A-1,Noun, kopos
primarily denotes “a striking, beating” (akin to kopto, “to strike, cut”);
then, “toil resulting in weariness, laborious toil, trouble;” it is translated
“labor” or “labors” in John 4:38; 1 Cor. 3:8; 15:58; 2 Cor. 6:5; 10:15;
11:23,27, RV, “labor” (AV, “weariness”); 1 Thess. 1:3; 2:9; 3:5; 2 Thess. 3:8;
(in some mss., Heb. 6:10); Rev. 2:2 (RV “toil”); 14:13. In the following the
noun is used as the object of the verb parecho, “to afford, give, cause,” the
phrase being rendered “to trouble,” lit., “to cause toil or trouble,” to
embarass a person by giving occasion for anxiety, as some disciples did to the
woman with the ointment, perturbing her spirit by their criticisms, Matt.
26:10; Mark 14:6; or by distracting attention or disturbing a person's rest, as
the importunate friend did, Luke 11:7; 18:5; in Gal. 6:17, “let no man trouble
me,” the Apostle refuses, in the form of a peremptory prohibition, to allow
himself to be distracted further by the Judaizers, through their proclamation
of a false gospel and by their malicious attacks upon himself.
A-2,Noun,
ponos
denotes (a) “labors, toil,” Col. 4:13, in the best mss. (some have zelos,
“zeal,” AV); (b) “the consequence of toil,” viz., distress, suffering, pain,
Rev. 16:10,11; 21:4. See PAIN.
Notes:
(1) In Phil. 1:22, AV, ergon, “work,” is translated “labor” (RV, “work”); work
refers to what is done, and may be easy and pleasant; kopos suggests the doing,
and the pains taken therein. (2) A synonymous word is mochthos, “toil,
hardship, distress,” 2 Cor. 11:27; 1 Thess. 2:9; 2 Thess. 3:8.
B-1,Verb,
kopiao
akin to A, No. 1, has the two different meanings (a) “growing weary,” (b)
“toiling;” it is sometimes translated “to bestow labor” (see under BESTOW, No.
3). It is translated by the verb “to labor” in Matt. 11:28; John 4:38 (2nd
part); Acts 20:35; Rom. 16:12 (twice); 1 Cor. 15:10; 16:16; Eph. 4:28; Phil.
2:16; Col. 1:29; 1 Thess. 5:12; 1 Tim. 4:10; 5:17; 2 Tim. 2:6; Rev. 2:3; 1 Cor.
4:12, RV, “toil” (AV, “labor”). See TOIL.
B-2,Verb,
cheimazo
from cheima, “winter cold,” primarily, “to expose to winter cold,” signifies
“to drive with a storm;” in the Passive Voice, “to be driven with storm, to be
tempest-tossed,” Acts 27:18, RV, “as (we) labored with the storm” (AV, “being
... tossed with a tempest”).
B-3,Verb,
sunathleo
“to contend along with a person” (sun, “with,” athleo, “to contend”), is said
in Phil. 4:3 of two women who “labored with” the Apostle in the Gospel; in
Phil. 1:27, RV, “striving (for),” marg., “with,” AV, “striving together (for).
See STRIVE.
Notes:
(1) In John 6:27; 1 Thess. 2:9, AV, ergazomai, “to work,” is translated
respectively “labor” and “laboring” (RV, “working”). It is used of manual work
here and in 1 Thess. 4:11; Eph. 4:28; of work for Christ in general, in 1 Cor.
16:10. See COMMIT. (2) In Heb. 4:11, AV, spoudazo, “to be diligent,” is
translated “let us labor” (RV, “let us give diligence”). (3) In Col. 4:12, AV,
agonizomai, “to strive, wrestle,” is translated “laboring fervently” (RV, and
AV, marg., “striving”). (4) In 2 Cor. 5:9, AV, philotimeomai, “to seek after
honor,” and hence, “to be ambitious,” is translated “we labor,” marg.,
“endeavor” (RV, “we make it our aim,” marg., “are ambitious”); cp. Rom. 15:20;
1 Thess. 4:11, RV, marg.
1, ergates
akin to ergazomai, “to work,” and ergon, “work,” denotes (a) “a field laborer,
a husbandman,” Matt. 9:37,38; 20:1,2,8; Luke 10:2 (twice); Jas. 5:4; (b) “a
workman, laborer,” in a general sense, Matt. 10:10; Luke 10:7; Acts 19:25; 1
Tim. 5:18; it is used (c) of false apostles and evil teachers, 2 Cor. 11:13;
Phil. 3:2; (d) of a servant of Christ, 2 Tim. 2:15; (e) of evildoers, Luke
13:27.
Note: In
the AV of Philem. 1:1,24, sunergos, “a fellow worker,” is translated “fellow
laborer,” RV, “fellow worker;” in Phil. 4:3, the plural, RV, “fellow workers;”
in Phil. 2:25, AV, “companion in labor,” RV, “fellow worker;” in 1 Cor. 3:9,
AV, “laborers together (with God),” RV, “God's fellowworkers,” i.e., fellow
workers belonging to and serving God; in 3 John 1:8, AV, “fellow helpers” (to
the truth), RV, “fellow workers (with the truth),” i.e., acting together with
the truth as an operating power; in 1 Thess. 3:2, some ancient authorities have
the clause “fellow worker (with God),” RV, marg.; it is absent from the most
authentic mss. See HELPER.
A-1,Noun, husterema
denotes (a) “that which is lacking,” “deficiency, shortcoming” (akin to
hustereo, “to be behind, in want”), 1 Cor. 16:17; Phil. 2:30; Col. 1:24, RV,
“that which is lacking” [AV, “that which is behind” (of the afflictions of
Christ)], where the reference is not to the vicarious sufferings of Christ, but
to those which He endured previously, and those which must be endured by His
faithful servants; 1 Thess. 3:10, where “that which is lacking” means that
which Paul had not been able to impart to them, owing to the interruption of
his spiritual instruction among them; (b) “need, want, poverty,” Luke 21:4, RV,
“want” (AV, “penury”); 2 Cor. 8:14 (twice) “want;” 2 Cor. 9:12, “wants” (AV,
“want”); 2 Cor. 11:9, RV, “(the measure of my) want” [AV, “that which was
lacking (to me)”]. See BEHIND, PENURY, WANT.
Note: In
1 Thess. 4:12, AV, chreia, “need,” is translated “lack” (RV, “need”). See NEED.
B-1,Adjective,
endees
from endeo, “to lack,” signifies “needy, in want,” translated “that lacked” in
Acts 4:34.
C-1,Verb,
hustereo
akin to A, “to come or be behind,” is used in the sense of “lacking” certain
things, Matt. 19:20; Mark 10:21 (“one thing;” cp. No. 3 in Luke 18:22); Luke
22:35; in the sense of being inferior, 1 Cor. 12:24 (Middle Voice). Elsewhere
it is translated in various ways; see BEHIND, B, No. 1, COME, No. 39,
DESTITUTE, FAIL, Note (2), NEED, WANT, WORSE.
C-2,Verb,
elattoneo
“to be less” (from elatton, “less”), is translated “had no lack,” 2 Cor. 8:15
(quoted from the Sept. of Exod. 16:18), the circumstance of the gathering of
the manna being applied to the equalizing nature of cause and effect in the
matter of supplying the wants of the needy.
C-3,Verb,
leipo
“to leave,” denotes (a) transitively, in the Passive Voice, “to be left behind,
to lack,” Jas. 1:4, “ye may be lacking in (nothing),” RV (AV, “wanting”); Jas.
1:5, “lacketh” (AV, “lack”); Jas. 2:15, RV, “be ... in lack” (AV, “be ...
destitute”); (b) intransitively, Active Voice, Luke 18:22, “(one thing thou)
lackest,” is, lit., “(one thing) is lacking (to thee);” Titus 1:5, “(the
things) that were wanting;” Titus 3:13, “(that nothing) be wanting.” See
DESTITUTE, WANTING.
Note: In
2 Pet. 1:9, “he that lacketh” translates a phrase the lit. rendering of which
is “(he to whom these things) are not present” (paraeimi, “to be present”).
· For LAD, in John 6:9, see CHILD, A, No. 6
1, soreuo
signifies (a) “to heap on” (from soros, “a heap,” not in the NT; in the Sept.,
e.g., Josh. 7:26; 8:29; 2 Sam. 18:17; 2 Chron. 31:6-9), Rom. 12:20, of coals of
fire; 2 Tim. 3:6, said of sily women (“womanlings”) “laden” with sins. See
HEAP. In the Sept., Prov. 25:22.
2, gemo
“to be full,” is translated “laden” in Rev. 21:9, RV. See FULL.
3, phortizo
“to load” (akin to phero, “to bear”), is used in the Active Voice in Luke
11:46, “ye lade;” in the Passive Voice, metaphorically, in Matt. 11:28, “heavy
laden.” See BURDEN. In the Sept., Ezek. 16:33.
Note: In Acts 28:10, AV, epitithemi, “to put on” (epi, “on,” tithemi,
“to put”), is translated “they laded (us) with,” RV, “they put on (board).”
1, phortion
“a burden, load” (a diminutive of phortos, “a load,” from phero, “to bear”), is
used of the cargo of a ship, Acts 27:10, “lading,” (some mss. have phortos).
See BURDEN, A, No. 2.
1, kuria
is the person addressed in 2 John 1:1,5. Not improbably it is a proper name
(Eng., “Cyria”), in spite of the fact that the full form of address in ver. 1
is not quite in accord, in the original, with those in 2 John 1:13; 3 John 1:1.
The suggestion that the church is addressed is most unlikely. Possibly the
person is one who had a special relation with the local church.
· For LAID see LAY
1, limne
“a lake,” is used (a) in the Gospels, only by Luke, of the Sea of Galilee, Luke
5:2; 8:22,23,33, called Gennesaret in Luke 5:1 (Matthew and Mark use thalassa,
“a sea”); (b) of the “lake” of fire, Rev. 19:20; 20:10,14,15; 21:8.
1, aren
a noun the nominative case of which is found only in early times, occurs in
Luke 10:3. In normal usage it was replaced by arnion (No. 2), of which it is
the equivalent.
2, arnion
is a diminutive in form, but the dimunutive force is not to be pressed (see
Note under No. 3). The general tendency in the vernacular was to use nouns in
---ion freely, apart from their dimunitive significance. It is used only by the
Apostle John, (a) in the plural, in the Lord's command to Peter, John 21:15,
with symbolic reference to young converts; (b) elsewhere, in the singular, in
the Apocalypse, some 28 times, of Christ as the “Lamb” of God, the symbolism
having reference to His character and His vicarious Sacrifice, as the basis
both of redemption and of Divine vengeance. He is seen in the position of
sovereign glory and honor, e.g., John 7:17, which He shares equally with the
Father, John 22:1,3, the center of angelic beings and of the redeemed and the
object of their veneration, e.g. John 5:6,8,12,13; 15:3, the Leader and
Shepherd of His saints, e.g., John 7:17, 14:4, the Head of his spiritual bride,
e.g., John 21:9, the luminary of the heavenly and eternal city, John 21:23, the
One to whom all judgement is committed, e.g., John 6:1,16; 13:8, the Conqueror
of the foes of God and His people, John 17:14; the song that celebrates the
triumph of those who “gain the victory over the Beast,” is the song of Moses
... and the song of the Lamb, 15:3. His sacrifice, the efficacy of which avails
for those who accept the salvation thereby provided, forms the ground of the
execution of Divine wrath for the rejector, and the defier of God, John 14:10;
(c) in the description of the second “Beast,” Rev. 13:11, seen in the vision
“like a lamb,” suggestive of his acting in the capacity of a false messiah, a
travesty of the true. For the use in the Sept. see Note under No. 3.
3, amnos
“a lamb,” is used figuratively of Christ, in John 1:29,36, with the article,
pointing Him out as the expected One, the One to be well known as the personal
fulfilment and embodiment of all that had been indicated in the OT, the One by
whose sacrifice deliverance from Divine judgment was to be obtained; in Acts
8:32 (from the Sept. of Is. 53:7) and 1 Pet. 1:19, the absence of the article
stresses the nature and character of His sacrifice as set forth in the
symbolism. The reference in each case is to the lamb of God's providing, Gen.
22:8, and the Paschal lamb of God's appointment for sacrifice in Israel, e.g.,
Ex. 12:5,14,27 (cp. 1 Cor. 5:7).
Note: The contrast between arnion and amnos does not lie in the
diminutive character of the former as compared with the latter. As has been
pointed out under No. 2, arnion lost its diminutive force. The contrast lies in
the manner in which Christ is presented in the two respects. The use of amnos
points directly to the fact, the nature and character of His sacrifice; arnion
(only in the Apocalypse) presents Him, on the ground, indeed, of His sacrifice,
but in His acquired majesty, dignity, honor, authority and power. In the Sept.
arnion is used in Ps. 114:4,6; in Jer. 11:19, with the adjective akakos,
“innocent;” in Jer. 27:45, “lambs.” There is nothing in these passages to
suggest a contrast between a “lamb” in the general sense of the term and the
diminutive; the contrast is between “lambs” and sheep. Elsewhere in the Sept.
amnos is in general used some 100 times in connection with “lambs” for
sacrifice.
· For LAME see HALT
· For LAMENT and LAMENTATION see, BEWAIL
1, lampas
denotes “a torch” (akin to lampo, “to shine”), frequently fed, like, a “lamp,”
with oil from a little vessel used for the purpose (the angeion of Matt. 25:4);
they held little oil and would frequently need replenishing. Rutherford (The
New Phrynichus) points out that it became used as the equivalent of luchnos
(No. 2), as in the parable of the ten virgins, Matt. 25:1,3,4,7,8; John 18:3,
“torches;” Acts 20:8, “lights;” Rev. 4:5; 8:10 (RV, “torch,” AV, “lamp”). See
Note below. Cp. phanos, “a torch,” John 18:3 (translated “lanterns”).
2, luchnos
frequently mistranslated “candle,” is a portable “lamp” usually set on a stand
(see LAMPSTAND); the word is used literally, Matt. 5:15; Mark 4:21; Luke 8:16;
11:33,36; 15:8; Rev. 18:23; 22:5; (b) metaphorically, of Christ as the Lamb,
Rev. 21:23, RV, “lamp” (AV, “light”); of John the Baptist, John 5:35, RV, “the
lamp” (AV, “a ... light”); of the eye, Matt. 6:22; Luke 11:34, RV, “lamp;” of
spiritual readiness, Luke 12:35, RV, “lamps;” of “the word of prophecy,” 2 Pet.
1:19, RV, “lamp.” See LIGHT.
“In rendering luchnos and lampas our translators have scarcely made the
most of the words at their command. Had they rendered lampas by 'torch' not
once only (John 18:3), but always, this would have left 'lamp,' now wrongly
appropriated by lampas, disengaged. Altogether dismissing 'candle,' they might
then have rendered luchnos by 'lamp' wherever it occurs. At present there are
so many occasions where 'candle' would manifestly be inappropriate, and where,
therefore, they are obliged to fall back on 'light,' that the distinction
between phos and luchnos nearly, if not quite, disappears in our Version. The
advantages of such a re-distribution of the words would be many. In the first
place, it would be more accurate. Luchnos is not a 'candle' ('candela,' from
'candeo,' the white wax light, and then any kind of taper), but a hand-lamp,
fed with oil. Neither is lampas a 'lamp,' but a 'torch'“ (Trench Syn.,).
Note: There is no mention of a candle in the original either in the OT
or in the NT. The figure of that which feeds upon its own substance to provide
its light would be utterly inappropriate. A lamp is supplied by oil, which in
its symbolism is figurative of the Holy Spirit.
1, luchnia
is mistranslated “candlestick” in every occurrence in the AV and in certain
places in the RV; the RV has “stand” in Matt. 5:15; Mark 4:21; Luke 8:16;
11:33; “candlestick” in Heb. 9:2; Rev. 1:12,13,20 (twice); 2:1,5; 11:4; the RV
marg., gives “lampstands” in the passages in Rev., but not in Heb. 9:2.
A-1,Noun, ge
in one of its usages, denotes (a) “land” as distinct from sea or other water,
e.g., Mark 4:1; 6:47; Luke 5:3; John 6:21; (b) “land” as subject to
cultivation, e.g., Luke 14:35 (see GROUND); (c) “land” as describing a country
or region, e.g., Matt. 2:20,21; 4:15; Luke 4:25; in 23:44, RV, “(the whole)
land,” AV, “(all the) earth;” Acts 7:29; Heb. 11:9, RV, “a land (not his own),”
AV “a (strange) country;” Jude 1:5. In Acts 7:11 the AV follows a reading of
the noun with the definite article which necessitates the insertion of “land.”
See EARTH.
A-2,Noun, chora
is used with the meaning “land,” (a) of a country, region, e.g., Mark 1:5; Luke
15:14; sometimes translated “region,” e.g., Matt. 4:16; Luke 3:1; Acts 8:1;
13:49; 16:6; (b) of property, Luke 12:16, “ground.” See COUNTRY, A, No. 3.
A-3,Noun, chorion
a diminutive of No. 2, in form, but not in meaning, is translated “land” in the
sense of property, in Acts 4:34; 5:3,8; 28:7, RV, “lands” (AV, “possessions”).
See FIELD, GROUND, A, No. 4, PLACE, POSSESSION.
A-4,Noun, agros
“a field,” or “piece of ground,” or “the country” as distinct from the town, is
translated “lands” in Matt. 19:29; Mark 10:29,30; Acts 4:37 (cp. No. 3 in Acts
4:34). See COUNTRY, A, No. 1, FARM, FIELD, GROUND.
B-1,Adjective, xeros
“dry,” “dry land,” Matt. 23:15 (ge, “land,” being understood); Heb. 11:29: see
DRY.
Note: In Luke 4:26, the RV, “in the land (of)” and AV, “a city (of),”
represent no word in the original, but give the sense of the phrase.
C-1,Verb, katerchomai
“to come down, or go down, descend,” is used of coming to port by ship, in Acts
18:22, “landed;” Acts 21:3 (ditto); 27:5, “came to.” See COME, No. 7, GO, Note
(1).
Notes: (1) In Acts 28:12, RV, katago, “to bring down,” used as a
nautical term in the Passive Voice, is translated “touching” (AV, “landing”).
(2) In Acts 21:3, some mss. have the verb katago, with reference to Cyprus. (3)
In Acts 20:13, pezeuo, “to travel by land” or “on foot” (pezos, “on foot;”
pous, “a foot”), is translated “to go by land,” RV, AV, “to go afoot,” and RV
marg., “to go on foot.”
1, rhume
in earlier Greek meant “the force or rush or swing of a moving body;” in later
times, “a narrow road, lane or street;” it is translated “lanes” in Luke 14:21;
“streets” in Matt. 6:2; “street” in Acts 9:11; 12:10. See STREET. In the Sept.,
Isa. 15:3.
1, dialektos
primarily “a conversation, discourse” (akin to dialegomai, “to discourse or
discuss”), came to denote “the language or dialect of a country or district;”
in the AV and RV of Acts 2:6 it is translated “language;” in the following the
RV retains “language,” for AV, “tongue,” Acts 1:19; 2:8; 21:40; 22:2; 26:14.
See TONGUE. In the Sept., Esth. 9:26.
1, phano
denotes either “a torch” or “a lantern” (from phaino, “to cause to shine, to
give light”), John 18:3, where it is distinguished from lampas (see LAMP, No.
1); it was “a link or torch consisting of strips of resinous wood tied
together” (Rutherford). “Torch” would seem to be the meaning.
1, megas
“great, large, of physical magnitude,” is translated “large” in Mark 14:15;
Luke 22:12, of the upper room. See GREAT, No. 1.
2, hikanos
of persons, denotes “sufficient, competent, fit;” of things, “sufficient,
enough, much, many (so of time);” it is translated “large” in Matt. 28:12, of
money. See ABLE, C, No. 2.
3, pelikos
“how large,” is used of letters of the alphabet, characters in writing, Gal.
6:11, “with how large (letters);” it is said of personal greatness in Heb. 7:4.
See GREAT, No. 5.
1, aselgeia
denotes “excess, licentiousness, absence of restraint, indecency, wantonness;”
“lasciviousness” in Mark 7:22, one of the evils that proceed from the heart; in
2 Cor. 12:21, one of the evils of which some in the church at Corinth had been
guilty; in Gal. 5:19, classed among the works of the flesh; in Eph. 4:19, among
the sins of the unregenerate who are “past feeling;” so in 1 Pet. 4:3; in Jude
1:4, of that into which the grace of God had been turned by ungodly men; it is
translated “wantonness” in Rom. 13:13, one of the sins against which believers
are warned; in 2 Pet. 2:2, according to the best mss., “lascivious (doings),”
RV (the AV “pernicious ways” follows those texts which have apoleiais); in 2
Pet. 2:7, RV, “lascivious (life),” AV “filthy (conversation),” of the people of
Sodom and Gomorrah; in 2 Pet. 2:18, RV, “lasciviousness” (AV, “wantonness”),
practiced by the same persons as mentioned in Jude. The prominent idea is
shameless conduct. Some have derived the word from a, negative, and selge, “a
city in Pisidia.” Others, with similar improbability, trace it to a, negative,
and selgo, or thelgo, “to charm.” See WANTONNESS.
A-1,Adjective,
eschatos
“last, utmost, extreme,” is used (a) of place, e.g., Luke 14:9,10, “lowest;”
Acts 1:8; 13:47, “uttermost part;” (b) of rank, e.g., Mark 9:35; (c) of time,
relating either to persons or things, e.g., Matt. 5:26, “the last (farthing),”
RV (AV, “uttermost”); Matt. 20:8,12,14; Mark 12:6, 22; 1 Cor. 4:9, of Apostles
as “last” in the program of a spectacular display; 1 Cor. 15:45, “the last
Adam;” Rev. 2:19; of the “last” state of persons, Matt. 12:45, neuter plural,
lit., “the last (things);” so Luke 11:26; 2 Pet. 2:20, RV, “the last state”
(AV, “the latter end”); of Christ as the Eternal One, Rev. 1:17 (in some mss.
ver. 11); 2:8; 22:13; in eschatological phrases as follows: (a) “the last day,”
a comprehensive term including both the time of the resurrection of the
redeemed, John 6:39,40,44,54; 11:24, and the ulterior time of the judgment of
the unregenerate, at the Great White Throne, John 12:48; (b) “the last days,”
Acts 2:17, a period relative to the supernatural manifestation of the Holy
Spirit at Pentecost and the resumption of the Divine interpositions in the
affairs of the world at the end of the present age, before “the great and
notable Day of the Lord,” which will usher in the messianic kingdom; (c) in 2
Tim. 3:1, “the last days” refers to the close of the present age of world
conditions; (d) in Jas. 5:3, the phrase “in the last days” (RV) refers both to
the period preceding the Roman overthrow of the city and the land in A.D. 70,
and to the closing part of the age in consummating acts of gentile persecution
including “the time of Jacob's trouble” (cp. verses Jas. 5:7,8); (e) in 1 Pet.
1:5, “the last time” refers to the time of the Lord's second advent; (f) in 1
John 2:18, “the last hour” (RV) and, in Jude 1:18, “the last time” signify the
present age previous to the Second Advent.
Notes: (1) In Heb. 1:2, RV, “at the end of these days” (AV, “in these
last days”), the reference is to the close of the period of the testimony of
the prophets under the Law, terminating with the presence of Christ and His
redemptive sacrifice and its effects, the perfect tense “hath spoken”
indicating the continued effects of the message embodied in the risen Christ;
so in 1 Pet. 1:20, RV, “at the end of the times” (AV, “in these last times”).
B-1,Adverb, husteron
the neuter of the adjective husteros, is used as an adverb signifying
“afterwards, later,” see AFTER, No. 5. Cp. the adjective, under LATER.
Note: In Phil. 4:10 the particle pote, “sometime,” used after ede,
“now, already,” to signify “now at length,” is so rendered in the RV, AV,
“(now) at the last.”
1, himas
denotes “a thong, strap,” whether for binding prisoners, Acts 22:25, “(the)
thongs” (for scourging; see BIND, No. 7), or for fastening sandals, Mark 1:7;
Luke 3:16; John 1:27. “Among the Orientals everything connected with the feet
and shoes is defled and debasing, and the stooping to unfasten the dusty
latchet is the most insignificant in such service” (Mackie, in Hastings' Bib.
Dic.).
1, opse
an adverb of time, besides its meaning “at evening” or “at eventide,” denotes
“late in, or on,” Matt. 28:1, RV, “late on (the Sabbath day)” (AV, “in the end
of”); it came also to denote “late after,” which seems to be the meaning here.
See EVENING.
Note: In John 11:8, AV, “nun, now,” is translated “of late” (RV, “but
now”).
1, prosphatos
denotes “recently, lately,” from the adjective prosphatos, “new, fresh,
recent;” primarily, “newly slain,” Heb. 10:20 (phatos, “slain”), is also found
in Acts 18:2. In the Sept., Deut. 24:5; Ezek. 11:3.
1, husteros
denotes “later” or “latter” and is used in 1 Tim. 4:1, RV, “in later (times),”
AV, “in (the) latter (times).” Several mss. have it in Matt. 21:31, “the
former,” for protos, “the first.”
1, rhomaisti
an adverb, “in Latin,” occurs in John 19:20, lit., “in Roman.”
Note: In Luke 23:38, some mss. have the adjective Rhomaikos, “of
Latin,” agreeing with “letters.”
1, opsimos
akin to opse and opsios (see LATE), denotes “late,” or “latter,” and is used of
“the latter rain” in Jas. 5:7 (the most authentic mss. omit huetos, “rain;”
some have karpos, “fruit”); this rain falls in March and April, just before the
harvest, in contrast to the early rain, in October. In the Sept., Deut. 11:14;
Prov. 16:15; Jer. 5:24; Hos. 6:3; Joel 2:23; Zech. 10:1.
Note: For “latter” (husteros) in the AV of 1 Tim. 4:1 see LATER, and
for 2 Pet. 2:20 see LAST.
· For LAUD (Rom. 15:11, AV) see PRAISE, B, No. 1
1, gelao
“to laugh,” is found in Luke 6:21,25. This signifies loud laughter in contrast
to demonstrative weeping.
2, katagelao
denotes “to laugh scornfully at,” more emphatic than No. 1 (kata, “down,” used
intensively, and No. 1), and signifies derisive laughter, Matt. 9:24; Mark
5:40; Luke 8:53. Cp. ekmukterizo, “to deride.”
Note: The laughter of incredulity, as in Gen. 17:17; 18:12, is not
mentioned in the NT.
1, gelos
denotes “laughter,” Jas. 4:9. This corresponds to the kind of “laughter”
mentioned above (see LAUGH, No. 1).
1, anago
“to bring up” (ana, “up,” ago, “to lead”), is used in the Middle Voice as a
nautical term signifying “to put to sea;” it is translated “launch forth” in
Luke 8:22; “set sail” in Acts 13:13, RV (AV, “loosed”); similarly in Acts
16:11; in Acts 18:21, for AV, “sailed;” similarly in Acts 20:3,13; in Acts
21:1, RV, “set sail,” (AV, “launched”), and in Acts 21:2, for AV, “set forth;”
in Acts 27:2,4 the RV has the verb “to put to sea,” for AV “to launch;” in Acts
27:12 for AV, “depart;” in Acts 27:21, RV, “set sail” (AV, “loosed”); in Acts
28:10,11, “sailed” and “set sail” (AV, “departed”). See BRING, DEPART, LEAD,
LOOSE, OFFER, PUT, SAIL, SET.
2, epanago
“to lead up upon” (epi, “upon,” and No. 1), is used as a nautical term with
ploion, “a ship,” understood, denoting “to put out to sea,” translated in Luke
5:3, “put out,” RV (AV, “thrust out”); in Luke 5:4, for AV, “launch.” For the
non-nautical significance “to return,” see Matt. 21:18. See PUT, RETURN,
THRUST. In the Sept., Zech. 4:12, “that communicate with (the golden oil
vessels).”
A-1,Noun, nomos
akin to nemo, “to divide out, distribute,” primarily meant “that which is
assigned;” hence, “usage, custom,” and then, “law, law as prescribed by custom,
or by statute;” the word ethos, “custom,” was retained for unwritten “law,”
while nomos became the established name for “law” as decreed by a state and set
up as the standard for the administration of justice.
In the NT it is used (a) of “law” in general, e.g., Rom. 2:12,13, “a
law” (RV), expressing a general principle relating to “law;” Rom. 2:14, last
part; Rom. 3:27, “By what manner of law?” i.e., “by what sort of principle (has
the glorying been excluded)?;” Rom. 4:15 (last part); Rom. 5:13, referring to
the period between Adam's trespass and the giving of the Law; Rom. 7:1 (1st
part, RV marg., “law”); against those graces which constitute the fruit of the
Spirit “there is no law,” Gal. 5:23; “the ostensible aim of the law is to
restrain the evil tendencies natural to man in his fallen estate; yet in
experience law finds itself not merely ineffective, it actually provokes those
tendencies to greater activity. The intention of the gift of the Spirit is to
constrain the believer to a life in which the natural tendencies shall have no
place, and to produce in him their direct contraries. Law, therefore, has
nothing to say against the fruit of the Spirit; hence the believer is not only
not under law, Gal 5:18, the law finds no scope in his life, inasmuch as, and
in so far as, he is led by the Spirit;” * [* From Notes on Galatians, by Hogg
and Vine, p. 298.]
(b) of a force or influence impelling to action, Rom. 7:21,23 (1st
part), “a different law,” RV; (c) of the Mosaic Law, the “law” of Sinai, (1)
with the definite article, e.g., Matt. 5:18; John 1:17; Rom. 2:15,18,20,26,27; 3:19;
4:15; 7:4,7,14,16,22; 8:3,4,7; Gal. 3:10,12,19,21,24; 5:3; Eph. 2:15; Phil.
3:6; 1 Tim. 1:8; Heb. 7:19; Jas. 2:9; (2) without the article, thus stressing
the Mosaic Law in its quality as “law,” e.g., Rom. 2:14 (1st part); 5:20; 7:9,
where the stress in the quality lies in this, that “the commandment which was
unto (i.e., which he though would be a means of) life,” he found to be “unto
(i.e., to have the effect of revealing his actual state of) death;” 10:4; 1
Cor. 9:20; Gal. 2:16,19,21; 3:2,5,10 (1st part),11,18,23; 4:4,5,21 (1st part);
5:4,18; 6:13; Phil. 3:5,9; Heb. 7:16; 9:19; Jas. 2:11; 4:11; (in regard to the
statement in Gal. 2:16, that “a man is not justified by the works of the Law,”
the absence of the article before nomos indicates the assertion of a principle,
“by obedience to law,” but evidently the Mosaic Law is in view. Here the
Apostle is maintaining that submission to circumcision entails the obligation
to do the whole “Law.” Circumcision belongs to the ceremonial part of the
“Law,” but, while the Mosaic Law is actually divisible into the ceremonial and
the moral, no such distinction is made or even assumed in Scripture. The
statement maintains the freedom of the believer from the “law” of Moses in its
totality as a means of justification);
(d) by metonymy, of the books which contain the “law,” (1) of the
Pentateuch, e.g., Matt. 5:17; 12:5; Luke 16:16; 24:44; John 1:45; Rom. 3:21;
Gal. 3:10; (2) of the Psalms, John 10:34; 15:25; of the Psalms, Isaiah, Ezekiel
and Daniel, John 12:34; the Psalms and Isaiah, Rom. 3:19 (with vv. 10-18);
Isaiah, 1 Cor. 14:21; from all this it may be inferred that “the law” in the
most comprehensive sense was an alternative title to “The Scriptures.”
The following phrases specify “laws” of various kinds; (a) “the law of
Christ,” Gal. 6:2, i.e., either given by Him (as in the Sermon on the Mount and
in John 13:14,15; 15:4), or the “law” or principle by which Christ Himself
lived (Matt. 20:28; John 13:1); these are not actual alternatives, for the
“law” imposed by Christ was always that by which He Himself lived in the “days
of His flesh.” He confirmed the “Law” as being of Divine authority (cp. Matt.
5:18): yet He presented a higher standard of life than perfunctory obedience to
the current legal rendering of the “Law,” a standard which, without annulling
the “Law,” He embodied in His own character and life (see, e.g., Matt. 5:21-48;
this breach with legalism is especially seen in regard to the ritual or
ceremonial part of the “Law” in its wide scope); He showed Himself superior to
all human interpretations of it; (b) “a law of faith,” Rom. 3:27, i.e., a
principle which demands only faith on man's part; (c) “the law of my mind,”
Rom. 7:23, that principle which governs the new nature in virtue of the new
birth; (d) “the law of sin,” Rom. 7:23, the principle by which sin exerts its
influence and power despite the desire to do what is right; “of sin and death,”
Rom. 8:2, death being the effect; (e) “the law of liberty,” Jas. 1:25; 2:12, a
term comprehensive of all the Scriptures, not a “law” of compulsion enforced
from without, but meeting with ready obedience through the desire and delight
of the renewed being who is subject to it; into it he looks, and in its
teaching he delights; he is “under law (ennomos, “in law,” implying union and
subjection) to Christ,” 1 Cor. 9:21; cp., e.g., Ps. 119:32,45,97; 2 Cor. 3:17;
(f) “the royal law,” Jas. 2:8, i.e., the “law” of love, royal in the majesty of
its power, the “law” upon which all others hang, Matt. 22:34-40; Rom. 13:8; Gal.
5:14; (g) “the law of the Spirit of life,” Rom. 8:2, i.e., the animating
principle by which the Holy Spirit acts as the imparter of life (cp. John
6:63); (h) “a law of righteousness,” Rom. 9:31, i.e., a general principle
presenting righteousness as the object and outcome of keeping a “law,”
particularly the “Law” of Moses (cp. Gal. 3:21); (i) “the law of a carnal
commandment,” Heb. 7:16, i.e., the “law” respecting the Aaronic priesthood,
which appointed men conditioned by the circumstances and limitations of the
flesh. In the Epistle to the Hebrews the “Law” is treated of especially in
regard to the contrast between the Priesthood of Christ and that established
under the “law” of Moses, and in regard to access to God and to worship. In
these respects the “Law” “made nothing perfect,” Heb. 7:19. There was “a
disannulling of a foregoing commandment ... and a bringing in of a better
hope.” This is established under the “new Covenant,” a covenant instituted on
the basis of “better promises,” Heb. 8:6.
Notes: (1) In Gal. 5:3, the statement that to receive circumcision
constitutes a man a debtor to do “the whole Law,” views the “Law” as made up of
separate commands, each essential to the whole, and predicates the unity of the
“Law;” in Gal. 5:14, the statement that “the whole law” is fulfilled in the one
commandment concerning love, views the separate commandments as combined to
make a complete “law.” (2) In Rom. 8:3, “what the law could not do,” is lit.,
“the inability (adunaton, the neuter of the adjective adunatos, 'unable,' used
as a noun) of the Law;” this may mean either “the weakness of the Law” or “that
which was impossible for the Law;” the latter is preferable; the significance
is the same in effect; the “Law” could neither give freedom from condemnation
nor impart life. (3) For the difference between the teaching of Paul and that
of James in regard to the “Law,” see under JUSTIFICATION. (4) For Acts 19:38,
AV, “the law is open” (RV, “courts,” etc.) see COURT, No. 1. (5) For
nomodidaskaloi, “doctors of the law,” Luke 5:17, singular in Acts 5:34,
“teachers of the law,” 1 Tim. 1:7, see DOCTOR.
A-2,Noun, nomothesia
denotes “legislation, lawgiving” (No. 1, and tithemi, “to place, to put”), Rom.
9:4, “(the) giving of the law.” Cp. B, No. 1.
B-1,Verb, nomotheteo
(a) used intransitively, signifies “to make laws” (cp. A, No. 2, above); in the
Passive Voice, “to be furnished with laws,” Heb. 7:11, “received the law,”
lit., “was furnished with (the) law;” (b) used transitively, it signifies “to
ordain by law, to enact;” in the Passive Voice, Heb. 8:6. See ENACT.
B-2,Verb, krino
“to esteem, judge,” etc., signifies “to go to law,” and is so used in the
Middle Voice in Matt. 5:40, RV, “go to law” (AV, “sue ... at the law”); 1 Cor.
6:1,6. See ESTEEM.
Note: In 1 Cor. 6:7, the AV, “go to law,” is a rendering of the phrase
echo krimata, “to have lawsuits,” as in the RV.
B-3,Verb, paranomeo
“to transgress law” (para, “contrary to,” and nomos), is used in the present
participle in Acts 23:3, and translated “contrary to the law,” lit.,
“transgressing the law.”
C-1,Adjective, nomikos
denotes “relating to law;” in Titus 3:9 it is translated “about the law,”
describing “fightings” (AV, “strivings”); see LAWYER.
C-2,Adjective, ennomos
(a) “lawful, legal,” lit., “in law” (en, “in,” and nomos), or, strictly, “what
is within the range of law,” is translated “lawful” in Acts 19:39, AV (RV,
“regular”), of the legal tribunals in Ephesus; (b) “under law” (RV), in
relation to Christ, 1 Cor. 9:21, where it is contrasted with anomos (see No. 3
below); the word as used by the Apostle suggests not merely the condition of
being under “law,” but the intimacy of a relation established in the loyalty of
a will devoted to his Master. See LAWFUL.
C-3,Adjective, anomos
signifies “without law” (a, negative) and has this meaning in 1 Cor. 9:21 (four
times). See LAWLESS, TRANSGRESSOR, UNLAWFUL, WICKED.
D-1,Adverb, anomos
“without law” (the adverbial form of C, No. 3), is used in Rom. 2:12 (twice),
where “(have sinned) without law” means in the absence of some specifically
revealed “law,” like the “law” of Sinai; “(shall perish) without law”
predicates that the absence of such a “law” will not prevent their doom; the
“law” of conscience is not in view here. The succeeding phrase “under law” is
lit., “in law,” not the same as the adjective ennomos (C, No. 2), but two
distinct words.
A-1,Verb, exesti
an impersonal verb, signifying “it is permitted, it is lawful” (or
interrogatively, “is it lawful?”), occurs most frequently in the synoptic
Gospels and the Acts; elsewhere in John 5:10; 18:31; 1 Cor. 6:12; 10:23; 2 Cor.
12:4; in Acts 2:29, it is rendered “let me (speak),” lit., “it being
permitted;” in the AV of Acts 8:37, “thou mayest,” lit., “it is permitted;”
Acts 16:21; in Acts 21:37, “may I,” lit., “is it permitted?” See LET, MAY.
Note: For ennomos, see C, No. 2, (under LAW).
B-1,Adverb, nomimos
“lawfully,” is used in 1 Tim. 1:8, “the Law is good, if a man use it lawfully,”
i.e., agreeably to its design; the meaning here is that, while no one can be
justified or obtain eternal life through its instrumentality, the believer is
to have it in his heart and to fulfill its requirements; walking “not after the
flesh but after the spirit,” Rom. 8:4, he will “use it lawfully.” In 2 Tim. 2:5
it is used of contending in the games and adhering to the rules.
1, nomothetes
“a lawgiver” (see LAW, A, No. 2, and B. No. 1), occurs in Jas. 4:12, of God, as
the sole “Lawgiver;” therefore, to criticize the Law is to presume to take His
place, with the presumption of enacting a better law.
A-1,Adjective, anomos
“without law,” also denotes “lawless,” and is so rendered in the RV of Acts
2:23, “lawless (men),” marg., “(men) without the law,” AV, “wicked (hands);” 2
Thess. 2:8, “the lawless one” (AV, “that wicked”), of the man of sin (2 Thess.
2:4); in 2 Pet. 2:8, of deeds (AV, “unlawful”), where the thought is not simply
that of doing what is unlawful, but of flagrant defiance of the known will of
God. See LAW, C, No. 3.
B-1,Noun, anomia
“lawlessness,” akin to A, is most frequently translated “iniquity;” in 2 Thess
2:7, RV, “lawlessness” (AV, “iniquity”); “the mystery of lawlessness” is not
recognized by the world, for it does not consist merely in confusion and
disorder (see A); the display of “lawlessness” by the “lawless” one (2 Thess.
2:8) will be the effect of the attempt by the powers of darkness to overthrow
the Divine government. In 1 John 3:4, the RV adheres to the real meaning of the
word, “every one that doeth sin (a practice, not the committal of an act) doeth
also lawlessness; and sin is lawlessness.” This definition of sin sets forth
its essential character as the rejection of the law, or will, of God and the
substitution of the will of self. See INIQUITY and synonymous words.
1, nomikos
an adjective, “learned in the law” (see Titus 3:9, under LAW, C, No. 1), is
used as a noun, “a lawyer,” Matt. 22:35; Luke 7:30; 10:25; 11:45,46,52 (ver. 53
in some mss.); 14:3; Titus 3:13, where Zenas is so named. As there is no
evidence that he was one skilled in Roman jurisprudence, the term may be
regarded in the usual NT sense as applying to one skilled in the Mosaic Law.
The usual name for a scribe is grammateus, a man of letters; for a
doctor of the law, nomodidaskalos (see DOCTOR). “A comparison of Luke 5:17 with
Luke 5:21; Mark 2:6; Matt. 9:3 shows that the three terms were used
synonymously, and did not denote three distinct classes. The scribes were
originally simply men of letters, students of Scripture, and the name first
given to them contains in itself no reference to the law; in course of time,
however, they devoted themselves mainly, though by no means exclusively, to the
study of the law. They became jurists rather than theologians, and received
names which of themselves called attention to that fact. Some would doubtless
devote themselves more to one branch of activity than to another; but a
'lawyer' might also be a 'doctor,' and the case of Gamaliel shows that a
'doctor' might also be a member of the Sanhedrin, Acts 5:34” (Eaton, in
Hastings' Bib Dic.).
1, tithemi
“to put, place, set,” frequently signifies “to lay,” and is used of (a)
“laying” a corpse in a tomb, Matt. 27:60; Mark 6:29; 15:47; 16:6; Luke
23:53,55; John 11:34; 19:41,42; 20:2,13,15; Acts 7:16; 13:29; Rev. 11:9, RV,
“to be laid” (AV, “to be put”); in an upper chamber, Acts 9:37; (b) “laying”
the sick in a place, Mark 6:56; Luke 5:18; Acts 3:2; 5:15; (c) “laying” money
at the Apostles' feet, Acts 4:35,37; 5:2; (d) Christ's “laying” His hands upon
children Mark 10:16, RV, “laying” (AV, “put”); upon John, Rev. 1:17 (in the
best mss.); (e) “laying” down one's life, (1) of Christ, John 10:11, RV,
“layeth down” (AV, “giveth”); Kohn 10:17,18 (twice); 1 John 3:16; (2) of Peter
for Christ's sake, John 13:37,38; (3) of Christ's followers, on behalf of
others, 1 John 3:16; (4) of anyone, for his friends, John 15:13; (f) “laying”
up sayings in one's heart, Luke 1:66 (Middle Voice, in the sense of “for
themselves”); in Luke 9:44, of letting Christ's words “sink” (Middle Voice, in
the sense of “for oneself;” AV, “sink down”) into the ears; (g) “laying” a
foundation (1) literally, Luke 6:48; 14:29; (2) metaphorically, of Christ in
relation to an assembly, 1 Cor. 3:10,11; (h) in “laying” Christ as a “stone of
stumbling” for Israel, Rom. 9:33; (i) Christ's “laying” aside His garments,
John 13:4; (j) Christians, in “laying” money in store for the help of the
needy, 1 Cor. 16:2 (lit., “let him put”); (k) “depositing” money, Luke
19:21,22. See APPOINT.
2, katatithemi
“to lay down” (kata), is used in Mark 15:46 of the act of Joseph of Arimathaea
in “laying” Christ's body in the tomb (some mss. have No. 1 here). See DO, Note
(4) SHEW.
3, ballo
“to cast, throw, place, put,” is used in the Passive Voice signifying “to be
laid,” e.g., Mark 7:30; Luke 16:20; for Matt. 8:14, RV, “lying” (AV, “laid”)
and Matt. 9:2, see LIE, No. (3). See CAST.
4, epiballo
“to lay upon,” is used of seizing men, to imprison them, Acts 4:3. See CAST.
5, kataballo
“to cast down” (kata), is used metaphorically in Heb. 6:1, in the Middle Voice,
negatively, “of laying” a foundation of certain doctrines. See CAST.
6, klino
“to make to bend, to bow,” or “to make to lean, to rest,” is used in Matt.
8:20; Luke 9:58, in the Lord's statement, “the Son of man hath not where to lay
His head;” it is significant that this verb is used in John 19:30 of the Lord's
act at the moment of His death in placing His head into a position of rest, not
a helpless drooping of the head as in all other cases of crucifixion. He
reversed the natural order, by first reclining His head (indicative of His
submission to His Fathers will), and then “giving up His spirit.” The rest He
found not on earth in contrast to His creatures the foxes and birds, He found
in this consummating act on the cross. See BOW.
7, anaklino
“to lay down, make to recline” (in the Passive Voice, “to lie back, recline”),
is used in Luke 2:7, of the act of the Virgin Mary in “laying” her Child in a
manger. See SIT.
8, apotithemi
“to put off from oneself” (apo, “from,” and No. 1), always in the Middle Voice
in the NT, is used metaphorically in Heb. 12:1 “laying aside (every weight);”
in Jas. 1:21, AV, “lay apart,” RV, “putting away;” in Acts 7:58 of “laying”
down garments, after taking them off, for the purpose of stoning Stephen. See
CAST, PUT.
9, hupotithemi
“to place under, lay down” (hupo, “under,” and No. 1), is used metaphorically
in Rom. 16:4, of risking one's life, “laid down” (their own necks). In the
Middle Voice in 1 Tim. 4:6 it is used of “putting” persons in mind, RV, (AV,
“in remembrance”). See REMEMBRANCE.
10, epitithemi
“to add to, lay upon,” etc., is used of “laying” hands on the sick, for
healing, Matt. 9:18; 19:13, RV, “lay” (AV, “put”); 19:15; Mark 5:23; 6:5; 7:32;
8:23 RV, “laid” (AV, “put”); so in Mark 8:25; 16:18; Luke 4:40; 13:13; Acts
6:6; 8:17,19; 9:12,17, RV, “laying” (AV, “putting”); Acts 13:3; 19:6; 28:8; in
some mss. in Rev. 1:17, see No. 1, (d); of “laying” hands on a person by way of
public recognition, 1 Tim. 5:22; of a shepherd's “laying” a sheep on his
shoulders, Luke 15:5; of “laying” the cross on Christ's shoulders, Luke 23:26;
of “laying” on stripes, Acts 16:23; wood on a fire, Acts 28:3; metaphorically,
of “laying” burden's on men's shoulders, Matt. 23:4; similarly of “giving”
injunctions, Acts 15:28 (cp. “put ... upon” in Acts 15:10). See LADE, PUT, SET,
SURNAME, WOUND.
11, anatithemi
“to put up or before” (ana), is used in the Middle Voice of “laying” a case
before an authority, Acts 25:14, RV, “laid before,” for AV, “declared unto;” of
“setting forth” a matter for consideration, Gal. 2:2, RV, “laid before (them
the Gospel),” for AV, “communicated unto.” See COMMUNICATE, DECLARE.
12, prostithemi
“to put to, add,” is used in the Passive Voice in Acts 13:36, “was laid” (unto
his fathers), of the burial of David. See ADD, No. 2.
13, ekteino
“to stretch out or forth,” especially of the hand is used of “laying” out
anchors from a vessel, in Acts 27:30, RV, “lay out” (AV, “cast ... out”). See
CAST, Notes, STRETCH.
14, keimai
“to be laid, to lie,” is used as the Passive Voice of tithemi, “to put,” and is
translated by some part of the verb “to be laid” in Matt. 3:10; Luke 3:9, of an
axe; Luke 12:19, of goods; John 21:9, where the verb has been omitted from the
translation, after the words “a fire of coals” (for epikeimai, of the fish, see
No. 15); 1 Cor. 3:11, of Christ, as a foundation. See APPOINT, LIE, MADE (be),
SET.
Notes: (1) In Luke 23:53, the RV has “had lain” (intransitive: see
LIE), for AV, “was laid.” (2) In Luke 24:12, some mss. have the verb, with
reference to the linen cloths (the clause is absent in the best mss.); the
translation should be “lying,” not as AV, “laid.” (3) In John 11:41, the verb
is not found in the best mss.
15, epikeimai
“to be placed, to lie on” (epi, “upon,” and No. 14), is translated by the verb
“to be laid upon,” in John 21:9, of a fish; in 1 Cor. 9:16, of necessity. See
IMPOSED, INSTANT, LIE, PRESS.
16, apokeimai
“to be laid away, or up,” is used of money in a napkin, Luke 19:20;
metaphorically, of a hope, Col. 1:5; the crown of righteousness, 2 Tim. 4:8. In
Heb. 9:27, said of physical death, it is translated “it is appointed” (RV
marg., “laid up”). See APPOINT.
17, thesaurizo
“to lay up, store up” (akin to thesauros, “a treasury, a storehouse, a
treasure”), is used of “laying” up treasures, on earth, Matt. 6:19; in Heaven,
Matt. 6:20; in the last days, Jas. 5:3, RV, “ye have laid up your treasure”
(AV, “ye have heaped treasure together”); in Luke 12:21, “that layeth up
treasure (for himself);” in 1 Cor. 16:2, of money for needy ones (here the
present participle is translated “in store,” lit. “treasuring” or “storing,”
the “laying by” translating the preceding verb tithemi, see No. 1); in 2 Cor.
12:14, negatively, of children for parents; metaphorically, of “laying” up
wrath, Rom. 2:5, “treasurest up.” In 2 Pet. 3:7 the Passive Voice is used of
the heavens and earth as “stored up” for fire, RV (marg., “stored” with fire),
AV, “kept in store.” See STORE, TREASURE.
18, trachelizo
“to seize and twist the neck” (from trachelos, “the throat”), was used of
wrestlers, in the sense of taking by the throat. The word is found in Heb.
4:13, “laid open,” RV (AV, “opened”). The literal sense of the word seems to be
“with the head thrown back and the throat exposed.” Various suggestions have
been made as to the precise significance of the word in this passage. Some have
considered that the metaphor is from the manner of treating victims about to be
sacrificed. Little help, however, can be derived from these considerations. The
context serves to explain the meaning and the RV rendering is satisfactory.
Notes: (1) In Acts 25:7, AV, phero, “to bear, bring,” is rendered “laid
... (complaints),” RV, “bringing...(charges).” (2) In Mark 7:8, AV, aphiemi,
“to leave,” is translated “laying aside” (RV, “ye leave”). (3) For epilambano,
“to lay hold,” see HOLD, No. 7.
· For LAY WAIT see LIE IN WAIT
1, lumainomai
“to maltreat, to outrage” (from lume, “a brutal outrage”), is translated “laid
waste” (the church), in Acts 8:3, RV (AV, “made havoc of”).
· For LAYING (Acts 9:24) see PLOT
1, epithesis
“a laying on” (epi, “on,” tithemi, “to put”), is used in the NT (a) of the
“laying” on of hands by the Apostles, accompanied by the impartation of the
Holy Spirit in outward demonstration, in the cases of those in Samaria who had
believed, Acts 8:18; such supernatural manifestations were signs especially
intended to give witness to Jews as to the facts of Christ and the faith; they
were thus temporary; there is no record of their continuance after the time and
circumstances narrated in Acts 19 (in Acts 19:6 of which the corresponding verb
epitithemi is used; see below), nor was the gift delegated by the Apostles to
others (see LAY, Nos. 1 and 10); (b) of the similar act by the elders of a
church on occasions when a member of a church was set apart for a particular
work, having given evidence of qualifications necessary for it, as in the case of
Timothy, 1 Tim. 4:14; of the impartation of a spiritual gift through the laying
on of the hands of the Apostle Paul, 2 Tim. 1:6, RV, “laying” (AV, “putting”);
cp. the verb epitithemi in Acts 6:6, on the appointment of the seven, and in
the case of Barnabas and Saul, Acts 13:3; also in Acts 19:6; (c) in Heb. 6:2,
the doctrine of the “laying” on of hands refers to the act enjoined upon an
Israelite in connection, e.g., with the peace offerings, Lev. 3:2,8,13;
4:29,33; upon the priests in connection with the sin offering, Lev. 4:4; 16:21;
upon the elders, Lev. 4:15; upon a ruler, Lev. 4:24.
The principle underlying the act was that of identification on the part
of him who did it with the animal or person upon whom the hands were laid. In
the Sept, 2 Chron. 25:27; Ezek. 23:11.
Note: For the “laying” of Christ's hands on the sick, see LAY, No. 10.
1, ago
“to bear, bring, carry, lead,” is translated by the verb “to lead,” e.g., in
Mark 13:11; Luke 4:1; 4:9, RV; Luke 4:29; 22:54; 23:1, AV only; Luke 23:32;
John 18:28 (present tense, RV); Acts 8:32; metaphorically in Rom. 2:4, of the
goodness of God; Rom. 8:14; Gal. 5:18, of the Spirit of God; 1 Cor. 12:2, of
the powers of darkness instigating to idolatry; 2 Tim. 3:6, of divers lusts (in
some mss., aichmaloteuo). In Luke 24:21 ago is used of the passing (or
spending) of a day, and translated “it is (now the third day);” here the verb
is probably to be taken impersonally, according to idiomatic usage, in the
sense “there is passing the third day.” See BRING, No. 10, KEEP, Note (2).
2, anago
“to lead up” (ana, “up”), is used of Christ in being “led” up by the Spirit
into the wilderness, Matt. 4:1 Luke 4:5 (AV, “taking up”); by the elders of the
people into their council, Luke 22:66, “led away.” See BRING, No. 11.
3, apago
“to lead away” (apo, “away”), is used of a way “leading” to destruction, Matt.
7:13; to life, Matt. 7:14; of those who “led” Christ away from Gethsemane, Mark
14:44; in some mss., John 18:13, to Annas (the best mss. have No. 1 here); to
Caiaphas, Matt. 26:57; Mark 14:53; to Pilate, Matt. 27:2; to the Praetorium,
Mark 15:16; to crucifixion, Matt. 27:31; Luke 23:26; in some mss. John 19:16;
of “leading” an animal away to watering, Luke 13:15; of being “led” away to
idolatry, 1 Cor. 12:2, RV, “led away” (AV, “carried away”). Some mss. have it
in Acts 24:7 (AV, “took away”). It is translated “bring” in Acts 23:17. In Acts
12:19 it signifies “to put to death.” See BRING, No. 12, DEATH, C, No. 3.
4, periago
used transitively, denotes “to lead about,” 1 Cor. 9:5. For the intransitive
use, see GO, No. 9.
5, phero
“to bear, carry,” is used metaphorically of a gate, as “leading” to a city,
Acts 12:10. See BRING, No. 1.
6, hodegeo
“to lead the way;” see GUIDE, B, No. 1.
7, eisago
“to bring into,” is translated “to be led into” in Acts 21:37, AV (RV, “to be
brought into”). See BRING, A, No. 13.
8, sunapago
always in the Passive Voice, “to be carried or led away with,” is translated
“being led away with” in 2 Pet. 3:17, AV (RV, “being carried away with”). See
CARRY.
9, exago
“to lead out,” is rendered by the verb “to lead, out or forth,” in Mark 15:20
(in some mss. in Mark 8:23, the best have ekphero, “to bring out);” Luke 24:50;
John 10:3; Acts 7:36,40 (AV “brought”), and Acts 13:17, RV; Acts 21:38; Heb.
8:9. See BRING, No. 14.
10, anaphero
“to carry or lead up,” is translated “leadeth ... up” in the AV of Mark 9:2 (RV
“bringeth ... up”). See BRING, No. 2.
11, eisphero
“to bring in, or into,” is translated “lead (us not) into,” in Matt. 6:13; Luke
11:4 (RV, “bring ... into”), of temptation. See BRING, No. 4.
12, planao
“to lead astray” (akin to plane, “a wandering”), is translated “lead ...
astray,” metaphorically, in Matt. 24:4,5,11; Mark 13:5,6 (AV, “deceive”).
13, apoplanao
“to cause to go astray” (apo, “away from,” and No. 12), is used metaphorically
of “leading into error,” Mark 13:22, RV, “lead astray” (AV, “seduce”); Passive
Voice in 1 Tim. 6:10 (AV, “erred”).
Notes: (1) In Rev. 13:10, some mss. have sunago, “to bring together,”
translated “leadeth (into captivity),” AV and RV marg. (RV text, “is for”). (2)
For the verb diago, “to lead a life,” 1 Tim. 2:2, see LIVE, No. 7. (3) For
thriambeuo, to “lead in triumph,” 2 Cor. 2:14, RV, see TRIUMPH. (4) See also
HAND (lead by the).
· For LEADERS (Matt. 15:14) see GUIDE
1, phullon
“a leaf” (originally phulion, Lat., folium; Eng., “folio,” “foliaceous,”
“foliage,” “foliate,” “folious,” etc.), is found in Matt. 21:19; 24:32; Mark
11:13 (twice); 13:28; Rev. 22:2.
1, anakeimai
“to be laid up, to lie,” is used of reclining at table, and translated “leaning
(on Jesus' bosom)” in the AV of John 13:23, RV, “reclining” (for John 13:25 see
No. 2). In John 13:28, it is translated “at the table,” lit., “of (those)
reclining.” See GUEST, RECLINE, SIT, TABLE (at the).
2, anapipto
lit., “to fall back” (ana, “back,” pipto, “to fall”), is used of reclining at a
repast and translated “leaning back, (as he was, on Jesus' breast)” in John
13:25, RV (the AV follows the mss. which have epipipto, and renders it
“lying”); in John 21:20, “leaned back,” the Apostle's reminder of the same
event in his experience. See SIT.
1, hallomai
“to leap” (akin to halma, “a leap”), is used (a) metaphorically, of the
“springing” up of water, John 4:14; (b) literally, of the “leaping” of healed
cripples, Acts 3:8 (2nd part); 14:10.
2, skirtao
“to leap,” is found in Luke 1:41,44; 6:23, there translated “leap for joy;” in
Luke 1:44 the words “for joy” are expressed separately.
3, exallomai
“to leap up” (lit., “out,” ek, and No. 1), is said in Acts 3:8 (1st part) of
the cripple healed by Peter (cp. No. 1, above).
4, ephallomai
“to leap upon” (epi, “upon,” and No. 1), is said of the demoniac in Acts 19:16.
1, gramma
“a letter,” is used in the plural in Acts 26:24, with the meaning “learning:”
“(thy much) learning (doth turn thee to madness),” RV, possibly an allusion to
the Jewish Scriptures, to which the Apostle had been appealing; in John 7:15,
“(How knoweth this Man) letters” (AV marg., “learning”), the succeeding phrase
“not having learned” is illustrated in the papyri, where it indicates inability
to write. See BILL.
2, didaskalia
“teaching, instruction” (akin to didasko, “to teach”), is translated “learning”
in Rom. 15:4. See DOCTRINE.
1, manthano
denotes (a) “to learn” (akin to mathetes, “a disciple”), “to increase one's
knowledge,” or “be increased in knowledge,” frequently “to learn by inquiry, or
observation,” e.g., Matt. 9:13; 11:29; 24:32; Mark 13:28; John 7:15; Rom.
16:17; 1 Cor. 4:6; 14:35; Phil. 4:9; 2 Tim. 3:14; Rev. 14:3; said of “learning”
Christ, Eph. 4:20, not simply the doctrine of Christ, but Christ Himself, a
process not merely of getting to know the person but of so applying the
knowledge as to walk differently from the rest of the Gentiles; (b) “to
ascertain,” Acts 23:27, RV, “learned” (AV, “understood”); Gal. 3:2, “This only
would I learn from you,” perhaps with a tinge of irony in the enquiry, the
answer to which would settle the question of the validity of the new Judaistic
gospel they were receiving; (c) “to learn by use and practice, to acquire the
habit of, be accustomed to,” e.g., Phil. 4:11; 1 Tim. 5:4,13; Titus 3:14; Heb.
5:8. See UNDERSTAND.
2, ginosko
“to know by observation and experience,” is translated “to learn,” in the RV of
Mark 15:45; John 12:9. See ALLOW.
3, akriboo
“to learn carefully,” is so translated in Matt. 2:7,16, RV (AV, “diligently
enquired”).
4, mueo
“to initiate into mysteries,” is translated “I have learned the secret”
(Passive Voice, perfect tense) in Phil. 4:12, RV (AV, “I am instructed”). See
INSTRUCT.
Note: Paideuo, “to teach, instruct, train,” is translated “instructed”
in Acts 7:22, RV (AV, “learned”); in 1 Tim. 1:20, “(that) they might be
taught,” AV, “(that) they may learn.”
1, elachistos
“least,” is a superlative degree formed from the word elachus, “little,” the
place of which was taken by mikros (the comparative degree being elasson,
“less”); it is used of (a) size, Jas. 3:4; (b) amount; of the management of
affairs, Luke 16:10 (twice); 19:17, “very little;” (c) importance, 1 Cor. 6:2,
“smallest (matters);” (d) authority: of commandments, Matt. 5:19; (e)
estimation, as to persons, Matt. 5:19 (2nd part); 25:40,45; 1 Cor. 15:9; as to
a town, Matt. 2:6; as to activities or operations, Luke 12:26; 1 Cor. 4:3, “a
very small thing.”
2, elachistoteros
a comparative degree formed from No. 1, is used in Eph. 3:8, “less than the
least.”
3, mikros
“small little,” is translated “the least” in Acts 8:10; Heb. 8:11, with
reference to rank or influence. See LITTLE, A, No. 1.
4, mikroteros
the comparative of No. 3, is used of (a) size, Matt. 13:32, AV, “the least,”
RV, “less;” Mark 4:31 [cp. No. 1 (a)]; (b) estimation, Matt. 11:11; Luke 7:28,
AV, “least,” RV, “but little,” marg., “lesser” (in the kingdom of heaven),
those in the kingdom itself being less than John the Baptist [cp. No. 1 (e)];
Luke 9:48. See LESS.
Notes: (1) In 1 Cor. 6:4, AV, exoutheneo, in the Passive Voice, “to be
of no account,” is translated “is least esteemed” (RV, “are of no account”);
see ACCOUNT. (2) In Luke 19:42, the adverbial phrase kai ge, “at least,” is
found in some mss.; the RV follows those in which it is absent. (3) In 1 Cor.
9:2, AV, the phrase alla ge is rendered “doubtless;” RV, “at least.” (4) In
Acts 5:15, the phrase k'an (for kai ean, “even if”) denotes “at the least.”
1, dermatinos
denotes “of skin leather” (from derma, “skin, hide of beasts,” akin to dero,
“to flay;” whence Eng., “derm,” “dermal,” “dermatology”); it is translated
“leather” in Matt. 3:4, of John the Baptist's girdle; in Mark 1:6, RV (AV, “of
a skin”). See SKIN.
* (a) In the sense of leaving, abandoning, forsaking.
1, aphiemi
apo, “from,” and hiemi, “to send,” has three chief meanings, (a) “to send
forth, let go, forgive;” (b) “to let, suffer, permit;” (c) “to leave, leave
alone, forsake, neglect.” It is translated by the verb “to leave” (c), in Matt.
4:11; 4:20,22, and parallel passages; Matt. 5:24; 8:15, and parallel passages;
Matt. 8:22, RV, “leave (the dead),” AV, “let,” and the parallel passage; Matt.
13:36, RV, “left” (the multitude),” AV, “sent ... away;” Matt. 18:12; 19:27,
and parallel passages, RV, “we have left” (AV, “we have forsaken”); so Matt.
19:29; 22:22,25; 23:23, RV, “have left undone” (AV, “have omitted,” in the 1st
part, “leave undone” in the second); Matt. 23:38, and the parallel passage;
Matt. 24:2,40,41, and parallel passages; Matt. 26:56, RV, “left;” Mark 1:18,
“left;” Mark 1:31; 7:8, RV, “ye leave;” Mark 8:13; 10:28,29; 12:12,19-22;
13:34; Luke 10:30; 11:42 (in some mss.); Luke 12:39, RV “have left,” AV “have
suffered” (No. 9 in Matt. 24:43); John 4:3,28,52; 8:29; 10:12; 14:18,27;
16:28,32; Rom. 1:27; 1 Cor. 7:11, RV, “leave” (AV “put away”); John 7:13 (AV
and RV); Heb. 2:8; 6:1; Rev. 2:4. See FORGIVE.
2, aniemi
ana, “back” and hiemi, “to send,” denotes “to let go, loosen, forbear;” it is
translated “I will (never) leave (thee)” in Heb. 13:5. See FORBEAR.
3, kataleipo
“to leave behind” (kata, “down,” leipo, “to leave”), is everywhere rendered by
the verb “to leave” except in the following: the AV of Rom. 11:4, “I have
reserved” (RV, “I have left”); Heb. 11:27, “he forsook;” 2 Pet. 2:15, AV, “have
forsaken,” RV, “forsaking.” See FORSAKE, RESERVE.
4, apoleipo
“to leave behind” (apo, “from”) is used (a) in the Active Voice, of “leaving”
behind a cloak, 2 Tim. 4:13; a person, 2 Tim. 4:20; of “abandoning” a
principality (by angels), Jude 1:6, RV; (b) in the Passive Voice, “to be reserved,
to remain,” Heb. 4:6,9; 10:26. See REMAIN, No. 3. In the papyri it is used as a
technical term in wills (Moulton and Milligan, Vocab.).
5, enkataleipo
lit., “to leave behind in” (en, “in,” and No. 3), signifies (a) “to leave
behind,” Rom. 9:29, “a seed;” (b) “to abandon, forsake,” translated by the verb
“to leave” in Acts 2:27,31 (in some mss., No. 3) of the soul of Christ; in the
following by the verb “to forsake,” Matt. 27:46; Mark 15:34; 2 Cor. 4:9; 2 Tim.
4:10,16; Heb. 10:25; 13:5 (see No. 2 in the same ver.). See FORSAKE.
6, hupoleipo
“to leave remaining;” lit., “to leave under” (hupo), is used in the Passive
Voice in Rom. 11:3, of a survivor.
7, perileipo
“to leave over,” is used in the Passive Voice in 1 Thess. 4:15,17, RV, “that
are left” (AV, “that remain”), lit., “left over,” i.e., the living believers at
the Lord's return. See REMAIN.
8, pauo
“to make to cease,” is used in the Middle Voice, signifying “to cease, leave
off,” and is translated “had left” in Luke 5:4; “left” in Acts 21:32;
elsewhere, “to cease.” See CEASE.
9, eao
signifies (a) “to let, permit, suffer,” e.g., Matt. 24:43; (b) “to leave,” Acts
23:32, of “leaving” horsemen; Acts 27:40, of “leaving” anchors in the sea, RV
[AV, “committed (themselves)”]. See COMMIT, SUFFER.
10, hupolimpano
limpano being a late form for leipo, “to leave,” is used in 1 Pet. 2:21,
“leaving (us an example).”
11, perisseuo
“to be over and above” (the number), hence, “to be or remain over,” is
translated “was left,” in Matt. 15:37, AV (RV, “remained over,” as in Matt.
14:20; Luke 9:17; John 6:12,13, where the AV adds “and above”), of the broken
fragments after the feeding of the multitudes. See ABOUND.
Note: The corresponding noun, perisseuma, “that which is over and
above,” is used in the plural in Mark 8:8, RV, “(of broken pieces) that
remained over,” AV, “(of the broken meat) that was left,” lit., “of fragments
of broken pieces.” See REMAIN.
12, ekballo
“to cast out” (ek, “from,” ballo, “to cast”), “to drive out,” is used in the
sense of “rejecting” or “leaving out,” in Rev. 11:2, as to the measuring of the
court of the Temple (marg., “cast without”). See CAST, No. 5.
* (b) In the sense of giving leave.
13, epitrepo
lit. denotes “to turn to” (epi, “upon, to,” trepo, “to turn”), and so (a) “to
commit, entrust” (not in NT); (b) “to permit, give leave, send,” of Christ's
permission to the unclean spirits to enter the swine, Mark 5:13; in Luke 8:32,
RV, “give ... leave,” “gave ... leave” (AV, “suffer” and “suffered”); in John
19:38, of Pilate's permission to Joseph to take away the body of the Lord; in
Acts 21:39, of Paul's request to the chief captain to permit him to address the
people, RV, “give ... leave” (for AV, “suffer”); in Acts 21:40, “he had given
him leave” (AV, “... licence”). See LET, LIBERTY, LICENCE, PERMIT, SUFFER.
* (c) In the sense of taking leave of, bidding farewell to.
14, apotasso
used in the Middle Voice in the NT, lit. signifies “to arrange oneself off”
(apo, “from,” tasso, “to arrange”); hence, “to take leave of,” Mark 6:46, RV,
“had taken leave of” (AV, “had sent ... away”); Acts 18:18; 18:21, RV, “taking
his leave of” (AV, “bade ... farewell”); 2 Cor. 2:13; in Luke 9:61, “to bid
farewell;” in Luke 14:33 it has its other meaning “renouncing” (AV,
“forsaking”). See FAREWELL, FORSAKE, RENOUNCE.
15, apaspazomai
“to embrace, salute, take leave of” (apo “from,” aspazomai, “to salute”), is
used in Acts 21:6, AV, “when we had taken our leave” (RV, “bade ... farewell”).
Some mss. have the simple verb aspazomai.
A-1,Noun, zume
“leaven, sour dough, in a high state of fermentation,” was used in general in
making bread. It required time to fulfill the process. Hence, when food was
required at short notice, unleavened cakes were used, e.g., Gen. 18:6; 19:3;
Exod. 12:8. The Israelites were forbidden to use “leaven” for seven days at the
time of Passover, that they might be reminded that the Lord brought them out of
Egypt “in haste,” Deut. 16:3, with Exod. 12:11; the unleavened bread, insipid
in taste, reminding them, too, of their afflictions, and of the need of
self-judgment, is called “the bread of affliction.” “Leaven” was forbidden in
all offerings to the Lord by fire, Lev. 2:11; 6:17. Being bred of corruption
and spreading through the mass of that in which it is mixed, and therefore
symbolizing the pervasive character of evil, “leaven” was utterly inconsistent
in offerings which typified the propitiatory sacrifice of Christ.
In the OT “leaven” is not used in a metaphorically sense. In the NT it
is used (a) metaphorically (1) of corrupt doctrine, Matt. 13:33; Luke 13:21, of
error as mixed with the truth (there is no valid reason for regarding the
symbol here differently from its application elsewhere in the NT); Matt.
16:6,11; Mark 8:15 (1st part); Luke 12:1; that the kingdom of heaven is likened
to “leaven,” does not mean that the kingdom is “leaven.” The same statement, as
made in other parables, shows that it is the whole parable which constitutes
the similitude of the kingdom; the history of Christendom confirms the fact
that the pure meal of the doctrine of Christ has been adulterated with error;
(2) of corrupt practices, Mark 8:15 (2nd part), the reference to the Herodians
being especially applied to their irreligion; 1 Cor. 5:7,8; (b) literally, in
Matt. 16:12, and in the general statements in 1 Cor. 5:6; Gal. 5:9, where the
implied applications are to corrupt practice and corrupt doctrine respectively.
B-1,Verb, zumoo
signifies “to leaven, to act as leaven,” Passive Voice in Matt. 13:33; Luke
13:21; Active Voice in 1 Cor. 5:6; Gal. 5:9.
· For LED see LEAD
· Note: This forms part of the RV rendering of two verbs, (1) hupopleo, “to sail under” (i.e., under the lee of), from hupo, “under,” pleo, “to sail,” Acts 27:4,7 (AV, “sailed under”); (2) hupotrecho, “to run in under” (in navigation), “to run under the lee of” (hupo, and a form hupodramon, used as an aorist participle of the verb), Acts 27:16, RV, “running under the lee of” (AV, “running under”). See RUN, SAIL.
1, aristeros
is used (a) of the “left” hand, in Matt. 6:3, the word “hand” being understood;
in connection with the armor of righteousness, in 2 Cor. 6:7, “(on the right
hand and) on the left,” lit., “(of the weapons ... the right and) the left;”
(b) in the phrase “on the left,” formed by ex (for ek), “from,” and the
genitive plural of this adjective, Mark 10:37 (some mss. have No. 2 here); Luke
23:33.
2, euonumos
lit., “of good name,” or “omen” (eu, “well,” onoma, “a name”), a word adopted
to avoid the ill-omen attaching to the “left” (omens from the “left” being
unlucky, but a good name being desired for them, cp. aristeros, lit., “better
of two,” euphemistic for the ill-omened laios and skaios; cp., too, the Eng.,
“sinister,” from the Latin word meaning “left”), is used euphemistically for
No. 1, either (a) simply as an adjective in Rev. 10:2, of the “left” foot; in
Acts 21:3, “on the left” (lit., “left”); or (b) with the preposition ex (for
ek), signifying “on the left hand,” Matt. 20:21,23; 25:33,41; 27:38; Mark 10:40
(for ver. 37, in some mss., see No. 1); 15:27.
· For LEFT (Verb) see LEAVE
1, skelos
“the leg from the hip downwards,” is used only of the breaking of the “legs” of
the crucified malefactors, to hasten their death, John 19:31-33 (a customary
act, not carried out in the case of Christ, in fullfillment of Exod. 12:46;
Num. 9:12). The practice was known as skelokopia (from kopto, “to stike”), or,
in Latin, crurifragium (from crus, “a leg,” and frango, “to break”).
1, legion
otherwise spelled legeon, “a legion,” occurs in Matt. 26:53, of angels; in Mark
5:9,15, and Luke 8:30, of demons. Among the Romans a “legion” was primarily a
chosen (lego, “to choose”) body of soldiers divided into ten cohorts, and
numbering from 4,200 to 6,000 men (Gk. speira, see BAND). In the time of our
Lord it formed a complete army of infantry and cavalry, of upwards of 5,000
men. The “legions” were not brought into Judea till the outbreak of the Jewish
war (A.D. 66), as they were previously employed in the frontier provinces of
the Empire. Accordingly in its NT use the word has its other and more general
significance “of a large number.”
1, eukaireo
“to have leisure or opportunity” (eu, “well,” kairos, “a time or season”), is
translated “they had ... leisure” in Mark 6:31; in Acts 17:21, “spent their
time” (RV, marg., “had leisure for”); in 1 Cor. 16:12, “he shall have
opportunity,” RV (AV, “... convenient time”). See CONVENIENT, OPPORTUNITY,
SPEND. This verb differs from scholazo, “to have leisure;” it stresses the
opportunity of doing something, whereas scholazo stresses the “leisure” for
engaging in it e.g., 1 Cor. 7:5, “(that) ye may give yourselves to.”
A-1,Verb, daneizo
is translated “to lend” in Luke 6:34,35: see BORROW.
A-2,Verb, kichremi | chrao
“to lend,” is used in the aorist (or “point”) tense, Active Voice, in Luke
11:5, in the request, “lend me three loaves.” The radical sense of the verb is
“to furnish what is needful” (akin to chreia, which means both “use” and
“need,” and to chre, “it is needful”). Hence it is distinct from No. 1, the
basic idea of which is to “lend” on security or return.
B-1,Noun,danistes | daneistes>
denotes a money-lender (akin to A, No. 1), translated “lender” in Luke 7:41, RV
(AV, “creditor”). In the Sept., 2 Kings 4:1; Ps. 109:11; Prov. 29:13.
1, ,pote
is translated “at length” in Rom. 1:10, where the whole phrase “if by any means
now at length” suggests not only ardent desire but the existence of
difficulties for a considerable time. See AFORETIME.
1, pardalis
denotes “a leopard or a panther,” an animal characterized by swiftness of
movement and sudden spring, in Dan. 7:6 symbolic of the activities of Alexander
the Great, and the formation of the Grecian kingdom, the third seen in the
vision there recorded. In Rev. 13:2 the imperial power, described there also as
a “beast,” is seen to concentrate in himself the characteristics of those
mentioned in Dan. 7.
1, lepros
an adjective, primarily used of “psoriasis,” characterized by an eruption of
rough, scaly patches; later, “leprous,” but chiefly used as a noun, “a leper,”
Matt. 8:2; 10:8; 11:5; Mark 1:40; Luke 4:27; 7:22; 17:12; especially of Simon,
mentioned in Matt. 26:6; Mark 14:3.
1, lepra
akin to lepros (above), is mentioned in Matt. 8:3; Mark 1:42; Luke 5:12,13. In
the removal of other maladies the verb “to heal” (iaomai) is used, but in the
removal of “leprosy,” the verb “to cleanse” (katharizo), save in the statement
concerning the Samaritan, Luke 17:15, “when he saw that he was healed.” Matt.
10:8; Luke 4:27 indicate that the disease was common in the nation. Only twelve
cases are recorded in the NT, but these are especially selected. For the Lord's
commands to the leper mentioned in Matthew 8 and to the ten in Luke 17, see
Lev. 14:2-32.
1, elasson
serves as a comparative degree of mikros, “little” (see LEAST), and denotes
“less” in (a) quality, as of wine, John 2:10, “worse;” (b) age, Rom. 9:12,
“younger;” 1 Tim. 5:9, “under” (neuter, adverbially); (c) rank, Heb. 7:7. See
UNDER, WORSE, YOUNG.
2, mikroteros
the comparative of mikros, is translated “less” in Matt. 13:32, RV (AV,
“least”), and Mark 4:31. See LEAST.
3, hesson
“inferior,” is used in the neuter adverbially in 2 Cor. 12:15, “the less.” See
WORSE.
1, me
a negative particle, often used as a conjunction, is frequently translated “lest,”
e.g., Mark 13:36 (in ver. 5, RV, “that no,” for AV, “lest”); Acts 13:40; 23:10.
2, hina me
“in order that not,” is rendered “lest,” e.g., in Matt. 17:27; in some
instances the RV renders the phrase “that ... not,” e.g., Luke 8:12, or “that
... no,” 1 Cor. 9:12 (AV, “lest”).
3, mepote | me pote
denotes “lest ever, lest perhaps, lest at any time,” e.g., Matt. 4:6; “lest
haply,” Matt. 7:6, RV (AV, “lest”), and in Matt. 13:15 (AV, “lest at any
time”); in Matt. 25:9, RV, “peradventure” (AV, “lest”). The RV does not
translate this simply by “lest,” as in the AV; see further, e.g., in Matt.
27:64; Mark 14:2; Luke 12:58; the addition of pote requires the fuller
rendering.
Note: In Luke 14:29, the conjunctive phrase hina mepote, “lest haply,”
is used.
4, mepos | me pos
used as a conjunction, denotes “lest somehow, lest haply, lest by any means,”
e.g., 2 Cor. 2:7, RV, “lest by any means” (AV, “lest perhaps”); so 2 Cor. 12:20
(twice); Gal. 4:11 (AV, “lest”); in 1 Thess. 3:5 (AV, “lest by some means”).
5, mepou | me pou
“lest perhaps,” is used in Acts 27:29, RV, “lest haply” (AV, “lest”).
Note: In 2 Cor. 4:4, AV, the phrase eis (“unto”) to (“the”) me (“not”),
i.e., “in order that ... not,” is rendered “lest (the light) ... should;” RV,
“that (the light) ... should not.”
· For LET (AV in Rom. 1:13 and 2 Thess. 2:7) see HINDER and RESTAIN
1, aphiemi
for the meanings of which see LEAVE, No. 1, frequently denotes “to let, suffer,
permit,” e.g., Matt. 5:40 (translated “let ... have”); 7:4; 13:30; 15:14; 27:49
and Mark 15:36, RV, “let be,” probably short for “let us see” (Moulton and
Milligan, Vocab.); Mark 7:27; 11:6 (“let ... go”); 14:6 (“let ... alone”); so
Luke 13:8; John 11:48; in Acts 5:38 (where some mss. have eao, “to permit, let,
suffer”); in John 11:44; 18:8 (“let”); 1 Cor. 7:11,12, RV, “let ... leave,” AV,
“let ... put away;” 1 Cor. 7:13 (“let ... leave”).
2, epitrepo
for the meanings of which see LEAVE (b), is translated “let (me)” in Luke 9:61.
AV, RV, “suffer (me).”
3, apoluo
signifies “to set free, release, loose” (apo, “from,” luo, “to loose”), e.g.,
Luke 13:12; John 19:10; forgive, Luke 6:37; to release, dismiss, send away,
translated “to let go,” e.g., in Luke 14:4; in some mss. Luke 22:68; in Luke
23:22, John 19:12; Acts 3:13, AV, “let ... go” (RV, “release”); in Acts 4:21,
“they let ... go;” in Acts 4:23 (Passive Voice), “being let go;” Acts 5:40; in
Acts 15:33, AV, “let go” (RV, “dismissed”); Acts 16:35,36; 17:9; in Acts 23:22,
RV, “let ... go” (AV, “let ... depart”); in Acts 28:18, AV, “let ... go” (RV,
“set ... at liberty”). See DISMISS.
4, eao
“to let,” occurs in Acts 27:32. See SUFFER.
Note: In Acts 2:29, the impersonal verb exesti, “it is permitted, it is
lawful,” is rendered “let me,” AV (RV and AV, marg., “I may”).
1, kathiemi
“to send,” or “let down” (kata, “down,” hiemi, “to send”), is translated “to
let down,” with reference to (a) the paralytic in Luke 5:19; (b) Saul of
Tarsus, Acts 9:25; (c) the great sheet in Peter's vision, Acts 10:11; 11:5.
2, chalao
“to slacken, loosen, let loose,” denotes in the NT, “to let down, to lower;” it
is used with reference to (a) the paralytic, in Mark 2:4, cp. No. 1 (a); (b)
Saul ot Tarsus, Acts 9:25, “lowering” [see also No. 1 (b)]; 2 Cor. 11:33, “was
I let down” (Passive Voice); (c) nets, Luke 5:4,5 (in the latter, RV, “nets;”
AV, “net”); (d) the gear of a ship, Acts 27:17, RV, “they lowered (the gear),”
AV, “they strake (sail);” (e) a ship's boat, Acts 27:30, RV, “lowered” (AV,
“let down”). See LOWER, STRIKE.
1, ekdidomi
primarily, “to give out, give up, surrender” (ek, “out, from,” didomi, “to
give”), denotes “to let out for hire;” in the NT it is used, in the Middle
Voice, with the meaning “to let out to one's advantage,” in the parable of the
husbandman and his vineyard, Matt. 21:33,41; Mark 12:1; Luke 20:9, AV, “let ...
forth;” RV, “let ... out.”
1, amma
primarily denotes “that which is traced or drawn, a picture;” then, “that which
is written,” (a) “a character, letter of the alphabet,” 2 Cor. 3:7; “written,”
lit., “(in) letters;” Gal. 6:11; here the reference is not to the length of the
Epistle (Paul never uses gramma, either in the singular or the plural of his
Epistles; of these he uses epistole, No. 2), but to the size of the characters
written by his own hand (probably from this verse to the end, as the use of the
past tense, “I have written,” is, according to Greek idiom, the equivalent of
our “I am writing”). Moreover, the word for “letters” is here in the dative
case, grammasin, “with (how large) letters;” (b) “a writing, a written
document, a bond” (AV, “bill”) Luke 16:6,7; (c) “a letter, by way of
correspondence,” Acts 28:21; (d) the Scriptures of the OT, 2 Tim. 3:15; (e)
“learning,” John 7:15, “letters;” Acts 26:24, “(much) learning” (lit., “many
letters”); in the papyri an illiterate person is often spoken of as one who
does not know “letters,” “which never means anything else than inability to
write” (Moulton and Milligan); (f) “the letter,” the written commandments of
the Word of God, in contrast to the inward operation of the Holy Spirit under
the New Covenant, Rom. 2:27,29; 7:6; 2 Cor. 3:6; (g) “the books of Moses,” John
5:47.
2, epistole
* see EPISTLE
· For LEVEL see PLACE, Note (4)
· For LEWD and LEWDNESS see VILE and VILLANY
A-1,Noun, pseustes
“a liar,” occurs in John 8:44,55; Rom. 3:4; 1 Tim. 1:10; Titus 1:12; 1 John
1:10; 2:4,22; 4:20; 5:10.
B-1,Adjective, pseudes
“lying, false” (Eng., “pseudo-”), rendered “false” in Acts 6:13 and in the RV
of Rev. 2:2 (AV, “liars”), is used as a noun, “liars,” in Rev. 21:8. See FALSE.
Note: Many compound nouns are formed by the prefix pseudo-: see, e.g.,
APOSTLES, BRETHREN, CHRISTS, PROPHETS, TEACHERS, WITNESS.
A-1,Noun, haplotes
denotes (a) “simplicity, sincerity, unaffectedness” (from haplous, “single,
simple,” in contrast to diplous, “double”), Rom. 12:8, “simplicity;” 2 Cor.
11:3 (in some mss. in 2 Cor. 1:12); Eph. 6:5; Col. 3:22, singleness;” (b)
“simplicity as manifested in generous giving,” “liberality,” 2 Cor. 8:2; 9:11
(AV, “bountifulness,” RV marg., “singleness”); 9:13 (AV, “liberal”). See
BOUNTY, No. 2.
A-2,Noun, charis
is rendered “liberality” in 1 Cor. 16:3, AV. See BOUNTY, No. 3.
B-1,Adverb, haplos
“liberally, with singleness of heart,” is used in Jas. 1:5 of God as the
gracious and “liberal” Giver. The word may be taken either (a) in a logical
sense, signifying unconditionally, simply, or (b) in a moral sense, generously;
for the double meaning compare A, No. 1. On this passage Hort writes as
follows: “Later writers comprehend under the one word the whole magnanimous and
honorable type of character in which singleness of mind is the central
feature.”
A-1,Noun, anesis
“a loosening, relaxation,” is translated “liberty” in Acts 24:23, AV. See
INDULGENCE.
A-2,Noun, aphesis
“dismissal, release, forgiveness,” is rendered “liberty” in the AV of Luke
4:18, RV, “release.” See FORGIVENESS.
A-3,Noun, eleutheria
see FREEDOM.
A-4,Noun, exousia
“authority, right,” is rendered “liberty” in 1 Cor. 8:9 (marg., “power”), “this
liberty of yours,” or “this right which you assert.” See AUTHORITY.
B-1,Adjective, eleutheros
is rendered “at liberty” in 1 Cor. 7:39, AV (RV “free”). See FREE.
C-1,Verb, apoluo
for the meanings of which see LET, No. 3, is translated “to set at liberty” in
Acts 26:32; Heb. 13:23. See DISMISS.
C-2,Verb, apostello
“to send away,” is translated “to set at liberty” in Luke 4:18. See SEND.
Note: In Acts 27:3, AV, epitrepo is rendered “gave ... liberty” (RV
“gave ... leave”). See LEAVE (b)
For LICENCE (in Acts 21:40; 25:16, AV) see LEAVE (b) and OPPORTUNITY, A, No. 3
1, epileicho
“to lick over” (epi, “over,” leicho, “to lick”), is said of the dogs in Luke
16:21. Some mss. have apoleicho, “to lick off.”
A-1,Noun, pseudos
“a falsehood, lie” (see also under LIAR), is translated “lie” in John 8:44
(lit., “the lie”); Rom. 1:25, where it stands by metonymy for an idol, as,
e.g., in Isa. 44:20; Jer. 10:14; 13:25; Amos 2:4 (plural); 2 Thess. 2:11, with
special reference to the lie of 2 Thess. 2:4, that man is God (cp. Gen. 3:5); 1
John 2:21,27; Rev. 21:27; 22:15; in Eph. 4:25, AV “lying,” RV, “falsehood,” the
practice; in Rev. 14:5, RV, “lie.” (some mss. have dolos, “guile,” AV); 2
Thess. 2:9, where “lying wonders” is, lit., “wonders of falsehood,” i.e.,
wonders calculated to deceive (cp. Rev. 13:13-15), the purpose being to deceive
people into the acknowledgement of the spurious claim to deity on the part of
the Man of Sin.
Note: In Rom. 1:25 the “lie” or idol is the outcome of pagan religion;
in 1 John 2:21,22 the “lie” is the denial that Jesus is the Christ; in 2 Thess.
2:11 the “lie” is the claim of the Man of Sin.
A-2,Noun, pseusma
“a falsehood,” or “an acted lie,” Rom. 3:7, where “my lie” is not idolatry, but
either the universal false attitude of man toward God or that with which his
detractors charged the Apostle; the former seems to be the meaning.
B-1,Adjective, pseudologos
denotes “speaking falsely” (pseudes, “false,” logos, “a word”) in 1 Tim. 4:2,
where the adjective is translated “that speak lies,” RV (AV, “speaking lies”)
and is applied to “demons,” the actual utterances being by their human agents.
B-2,Adjective, apseudes
denotes “free from falsehood” (a, negative, pseudes, “false”), truthful, Titus
1:2, of God, “who cannot lie.”
C-1,Verb, pseudo
“to deceive by lies” (always in the Middle Voice in the NT), is used (a)
absolutely, in Matt. 5:11, “falsely,” lit., “lying” (AV, marg.); Rom. 9:1; 2
Cor. 11:31; Gal. 1:20; Col. 3:9 (where the verb is followed by the preposition
eis, “to”); 1 Tim. 2:7; Heb. 6:18; Jas. 3:14 (where it is followed by the
preposition kata, “against”); 1 John 1:6; Rev. 3:9; (b) transitively, with a
direct object (without a preposition following), Acts 5:3 (with the accusative
case), “to lie to (the Holy Ghost),” RV marg., “deceive;” Acts 5:4 (with the
dative case) “thou hast (not) lied (unto men, but unto God).”
1, keimai
“to be laid, to lie,” used as the Passive Voice of tithemi, “to lay” (see LAY,
No. 14), is said (a) of the Child Jesus, Luke 2:12,16; (b) of the dead body of
the Lord, Matt. 28:6; John 20:12; in Luke 23:53, “had ... lain,” RV, AV, “was
laid” [see LAY, No. 14, Note (1)], in the tomb as hitherto empty; (c) of the
linen cloths, John 20:5,6,7; (d) figuratively of a veil as “lying” upon the
hearts of the Jews, 2 Cor. 3:15, RV, “lieth” (AV, “is”); (e) metaphorically, of
the world as “lying” in the evil one, 1 John 5:19, RV; (f) of the heavenly
city, Rev. 21:16. For other instances in which the rendering is in the Passive
Voice, see LAY, No. 14. See APPOINT.
2, katakeimai
“to lie down” (kata, “down,” and No. 1), is used of the sick, Mark 1:30; 2:4;
Luke 5:25; John 5:3,6; Acts 28:8; in Acts 9:33 it is rendered “had kept (his
bed),” lit., “lying (on a bed).” See SIT.
3, ballo
“to throw, cast,” is used in the Passive Voice, with reference to the sick,
with the meaning “to be laid, to lie,” in Matt. 8:6, “(my servant) lieth (in
the house),” lit., “is laid;” Matt. 8:14, “lying,” RV, (AV, “laid”); Matt. 9:2,
“lying (on a bed).” See CAST.
4, epikeimai
“to lie upon, be laid upon,” is translated with this meaning, intransitively in
John 11:38; Acts 27:20; transitively, in the Passive Voice, in John 21:9; 1
Cor. 9:16. See IMPOSED.
Notes: (1) In Mark 5:40, some mss. have the verb anakeimai, “to be laid
up,” translated “was lying,” AV. In the most authentic the word is absent. (2)
In Acts 27:12, AV, blepo, “to look,” is rendered “lieth,” of the situation of
the heaven Phoenix (AV, Phenice); RV, “looketh.” (3) In John 11:17, AV, the
verb echo, “to have, to hold,” used with en, “in,” signifying “to be in a
certain condition,” is translated “had lain” (RV, “had been”). (4) In John
13:25, anapipto, lit., “to fall upon,” hence the AV, “lying”), is used of
John's position at the table, RV, “leaning back (... on Jesus' breast).”
A-1,Verb, enedreuo
“to lie in wait for, to lay wait for” (from en, “in,” and hedra, “a seat,” cp.
B), occurs in Luke 11:54, “laying wait for;” Acts 23:21, “there lie in wait
for.”
Note: In Acts 23:30, the word epiboule, “a plot,” necessitates the RV
“(that there would be) a plot.” For Eph. 4:14, AV, see WILES.
B-1,Noun, enedra | enedron
akin to A, “a lying in wait, an ambush,” occurs in Acts 23:16 (where some mss.
have the form enedron); Acts 25:3, “laying wait,” lit., “making an ambush.” In
the Sept., Josh. 8:7,9; Ps. 10:8.
A-1,Noun, zoe
(Eng., “zoo,” “zoology”) is used in the NT “of life as a principle, life in the
absolute sense, life as God has it, that which the Father has in Himself, and
which He gave to the Incarnate Son to have in Himself, John 5:26, and which the
Son manifested in the world, 1 John 1:2. From this life man has become
alienated in consequence of the Fall, Eph. 4:18, and of this life men become
partakers through faith in the Lord Jesus Christ, John 3:15, who becomes its
Author to all such as trust in Him, Acts 3:15, and who is therefore said to be
'the life' of the believer, Col. 3:4, for the life that He gives He maintains,
John 6:35,63. Eternal life is the present actual possession of the believer
because of his relationship with Christ, John 5:24; 1 John 3:14, and that it
will one day extend its domain to the sphere of the body is assured by the
Resurrection of Christ, 2 Cor. 5:4; 2 Tim. 1:10. This life is not merely a
principle of power and mobility, however, for it has moral associations which
are inseparable from it, as of holiness and righteousness. Death and sin, life
and holiness, are frequently contrasted in the Scriptures.
“Zoe is also used of that which is the common possession of all animals
and men by nature, Acts 17:25; 1 John 5:16, and of the present sojourn of man
upon the earth with reference to its duration, Luke 16:25; 1 Cor. 15:19; 1 Tim.
4:8; 1 Pet. 3:10. 'This life' is a term equivalent to 'the gospel,' 'the
faith,' 'Christianity,' Acts 5:20.”* [* From Notes on Galatians, by Hogg and
Vine. pp. 324,325.]
Death came through sin, Rom. 5:12, which is rebellion against God. Sin
thus involved the forfeiting of the “life.” “The life of the flesh is in the
blood,” Lev. 17:11. Therefore the impartation of “life” to the sinner must be
by a death caused by the shedding of that element which is the life of the
flesh. “It is the blood that maketh atonement by reason of the life” (id., RV).
The separation from God caused by the forfeiting of the “life” could be removed
only by a sacrifice in which the victim and the offerer became identified. This
which was appointed in the typical offerings in Israel received its full
accomplishment in the voluntary sacrifice of Christ. The shedding of the blood
in the language of Scripture involves the taking or the giving of the “life.”
Since Christ had no sins of his own to die for, His death was voluntary and
vicarious, John 10:15 with Isa. 53:5,10,12; 2 Cor. 5:21. In His sacrifice He
endured the Divine judgment due to man's sin. By this means the believer
becomes identified with Him in His deathless “life,” through His resurrection,
and enjoys conscious and eternal fellowship with God.
A-2,Noun, bios
(cp. Eng. words beginning with bio-), is used in three respects (a) of “the
period or duration of life,” e.g., in the AV of 1 Pet. 4:3, “the time past of
our life” (the RV follows the mss. which omit “of our life”); Luke 8:14; 2 Tim.
2:4; (b) of “the manner of life, life in regard to its moral conduct,” 1 Tim.
2:2; 1 John 2:16; (c) of “the means of life, livelihood, maintenance, living,”
Mark 12:44; Luke 8:43; 15:12,30; 21:4; 1 John 3:17, “goods,” RV (AV, “good”).
See GOODS.
Note: “While zoe is “life' intensive ... bios is 'life' extensive. ...
In bios, used as manner of 'life,' there is an ethical sense often inhering
which, in classical Greek at least, zoe does not possess.” In Scripture zoe is
“the nobler word, expressing as it continually does, all of highest and best
which the saints posses in God” (Trench, Syn. xxvii).
A-3,Noun, psuche
besides its meanings, “heart, mind, soul,” denotes “life” in two chief respects,
(a) “breath of life, the natural life,” e.g., Matt. 2:20; 6:25; Mark 10:45;
Luke 12:22; Acts 20:10; Rev. 8:9; 12:11 (cp. Lev. 17:11; Esth. 8:11); (b) “the
seat of personality,” e.g., Luke 9:24, explained in Luke 9:25 as “own self.”
See list under SOUL. See also HEART, MIND.
Notes: (1) “Speaking generally, psuche, is the individual life, the
living being, whereas zoe, is the life of that being, cp. Ps. 66:9, 'God ...
which holdeth our soul (psuche) in life (zoe),' and John 10:10, 'I came that
they may have life (zoe),' with John 10:11, 'The Good Shepherd layeth down His
life (psuche) for the sheep.'“ * [* From Notes on Thessalonians, by Hogg and
Vine, p. 325.] (2) In Rev. 13:15, AV, pneuma, “breath,” is translated “life”
(RV, “breath”). (3) In 2 Cor. 1:8, “we despaired even of life,” the verb zao,
“to live,” is used in the infinitive mood, as a noun, and translated “life”
(lit., “living”). In Heb. 2:15 the infinitive mood of the same verb is
translated “lifetime.”
A-4,Noun, biosis
from bioo, “to spend one's life, to live,” denotes “a manner of life,” Acts
26:4.
A-5,Noun, agoge
“a manner of life,” 2 Tim. 3:10; see CONDUCT.
A-6,Noun, anastrophe
“behavior, conduct,” is translated “manner of life” (AV “conversation”) in the
RV of Gal. 1:13; 1 Tim. 4:12; 1 Pet. 1:18; 3:16; “living,” in 1 Pet. 1:15. See
BEHAVIOR.
B-1,Adjective, biotikos
“pertaining to life” (bios), is translated “of this life,” in Luke 21:34, with
reference to cares; in 1 Cor. 6:3, “(things) that pertain to this life,” and 1
Cor. 6:4, “(things) pertaining to this life,” i.e., matters of this world,
concerning which Christians at Corinth were engaged in public lawsuits one with
another; such matters were to be regarded as relatively unimportant in view of
the great tribunals to come under the jurisdiction of saints hereafter. Moulton
and Milligan (Vocab.) illustrate the word from phrases in the papyri, e.g.,
“business (documents);” “business concerning my livelihood;” “(stories) of
ordinary life.”
B-2,Adjective, apsuchos
denotes “lifeless, inanimate” (a, negative, and psuche, see A, No. 3), “without
life,” 1 Cor. 14:7.
C-1,Verb, zoopoieo
“to make alive, cause to live, quicken” (from zoe, “life,” and poieo, “to
make”), is used as follows: “(a) of God as the bestower of every kind of life
in the universe, 1 Tim. 6:13 (zoogoneo, to preserve alive, is the alternative
reading adopted by most editors; see LIVE, No. 6), and, particularly, of
resurrection life, John 5:21; Rom. 4:17; (b) of Christ, who also is the
bestower of resurrection life, John 5:21 (2nd part); 1 Cor. 15:45; cp. 1 Cor.
15:22; (c) of the resurrection of Christ in “the body of His glory,” 1 Pet.
3:18; (d) of the power of reproduction inherent in seed, which presents a
certain analogy with resurrection, 1 Cor. 15:36; (e) of the 'changing,' or
'fashioning anew,' of the bodies of the living, which corresponds with, and
takes place at the same time as, the resurrection of the dead in Christ, Rom.
8:11; (f) of the impartation of spiritual life, and the communication of
spiritual sustenance generally, John 6:63; 2 Cor. 3:6; Gal. 3:21.” * [* From
Notes on Galatians, by Hogg and Vine, pp. 154,155.] See QUICKEN, and cp.
sunzoopoieo, “to quicken together with,” Eph. 2:5; Col. 2:13.
Notes: (1) For the verb diago, “to lead a life,” see LIVE, No. 7. (2)
For politeuo, in Phil. 1:27, RV, “let your manner of life be,” see LIVE, No. 8.
1, egeiro
“to awaken, raise up,” is used in Matt. 12:11, of “lifting” a sheep out of a
pit. In the following the RV has “raised” for AV, “lifted:” Mark 1:31; 9:27;
Acts 3:7. See ARISE, AWAKE, RAISE.
2, airo
signifies (a) “to raise, take up, lift, draw up,” (b) “to bear, carry,” (c) “to
take or carry away.” It is used of “lifting” up the voice, Luke 17:13; Acts
4:24; eyes, John 11:41; hand, Rev. 10:5. See AWAY, BEAR, CARRY, DOUBT, A, No.
6, LOOSE, PUT, No. 17, REMOVE, TAKE.
3, epairo
“to lift up, raise” (epi, “upon,” and No. 2), is used of “lifting” up the eyes,
Matt. 17:8; Luke 6:20; 16:23; 18:13; John 4:35; 6:5; 17:1; the head, Luke
21:28; the hands, Luke 24:50; 1 Tim. 2:8; the voice, Luke 11:27; Acts 2:14;
14:11; 22:22; a foresail, Acts 27:40 (“hoisting,” RV); metaphorically, of the
heel, John 13:18, as of one “lifting” up the foot before kicking; the
expression indicates contempt and violence; in the Passive Voice, Acts 1:9, of
Christ's ascension, “was taken up;” 2 Cor. 10:5, “is exalted” (with pride); 2
Cor. 11:20, “exalteth himself.” See EXALT, HOIST, TAKE.
4, hupsoo
“to lift or raise up” (akin to hupsos, “height”), is rendered by the verb “to
lift up” in John 3:14, of the brazen serpent; of Christ in crucifixion (id.),
and John 8:28; 12:32,34; metaphorically, “to exalt, lift up,” e.g., Jas. 4:10,
AV, “shall lift ... up,” RV, “shall exalt.” See EXALT.
5, anistemi
“to raise up” (ana, “up,” histemi, “to cause to stand”), is translated “lifted
(her) up,” in Acts 9:41, AV; RV, “raised (her) up.” See ARISE, RAISE.
6, anorthoo
“to set upright” (ana, “up,” orthos, “straight”), is used of “lifting” up
“hands that hang down,” Heb. 12:12; of setting up a building, restoring ruins,
Acts 15:16 (cp., e.g., 2 Sam. 7:13,16; 1 Chron. 17:12; Jer. 10:12; often so
used in the papyri); of the healing of the woman with a spirit of infirmity,
Luke 13:13, “was made straight” (for ver. 11, see No. 7). See SET, STRAIGHT.
7, anakupto
“to lift oneself up,” is used (a) of the body, Luke 13:11; John 8:7,10; (b)
metaphorically, of the mind, to look up, to be elated, Luke 21:28 (followed by
No. 3, “lift up”); an instance is found in the papyri in which a person speaks
of the imposibility of ever looking up again in a certain place, for very shame
(moulton and Milligan, Vocab.). In the Sept., Job 10:15.
Notes: (1) In Matt. 3:16, AV, erchomai, “to come,”
is translated “lighting;” RV, “coming.” (2) In Rev. 7:16, AV, pipto, “to fall,”
is translated “shall ... light” (RV, “shall ... strike”). See STRIKE. (3) For
Acts 27:41, RV, see FALL, B, No. 8.
1, ameleo
denotes “to be careless, not to care” (a, negative, and melei, an impersonal verb,
signifying “it is a care:” see CARE), Matt. 22:5, “they made light of (it),”
lit., “making light of (it),” aorist participle, indicating the definiteness of
their decision. See NEGLECT, NEGLIGENT, REGARD.
Note: In Mark 9:39, AV, the adverb tachu, “quickly,” is translated
“lightly” (RV, “quickly”). See QUICKLY.
A-1,Adjective,
elaphros
“light in weight, easy to bear,” is used of the burden imparted by Christ,
Matt. 11:30; of affliction, 2 Cor. 4:17.
B-1,Verb, kouphizo
“to make light, lighten” (the adjective kouphos, not in NT, denotes “slight,
light, empty”), is used of “lightening” the ship, in Acts 27:38.
Note: For the phrase in Acts 27:18, AV, “they lightened the ship,” See
FREIGHT.
C-1,Noun, elaphria
“lightness,” 2 Cor. 1:17, AV: see FICKLENESS.
A-1,Noun, phos
akin to phao, “to give light” (from roots pha---, and phan---, expressing
“light as seen by the eye,” and, metaphorically, as “reaching the mind,” whence
phaino, “to make to appear,” phaneros, “evident,” etc.); cp. Eng., “phosphorus”
(lit., “light-bearing”). “Primarily light is a luminous emanation, probably of
force, from certain bodies, which enables the eye to discern form and color.
Light requires an organ adapted for its reception (Matt. 6:22). Where the eye
is absent, or where it has become impaired from any cause, light is useless.
Man, naturally, is incapable of receiving spiritual light inasmuch as he lacks
the capacity for spiritual things, 1 Cor. 2:14. Hence believers are called
'sons of light,' Luke 16:8, not merely because they have received a revelation
from God, but because in the New Birth they have received the spiritual
capacity for it.
“Apart from natural phenomena, light is used in Scripture of (a) the
glory of God's dwelling-place, 1 Tim. 6:16; (b) the nature of God, 1 John 1:5;
(c) the impartiality of God, Jas. 1:17; (d) the favor of God, Ps. 4:6; of the
King, Prov. 16:15; of an influential man, Job 29:24; (e) God, as the
illuminator of His people, Isa. 60:19,20; (f) the Lord Jesus as the illuminator
of men, John 1:4,5,9; 3:19; 8:12; 9:5; 12:35,36,46; Acts 13:47; (g) the
illuminating power of the Scriptures, Ps. 119:105; and of the judgments and
commandments of God, Isa. 51:4; Prov. 6:23, cp. Ps. 43:3; (h) the guidance of
God, Job 29:3; Ps. 112:4; Isa. 58:10; and, ironically, of the guidance of man,
Rom. 2:19; (i) salvation, 1 Pet. 2:9; (j) righteousness, Rom. 13:12; 2 Cor.
11:14,15; 1 John 2:9,10; (k) witness for God, Matt. 5:14,16; John 5:35; (l)
prosperity and general well-being, Esth. 8:16; Job 18:18; Isa. 58:8-10.” * [*
From Notes on Thessalonians, by Hogg and Vine, pp. 159,160.]
A-2,Noun, phoster
denotes “a luminary, light,” or “light-giver;” it is used figuratively of
believers, as shining in the spiritual darkness of the world, Phil. 2:15; in
Rev. 21:11 it is used of Christ as the “Light” reflected in and shining through
the heavenly city (cp. Rev. 21:23). In the Sept., Gen. 1:14,16.
A-3,Noun, photismos
“an illumination, light,” is used metaphorically in 2 Cor. 4:4, of the “light”
of the Gospel, and in 2 Cor. 4:6, of the knowledge of the glory of God. In the
Sept., Job 3:9; Ps. 27:1; 44:3; 78:14; 90:8; 139:11.
A-4,Noun, phengos>
“brightness, luster,” is used of the “light” of the moon, Matt. 24:29; Mark
13:24; of a lamp, Luke 11:33 (some mss. have phos, here).
A-5,Noun, luchnos
“a hand-lamp:” see LAMP.
A-6,Noun, lampas
“a torch:” see LAMP.
B-1,Verb, photizo
used (a) intrasitively, signifies “to shine, give light,” Rev. 22:5; (b)
transitively, (1) “to illumine, to light, enlighten, to be lightened,” Luke
11:36; Rev. 21:23; in the Passive Voice, Rev. 18:1; metaphorically, of
spiritual enlightenment, John 1:9; Eph. 1:18; 3:9, “to make ... see;” Heb. 6:4;
10:32, “ye were enlightened,” RV (AV, “... illuminated”); (2) “to bring to
light,” 1 Cor. 4:5 (of God's act in the future); 2 Tim. 1:10 (of God's act in
the past). See ENLIGHTEN, ILLUMINATE.
B-2,Verb, epiphausko
or possibly epiphauo, “to shine forth,” is rendered “shall give ... light,” in
Eph. 5:14, AV (RV, “shall shine upon”), of the glory of Christ, illumining the
believer who fulfills the conditions, so that being guided by His “light” he
reflects His character. See SHINE. Cp. epiphosko, “to dawn” (really a variant
form of epiphausko).
B-3,Verb, lampo
“to give the light of a torch,” is rendered “giveth light” in Matt. 5:15, AV
(RV, “shineth”). See SHINE.
B-4,Verb, epiphaino
transitively, “to show forth” (epi, “upon,” phaino, “to cause to shine”), is
used intransitively and metaphorically in Luke 1:79, and rendered “to give
light,” AV (RV, “to shine upon”). See APPEAR, SHINE.
B-5,Verb, hapto
“to kindle a fire” and so give “light:” see KINDLE, No. 1, Note.
B-6,Verb, kaio
“to burn,” is translated “do (men) light” in Matt. 5:15. See BURN.
B-7,Verb, astrapto
“to flash forth, lighten as lightning” (akin to astrape, “lightning”), occurs
in Luke 17:24; 24:4 (AV “shining;” RV, “dazzling”). See DAZZLING.
Note: In Luke 2:32, AV, the noun apokalupsis, “an unveiling,
revelation,” preceded by eis, “unto, with a view to,” is rendered “to lighten”
(RV, “for revelation;” marg., “(the) unveiling”). See REVELATION.
C-1,Adjective, photeinos
from phos (A, No. 1), “bright,” is rendered “full of light” in Matt. 6:22; Luke
11:34,36 (twice), figuratively, of the single-mindedness of the eye, which acts
as the lamp of the body; in Matt. 17:5, “bright,” of a cloud. See BRIGHT.
A-1,Adjective,
homoios
“like, resembling, such as, the same as,” is used (a) of appearance or form,
John 9:9; Rev. 1:13,15; 2:18; 4:3 (twice),6,7; 9:7 (twice),10,19; 11:1;
13:2,11; 14:14; (b) of ability, condition, nature, Matt. 22:39; Acts 17:29;
Gal. 5:21, “such like,” lit., “and the (things) similar to these;” 1 John 3:2;
Rev. 13:4; 18:18; 21:11,18; (c) of comparision in parables, Matt.
13:31,33,44,45,47; 20:1; Luke 13:18,19,21; (d) of action, thought, etc., Matt.
11:16; 13:52; Luke 6:47,48,49; 7:31,32; 12:36; John 8:55; Jude 1:7.
A-2,Adjective, isos
“equal” (the same in size, quality, etc.), is translated “like,” of the gift of
the Spirit, Acts 11:17. See EQUAL, MUCH (AS).
A-3,Adjective, paromoios
“much like” (para, “beside,” and No. 1), is used in Mark 7:13, in the neuter
plural, “(many such) like things.”
B-1,Verb, homoioo
“to make like” (akin to A, No. 1), is used (a) especially in the parables, with
the significance of comparing, “likening,” or, in the Passive Voice, “being
likened,” Matt. 7:24,26; 11:16; 13:24; 18:23; 22:2 (RV, “likened”); 25:1; Mark
4:30; Luke 7:31; 13:18, RV, “liken” (AV, “resemble”); Luke 13:20; in several of
these instances the point of resemblance is not a specific detail, but the
whole circumstances of the parable; (b) of making “like,” or, in the Passive
Voice, of being made or becoming “like,” Matt. 6:8; Acts 14:11, “in the
likeness of (men),” lit., “being made like” (aorist participle, Passive); Rom.
9:29; Heb. 2:17, of Christ in being “made like” unto His brethren, i.e., in
partaking of human nature, apart from sin (cp. Heb. 2:14).
B-2,Verb, eoika
a perfect tense with a present meaning (from an obsolete present, eiko),
denotes “to be like, to resemble,” Jas. 1:6,23. In the Sept., Job 6:3,25.
B-3,Verb, paromoiazo
“to be like” (from para, “by,” and a verbal form from homoios, A, No. 1), is
used in Matt. 23:27 (perhaps with intensive force), in the Lord's comparison of
the scribes and Pharisees to whitened sepulchres.
B-4,Verb, aphomoioo
“to make like” (apo, “from,” and No. 1), is used in Heb. 7:3, of Melchizedek as
“made like” the Son of God, i.e., in the facts related and withheld in the
Genesis record.
Note: For the AV of Rom. 1:23, “made like,” see LIKENESS, No. 1.
C-1,Adverb, hos
used as a relative adverb of manner, means “as, like as,” etc. and is
translated “like,” e.g., in Matt. 6:29; Mark 4:31; Luke 12:27; in Acts 3:22;
7:37 (see RV, marg.); in Acts 8:32 (2nd part), RV, “as” (AV, “like”); Rev.
2:18, RV (the rendering should have been “as” here); Rev. 18:21, RV, “as it
were” (AV, “like”); Rev. 21:11, 2nd part (ditto).
C-2,Adverb, hosper
“just as,” is rendered “like as” in Rom. 6:4.
Notes: (1) In Heb. 4:15, the phrase kath'homoioteta (kata, “according
to,” homoiotes, “a likeness,” i.e., “after the similitude”), is rendered “like
as,” in the statement that Christ has been tempted in all points “like as we
are, yet without sin;” this may mean either “according to the likeness of our
temptations,” or “in accordance with His likeness to us.” (2) In the following
the most authentic mss. have hos, “as,” for hosei, “like,” in the AV; Mark
1:10; Luke 3:22; John 1:32; Rev. 1:14. (3) In John 7:46, AV, the combination of
the adverb houtos, thus, with hos, “as,” is translated “like,” RV “(never man)
so (spake).” (4) For “in like manner” see MANNER. (5) In 1 Thess. 2:14, AV, ta
auta, “the same (things),” is translated “like (things),” RV, “the same
(things).”
1, isopsuchos
lit., “of equal soul” (isos, “equal,” psuche, “the soul”), is rendered
“likeminded” in Phil. 2:20. In the Sept., Ps. 55:13.
2, homophron
(homos, “the same,” phren, “the mind”), occurs in 1 Pet. 3:8, RV, “likeminded”
(AV, “of one mind”).
Note: In Rom. 15:5; Phil. 2:2, phroneo to auto, “to think the same
thing,” is translated, AV, “be likeminded” (RV, “be of the same mind”).
1, homoioma
denotes “that which is made like something, a resemblance,” (a) in the concrete
sense, Rev. 9:7, “shapes” (RV, marg., “likenesses”); (b) in the abstract sense,
Rom. 1:23, RV, “(for) the likeness (of an image);” the AV translates it as a
verb, “(into an image) made like to;” the association here of the two words
homoioma and eikon (see IMAGE) serves to enhance the contrast between the idol
and “the glory of the incorruptible God,” and is expressive of contempt; in
Rom. 5:14, “(the) likeness of Adam's transgression” (AV, “similitude”); in Rom.
6:5, “(the) likeness (of His death); in Rom. 8:3, “(the) likeness (of sinful
flesh); in Phil. 2:7, “the likeness of men.” “The expression 'likeness of men
does not of itself imply, still less does it exclude or diminish, the reality
of the nature which Christ assumed. That ... is declared in the words 'form of
a servant.' 'Paul justly says in the likeness of men, because, in fact, Christ,
although certainly perfect Man (Rom. 5:15; 1 Cor. 15:21; 1 Tim. 2:5), was, by
reason of the Divine nature present in Him, not simply and merely man ... but
the Incarnate Son of God'“ (Gifford, quoting Meyer). See SHAPE. Cp. LIKE, B,
(b).
2, homoiosis
“a making like,” is translated “likeness” in Jas. 3:9, RV (AV, “similitude”).
3, homoiotes
is translated “likeness” in Heb. 7:15, RV (AV, “similitude”)
4, antitupon
is rendered “after a true likeness,” in 1 Pet. 3:21, RV (marg., “in the
antitype”). See FIGURE, No. 2.
1, homoios
“in like manner” (from the adjective homoios, see LIKE, A, No. 1), is rendered
“likewise” in the AV of Matt. 22:26; 27:41, Luke 10:32; 16:25; John 5:19; Jas.
2:25; 1 Pet. 3:1,7; Jude 1:8; Rev. 8:12 (in all these the RV has “in like
manner”); in the following, AV and RV have “likewise;” Matt. 26:35; Luke 5:33;
6:31; 10:37; 17:28,31; 22:36; John 6:11; 21:13; Rom. 1:27; 1 Pet. 5:5. See
MANNER, SO.
2, hosautos
a strengthened form of hos, “as,” denotes “in like manner, just so, likewise;”
it is sometimes translated “likewise,” e.g., Matt. 20:5; 21:30.
3, kai
“and, even,” is translated “likewise” in the AV and RV of Matt. 20:10 (last kai
in the verse), more lit., “even they;” elsewhere the RV has “also,” for the AV,
“likewise,” Matt. 18:35; 24:33; Luke 3:14; 17:10; 19:19; 21:31; Acts 3:24; 1
Cor. 14:9; Col. 4:16; 1 Pet. 4:1; in Matt. 21:24, the AV has “in like wise”
(RV, “likewise”).
4, paraplesios
from para, “beside,” and the adjective plesios, “near” (akin to the adverb
pelas, “near, hard by”), is used in Heb. 2:14, AV, “likewise” (RV, “in like
manner”), expressing the true humanity of Christ in partaking of flesh and
blood.
Notes: (1) In Matt. 17:12; Rom. 6:11, AV, the adverb houtos, “thus,
so,” is translated “likewise,” (RV, “so”); in Luke 15:7; 10, AV, “likewise,”
RV, “even so;” in Luke 14:33, AV, followed by oun, “therefore,” it is rendered
“so likewise” (RV, “so therefore”).
1, krinon
occurs in Matt. 6:28; Luke 12:27; in the former the Lord speaks of “the lilies
of the field;” the “lily” referred to was a flower of rich color, probably
including the gladiolus and iris species. The former “grow among the grain,
often overtopping it and illuminating the broad fields with their various
shades of pinkish purple to deep violet purple and blue. ... Anyone who has
stood among the wheat fields of Galilee ... will see at once the
appropriateness of our Savior's allusion. They all have a reedy stem, which,
when dry, would make such fuel as is used in the ovens. The beautiful irises
... have gorgeous flowers, and would suit our Savior's comparison even better
than the above. But they are plants of pasture grounds and swamps, and seldom
found in grain fields. If, however, we understand by 'lilies of the field'
simply wild lilies, these would also be included in the expression. Our
Savior's comparison would then be like a 'composite photograph,' a reference to
all the splendid colors and beautiful shapes of the numerous wild plants
comprehended under the name 'lily'“ (G. E. Post, in Hastings' Bib. Dic.).
· For LIMIT, in Heb. 4:7, AV, see DEFINE
·
For LINE see PROVINCE, No. 2
·
For LINEAGE in Luke 2:4, AV, see FAMILY
1, sindon
was “a fine linen cloth, an article of domestic manufacture” (Prov. 31:24) used
(a) as a garment or wrap, the “linen cloth” of Mark 14:51,52; (b) as shrouds or
winding sheets, Matt. 27:59; Mark 15:46, RV, “linen cloth,” for AV, “linen;”
Luke 23:53 (ditto). In the Sept., Judg. 14:12, “(thirty) sheets;” Prov. 31:24
(see above). The Mishna (the Great Collection of legal decisions by the ancient
Rabbis) records that the material was sometimes used for curtains.
2, linon
denotes (a) “flax,” Matt. 12:20; (b) “linen,” in Rev. 15:6, AV; the best texts
have lithos, “stone,” RV. See FLAX.
3, othonion
“a piece of fine linen,” is used in the plural, of the strips of cloth with
which the body of the Lord was bound, after being wrapped in the sindon, Luke
24:12; John 19:40; 20:5,6,7. In the Sept., Judg. 14:13, “changes of raiment;”
Hos. 2:5,9. The word is a diminutive of othone, “a sheet” (see SHEET).
4, bussos
“fine linen,” made from a special species of flax, a word of Aramean origin,
used especially for the Syrian byssus (Arab. bus is still used for native
“linen”). Cp. Heb. bus, in all OT passages quoted here, except Ezek. 27:7;
Syriac busa in Luke 16:19. It is the material mentioned in 1 Chron. 4:21,
wrought by the house of Ashbea; 1 Chron. 15:27, bussinos, No. 5 (David's robe);
2 Chron. 3:14, bussos (the veil of the Temple); 2 Chron. 5:12, bussinos (the
clothing of the Levite singers); Esth. 1:6 (the cords of the hangings in the
king's garden); Esth. 8:15 (Mordecai's dress); Ezek. 27:7 (bussos, in Syrian
trade with Tyre). In the NT, Luke 16:19, the clothing of the “rich man.”
5, bussinos
an adjective formed from No. 4, denoting “made of fine linen.” This is used of
the clothing of the mystic Babylon, Rev. 18:12,16, and of the suitable attire
of the Lamb's wife, 19:8,14, figuratively describing “the righteous acts of the
saints.” The presumption of Babylon is conspicuous in that she arrays herself
in that which alone befits the bride of Christ. For examples of the use in the
Sept. see No. 4.
1, argeo
“to be idle, to linger” (akin to argos, “idle:” see katargeo, under ABOLISH),
is used negatively regarding the judgment of the persons mentioned in 2 Pet.
2:3. In the Sept., Ezra 4:24; Eccles. 12:3.
1, leon
occurs in 2 Tim. 4:17, probably figurative of the imminent peril of death, the
figure being represented by the whole phrase, not by the word “lion” alone;
some suppose the reference to be to the lions of the amphitheater; the Greek
commentators regarded the “lion” as Nero; others understand it to be Satan. The
language not improbably recalls that of Ps. 22:21; Dan. 6:20. The word is used
metaphorically, too, in Rev. 5:5, where Christ is called “the Lion of the tribe
of Judah.” Elsewhere it has the literal meaning, Heb. 11:33; 1 Pet. 5:8; Rev.
4:7; 9:8,17; 10:3; 13:2. Taking the OT and NT occurrences the allusions are to
the three great features of the “lion,” (1) its majesty and strength,
indicative of royalty, e.g., Prov. 30:30, (2) its courage, e.g., Prov. 28:1,
(3) its cruelty, e.g., Ps. 22:13.
1, cheilos
is used (a) of the organ of speech, Matt. 15:8; Mark 7:6, where “honoring with
the lips,” besides meaning empty words, may have reference to a Jewish custom
of putting to the mouth the tassel of the tallith (the woollen scarf wound
round the head and neck during prayer), as a sign of acceptance of the Law from
the heart; Rom. 3:13; 1 Cor. 14:21 (from Isa. 28:11,12, speaking of the
Assyrian foe as God's message to disobedient Israel); Heb. 13:15; 1 Pet. 3:10;
(b) metaphorically, of “the brink or edge of things,” as of the sea shore, Heb.
11:12, lit., “the shore (of the sea).”
1, thelo
“to will, wish,” is translated by the verb “to list” in Matt. 17:12; Mark 9:13;
John 3:8. See DESIRE, B, No. 6.
2, boulomai
“to will, be minded,” is translated “listeth” in Jas. 3:4 (RV, “willeth”). See
DESIRE, B, No. 7.
A-1,Adjective, mikros
“little, small” (the opposite of megas, “great”), is used (a) of persons, with
regard to (1) station, or age, in the singular, Mark 15:40, of James “the less”
(RV marg., “little”), possibly referring to age; Luke 19:3; in the plural,
“little” ones, Matt. 18:6,10,14; Mark 9:42; (2) rank or influence, e.g., Matt.
10:42 (see context); Acts 8:10; 26:22, “small,” as in Rev. 11:18; 13:16;
19:5,18; 20:12; (b) of things, with regard to (1) size, e.g., Jas. 3:5 (some
mss. have No. 2 here); (2) quantity, Luke 12:32; 1 Cor. 5:6; Gal. 5:9; Rev.
3:8; (3) time, John 7:33; 12:35; Rev. 6:11; 20:3. See B, No. 1. See LEAST,
SMALL.
A-2,Adjective, oligos
“little, few” (the opposite of polus, “much”), is translated “short” in Rev.
12:12; in the neut. sing., e.g., 2 Cor. 8:15. For Jas. 3:5, see No. 1. See FEW,
SHORT, SMALL.
A-3,Adjective, brachus
“short,” is used to some extent adverbially of (a) time, with the preposition
meta, “after,” Luke 22:58, “(after) a little while;” in Acts 5:34, without a
preposition, RV, “a little while” (AV, “a little space”); in Heb. 2:7,9, “a
little” (AV marg. in ver. 7, and RV marg., in both, “a little while”), where
the writer transfers to time what the Sept. in Ps. 8:5 says of rank; (b) of
quantity, John 6:7; in Heb. 13:22, preceded by the preposition dia, “by means
of,” and with logon, “words” (genitive plural) understood, “(in) few words;”
(c) of distance, Acts 27:28, RV, “a little space” (AV, “a little further”). See
FEW, FURTHER, SPACE.
A-4,Adjective, elachistos
which serves as the superlative of No. 1, is translated “a very little” in Luke
19:17. See LEAST.
Note: For mikroteros, “but little,” see LEAST, No. 4.
B-1,Adverb, mikron
the neuter of A, No. 1, is used adverbially (a) of distance, Matt. 26:39; Mark
14:35; (b) of quantity, 2 Cor. 11:1,16; (c) of time, Matt. 26:73, “a while;”
Mark 14:70; John 13:33, “a little while;” John 14:19; 16:16-19; Heb. 10:37,
with the repeated hoson, “how very,” lit., “a little while, how little, how little!”
See WHILE.
B-2,Adverb, oligon
the neuter of A, No. 2, is used adverbially of (a) time, Mark 6:31, “a while;”
1 Pet. 1:6, RV, “a little while” (AV, “a season”); 1 Pet. 5:10, RV, “a little
while” (AV, “a while”); Rev. 17:10, RV, “a little while” (AV, “a short space”);
(b) space, Mark 1:19; Luke 5:3; (c) extent, with the preposition pros, “for,”
in 1 Tim. 4:8, RV, “(for) a little” (AV, and RV marg., “little”), where, while
the phrase might refer to duration (as AV marg.), yet the antithesis “for all
things” clearly indicates extent, i.e., “physical training is profitable
towards few objects in life.” See BRIEFLY, FEW, SEASON, C, Note.
B-3,Adverb, metrios
moderately, occurs in Acts 20:12, “a little.”
1, zao
“to live, be alive,” is used in the NT of “(a) God, Matt. 16:16; John 6:57;
Rom. 14:11; (b) the Son in Incarnation, John 6:57; (c) the Son in Resurrection,
John 14:19; Acts 1:3; Rom. 6:10; 2 Cor. 13:4; Heb. 7:8; (d) spiritual life,
John 6:57; Rom. 1:17; 8:13; Gal. 2:19,20; Heb. 12:9; (e) the present state of
departed saints, Luke 20:38; 1 Pet. 4:6; (f) the hope of resurrection, 1 Pet.
1:3; (g) the resurrection of believers, 1 Thess. 5:10; John 5:25; Rev. 20:4,
and of unbelievers, Rev. 20:5, cp. Rev. 20:13; (h) the way of access to God
through the Lord Jesus Christ, Heb. 10:20; (i) the manifestation of Divine
power in support of Divine authority, 2 Cor. 13:4; cp. 2 Cor. 12:10; 1 Cor.
5:5; (j) bread, figurative of the Lord Jesus, John 6:51; (k) a stone,
figurative of the Lord Jesus, 1 Pet. 2:4; (l) water, figurative of the Holy
Spirit, John 4:10; 7:38; (m) a sacrifice, figurative of the believer, Rom.
12:1; (n) stones, figurative of the believer, 1 Pet. 2:5; (o) the oracles,
logion, Acts 7:38, and word, logos, Heb. 4:12; 1 Pet. 1:23, of God; (p) the
physical life of men, 1 Thess. 4:15; Matt. 27:63; Acts 25:24; Rom. 14:9; Phil.
1:21 (in the infinitive mood used as a noun, with the article, 'living'),22; 1
Pet. 4:5; (q) the maintenance of physical life, Matt. 4:4; 1 Cor. 9:14; (r) the
duration of physical life, Heb. 2:15; (s) the enjoyment of physical life, 1
Thess. 3:8; (t) the recovery of physical life from the power of disease, Mark
5:23; John 4:50; (u) the recovery of physical life from the power of death,
Matt. 9:18; Acts 9:41; Rev. 20:5; (v) the course, conduct, and character of
men, (1) good, Acts 26:5; 2 Tim. 3:12; Titus 2:12; (2) evil, Luke 15:13; Rom.
6:2; 8:13; 2 Cor. 5:15; Col. 3:7; (3) undefined, Rom. 7:9; 14:7; Gal. 2:14; (w)
restoration after alienation, Luke 15:32.
“Note: In 1 Thess. 5:10, to live means to experience that change, 1
Cor. 15:51, which is to be the portion of all in Christ who will be alive upon
the earth at the Parousia of the Lord Jesus, cp. John 11:25, and which
corresponds to the resurrection of those who had previously died in Christ, 1
Cor. 15:52-54.
2, sunzao
“to live together with” (sun, “with,” and zao, “to live”), may be included with
zao in the above analysis as follows: (g) Rom. 6:8; 2 Tim. 2:11; (s), 2 Cor.
7:3.
3, anazao
ana, “again,” and zao, denotes “to live again,” “to revive,” Luke 15:24; cp.
(w) in list above, and Rom. 7:9, to manifest activity again.” * [* From Notes
on Thessalonians, by Hogg and Vine, pp. 173,174.]
Note: Zao is translated “quick” (i.e., “living”) in Acts 10:42; 2 Tim.
4:1; 1 Pet. 4:5; in Heb. 4:12, AV (RV “living”).
4, bioo
“to spend life, to pass one's life,” is used in 1 Pet. 4:2.
5, anastrepho
used metaphorically, in the Middle Voice, “to conduct oneself, behave, live,”
is translated “to live,” in Heb. 13:18 (“honestly”); in 2 Pet. 2:18 (“in
error”). See ABIDE, BEHAVE, etc.
6, zoogoneo
denotes “to preserve alive” (from zoos, “alive,” and ginomai, “to come to be,
become, be made”); in Luke 17:33, “shall preserve (it),” i.e., his life, RV
marg., “save (it) alive;” cp. the parallels sozo, “to save,” in Matt. 16:25,
and phulasso, “to keep,” in John 12:25; in Acts 7:19, “live,” negatively of the
efforts of Pharaoh to destroy the babes in Israel; in 1 Tim. 6:13, according to
the best mss. (some have zoopoieo, “to cause to live”), “quickeneth” (RV,
marg., “preserveth ... alive,” the preferable rendering). See PRESERVE,
QUICKEN.
7, diago
is used of time in the sense of passing a life, 1 Tim. 2:2, “(that) we may lead
(a tranquil and quiet, RV) life;” Tit. 3:3, “living (in malice and envy).”
8, politeuo
“to be a citizen (polites), to live as a citizen,” is used metaphorically of
conduct as in accordance with the characteristics of the heavenly community; in
Acts 23:1, “I have lived;” in Phil. 1:27, “let your manner of life (AV,
conversation) be.” See CITIZENSHIP, No. 4, Note.
9, huparcho
“to be in existence, to be,” is translated “live (delicately)” in Luke 7:25.
See BEING.
Note: In 1 Cor. 9:13, AV, esthio, “to eat,” is translated “live of.” In
Tim. 5:6 the AV renders spatalao “liveth in pleasure.”
1, makrochronios
an adjective denoting “of long duration, long-lived” (makros, “long,” chronos,
“time”), is used in Eph. 6:3, “(that thou mayest) live long,” lit., “(that thou
mayest be) long-lived.” In the Sept., Ex. 20:12; Deut. 4:40; 5:16; 17:20.
·
Note: This is the AV translation of the present participle of the verb;
zao, “to live,” in three passages, in each of which the RV has “living,” Acts
7:38; 1 Pet. 1:3; 2:5.
·
For LIVING see BEHAVIOR, B, No. 1, LIFE, Nos. 2, 6, and LIVE, No. 3,
Note
·
For LIVING CREATURES see BEAST
1, ide
an aorist or point tense, marking a definite point of time, of the imperative
mood of eidon, “to see” (taken as part of horao, “to see”), is used as an
interjection, addressed either to one or many persons, e.g., Matt. 25:20,22,25;
John 1:29,36,47; Gal. 5:2, the only occurrence outside Matthew, Mark and John.
See BEHOLD, SEE.
2, idou
a similar tense of No. 1, but in the Middle Voice, e.g., Matt. 1:20,23; very
frequent in the Synoptists and Acts and the Apocalypse.
·
For LOAF see BREAD
1, akris
occurs in Matt. 3:4; Mark 1:6, of the animals themselves, as forming part of
the diet of John the Baptist; they are used as food; the Arabs stew them with
butter, after removing the head, legs and wings. In Rev. 9:3,7, they appear as
monsters representing satanic agencies, let loose by Divine judgments inflicted
upon men for five months, the time of the natural life of the “locust.” For the
character of the judgment see the whole passage.
A-1,Verb, aulizomai
properly, “to lodge in a courtyard” (aule, See COURT, No. 2), then, “to lodge
in the open,” denotes, in the NT, “to pass the night, to lodge anywhere,” Matt.
21:17; Luke 21:37, RV, “lodged” (AV, “abode”). See the metaphorical use in the
Sept. and the Heb. of Ps. 30:5, “(weeping) may come in to lodge (at even),”
i.e., as a passing stranger. See ABIDE.
A-2,Verb, kataskenoo
“to pitch one's tent” (kata, “down,” skene, “a tent”), is rendered “to lodge,”
of birds, in Matt. 13:32; Mark 4:32; Luke 13:19. In Acts 2:26, it is used of
the body of the Lord in the tomb, as dwelling in hope, RV, “shall dwell”
(marg., “tabernacle”), AV, “shall rest.” See DWELL, REST. Cp. kataskenosis, “a
roosting place.”
A-3,Verb, kataluo
in one of its meanings, signifies “to unloose” (kata, “down,” luo, “to loose”),
“unyoke,” as of horses, etc., hence intransitively, “to take up one's quarters,
to lodge,” Luke 9:12; 19:7, RV, “to lodge” (AV, “to be a guest”). See COME,
Note (7) (come to nought), DESTROY, DISSOLVE, OVERTHROW, THROW. Cp. kataluma,
“a guest chamber, inn.”
A-4,Verb, xenizo
“to receive as a guest” (xenos, “a guest, stranger”), “to entertain, lodge,” is
used in the Active Voice in Acts 10:23; 28:7, RV, “entertained” (AV, “lodged”);
Heb. 13:2, “have entertained;” in the Passive Voice, Acts 10:6 (lit., “he is
entertained”), 18,32; 21:16. Its other meaning, “to think strange,” is found in
1 Pet. 4:4,12. See ENTERTAIN, STRANGE.
B-1,Noun, xenia
akin to A, No. 4, denotes (a) “hospitality, entertainment,” Philem. 1:22; (b)
by metonymy, “a place of entertainment, a lodging-place,” Acts 28:23 (some put
Philem. 1:22 under this section).
·
For LOFT, Acts 20:9, see STORY
1, osphus
is used (a) in the natural sense in Matt. 3:4; Mark 1:6; (b) as “the seat of
generative power,” Heb. 7:5,10; metaphorically in Acts 2:30; (c)
metaphorically, (1) of girding the “loins” in readiness for active service for
the Lord, Luke 12:35; (2) the same, with truth, Eph. 6:14, i.e., bracing up
oneself so as to maintain perfect sincerity and reality as the counteractive in
Christian character against hypocrisy and falsehood; (3) of girding the “loins”
of the mind, 1 Pet. 1:13, RV, “girding,” suggestive of the alertness necessary
for sobriety and for setting one's hope perfectly on “the grace to be brought
... at the revelation of Jesus Christ” (the present participle, “girding,” is
introductory to the rest of the verse).
A-1,Adjective, makros
is used of “long prayers” (Matt. 23:14, in some mss.), Mark 12:40; Luke 20:47.
It denotes “far” in Luke 15:13; 19:12. See FAR.
A-2,Adjective, hikanos
“sufficient, much, long,” is used with chronos, “time,” in Luke 8:27; in Luke
20:9; 23:8 (AV, “season”) the plural is used, lit., “long times;” Acts 8:11;
14:3. See ABLE (ABILITY), C, No. 2, MANY, MUCH.
A-3,Adjective, polus
“much,” is used with chronos, “time,” in Matt. 25:19; John 5:6; in Acts 27:21,
with asitia, AV, “long abstinence,” RV, “long without food.” See COMMON, Note
(1).
A-4,Adjective, tosoutos
“so long,” is used with chronos in John 14:9; Heb. 4:7.
A-5,Adjective, posos
“how much,” is used with chronos, in Mark 9:21, “how long time,” RV (AV, “how
long ago”).
A-6,Adjective, hosos
“how much, so much,” is used after the preposition epi (eph'), and as an
adjective qualifying chronos, signifying “for so long time,” in Rom. 7:1; 1
Cor. 7:39; Gal. 4:1; see also B, No. 4.
Notes: (1) In Acts 14:28, AV, the adjective oligos, “little,” with the
negative ou, “not,” and qualifying chronos, is rendered “long time;” RV, “no
little (time).” (2) For the comparative adjective, pleion, see LONGER, B.
B-1,Adverb, polus
in one or other of its neuter forms, singular or plural, is used (a) of degree,
“greatly, much, many,” e.g., Mark 1:45; (b) of time, e.g., Acts 27:14. Cp. A,
No. 3. See GREAT, MUCH, OFT, SORE, STRAITLY, WHILE.
B-2,Adverb, eph' hikanon
lit., “unto much (time),” is rendered “a long while” in Acts 20:11. Cp. A, No.
2.
B-3,Adverb, heos pote
lit., “until when?” signifies “how long?” Matt. 17:17 (twice); Mark 9:19
(twice); Luke 9:41; John 10:24; Rev. 6:10. eph' hoson signifies “so long as, as
long as” (epi, “upon,” hosos, “how much”), Matt. 9:15; Mark 2:19; 2 Pet. 1:13.
See INASMUCH, No. 2.
Notes: (1) For the adverb LONGER, see below. (2) In 2 Pet. 2:3, AV, the
adverb ekpalai, “from of old,” RV (ek, “from,” palai, “of old, formerly”), is
translated “of a long time.”
A-1,Verb, epipotheo
“to long for greatly” (a strengthened form of potheo, “to long for,” not found
in the NT), is translated “I long,” in Rom. 1:11; in 2 Cor. 5:2, RV, “longing”
(AV, “earnestly desiring”); in 1 Thess. 3:6; 2 Tim. 1:4, RV, “longing” (AV,
“desiring greatly”); to long after, in 2 Cor. 9:14; Phil. 1:8; 2:26; to long
for, in 1 Pet. 2:2, RV (AV, “desire”); Jas. 4:5, RV, “long.” See DESIRE.
B-1,Adjective, epipothetos
akin to A, and an intensive form of pothetos, “desired, greatly desired,”
“longed for,” is used in Phil. 4:1.
C-1,Noun, epipothia
“a longing” (akin to A and B), is found in Rom. 15:23, RV, “longing” (AV,
“great desire”). See DESIRE.
C-2,Noun, epipothesis
“a longing” (perhaps stressing the process more than No. 1), is found in 2 Cor.
7:7, RV, “longing” (AV, “earnest desire”); 2 Cor. 7:11, RV, “longing” (AV,
“vehement desire”).
A-1,Adverb, eti
“yet, as yet, still,” is translated “longer” in Luke 16:2 (with separate
negative); “any longer” in Rom. 6:2. See ALSO, EVEN, FURTHER, MORE, MOREOVER,
STILL, THENCEFORTH, YET.
A-2,Adverb, ouketi
“no more, no longer” (ou, “not,” k, euphonic, and No. 1), is rendered “no
longer” in the RV of Mark 7:12 (AV, “no more”); John 15:15, RV (AV, “henceforth
not”); Rom. 14:15, RV (AV, “now ... not”); Gal. 2:20, RV (AV, “yet not”); Gal.
3:25; 4:7 (AV, “no more”); Philem. 1:16 (AV, “not now”). See HENCEFORTH, MORE,
NOW, YET.
A-3,Adverb, meketi
also means “no more, no longer,” but generally suggests what is a matter of
thought or supposition, whereas No. 1 refers to what is a matter of fact. It is
rendered “any longer” in Acts 25:24; “no longer,” in Mark 2:2, RV, “no longer
(room),” AV, “no (room);” 2 Cor. 5:15, RV (AV, “not hence-forth”); Eph. 4:14,
RV (AV, “no more”); Eph. 4:17, RV (AV, “henceforth ... not”); 1 Thess. 3:1,5; 1
Tim. 5:23; 1 Pet. 4:2. See (negatively) HENCEFORTH, HENCEFORWARD, HEREAFTER, NO
MORE.
A-4,Adverb, pleion
the neuter of pleion, “more,” the comparative degree of polu, “much,” is
rendered “longer” in Acts 20:9, RV (AV “long”).
B-1,Adjective, pleion
“more,” (cp. A, No. 4), is used with chronos, “time,” in Acts 18:20, “a longer
time,” RV (AV, “longer”).
A-1,Noun, makrothumia
“forbearance, patience, longsuffering” (makros, “long,” thumos, “temper”), is
usually rendered “longsuffering,” Rom. 2:4; 9:22; 2 Cor. 6:6; Gal. 5:22; Eph.
4:2; Col. 1:11; 3:12; 1 Tim. 1:16; 2 Tim. 3:10; 4:2; 1 Pet. 3:20; 2 Pet. 3:15;
“patience” in Heb. 6:12; Jas. 5:10. See PATIENCE, and Note under FORBEAR.
B-1,Verb, makrothumeo
akin to A, “to be patient, longsuffering, to bear with,” lit., “to be
long-tempered,” is rendered by the verb “to be longsuffering” in Luke 18:7, RV
(AV, “bear long”); in 1 Thess. 5:14, RV (AV, “be patient”); so in Jas. 5:7,8;
in 2 Pet. 3:9, AV and RV, “is longsuffering. See BEAR, No. 14, ENDURE, PATIENT,
SUFFER.
Note: “Longsuffering is that quality of self-restraint in the face of
provocation which does not hastily retaliate or promptly punish; it is the
opposite of anger, and is associated with mercy, and is used of God, Ex. 34:6
(Sept.); Rom. 2:4; 1 Pet. 3:20. Patience is the quality that does not surrender
to circumstances or succumb under trial; it is the opposite of despondency and
is associated with hope, 1 Thess. 1:3; it is not used of God.” * [* From Notes
on Thessalonians, by Hogg and Vine, pp. 183,184.]
A-1,Verb, blepo
primarily, “to have sight, to see,” then, “observe, discern, perceive,”
frequently implying special contemplation (cp. No. 4), is rendered by the verb
“to look” in Luke 9:62, “looking (back);” John 13:22 “(the disciples) looked
(one on another);” Acts 1:9, RV, “were looking” (AV, “beheld”); Acts 3:4, “look
(on us);” Acts 27:12, RV, looking,” AV, “that lieth (towards),” of the haven
Phenix; Eph. 5:15, RV, “look (therefore carefully how ye walk),” AV, “see (that
ye walk circumspectly);” Rev. 11:9; 18:9, RV, “look upon” (AV, “shall see”).
See BEHOLD.
A-2,Verb, anablepo
denotes (a) “to look up” (ana, “up,” and No. 1), e.g., Matt. 14:19; Mark 8:24
(in some mss. ver. 25); (b) “to recover sight,” e.g., Matt. 11:5; 20:34, RV,
“received their sight;” John 9:11. See SIGHT. Cp. anablepsis, “recovering of
sight,” Luke 4:18.
A-3,Verb, periblepo
“to look about, or round about, on” (peri, “around,” and No. 1), is used in the
Middle Voice, Mark 3:5,34; 5:32; 9:8; 10:23; 11:11; Luke 6:10.
A-4,Verb, apoblepo
signifies “to look away from” (apo) all else at one object; hence, “to look
steadfastly,” Heb. 11:26, RV, “he looked” (AV, “he had respect”). Cp. No. 8.
A-5,Verb, emblepo
to look at (en, in, and No. 1), is translated “to look upon” in Mark 10:27;
14:67; Luke 22:61; John 1:36. This verb implies a close, penetrating “look,” as
distinguished from Nos. 6 and 9. See BEHOLD, No. 3, GAZE, SEE, No. 6.
A-6,Verb, epiblepo
“to look upon” (epi, “upon”), is used in the NT of favorable regard, Luke 1:48,
RV, “he hath looked upon” (AV, “hath regarded”), of the low estate of the
Virgin Mary; in Luke 9:38, in a request to the Lord to “look” upon an afflicted
son; in Jas. 2:3, RV, “ye have regard” (AV, “... respect”), of having a partial
regard for the well-to-do. See REGARD, RESPECT.
A-7,Verb, eidon
used as the aorist tense of horao, “to see,” in various senses, is translated
“to look,” in the AV of John 7:52, RV, “see;” Rev. 4:1 (RV, “I saw”); so in
Rev. 6:8; 14:1,14 (as in AV of ver. 6); 15:5. See BEHOLD, CONSIDER, HEED, No.
2, PERCEIVE, SEE, SHEW.
A-8,Verb, aphorao
“to look away from one thing so as to see another” (apo, “from,” and No. 7),
“to concentrate the gaze upon,” occurs in Phil. 2:23, “I shall see;” Heb. 12:2,
“looking.”
A-9,Verb, epeidon
denotes “to look upon” (epi, “upon”), (a) favorably, Luke 1:25; (b)
unfavorably, in Acts 4:29.
A-10,Verb, parakupto
lit. and primarily, “to stoop sideways” para, “aside,” kupto, “to bend
forward”), denotes “to stoop to look into,” Luke 24:12, “stooping and looking
in” (AV, “stooping down”); John 20:5,11; metaphorically in Jas. 1:25, of
“looking” into the perfect law of liberty; in 1 Pet. 1:12 of things which the
angels desire “to look” into.
A-11,Verb, anakupto
“to lift oneself up” (ana, “up”), is translated “look up” in Luke 21:28, of
being elated in joyous expectation (followed by epairo, “to lift up”). See
LIFT.
A-12,Verb, skopeo
“to look at, consider” (Eng., “scope”), implying mental consideration, is
rendered “while we look ... at” in 2 Cor. 4:18; “looking to” (AV, “on”) in
Phil. 2:4. See HEED, MARK.
A-13,Verb, episkopeo
lit., “to look upon” (epi, and No. 12), is rendered “looking carefully” in Heb.
12:15, RV (AV, “looking diligently”), epi being probably intensive here; in 1
Pet. 5:2, “to exercise the oversight, to visit, care for.” See OVERSIGHT.
A-14,Verb, episkeptomai
a later form of No. 13, “to visit,” has the meaning of “seeking out,” and is
rendered “look ye out” in Acts 6:3. See VISIT.
A-15,Verb, atenizo
“to look fixedly, gaze,” is translated “looking steadfastly” in Luke 22:56, RV
(AV, “... earnestly”), in Acts 1:10, “looking steadfastly;” in Acts 3:12, AV,
“look ... earnestly” (RV, “fasten ye your eyes,” as in Acts 3:4; 11:6); so in
the RV of Acts 6:15; 10:4; 13:9; 14:9; in Acts 7:55, “looked up steadfastly;”
in Acts 23:1, “looking steadfastly on” (AV, “earnestly beholding”); in 2 Cor,
3:7, RV, “look steadfastly” (AV, “steadfastly behold”); in 2 Cor. 3:13, RV,
ditto (AV, “steadfastly look”). In Luke 4:20, “were fastened” (ophthalmoi,
“eyes,” being used separately). See BEHOLD, No. 10.
A-16,Verb, theaomai
“to behold” (of careful contemplation), is translated “look” in John 4:35, of
“looking” on the fields; in 1 John 1:1, AV (RV, “we beheld”), of the Apostles'
personal experiences of Christ in the days of His flesh, and the facts of His
Godhood and Manhood. See BEHOLD, No. 8.
A-17,Verb, theoreo
“to look at, gaze at, behold,” is translated “looking on” in Mark 15:40, AV
(RV, “beholding”). See BEHOLD, No. 6.
B-1,Noun, horasis
akin to A, No. 7, denotes (a) a vision (so the associated noun horama, e.g.,
Acts 7:31; horasis signifies especially the act of seeing, horama that which is
seen), Acts 2:17; Rev. 9:17; (b) an appearance, Rev. 4:3, translated “to look
upon” (twice in the RV; In the second instance the AV has “in sight”).
A-1,Verb, prosdokao
“to await, expect” (pros, “to” or “towards,” dokeo, “to think, be of opinion”),
is translated “to look for,” e.g., in Matt. 11:3; 2 Pet. 3:12,13,14; the RV
renders it by the verb “to expect, to be in expectation,” in some instances, as
does the AV in Luke 3:15; Acts 3:5, See EXPECT.
A-2,Verb, prosdechomai
“to receive favorably,” also means “to expect,” and is rendered “to look for,”
e.g., in Luke 2:38; 23:51; Acts 24:15, RV (AV, “allow”); Titus 2:13; Jude 1:21.
See ACCEPT, A, No. 3, ALLOW, No. 4.
A-3,Verb, ekdechomai
primarily “to receive from another,” hence, “to expect, to await,” is
translated “he looked for” in Heb. 11:10; in 1 Cor. 16:11, AV, “I look for”
(RV, “I expect”). See EXPECT, No. 1.
Notes: (1) In Phil. 3:20; Heb. 9:28, AV, apekdechomai (the verb in the
preceding No. extended by apo, “from”), “to await” or “expect eagerly,” is
translated “look for” (RV, “wait for;” so AV everywhere else). See WAIT. (2) In
Acts 28:6, AV, prosdokao, “to expect,” is translated “they looked” (RV, “they
expected”), and “they had looked” (RV, “they were long in expectation”).
B-1,Noun, prosdokia
akin to A, No. 1, is translated “a looking after” in Luke 21:26, AV
(“expectation,” as in Acts 12:11, AV and RV). See EXPECTATION.
B-2,Noun, ekdoche
akin to A, No. 3, is translated “looking for” in Heb. 10:27, AV. See
EXPECTATION.
1, blepo
“to look” (see LOOK, No. 1), has the meaning of “taking heed, looking to
oneself,” in 2 John 1:8. See HEED.
2, horao
“to see” (see LOOK, No. 7), has the meaning of “seeing to” or “caring for a
thing” in Matt. 27:4, “see (thou to it);” in Acts 18:15, “look to it
(yourselves);” the future (sing. opsei, plural, opsesthe), is used for the
tense which is wanting in horao, and stands for the imperative.
A-1,Verb, luo
denotes (a) “to loose, unbind, release,” (1) of things, e.g., in Acts 7:33, RV,
“loose (the shoes),” AV, “put off;” Mark 1:7; (2) of animals, e.g., Matt. 21:2;
(3) of persons, e.g., John 11:44; Acts 22:30; (4) of Satan, Rev. 20:3,7, and
angels, Rev. 9:14,15; (5) metaphorically, of one diseased, Luke 13:16; of the
marriage tie, 1 Cor. 7:27; of release from sins, Rev. 1:5 (in the most
authentic mss.); (b) “to loosen, break up, dismiss, dissolve, destory;” in this
sense it is translated “to loose” in Acts 2:24, of the pains of death; in Rev.
5:2, of the seals of a roll. See BREAK, DESTROY, DISSOLVE, MELT, PUT (off),
UNLOOSE.
A-2,Verb, apoluo
apo, “from,” and No. 1, denotes (a) “to set free, release,” translated “loosed”
in Luke 13:12, of deliverance from an infirmity; in Matt. 18:27, AV, “loosed”
(RV, “released”), of a debtor; (b) “to let go, dismiss,” e.g., Matt. 14:15,22.
See DEPART, DISMISS, DIVORCE, FORGIVE, LET (go), LIBERTY, PUT (away), RELEASE,
SEND (away).
A-3,Verb, aniemi
“to send back” (ana, “back,” hiemi, “to send”), “to leave, forbear,” is
translated “to loose,” in Acts 16:26, of the “loosening” of bonds; Acts 27:40,
rudder bands. Elsewhere, Eph. 6:9; Heb. 13:5. See FORBEAR, LEAVE.
A-4,Verb, anago
see LAUNCH.
Notes: (1) In Acts 27:13, AV, airo, “to lift,” is translated “loosing
(thence)” (RV, “they weighed anchor”). (2) For katargeo, translated “she is
loosed” in Rom. 7:2, AV (RV “discharged”), See ABOLISH.
B-1,Noun, lusis
“a loosening” (akin to A, No. 1), 1 Cor. 7:27, of divorce, is translated “to be
loosed,” lit., “loosing.” In the second part of the verse the verb luo is used.
In the Sept., Eccl. 8:1, with the meaning “interpretation.”
A-1,Noun, kurios
properly an adjective, signifying “having power” (kuros) or “authority,” is
used as a noun, variously translated in the NT, “'Lord,' 'master,' 'Master,' 'owner,'
'Sir,' a title of wide significance, occurring in each book of the NT save
Titus and the Epistles of John. It is used (a) of an owner, as in Luke 19:33,
cp. Matt. 20:8; Acts 16:16; Gal. 4:1; or of one who has the disposal of
anything, as the Sabbath, Matt. 12:8; (b) of a master, i.e., one to whom
service is due on any ground, Matt. 6:24; 24:50; Eph. 6:5; (c) of an Emperor or
King, Acts 25:26; Rev. 17:14; (d) of idols, ironically, 1 Cor. 8:5, cp. Isa.
26:13; (e) as a title of respect addressed to a father, Matt. 21:30, a husband,
1 Pet. 3:6, a master, Matt. 13:27; Luke 13:8, a ruler, Matt. 27:63, an angel,
Acts 10:4; Rev. 7:14; (f) as a title of courtesy addressed to a stranger, John
12:21; 20:15; Acts 16:30; from the outset of His ministry this was a common
form of address to the Lord Jesus, alike by the people, Matt. 8:2; John 4:11,
and by His disciples, Matt. 8:25; Luke 5:8; John 6:68; (g) kurios is the Sept.
and NT representative of Heb. Jehovah ('Lord' in Eng. versions), see Matt. 4:7;
Jas. 5:11, e.g., of adon, Lord, Matt. 22:44, and of Adonay, Lord, Matt. 1:22;
it also occurs for Elohim, God, 1 Pet. 1:25.
“Thus the usage of the word in the NT follows two main lines: one--
a-f, customary and general, the other, g, peculiar to the Jews, and drawn from
the Greek translation of the OT.
“Christ Himself assumed the title, Matt. 7:21,22; 9:38; 22:41-45; Mark
5:19 (cp. Ps. 66:16; the parallel passage, Luke 8:39, has 'God'); Luke 19:31;
John 13:13, apparently intending it in the higher senses of its current use,
and at the same time suggesting its OT associations.
“His purpose did not become clear to the disciples until after His
resurrection, and the revelation of His Deity consequent thereon. Thomas, when
he realized the significance of the presence of a mortal wound in the body of a
living man, immediately joined with it the absolute title of Deity, saying, 'My
Lord and my God,' John 20:28. Thereafter, except in Acts 10:4; Rev. 7:14, there
is no record that kurios was ever again used by believers in addressing any
save God and the Lord Jesus; cp. Acts 2:47 with Acts 4:29,30.
“How soon and how completely the lower meaning had been superseded is
seen in Peter's declaration in his first sermon after the resurrection, 'God
hath made Him, Lord,' Acts 2:36, and that in the house of Cornelius, 'He is
Lord of all,' Acts 10:36; cp. Deut. 10:14; Matt. 11:25; Acts 17:24. In his
writings the implications of his early teaching are confirmed and developed.
Thus Ps. 34:8, 'O taste and see that Jehovah is good,' is applied to the Lord
Jesus, 1 Pet. 2:3, and 'Jehovah of Hosts, Him shall ye sanctify,' Isa. 8:13,
becomes 'sanctify in your hearts Christ as Lord,' 1 Pet. 3:15.
“So also James who uses kurios alike of God, Jas. 1:7 (cp. Jas. 1:5);
3:9; 4:15; 5:4,10,11, and of the Lord Jesus, Jas. 1:1 (where the possibility
that kai is intended epexegetically, i.e. = even, cp. 1 Thess. 3:11, should not
be overlooked); Jas. 2:1 (lit., 'our Lord Jesus Christ of glory,' cp. Ps. 24:7;
29:3; Acts 7:2; 1 Cor. 2:8); 5:7,8, while the language of Jas. 4:10; 5:15, is
equally applicable to either.
“Jude, Jude 1:4, speaks of 'our only--Lord, Jesus Christ,' and
immediately, Jude 1:5, uses 'Lord' of God (see the remarkable marg. here), as
he does later, Jude 1:9,14.
“Paul ordinarily uses kurios of the Lord Jesus, 1 Cor. 1:3, e.g., but
also on occasion, of God, in quotations from the OT, 1 Cor. 3:20, e.g., and in
his own words, 1 Cor. 3:5, cp. 1 Cor. 3:10. It is equally appropriate to either
in 1 Cor. 7:25; 2 Cor. 3:16; 8:21; 1 Thess. 4:6, and if 1 Cor. 11:32 is to be
interpreted by 1 Cor. 10:21,22, the Lord Jesus is intended, but if by Heb.
12:5-9, then kurios here also = God. 1 Tim. 6:15,16 is probably to be
understood of the Lord Jesus, cp. Rev. 17:14.
“Though John does not use 'Lord' in his Epistles, and though, like the
other Evangelists, he ordinarily uses the personal Name in his narrative, yet
he occasionally speaks of Him as 'the Lord,' John 4:1; 6:23; 11:2; 20:20;
21:12.
“The full significance of this association of Jesus with God under the
one appellation, 'Lord,' is seen when it is remembered that these men belonged
to the only monotheistic race in the world. To associate with the Creator one
known to be a creature, however exalted, though possible to Pagan philosophers,
was quite impossible to a Jew.
“It is not recorded that in the days of His flesh any of His disciples
either addressed the Lord, or spoke of Him, by His personal Name. Where Paul
has occasion to refer to the facts of the Gospel history he speaks of what the
Lord Jesus said, Acts 20:35, and did, 1 Cor. 11:23, and suffered, 1 Thess.
2:15; 5:9,10. It is our Lord Jesus who is coming, 1 Thess. 2:19, etc. In prayer
also the title is given, 1 Thess. 3:11; Eph. 1:3; the sinner is invited to
believe on the Lord Jesus, Acts 16:31; 20:21, and the saint to look to the Lord
Jesus for deliverance, Rom. 7:24,25, and in the few exceptional cases in which
the personal Name stands alone a reason is always discernible in the immediate
context.
“The title 'Lord,' as given to the Savior, in its full significance
rests upon the resurrection, Acts 2:36; Rom. 10:9; 14:9, and is realized only
in the Holy Spirit, 1 Cor. 12:3.” * [* From Notes on Thessalonians, by Hogg and
Vine, p. 25.]
A-2,Noun, despotes
“a master, lord, one who possesses supreme authority,” is used in personal
address to God in Luke 2:29; Acts 4:24; Rev. 6:10; with reference to Christ, 2
Pet. 2:1; Jude 1:4; elsewhere it is translated “master,” “masters,” 1 Tim.
6:1,2; 2 Tim. 2:21 (of Christ); Titus 2:9; 1 Pet. 2:18. See MASTER.
Note: For rabboni, rendered “Lord” in the AV of Mark 10:51, see
RABBONI.
A-3,Noun, megistan
akin to megistos, “greatest,” the superlative degree of megas, “great,” denotes
“chief men, nobles;” it is rendered “lords” in Mark 6:21, of nobles in Herod's
entourage; “princes” in Rev. 6:15; 18:23, RV (AV, “great men”).
B-1,Verb, kurieuo
denotes “to be lord of, to exercise lordship over,” Luke 22:25; Rom. 6:9,14;
7:1; 14:9; 2 Cor. 1:24; 1 tim. 6:15; see DOMINION, B, No. 1.
B-2,Verb, katakurieuo
a strengthened form of No. 1, is rendered “lording it” in 1 Pet. 5:3, RV: see
DOMINION, B, No. 2.
C-1,Adjective, kuriakos
from kurios (A, No. 1), signifies “pertaining to a lord or master;” “lordly” is
not a legitimate rendering for its use in the NT, where it is used only of
Christ; in 1 Cor. 11:20, of the Lord's Supper, or the Supper of the Lord (see
FEAST); in Rev. 1:10, of the Day of the Lord (see DAY, No. 1).
1, apollumi
signifies (I) In the Active Voice, (a) “to destroy, destroy utterly, kill,”
e.g., Matt. 10:28; Mark 1:24; 9:22; (b) “to lose utterly,” e.g., Matt. 10:42,
of “losing” a reward; Luke 15:4 (1st part), of “losing” a sheep; Luke 9:25, of
“losing” oneself (of the “loss” of well-being hereafter); metaphorically, John
6:39, of failing to save; John 18:9, of Christ's not “losing” His own; (II) in
the Middle Voice, (a) “to perish,” of things, e.g., John 6:12 “(that nothing)
be lost;” of persons, e.g., Matt. 8:25, “we perish;” of the “loss” of eternal
life, usually (always in the RV) translated to perish, John 3:16; 17:12, AV,
“is lost,” RV, “perished;” 2 Cor. 4:3, “are perishing,” AV, “are lost” (see
PERISH); (b) “to be lost,” e.g., Luke 15:4 (2nd part), “which is lost;”
metaphorically, from the relation between shepherd and flock, of spiritual
destitution and alienation from God, Matt. 10:6, “(the) lost (sheep)” of the
house of Israel; Luke 19:10 (the perfect tense translated “lost” is here
intransitive). See DESTROY.
2, zemioo
“to damage” (akin to zemia, “damage,” e.g., Acts 27:10,21), is used in the NT,
in the Passive Voice, signifying “to suffer loss, forfeit, lose,” Matt. 16:26;
Mark 8:36, of losing one's soul or life; Luke 9:25, RV, “forfeit (his own
self),” AV, “be cast away” (for the preceding verb see No. 1); 1 Cor. 3:15, “he
shall suffer loss,” i.e., at the Judgment-Seat of Christ (see 1 Cor. 3:13 with
2 Cor. 5:10); 2 Cor. 7:9, “(that) ye might suffer loss,” RV (AV, “might receive
damage”); though the Apostle did regret the necessity of making them sorry by
his letter, he rejoiced that they were made sorry after a godly sort, and that
they thus suffered no spiritual loss, which they would have done had their
sorrow been otherwise than after a godly manner; in Phil. 3:8, “I suffered the
loss (of all things),” RV, i.e., of all things which he formerly counted gain
(especially those in verses Phil. 3:5,6, to which the article before “all
things” points). See CAST, FORFEIT.
1, zemia
akin to No. 2, above, is used in Acts 27:10, RV, “loss” (AV, “damage”); Acts
27:21, AV and RV, “loss,” of ship and cargo; in Phil. 3:7,8 of the Apostle's
estimate of the things which he formerly valued, and of all things on account
of “the excellency of the knowledge of Christ Jesus.”
2, apobole
lit., “casting away” (apo, “away,” ballo, “to cast”), is translated “loss” in
Acts 27:22; in Rom. 11:15, “casting away,” of the temporary exclusion of the
nation of Israel from its position of Divine favor, involving the reconciling
of the world (i.e., the provision made through the Gospel, which brings the
world within the scope of reconciliation).
3, hettema
denotes “a defect, loss,” Rom. 11:12, RV, “loss,” AV, “diminishing” (for the
meaning of which in regard to Israel see No. 2); 1 Cor. 6:7, RV, “defect” (AV,
“fault”). See DEFECT.
Note: For “suffer loss” see LOSE, No. 2.
A-1,Noun, kleros
denotes (a) an object used in casting or drawing lots, which consisted of bits,
or small tablets, of wood or stone (the probable derivation is from klao, “to
break”); these were sometimes inscribed with the names of persons, and were put
into a receptacle or a garment (“a lap,” Prov. 16:33), from which they were
cast, after being shaken together; he whose “lot” first fell out was the one
chosen. The method was employed in a variety of circumstances, e.g., of
dividing or assigning property, Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24
(cp., e.g., Num. 26:55); of appointing to office, Acts 1:26 (cp., e.g., 1 Sam.
10:20); for other occurrences in the OT, see, e.g., Josh. 7:14 (the earliest instance
in Scripture); Lev. 16:7-10; Esth. 3:7; 9:24; (b) “what is obtained by lot, an
allotted portion,” e.g., of the ministry allotted to the Apostles, Acts 1:17,
RV, “portion,” marg., “lot” (AV, “part”); in some mss. ver. 25, AV, “part” (the
RV follows those which have topos, “place”); Acts 8:21; it is also used like
kleronomia, “an inheritance,” in Acts 26:18, of what God has in grace assigned
to the sanctified; so Col. 1:12; in 1 Pet. 5:3 it is used of those the
spiritual care of, and charge over, whom is assigned to elders, RV, “the charge
allotted to you” (plural, lit., “the charges”), AV, “(God's) heritage.” From
kleros the word “clergy” is derived (a transposition in the application of the
term). See CHARGE, No. 4.
B-1,Verb, lanchano
denotes (a) “to draw lots,” John 19:24; (b) “to obtain by lot, to obtain,” Luke
1:9, “his lot was,” lit., “he received by lot,” i.e., by Divine appointment;
Acts 1:17, of the portion “allotted” by the Lord to His Apostles in their
ministry (cp. A, above); 2 Pet. 1:1, “that have obtained (a like precious
faith),” i.e., by its being “allotted” to them, not by acquiring it for
themselves, but by Divine grace (an act independent of human control, as in the
casting of “lots”). See OBTAIN.
Note: For divide by lot see DIVIDE.
1, megas
“great,” is used, besides other meanings, of intensity, as, e.g., of the force
of a voice, e.g., Matt. 27:46,50; in the following the RV has “great” for the
AV, “loud,” Rev. 5:2,12; 6:10; 7:2,10; 8:13; 10:3; 12:10; 14:7,9,15,18. See
GREAT.
A-1,Verb, agapao
and the corresponding noun agape (B, No. 1 below) present “the characteristic
word of Christianity, and since the Spirit of revelation has used it to express
ideas previously unknown, inquiry into its use, whether in Greek literature or
in the Septuagint, throws but little light upon its distinctive meaning in the
NT. Cp., however, Lev. 19:18; Deut. 6:5.
“Agape and agapao are used in the NT (a) to describe the attitude of
God toward His Son, John 17:26; the human race, generally, John 3:16; Rom 5:8;
and to such as believe on the Lord Jesus Christ, particularly, John 14:21; (b)
to convey His will to His children concerning their attitude one toward
another, John 13:34, and toward all men, 1 Thess. 3:12; 1 Cor. 16:14; 2 Pet.
1:7; (c) to express the essential nature of God, 1 John 4:8.
“Love can be known only from the actions it prompts. God's love is seen
in the gift of His Son, 1 John 4:9,10. But obviously this is not the love of
complacency, or affection, that is, it was not drawn out by any excellency in
its objects, Rom. 5:8. It was an exercise of the Divine will in deliberate
choice, made without assignable cause save that which lies in the nature of God
Himself, Cp. Deut. 7:7,8.
“Love had its perfect expression among men in the Lord Jesus Christ, 2
Cor. 5:14; Eph. 2:4; 3:19; 5:2; Christian love is the fruit of His Spirit in
the Christian, Gal. 5:22.
“Christian love has God for its primary object, and expresses itself
first of all in implicit obedience to His commandments, John 14:15,21,23;
15:10; 1 John 2:5; 5:3; 2 John 1:6. Self-will, that is, self-pleasing, is the
negation of love to God.
“Christian love, whether exercised toward the brethren, or toward men
generally, is not an impulse from the feelings, it does not always run with the
natural inclinations, nor does it spend itself only upon those for whom some
affinity is discovered. Love seeks the welfare of all, Rom. 15:2, and works no
ill to any, 13:8-10; love seeks opportunity to do good to 'all men, and especially
toward them that are of the household of the faith,' Gal. 6:10. See further 1
Cor. 13 and Col. 3:12-14.” * [* From Notes on Thessalonians, by Hogg and Vine,
p. 105.]
In respect of agapao as used of God, it expresses the deep and constant
“love” and interest of a perfect Being towards entirely unworthy objects,
producing and fostering a reverential “love” in them towards the Giver, and a
practical “love” towards those who are partakers of the same, and a desire to
help others to seek the Giver. See BELOVED.
A-2,Verb, phileo
is to be distinguished from agapao in this, that phileo more nearly represents
“tender affection.” The two words are used for the “love” of the Father for the
Son, John 3:35 (No. 1); 5:20 (No. 2); for the believer, John 14:21 (No. 1);
16:27 (No. 2); both, of Christ's “love” for a certain disciple, John 13:23 (No.
1); 20:2 (No. 2). Yet the distinction between the two verbs remains, and they
are never used indiscriminately in the same passage; if each is used with
reference to the same objects, as just mentioned, each word retains its
distinctive and essential character.
Phileo is never used in a command to men to “love” God; it is, however,
used as a warning in 1 Cor. 16;22; agapao is used instead, e.g., Matt. 22:37;
Luke 10:27; Rom. 8:28; 1 Cor. 8:3; 1 Pet. 1:8; 1 John 4:21. The distinction
between the two verbs finds a conspicuous instance in the narrative of John
21:15-17. The context itself indicates that agapao in the first two questions
suggests the “love” that values and esteems (cp. Rev. 12:11). It is an
unselfish “love,” ready to serve. The use of phileo in Peter's answers and the
Lord's third question, conveys the thought of cherishing the object above all
else, of manifesting an affection characterized by constancy, from the motive
of the highest veneration. See also Trench, Syn., xii.
Again, to “love” (phileo) life, from an undue desire to preserve it,
forgetful of the real object of living, meets with the Lord's reproof, John
12:25. On the contrary, to “love” life (agapao) as used in 1 Pet. 3:10, is to
consult the true interests of living. Here the word phileo would be quite
inappropriate.
Note: In Mark 12:38, AV, thelo, “to wish,” is translated “love” (RV,
“desire”).
B-1,Noun, agape
the significance of which has been pointed out in connection with A, No. 1, is
always rendered “love” in the RV where the AV has “charity,” a rendering
nowhere used in the RV; in Rom. 14:15, where the AV has “charitably,” the RV,
adhering to the translation of the noun, has “in love.”
Note: In the two statements in 1 John 4:8,16, “God is love,” both are
used to enjoin the exercise of “love” on the part of believers. While the
former introduces a declaration of the mode in which God's love has been
manifested (1 John 4:9,10), the second introduces a statement of the
identification of believers with God in character, and the issue at the
Judgment Seat hereafter (1 John 4:17), an identification represented ideally in
the sentence “as He is, so are we in this world.”
B-2,Noun, philanthropia
denotes, lit., “love for man” (phileo and anthropos, “man”); hence, “kindness,”
Acts 28:2; in Titus 3:4, “(His) love toward man.” Cp. the adverb philanthropos,
“humanely, kindly,” Acts 27:3. See KINDNESS.
Note: For philarguria, “love of money,” 1 Tim. 6:10, see MONEY (love
of). For philadelphia, see BROTHER, Note (1).
A-1,Verb, agapao
and the corresponding noun agape (B, No. 1 below) present “the characteristic
word of Christianity, and since the Spirit of revelation has used it to express
ideas previously unknown, inquiry into its use, whether in Greek literature or
in the Septuagint, throws but little light upon its distinctive meaning in the
NT. Cp., however, Lev. 19:18; Deut. 6:5.
“Agape and agapao are used in the NT (a) to describe the attitude of
God toward His Son, John 17:26; the human race, generally, John 3:16; Rom 5:8;
and to such as believe on the Lord Jesus Christ, particularly, John 14:21; (b)
to convey His will to His children concerning their attitude one toward
another, John 13:34, and toward all men, 1 Thess. 3:12; 1 Cor. 16:14; 2 Pet.
1:7; (c) to express the essential nature of God, 1 John 4:8.
“Love can be known only from the actions it prompts. God's love is seen
in the gift of His Son, 1 John 4:9,10. But obviously this is not the love of
complacency, or affection, that is, it was not drawn out by any excellency in
its objects, Rom. 5:8. It was an exercise of the Divine will in deliberate
choice, made without assignable cause save that which lies in the nature of God
Himself, Cp. Deut. 7:7,8.
“Love had its perfect expression among men in the Lord Jesus Christ, 2
Cor. 5:14; Eph. 2:4; 3:19; 5:2; Christian love is the fruit of His Spirit in
the Christian, Gal. 5:22.
“Christian love has God for its primary object, and expresses itself
first of all in implicit obedience to His commandments, John 14:15,21,23;
15:10; 1 John 2:5; 5:3; 2 John 1:6. Self-will, that is, self-pleasing, is the
negation of love to God.
“Christian love, whether exercised toward the brethren, or toward men
generally, is not an impulse from the feelings, it does not always run with the
natural inclinations, nor does it spend itself only upon those for whom some
affinity is discovered. Love seeks the welfare of all, Rom. 15:2, and works no
ill to any, 13:8-10; love seeks opportunity to do good to 'all men, and
especially toward them that are of the household of the faith,' Gal. 6:10. See
further 1 Cor. 13 and Col. 3:12-14.” * [* From Notes on Thessalonians, by Hogg
and Vine, p. 105.]
In respect of agapao as used of God, it expresses the deep and constant
“love” and interest of a perfect Being towards entirely unworthy objects,
producing and fostering a reverential “love” in them towards the Giver, and a
practical “love” towards those who are partakers of the same, and a desire to
help others to seek the Giver. See BELOVED.
A-2,Verb, phileo
is to be distinguished from agapao in this, that phileo more nearly represents
“tender affection.” The two words are used for the “love” of the Father for the
Son, John 3:35 (No. 1); 5:20 (No. 2); for the believer, John 14:21 (No. 1);
16:27 (No. 2); both, of Christ's “love” for a certain disciple, John 13:23 (No.
1); 20:2 (No. 2). Yet the distinction between the two verbs remains, and they
are never used indiscriminately in the same passage; if each is used with
reference to the same objects, as just mentioned, each word retains its
distinctive and essential character.
Phileo is never used in a command to men to “love” God; it is, however,
used as a warning in 1 Cor. 16;22; agapao is used instead, e.g., Matt. 22:37;
Luke 10:27; Rom. 8:28; 1 Cor. 8:3; 1 Pet. 1:8; 1 John 4:21. The distinction
between the two verbs finds a conspicuous instance in the narrative of John
21:15-17. The context itself indicates that agapao in the first two questions
suggests the “love” that values and esteems (cp. Rev. 12:11). It is an
unselfish “love,” ready to serve. The use of phileo in Peter's answers and the
Lord's third question, conveys the thought of cherishing the object above all
else, of manifesting an affection characterized by constancy, from the motive
of the highest veneration. See also Trench, Syn., xii.
Again, to “love” (phileo) life, from an undue desire to preserve it,
forgetful of the real object of living, meets with the Lord's reproof, John
12:25. On the contrary, to “love” life (agapao) as used in 1 Pet. 3:10, is to
consult the true interests of living. Here the word phileo would be quite
inappropriate.
Note: In Mark 12:38, AV, thelo, “to wish,” is translated “love” (RV, “desire”).
B-1,Noun, agape
the significance of which has been pointed out in connection with A, No. 1, is
always rendered “love” in the RV where the AV has “charity,” a rendering
nowhere used in the RV; in Rom. 14:15, where the AV has “charitably,” the RV,
adhering to the translation of the noun, has “in love.”
Note: In the two statements in 1 John 4:8,16, “God is love,” both are
used to enjoin the exercise of “love” on the part of believers. While the
former introduces a declaration of the mode in which God's love has been
manifested (1 John 4:9,10), the second introduces a statement of the
identification of believers with God in character, and the issue at the
Judgment Seat hereafter (1 John 4:17), an identification represented ideally in
the sentence “as He is, so are we in this world.”
B-2,Noun, philanthropia
denotes, lit., “love for man” (phileo and anthropos, “man”); hence, “kindness,”
Acts 28:2; in Titus 3:4, “(His) love toward man.” Cp. the adverb philanthropos,
“humanely, kindly,” Acts 27:3. See KINDNESS.
Note: For philarguria, “love of money,” 1 Tim. 6:10, see MONEY (love
of). For philadelphia, see BROTHER, Note (1).
1, agape
is used in the plural in Jude 1:12, and in some mss. in 2 Pet. 2:13; RV marg.,
“many ancient authorities read 'deceivings,'“ (apatais); so the AV. These love
feasts arose from the common meals of the early churches (cp. 1 Cor. 11:21).
They may have had this origin in the private meals of Jewish households, with
the addition of the observance of the Lord's Supper. There were, however,
similar common meals among the pagan religious brotherhoods. The evil dealt
with at Corinth (l.c.) became enhanced by the presence of immoral persons, who
degraded the feasts into wanton banquets, as mentioned in 2 Pet. and Jude. In
later times the agape became detached from the Lord's Supper.
1, prosphiles
“pleasing, agreeable, lovely” (pros, “toward,” phileo, “to love”), occurs in
Phil. 4:8. In the Sept., Esth. 5:1 (3rd sentence).
* This is combined with other words, forming compound adjectives as follows:
1, philotheos
“a lover of God,” 2 Tim. 3:4.
2, philoxenos
“loving strangers” (xenia, “hospitality”), translated “a lover of hospitality”
in Titus 1:8, AV (RV, “given to h.”); elsewhere, in 1 Tim. 3:2; 1 Pet. 4:9. See
HOSPITALITY.
3, philagathos
“loving that which is good” (agathos), Titus 1:8, “a lover of good,” RV.
Note: The negative aphilagathos is found in 2 Tim. 3:3, “no lovers of
good.”
4, philarguros
“loving money” (arguros, “silver”), translated “lovers of money” in Luke 16:14;
2 Tim. 3:2, RV (AV, “covetous”). See COVETOUS.
5, philautos
“loving oneself,” 2 Tim. 3:2, RV.
6, philedonos
“loving pleasure” (hedone, “pleasure”), 2 Tim. 3:4, “lovers of pleasure.”
Note: For “loving warmly,” Rom. 12:10, see AFFECTION, B, No. 2. For
aphilarguros, “no lover of money,” 1 Tim. 3:3, RV, and Heb. 13:5, RV, see
COVETOUS.
A-1,Verb, tapeinoo
“to bring low, to humble,” is translated “shall be brought low” in Luke 3:5.
See HUMBLE.
B-1,Adjective, tapeinos
denotes “of low degree or estate,” Rom. 12:16, “things that are lowly,” RV (AV,
“men of low estate”). See BASE, DEGREE, ESTATE, HUMBLE, LOWLY.
C-1,Noun, tapeinosis
“abasement, humiliation, low estate,” is translated “low estate” in Luke 1:48;
in Jas. 1:10, “that he is made low,” lit., “in his abasement.” See HUMILIATION.
A-1,Adjective,
katoteros
the comparative degree of kato, “beneath,” is used in Eph. 4:9, of Christ's
descent into “the lower parts of the earth;” two of the various interpretations
of this phrase are (1) that the earth is in view in contrast to heaven, (2)
that the region is that of hades, the Sheol of the OT. Inasmuch as the passage
is describing the effects not merely of the Incarnation but of the death and
resurrection of Christ, the second interpretation is to be accepted; cp., e.g.,
Ps. 16:10; 63:9; where the Sept. has the superlative; Ps. 139:15; Acts 2:31.
Moreover, as Westcott says, it is most unlikely that the phrase would be used
to describe the earth. The word mere (plural of meros), “parts,” would have no
force in such a meaning.
<A-2,Adjective,2078,eschatos>
“last, utmost, lowest,” is rendered “lowest” in Luke 14:9,10, of the “lowest”
place at a meal. See LAST.
B-1,Verb, elattoo
denotes “to make less” (elatton, “less”), and is used in the Active Voice in
Heb. 2:7, “Thou madest (Him) ... lower,” and in the Passive in Heb. 2:9, “was
made ... lower,” and John 3:30, “(I must) decrease,” (lit., “be made less”).
· see LET DOWN, No. 2 (d)
A-1,Noun,
tapeinophrosune
“lowliness of mind, humbleness,” is, translated “lowliness” or “lowliness of
mind” in Acts 20:19, RV; Eph. 4:2; Phil. 2:3. See HUMBLENESS OF MIND.
B-1,Adjective, tapeinos
“low, lowly:” see HUMBLE and LOW, B.
1, stugnazo
“to have a gloomy, somber appearance” (akin to stugnos, “somber, gloomy,” from
a root stug---, “to hate;” cp. stugetos, “hateful,” Titus 3:3), is said of the
human countenance, Mark 10:22, RV, “his countenance fell” (AV, “he was sad”);
of the sky, Matt. 16:3, “lowring.” See COUNTENANCE, Note (3). In the Sept.,
Ezek. 27:35; 28:19; 32:10.
A-1,Noun, kerdos
“gain” (cp. kerdaino, “to gain, get gain”), is translated “gain” in Phil. 1:21;
3:7; “lucre” in Titus 1:11 (preceded by aischros, “filthy”). See GAIN.
B-1,Adjective, aischrokerdes
denotes “greedy of base gains” (aischros, and A, as above), 1 Tim. 3:8, “greedy
of filthy lucre;” so the RV in Titus 1:7, AV, “(given to) filthy lucre.” In
some mss. 1 Tim 3:3.
B-2,Adjective, aischrokerdos
denotes “from eagerness for base gain,” 1 Pet. 5:2, “for filthy lucre.”
1, phurama
denotes “that which is mixed or kneaded” (phurao, “to mix”); hence, “a lump,”
either of dough, Rom. 11:16 (cp. Num. 15:21); 1 Cor. 5:6,7; Gal. 5:9 (see under
LEAVEN); of potter's clay, Rom. 9:21.
1, phurama
denotes “that which is mixed or kneaded” (phurao, “to mix”); hence, “a lump,”
either of dough, Rom. 11:16 (cp. Num. 15:21); 1 Cor. 5:6,7; Gal. 5:9 (see under
LEAVEN); of potter's clay, Rom. 9:21.
A-1,Noun, epithumia
denotes “strong desire” of any kind, the various kinds being frequently
specified by some adjective (see below). The word is used of a good desire only
in Luke 22:15; Phil. 1:23; 1 Thess. 2:17. Everywhere else it has a bad sense.
In Rom. 6:12 the injunction against letting sin reign in our mortal body to
obey the “lust” thereof, refers to those evil desires which are ready to
express themselves in bodily activity. They are equally the “lusts” of the
flesh, Rom. 13:14; Gal. 5:16,24; Eph. 2:3; 2 Pet. 2:18; 1 John 2:16, a phrase
which describes the emotions of the soul, the natural tendency towards things
evil. Such “lusts” are not necessarily base and immoral, they may be refined in
character, but are evil if inconsistent with the will of God.
Other descriptions besides those already mentioned are: “of the mind,”
Eph. 2:3; “evil (desire),” Col. 3:5; “the passion of,” 1 Thess. 4:5, RV;
“foolish and hurtful,” 1 Tim. 6:9; “youthful,” 2 Tim. 2:22; “divers,” 2 Tim.
3:6; Titus 3:3; “their own,” 2 Tim. 4:3; 2 Pet. 3:3; Jude 1:16; “worldly,”
Titus 2:12; “his own,” Jas. 1:14; “your former,” 1 Pet. 1:14, RV; “fleshly,” 1
Pet. 2:11; “of men,” 1 Pet. 4:2; “of defilement,” 2 Pet. 2:10; “of the eyes,” 1
John 2:16; of the world (“thereof”), 1 John 2:17; “their own ungodly,” Jude
1:18. In Rev. 18:14 “(the fruits) which thy soul lusted after” is, lit., “of
thy soul's lust.” See DESIRE, A, No. 1 (where associated words are noted).
A-2,Noun, orexis
lit., “a reaching” or “stretching after” (akin to oregomai, “to stretch oneself
out, reach after”), a general term for every kind of desire, is used in Rom.
1:27, “lust.”
A-3,Noun, hedone
“pleasure,” is translated “lusts,” in the AV of Jas. 4:1,3 (RV, “pleasure”).
See PLEASURE.
Note: In 1 Thess. 4:5, AV, pathos, “passion” (RV, “passion”), is
translated “lust,” which is the better rendering of the next word epithumia,
rendered “concupiscence.” Pathos is described by Trench as “the diseased
condition out of which epithumia springs.” In 1 Cor. 12:6: epithumetes, a
luster after, is rendered “to lust.”
B-1,Verb, epithumeo
akin to A, No. 1, has the same twofold meaning as the noun, namely (a) “to
desire,” used of the Holy Spirit against the flesh, Gal. 5:17 (see below); of
the Lord Jesus, Luke 22:15, “I have desired;” of the holy angels, 1 Pet. 1:12;
of good men, for good things, Matt. 13:17; 1 Tim. 3:1; Heb. 6:11; of men, for
things without moral quality, Luke 15:16; 16:21; 17:22; Rev. 9:6; (b) of “evil
desires,” in respect of which it is translated “to lust” in Matt. 5:28; 1 Cor.
10:6; Gal. 5:17 (1st part; see below); Jas. 4:2; to covet, Acts 20:23; Rom.
7:7; 13:9. See COVET, DESIRE, B, No. 2.
Notes: (1) In Gal. 5:17, in the statement, “the flesh lusteth against
the Spirit, and the Spirit against the flesh,” the Holy Spirit is intended, as
in the preceding verse. To walk by the Spirit involves the opposition here
referred to. The verb “lusteth” is not repeated in the second part of the
statement, but must in some way be supplied. Since in modern English the word
“lust” is used exclusively in a bad sense, it is unsuitable as a translation of
epithumeo, where the word is used in a good sense. As the rendering “desire” is
used of the Lord Jesus (as mentioned above), it may be best so understood here
in respect of the Holy Spirit.
(2) In James 4:5 the RV translates correctly in giving two questions,
each of a rhetorical character, asked by way of remonstrance. The first draws
attention to the fact that it is impossible for the Scripture to speak in vain;
the second to the impossibility that the Holy Spirit, whom God has caused to
dwell in the believer, should “long (unto envying),” epipotheo (AV, “lust”).
Here again, not the human spirit is in view, but the Spirit of God; cp. 1 Cor.
6:19. See LONG.
* For LYING (falsehood) see LIE
·
For LYING (in wait) see LIE IN WAIT