1, ego
is the nominative case of the first personal pronoun. The pronoun, “I,”
however, generally forms a part of the verb itself in Greek; thus luo itself
means “I loose,” the pronoun being incorporated in the verb form. Where the
pronoun ego is added to the verb, it is almost invariably, if not entirely,
emphatic. The emphasis may not be so apparent in some instances, as e.g., Matt.
10:16, but even here it may be taken that something more of stress is present
than if the pronoun were omitted. By far the greater number of instances are
found in the Gospel of John, and there in the utterances of the Lord concerning
Himself, e.g., John 4:14,26,32,38; 5:34,36,43,45; 6:35,40,41,48,51
(twice),63,70; instances in the Epistles are Rom. 7:9,14,17,20 (twice), 24,25;
there are more in that chapter than in any other outside the Gospel of John. In
other cases of the pronoun than the nominative, the pronoun is usually more
necessary to the meaning, apart from any stress. For k'ago (i.e., kai ego), see
EVEN, Note (6).
For IDLE TALES (Luke 24:11, RV, “idle talk”) see TALK
1, eidolon
primarily “a phantom or likeness” (from eidos, “an appearance,” lit., “that
which is seen”), or “an idea, fancy,” denotes in the NT (a) “an idol,” an image
to represent a false god, Acts 7:41; 1 Cor. 12:2; Rev. 9:20; (b) “the false
god” worshipped in an image, Acts 15:20; Rom. 2:22; 1 Cor. 8:4,7; 10:19; 2 Cor.
6:16; 1 Thess. 1:9; 1 John 5:21.
“The
corresponding Heb. word denotes 'vanity,' Jer. 14:22; 18:15; 'thing of nought,'
Lev. 19:4, marg., cp. Eph. 4:17. Hence what represented a deity to the
Gentiles, was to Paul a 'vain thing,' Acts 14:15; 'nothing in the world,' 1
Cor. 8:4; 10:19. Jeremiah calls the idol a 'scarecrow' ('pillar in a garden,'
Jer. 10:5, marg.), and Isaiah, Isa. 44:9-20, etc., and Habakkuk, Hab. 2:18,19
and the Psalmist, Ps. 115:4-8, etc., are all equally scathing. It is important
to notice, however, that in each case the people of God are addressed. When he
speaks to idolaters, Paul, knowing that no man is won by ridicule, adopts a
different line, Acts 14:15-18; 17:16,21-31.”* [* From Notes on Thessalonians,
pp. 44, 45 by Hogg and Vine.]
1, eidolion
an “idol's temple,” is mentioned in 1 Cor. 8:10; feasting in the temple usually
followed the sacrifice.
1, eidololatres
an “idolater” (from eidolon, and latris, “a hireling”), is found in 1 Cor.
5:10,11; 6:9; 10:7; the warning is to believers against turning away from God
to idolatry, whether “openly or secretly, consciously or unconsciously”
(Cremer); Eph. 5:5; Rev. 21:8; 22:15.
1, eidololatria
whence Eng., “idolatry,” (from eidolon, and latreia, “service”), is found in 1
Cor. 10:14; Gal. 5:20; Col. 3:5; and, in the plural, in 1 Pet. 4:3.
Heathen
sacrifices were sacrificed to demons, 1 Cor. 10:19; there was a dire reality in
the cup and table of demons and in the involved communion with demons. In Rom.
1:22-25, “idolatry,” the sin of the mind against God (Eph. 2:3), and
immorality, sins of the flesh, are associated, and are traced to lack of the
acknowledgment of God and of gratitude to Him. An “idolater” is a slave to the
depraved ideas his idols represent, Gal. 4:8,9; and thereby, to divers lusts,
Titus 3:3 (see Notes on Thess. by Hogg and Vine, p. 44).
· For IDOLATRY (wholly given to) see IDOLS (full of)
1, kateidolos
an adjective denoting “full of idols” (kata, “throughout,” and eidolon), is
said of Athens in Acts 17:16, RV, and AV, marg. (AV, “wholly given to
idolatry”).
1, eidolothutos
is an adjective signifying “sacrificed to idols” (eidolon, as above, and thuo,
“to sacrifice”), Acts 15:29; 21:25; 1 Cor. 8:1,4,7,10; 10:19 (in all these the
RV substitutes “sacrificed” for the AV); Rev. 2:14,20 (in these the RV and AV
both have “sacrificed”). Some inferior mss. have this adjective in 1 Cor.
10:28; see No. 2. The flesh of the victims, after sacrifice, was eaten or sold.
2, hierothutos
“offered in sacrifice” (hieros, “sacred,” and thuo, “to sacrifice”), is found
in the best mss. in 1 Cor. 10:28 (see No. 1).
· For IF, See + p. 9
A-1,Noun, agnoia
“want of knowledge or perception” (akin to agnoeo, “to be ignorant”), denotes
“ignorance” on the part of the Jews regarding Christ, Acts 3:17; of Gentiles in
regard to God, 17:30; Eph. 4:18 (here including the idea of willful blindness:
see Rom. 1:28, not the “ignorance” which mitigates guilt); 1 Pet. 1:14, of the
former unregenerate condition of those who became believers (RV, “in the time
of your ignorance”).
A-2,Noun, agnosia
denotes “ignorance” as directly opposed to gnosis, which signifies “knowledge”
as a result of observation and experience (a, negative, ginosko, “to know;” cp.
Eng., “agnostic”); 1 Cor. 15:34 (“no knowledge”); 1 Pet. 2:15. In both these
passages reprehensible “ignorance” is suggested. See KNOWLEDGE.
A-3,Noun, agnoema
“a sin of ignorance,” occurs in Heb. 9:7, “errors” (RV marg., “ignorances”).
For the corresponding verb in Heb. 5:2 see B, No. 1. What is especially in view
in these passages in unwitting error. For Israel a sacrifice was appointed,
greater in proportion to the culpabililty of the guilty, greater, for instance,
for a priest or ruler than for a private person. Sins of “ignorance,” being
sins, must be expiated. A believer guilty of a sin of “ignorance” needs the
efficacy of the expiatory sacrifice of Christ, and finds “grace to help.” Yet,
as the conscience of the believer receives enlightenment, what formerly may
have been done in “ignorance” becomes a sin against the light and demands a
special confession, to receive forgiveness, 1 John 1:8,9.
A-4,Noun, idiotes
primarily “a private person” in contrast to a state official, hence, “a person
without professional knowledge, unskilled, uneducated, unlearned,” is
translated “unlearned” in 1 Cor. 14:16,23,24, of those who have no knowledge of
the facts relating to the testimony borne in and by a local church; “rude” in 2
Cor. 11:6, of the Apostle's mode of speech in the estimation of the
Corinthians; “ignorant men,” in Acts 4:13, of the speech of the Apostle Peter
and John in the estimation of the rulers, elders and scribes in Jerusalem.
While agrammatoi (“unlearned”) may refer to their being unacquainted
with rabbinical learning, idiotai would signify “laymen,” in contrast with the
religious officials. See RUDE, UNLEARNED.
B-1,Verb, agnoeo
signifies (a) “to be ignorant, not to know,” either intransitively, 1 Cor.
14:38 (in the 2nd occurrence in this verse, the RV text translates the Active
Voice, the margin the Passive); 1 Tim. 1:13, lit., “being ignorant (I did it);”
Heb. 5:2, “ignorant;” or transitively, 2 Pet. 2:12, AV, “understand not,” RV,
“are ignorant (of);” Acts 13:27, “knew (Him) not;” Acts 17:23, RV, “(what ye
worship) in ignorance,” for AV, “(whom ye) ignorantly (worship),” lit., “(what)
not knowing (ye worship);” also rendered by the verb “to be ignorant that,” or
“to be ignorant of,” Rom. 1:13; 10:3; 11:25; 1 Cor. 10:1; 12:1; 2 Cor. 1:8;
2:11; 1 Thess 4:13; “to know not,” Rom. 2:4; 6:3; 7:1; “to be unknown” (Passive
Voice), 2 Cor. 6:9; Gal. 1:22; (b) “not to understand,” Mark 9:32; Luke 9:45.
See KNOW, UNDERSTAND.
B-2,Verb, lanthano
for 2 Pet. 3:5,8, AV, see FORGET.
Note: For adjectives see UNLEARNED.
1, kakos
“bad,” is used in the neuter as a noun in Rom. 13:10, and translated “ill.” See
BAD.
Note: For phaulos, John 5:29, RV, see EVIL, A, No. 3.
·
For ILLUMINATED (Heb. 10:32) see ENLIGHTEN
1, eikon
denotes “an image;” the word involves the two ideas of representation and
manifestation. “The idea of perfection does not lie in the word itself, but
must be sought from the context” (Lightfoot); the following instances clearly
show any distinction between the imperfect and the perfect likeness.
The word is used (1) of an “image” or a coin (not a mere likeness),
Matt. 22:20; Mark 12:16; Luke 20:24; so of a statue or similar representation
(more than a resemblance), Rom. 1:23; Rev. 13:14,15 (thrice); 14:9,11; 15:2;
16:2; 19:20; 20:4; of the descendants of Adam as bearing his image, 1 Cor.
15:49, each a representation derived from the prototype; (2) of subjects
relative to things spiritual, Heb. 10:1, negatively of the Law as having “a
shadow of the good things to come, not the very image of the things,” i.e., not
the essential and substantial form of them; the contrast has been likened to
the difference between a statue and the shadow cast by it; (3) of the relations
between God the Father, Christ, and man, (a) of man as he was created as being
a visible representation of God, 1 Cor. 11:7, a being corresponding to the
original; the condition of man as a fallen creature has not entirely effaced
the “image;” he is still suitable to bear responsibility, he still has Godlike
qualities, such as love of goodness and beauty, none of which are found in a
mere animal; in the Fall man ceased to be a perfect vehicle for the
representation of God; God's grace in Christ will yet accomplish more than what
Adam lost; (b) of regenerate persons, in being moral representations of what
God is, Col. 3:10; cp. Eph. 4:24; (c) of believers, in their glorified state,
not merely as resembling Christ but representing Him, Rom. 8:29; 1 Cor. 15:49;
here the perfection is the work of Divine grace; believers are yet to
represent, not something like Him, but what He is in Himself, both in His
spiritual body and in His moral character; (d) of Christ in relation to God, 2
Cor. 4:4, “the image of God,” i.e., essentially and absolutely the perfect
expression and representation of the Archetype, God the Father; in Col. 1:15,
“the image of the invisible God” gives the additional thought suggested by the
word “invisible,” that Christ is the visible representation and manifestation
of God to created beings; the likeness expressed in this manifestation is
involved in the essential relations in the Godhead, and is therefore unique and
perfect; “he that hath seen Me hath seen the Father,” John 14:9. “The epithet
“invisible.” ... must not be confined to the apprehension of the bodily senses,
but will include the cognizance of the inward eye also” (Lightfoot).
As to synonymous words, homoioma, “likeness,” stresses the resemblance
to an archetype, though the resemblance may not be derived, whereas eikon is a
“derived likeness” (see LIKENESS); eidos, “a shape, form,” is an appearance, “not
necessarily based on reality” (see FORM); skia, is “a shadowed resemblance”
(see SHADOW); morphe is “the form, as indicative of the inner being”
(Abbott-Smith); see FORM. For charakter, see No. 2.
<2,,5481,charakter>
denotes, firstly, “a tool for graving” (from charasso, “to cut into, to
engross;” cp. Eng., “character,” “characteristic”); then, “a stamp” or
“impress,” as on a coin or a seal, in which case the seal or die which makes an
impression bears the “image” produced by it, and, vice versa, all the features
of the “image” correspond respectively with those of the instrument producing
it. In the NT it is used metaphorically in Heb. 1:3, of the Son of God as “the
very image (marg., 'the impress') of His substance.” RV. The phrase expresses
the fact that the Son “is both personally distinct from, and yet literally
equal to, Him of whose essence He is the adequate imprint” (Liddon). The Son of
God is not merely his “image” (His charakter), He is the “image” or impress of
His substance, or essence. It is the fact of complete similarity which this
word stresses in comparison with those mentioned at the end of No. 1. In the
Sept., Lev. 13:28, “the mark (of the inflammation).”
“In John 1:1-3, Col. 1:15-17; Heb. 1:2,3, the special function of
creating and upholding the universe is ascribed to Christ under His titles of
Word, Image, and Son, respectively. The kind of Creatorship so predicated of
Him is not that of a mere instrument or artificer in the formation of the
world, but that of One 'by whom, in whom, and for whom' all things are made,
and through whom they subsist. This implies the assertion of His true and
absolute Godhood” (Laidlaw, in Hastings' Bib. Dic.).
Note: The similar word charagma, “a mark” (see GRAVEN and MARK), has
the narrower meaning of “the thing impressed,” without denoting the special
characteristic of that which produces it, e.g., Rev. 13:16,17. In Acts 17:29
the meaning is not “graven (charagma) by art,” but “an engraved work of art.”
1, logismos
“a reasoning, a thought” (akin to logizomai, “to count, reckon”), is translated
“thoughts” in Rom. 2:15, suggestive of evil intent, not of mere reasonings;
“imaginations” in 2 Cor. 10:5 (RV, marg., “reasonings,” in each place). The
word suggests the contemplation of actions as a result of the verdict of
conscience. See THOUGHT.
2, dialogismos
dia, and No. 1, is rendered “imaginations” in Rom. 1:21, carrying with it the
idea of evil purposes, RV, “reasonings;” it is most frequently translated
“thoughts.” See DISPUTE.
3, dianoia
strictly, “a thinking over,” denotes “the faculty of thinking;” then, “of
knowing;” hence, “the understanding,” and in general, “the mind,” and so, “the
faculty of moral reflection;” it is rendered “imagination” in Luke 1:51, “the
imagination of their heart” signifying their thoughts and ideas. See MIND,
UNDERSTANDING.
1, meletao
signifies “to care for” (melete, “care”); then, “to attend to,” “be diligent
in,” 1 Tim. 4:15, RV, i.e., to practice as the result of devising or planning;
thirdly, “to ponder,” “imagine,” Acts 4:25, RV, marg., “meditate.” Some
inferior mss. have it in Mark 13:11. See DILIGENT, MEDITATE.
A-1,Verb, mimeomai
“a mimic, an actor” (Eng., “mime,” etc.), is always translated “to imitate” in
the RV, for AV, “to follow,” (a) of imitating the conduct of missionaries, 2
Thess. 3:7,9; the faith of spiritual guides, Heb. 13:7; (b) that which is good,
3 John 1:11. The verb is always used in exhortations, and always in the
continuous tense, suggesting a constant habit or practice. See FOLLOW.
B-1,Noun, mimetes
akin to A, “an imitator,” so the RV for AV, “follower,” is always used in a
good sense in the NT. In 1 Cor. 4:16; 11:1; Eph. 5:1; Heb. 6:12, it is used in
exhortations, accompanied by the verb ginomai, “to be, become,” and in the
continuous tense (see A) except in Heb. 6:12, where the aorist or momentary
tense indicates a decisive act with permanent results; in 1 Thess. 1:6; 2:14,
the accompanying verb is in the aorist tense, referring to the definite act of
conversion in the past. These instances, coupled with the continuous tenses
referred to, teach that what we became at conversion we must diligently
continue to be thereafter. See FOLLOW, Note (4).
B-2,Noun, summimetes
denotes “a fellow imitator” (sun, “with,” and No. 1), Phil. 3:17, RV,
“imitators together” (AV, “followers together”). See FOLLOW, Note (4).
1, parachrema
lit., “with the matter (or business) itself” (para, “with,” chrema, “a
business,” or “event”), and so, “immediately,” Matt. 21:19 (AV,
“presently”),20; Luke 1:64; 4:39; 5:25; 8:44,47,55; 13:13; 18:43; 19:11; 22:60;
Acts 3:7; 5:10; 12:23; 13:11; 16:26,33; it is thus used by Luke only, save for
the two instances in Matthew. See FORTHWITH. It is also rendered “presently,”
soon,” “straightway.”
2, euthus
see FORTHWITH.
3, eutheos
ditto.
4, exautes
ditto.
1, athanasia
lit., “deathlessness” (a, negative, thanatos, “death”), is rendered
“immortality” in 1 Cor. 15:53,54, of the glorified body of the believer; 1 Tim.
6:16, of the nature of God. Moulton and Miligan (Vocab.) show that in early
times the word had the wide connotation of freedom from death; they also quote
Ramsay (Luke the Physician, p. 273), with reference to the use of the word in
sepulchral epitaphs. In a papyrus writing of the sixth century, “a petitioner
says that he will send up 'unceasing (athanatous)' hymns to the Lord Christ for
the life of the man with whom he is pleading.” In the NT, however, athanasia
expresses more than deathlessness, it suggests the quality of the life enjoyed,
as is clear from 2 Cor. 5:4; for the believer what is mortal is to be
“swallowed up of life.”
Note: The adjective aphthartos, translated “immortal” in 1 Tim. 1:17,
AV, does not bear that significance, it means “incorruptible.” So with the noun
aphtharsia, “incorruption,” translated “immortality,” in the AV of Rom. 2:7; 2
Tim. 1:10. See CORRUPT, B, No. 3, and C, No. 2.
1, ametathetos
an adjective signifying “immutable” (a, negative, metatithemi, “to change”),
Heb. 6:18, where the “two immutable things” are the promise and the oath. In
Heb 6:17 the word is used in the neuter with the article, as a noun, denoting
“the immutability,” with reference to God's counsel. Examples from the papyri
show that the word was used as a technical term in connection with wills, “The
connotation adds considerably to the force of Heb. 6:17 (and foll.)” (Moulton
and Milligan).
1, prosanatithemi
is used in the Middle Voice in the NT, in Gal. 1:16, “conferred,” or “had
recourse to,” and Gal. 2:6, RV, “imparted.” See CONFER.
2, metadidomi
see GIVE, No. 4.
<1,,3424,mogilalos>
denotes “speaking with difficulty” (mogis, “hardly,” laleo, “to talk”),
“stammering,” Mark 7:32; some mss. have moggilalos, “thick-voiced” (from
moggos, “with a hoarse, hollow voice”). In the Sept., Isa. 35:6 “(the tongue)
of stammerers.”
<1,,279,ametanoetos>
lit., “without change of mind” (a, negative, metanoeo, “to change one's mind,”
meta, signifying “change,” nous, “the mind”), is used in Rom. 2:5, “impenitent”
(or “unrepentant”). Moulton and Milligan show from the papyri writings that the
word is also used “in a Passive sense, 'not affected by change of mind,' like
ametameletos in Rom. 11:29,” “without repentance.”
1, aspondos
lit. denotes “without a libation” (a, negative, sponde, “a libation”), i.e.,
“without a truce,” as a libation accompanied the making of treaties and
compacts; then, “one who cannot be persuaded to enter into a covenant,”
“implacable,” 2 Tim. 3:3 (AV, “truce-breakers”). Some mss. have this word in
Rom. 1:31.
Note: Trench (Syn. lii) contrasts aspondos with asunthetos; see Note
under COVENANTBREAKERS. Aspondos may signify “untrue to one's promise,”
asunthetos “not abiding by one's covenant, treacherous.”
1, emphutos
“implanted,” or “rooted” (from emphuo, “to implant”), is used in Jas. 1:21, RV,
“implanted,” for AV, “engrafted,” of the Word of God, as the “rooted word,”
i.e., a word whose property it is to root itself like a seed in the heart. “The
AV seems to identify it with emphuteuton, which however would be out of place
here, since the word is sown, not grafted, in the heart” (Mayor).
·
For IMPLEAD see ACCUSE, B, No. 2
1, anaidia[-ea]>
denotes “shamelessness, importunity” (a, negative, n, euphonic, and aidos,
“shame, modesty”), and is used in the Lord's illustration concerning the need
of earnestness and perseverance in prayer, Luke 11:8. If shameless persistence
can obtain a boon from a neighbor, then certainly earnest prayer will receive
our Father's answer.
1, epikeimai
denotes “to be placed on, to lie on,” (a) literally, as of the stone on the
sepulchre of Lazarus, John 11:38; of the fish on the fire of coals, John 21:9;
(b) figuratively, of a tempest (to press upon), Acts 27:20; of a necessity laid
upon the Apostle Paul, 1 Cor. 9:16; of the pressure of the multitude upon
Christ to hear Him, Luke 5:1, “pressed upon;” of the insistence of the chief
priests, rulers and people that Christ should be crucified, Luke 23:23, “were
instant;” of carnal ordinances “imposed” under the Law until a time of
reformation, brought in through the High Priesthood of Christ, Heb. 9:10. See
INSTANT, LIE, PRESS.
A-1,Adjective,
adunatos
from a negative, and dunatos, “able, strong,” is used (a) of persons, Acts
14:8, “impotent;” figuratively, Rom. 15:1, “weak;” (b) of things, “impossible,”
Matt. 19:26; Mark 10:27; Luke 18:27; Heb. 6:4,18; 10:4; 11:6; in Rom. 8:3, “for
what the Law could not do,” is, more lit., “the inability of the law;” the
meaning may be either “the weakness of the Law,” or “that which was impossible
for the Law;” the latter is perhaps preferable; literalism is ruled out here,
but the sense is that the Law could neither justify nor impart life.
A-2,Adjective, anendektos
signifies “inadmissible” (a, negative, n, euphonic, and endechomai, “to admit,
allow”), Luke 17:1, of occasions of stumbling, where the meaning is “it cannot
be but that they will come.”
B-1,Verb, adunateo
signifies “to be impossible” (corresponding to A, No. 1), “unable;” in the NT
it is used only of things, Matt. 17:20, “(nothing) shall be impossible (unto
you);” Luke 1:37. AV “(with God nothing) shall be impossible;” RV, “(no word
from God, a different construction in the best mss.) shall be void of power;”
rhema may mean either “word” or “thing” (i.e., fact). In the Sept. the verb is
always used of things and signifies either to be “impossible” or to be
impotent, e.g., Gen. 18:14; Lev. 25:35, “he fail;” Deut. 17:8; Job 4:4,
“feeble;” Job 42:2; Dan. 4:6; Zech. 8:6.
1, goes
primarily denotes “a wailer” (goao, “to wail”); hence, from the howl in which
spells were chanted, “a wizard, sorcerer, enchanter,” and hence, “a juggler,
cheat, impostor,” rendered “impostors” in 2 Tim. 3:13, RV (AV, “seducers”);
possibly the false teachers referred to practiced magical arts; cp. 2 Tim 3:8.
A-1,Adjective,
adunatos
see IMPOSSIBLE, A, No. 1.
A-2,Adjective, asthenes
“without strength” (a, negative, sthenos, strength), is translated “impotent”
in Acts 4:9. See FEEBLE, SICK, WEAK.
B-1,Verb, astheneo
“to be without strength” (akin to A, No. 2), is translated “impotent folk” in
John 5:3, AV; cp. John 5:7 (the present participle, lit., “being impotent”).
See DISEASED, SICK, WEAK
A-1,Verb, phulakizo
“to imprison,” akin to phulax, “a guard, a keeper,” and phulasso, “to guard,”
and B, below, is used in Acts 22:19.
B-1,Noun, phulake
besides its other meanings, denotes “imprisonment,” in 2 Cor. 6:5 (plural);
Heb. 11:36. See CAGE.
1, horme
denotes (a) “an impulse” or “violent motion,” as of the steersman of a vessel,
Jas. 3:4, RV, “impulse” (AV omits); (b) “an assault, onset,” Acts 14:5. See
ASSAULT.
1, logizomai
“to reckon, take into account,” or, metaphorically, “to put down to a person's
account,” is never rendered in the RV by the verb “to impute.” In the
following, where the AV has that rendering, the RV uses the verb “to reckon,”
which is far more suitable; Rom. 4:6,8,11,22,23,24; 2 Cor. 5:19; Jas. 2:23. See
ACCOUNT, and especially, in the above respect, RECKON.
2, ellogao[-eo]>
(the -ao termination is the one found in the Koine, the language covering the
NT period), denotes “to charge to one's account, to lay to one's charge,” and
is translated “imputed” in Rom. 5:13, of sin as not being “imputed when there
is no law.” This principle is there applied to the fact that between Adam's
trangression and the giving of the Law at Sinai, sin, though it was in the
world, did not partake of the character of transgression; for there was no law.
The law of conscience existed, but that is not in view in the passage, which
deals with the fact of external commandments given by God. In Philem. 1:18 the
verb is rendered “put (that) to (mine) account.” See ACCOUNT.
·
For IN see +, p. 9
1, katho
lit., “according to what” (kata, “according to,” and ho, the neuter of the
relative pronoun), is translated “inasmuch as” in 1 Pet. 4:13, AV (RV,
“insomuch as”); in Rom. 8:26, “as (we ought);” in 2 Cor. 8:12, RV, “according
as” (AV, “according to that”). See INSOMUCH.
2, eph'hoson
lit., “upon how much” (epi, “upon,” hosos, “how much”), is translated “inasmuch
as” in Matt. 25:40,45; Rom. 11:13.
3, kathoti
see ACCORDING AS, No. 1.
4, kath'hoson
kata, “according to,” and hosos, “how much,” is translated “inasmuch as” in
Heb. 3:3, AV (RV, “by so much as”); Heb. 7:20; 9:27, RV (AV, “as”).
Note: In Phil. 1:7, the phrase “inasmuch as” translates the present
participle of the verb eimi, “to be,” lit., “(ye) being (all partakers).”
A-1,Noun, thumiama
denotes “fragrant stuff for burning, incense” (from thuo, “to offer in
sacrifice”), Luke 1:10,11; in the plural, Rev. 5:8; 18:13, RV (AV, “odors”);
Rev. 8:3,4, signifying “frankincense” here. In connection with the tabenacle,
the “incense” was to be prepared from stacte, onycha, and galbanum, with pure
frankincense, an equal weight of each; imitation for private use was forbidden,
Exod. 30:34-38. See ODOR. Cp. thumiaterion, “a censer,” Heb. 9:4, and libanos,
“frankincense,” Rev. 18:13; see FRANKINCENSE.
B-1,Verb, thumiao
“to burn incense” (see A), is found in Luke 1:9.
A-1,Noun, akrasia
denotes “want of power” (a, negative, kratos, “power”); hence, “want of
self-control, incontinency,” 1 Cor. 7:5; in Matt. 23:25, “excess.” See EXCESS.
B-1,Adjective, akrates
denotes “powerless, impotent;” in a moral sense, unrestrained, “without
self-control,” 2 Tim. 3:3, RV (AV, “incontinent”). See SELF-CONTROL.
·
For INCORRUPTIBLE and INCORRUPTION, see under CORRUPT
·
For the noun INCREASE, see GROW, No. 1, Note
1, auxano
see GROW, No. 1.
2, perisseuo
“to be over and above, to abound,” is translated “increased” in Acts 16:5, of
churches; “increase” in the AV of 1 Thess. 4:10 (RV, “abound”). See ABOUND,
under ABUNDANCE, B, No. 1.
3, pleonazo
“to make to abound,” is translated “make (you) to increase in 1 Thess. 3:12,
with No. 2. See ABUNDANCE, B, No. 3.
4, prokopto
is translated by the verb “to increase” in Luke 2:52 and in the AV of 2 Tim.
2:16 (RV, “will proceed further”). See ADVANCE, PROCEED.
5, prostithemi
“to put to, add to,” is translated “increase” in Luke 17:5. See ADD. No. 2.
Note: For “increased in strength” see STRENGTH.
1, apistos
is once rendered “incredible,” Acts 26:8, of the doctrine of resurrection;
elsewhere it is used of persons, with the meaning “unbelieving.” See BELIEF, C,
Note (3).
1, opheilo
“to owe, to be a debtor,” is translated “is indebted” in Luke 11:4. Luke does
not draw a parallel between our forgiving and God's; he speaks of God's
forgiving sins, of our forgiving “debt,” moral debts, probably not excluding
material debts. Matthew speaks of our sins as opheilemata, “debts,” and uses
parallel terms. Ellicott and others suggest that Luke used a term more adapted
to the minds of gentile readers. The inspired language provides us with both,
as intended by the Lord.
1, men
a conjunctive particle (originally a form of men, “verily, truly,” found in
Heb. 6:14), usually related to an adversative conjunction or particle, like de,
in the following clause, which is placed in opposition to it. Frequently it is
untranslatable; sometimes it is rendered “indeed,” e.g., Matt. 3:11; 13:32;
17:11, RV (AV, “truly”); Matt. 20:23; 26:41; (some mss. have it in Mark 1:8);
Mark 9:12, RV (AV, “verily”).
2, alethes
“true,” is rendered “indeed” in John 6:55 (twice), see RV marg.; some mss. have
No. 3 here.
3, alethos
“truly” (from No. 2), is translated “indeed” in John 1:47; 4:42; 8:31.
4, ontos
an adverb from on, the present participle of eimi, “to be,” denotes “really,
actually;” it is translated “indeed” in Mark 11:32 (RV, “verily”); Luke 24:34;
John 8:36; 1 Cor. 14:25, RV (AV “of a truth”); 1 Tim. 5:3,5,16; 6:15, RV, where
some mss. have aionios, “eternal” (AV); in Gal. 3:21, “verily.”
5, kai gar
signifies “and in fact,” “for also” (kai, “and,” or “even,” or “also;” gar,
“for;” gar always comes after the first word in the sentence); it is translated
“For indeed” in the RV of Acts 19:40; 2 Cor. 5:4; 1 Thess. 4:10 (AV, “and
indeed”); AV and RV in Phil. 2:27. This phrase has a confirmatory sense, rather
than a modifying effect, e.g, Matt. 15:27, RV, “for even,” instead of the AV
“yet;” the woman confirms that her own position as a Gentile “dog” brings
privilege, “for indeed the dogs, etc.”
6, oude gar
“for neither,” is rendered “neither indeed” in Rom. 8:7.
7, alla kai
“but even,” or “but also,” is rendered “nay indeed” in 2 Cor. 11:1, RV (AV,
“and indeed.” RV marg., “but indeed”).
8, kai
preceded by the particle ge, “at least, ever,” is rendered “indeed” in Gal.
3:4, RV (AV, “yet”). Kai alone is rendered “indeed” in Phil. 4:10, RV (AV,
“also”).
9, ei meti
“if not indeed,” is rendered “unless indeed” in 2 Cor. 13:5, RV (AV, “except”).
A-1,Noun, aganaktesis
is rendered “indignation” in 2 Cor. 7:11. See ANGER, A, Note (3).
Notes: (1) Orge, “wrath,” is translated “indignation” in Rev. 14:10,
AV; RV, “anger.” See ANGER, A, No. 1. (2) For thumos, see ANGER, A, Notes (1)
and (2). (3) In Acts 5:17, the AV translates zelos by “indignation” (RV
“jealous”); in Heb. 10:27, AV. “indignation” (RV “fierceness;” marg.,
“jealousy”). See JEALOUSY.
B-1,Verb, aganakteo
“to be indignant, to be moved with indignation” (from agan, “much,” achomai,
“to grieve”), is translated “were moved with indignation” of the ten disciples
against James and John, Matt. 20:24; in Mark 10:41, RV (AV, “they began to be
much displeased”); in Matt. 21:15, of the chief priests and scribes, against
Christ and the children, RV, “they were moved with indignation” (AV, “they were
sore displeased”); in Matt. 26:8, of the disciples against the woman who
anointed Christ's feet, “they had indignation;” so Mark 14:4; in Mark 10:14, of
Christ, against the disciples, for rebuking the children, “He was moved with
indignation,” RV (AV, “he was much displeased”); in Luke 13:14, of the ruler of
the synagogue against Christ for healing on the Sabbath, “being moved with
indignation,” RV, AV, “(answered) with indignation.” See ANGER, B, Note (3).
1, anesis
“a loosening, relaxation of strain” (akin to aniemi, “to relax, loosen”), is
translated “indulgence” in Acts 24:23, RV (AV, “liberty”), in the command of
Felix to the centurion, to moderate restrictions upon Paul. The papyri and
inscriptions illustrate the use of the word as denoting relief (Moulton and
Milligan, Vocab.) In the NT it always carries the thought of relief from
tribulation or persecution; so 2 Thess. 1:7, “rest;” in 2 Cor. 2:13; 7:5 it is
rendered “relief,” RV (AV, “rest”); in 2 Cor. 8:13, “eased.” Josephus speaks of
the rest or relief (anesis) from plowing and tillage, given to the land in the
Year of Jubilee. See EASE, LIBERTY, RELIEF, REST.
2, plesmone
“a filling up, satiety” (akin to pimplemi, “to fill”), is translated
“indulgence (of the flesh)” in Col. 2:23, RV (AV, “satisfying”). Lightfoot
translates the passage “yet not really of any value to remedy indulgence of the
flesh.” A possible meaning is, “of no value in attempts at asceticism.” Some
regard it as indicating that the ascetic treatment of the body is not of any
honor to the satisfaction of the flesh (the reasonable demands of the body):
this interpretation is unlikely. The following paraphrase well presents the
contrast between the asceticism which “practically treats the body as an enemy,
and the Pauline view which treats it as a potential instrument of a righteous
life:” ordinances, “which in fact have a specious look of wisdom (where there
is no true wisdom), by the employment of self-chosen acts of religion and
humility (and) by treating the body with brutality instead of treating it with
due respect, with a view to meeting and providing against over-indulgence of
the flesh” (Parry, in the Camb. Greek Test.).
·
For INEXCUSABLE see EXCUSE
·
For INFALLIBLE see PROOF
·
For INFANT see BABE
1, hettaomai | hessaomai
“to be less or inferior,” is used in the Passive Voice, and translated “ye were
made inferior,” in 2 Cor. 12:13, RV for AV, “ye were inferior,” i.e., were
treated with less consideration than other churches, through his independence
in not receiving gifts from them. In 2 Pet. 2:19,20 it signifies to be
overcome, in the sense of being subdued and enslaved. See OVERCOME. Cp. hesson,
“less,” 2 Cor. 12:15; in 1 Cor. 11:17, “worse;” hettema, “a loss, a spiritual
defect,” Rom. 11:12; 1 Cor. 6:7. Also elattoo, “to decrease, make lower,” John
3:30; Heb. 2:7,9
·
For INFIDEL (RV, UNBELIEVER), see BELIEF, C, Note (3)
1, astheneia
lit., “want of strength” (a, negative, sthenos, “strength”), “weakness,”
indicating inability to produce results, is most frequently translated
“infirmity,” or “infirmities;” in Rom. 8:26, the RV has “infirmity” (AV,
“infirmities”); in 2 Cor. 12:5,9,10, “weaknesses” and in 2 Cor. 11:30,
“weakness” (AV, “infirmities”); in Luke 13:11 the phrase “a spirit of
infirmity” attributes her curvature directly to satanic agency. The connected
phraseology is indicative of trained medical knowledge on the part of the
writer.
2, asthenema
akin to No. 1, is found in the plural in Rom. 15:1, “infirmities,” i.e., those
scruples which arise through weakness of faith. The strong must support the
infirmities of the weak (adunatos) by submitting to self-restraint.
Note: In Luke 7:21, AV, nosos, “a disease,” is translated “infirmities”
(RV, “diseases”).
Note: This is inserted in 2
Cor. 2:6 to complete the sentence; there is no corresponding word in the
original, which lit. reads “this punishment, the (one) by the majority.”
1, emphanizo
“to manifest, exhibit,” in the Middle and Passive Voices, “to appear, also
signifies to declare, make known,” and is translated “informed” in Acts 24:1;
25:2,15. For all the occurrences of the word see APPEAR, A, No. 5.
2, katecheo
primarily denotes “to resound” (kata, “down,” echos “a sound”); then, “to sound
down the ears, to teach by word of mouth, instruct, inform” (Eng., “catechize,
catechumen”); it is rendered, in the Passive Voice, by the verb “to inform,” in
Acts 21:21,24. Here it is used of the large numbers of Jewish believers at Jerusalem
whose zeal for the Law had been stirred by information of accusations made
against the Apostle Paul, as to certain anti-Mosaic teaching he was supposed to
have given the Jews. See INSTRUCT, TEACH.
·
For INHABITANTS, INHABITERS, see DWELL, A, No. 2
A-1,Verb, kleronomeo
strictly means “to receive by lot” (kleros, “a lot,” nemomai, “to possess”);
then, in a more general sense, “to possess oneself of, to receive as one's own,
to obtain.” The following list shows how in the NT the idea of inheriting
broadens out to include all spiritual good provided through and in Christ, and
particularly all that is contained in the hope grounded on the promises of God.
The verb is used of the following objects:
“(a) birthright, that into the possession of which one enters in virtue
of sonship, not because of a price paid or of a task accomplished, Gal. 4:30;
Heb. 1:4; 12:17:
(b) that which is received as a gift, in contrast with that which is
received as the reward of law-keeping, Heb. 1:14; 6:12 ('through,' i.e.,
'through experiences that called for the exercise of faith and patience,' but
not 'on the ground of the exercise of faith and patience.'):
(c) that which is received on condition of obedience to certain
precepts, 1 Pet. 3:9, and of faithfulness to God amidst opposition, Rev. 21:7:
(d) the reward of that condition of soul which forbears retaliation and
self-vindication, and expresses itself in gentleness of behavior ..., Matt.
5:5. The phrase “inherit the earth,” or “land,” occur several times in OT. See
especially Ps. 37:11,22:
(e) the reward (in the coming age, Mark 10:30) of the acknowledgment of
the paramountcy of the claims of Christ, Matt. 19:29. In the three accounts
given of this incident, see Mark 10:17-31, Luke 18:18-30, the words of the
question put to the Lord are, in Matthew, “that I may have,” in Mark and Luke,
“that I may inherit.” In the report of the Lord's word to Peter in reply to his
subsequent question, Matthew has “inherit eternal life,” while Mark and Luke
have “receive eternal life.” It seems to follow that the meaning of the word
“inherit” is here ruled by the words “receive” and “have,” with which it is
interchanged in each of the three Gospels, i.e., the less common word “inherit”
is to be regarded as equivalent to the more common words “receive” and “have.”
Cp. Luke 10:25:
(f) the reward of those who have shown kindness to the “brethren” of
the Lord in their distres, Matt. 25:34:
(g) the kingdom of God, which the morally corrupt cannot “inherit,” 1
Cor. 6:9,10, the “inheritance” of which is likewise impossible to the present
physical constitution of man, 1 Cor. 15:50:
(h) incorruption, impossible of “inheritance” by corruption, 1 Cor.
15:50.” * [* From Notes on Galatians, by Hogg and Vine, pp. 286-289.]
See HEIR.
Note: In regard to (e), the word clearly signifies entrance into
eternal life without any previous title; it will not bear the implication that
a child of God may be divested of his “inheritance” by the loss of his right of
succession.
A-2,Verb, kleroo
is used in the Passive Voice in Eph. 1:11, AV, “we have obtained an
inheritance;” RV, “we were made a heritage.” See HERITAGE.
B-1,Noun, kleronomia
“a lot” (see A), properly “an inherited property, an inheritance.” “It is always
rendered inheritance in NT, but only in a few cases in the Gospels has it the
meaning ordinarily attached to that word in English, i.e., that into possession
of which the heir enters only on the death of an ancestor. The NT usage may be
set out as follows: (a) that property in real estate which in ordinary course
passes from father to son on the death of the former, Matt. 21:38; Mark 12:7;
Luke 12:13; 20:14; (b) a portion of an estate made the substance of a gift,
Acts 7:5; Gal. 3:18, which also is to be included under (c); (c) the
prospective condition and possessions of the believer in the new order of
things to be ushered in at the return of Christ, Acts 20:32; Eph. 1:14; 5:5;
Col. 3:24; Heb. 9:15; 1 Pet. 1:4; (d) what the believer will be to God in that
age, Eph. 1:18.” * [* From Notes on Galatians, by Hogg and Vine, pp. 146-147.]
Note: In Gal. 3:18, “if the inheritance is of the Law,” the word
“inheritance” stands for “the title to the inheritance.”
B-2,Noun, kleros
(whence Eng., “clergy”), denotes (a) “a lot,” given or cast (the latter as a
means of obtaining Divine direction), Matt. 27:35; Mark 15:24; Luke 23:24; John
19:24; Acts 1:26; (b) “a person's share” in anything, Acts 1:17, RV, “portion”
(AV, “part”); Acts 8:21, “lot;” (c) “a charge” (lit., “charges”) “allotted,” to
elders, 1 Pet. 5:3, RV (AV, “(God's) heritage”); the figure is from portions of
lands allotted to be cultivated; (d) “an inheritance,” as in No. 1 (c); Acts
26:18; Col. 1:12. See CHARGE, A, No. 4, LOT(S), PART, PORTION.
1, anomia
lit., “lawlessness” (a, negative, nomos, “law”), is used in a way which
indicates the meaning as being lawlessness or wickedness. Its usual rendering
in the NT is “iniquity,” which lit. means unrighteousness. It occurs very
frequently in the Sept., especially in the Psalms, where it is found about 70
tmes. It is used (a) of iniquity in general, Matt. 7:23; 13:41; 23:28; 24:12;
Rom. 6:19 (twice); 2 Cor. 6:14, RV, “iniquity” (AV, “unrighteousness”); 2
Thess. 2:3, in some mss.; the AV and RV follow those which have hamartia, “(man
of) sin;” 2 Thess. 2:7, RV, “lawlessness” (AV, “iniquity”); Titus 2:14; Heb.
1:9; 1 John 3:4 (twice), RV, “(doeth) ... lawlessness” and “lawlessness” (AV,
“transgresseth the law” and “trangression of the law”); (b) in the plural, of
acts or manifestations of lawlessness, Rom. 4:7; Heb. 10:17 (some inferior mss.
have it in Heb. 8:12, for the word hamartia). See LAWLESSNESS, TRANSGRESSION,
UNRIGHTEOUSNESS.
Note: In the phrase “man of sin,” 2 Thess. 2:3, the word suggests the
idea of contempt of Divine law, since the Antichrist will deny the existence of
God.
2, adikia
denotes “unrighteousness,” lit., “unrightness” (a, negative, dike, “right”), a
condition of not being right, whether with God, according to the standard of
His holiness and righteousness, or with man, according to the standard of what
man knows to be right by his conscience. In Luke 16:8; 18:6, the phrases lit.
are, “the steward of unrighteousness” and “the judge of injustice,” the
subjective genitive describing their character; in Luke 18:6 the meaning is
“injustice” and so perhaps in Rom. 9:14. The word is usually translated
“unrighteousness,” but is rendered “iniquity” in Luke 13:27; Acts 1:18; 8:23; 1
Cor. 13:6, AV (RV, “unrighteousness”); so in 2 Tim. 2:19; Jas. 3:6.
3, adikema
denotes “a wrong, injury, misdeed” (akin to No. 2; from adikeo, “to do wrong”),
the concrete act, in contrast to the general meaning of No. 2, and translated
“a matter of wrong,” in Acts 18:14; “wrong-doing,” Acts 24:20 (AV, “evil-doing”);
“iniquities,” Rev. 18:5. See EVIL, WRONG.
4, poneria
akin to poneo, “to toil” (cp. poneros, “bad, worthless;” see BAD), denotes
“wickedness,” and is so translated in Matt. 22:18; Mark 7:22 (plural); Luke
11:39; Rom. 1:29; 1 Cor. 5:8; Eph. 6:12; in Acts 3:26, “iniquities.” See
WICKEDNESS. Cp. kakia, “evil.”
5, paranomia
“law-breaking” (para, “against,” nomos, “law”), denotes “transgression,” so
rendered in 2 Pet. 2:16, for AV, “iniquity.”
A-1,Verb, adikeo
akin to Nos. 2 and 3, under INIQUITY, is usually translated either “to hurt,”
or by some form of the verb “to do wrong.” In the AV of Gal. 4:12, it is
rendered “ye have (not) injured me,” which the RV corrects, both in tense and
meaning, to “ye did (me no) wrong.” See HURT.
B-1,Adjective, hubristes
“a violent, insolent man” (akin to C), is translated “insolent” in Rom. 1:30,
RV, for AV, “despiteful;” in 1 Tim. 1:13, “injurious.” See DESPITEFUL,
INSOLENT.
C-1,Noun, hubris
see HARM, A, No. 4.
1, melan
the neuter of the adjective melas, “black” (see Matt. 5:36; Rev. 6:5,12),
denotes “ink,” 2 Cor. 3:3; 2 John 1:12; 3 John 1:13.
1, kataluma
see GUESTCHAMBER.
2, pandocheion
lit., “a place where all are received” (pas, “all,” dechomai, “to receive”),
denotes “a house for the reception of strangers,” a caravanserai, translated
“inn,” in Luke 10:34, in the parable of the good samaritan. Cattle and beasts
of burden could be sheltered there, and this word must thereby be distinguished
from No. 1. Cp. pandocheus in the next verse, “(the) host.”
1, eso
an adverb connected with eis, “into,” is translated “inner” in the AV of Eph.
3:16 (RV, “inward”); after verbs of motion, it denotes “into,” Mark 15:16;
after verbs of rest, “within.” See WITHIN.
2, esoteros
the comparative degree of No. 1, denotes “inner,” Acts 16:24 (of a prison);
Heb. 6:19, with the article, and practically as a noun, “that which is within
(the veil),” lit., “the inner (of the veil).” Cp. Eng., esoteric.
Note: For “inner chamber(s)” see CHAMBER, No. 1.
1, athoos
primarily denotes “unpunished” (a, negative, thoe, “a penalty”); then,
“innocent,” Matt. 27:4, “innocent blood,” i.e., the blood of an “innocent”
person, the word “blood” being used both by synecdoche (a part standing for the
whole), and by metonymy (one thing standing for another), i.e., for death by
execution (some mss. have dikaion, “righteous”); Matt. 27:24, where Pilate
speaks of himself as “innocent.”
2, akakos
lit., “not bad” (a, negative, kakos, “bad”), denotes “guileless, innocent,”
Rom. 16:18, RV, “innocent” (AV, “simple”); “harmless” in Heb. 7:26. See
HARMLESS.
1, anarithmetos
a, negative, n, euphonic, arithmeo “to number,” is used in Heb. 11:12.
2, murias
denotes either “ten thousand,” or, “indefinitely, a myriad, a numberless host,”
in the plural, Acts 19:19; lit. “five ten-thousands,” Rev. 5:11; 9:16; in the
following, used of vast numbers, Luke 12:1, AV, “an innumerable multitude,” RV,
“the many thousands” (RV marg., “the myriads”); Acts 21:20, “thousands;” Heb.
12:22, “innumerable hosts;” Jude 1:14, “ten thousands” (RV, marg., in each
place, “myriads”). See COMPANY, THOUSANDS. Cp. the adjective murios, “ten
thousand,” Matt. 18:24; 1 Cor. 4:15; 14:19.
·
For INORDINATE see AFFECTION, No. 1
A-1,Verb, punthanomai
“to inquire,” is translated “inquired” in Matt. 2:4; Acts 21:33, RV (AV,
“demanded”); in Luke 15:26; 18:36; Acts 4:7 (AV, “asked”); “inquired” (AV,
“inquired”) in John 4:52; “inquire” (AV, “inquire”) in Acts 23:20; in Acts
23:34 it denotes “to learn by inquiry,” AV, and RV, “when (he) understood;”
elsewhere it is rendered by the verb “to ask,” Acts 10:18,29; 23:19. See ASK,
UNDERSTAND.
A-2,Verb, zeteo
“to seek,” is rendered “inquire” in John 16:19; “inquire ... for” in Acts 9:11.
See ABOUT, B, Note, DESIRE, ENDEAVOR, GO, Note (2), a, REQUIRE, SEEK.
A-3,Verb, dierotao
“to find by inquiry, to inquire through to the end” (dia, intensive, erotao,
“to ask”), is used in Acts 10:17.
A-4,Verb, exetazo
“to examine, seek out, inquire thoroughly,” is translated “inquire” in Matt.
10:11, AV (RV, “search out”); in John 21:12, “durst inquire,” RV [AV, “(durst)
ask”]; in Matt. 2:8, RV, “search out” (AV, “search”). See ASK, SEARCH.
Notes: (1) Epizeteo, “to seek after or for” (epi, “after,” zeteo, “to
seek”), is rendered “inquire” in Acts 19:39, AV (RV, “seek”). (2) Sunzeteo, “to
search” or “examine together,” is rendered “to inquire” in Luke 22:23, AV (RV,
“to question”). (3) Ekzeteo, “to seek out, search after,” is rendered “have
inquired” in 1 Pet. 1:10, AV (RV, “sought”). (4) Diaginosko, “to ascertain
exactly,” or “to determine,” is rendered “inquire” in Acts 23:15, AV (RV,
“judge”). (5) Akriboo, “to learn by diligent or exact inquiry,” is rendered
“inquired diligently” and “had diligently inquired” respectively, in Matt.
2:7,16, AV (RV, “learned carefully,” and “had carefully learned”). (6) In 2
Cor. 8:23, the words “any inquire” are inserted to complete the meaning, lit.,
“whether about Titus.”
B-1,Noun, zetesis
primarily denotes “a search;” then, “an inquiry, a questioning, debate;” it
forms part of a phrase translated by the verb “to inquire,” in Acts 25:20, RV,
“how to inquire,” lit. “(being perplexed as to) the inquiry.” See QUESTION.
1, epigrapho
“to write upon, inscribe” (epi, “upon,” grapho, “to write”), is usually
rendered by the verb “to write upon, over, or in,” Mark 15:26; Heb. 8:10;
10:16; Rev. 21:12; it is translated by a noun phrase in Acts 17:23, “(with
this) inscription,” lit., “(on which) had been inscribed.” Cp. the noun
epigraphe, “a superscription.”
1, entos
an adverb denoting “within,” or “among,” is once used with the article, as a
noun, of “the inside (of the cup and of the platter),” Matt. 23:26, RV (AV,
“that which is within etc.”); elsewhere, Luke 17:21. See WITHIN.
2, esothen
an adverb denoting “from within,” or “within,” is used with the article, as a
noun, of the inner being, the secret intents of the heart, which, the Lord
declared, God made, as well as the visible physical frame, Luke 11:40. In Luke
11:39, it is rendered “inward part.” See INWARD, WITHIN.
1, hubristes
“violent, injurious, insolent,” is rendered “insolent” in Rom. 1:30, RV (AV,
“despiteful”). See DESPITEFUL, INJURIOUS.
1, hoste
a consecutive particle, is used with the meaning “insomuch that,” or “so that,”
or “that,” to express the effect or result of anything, e.g., Matt. 8:24;
13:54; 15:31; 27:14; Acts 1:19 (AV, “insomuch as”); 5:15; 19:12 (AV, “so that”);
2 Cor. 1:8; Gal. 2:13. See WHEREFORE.
2, eis to
lit., “unto the,” followed by the infinitive mood, is sometimes used of result,
and is rendered “insomuch that” in 2 Cor. 8:6.
3, katho
is translated “insomuch as” in 1 Pet. 4:13, RV (AV, “inasmuch as”). See
INASMUCH.
1, theopneustos
“inspired by God” (Theos, “God,” pneo, “to breathe”), is used in 2 Tim. 3:16,
of the Scriptures as distinct from non-inspired writings. Wycliffe, Tyndale,
Coverdale and the Great Bible have the rendering “inspired of God.”
A-1,Verb, epikeimai
“to lie” or “press upon,” is rendered “they were instant” in Luke 23:23 (Amer.
RV, “they were urgent”). See IMPOSE.
A-2,Verb, ephistemi
“to set upon or by,” is used in the NT intransitively, either in the Middle
Voice, or in certain tenses of the Active, signifying “to stand by, be present,
be at hand, come on or upon,” and is translated “be instant” in 2 Tim. 4:2. See
ASSAULT, COME, etc.
Note: For proskartereo, in Rom. 12:12, AV, rendered “continuing
instant,” RV, “steadfastly,” see CONTINUE, No. 9.
B-1,Noun, spoudaios
“earnestly, diligently,” is rendered “instantly” in Luke 7:4, AV (RV,
“earnestly”). See EARNEST.
Note: For the phrase en ekteneia, rendered “instantly” in Acts 26:7,
AV, see EARNEST, D.
A-1,Verb, katecheo
“to teach orally, inform, instruct,” is translated by the verb “to instruct” in
Luke 1:4; Acts 18:25 (RV marg., “taught by word of mouth”); Rom. 2:18; 1 Cor.
14:19, RV (AV, “teach”). See INFORM, TEACH.
A-2,Verb, paideuo
“to train children, teach,” is rendered “was instructed,” in Acts 7:22, RV (AV,
“learned”); “instructing” in 2 Tim. 2:25, AV (RV, “correcting”); Titus 2:12,
RV, “instructing” (AV, “teaching”). The verb is used of the family discipline,
as in Heb. 12:6,7,10; cp. 1 Cor. 11:32; 2 Cor. 6:9; Rev. 3:19. In 1 Tim. 1:20
(Passive Voice) it is translated “might be taught,” RV (AV, “may learn”), but,
“however the passage is to be understood, it is clear that not the impartation
of knowledge but severe discipline is intended. In Luke 23:16,22, Pilate, since
he had declared the Lord guiltless of the charge brought against Him, and hence
could not punish Him, weakly offered, as a concession to the Jews, to
'chastise, paideuo, Him, and let Him go.'“ * [* From Notes on Galatians, by
Hogg and Vine, p. 165.]
This sense of paideuo is confirmed by Heb. 12:6, where it is joined (in
a quotation from the Sept. of Prov. 3:12) with “to lash or scourge.” Cp. the
scene in the Pilgrim's Progress where a shining one with a whip of small cords
“chastised sore” the pilgrims foolishly caught in the net of the flatterer and
said to them, “As many as I love I rebuke and chasten” (paideuo). See CORRECT,
TEACH.
A-3,Verb, matheteuo
used transitively, “to make a disciple,” is translated “which is instructed” in
Matt. 13:52, AV (RV, “who hath been made a disciple”). See DISCIPLE.
A-4,Verb, mueo
“to initiate into the mysteries,” is used in the Passive Voice, in Phil. 4:12,
AV, “I am instructed,” RV, “have I learned the secret.” See LEARN.
A-5,Verb, probibazo
“to lead forward, lead on” (the casual of probaino, “to go forward;” pro,
“forward,” bibazo, “to lift up”), is used in the Passive Voice in Matt. 14:8,
and translated, AV, “being before instructed,” RV, “being put forward.” Some
mss. have it in Acts 19:33, instead of No. 6.
A-6,Verb, sumbibazo
“to join, knit, unite” (sun, “with”), then, “to compare,” and so, “to prove,”
hence, “to teach, instruct,” is so rendered in 1 Cor. 2:16; it is found in the
best mss. in Acts 19:33 (RV marg., “instructed”). See COMPACTED, CONCLUDE, KNIT
TOGETHER, PROVE.
* (INSTRUCTION)
B-1,Noun, paideia
“training, instruction,” is translated “instruction” in 2 Tim. 3:16. See
CHASTEN.
* (INSTRUCTOR)
B-2,Noun, paidagogos
“a guide,” or “guardian” or “trainer of boys,” lit., “a child-leader” (pais, “a
boy, or child,” ago, “to lead”), “a tutor,” is translated “instructors” in 1
Cor. 4:15, AV (RV, “tutors”); here the thought is that of pastors rather than
teachers; in Gal. 3:24,25, AV, “schoolmaster” (RV, “tutor,”), but here the idea
of instruction is absent. “In this and allied words the idea is that of
training, discipline, not of impartation of knowledge. The paidagogos was not
the instructor of the child; he exercised a general supervision over him and
was responsible for his moral and physical well-being. Thus understood,
paidagogos is appropriately used with 'kept in ward' and 'shut up,' whereas to
understand it as equivalent to 'teacher' introduces an idea entirely foreign to
the passage, and throws the Apostle's argument into confusion.” * [* From Notes
on Galatians, by Hogg and Vine, pp. 163,164] Cp. epitropos, “a steward,
guardian, tutor.”
B-3,Noun, paideutes
akin to A, No. 2, denotes (a) “an instructor, a teacher,” Rom. 2:20, AV, “an
instructor” (RV, “a corrector”); (b) “one who disciplines, corrects, chastens,”
Heb. 12:9, RV, “to chasten” [AV, “which corrected” (lit., “correctors”)]. In
(a) the discipline of the school is in view; in (b) that of the family. See
CORRECTOR. Cp. epitropos, “a steward, guardian, tutor.”
1, hoplon
“a tool, instrument, weapon,” is used metaphorically in Rom. 6:13 of the
members of the body as “instruments” (marg., “weapons”), negatively, of
unrighteousness, positively, of righteousness. The metaphor is probably
military (cp. ver. 23, “wages,” i.e., soldiers' pay); Moule renders it
“implements;” “weapons” seems to be the meaning. See ARMOR, WEAPONS.
A-1,Noun, stasis
akin to histemi, “to make to stand,” denotes (a) primarily, “a standing or
place,” Heb. 9:8; (b) “an insurrection, sedition,” translated “insurrection” in
Mark 15:7; “insurrections” in Acts 24:5, RV (AV, “sedition”); in Luke 23:19,25
(AV “sedition”), “riot,” Acts 19:40, RV (AV, “uproar”); (c) “a dissension,”
Acts 15:2; in Acts 23:7,10, “dissension.” See DISSENSION.
A-2,Noun, stasiastes
denotes “a rebel, revolutionist, one who stirs up sedition” (from stasiazo, “to
stir up sedition”), Mark 15:7, “had made insurrection.” Some mss. have
sustasiastes, a fellow-rioter, a fellow-mover of sedition, AV, “had made
insurrection with (him).”
B-1,Verb, katephistemi
signifies “to rise up against” (lit., “to cause to stand forth against,” kata,
“against,” epi, “forth,” histemi, “to cause to stand”), Acts 18:12, AV, “made
insurrection” (RV, “rose up against).”
1, boulomai
“to will, wish, desire, purpose” (expressing a fixed resolve, the deliberate
exercise of volition), is translated “intend” in Acts 5:28, and “intending” in
Acts 12:4. See DESIRE.
2, thelo
“to will, be willing, desire” (less strong, and more frequent than No. 1), is
translated “intending” in Luke 14:28, AV (RV, “desiring”). See DESIRE.
3, mello
“to be about to do a thing,” indicating simply the formation of a design, is
translated “intend” in Acts 5:35, AV (RV, “are about”); “intending,” in Acts
20:7, RV (AV, “ready”); Acts 20:13 (1st part); in the 2nd part of the ver., RV,
“intending” (AV, “minding”).
1, ennoia
primarily “a thinking, idea, consideration,” denotes “purpose, intention,
design” (en, in, nous, mind); it is rendered “intents” in Heb. 4:12; “mind,” in
1 Pet. 4:1 (RV, marg., “thought”). See MIND. Cp. Enthumesis, “thought” (see
DEVICE).
2, logos
“a word, account, etc.,” sometimes denotes “a reason, cause, intent,” e.g.,
Matt. 5:32, “cause;” it is rendered “intent” in Acts 10:29. See CAUSE.
Notes: (1) The phrase eis touto, lit., “unto this,” i.e., “for this
purpose,” is rendered “for this (AV, 'that') intent” in Acts 9:21, RV (2) The
phrase eis to, “unto the,” followed by a verb in the infinitive mood, is
translated “to the intent” in 1 Cor. 10:6. (3) The phrase pros ti, lit., “in
reference to what,” is rendered “for what intent” in John 13:28. (4) In John
11:15 the conjunction hina, “to the end that,” is translated “to the intent,”
and in Eph. 3:10, “to the intent that.”
A-1,Noun, enteuxis
primarily denotes “a lighting upon, meeting with” (akin to B); then, “a
conversation;” hence, “a petition,” a meaning frequent in the papyri; it is a
technical term for approaching a king, and so for approaching God in
“intercession;” it is rendered “prayer” in 1 Tim. 4:5; in the plural in 1 Tim.
2:1 (i.e., seeking the presence and hearing of God on behalf of others). For
the synonymous words, proseuche, deesis, see PRAYER.
B-1,Verb, entunchano
primarily “to fall in with, meet with in order to converse;” then, “to make
petition,” especially “to make intercession, plead with a person,” either for
or against others; (a) against, Acts 25:24, “made suit to (me),” RV [AV, “have
dealt with (me)”], i.e., against Paul; in Rom. 11:2, of Elijah in “pleading”
with God, RV (AV, “maketh intercession to”), against Israel; (b) for, in Rom.
8:27, of the intercessory work of the Holy Spirit for the saints; Rom. 8:34, of
the similar intercessory work of Christ; so Heb. 7:25. See DEAL WITH, PLEAD,
SUIT.
B-2,Verb, huperentunchano
“to make a petition” or “intercede on behalf of another” (huper, “on behalf
of,” and No. 1), is used in Rom. 8:26 of the work of the Holy Spirit in making
“intercession” (see No. 1, ver. 27).
1, tokos
primarily “a bringing forth, birth” (from tikto, “to beget”), then, “an
offspring,” is used metaphorically of the produce of money lent out,
“interest,” usury, Matt. 25:27; Luke 19:23. See USURY.
1, mesiteuo
“to mediate, give surety” (akin to mesites, “a mediator”), is translated
“interposed” in Heb. 6:17, RV. See CONFIRM, No. 5.
A-1,Verb, hermeneuo
(cp. Hermes, the Greek name of the pagan god Mercury, who was regarded as the
messenger of the gods), denotes “to explain, interpret” (Eng., “hermeneutics”),
and is used of explaining the meaning of words in a different language, John
1:38 (in some mss.), see No. 3; John 9:7 (“Siloam,” interpreted as “sent”);
Heb. 7:2 (Melchizedec, “by interpretation,” lit., “being interpreted,” King of
righteousness).
A-2,Verb, diermeneuo
a strengthened form of No. 1 (dia, “through,” used intensively), signifies “to
interpret fully, to explain.” In Luke 24:27, it is used of Christ in
interpreting to the two on the way to Emmaus “in all the Scriptures the things
concerning Himself,” RV, “interpreted” (AV, “expounded”); in Acts 9:36, it is
rendered “is by interpretation,” lit., “being interpreted” (of Tabitha, as
meaning Dorcas); in 1 Cor. 12:30; 14:5,13,27, it is used with reference to the
temporary gift of tongues in the churches; this gift was inferior in character
to that of prophesying unless he who spoke in a “tongue” interpreted his words,
1 Cor. 14:5; he was, indeed, to pray that he might interpret, 1 Cor. 14:13;
only two, or at the most three, were to use the gift in a gathering, and that
“in turn” (RV); one was to interpret; in the absence of an interpreter, the
gift was not to be exercised, 1 Cor. 14:27. See EXPOUND.
A-3,Verb, methermeneuo
“to change or translate from one language to another (meta, implying change,
and No. 1), to interpret,” is always used in the Passive Voice in the NT,
“being interpreted,” of interpreting the names, Immanuel, Matt. 1:23; Golgotha,
Mark 15:22; Barnabas, Acts 4:36; in Acts 13:8, of Elymas, the verb is rendered
“is ... by interpretation,” lit., “is interpreted;” it is used of interpreting
or translating sentences in Mark 5:41; 15:34; in the best mss., John 1:38
(Rabbi, interpreted as “Master”); John 1:41 (Messiah, interpreted as “Christ”);
see No. 1.
* (INTERPRETATION)
B-1,Noun, hermeneia
(or -ia), akin to A, No. 1, is used in 1 Cor. 12:10; 14:26 (see A, No. 2).
B-2,Noun, epilusis
from epiluo, “to loose, solve, explain,” denotes “a solution, explanation,”
lit., “a release” (epi, “up,” luo, “to loose”), 2 Pet. 1:20, “(of private)
interpretation;” i.e., the writers of Scripture did not put their own
construction upon the “God-breathed” words they wrote.
Note: For “hard of interpretation,” Heb. 5:11, RV, see UTTER, Note (1).
* (INTERPRETER)
B-3,Noun, diermeneutes
lit., “a thorough interpreter” (cp. A, No. 2), is used in 1 Cor. 14:28 (some
mss. have hermeneutes).
<1,,1906,eperotema>
primarily a question or inquiry, denotes “a demand or appeal;” it is found in 1
Pet. 3:21, RV, “interrogation” (AV, “answer”). See ANSWER, Note. Some take the
word to indicate that baptism affords a good conscience, an appeal against the
accuser.
· For INTO see + p. 9
A-1,Verb, erotao
“to ask, beseech,” is rendered “intreat,” e.g., in Phil. 4:3, AV (RV,
“beseech”). See ASK.
A-2,Verb, parakaleo
“to beseech, comfort, exhort,” is rendered by the verb “to intreat” in Luke
8:31, RV, “intreated” (AV, “besought”); Luke 15:28; Acts 9:38, RV, “intreating”
(AV, “desiring”); Acts 28:20, RV (AV, “called for”); 1 Cor. 4:13; 2 Cor. 9:5,
RV (AV, “exhort”); 2 Cor. 10:1, RV (AV, “beseech”); 1 Tim. 5:1, AV (RV,
“exhort”). See BESEECH.
A-3,Verb, paraiteomai
“to ask to be excused, to beg,” etc., is rendered “intreated” in Heb. 12:19,
See AVOID.
B-1,Adjective, eupeithes
“ready to obey” (eu, “well,” peithomai, “to obey, to be persuaded”),
“complaint,” is translated “easy to be intreated” in Jas. 3:17, said of the
widsom that is from above.
C-1,Noun, paraklesis
“an appeal, a comfort, exhortation,” etc., is translated “intreaty” in 2 Cor.
8:4.
· For INTRUDE (Col. 2:18) see DWELL, A, No. 11
1, pisteuo
“to believe,” also means “to entrust,” and in the Active Voice is translated
“to commit,” in Luke 16:11; John 2:24; in the Passive Voice, “to be intrusted
with,” Rom. 3:2, RV, “they were intrusted with” (AV, “unto them were
committed”), of Israel and the oracles of God; 1 Cor. 9:17, RV, “I have ...
intrusted to me” (AV, “is committed unto me”), of Paul and the stewardship of
the Gospel; so Gal. 2:7; Titus 1:3; in 1 Thess. 2:4, where he associates with
himself his fellow missionaries, RV, “to be intrusted with” (AV, “to be put in
trust with”). See BELIEVE, COMMIT.
1, epheuretes
“an inventor, contriver” (akin to epheurisko, “to find out;” epi, “on,” used
intensively, heurisko, “to find”), occurs in the plural in Rom. 1:30.
1, aoratos
lit., “unseen” (a, negative, horao, “to see”), is translated “invisible” in
Rom. 1:20, of the power and divinity of God; of God Himself, Col. 1:15; 1 Tim.
1:17; Heb. 11:27; of things unseen, Col. 1:16. In the Sept., Gen. 1:2; Isa.
45:3, “unseen (treasures).”
1,eso
“within, inward,” is used adjectivally in Rom. 7:22, “(the) inward (man);” 2
Cor. 4:16, with “man” expressed in the preceding clause, but not repeated in
the original, “(our) inward (man)” (some mss. have esothen, “from within”);
Eph. 3:16, RV, “(the) inward (man)” (AV, “inner”). See INNER, WITHIN.
2, esothen
is used in Luke 11:39, as a noun with the article, “part” being understood,
“(your) inward part;” in Matt. 7:15 it has its normal use as an adverb,
“inwardly.” See WITHIN.
Note: In Rom. 2:29 the phrase en to krupto, lit., “in (the) secret, or
hidden” (“part” being understood) is rendered “inwardly,” said of a spiritual
Jew, in contrast to the one who is merely naturally circumcised and so is one
outwardly. See HIDE, SECRET.
1, okneros
“shrinking, timid” (from okneo, “to shrink, delay”), is used negatively in
Phil. 3:1, RV, “irksome” (AV, “grievous”), i.e., “I do not hesitate;” in Matt.
25:26; Rom. 12:11, “slothful.” See GRIEVOUS, SLOTHFUL.
A-1,Noun, sideros
“iron,” occurs in Rev. 18:12.
B-1,Adjective, sidereos>
“of iron,” occurs in Acts 12:10, of an iron gate; “of iron,” Rev. 2:27; 9:9;
12:5; 19:15.
1, nesos
“an island,” occurs in Acts 13:6; 27:26; 28:1,7,9,11; Rev. 1:9; 6:14; 16:20.
2, nesion
a diminutive of No. 1, “a small island,” occurs in Acts 27:16, Cauda, RV.
A-1,Noun, ekbasis
“a way out,” “way of escape,” 1 Cor. 10:13 (ek, “out,” baino, “to go”), is
rendered “issue” in Heb. 13:7, RV, for AV, “end,” regarding the manner of life
of deceased spiritual guides. See END.
A-2,Noun, rhusis
“a flowing” (akin to rheo, “to flow”), “an issue,” is used in Mark 5:25; Luke
8:43,44.
Note: In Matt. 22:25, AV, sperma, “seed,” is translated “issue” (RV,
“seed”).
B-1,Verb, ekporeuo
“to cause to go forth” (ek, “out,” poreuo, “to cause to go”), is used
in the Middle Voice in Rev. 9:17,18, of the coming forth of fire, smoke and
brimstone from the mouths of the symbolic horses in a vision, AV, “issued” (the
RV renders it by the verb “to proceed”). See COME, DEPART, GO, PROCEED.
· Note: The pronouns used are the same, in their neuter forms, as Nos. 1, 2, 3 under HE.
· Note: The pronouns used are the same in their neuter forms, as those under HIMSELF.
1, elephantinos
an adjective from elephas (whence Eng., elephant), signifies “of ivory,” Rev.
18:12.