perissos, “abundant”); in
1 Thess. 3:10, “exceedingly;” Eph. 3:20, “exceeding abundantly.” Another form,
huperekperissos (huper, and ek and No. 4), is used in 1 Thess. 5:13 (in the
best mss.), “exceeding highly.” Cp. the verb huperperisseuo, “to abound more
exceedingly,” Rom. 5:21; in 2 Cor. 7:4, “I overflow (with joy),” RV, for AV, “I
am exceeding (joyful). See ABUNDANT, D, No. 2.
Notes: (1) In Acts 7:20, the phrase “exceeding fair” (asteios) is,
lit., “fair to God” (see marg.). (2) In Matt. 26:7, barutimos (barus,
“weighty,” time “value”), is rendered “exceeding precious,” RV, for AV, “very
precious.” (3) In Mark 4:41, “they feared exceedingly” is, lit., “they feared a
great fear.” see FEAR. (4) For other combinations of the adverb, see GLAD,
GREAT, JOYFUL, SORROWFUL, SORRY.
A-1,Verb, huperballo
lit., “to throw over:” see EXCEED, No. 1.
A-2,Verb, perisseuo
“to be over and above,” is rendered “abound” in 1 Cor. 14:12, RV, for AV,
“excel.” See ABUNDANCE, B, No. 1, and EXCEED, A, No. 2.
A-3,Verb, huperecho
lit., “to have over” (huper, “over,” echo, “to have”), is translated
“excellency” in Phil. 3:8, “the surpassingness” (Moule); the phrase could be
translated “the surpassing thing, which consists in the knowledge of Christ
Jesus,” and this is the probable meaning. This verb is used three times in
Philippians, here and in Phil. 2:3; 4:7. See also Rom. 13:1; 1 Pet. 2:13. See
BETTER, No. 4.
A-4,Verb, diaphero
“to differ,” is used in the neuter plural of the present participle with the
article, in Phil. 1:10, “the things that are excellent” (marg., “the things
that differ”), lit., “the excellent things.” See DIFFER.
B-1,Noun, huperbole
lit., “a throwing beyond,” hence, “a surpassing, an excellence,” is translated
“excellency” in 2 Cor. 4:7, AV; RV, “exceeding greatness.” It always betokens
pre-eminence. It is used with kata, “according to,” in the phrase kath'
huperbolen, signifying “beyond measure, exceedingly,” Rom. 7:13, “exceeding
sinful;” in 2 Cor. 1:8, RV, “exceedingly,” for AV, “out of measure;” in Gal.
1:13, “beyond measure;” in 1 Cor. 12:31, “more excellent.” In 2 Cor. 4:17,
there is an expanded phrase kath' huperbolen eis huperbolen, lit., “according
to a surpassing unto a surpassing,” RV, “more and more exceedingly,” which corrects
the AV, “a far more exceedingly;” the phrase refers to “worketh,” showing the
surpassing degree of its operation, and not to the noun “weight” (nor does it
qualify, “eternal”). In 2 Cor. 12:7, the RV has “exceeding greatness,” the AV,
“abundance.” See ABUNDANCE.
B-2,Noun, huperoche
akin to A, No. 3, strictly speaking, “the act of overhanging” (huper, and echo,
“to hold”) or “the thing which overhangs,” hence, “superiority, preeminence,”
is translated “excellency (of speech)” in 1 Cor. 2:1; elsewhere, in 1 Tim. 2:2,
RV, “high place,” for AV, “authority.” See AUTHORITY, PLACE.
Note: In 1 Pet. 2:9 RV renders arete (virtue) “excellencies.”
C-1,Adjective, megaloprepes
signifies “magnificent, majestic, that which is becoming to a great man” (from
megas, “great,” and prepo, “to be fitting or becoming”), in 2 Pet. 1:17,
“excellent.”
C-2,Adjective, diaphoroteros
comparative degree of diaphoros, “excellent,” akin to A, No. 4, is used twice,
in Heb. 1:4, “more excellent (name),” and Heb. 8:6, “more excellent
(ministry).” For the positive degree see Rom. 12:6; Heb. 9:10. See under
DIFFER.
C-3,Adjective, pleion
“more, greater,” the comparative degree of polus, “much,” is translated “more
excellent” in Heb. 11:4, of Abel's sacrifice; pleion is used sometimes of that
which is superior by reason of inward worth, cp. Heb. 3:3, “more (honor);” in
Matt. 6:25, of the life in comparison with meat.
C-4,Adjective, kratistos
“mightiest, noblest, best,” the superlative degree of kratus, “strong” (cp.
kratos, “strength”), is used as a title of honor and respect, “most excellent,”
Luke 1:3 (Theophilus was quite possibly a man of high rank); Acts 23:26; 24:3;
26:25, RV, for AV, “most noble.”
Note: The phrase kath' huperbolen (for which see B, No. 1) is
translated “more excellent” in 1 Cor. 12:31.
* Note: For the negative conjunctions ean me and ei me, see + p. 9.
1, ektos
an adverb, lit., “outside,” is used with ei me, as an extended conjunction
signifying “except;” so in 1 Cor. 14:5; in 1 Cor. 15:2, RV, for AV, “unless;”
in 1 Tim. 5:19, RV, for AV, “but.” It has the force of a preposition in the
sense of (a) “outside of,” in 1 Cor. 6:18, “without;” in 2 Cor. 12:2, “out of;”
(b) “besides,” except, in Acts 26:22, RV, “but,” for AV, “other than;” in 1 Cor.
15:27 “excepted.” For its use as a noun see Matt. 26:26, “(the) outside.” See
OTHER, OUT OF, OUTSIDE, UNLESS, WITHOUT.
2, parektos
a strengthened form of No. 1 (para, beside), is used (a) as an adverb,
signifying “without,” 2 Cor. 11:28; lit., “the things without,” i.e., the
things happening without; (b) as a preposition signifying “except;” in Matt.
5:32, “saving;” in Acts 26:29, “except.”
Note: In Matt. 19:9, the AV and RV, translating the mss. which have the
negative me, followed by epi, render it “except for.” The authorities mentioned
in the RV marg. have parektos, followed by logou, i.e., “saving for the cause
of.”
3, plen
an adverb, most frequently signifying “yet, howbeit,” or “only,” sometimes has
the meaning “except (that),” “save (that),” Acts 20:23; Phil. 1:18, RV, “only
that,” for AV, “notwithstanding.” It is also used as a preposition, signifying
“except, save,” Mark 12:32, “but;” John 8:10, “but” (AV only); Acts 8:1,
“except;” Acts 15:28, “than,” 27:22, “but (only).”
1, akrasia
lit. denotes “want of strength” (a negative, kratos, “strength”), hence, “want
of self-control, incontinence,” Matt. 23:25, “excess;” 1 Cor. 7:5,
“incontinency.” Cp. akrates, “powerless, incontinent,” 2 Tim. 3:3, RV, “without
self-control.”
2, anachusis
lit., “a pouring out, overflowing” (akin to anacheo, “to pour out”), is used
metaphorically in 1 Pet. 4:4, “excess,” said of the riotous conduct described
in ver. 3.
Notes: (1) Asotia denotes “prodigality, profligacy, riot” (from a,
negative, and sozo, “to save”); it is translated “riot” in Eph. 5:18, RV, for
AV, “excess;” in Titus 1:6; 1 Pet. 4:4, “riot” in AV and RV. See RIOT. Cp. the
adverb asotos, “wastefully,” “in riotous living,” Luke 15:13. A synonymous noun
is aselgeia, “lasciviousness, outrageous conduct, wanton violence.”
(2) In 1 Pet. 4:3, oinophlugia, “drunkenness, debauchery” (oinos,
“wine,” phluo, “to bubble up, overflow”), is rendered “excess of wine,” AV (RV,
“winebibbings”).
A-1,Noun, antallagma
“the price received as an equivalent of, or in exchange for, an ariticle, an
exchange” (anti, “instead of,” allasso “to change,” akin to allos, “another”),
hence denotes the price at which the “exchange” is effected, Matt. 16:26; Mark
8:37. Connected with this is the conception of atonement, as in the word
lutron, “a ransom.” Cp. allagma in the Sept., e.g., in Isa. 43:3.
B-1,Verb, metallasso
denotes (a) “to exchange,” meta, “with,” implying change, and allasso (see A),
Rom. 1:25, of “exchanging” the truth for a lie, RV, for AV, “changed;” (b) “to
change,” Rom. 1:26, a different meaning from that in the preceding verse. See
CHANGE. In the Sept., Esth. 2:7,20.
Note: In Luke 24:17, “what communications are these that ye have one
with another?” the verb antiballo, “to throw in turn, to exchange,” is used of
conversation, lit., “what words are these that ye exchange one with another?”
·
For EXCHANGERS see BANKERS
1, ekkleio
“to shut out” (ek, “from,” kleio, “to shut”), is said of glorying in works as a
means of justification, Rom. 3:27; of Gentiles, who by Judaism would be
“excluded” from salvation and Christian fellowship, Gal. 4:17.
A-1,Noun, prophasis
“a pretense, pretext” (from pro, “before,” and phemi, “to say”), is translated
“excuse” in John 15:22, RV, for AV, “cloke;” “cloke in 1 Thess. 2:5 AV and RV.
See CLOKE, PRETENCE, SHOW (Noun).
B-1,Adjective (negative), anapologetos
“without excuse, inexcusable” (a negative, n, euphonic, and apologeomai, see C,
No. 1, below), is used, Rom. 1:20, “without excuse,” of those who reject the
revelation of God in creation; Rom. 2:1, RV, for AV, “inexcusable,” of the Jew
who judges the Gentile.
C-1,Verb, apologeomai
lit., “to speak oneself off,” hence “to plead for oneself,” and so, in general,
(a) “to defend,” as before a tribunal; in Rom. 2:15, RV, “excusing them,” means
one “excusing” others (not themselves); the preceding phrase “one with another”
signifies one person with another, not one thought with another; it may be
paraphrased, “their thoughts with one another, condemning or else excusing one
another;” conscience provides a moral standard by which men judge one another;
(b) “to excuse” oneself, 2 Cor. 12:19; cp. B. See ANSWER.
C-2,Verb, paraiteomai
is used in the sense of “begging off, asking to be excused or making an
excuse,” in Luke 14:18 (twice),19. In the first part of ver. 18 the verb is
used in the Middle Voice, “to make excuse” (acting in imagined self-interest);
in the latter part and in ver. 19 it is in the Passive Voice, “have me
excused.”
1, poieo
“to do, to make,” is thrice rendered “execute,” of the Lord's authority and
acts in “executing” judgment, (a) of His authority as the One to whom judgment
is committed, John 5:27; (b) of the judgment which He will mete out to all
transgressors at His Second Advent, Jude 1:15; (c) of the carrying out of His
Word (not “work,” as in the AV) in the earth, especially regarding the nation
of Israel, the mass being rejected, the remnant saved, Rom. 9:28. That He will
“execute His Word finishing and cutting it short,” is expressive of the summary
and decisive character of His action. See DO.
2, hierateuo
“to be a priest, to officiate as such,” is translated “executed the priest's
office,” in Luke 1:8. It occurs frequently in the Sept., and in inscriptions.
Cp. hierateuma, “priesthood,” 1 Pet. 2:5,9; hierateia, “a priest's office,”
Luke 1:9; Heb. 7:5; hiereus, “a priest,” and hieros, “sacred.”
·
For EXECUTIONER, Mark 6:27, see GUARD, A, No. 2
A-1,Verb, gumnazo
primarily signifies “to exercise naked” (from gumnos, “naked”); then,
generally, “to exercise, to train the body or mind” (Eng., “gymnastic”), 1 Tim.
4:7, with a view to godliness; Heb. 5:14, of the senses, so as to discern good
and evil; Heb 12:11, of the effect of chastening, the spiritual “exercise”
producing the fruit of righteousness; 2 Pet. 2:14, of certain evil teachers
with hearts “exercised in covetousness,” RV.
A-2,Verb, askeo
signifies “to form by art, to adorn, to work up raw material with skill;”
hence, in general, “to take pains, endeavor, exercise by training or
discipline,” with a view to a conscience void of offense, Acts 24:16.
A-3,Verb, poieo
“to do,” is translated “exerciseth” in Rev. 13:12, said of the authority of the
second “Beast.” Cp. EXECUTE. See DO.
Notes: The following verbs contain in translation the word “exercise”
but belong to other headings: exousiazo, “to exercise authority over,” Luke
22:25 (exousia, “authority”); in the first part of this verse, the verb
kurieuo, “to be lord,” is translated “exercise lordship,” AV (RV, “have
lordship”); katexousiazo, a strengthened form of the preceding (kata, “down,”
intensive), Matt. 20:25; Mark 10:42, “exercise authority” (in the first part of
these verses the synonymous (in the first part of these verses the synonymous
verb katakurieuo, is rendered “Lord it,” RV, for AV, “exercise dominion,” and
“exercise lordship,” respectively); episkopeo, “to look over or upon” (epi,
“over,” skopeo, “to look”), “to care for,” 1 Pet. 5:2 (absent in some mss.),
RV, “exercising the oversight,” for AV “taking, etc.”
B-1,Noun, gumnasia
primarily denotes “gymnastic exercise” (akin to A, No. 1), 1 Tim. 4:8, where
the immediate reference is probably not to mere physical training for games but
to discipline of the body such as that to which the Apostle refers in 1 Cor.
9:27, though there may be an allusion to the practices of asceticism.
A-1,Verb, parakaleo
primarily, “to call to a person” (para, “to the side,” kaleo, “to call”),
denotes (a) “to call on, entreat;” see BESEECH; (b) “to admonish, exhort, to
urge” one to pursue some course of conduct (always prospective, looking to the
future, in contrast to the meaning to comfort, which is retrospective, having
to do with trial experienced), translated “exhort” in the RV of Phil. 4:2; 1
Thess. 4:10; Heb. 13:19,22, for AV, “beseech;” in 1 Tim. 5:1, for AV,
“intreat;” in 1 Thess. 5:11, for AV, “comfort;” “exhorted” in 2 Cor. 8:6;
12:18, for AV, “desired;” in 1 Tim. 1:3, for AV, “besought.” See BESEECH.
A-2,Verb, paraineo
primarily, “to speak of near” (para, “near,” and aineo, “to tell of, speak of,”
then, “to recommend”), hence, “to advise, exhort, warn,” is used in Acts 27:9,
“admonished,” and Acts 27:22, “I exhort,” See ADMONISH.
A-3,Verb, protrepo
lit., “to turn forward, propel” (pro, “before,” trepo, “to turn”); hence, “to
impel morally, to urge forward, encourage,” is used in Acts 18:27, RV,
“encouraged him” (Apollos), with reference to his going into Achaia; AV,
“exhorting the disciples;” while the encouragement was given to Apollos, a
letter was written to the disciples in Achaia to receive him.
<B-1,Noun,3874,paraklesis>
akin to A, No. 1, primarily “a calling to one's side,” and so “to one's aid,”
hence denotes (a) an appeal, “entreaty,” 2 Cor. 8:4; (b) encouragement,
“exhortation,” e.g., Rom. 12:8; in Acts 4:36, RV, “exhortation,” for AV,
“consolation;” (c) “consolation and comfort,” e.g., Rom. 15:4. See COMFORT. Cp.
parakletos, “an advocate, comforter.”
1, huparcho
primarily, “to make a beginning” (hupo, “under,” arche, “a beginning”), denotes
“to be, to be in existence,” involving an “existence” or condition both
previous to the circumstances mentioned and continuing after it. This is
important in Phil. 2:6, concerning the deity of Christ. The phrase “being
(existing) in the form (morphe, the essential and specific form and character)
of God,” carries with it the two facts of the antecedent Godhood of Christ,
previous to His incarnation, and the continuance of His Godhood at and after
the event of His Birth (see Gifford, on the Incarnation, pp. 11, sqq.). It is
translated “exist” in 1 Cor. 11:18, RV, for AV, “there be.” Cp. Luke 16:14;
23:50; Acts 2:30; 3:2; 17:24; 22:3 etc. See BEING, GOODS, LIVE, POSSESS,
SUBSTANCE.
1, exorkistes
denotes (a) “one who administers an oath;” (b) “an exorcist” (akin to exorkizo,
“to adjure,” from orkos, “an oath”), “one who empolys a formula of conjuration
for the expulsion of demons,” Acts 19:13. The practice of “exorcism” was
carried on by strolling Jews, who used their power in the recitation of
particular names.
A-1,Verb, ekdechomai
lit. and primarily, “to take or receive from” (ek, “from,” dechomai, “to
receive”), hence denotes “to await, expect,” the only sense of the word in the
NT; it suggests a reaching out in readiness to receive something; “expecting,”
Heb. 10:13; “expect,” 1 Cor. 16:11, RV (AV, “look for”); to wait for, John 5:3
(AV only); Acts 17:16; 1 Cor. 11:33, RV (AV, “tarry for”); Jas. 5:7; to wait, 1
Pet. 3:20 in some mss.; “looked for,” Heb. 11:10. Cp. B, No. 1. See LOOK,
TARRY, WAIT.
A-2,Verb, prosdokao
“to watch toward, to look for, expect” (pros, “toward,” dokeo, “to think:”
dokao “does not exist”), is translated “expecting” in Matt. 24:50; Luke 12:46,
RV (AV, “looketh for”); Luke 3:15, “were in expectation;” Acts 3:5, “expecting”
(AV and RV); Acts 28:6 (twice), “expected that,” RV (AV, “looked when”) and
“when they were long in expectation” (AV, “after they had looked a great
while”). See LOOK, TARRY, WAIT.
B-1,Noun, apokaradokia
primarily “a watching with outstretched head” (apo, “from,” kara, “the head,”
and dokeo, “to look, to watch”), signifies “strained expectancy, eager
longing,” the stretching forth of the head indicating an “expectation” of something
from a certain place, Rom. 8:19; Phil. 1:20. The prefix apo suggests
“abstraction and absorption” (Lightfoot), i.e., abstraction from anything else
that might engage the attention, and absorption in the object expected “till
the fulfillment is realized” (Alford). The intensive character of the noun, in
comparsion with No. 2 (below), is clear from the contexts; in Rom. 8:19 it is
said figuratively of the creation as waiting for the revealing of the sons of
God (“waiting” translates the verb apekdechomai, a strengthened form of A, No.
1; see WAIT FOR). In Phil. 1:20 the Apostle states it as his “earnest
expectation” and hope, that, instead of being put to shame, Christ shall be
magnified in his body, “whether by life, or by death,” suggesting absorption in
the person of Christ, abstraction from aught that hinders.
B-2,Noun, prosdokia
“a watching for, expectation” (akin to A, No. 2, which see), is used in the NT
only of the “expectation” of evil, Luke 21:26, RV, “expectation,” AV, “looking
for,” regarding impending calamities; Acts 12:11, “the expectation” of the
execution of Peter.
B-3,Noun, ekdoche
primarily “a receiving from,” hence “expectation” (akin to A, No. 1), is used
in Heb. 10:27 (RV, “expectation;” AV, “looking for”), of judgment.
1, sumphero
signifies (a), transitively, lit., “to bring together,” (sun, “with,” phero,
“to bring”), Acts 19:19; (b) intransitively, “to be an advantage, profitable,
expedient” (not merely 'convenient'); it is used mostly impersonally, “it is
(it was) expedient;” so in Matt. 19:10, RV (negatively), AV, “it is (not)
good;” John 11:50; 16:7; 18:14; 1 Cor. 6:12; 10:23; 2 Cor. 8:10; 12:1; “it is
profitable,” Matt. 5:29,30; 18:6, RV; “was profitable,” Acts 20:20; “to profit
withal,” 1 Cor. 12:7; in Heb. 12:10, used in the neuter of the present
participle with the article as a noun, “for (our) profit.” See PROFIT. Cp. the
adjective sumphoros (or sumpheron), “profitable,” used with the article as a
noun, 1 Cor. 7:35; 10:33.
· For EXPELLED, Acts 13:50, AV, see CAST, No. 5
1, apeiros
“without experience” (a, negative, peira, “a trial, experiment”), is used in
Heb. 5:13, RV, “without experience,” AV, “unskillful,” with reference to “the
word of righteousness.” In the Sept., Num. 14:23, of youths; Jer. 2:6, of a
land, “untried;” Zech. 11:15, of a shepherd.
2, dokime
means (a) “the process of proving;” it is rendered “experiment” in 2 Cor. 9:13,
AV, RV, “the proving (of you);” in 2 Cor. 8:2, AV, “trial,” RV, “proof;” (b) “the
effect of proving, approval, approvedness,” RV, “probation,” Rom. 5:4 (twice),
for AV, “experience;” AV and RV, “proof” in 2 Cor. 2:9; 13:3; Phil. 2:22. See
EXPERIENCE, PROOF. Cp. dokimos, “approved,” dokimazo, “to prove, approve;” see
APPROVE.
1, gnostes
“one who knows” (akin to ginosko, “to know”), denotes “an expert, a
connoisseur,” Acts 26:3. Cp. gnostos, “known.”
Note: In Acts 7:30, the AV “were expired” translates the verb pleroo, “to fulfill” (RV). See FULFILL. In Rev. 20:7, the AV “are expired” translates the verb teleo, “to finish” (RV). See FINISH.
1, diasapheo
“to make clear, explain fully” (dia “through,” intensive, and saphes, “clear”),
is translated “explain” in Matt. 13:36 RV (AV, “declare”) translates phrazo; in
Matt. 18:31, “told,” of the account of the unforgiving debtor's doings given by
his fellow-servants. The preferable rendering would be “they made clear” or
“they explained,” suggesting a detailed explanation of the circumstances.
1, ektithemi
“to set out, expose” (ek, “out,” tithemi, “to place”), is used (a) literally,
Acts 7:21; (b) metaphorically, in the Middle Voice, to set forth, “expound,” of
circumstances, Acts 11:4; of the way of God, Acts 18:26; of the kingdom of God,
Acts 28:23.
2, epiluo
primarily, “to loose, release,” a strengthened form of luo, “to loose,”
signifies “to solve, explain, expound,” Mark 4:34, “expounded;” in Acts 19:39,
of settling a controversy, RV, “it shall be settled,” for AV, “it shall be
determined.” See DETERMINE. Cp. epilusis, “an interpretation,” 2 Pet. 1:20.
3, diermeneuo
“to interpret fully” (dia, “through,” intensive, hermeneuo, “to interpret”);
(Eng., “hermeneutics”), is translated, “He expounded” in Luke 24:27, AV, RV,
“interpreted;” in Acts 9
· For EXPRESS, Heb. 1:3, AV, see IMAGE, No. 2
1, rhetos
meaning “in stated terms” (from rhetos, “stated, specified;” from rheo, or ero,
“to say;” cp. rhema, “a word”), is used in 1 Tim. 4:1, “expressly.”
A-1,Verb, prasso
“to practice,” has the special meaning “extort” in Luke 3:13, RV (AV, “exact”).
In Luke 19:23 it is translated “required;” it may be that the master, in
addressing the slothful servant, uses the word “extort” or “exact” (as in Luke
3:13), in accordance with the character attributed to him by the servant.
B-1,Noun,
harpage
denotes “pillage, plundering, robbery, extortion” (akin to harpazo, “to seize,
carry off by force,” and harpagmos, “a thing seized, or the act of seizing;”
from the root arp---, seen in Eng., “rapacious;” an associated noun, with the
same spelling, denoted a rake, or hook for drawing up a bucket); it is
translated “extortion” in Matt. 23:25; Luke 11:39, RV, AV, “ravening;” Heb.
10:34, “spoiling.” See RAVENING, SPOILING. Cp. C. below.
B-2,Noun,
pleonexia
“covetousness, desire for advantage,” is rendered “extortion” in 2 Cor. 9:5,
RV, (AV and RV marg., “covetousness”). See COVET.
C-1,Adjective,
harpax
“rapacious” (akin to No. 1), is translated as a noun, “extortioners,” in Luke
18:11; 1 Cor. 5:10,11; 6:10; in Matt. 7:15 “ravening” (of wolves). In the
Sept., Gen. 49:27.
1, ophthalmos
akin to opsis, “sight,” probably from a root signifying “penetration,
sharpness” (Curtius, Gk. Etym.) (cp. Eng., “ophthalmia,” etc.). is used (a) of
the physical organ, e.g., Matt. 5:38; of restoring sight, e.g., Matt. 20:33; of
God's power of vision, Heb. 4:13; 1 Pet. 3:12; of Christ in vision, Rev. 1:14;
2:18; 19:12; of the Holy Spirit in the unity of Godhood with Christ, Rev. 5:6;
(b) metaphorically, of ethical qualities, evil, Matt. 6:23; Mark 7:22 (by
metonymy, for envy); singleness of motive, Matt. 6:22; Luke 11:34; as the
instrument of evil desire, “the principal avenue of temptation,” 1 John 2:16;
of adultery, 2 Pet. 2:14; (c) metaphorically, of mental vision, Matt. 13:15;
John 12:40; Rom. 11:8; Gal. 3:1, where the metaphor of the “evil eye” is
altered to a different sense from that of bewitching (the posting up or
placarding of an “eye” was used as a charm, to prevent mischief); by Gospel-preaching
Christ had been, so to speak, placarded before their “eyes;” the question may
be paraphrased, “What evil teachers have been malignly fascinating you?;” Eph.
1:18, of the “eyes of the heart,” as a means of knowledge.
2, omma
“sight,” is used in the plural in Matt. 20:34 (No. 1 is used in ver. 33); Mark
8:23 (No. 1 is used in ver. 25). The word is more poetical in usage than No. 1,
and the writers may have changed the word with a view to distinguishing the
simple desire of the blind man from the tender act of the Lord Himself.
3,
trumalia
is used of the “eye” of a needle, Mark 10:25 (from trume, “a hole,” truo, “to
wear away”). Cp. trema, “a hole, perforation,” Matt. 19:24 (some texts have
trupema, “a hole,” from trupao, “to bore a hole”); Luke 18:25, as in the most
authentic mss. (some texts have trumalia here).
1, monophthalmos
“one-eyed, deprived of one eye” (monos, “only,” and No. 1, above), is used in
the Lord's warning in Matt. 18:9; Mark 9:47.
1, kollourion
primarily a diminutive of kollura, and denoting “a coarse bread roll” (as in
the Sept. of 1 Kings 12: after ver. 24, lines 30,32,39; Eng. version, 1 Kings
14:3), hence an “eye-salve,” shaped like a roll, Rev. 3:18, of the true
knowledge of one's condition and of the claims of Christ. The word is doubtless
an allusion to the Phrygian powder used by oculists in the famous medical
school at Laodicea (Ramsay, Cities and Bishoprics of Phrygia, Vol. I, p. 52).
1, autoptes
signifies “seeing with one's own eyes” (autos, “self,” and a form, optano, “to
see”), Luke 1:2.
2,
epoptes
primarily “an overseer” (epi, “over”), then, a “spectator, an eye-witness” of
anything, is used in 2 Pet. 1:16 of those who were present at the
transfiguration of Christ. Among the Greeks the word was used of those who had
attained to the third grade, the highest, of the Eleusinian mysteries, a
religious cult at Eleusis, with its worship, rites, festival and pilgrimages;
this brotherhood was open to all Greeks. In the Sept., Esth. 5:1, where it is
used of God as the Overseer and Preserver of all things. Cp. epopteuo, “to
behold,” 1 Pet. 2:12; 3:2.