A-1,Verb, mainomai
“to rage, be mad,” is translated by the verb “to be mad” in John 10:20; Acts
12:15; 26:24, 25; 1 Cor. 14:23; see BESIDE ONESELF, No. 2.
A-2,Verb,
emmainomai
an intensive form of No. 1, prefixed by en, “in,” implying “fierce rage, to be
furious against;” it is rendered “being exceedingly mad” in Acts 26:11 (cp.
Acts 9:1).
B-1,Noun,
mania
akin to A, and transliterated into English, denotes “frenzy, madness,” Acts
26:24 “(thy much learning doth turn thee to) madness,” RV; AV, “(doth make
thee) mad.”
B-2,Noun,
anoia
lit., “without understanding” (a, negative, nous, “mind, understanding”),
denotes “folly,” 2 Tim. 3:9, and this finding its expression in violent rage,
Luke 6:11. See FOLLY.
B-3,Noun,
paraphronia
“madness” (from para, “contrary to,” and phren, “the mind”), is used in 2 Pet.
2:16. Cp. paraphroneo, 2 Cor. 11:23, “I speak like one distraught.”
A-1,Verb, ginomai
“to become,” is sometimes translated by the Passive Voice of the verb to make,
e.g., Matt. 9:16; John 1:3 (three times),10; 8:33; Rom. 11:9; 1 Cor. 1:30;
3:13; 4:9,13; Eph. 2:13; 3:7; Phil. 2:7 (but RV marg., “becoming”); Col.
1:23,25; Heb. 5:5; 6:4; 7:12,16,21,26; 11:3; Jas. 3:9; 1 Pet. 2:7. In many
places the RV translates otherwise, and chiefly by the verb to become, e.g.,
Matt. 25:6, “there is;” Matt. 27:24, “was arising;” John 1:14, “became;” John
2:9, “become;” Rom. 1:3, “born;” Rom. 2:25, “is become;” Rom. 10:20, “became;”
Gal. 3:13, “having become;” Gal. 4:4, “born” (twice); Heb. 3:14, “are become;”
Heb. 7:22. “hath ... become.”
A-2,Verb,
keimai
“to lie,” is sometimes used as the Passive Voice of tithemi, “to put;” it is
translated “is (not) made” in 1 Tim. 1:9, of the Law, where a suitable
rendering would be “is (not) enacted.”
Notes:
(1) In 2 Pet. 2:12, AV, the verb genao, “to beget,” in the Passive Voice, to be
born, is translated “made” (RV, “born”). (2) In Luke 3:5, AV (3rd statement),
the future tense of eimi, “to be,” is translated “shall be made” (RV, “shall
become”); in the next sentence there is nothing in the original representing
“shall be made.” (3) In Acts 16:13, AV, the infinitive mood of eimi, “to be,”
is translated “to be made” (of prayer), RV, “there was (a place of prayer).”
(4) For the translation of words in which the Eng. “made” forms a part of
another verb, see under those words, e.g., CONFESSION, KNOWN, LIKE, LOW,
PAYMENT, RICH, SUBJECT.
B-1,Noun,
poiema
whence Eng., “poem,” denotes “that which is made” (from poieo, “to do, make”),
Rom. 1:20, “the things that are made;” Eph. 2:10, “(His) workmanship.”
1, strategos
besides its application to “the captain of the Temple” (see CAPTAIN), denotes
“a magistrate or governor,” Acts 16:20,22,35,36,38. These were, in Latin
terminology, the duumviri or praetores, so called in towns which were Roman
colonies. They were attended by lictors or “sergeants,” who executed their
orders. In the circumstances of Acts 16 they exceeded their powers, in giving
orders for Roman citizens to be scourged; hence they became suppliants. See
CAPTAIN.
2,
archon
“a ruler,” denotes, in Luke 12:58, “a local authority, a magistrate,” acting in
the capacity of one who received complaints, and possessing higher authority
than the judge, to whom the “magistrate” remits the case. See CHIEF, PRINCE,
RULER.
Notes:
(1) In Luke 12:11, AV, arche, “a beginning, rule, principality,” is translated
“magistrates;” the word, however, denotes “rulers” in general: hence the RV,
“rulers.” (2) For the AV of Titus 3:1, “to obey magistrates,” see OBEY, B, No.
3.
1, megaluno
“to make great” (megas), is translated “to magnify” in Luke 1:46; in Luke 1:58,
RV, “had magnified (His mercy),” AV, “had shewed great (mercy);” Acts 5:13;
10:46; 19:17; 2 Cor. 10:15, RV (AV, “we shall be enlarged”), i.e., by their
faith in its practical effect he will be so assisted as to enlarge the scope of
his Gospel ministry and carry its message to regions beyond them; in Phil.
1:20, of the “magnifying” of Christ by him in his body, i.e., in all his
activities and ways. In Matt. 23:5, it signifies “to enlarge.” See ENLARGE.
Note: In
Rom. 11:13, AV, the verb doxazo, “to glorify,” is translated “I magnify (my
office),” RV, “I glorify (my ministry).” See GLORIFY.
1, pais
“a child,” denotes “a maid” or “maiden” in Luke 8:51,54, RV, “maiden” in both
places. See CHILD, MANSERVANT, SERVANT, SON, YOUNG MAN.
2,
paidiske
a diminutive of No. 1, is translated “maid,” “maid,” in the AV and RV in Mark
14:66,69; Luke 22:56; in the RV (AV, “damsel”), in Matt. 26:69; John 18:17;
Acts 12:13; 16:16; in Luke 12:45, “maidservants” (AV “maidens”); in Gal.
4:22,23,30,31, RV, “handmaid” (AV, “bondmaid” or “bondwoman”). See BONDMAID, DAMSEL.
3,
korasion
a colloquial, familiar term, is translated “maid” in Matt. 9:24,25, AV (RV,
“damsel”). See DAMSEL, No. 1.
1, anapero, or anapeiros
“crippled, maimed” (from ana, “up,” and peros, “disabled in a limb”), is found
in Luke 14:13,21.
2,
kullos
denotes “crooked, crippled” (akin to kulio, “to roll”); in Matt. 15:30,31,
translated “maimed;” so in Matt. 18:8, AV (RV, “halt”); Mark 9:43 (AV and RV).
See HALT.
·
For MAINSAIL see FORSAIL
1, megaleiotes
see MAGNIFICENCE.
2, megalosune
from megas, “great,” denotes “greatness, majesty;” it is used of God the
Father, signifying His greatness and dignity, in Heb. 1:3, “the Majesty (on
high),” and Heb. 8:1, “the Majesty (in the Heavens);” and in an ascription of
praise acknowledging the attributes of God in Jude 1:25.
1, poieo
“to do, to make,” is used in the latter sense (a) of constructing or producing
anything, of the creative acts of God, e.g., Matt. 19:4 (2nd part); Acts 17:24;
of the acts of human beings, e.g., Matt. 17:4; Acts 9:39; (b) with nouns
denoting a state or condition, to be the author of, to cause, e.g., peace, Eph.
2:15; Jas. 3:18; stumbling blocks, Rom. 16:17; (c) with nouns involving the
idea of action (or of something accomplished by action), so as to express the
idea of the verb more forcibly (the Middle Voice is commonly used in this
respect, suggesting the action as being of special interest to the doer); for
the Active Voice see, e.g., Mark 2:23, of “making” one's way, where the idea is
not that the disciples “made” a path through the standing corn, but simply that
they went, the phrase being equivalent to going, “(they began) as they went (to
pluck the ears);” other instances of the Active are Rev. 13:13,14; 16:14;
19:20; for the Middle Voice (the dynamic or subjective Middle), see, e.g., John
14:23, “will make our abode;” in Acts 20:24, “none of these things move me,”
lit., “I make account of none of these things;” Acts 25:17, “I made no delay,”
RV; Rom. 15:26; Eph. 4:16; Heb. 1:2; 2 Pet. 1:10; (d) to “make” ready or
prepare, e.g., a dinner, Luke 14:12; a supper, John 12:2; (e) to acquire,
provide a thing for oneself, Matt. 25:16; Luke 19:18; (f) to render or “make”
one or oneself anything, or cause a person or thing to become something, e.g.,
Matt. 4:19; 12:16, “make (Him known);” John 5:11,15, to “make” whole; John
16:2, lit., “they shall make (you put out of the synagogue);” Eph. 2:14; Heb.
1:7; to change one thing into another, Matt. 21:13; John 2:16; 4:46; 1 Cor.
6:15; (g) to constitute one anything, e.g., Acts 2:36; (h) to declare one or
oneself anything, John 5:18, “making (Himself equal with God);” John 8:53;
10:33; 19:7,12; 1 John 1:10; 5:10; (i) to “make” one do a thing, e.g., Luke
5:34; John 6:10; Rev. 3:9. See DO, No. 1, and other renderings there.
2, tithemi
“to put,” is used in the same way as No. 1 (f), Matt. 22:44; Mark 12:36; Luke
20:43; Acts 2:35; 1 Cor. 9:18 (of making the Gospel without charge); Heb. 1:13;
10:13; 2 Pet. 2:6; as No. 1 (g), Acts 20:28; Rom. 4:17. See APPOINT, No. 3.
3, diatithemi
“to covenant,” is rendered “I will make” (the noun diatheke, “a covenant,”
being expressed additionally), in the Middle Voice, in Acts 3:25; Heb. 8:10;
10:16, lit., “I will covenant” (see RV, marg.). See APPOINT, No. 4.
4, kathistemi
“to set down, set in order, appoint,” is used in the same way as No. 1 (g) in
Acts 7:10,27,35; Heb. 7:28, AV (RV, “appointeth”); as No. 1 (f) in Rom. 5:19
(twice). See APPOINT, No. 2.
5, sunistemi
“to commend, prove, establish,” is used in Gal. 2:18, much as in No. 1 (g), “I
make myself (a transgressor),” i.e., “I constitute (or prove) myself, etc.” See
APPROVE, No. 2.
6, didomi
“to give,” is used in 2 Thess. 3:9 in much the same sense as No. 1 (g), “to
make (ourselves an ensample)”; in Rev. 3:9 (1st part), RV, “I will give,” the
sense is virtually the same as poieo in the 2nd part of the verse, see No. 1
(i). See GIVE.
7, epiteleo
“to complete,” is translated “to make” in Heb. 8:5 (1st part), RV marg.,
“complete” [in the 2nd part No. 1 is used in sense (a)]. See ACCOMPLISH.
8, sunteleo
“to end, fulfil,” is translated “I will make” in Heb. 8:8, said of the New
Covenant. See END.
9, eimi
“to be,” is translated “make” in Mark 12:42, lit., “which is (a farthing).”
10, prospoieo
primarily, “to claim,” is used in the Middle Voice with the meaning “to make as
if,” in Luke 24:28, of the Lord's action regarding the two on the way to
Emmaus. In the Sept., 1 Sam. 21:13; Job 19:14.
11, katecho
“to hold fast” (kata, “down,” intensive, echo, “to hold”), is used of “making”
for a place, in Acts 27:40, RV, “they made for” (AV, “they made toward”). See
HOLD.
12, prokatartizo
“to render fit ('fitted'; artos, 'a joint') beforehand,” is used in 2 Cor. 9:5,
“to make up beforehand.”
Notes: (1) In Heb. 9:2, AV, kataskeuazo, “to prepare,” is translated
“made” (RV, “prepared”). (2) In Eph. 2:15, AV, ktizo, “to create,” is
translated “make” (RV, “create”). (3) In Acts 26:16, AV, procheirizo, “to
determine, choose,” is translated “make” (RV, “appoint”). (4) In Gal. 3:16, AV,
ero, “to speak,” is translated “were ... made” (RV, “were ... spoken”). (5) In
Luke 14:31, AV, sumballo, “to meet with,” in hostile sense, is rendered in
combination with the phrase eis polemon, “in war,” “to make war”; RV, “to
encounter (in war).” (6) In Rom. 14:19 “the things which make for peace” is,
lit., “the things of peace.” (7) In Acts 22:1 the verb “I make” represents no
word in the original, lit., “hear now my defense unto you.” (8) The Eng. verb
“to make” forms with many other verbs a rendering of single Greek verbs which
are given under the respective headings. (9) For “made,” Luke 19:16, RV, see
GAIN, Note (1).
1, demiourgos
lit., “one who works for the people” (from demos, “people,” ergon, “work;” an
ancient inscription speaks of the magistrates of Tarsus as demiourgoi: the word
was formerly used thus regarding several towns in Greece; it is also found used
of an artist), came to denote, in general usage, a builder or “maker,” and is
used of God as the “Maker” of the heavenly city, Heb. 11:10. In that passage
the first word of the two, technites, denotes “an architect, designer,” the
second, demiourgos, is the actual Framer; the city is the archetype of the
earthly one which God chose for His earthly people. Cp. ktistes, “creator.”
1, kakourgos
an adjective, lit., “evil-working” (kakos, “evil,” ergon, “work”), is used as a
noun, translated “malefactor(-s)” in Luke 23:32,33,39, and in the RV in 2 Tim.
2:9 (AV, “evil doer”). See EVIL, B, Note (1). In the Sept., Prov. 21:15.
2, kakopois
an adjective, lit., “doing evil,” is used in 1 Pet. 2:12,14; 3:16 (in some mss.);
4:15. See EVIL, B, No. 5.
1, kakia
“badness in quality” (the opposite of arete, “excellence”), “the vicious
character generally” (Lightfoot), is translated “malice” in 1 Cor. 5:8; 14:20;
Eph. 4:31; Col. 3:8; Titus 3:3; 1 Pet. 2:1, AV (RV, “wickedness;” marg.,
“malice”); “maliciousness” in Rom. 1:29; in 1 Pet. 2:16, AV (RV, “wickedness;”
marg., “malice”). Elsewhere, Matt. 6:34; Acts 8:22; Jas. 1:21 (RV marg.,
“malice”). See EVIL, B, No. 1.
Note: In 2 John 1:10, AV, poneros, “evil, wicked” (see EVIL, A. No. 2)
is translated “malicious” (RV, “wicked”).
1, kakoetheia
lit., “bad manner or character” (kakos, “bad,” ethos, “manner”), hence, “an
evil disposition” that tends to put the worst construction on everything,
“malice, malevolence, craftiness,” occurs in Rom. 1:29, as the accompaniment of
dolos, “guile.”
1, mamonas
a common Aramaic word for “riches,” akin to a Hebrew word signifying “to be
firm, steadfast” (whence “Amen”), hence, “that which is to be trusted;”
Gesenius regards it as derived from a Heb. word signifying “treasure” (Gen.
43:23); it is personified in Matt. 6:24; Luke 16:9,11,13.
1, anthropos
is used (a) generally, of “a human being, male or female,” without reference to
sex or nationality, e.g., Matt. 4:4; 12:35; John 2:25; (b) in distinction from
God, e.g., Matt. 19:6; John 10:33; Gal. 1:11; Col. 3:23; (c) in distinction
from animals, etc., e.g., Luke 5:10; (d) sometimes, in the plural, of “men and
women,” people, e.g., Matt. 5:13,16; in Mark 11:2; 1 Tim. 6:16, lit., “no one
of men;” (e) in some instances with a suggestion of human frailty and
imperfection, e.g., 1 Cor. 2:5; Acts 14:15 (2nd part); (f) in the phrase
translated “after man,” “after the manner of men,” “as a man” (AV), lit.
“according to (kata) man,” is used only by the Apostle Paul, of “(1) the
practices of fallen humanity, 1 Cor. 3:3; (2) anything of human origin, Gal.
1:11; (3) the laws that govern the administration of justice among men, Rom. 3:5;
(4) the standard generally accepted among men, Gal. 3:15; (5) an illustration
not drawn from Scripture, 1 Cor. 9:8; (6) probably = 'to use a figurative
expression' (see AV, marg.), i.e., to speak evil of men with whom he had
contended at Ephesus as 'beasts' (cp. 1 Cor. 4:6), 1 Cor. 15:32; Lightfoot
prefers 'from worldly motives'; but the other interpretation, No. (4), seems to
make better sense. See also Rom. 6:19, where, however, the Greek is slightly
different, anthropinos, 'pertaining to mankind;'“ the meaning is as Nos. (5)
and (6). * [* From Notes on Galatians, by Hogg and Vine, p. 139.]
(g) in the phrase “the inward man,” the regenerate person's spiritual
nature personified, the inner self of the believer, Rom. 7:22, as approving of
the law of God; in Eph. 3:16, as the sphere of the renewing power of the Holy
Spirit; in 2 Cor. 4:16 (where anthropos is not repeated), in contrast to “the
outward man,” the physical frame, the “man” as congnizable by the senses; the
“inward” man is identical with “the hidden man of the heart,” 1 Pet. 3:4.
(h) in the expressions “the old man,” “the new man,” which are confined
to Paul's Epistles, the former standing for the unregenerate nature personified
as the former self of a believer, which, haveing been crucified with Christ,
Rom. 6:6, is to be apprehended practically as such, and to be “put off,” Eph.
4:22; Col. 3:9, being the source and seat of sin; the latter, “the new man,”
standing for the new nature personified as the believer's regenerate self, a
nature “created in righteousness and holiness of truth,” Eph. 4:24, and having
been “put on” at regeneration, Col. 3:10; being “renewed after the image of Him
that created him,” it is to be “put on” in pratical apprehension of these
facts.
(i) often joined with another noun, e.g., Matt. 11:19, lit., “a man, a
glutton;” Matt. 13:52, lit., “a man, a householder;” Matt. 18:23, “a certain
king,” lit., “a man, a king.”
(j) as equivalent simply to “a person,” or “one,” whether “man” or
woman, e.g., Acts 19:16; Rom. 3:28; Gal. 2:16; Jas. 1:19; 2:24; 3:8 (like the
pronoun tis, “someone;” tis is rendered “man” in Matt. 8:28); or, again (as tis
sometimes signifies), “a man,” e.g., Matt. 17:14; Luke 13:19.
(k) definitely, with the article, of some particular person, Matt.
12:13; Mark 3:3,5; or with the demonstrative pronoun and the article, e.g.,
Matt. 12:45; Luke 14:30. For the phrase “the Son of man” see SON OF MAN. For
“the man of sin,” 2 Thess. 2:3, see INIQUITY, No. 1.
(l) in the phrase “the man of God,” 2 Tim. 3:17, not used as an
official designation, nor denoting a special class of believers, it specifies
what every believer should be, namely, a person whose life and conduct
represent the mind of God and fulfill His will; so in 1 Tim 6:11, “O man of
God.” Some regard this in the OT sense as of a prophet acting in a distinctive
character, possessed of Divine authority; but the context is of such a general
character as to confirm the more extended designation here.
Notes: (1) In Gal. 3:28, the RV adds the italicized word “man” (“ye all
are one man in Christ Jesus”), in accordance with Eph. 2:15, which speaks of
Jew and Gentile as becoming “one new man” in Christ. The figure is closely
analogous to that of “the body.” In these two passages “one” is masculine,
i.e., “one person;” in John 10:30; 11:52; 17:21,22,23, “one” is neuter, “one
thing,” as in 1 Cor. 3:8; 11:5. The first two, in Gal. 3 and Eph. 2, express
vital union, present and eternal; in John 17 the union is moral, a process in
course of accomplishment. (2) For philanthropia, Titus 3:4, “(His) love toward
man,” see KIND, C, No. 2. (3) In Rev. 9:20, the RV translates the genitive
plural of anthropos with the article, “mankind” (AV, “the men”); it might have
been rendered “(the rest) of men.”
2, aner
is never used of the female sex; it stands (a) in distinction from a woman,
Acts 8:12; 1 Tim. 2:12; as a husband, Matt. 1:16; John 4:16; Rom. 7:2; Titus
1:6; (b) as distinct from a boy or infant, 1 Cor. 13:11; metaphorically in Eph.
4:13; (c) in conjunction with an adjective or noun, e.g., Luke 5:8, lit., “a
man, a sinner;” Luke 24:19, lit., “a man, a prophet;” often in terms of
address, e.g., Acts 1:16; 13:15,26; 15:7,13, lit., “men, brethren;” with
gentilic or local names (virtually a title of honor), e.g., Acts 2:14; 22:3, lit.,
“Judean men,” “a Judean man;” Acts 3:12; 5:35, lit., “Israelite men;” Acts
17:22 “Athenian men;” Acts 19:35, lit., “Ephesian men;” in Acts 14:15 it is
used in addressing a company of “men,” without any descriptive term. In this
verse, however, the distinction between aner and anthropos (2nd part) is
noticeable; the use of the latter comes under No. 1 (e); (d) in general, “a
man, a male person” (used like the pronoun tis, No. 3), “a man” (i.e., a
certain “man”), e.g., Luke 8:41; in the plural, Acts 6:11.
3, tis
“some one, a certain one,” is rendered “a man,” “a certain man,” e.g., in Matt.
22:24; Mark 8:4, AV (RV, “one”); Mark 12:19; John 3:3,5; 6:50; 14:23; 15:6,13;
Acts 13:41, AV (RV, “one”); 1 Cor. 4:2; 1 Tim. 1:8; 2 Tim. 2:5,21; Jas.
2:14,18; 1 Pet. 2:19; 1 John 4:20.
4, arren | arsen
see MALE.
5, teleios
perfect, is translated “men” in 1 Cor. 14:20, RV marg., “of full age,” AV
marg., “perfect, or, of a ripe age.” See PERFECT.
Note: In many cases the word “man” is combined with an adjective to
translate one word in the original. These will be found under various other
headings.
1, anthropinos
“human, belonging to man” (from anthropos, see MAN, No. 1), is used (a) of
man's wisdom, in 1 Cor. 2:13 (some mss. have it in ver. 4, where indeed it is
implied; see, however, the RV); (b) of “man's judgement,” 1 Cor. 4:3 (marg.,
“day:” see DAY); (c) of “mankind,” Jas. 3:7, lit., “the human nature,” RV marg.
(AV marg., “nature of man”); (d) of human ordinance, 1 Pet. 2:13; Moulton and
Milligan show from the papyri how strongly antithetic to the Divine the use of
the word is in this respect; (e) of temptation, 1 Cor. 10:13, RV, “such as man
can bear” (AV, “such as is common to man”), i.e., such as must and does come to
“men;” (f) of “men's” hands, Acts 17:25; (g) in the phrase “after the manner of
men,” Rom. 6:19.
Notes: (1) In Luke 16:12, AV, allotrios, “belonging to another” (allos,
“another”), here used as a pronoun, is translated “another man's” (RV,
“another's”); so, as an adjective, in Rom. 14:4; 15:20; 2 Cor. 10:15,16 (in
this last the RV omits “man”). (2) In Acts 27:22 there is no word representing
“man's;” the RV has “of life.” (3) In Rom. 5:17, the RV rightly has “the
trespass of the one,” for AV, “one man's offense.”
·
For MAN-CHILD see MALE
1, phatne
“a manger,” Luke 2:7,12,16, also denotes “a stall,” 13:15. So in the Sept., the
word denoted not only a “manger” but, by metonymy, the stall or crib (Prov.
14:4) containing the “manger.”
A-1,Adjective,
emphanes
manifest (akin to emphaino, “to show in, to exhibit;” en, “in,” phaino, “to
cause to shine”), is used (a) literally in Acts 10:40, RV “(gave Him to be
made) manifest;” (b) metaphorically in Rom. 10:20, “(I was made) manifest.” See
OPENLY. Cp. B, No. 2.
A-2,Adjective, phaneros
“open to sight, visible, manifest” (the root phan---, signifying “shining,”
exists also in No. 1), is translated “manifest” in Luke 8:17; Acts 4:16; 7:13,
RV (AV, “known”); Rom. 1:19; 1 Cor. 3:13; 11:19; 14:25; Gal. 5:19; Phil. 1:13;
1 Tim. 4:15 (AV, “appear”); 1 John 3:10. See APPEAR, B, Note (2), KNOW, B, No.
2, OPENLY, OUTWARDLY.
A-3,Adjective, aphanes
denotes “unseen, hidden,” Heb. 4:13, “not manifest” (a, negative, and phaino).
In the Sept., Neh. 4:8; Job 24:20.
Notes: (1) In 1 Cor. 15:27, AV delos, “evident,” is translated
“manifest” (RV, “evident”). (2) So with ekdelos, 2 Tim. 3:9, an intensive form
of delos, signifying “quite evident.” (3) In 1 Tim. 5:25, AV, prodelos,
“evident beforehand, clearly evident,” is translated “manifest beforehand” (RV,
“evident”); see EVIDENT. (4) For “manifest token,” see TOKEN.
B-1,Verb, phaneroo
“to make visible, clear, manifest,” known (akin to A, No. 2), is used
especially in the writings of the Apostles John and Paul), occurring 9 times in
the Gospel, 9 times in 1 John, 2 in Rev.; in the Pauline Epistles (including
Heb.) 24 times; in the other Gospels, only in Mark, 3 times; elsewhere in 1
Pet. 1:20; 5:4. The true meaning is “to uncover, lay bare, reveal.” The
following are variations in the rendering, which should be noted: Mark 16:12,14
(RV, “was manifested,” AV, “appeared”); John 21:1 (RV, “manifested,” AV,
“shewed;” cp. John 21:14); Rom. 1:19 (RV, “manifested,” AV, “hath shewed”); 2
Cor. 3:3 (RV, “being made manifest,” AV, “are manifestly declared”); 2 Cor.
5:10; 7:12; Rev. 3:18 (RV, “be made manifest,” AV, “appear”); 2 Cor. 11:6 (RV,
“we have made it manifest,” AV, “we have been throughly made manifest”); Col.
1:26 (RV, “hath it been manifested,” AV, “is made manifest”); 3:4 (RV, “be
manifested,” AV, “appear;” so 1 Pet. 5:4); 1 Tim. 3:16 (RV, “was manifested,”
AV, “was manifest”); 2 Tim. 1:10 (RV, “hath ... been manifested,” AV, “is ...
made manifest;” cp. Rom. 16:26; 2 Cor. 4:10,11; 1 Pet. 1:20); Heb. 9:26 (RV,
“hath He been manifested,” AV, “hath He appeared”); 1 John 2:28; 3:2 (RV, “is
... made manifest,” AV, “doth appear”). See APPEAR, A. No. 4.
B-2,Verb, emphanizo
akin to A, No. 1, is translated “to manifest, make manifest,” in John 14:21,22;
Heb. 11:14, RV; see APPEAR, A, No. 5.
Note: For the adverb phaneros, “manifestly,” see EVIDENTLY, OPENLY.
1, phanerosis
“a manifestation” (akin to phaneros and phaneroo; see MANIFEST), occurs in 1
Cor. 12:7; 2 Cor. 4:2.
Note: In Rom. 8:19, AV, apokalupsis, “an uncovering, laying bare,
revealing, revelation,” is translated “manifestation” (RV, “revealing”). See
REVELATION.
1, poikilos
“varied,” is translated “manifold” in 1 Pet. 1:6; 4:10; Jas. 1:2, RV (AV,
“divers”). See DIVERS, A, No. 2.
2, polupoikilos
“much varied” (polus, “much,” and No. 1), is said of the wisdom of God, in Eph.
3:10.
3, pollaplasion
“many times more” (from polus, “much”), occurs in Luke 18:30, “manifold more,”
and in many ancient authorities in Matt. 19:29 (RV, marg.; some editions in
text); AV and RV text, “a hundredfold,” translating hekatontaplasiona.
·
For MANKIND see MAN, No. 1, Note (3), MAN'S (c), ABUSERS
1, manna
the supernaturally provided food for Israel during their wilderness journey
(for details see Exod. 16 and Num. 11). The Hebrew equivalent is given in Exod.
16:15, RV marg., “man hu.” The translations are, RV, “what is it?;” AV and RV
marg., “it is manna.” It is described in Ps. 78:24,25 as “the corn of heaven”
and “the bread of the mighty,” RV text and AV marg. (“angels' food,” AV text),
and in 1 Cor. 10:3, as “spiritual meat.” The vessel appointed to contain it as
a perpetual memorial, was of gold, Heb. 9:4, with Exod. 16:33. The Lord speaks
of it as being typical of Himself, the true Bread from Heaven, imparting
eternal life and sustenance to those who by faith partake spiritually of Him,
John 6:31-35. The “hidden manna” is promised as one of the rewards of the
overcomer, Rev. 2:17; it is thus suggestive of the moral excellence of Christ
in His life on earth, hid from the eyes of men, by whom He was “despised and
rejected;” the path of the overcomer is a reflex of His life.
None of the natural substances called “manna” is to be identified with
that which God provided for Israel.
A-1,Noun, ethos
“a habit, custom” (akin to the verb etho, “to be accustomed”), is always
translated “custom” in the RV (“manner” in the AV of John 19:40; Acts 15:1;
25:16; Heb. 10:25). See CUSTOM. No. 1.
A-2,Noun, ethos
primarily “a haunt, abode,” then, “a custom, manner,” occurs in the plural in 1
Cor. 15:33, i.e., ethical conduct morals.
A-3,Noun, tropos
“a turning, fashion, manner, character, way of life,” is translated “manner” in
Acts 1:11, with reference to the Lord's ascension and return; in Jude 1:7, of
the similarity of the evil of those mentioned in Jude 1:6,7. See CONVERSATION,
MEANS, WAY.
Note: In Acts 15:11, the phrase kath' hon tropon, “according to what
manner,” is translated “in like manner as,” RV (AV, “even as”).
A-4,Noun, tupos
“a mark or impress,” is translated “manner” in Acts 23:25. See FORM, No. 3.
A-5,Noun, akribeia
“exactness, precision” (akin to akribes, “exact, careful;” see akriboo, “to
inquire carefully,” and akribos, “carefully”), occurs in Acts 22:3, RV, “strict
manner” (AV, “perfect manner”).
Notes: (1) The verb etho, “to be accustomed,” has a perfect tense
eiotha, with a present meaning, the neuter of the participle of which, eiothos,
used with the article, signifies “custom,” Luke 4:16. In Acts 17:2 the AV
translates it “manner” (RV, “custom”). See CUSTOM, WONT. (2) For agoge, in 2
Tim. 3:10, AV, “manner of life” (RV, “conduct”) see CONDUCT. (3) For
anastrophe, “manner of life,” see LIFE, A, No. 6; cp. LIVE, No. 5. Agoge
suggests conduct according to one's leading; anastrophe, conduct as one goes
about and mingles with others.
B-1,Adjective and Pronoun, potapos
primarily, “from what country,” then, “of what sort,” is rendered “what manner
of man.” Matt. 8:27: so 2 Pet. 3:11; Mark 13:1 (twice); Luke 1:29; 7:39; 1 John
3:1.
B-2,Adjective and Pronoun, poios
“of what sort,” is translated “by what manner of (death)” in John 21:19, RV,
(AV, “by what”); in Acts 7:49, “what manner of (house);” Rom. 3:27, “what
manner of law;” 1 Cor. 15:35, “what manner of body.”
B-3,Adjective and Pronoun, hoios
a relative pronoun, signifying “what sort of or manner of,” is translated by
the latter phrase in 1 Thess. 1:5; some mss. have it in Luke 9:55, as in AV;
the RV follows those in which it is absent.
B-4,Adjective and Pronoun, hopoios
is rendered “what manner of” in 1 Thess. 1:9; Jas. 1:24. See SORT, A.
C-1,Adverb, polutropos
lit., “much turning” (polus, “much,” tropos, “a turning”), “in many ways (or
manners),” is rendered “in divers manners” in Heb. 1:1.
C-2,Adverb, houtos | houto>
“thus, in this way,” is rendered “after this manner” in Matt. 6:9; 1 Pet. 3:5;
Rev. 11:5. See SO, THUS.
C-3,Adverb, hosautos
a strengthened form of hos, “thus,” signifies “just so, likewise, in like
manner,” e.g., 1 Tim. 2:9; in the following the RV has “in like manner,” for
AV, “likewise;” Mark 14:31; Luke 22:20; Rom. 8:26; 1 Tim. 3:8; 5:25; in Luke
20:31 the RV has “likewise,” AV, “in like manner.” See LIKEWISE.
C-4,Adverb, homoios
akin to the adjective homoios, “like,” signifies in “like manner, equally;” in
the following the RV has “in like manner” for AV, “likewise;” Matt. 27:41; Mark
4:16; 15:31; Luke 10:32; 13:3; 16:25; John 5:19; (Heb. 9:21); Jas. 2:25; 1 Pet.
3:1,7; Rev. 8:12; in Rev. 2:15 the AV “which thing I hate” translates a variant
reading (ho miso). See LIKEWISE, SO.
C-5,Adverb, pos
how, is translated “after what manner” in Acts 20:18. See MEANS.
Note: For paraplesios, Heb. 2:14, RV, see LIKEWISE, No. 4.
D-1,Preposition, kata
“according to,” is translated “after the manner” in John 2:6, i.e., “in
accordance with;” in Rom. 3:5; 1 Cor. 3:3; 9:8, RV, “after the manner of” (AV,
“as”).
E-1,Verb, tropophoreo
“to bear another's manners,” is translated “suffered He (their) manners” in
Acts 13:18. For this and the alternative reading see BEAR, No. 8.
Notes: (1) In the following the phrase kata tauta, or kata ta auta,
lit., “according to the same things,” is translated “in (the) like (RV, same)
manner,” Luke 6:23; 6:26, RV (AV, “so”); Luke 17:30, RV, “after the same
manner” (AV, “even thus”). (2) In Phil. 2:18 the phrase to ... auto, lit., “the
same (thing),” used adverbially, is translated “in the same manner,” RV (AV,
“for the same cause”). (3) In Mark 13:29, AV, kai, “also” (SO RV), is
translated “in like manner.” (4) In Acts 15:23 some mss. have the demonstrative
pronoun tode used adverbially and rendered “after this manner” (AV). The RV,
adhering to the mss. in which it is absent, inserts the word “thus” in italics.
(5) In Acts 25:20 a phrase lit. rendered “(as to) the inquiry concerning these
things” (or according to some mss. “this person,” whether “Jesus” or “Paul,”
Acts 25:19), is translated “of such manner of questions,” AV (RV, “how to
inquire concerning these things”). (6) In Luke 1:66, AV, ara, “then” (so RV),
is rendered freely “(what) manner.” (7) In Luke 24:17, AV, the pronoun tis,
“who, what,” in the plural (RV, “what”) is translated “what manner of;”
similarly, in the singular in Mark 4:41; Luke 8:25 (RV, “who”); John 7:36. (8)
In Gal. 2:14, AV, the adverb ethnikos, “in gentile fashion” (ethnos, “a
nation:” in the plural, “Gentiles or nations”), is translated “after the manner
of Gentiles” (RV, “as do”). (9) In Matt. 12:31; Luke 11:42; Rev. 18:12, AV,
pas, “every” (so RV), is translated “all manner.”
1, pais
“a child, boy, youth,” also means “a servant, attendant;” in Luke 12:45 it is
used in the plural “menservants,” in contrast to paidiske, “a maidservant.” See
CHILD, No. 4
1, mone
primarily “a staying, abiding” (akin to meno, “to abide”), denotes an “abode”
(Eng., “manor,” “manse,” etc.), translated “mansions” in John 14:2; “abode” in
John 14:23. There is nothing in the word to indicate separate compartments in
heaven; neither does it suggest temporary resting places on the road.
1, androphonos
from aner, “a man,” and phoneus, “a murderer,” occurs in the plural in 1 Tim.
1:9.
1, peribolaion
lit., “that which is thrown around,” is translated “mantle” in Heb. 1:12, RV
(AV, “vesture.”) See COVERING, VEIL.
1, polus
“much, many, great,” is used especially of number when its significance is
“many,” e.g., Matt. 8:30; 9:10; 13:17; so the RV of Matt. 12:15, where some
mss. follow the word by ochloi, “multitudes;” 1 Cor. 12:12; Rev. 1:15; it is
more frequently used as a noun, “many (persons),” e.g., Matt. 3:7; 7:22; 22:14;
with the article, “the many,” e.g., Matt. 24:12, RV; Mark 9:26, RV, “the more
part” (AV “many”); Rom. 5:15,19 (twice), RV; Rom. 12:5; 1 Cor. 10:17; 10:33,
RV; so 2 Cor. 2:17; in 1 Cor. 11:30, RV, “not a few.” In Luke 12:47 it is
translated “many stripes,” the noun being understood. See GREAT, MUCH.
Notes: (1) In Luke 23:8 some mss. have polla, “many things,” though it
is absent from the most authentic; see the RV. (2) In Mark 6:20 the RV, following
the mss. which have aporeo, “to be perplexed,” translates polla by “much;” some
mss. have poieo, “to do;” hence AV, “did many things.” (3) In Gal. 4:27 the
plural of polus, with mallon, “more,” is translated “more” in the RV (AV, “many
more”), lit., “many are the children of the desolate more than of her that,
etc.,” the phrase implying that both should have many children, but the
desolate more than the other. (4) In John 7:40 there is no word in the original
representing “some” or “many.”
2, pleion
“more, greater,” the comparative of No. 1, is translated “many” in Acts 2:40;
13:31; 21:10; 24:17; 25:14; 27:20; 28:23 (AV; RV, “in great number”); with the
article, “most,” RV (or rather, “the more part”), Acts 19:32; 1 Cor. 10:5, and
Phil. 1:14 (for AV, “many,” an important change); in 2 Cor. 2:6, RV, “the many”
(marg., “the more”); so 2 Cor. 4:15; in 2 Cor. 9:2, “very many” (marg., “the
more part”); in Heb. 7:23, RV, “many in number” (AV, “many”). See GREATER,
MORE.
3, hikanos
“sufficient,” when used of number sometimes signifies “many,” suggesting a
sufficient number, (a) with nouns, Luke 8:32; 23:9; Acts 9:23,43; 20:8; 27:7;
(b) absolutely, some noun being understood, e.g., Acts 12:12; 14:21; 19:19; 1
Cor. 11:30. See ABLE, C, No. 2.
4, hosos
“how much, how many, how great, as much as, as many as,” is translated “as many
as,” e.g., in Matt. 14:36; Mark 3:10; Luke 9:5, RV (AV, “whosoever”); Acts
2:39; in Acts 9:16, RV, “how many things” (AV, “how great things”); in Rom. 6:3
the RV renders it by “all we who” (AV, “so many of us as”), a necessary
alteration, not singling out some believers from others, as if some were not
baptized, but implying what was recognized as true of all (see Acts 18:8); in 2
Cor. 1:20, RV, “how many soever be” (AV, “all”). See ALL, C.
5, posos
“how much, how great, how many,” has the last meaning in Matt. 15:34; 16:9,10;
27:13 (“how many things”); Mark 6:38; 8:5,19,20; 15:4 (“how many things”); Luke
15:17; Acts 21:20. See GREAT.
6, tosoutos
“so great, so much, so many,” (a) qualifying a noun, is rendered “these many
(years)” in Luke 15:29; “so many,” John 12:37; 1 Cor. 14:10; (b) without a
noun, John 6:9; 21:11; Gal. 3:4, “so many things.” See GREAT.
Note: In John 17:2, AV, the neuter of pas, “all,” followed by the
neuter of the relative pronoun “what,” and then by the plural of the personal
pronoun, is translated “to as many as” (RV, “whatsoever ... to them”).
1, maran-atha
an expression used in 1 Cor. 16:22, is the Greek spelling for two Aramaic
words, formerly supposed by some to be an imprecatory utterance or “a curse
reinforced by a prayer,” an idea contrary to the intimations coveyed by its use
in early Christian documents, e.g., “The Teaching of the Apostles,” a document
of the beginning of the 2nd cent., and in the “Apostolic Constitutions” (vii.
26), where it is used as follows: “Gather us all together into Thy Kingdom
which Thou hast prepared. Maranatha, Hosanna to the Son of David; blessed is He
that cometh, etc.”
The first part, ending in 'n,' signifies “Lord;” as to the second part,
the Fathers regarded it as a past tense, “has come.” Modern expositors take it
as equivalent to a present, “cometh,” or future, “will come.” Certain Aramaic
scholars regard the last part as consisting of 'tha,' and regard the phrase as
an ejaculation, “Our Lord, come,” or “O Lord, come.” The character of the
context, however, indicates that the Apostle is making a statement rather than
expressing a desire or uttering a prayer.
As to the reason why it was used, most probably it was a current
ejaculation among early Christians, as embodying the consummation of their
desires.
“At first the title Marana or Maran, used in speaking to and of Christ
was no more than the respectful designation of the Teacher on the part of the
disciples.” After His resurrection they used the title of or to Him as applied
to God, “but it must here be remembered that the Aramaic-speaking Jews did not,
save exceptionally, designate God as 'Lord'; so that in the 'Hebraist' section
of the Jewish Christians the expression 'our Lord' (Marana) was used in
reference to Christ only” (Dalman, The Words of Jesus).
1, marmaros
primarily denoted any “glistering stone” (from maraino, “to glisten”); hence,
“marble,” Rev. 18:12.
1, nautes
“a seaman, mariner, sailor” (from naus, “a ship,” Eng., “nautical”), is
translated “sailors” in Acts 27:27,30, RV (AV, “shipmen”); in Rev. 18:17, RV,
“mariners” (AV, “sailors”).
1, charagma
denotes “a stamp, impress,” translated “mark” in Rev. 13:16,17, etc. See
GRAVEN.
2, stigma
denotes “a tattooed mark” or “a mark burnt in, a brand” (akin to stizo, “to
prick”), translated “marks” in Gal. 6:17. “It is probable that the Apostle
refers to the physical sufferings he had endured since he began to proclaim
Jesus as Messiah and Lord [e.g., at Lystra and Philippi]. It is probable, too,
that this reference to his scars was intended to set off the insistence of the
Judaizers upon a body-mark which cost them nothing. Over against the
circumcision they demanded as a proof of obedience to the law he set the
indelible tokens, sustained in his own body, of his loyalty to the Lord Jesus.
As to the origin of the figure, it was indeed customary for a master to brand
his slaves, but this language does not suggest that the Apostle had been
branded by His Master. Soldiers and criminals also were branded on occasion;
but to neither of these is the case of Paul as here described analogous. The
religious devotee branded himself with the peculiar mark of the god whose cult
he affected; so was Paul branded with the marks of his devotion to the Lord
Jesus. It is true such markings were forbidden by the law, Lev. 19:28, but then
Paul had not inflicted these on himself.
“The marks of Jesus cannot be taken to be the marks which the Lord
bears in His body in consequence of the Crucifixion; they were different in
character.” * [* From Notes on Galatians, by Hogg and Vine, p. 344.]
3, skopos
primarily “a watcher, watchman” (as in the Sept., e.g., Ezek. 3:17), then, “a
mark on which to fix the eye” (akin to skopeo, “to look at”), is used
metaphorically in Phil. 3:14, of “an aim or object,” RV, “goal.” See GOAL.
1, epecho
lit., “to hold upon” (epi, “upon,” echo, “to hold”), signifies (like parecho)
“to hold out,” Phil. 2:16, of the word of life; then, “to hold one's mind
towards, to observe,” translated “marked” in Luke 14:7, of the Lord's
observance of those who chose the chief seats. See HEED, HOLD, STAY.
2, skopeo
“to look at, behold, watch, contemplate,” (akin to skopos, “a mark,” see Noun
above), is used metaphorically of “looking to,” and translated “mark” in Rom.
16:17, of a warning against those who cause divisions, and in Phil. 3:17, of
observing those who walked after the example of the Apostle and his fellow
workers, so as to follow their ways. See HEED, Note (1), LOOK.
1, agora
primarily “an assembly,” or, in general, “an open space in a town” (akin to
ageiro, “to bring together”), became applied, according to papyri evidences, to
a variety of things, e.g., “a judicial assembly,” “a market,” or even
“supplies, provisions” (Moulton and Milligan, Vocab.). In the NT it denotes “a
place of assembly, a public place or forum, a market-place.” A variety of
circumstances, connected with it as a public gathering place, is mentioned,
e.g., business dealings such as the hiring of laborers, Matt. 20:3; the buying
and selling of goods, Mark 7:4 (involving risk of pollution); the games of
children, Matt. 11:16; Luke 7:32; exchange of greetings, Matt. 23:7; Mark
12:38; Luke 11:43; 20:46; the holding of trials, Acts 16:19; public
discussions, Acts 17:17. Mark 6:56 records the bringing of the sick there. The
word always carries with it the idea of publicity, in contrast to private
circumstances.
The RV always translates it “market-place” or in the plural. The AV
sometimes changes the rendering to “markets” and translates it “streets” in
Mark 6:56. See STREET.
Note: In Mark 2:22, apollumi, “to destroy, perish,”
is found in the most authentic mss. as applying both to the wine and the wine
skins, RV, “perisheth;” the AV follows the mss. which tell of the wine being
“spilled” (ekcheo, “to pour out”), and the skins (AV, “bottles”) being
“marred.” See DESTROY, No. 1.
A-1,Noun, gamos
“a marriage, wedding,” or “wedding feast,” is used to denote (a) the ceremony
and its proceedings, including the “marriage feast,” John 2:1,2; of the
“marriage ceremony” only, figuratively, Rev. 19:7, as distinct from the
“marriage feast” (v. 9); (b) “the marriage feast,” RV in Matt. 22:2-4,9; in
Matt. 22:8,10, “wedding;” in Matt. 25:10, RV “marriage feast;” so Luke 12:36;
14:8; in Matt. 22:11,12, the “wedding garment” is, lit., “a garment of a
wedding.” In Rev. 19, where, under the figure of a “marriage,” the union of
Christ, as the Lamb of God, with His heavenly bride is so described, the
marriage itself takes place in heaven during the Parousia, Rev. 19:7 (the
aorist or point tense indicating an accomplished fact; the bride is called “His
wife”); the “marriage feast” or supper is to take place on earth, after the
Second Advent, Rev. 19:9. That Christ is spoken of as the Lamb points to His
atoning sacrifice as the ground upon which the spiritual union takes place. The
background of the phraseology lies in the OT description of the relation of God
to Israel, e.g., Isa. 54:4,ff.; Ezek. 16:7,ff; Hos. 2:19; (c) “marriage” in
general, including the “married” state, which is to be “had in honor,” Heb.
13:4, RV.
Note: Among the Jews the “marriage supper” took place in the husband's
house and was the great social event in the family life. Large hospitality, and
resentment at the refusal of an invitation, are indicated in Matt. 22:1-14. The
“marriage” in Cana exhibits the way in which a “marriage feast” was conducted
in humbler homes. Special honor attached to the male friends of the bridegroom,
“the sons of the bridechamber,” Matt. 9:15, RV (see BRIDECHAMBER). At the close
the parents conducted the bride to the nuptial chamber (cp. Judg. 15:1)
B-1,Verb, gameo
“to marry” (akin to A), is used (a) of “the man,” Matt. 5:32; 19:9,10; 22:25
(RV; AV, “married a wife”); Matt. 22:30; 24:38; Mark 6:17; 10:11; 12:25; Luke
14:20; 16:18; 17:27, RV, “married” (AV, “married wives”); Luke 20:34,35; 1 Cor.
7:28 (1st part); 1 Cor. 7:33; (b) of “the woman,” in the Active Voice, Mark
10:12; 1 Cor. 7:28 (last part); 1 Cor. 7:34; 1 Tim. 5:11,14; in the Passive
Voice, 1 Cor. 7:39; (c) of “both sexes,” 1 Cor. 7:9,10,36; 1 Tim. 4:3.
B-2,Verb, gamizo
“to give in marriage,” is used in the Passive Voice in Matt. 22:30 (2nd
clause), some mss. have No. 5 here; Mark 12:25 (No. 3 in some mss.); Luke 17:27
(No. 5 in some mss.); 20:35 (last word), Passive (Nos. 3 and 4 in some mss.);
in the Active Voice Matt. 24:38 (Nos. 3 and 5 in some mss.); further, of giving
a daughter in “marriage,” 1 Cor. on the whole, may be taken as the meaning. In
this part of the Epistle, the Apostle was answering a number of questions on
matters about which the church at Corinth had written to him, and in this particular
matter the formal transition from “marriage” in general to the subject of
giving a daughter in “marriage,” is simple. Eastern customs naturally would
involve the inclusion of the latter in the inquiry and the reply.
B-3,Verb, gamisko
an alternative for No. 2, Luke 20:34 (some mss. have No. 4); in some mss. in
Mark 12:25; Luke 20:35.
B-4,Verb, ekgamisko
“to give out in marriage” (ek, “out,” and No. 3): see Nos. 2 and 3.
B-5,Verb, ekgamizo
an alternative for No. 4: see Nos. 2 and 3.
B-6,Verb, epigambreuo
“to take to wife after” (epi, “upon,” gambros, “a connection by marriage”),
signifies “to marry” (of a deceased husband's next of kin, Matt. 22:24). Cp.
Gen. 38:8.
Note: In Rom. 7:3 (twice) and Rom 7:4, AV, ginomai, “to become” (here,
“to become another man's”), is translated “be married” (RV, “be joined”).
1, muelos
“marrow,” occurs in Heb. 4:12, where, by a natural metaphor, the phraseology
changes from the material to the spiritual.
· For MARTYR see WITNESS
A-1,Noun, thauma
“a wonder” (akin to theaomai, “to gaze in wonder”), is found in the most
authentic mss. in 2 Cor. 11:14 (some mss. have the adjective thaumastos: see C,
below), “(no) marvel;” in Rev. 17:6, RV, “wonder” (AV, “admiration”), said of
John's astonishment at the vision of the woman described as Babylon the Great.
In the Sept., Job 17:8; 18:20; in some mss., 20:8; 21:5. Cp. teras, “a wonder;”
semeion, “a sign;” thambos, “wonder;” ekstasis, “amazement.”
B-1,Verb, thaumazo
signifies “to wonder at, marvel” (akin to A); the following are RV differences
from the AV: Luke 2:33, “were marveling” for “marveled;” Luke 8:25; 11:14,
“marveled” for “wondered;” Luke 9:43, “were marveling” for “wondered;” 2 Thess.
1:10, “marveled at” for “admired” (of the person of Christ at the time of the
shining forth of His Parousia, at the Second Advent). See WONDER.
Note: In Matt. 9:8, AV translates this verb; RV, phobeo, “were afraid.”
B-2,Verb, ekthaumazo
a strengthened form of No. 1 (ek, intensive), is found in the best mss. in Mark
12:17, RV, “wondered greatly” (some mss. have No. 1).
C-1,Adjective, thaumastos
“marvellous” (akin to A and B), is said (a) of the Lord's doing in making the
rejected Stone the Head of the corner, Matt. 21:42; Mark 12:11; (b) of the
erstwhile blind man's astonishment that the Pharisees knew not from whence
Christ had come, and yet He had given him sight, John 9:30, RV, “the marvel,”
AV, “a marvellous thing;” (c) of the spiritual light into which believers are
brought, 1 Pet. 2:9; (d) of the vision of the seven angels having the seven
last plagues, Rev. 15:1; (e) of the works of God, 15:3.
A-1,Noun, didaskalos
“a teacher” (from didasko, “to teach”), is frequently rendered “Master” in the
four Gospels, as a title of address to Christ, e.g., Matt. 8:19; Mark 4:38
(there are more instances in Luke than in the other Gospels); John 1:38, where
it interprets “Rabbi;” John 20:16, where it interprets “Rabboni.” It is used by
Christ of Himself in Matt. 23:8 (see No. 6) and John 13:13-14; by others
concerning Him, Matt. 17:24; 26:18; Mark 5:35; 14:14; Luke 8:49; 22:11; John
11:28. In John 3:10, the Lord uses it in addressing Nicodemus, RV, “the
teacher” (AV, “a master”), where the article does not specify a particular
“teacher,” but designates the member of a class; for the class see Luke 2:46,
“the doctors” (RV, marg., “teachers”). It is used of the relation of a disciple
to his “master,” in Matt. 10:24,25; Luke 6:40. It is not translated “masters”
in the rest of the NT, save in the AV of Jas. 3:1 “(be not many) masters,”
where obviously the RV “teachers” is the meaning. See TEACHER.
A-2,Noun, kurios
“a lord, one who exercises power,” is translated “masters” in Matt. 6:24;
15:27; Mark 13:35; Luke 16:13; Acts 16:16,19; Rom. 14:4, AV (RV, “Lord”); Eph.
6:5,9 (twice), the 2nd time of Christ; so in Col. 3:22; 4:1. See LORD.
A-3,Noun, despotes
one who has “absolute ownership and uncontrolled power,” is translated
“masters” in 1 Tim. 6:1,2; Titus 2:9; 1 Pet. 2:18; of Christ, 2 Tim. 2:21; 2
Pet. 2:1, RV (for AV, “Lord”); in Jude 1:4, RV, it is applied to Christ “(our
only) Master (and Lord, Jesus Christ),” AV “(the only) Lord (God);” in Rev.
6:10, RV, in an address to God, “O Master” (AV, “O Lord”). It is rendered
“Lord” in Luke 2:29; Acts 4:24. See LORD.
Note: For “master of the house,” see GOODMAN.
A-4,Noun, rabbei
was an Aramaic word signifying “my master,” a title of respectful address to
Jewish teachers.
“The Aramaic word rabbei, transliterated into Greek, is explicitly
recognized as the common form of address to Christ, Matt. 26:25 (cp., however,
Matt. 26:22, kurios); 26:49; Mark 9:5, but Matt. 17:4, kurios” (Dalman, The
Words of Jesus).
In the following the RV has “Rabbi” for AV “Master;” Matt. 26:25,49;
Mark 9:5; 11:21; 14:45; John 4:31; 9:2; 11:8. In other passages the AV has
“Rabbi,” Matt. 23:7-8; John 1:38,49; 3:2,26; 6:25.
Note: The form Rabbounei (Rabboni), in Mark 10:51, is retained in the
RV (for AV, “Lord”); in John 20:16, in both AV and RV. This title is said to be
Galilean; hence it would be natural in the lips of a woman of Magdala. It does
not differ materially from “Rabbi.”
A-5,Noun, epistates
denotes “a chief, a commander, overseer master.” It is used by the disciples in
addressing the Lord, in recognition of His authority rather than His
instruction (Nos. 1 and 6); it occurs only in Luke 5:5; 8:24,45; 9:33,49;
17:13. In the Sept., 2 Kings 25:19; 2 Chron. 31:12; Jer. 36:26; 52:25.
Note: “The form epistata ... alongside of the commoner didaskale is ...
a Greek synonym for the latter, and both are to be traced back to the Aramaic
rabbei.” Christ forbade His disciples to allow themselves to be called rabbi,
“on the ground that He alone was their Master, Matt. 23:8. In reference to
Himself the designation was expressive of the real relation between them. The
form of address 'Good Master' He, however, refused to allow, Mark 10:17,18 ...
in the mouth of the speaker it was mere insolent flattery ... the Lord was
unwilling that anyone should thoughtlessly deal with such an epithet; and here,
as always, the honor due to the Father was the first consideration with Him.
... The primitive community never ventured to call Jesus 'Our Teacher' after He
had been exalted to the Throne of God. The title rabbi, expressing the relation
of the disciple to the teacher, vanished from use; and there remained only the
designation maran, the servant's appropriate acknowledgement of his Lord”
(Dalman).
A-6,Noun, kathegetes
properly “a guide” (akin to kathegeomai, “to go before, guide;” kata, “down,”
hegeomai, “to guide”), denotes “a master, a teacher,” Matt. 23:10 (twice); some
mss. have it in Matt. 23:8, where the most authentic have No. 1.
A-7,Noun, kubernetes
“the pilot or steersman of a ship,” or, metaphorically, “a guide or governor”
(akin to kubernao, “to guide:” Eng., “govern” is connected; cp. kubernesis, “a
steering, pilotage,” 1 Cor. 12:28, “governments”), is translated “master” in
Acts 27:11; “shipmaster” in Rev. 18:17. In the Sept., Prov. 23:34; Ezek. 27:8,27-28.
B-1,Verb, katakurieuo
“to exercise lordship” (kata, “down upon,” kurios, “a lord”), is translated
“mastered” in Acts 19:16, RV, of the action of the evil spirit on the sons of
Sceva (AV, “overcame”). In translating the word amphoteron by its primary
meaning, “both,” the RV describes the incident as referring to two only. It has
been shown, however, that in the period of the Koine (see Foreword) amphoteroi,
“both,” was no longer restricted to two persons. Ramsay ascribes the abruptness
of the word here to the vivid narrative of an eye witness. See DOMINION, LORD,
LORDSHIP.
1, architekton
from arche, “rule, beginning,” and tekton, “an artificer” (whence Eng.,
“architect”), “a principal artificer,” is used figuratively by the Apostle in 1
Cor. 3:10, of his work in laying the foundation of the local church in Corinth,
inasmuch as the inception of the spiritual work there devolved upon him. The
examples from the papyri and from inscriptions, as illustrated by Moulton and
Milligan, show that the word had a wider application than our “architect,” and
confirm the rendering “masterbuilder” in this passage, which is of course borne
out by the context.
1, logos
“a word, speech, discourse, account,” hence also “that which is spoken of, a
matter, affair, thing,” is translated “matter” in Mark 1:45; Acts 8:21; 15:6;
19:38; in the RV of Phil. 4:15, “in the matter of” (AV, “concerning”). See
ACCOUNT.
2, pragma
akin to prasso, “to do,” denotes (a) “that which has been done, a deed,”
translated “matters” in Luke 1:1, RV (AV, “things”); “matter” in 2 Cor. 7:11;
(b) “that which is being done, an affair,” translated “matter” in Rom. 16:2, RV
(AV, “business”); 1 Cor. 6:1, in a forensic sense, “a lawsuit” (frequently
found with this meaning in the papyri); 1 Thess. 4:6, “in the matter,” i.e.,
the “matter” under consideration, which, as the preceding words show, is here
the sin of adultery. See BUSINESS, B, Note (1), THING.
3, enklema
“an accusation, charge,” Acts 25:16, RV, “matter laid against him;” elsewhere,
Acts 23:29, “charge;” see ACCUSATION, A, No. 3.
Notes: (1) In Gal. 2:6, the statement “it maketh no matter” translates
the verb diaphero, “to bear asunder, make a difference,” with ouden, “nothing,”
used adverbially, i.e., “it makes no difference (to me);” his commission from
the Lord relieved him of responsibility to the authority of the Apostles. (2)
In 1 Cor. 9:11, RV, the neuter of the adjective megas “great,” is translated “a
great matter” (AV, “a great thing”). (3) In Jas. 3:5, AV, hule, “a wood,
forest,” is translated “a matter” (RV, and AV marg., “wood”). In older English
the word “matter” actually meant “wood” (like its Latin original, materia). (4)
In Acts 17:32, the AV adds “matter” to the pronoun “this,” RV, “(concerning)
this.” (5) In 2 Cor. 8:19, RV, the phrase, lit., “in this grace.” (6) In 2 Cor.
8:20, RV, the phrase, lit., “in this bounty” is translated “in the matter of
this bounty” (AV, “in this abundance”). (7) In 2 Cor. 9:5, the phrase, lit.,
“as a bounty” is amplified to “as a matter of bounty.” (8) For 1 Pet. 4:15 see
BUSYBODY. See also OTHER, THIS, THESE, WEIGHTIER, WRONG.
1, dunamai
“to be able, have power,” whether by personal ability, permission, or
opportunity, is sometimes rendered “may” or “might,” e.g., Matt. 26:9; Mark
14:5; Acts 17:19; 1 Thess. 2:6. In the following the RV substitutes “can,”
“canst,” “couldst,” for the AV, e.g., Matt. 26:42; Mark 4:32; 14:7; Luke 16:2;
Acts 24:11; 25:11; 27:12; 1 Cor. 7:21; 14:31 (here the alteration is especially
important, as not permission for all to prophesy, but ability to do so, is the
meaning); Eph. 3:4. In the following the RV substitutes the verb “to be able,”
Acts 19:40; 24:8; Rev. 13:17. See ABLE, B, No. 1.
2, exesti
“it is premitted, lawful” (eimi, “to be,” prefixed by ek, “from”), is rendered
“(I) may” in Acts 2:29, RV [AV, “let (me)”]; in Acts 21:37, “may (I),” lit.,
“is it permitted (me to speak)?” Some mss. have it in Acts 8:37, “thou mayest”
(AV). See LAWFUL.
3, isos
“equally” (from the adjective isos, “equal”), is translated “it may be” in Luke
20:13 (i.e., “perhaps”).
4, tunchano
“to meet with, reach, obtain,” denotes, intransitively, “to happen, chance,
befall;” used impersonally with the conjunction ei, “if,” it signifies “it may
be,” “perhaps,” e.g., 1 Cor. 14:10; 15:37, “it may chance;” 1 Cor. 16:6.
Notes: (1) In Matt. 8:28, AV, ischuo, “to have strength, be strong, be
well able,” is translated “might” (RV, “could”). (2) “May,” “might,” sometimes
translate the prepositional phrase eis, “unto,” with the definite article,
followed by the infinitive mood of some verb, expressing purpose, e.g., Acts
3:19, “may be blotted out,” lit., “unto the blotting out of;” Rom. 3:26, “that
he might be,” lit., “unto his being;” so Rom. 8:29; 2 Cor. 1:4, “that we may be
able,” lit., “unto our being able;” Eph. 1:18, “that ye may know,” lit., “unto
your knowing;” Acts 7:19; Rom. 1:11; 4:16; 12:2; 15:13; Phil. 1:10; 1 Thess.
3:10,13; 2 Thess. 1:5; 2:6,10; Heb. 12:10. In Luke 20:20 the best mss. have
hoste, “so as to,” RV, as, e.g., in 1 Pet. 1:21. Sometimes the article with the
infinitive mood without a preceding preposition, expresses result, e.g., Luke
21:22; Acts 26:18 (twice), “that they may turn,” RV; cp. Rom. 6:6; 11:10; 1
Cor. 10:13; Phil. 3:10, “that I may know;” Jas. 5:17.
(3) The phrases “may be,” “might be,” are frequently the rendering of
the verb “to be,” in the subjunctive or optative moods, preceded by a
conjunction introducing a condition, or expressing a wish or purpose, e.g., Matt.
6:4; John 14:3; 17:11. Sometimes the phrase translates simply the infinitive
mood of the verb eimi, “to be,” e.g., Luke 8:38, lit., “to be (with Him);” so
the RV in 2 Cor. 5:9; in 2 Cor. 9:5, “that (the same) might be,” lit., “(the
same) to be.”
(4) In Heb. 7:9 the phrase hos (“so”) epos (“a word”) eipen (“to say”),
i.e., lit., “so to say a word” is an idiom, translated in the RV, “so to say”
(AV, “if I may so say”); the Eng. equivalent is “one might almost say.”
Notes: (1) The pronoun, whether alone or with some English preposition,
e.g., “of, to, for, in,” translates one or other of the oblique cases of ego,
“I.” (2) In Philem. 1:13 the reflexive pronoun emauton, “myself,” is translated
“me,” governed by the preposition pros, with, lit., “with myself.” (3) In Titus
1:3, for the AV, “is committed unto me,” the RV has “I was intrusted.” (4) In
Phil. 2:23, “how it will go with me,” is, lit., “the (things) concerning me.”
(5) The phrase en emoi, “in me,” is used (a) instrumentally (en, instrumental,
“by” or “through”), e.g., 2 Cor. 13:3; (b) subjectively, “within me,” e.g.,
Gal. 2:20; (c) objectively, “in my case,” e.g., 1 Cor. 9:15; 14:11; Gal.
1:16,24; 1 Tim. 1:16. (6) In Luke 22:19 the possessive pronoun emos, “my,” is
rendered “of Me,” lit., “(into) My (remembrance).”
1, aleuron
“meal” (akin to aleuo, “to grind,” and therefore, lit., “what is ground”),
occurs in Matt. 13:33; Luke 13:21.
1, asemos
lit., “without mark” (a, negative, sema, “a mark”), i.e., “undistinguished, obscure,”
was applied by the Apostle Paul negatively, to his native city, Tarsus, Acts
21:39. Moulton and Milligan (Vocab.) have a note as follows: “This word occurs
perpetually in the papyri to denote a man who is 'not distinguished' from his
neighbors by the convenient scars on eyebrow or arm or right shin, which
identify so many individuals in formal documents.” Deissmann suggests that the
word may have been the technical term for “uncircumcised,” among the Greek
Egyptians. In another papyrus document a pair of silver bracelets are described
as of “unstamped” (asemos) silver.
1, eimi
“to be,” in certain of its forms, has an explicative force, signifying “to
denote, to import,” e.g., Matt. 9:13; 12:7, “(what this) meaneth,” lit., “(what
this) is;” Luke 18:36, “meant” (lit., “might be”); Acts 10:17, “might mean,” RV
(lit., “might be”); in Luke 15:26 the RV keeps to the verb “to be,” “(what
these things) might be” (AV, “meant”). In Acts 2:12 the verb “to be” is
preceded by thelo, “to will,” and the phrase is translated “(what) meaneth
(this),” lit., “(what) does (this) will to be?” in Acts 17:20, lit., “(what do
these things) will to be?”
2, lego
“to say,” sometimes has the significance of “meaning” something; so the RV in 1
Cor. 1:12; AV, “(this) I say.” Notes: (1) In Acts 27:2, AV, mello, “to be about
to,” is translated “meaning” (RV, “was about to”), with reference to the ship
(according to the best mss.). (2) In Acts 21:13, AV, poieo, “to do,” is
translated “(what) mean ye (to weep);” RV, “(what) do ye, (weeping).” (3) The
abbreviated original in 2 Cor. 8:13 is rendered by the italicized additions,
AV, “I mean (not),” RV, “I say (not) this.” Cp. the RV italics in Mark 6:2.
1, dunamis
“power, force,” is used of the significance or force of what is spoken, 1 Cor.
14:11. See MIGHT, POWER.
1, pantos
an adverb from pas, “all,” denoting “wholly, altogether, entirely,” is used in
1 Cor. 9:22, “by all means.” When the Apostle says, “I am become all things to
all men, that I may by all means save some,” he is simply speaking of his
accommodating himself to various human conditions consistently with fidelity to
the truth, with no unscriptural compliance with men, but in the exercise of
self denial; “by all means” refers to the preceding context from 1 Cor. 9:18,
and stresses his desire to be used in the salvation of some. It is found in
Acts 21:22, RV, “certainly.” Some mss. have the word in this sense in Acts
18:21 (AV). See ALTOGETHER, B, No. 1.
2, pos
“at all, somehow, in any way,” is used after the conjunction (a) ei, “if,”
meaning “if by any means,” e.g., Acts 27:12; Rom. 1:10; 11:14; Phil. 3:11; (b)
me, “lest, lest by any means,” e.g., 1 Cor. 8:9; 9:27; 2 Cor. 2:7, RV (AV,
“perhaps”); 2 Cor. 9:4, RV (AV, “haply”); 11:3; 12:20, RV; Gal. 2:2; 4:11, RV
(AV, “lest”); 1 Thess. 3:5 (AV, “lest by some means”).
3, ek
“out of, from, by,” suggesting “the source from which something is done,” is
sometimes rendered “by means of,” e.g., Luke 16:9, RV, “by means of (the mammon
of unrighteousness);” AV, “of;” 2 Cor. 1:11, “by (the) means of (many).”
4, dia
“by, by means of,” when followed by the genitive case, is instrumental, e.g., 2
Pet. 3:6, RV, “by which means” (AV, “whereby”).
5, pos
an interrogative adverb (different from No. 2), “how, in what way,” Luke 8:36,
AV, “by what means,” RV, “how;” so John 9:21; cp. Note (4) below.
Notes: (1) In Luke 5:18 the AV adds the word “means” in italics. (2)
The word tropos, “a manner, way,” is sometimes used in a prepositional phrase,
e.g., 2 Thess. 2:3, AV, “by any means,” RV, “in any wise, lit., “in any
manner;” 3:16, AV, “by all means,” RV, “in all ways,” lit., “in every manner.”
(3) The double negative ou me, i.e., “no not,” “not at all,” is translated “by
no means,” Matt. 5:26; in Luke 10:19, “by any means,” AV (RV, “in any wise”);
Luke 12:59, RV, “by no means” (AV, “not). (4) In Acts 4:9, the phrase en, “in”
or “by,” with tini (from tis, “who”), lit., “in whom” (RV, marg.), is
translated “by what means.” (5) In Heb. 9:15, RV, the verb ginomai, “to come to
be, become, take place,” used in its 2nd aorist participle, is rightly
translated “(a death) having taken place;” AV, “by means of (death).” (6) In
Rev. 13:14, RV, dia, followed by the accusative case, is rightly translated “by
reason of,” i.e., “on account of” (AV, wrongly, “by the means of”).
·
For MEANWHILE see WHILE
A-1,Noun, metron
denotes (I) “that which is used for measuring, a measure,” (a) of “a vessel,”
figuratively, Matt. 23:32; Luke 6:38 (twice); in John 3:34, with the
preposition ek, “(He giveth not the Spirit) by measure,” RV (which is a
necessary correction; the italicized words “unto him,” AV, detract from the
meaning). Not only had Christ the Holy Spirit without “measure,” but God so
gives the Spirit through Him to others. It is the ascended Christ who gives the
Spirit to those who receive His testimony and set their seal to this, that God
is true. The Holy Spirit is imparted neither by degrees, nor in portions, as if
He were merely an influence, He is bestowed personally upon each believer, at
the time of the New Birth; (b) of “a graduated rod or rule for measuring,”
figuratively, Matt. 7:2; Mark 4:24; literally, Rev. 21:15 (in the best mss.;
see the RV); Rev. 21:17; (II) “that which is measured, a determined extent, a
portion measured off,” Rom. 12:3; 2 Cor. 10:13 (twice); Eph. 4:7, “(according
to the) measure (of the gift of Christ);” the gift of grace is “measured” and
given according to the will of Christ; whatever the endowment, His is the
bestowment and the adjustment; Eph. 4:13, “the measure (of the stature of the
fullness of Christ),” the standard of spiritual stature being the fullness
which is essentially Christ's; Eph. 4:16, “(according to the working in due)
measure (of each several part),” i.e., according to the effectual working of
the ministration rendered in due “measure” by every part.
A-2,Noun, meros
“a part portion,” is used with the preposition apo, “from,” with the meaning
“in some measure,” Rom. 15:15, RV (AV, “... sort”). See COAST, PART.
A-3,Noun, saton
is a Hebrew dry measure (Heb., seah), about a peck and a half, Matt. 13:33;
Luke 13:21; “three measures” would be the quantity for a baking (cp. Gen. 18:6;
Judg. 6:19; 1 Sam. 1:24; the “ephah” of the last two passages was equal to
three sata).
A-4,Noun, koros
denotes a cor, the largest Hebrew dry measure (ten ephahs), containing about 11
bushels, Luke 16:7; the hundred “measures” amounted to a very considerable
quantity.
A-5,Noun, batos
denotes a bath, a Jewish liquid measure (the equivalent of an ephah),
containing between 8 and 9 gallons, Luke 16:6.
A-6,Noun, choinix
a dry “measure” of rather less than a quart, about “as much as would support a
person of moderate appetite for a day,” occurs in Rev. 6:6 (twice). Usually
eight choenixes could be bought for a denarius (about 9 1/2d.); this passage
predicts circumstances in which the denarius is the price of one choenix. In
the Sept., Ezek. 45:10,11, where it represents the Heb. ephah and bath.
Notes: (1) In 2 Cor. 10:14, AV, huperekteino, “to stretch out
overmuch,” is translated “we stretch (not ourselves) beyond measure,” (RV “...
overmuch).” (2) In 2 Cor. 11:9, Rv, prosanapleroo, “to fill up by adding to, to
supply fully,” is translated “supplied the measure” (AV, “supplied”). See
SUPPLY. (3) For the phrases in the AV, “beyond measure,” Gal. 1:13; “out of
measure,” 2 Cor. 1:8, see ABUNDANCE, A, No. 4, EXCEL, B. (4) In Mark 6:51, some
mss. have the phrase ek perissou, “beyond measure” (AV). (5) For the phrase “be
exalted above measure,” 2 Cor. 12:7, AV, see EXALT, A, No. 4.
B-1,Adverb, huperballontos
“beyond measure” (huper, “over, beyond,” ballo, “to throw;” for the verb
huperballo, see EXCEEDING), is rendered “above measure” in 2 Cor. 11:23.
B-2,Adverb, perissos
Mark 10:26; see EXCEED, B, No. 4.
B-3,Adverb, huperperissos
Mark 7:37: see ABUNDANCE D, No. 3.
C-1,Adjective, ametros
“without measure” (a, negative, and A, No. 1), is used in the neuter plural in
an adverbial phrase in 2 Cor. 10:13,15, eis ta ametra, lit., “unto the (things)
without measure,” RV, “(we will not glory) beyond our measure;” AV, “(we will
not boast) of things without measure,” referring to the sphere Divinely
appointed for the Apostle as to his Gospel ministry; this had reached to
Corinth, and by the increase of the faith of the church there, would extend to
regions beyond. His opponents had no scruples about intruding into the spheres
of other men's work.
D-1,Verb, metreo
“to measure” (akin to A, No. 1), is used (a) of space, number, value, etc.,
Rev. 11:1,2; 21:15,16,17; metaphorically, 2 Cor. 10:12; (b) in the sense of
“measuring” out, giving by “measure,” Matt. 7:2, “ye mete” (some mss. have No.
2); Mark 4:24; in some mss. in Luke 6:38 (see No. 2).
D-2,Verb, antimetreo
“to measure in return” (anti, “back, in return” and No. 1), is used in the
Passive Voice, and found in some mss. in Matt. 7:2 (the most authentic have No.
1); in Luke 6:38 the most authentic have this verb. It is not found in the
Sept.
1, broma
“food” (akin to bibrosko, “to eat,” John 6:13), solid food in contrast to milk,
is translated “food” in Matt. 14:15, RV (AV, “victuals”); “meats,” Mark 7:19; 1
Cor. 6:13 (twice); 1 Tim. 4:3; Heb. 9:10; 13:9; “meat,” John 4:34; Rom. 14:15
(twice),20; 1 Cor. 3:2; 8:8,13; 10:3; “food,” RV, for AV, “meat,” Luke 3:11;
9:13.
2, brosis
akin to No. 1, denotes (a) “the act of eating,” 1 Cor. 8:4 (see EAT); (b)
“food,” translated “meat” in John 4:32 (for ver. 34, see No. 1); 6:27 (twice,
the second time metaphorically, of spiritual food); 6:55, RV, marg., “(true)
meat;” Rom. 14:17, AV, “meat,” RV, “eating;” Col. 2:16; in Heb. 12:16, RV,
“mess of meat,” AV, “morsel of meat;” in 2 Cor. 9:10, “food;” in Matt. 6:19,20,
“rust.” See EAT, EATING, B.
3, brosimos
“eatable,” Luke 24:41, AV, “any meat” (RV, “anything to eat”). See EAT, C.
4, trophe
“nourishment, food,” is translated “meat” in the AV (RV “food”) except in two
instances. See FOOD, No. 1.
5, phago
“to eat,” is used as a noun, in the infinitive mood, and translated “meat” in
Matt. 25:35,42 (lit., “to eat”); in Luke 8:55 the RV translates it literally,
“to eat” (AV, “meat”). See EAT, No. 2.
6,trapeza
“a table” (Eng., “trapeze”), is used, by metonymy, of “the food on the table,”
in Acts 16:34 (RV, marg., “a table”) and translated “meat;” cp. “table” in Rom.
11:9; 1 Cor. 10:21. See TABLE.
Notes: (1) For prosphagion, John 21:5, AV, “any meat,” see EAT, B, No.
2. (2) In Luke 12:42, sitometrion denotes “a measured portion of food” (sitos,
“food,” metrios, “within measure”). (3) In Matt. 15:37; Mark 8:8, the AV
translates the plural of klasma, “a broken piece” (from klao, “to break”),
“broken meat” (RV, “broken pieces”). (4) In John 12:2, RV, anakeimai, “to
recline at table,” is translated “sat at meat” (AV, “sat at the table”); in
Mark 6:26, RV, according to the best mss., “sat at meat,” some have
sunanakeimai (AV, “sat with him”); in Mark 6:22, RV, sunanakeimai, “to recline
at table together,” is translated “that sat at meat with him.” (5) In Acts
15:29, AV, the neuter plural of eidolothutos, “sacrificed to idols,” is
translated “meats offered to idols” (RV, “things ...,” as elsewhere in the AV).
See IDOLS (offered to). (6) For kataklino, “to sit down to (recline at) meat,”
see SIT, No. 7.
·
For MEDDLER see BUSYBODY
1, mesites
lit., “a go-between” (from mesos, “middle,” and eimi, “to go”), is used in two
ways in the NT, (a) “one who mediates” between two parties with a view to
producing peace, as in 1 Tim. 2:5, though more than mere “mediatorship” is in
view, for the salvation of men necessitated that the Mediator should Himself
posses the nature and attributes of Him towards whom He acts, and should
likewise participate in the nature of those for whom He acts (sin apart); only
by being possessed both of deity and humanity could He comprehend the claims of
the one and the needs of the other; further, the claims and the needs could be
met only by One who, Himself being proved sinless, would offer Himself an
expiatory sacrifice on behalf of men; (b) “one who acts as a gurantee” so as to
secure something which otherwise would not be obtained. Thus in Heb. 8:6; 9:15;
12:24 Christ is the Surety of “the better covenant,” “the new covenant,”
guaranteeing its terms for His people.
In Gal. 3:19 Moses is spoken of as a “mediator,” and the statement is
made that “a mediator is not a mediator of one,” Gal 3:20, that is, of one
party. Here the contrast is between the promise given to Abraham and the giving
of the Law. The Law was a covenant enacted between God and the Jewish people,
requiring fulfillment by both parties. But with the promise to Abraham, all the
obligations were assumed by God, which is implied in the statement, “but God is
one.” In the Sept., Job 9:33, “daysman.”
1, meletao
primarily, “to care for” (akin to melete, “care;” cp. melei, “it is a care”),
denotes (a) “to attend to, practice,” 1 Tim. 4:15, RV, “be diligent in” (AV,
“meditate upon”); to practice is the prevalent sense of the word, and the
context is not against this significance in the RV rendering; some mss. have it
in Mark 13:11; (b) “to ponder, imagine,” Acts 4:25. See IMAGINE.
2, promeletao
“to premediate,” is used in Luke 21:14.
Note: In the corresponding passage in Mark 13:11, the most authentic
mss. have the verb promerimnao, “to be anxious beforehand” (RV); see No. 1.
A-1,Adjective, praus
or praos
denotes “gentle, mild, meek;” for its significance see the corresponding noun,
below, B. Christ uses it of His own disposition, Matt. 11:29; He gives it in
the third of His Beatitudes, Matt. 5:5; it is said of Him as the King Messiah,
Matt. 21:5, from Zech. 9:9; it is an adornment of the Christian profession, 1
Pet. 3:4. Cp. epios, “gentle, of a soothing disposition,” 1 Thess. 2:7; 2 Tim.
2:24.
B-1,Noun, prautes | praotes
an eariler form, denotes “meekness.” In its use in Scripture, in which it has a
fuller, deeper significance than in nonscriptural Greek writings, it consists
not in a person's “outward behaviour only; nor yet in his relations to his
fellow-men; as little in his mere natural disposition. Rather it is an
inwrought grace of the soul; and the exercises of it are first and chiefly
towards God. It is that temper of spirit in which we accept His dealings with
us as good, and therefore without disputing or resisting; it is closely linked
with the word tapeinophrosune [humility], and follows directly upon it, Eph.
4:2; Col. 3:12; cp. the adjectives in the Sept. of Zeph. 3:12, “meek and
lowly;” ... it is only the humble heart which is also the meek, and which, as
such, does not fight against God and more or less struggle and contend with
Him. This meekness, however, being first of all a meekness before God, is also
such in the face of men, even of evil men, out of a sense that these, with the
insults and injuries which they may inflict, are permitted and employed by Him
for the chastening and purifying of His elect” (Trench, Syn. xlii). In Gal.
5:23 it is associated with enkrateia, “self-control.”
The meaning of prautes “is not readily expressed in English, for the
terms meekness, mildness, commonly used, suggest weakness and pusillanimity to
a greater or less extent, whereas prautes does nothing of the kind.
Nevertheless, it is difficult to find a rendering less open to objection than
'meekness'; 'gentleness' has been suggested, but as prautes describes a
condition of mind and heart, and as 'gentleness' is appropriate rather to
actions, this word is no better than that used in both English Versions. It
must be clearly understood, therefore, that the meekness manifested by the Lord
and commended to the believer is the fruit of power. The common assumption is
that when a man is meek it is because he cannot help himself; but the Lord was
'meek' because he had the infinite resources of God at His command. Described
negatively, meekness is the opposite to self-assertiveness and self-interest;
it is equanimity of spirit that is neither elated nor cast down, simply because
it is not occupied with self at all.
“In 2 Cor. 10:1 the Apostle appeals to the 'meekness ... of Christ.'
Christians are charged to show 'all meekness toward all men,' Titus 3:2, for
meekness becomes 'God's elect,' Col. 3:12. To this virtue the 'man of God' is
urged; he is to 'follow after meekness' for his own sake, 1 Tim. 6:11 (the best
texts have No. 2 here, however), and in his service, and more especially in his
dealings with the 'ignorant and erring,' he is to exhibit 'a spirit of
meekness,' 1 Cor. 4:21; Gal. 6:1; even 'they that oppose themselves' are to be
corrected in meekness, 2 Tim. 2:25. James exhorts his 'beloved brethren' to
'receive with the meekness the implanted word,' 1:21. Peter enjoins 'meekness'
in setting forth the grounds of the Christian hope, 3:15.” * [* From Notes on
Galatians, by Hogg and Vine, pp. 294,295.]
B-2,Noun, praupathia
“a meek disposition, meekness” (praus, “meek,” pascho, “to suffer”), is found
in the best texts in 1 Tim. 6:11.
A-1,Adjective, axios
has the meaning of being of “weight, value, worth;” also “befitting, becoming,
right on the ground of fitness,” e.g., Matt. 3:8, AV, “meet” (RV, “worthy”); so
Acts 26:20; Luke 3:8 (“worthy”); 23:41 (“due reward”). See REWARD, WORTHY.
A-2,Adjective, hikanos
“sufficient, competent, fit,” is translated “meet” in 1 Cor. 15:9. See ENOUGH,
SUFFICIENT.
A-3,Adjective, kalos
“good,” is translated “meet” in Matt. 15:26; Mark 7:27. See GOOD.
A-4,Adjective, euthetos
“well-placed,” is translated “meet” in Heb. 6:7: see FIT.
Note: In Phil. 1:7; 2 Pet. 1:13, AV, dikakos, “just,” is translated “meet”
(RV, “right”). For “meet ... for use,” 2 Tim. 2:21, see USE, Note.
B-1,Verb, dei
an impersonal verb, “it is necessary, one must,” is translated “it was meet,”
in Luke 15:32; in Rom. 1:27, AV, “was meet” (RV, “was due”). See DUE, B, No. 2.
B-2,Verb, hikanoo
“to render fit, meet, to make sufficient,” is translated “hath made ... meet”
in Col. 1:12; in 2 Cor. 3:6, RV, “made ... sufficient” (AV, “hath made ...
able”). See ABLE.
A-1,Verb, apantao
“to go to meet, to meet,” (apo, “from,” antao, “to meet with, come face to face
with”), is used in Mark 14:13; Luke 17:12. Some mss. have this verb for No. 3
in Matt. 28:9; Mark 5:2; Luke 14:31; John 4:51; Acts 16:16.
A-2,Verb, sunantao
“to meet with,” lit., “to meet together with” (sun, “with,” and antao, see No.
1), is used in Luke 9:37 (in ver. 18, in some mss.); 22:10; Acts 10:25; Heb.
7:1,10; metaphorically in Acts 20:22 (“shall befall”). See BEFALL.
A-3,Verb, hupantao
“to go to meet, to meet,” has the same meaning as No 1, and is used in Matt.
8:28; Luke 8:27; John 11:20,30, and, in the most authentic mss., in Matt.
28:29; Mark. 5:2; Luke 14:31 (of meeting in battle); John 4:51; 12:18 and Acts
16:16 (see No. 1).
A-4,Verb, paratunchano
“to happen to be near or present, to chance to be by” (para, “beside, near,”
tunchano, “to happen”), occurs in Acts 17:17, “met with (him).”
A-5,Verb, sumballo
“to confer, to fall in with, meet with,” is translated “met” in Acts 20:14, RV
(AV, “met with”), of the Apostle Paul's “meeting” his companions at Assos. See
CONFER, No. 3.
B-1,Noun, hupantesis
“a going to meet” (akin to A, No. 3), preceded by the preposition eis, “unto a
meeting,” translated “to meet,” is found in John 12:13, and in the most
authentic mss., in Matt. 8:34 (see No. 3); 25:1 (see No. 2).
B-2,Noun, apantesis
“a meeting” (akin to A, No. 1), occurs in Matt. 25:6 (in some mss. in ver. 1,
and in 27:32, in some mss.); Acts 28:15; 1 Thess. 4:17. It is used in the
papyri of a newly arriving magistrate. “It seems that the special idea of the
word was the official welcome of a newly arrived dignitary” (Moulton, Greek
Test. Gram. Vol. I, p. 14).
B-3, sunantesis
“a coming to meet with” (akin to A, No. 2), is found in some mss. in Matt.
8:34, of the coming out of all the people of a city to meet the Lord (see No.
1).
1, psallo
primarily “to twitch, twang,” then, “to play a stringed instrument with the
fingers,” and hence, in the Sept., “to sing with a harp, sing psalms,” denotes,
in the NT, “to sing a hymn, sing praise;” in Eph. 5:19, “making melody” (for
the preceding word ado, see SING). Elsewhere it is rendered “sing,” Rom. 15:9;
1 Cor. 14:15; in Jas. 5:13, RV, “let him sing praise” (AV, “let him sing
psalms”). See SING.
1, teko
“to melt, melt down,” is used in the Passive Voice in 2 Pet. 3:12, “shall melt”
(lit., “shall be melted”), of the elements (Eng., “thaw” is etymologically
connected).
Note: In verse 10, the AV “shall melt” represents the verb luo, “to
loosen, dissolve” (RV, “shall be dissolved,” Passive Voice); so in vv. 11,12.
1, melos
“a limb of the body,” is used (a) literally, Matt. 5:29,30; Rom. 6:13
(twice),19 (twice); 7:5,23 (twice); 12:4 (twice); 1 Cor. 12:12
(twice),14,18-20,22,25,26 (twice); Jas. 3:5,6; 4:1; in Col. 3:5, “mortify
therefore your members which are upon the earth;” since our bodies and their
“members” belong to the earth, and are the instruments of sin, they are
referred to as such (cp. Matt. 5:29,30; Rom. 7:5,23, mentioned above); the
putting to death is not physical, but ethical; as the physical “members” have
distinct individualities, so those evils, of which the physical “members” are
agents, are by analogy regarded as examples of the way in which the “members”
work if not put to death; this is not precisely the same as “the old man,” ver.
9, i.e., the old nature, though there is a connection; (b) metaphorically, “of
believers as members of Christ,” 1 Cor. 6:15 (1st part); of one another, Rom.
12:5 (as with the natural illustration, so with the spiritual analogy, there is
not only vital unity, and harmony in operation, but diversity, all being
essential to effectivity; the unity is not due to external organization but to
common and vital union in Christ); there is stress in ver. 5 upon “many” and
“in Christ” and “members;” 1 Cor. 12:27 (of the “members” of a local church as
a body); Eph. 4:25 (of the “members” of the whole Church as the mystical body
of Christ); in 1 Cor. 6:15 (2nd part), of one who practices fornication.
1, mnemosunon
denotes “a memorial,” that which keeps alive the memory of someone or something
(from mnemon, “mindful”), Matt. 26:13; Mark 14:9; Acts 10:4.
·
For MEMORY (keep in) see KEEP, Note (8)
Men-pleasers
1, anthropareskos
an adjective signifying “studying to please men” (anthropos, “man,” aresko, “to
please”), designates, “not simply one who is pleasing to men ..., but one who
endeavors to please men and not God” (Cremer). It is used in Eph. 6:6; Col.
3:22. In the Sept., Ps. 53:5.
1, andrapodistes
“a slave dealer, kidnapper,” from andrapodon, “a slave captured in war,” a word
found in the plural in the papyri, e.g., in a catalogue of property and in
combination with tetrapoda, “four-footed things” (andrapodon, aner, “a man,”
pous, “a foot”); andrapodon “was never an ordinary word for slave; it was too
brutally obvious a reminder of the principle which made quadruped and human
chattels differ only in the number of their legs” (Moulton and Milligan,
Vocab.). The verb andrapodizo supplied the noun “with the like odious meaning,”
which appears in 1 Tim. 1:10.
1, katartizo
from kata, “down,” intensive and artios, “fit,” has three meanings, (a) “to
mend, repair,” Matt. 4:21; Mark 1:19, of nets; (b) “to complete, furnish
completely, equip, prepare,” Luke 6:40; Rom. 9:22; Heb. 11:3 and in the Middle
Voice, Matt. 21:16; Heb. 10:5; (c) “ethically, to prepare, perfect,” Gal. 6:1;
1 Thess. 3:10; 1 Pet. 5:10; Heb. 13:21; and in the Passive Voice, 1 Cor. 1:10;
2 Cor. 13:11. See FIT, FRAME, JOIN, PERFECT, PREPARE, RESTORE.
1, pais
for the meanings of which see CHILD, No. 4, is translated “menservants” in Luke
12:45.
A-1,Noun, mneia
“remembrance, mention” (akin to mimnesko, “to remind, remember”), is always
used in connection with prayer, and translated “mention” in Rom. 1:9; Eph.
1:16; 1 Thess. 1:2; Philem. 1:4, in each of which it is preceded by the verb to
make; “rememberance” in Phil. 1:3; 1 Thess. 3:6; 2 Tim. 1:3. Some mss. have it
in Rom. 12:13, instead of chreiais, “necessities.” See REMEMBRANCE. Cp. mneme,
“memory, remembrance,” 2 Pet. 1:15.
B-1,Verb, mnemoneuo
A-1,Noun, emporia
denotes “commerce, business, trade” [akin to No. 2, and to emporos, “one on a
journey” (en, “in,” poros, “a journey”), “a merchant”], occurs in Matt. 22:5.
A-2,Noun, emporion
denotes “a trading place, exchange” (Eng., “emporium”), John 2:16, “(a house)
of merchandise.”
A-3,Noun, gomos
is translated “merchandise” in Rev. 18:11,12: see BURDEN, A, No. 3.
B-1,Verb, emporeuomai
primarily signifies “to travel,” especially for business; then, “to traffic,
trade,” Jas. 4:13; then, “to make a gain of, make merchandise of,” 2 Pet. 2:3.
A-1,Noun, eleos
“is the outward manifestation of pity; it assumes need on the part of him who
receives it, and resources adequate to meet the need on the part of him who
shows it. It is used (a) of God, who is rich in mercy, Eph. 2:4, and who has
provided salvation for all men, Titus 3:5, for Jews, Luke 1:72, and Gentiles,
Rom. 15:9. He is merciful to those who fear him, Luke 1:50, for they also are
compassed with infirmity, and He alone can succor them. Hence they are to pray
boldly for mercy, Heb. 4:16, and if for themselves, it is seemly that they
should ask for mercy for one another, Gal. 6:16; 1 Tim. 1:2. When God brings
His salvation to its issue at the Coming of Christ, His people will obtain His
mercy, 2 Tim. 1:16; Jude 1:21; (b) of men; for since God is merciful to them,
He would have them show mercy to one another, Matt. 9:13; 12:7; 23:23; Luke
10:37; Jas. 2:13.
“Wherever the words mercy and peace are found together they occur in
that order, except in Gal. 6:16. Mercy is the act of God, peace is the
resulting experience in the heart of man. Grace describes God's attitude toward
the law-breaker and the rebel; mercy is His attitude toward those who are in
distress.”* [* From Notes on Galatians, by Hogg and Vine, pp. 340,341.]
“In the order of the manifestation of God's purposes of salvation grace
must go before mercy ... only the forgiven may be blessed ... From this it
follows that in each of the Apostolic salutations where these words occur,
grace precedes mercy, 1 Tim. 1:2; 2 Tim. 1:2; Titus 1:4 (in some mss.); 2 John
1:3” (Trench, Syn, xlvii).
A-2,Noun, oiktirmos
“pity, compassion for the ills of others,” is used (a) of God, Who is “the
Father of mercies,” 2 Cor. 1:3; His “mercies” are the ground upon which
believers are to present their bodies a living sacrifice, holy, acceptable to
God, as their reasonable service, Rom. 12:1; under the Law he who set it at
nought died without compassion, Heb. 10:28; (b) of men; believers are to feel
and exhibit compassions one toward another, Phil. 2:1, RV “compassions,” and
Col. 3:12, RV “(a heart) of compassion;” in these two places the word is
preceded by No. 3, rendered “tender mercies” in the former, and “a heart” in
the latter, RV.
A-3,Noun, splanchnon
“affections, the heart,” always in the plural in the NT, has reference to
“feelings of kindness, goodwill, pity,” Phil. 2:1, RV, “tender mercies;” see
AFFECTION, No. 2, and BOWELS.
Note: In Acts. 13:34 the phrase, lit., “the holy things, the faithful
things (of David)” is translated, “the holy and sure blessings,” RV; the AV,
following the mss. in which the words “holy and” are absent, has “the sure
mercies,” but notices the full phrase in the margin.
B-1,Verb, eleeo
akin to A, No. 1, signifies, in general, “to feel sympathy with the misery of
another,” and especially sympathy manifested in act, (a) in the Active Voice,
“to have pity or mercy on, to show mercy” to, e.g., Matt. 9:27; 15:22; 17:15;
18:33; 20:30,31 (three times in Mark, four in Luke); Rom. 9:15,16,18; 11:32;
12:8; Phil. 2:27; Jude 1:22,23; (b) in the Passive Voice, “to have pity or
mercy shown one, to obtain mercy,” Matt. 5:7; Rom. 11:30,31; 1 Cor. 7:25; 2
Cor. 4:1; 1 Tim. 1:13,16; 1 Pet. 2:10.
<B-2,Verb,3627,oikteiro>
akin to A, No. 2, “to have pity on” (from oiktos, “pity:” oi, an exclamation, =
oh!), occurs in Rom. 9:15 (twice), where it follows No. 1 (twice); the point
established there and in Exod. 33:19, from the Sept. of which it is quoted, is
that the “mercy” and compassion shown by God are determined by nothing external
to His attributes. Speaking generally oikteiro is a stronger term than eleeo.
B-3,Verb, hilaskomai
in profane Greek meant “to conciliate, appease, propitiate, cause the gods to
be reconciled;” their goodwill was not regarded as their natural condition, but
as something to be earned. The heathen believed their gods to be naturally
alienated in feeling from man. In the NT the word never means to conciliate
God; it signifies (a) “to be propitious, merciful,” Luke 18:13, in the prayer
of the publican; (b) “to expiate, make propitiation for,” Heb. 2:17, “make
propitiation.” That God is not of Himself already alienated from man, see John
3:16. His attitude toward the sinner does not need to be changed by his
efforts. With regard to his sin, an expiation is necessary, consistently with
God's holiness and for His righteousness' sake, and that expiation His grace
and love have provided in the atoning sacrifice of His Son; man, himself a
sinner, justly exposed to God's wrath (John 3:36), could never find an
expiation. As Lightfoot says, “when the NT writers speak at length on the
subject of Divine wrath, the hostility is represented, not as on the part of
God, but of men.” Through that which God has accomplished in Christ, by His
death, man, on becoming regenerate, escapes the merited wrath of God. The
making of this expiation [(b) above], with its effect in the mercy of God (a)
is what is expressed in hilaskomai. The Sept. uses the compound verb
exilaskomai, e.g., Gen. 32:20; Exod. 30:10,15,16; 32:30, and frequently in Lev.
and Num. See PROPITIATION.
C-1,Adjective, eleemon
“merciful,” akin to A, No. 1, not simply possessed of pity but actively
compassionate, is used of Christ as a High Priest, Heb. 2:17, and of those who
are like God, Matt. 5:7 (cp. Luke 6:35,36, where the RV, “sons” is to be read,
as representing characteristics resembling those of their Father).
C-2,Adjective, oiktirmon
“pitiful, compassionate for the ills of others,” a stronger term than No. 1
(akin to A, No. 2), is used twice in Luke 6:36, “merciful” (of the character of
God, to be expressed in His people); Jas. 5:11, RV, “merciful,” AV, “of tender
mercy.”
C-3,Adjective, hileos
“propitious, merciful” (akin to B, No. 3), was used in profane Greek just as in
the case of the verb (which see). There is nothing of this in the use of the
word in Scripture. The quality expressed by it there essentially appertains to
God, though man is underserving of it. It is used only of God, Heb. 8:12; in
Matt. 16:22, “Be it far from Thee” (Peter's word to Christ) may have the
meaning given in the RV marg., “(God) have mercy on Thee,” lit., “propitious to
Thee” (AV marg., “Pity Thyself”). Cp. the Sept., 2 Sam. 20:20; 23:17.
C-4,Adjective, aneleos | anileos
“unmerciful, merciless” (a, negative, n, euphonic, and A, No. 2, or C, No. 3),
occurs in Jas. 2:13, said of judgment on him who shows no “mercy.”
1, hilasterion
“the lid or cover of the ark of the covenant,” signifies the Propitiatory, so
called on account of the expiation made once a year on the great Day of
Atonement, Heb. 9:5. For the formation see Exod. 25:17-21. The Heb. word is
kapporeth, “the cover,” a meaning connected with the covering or removal of sin
(Ps. 32:1) by means of expiatory sacrifice. This mercy seat, together with the
ark, is spoken of as the footstool of God, 1 Chron. 28:2; cp. Ps. 99:5; 132:7.
The Lord promised to be present upon it and to commune with Moses “from above
the mercy seat, from between the two cherubim,” Exod. 25:22 (see CHERUBIM). In
the Sept. the word epithema, which itself means “a cover,” is added to
hilasterion; epithema was simply a translation of kapporeth; accordingly,
hilasterion, not having this meaning, and being essentially connected with
propitiation, was added. Eventually hilasterion stood for both. In 1 Chron.
28:11 the Holy of Holies is called “the House of the Kapporeth” (see RV,
marg.). Through His voluntary expiatory sacrifice in the shedding of His blood,
under Divine judgment upon sin, and through His resurrection, Christ has become
the Mercy Seat for His people. See Rom. 3:25, and see PROPITIATION, B, No. 1.
1, euphraino
in the Active Voice, “to cheer, make glad,” 2 Cor. 2:2, is used everywhere else
in the Passive Voice, signifying, “to be happy, rejoice, make merry,” and
translated “to be merry” in Luke 12:19; 15:23,24,29,32; in Luke 16:19, “fared
(sumptuously);” in Rev. 11:10, “make merry.” See FARE, GLAD, REJOICE.
2, euthumeo
from eu, “well,” and thumos, “the soul,” as the principle of feeling,
especially strong feeling, signifies “to make cheerful;” it is used
intransitively in the NT, “to be of good cheer,” Acts 27:22,25; in Jas. 5:13,
RV, “is (any) cheerful?” (AV, “... merry?”). See CHEER.
1, brosis
“eating, food,” is translated “mess of meat” in Heb. 12:16, RV (AV, “morsel of
meat”). See FOOD, MEAT, No. 2.
1, angelia
akin to angello, “to bring a message, proclaim,” denotes a “message,
proclamation, news,” 1 John 1:5 [some mss. have epangelia: see Note (1)]; 1
John 3:11, where the word is more precisely defined (by being followed by the
conjunction “that,” expressing the purpose that we should love one another) as
being virtually equivalent to an order.
Notes: (1) Epangelia (epi, “upon,” and No. 1), “a promise,” is found in
some mss. in 1 John 1:5, “message” (see No. 1). See PROMISE. (2) In Luke 19:14,
AV, presbeia, is translated “a message;” RV, “an ambassage,” as in 14:32. See
AMBASSAGE.
2, akoe
“hearing,” also denotes “the thing heard, a message;” in 1 Thess. 2:13, it is
associated with logos, “a word,” lit., “the word of hearing” (RV marg.), RV,
“the word of the message,” AV, “the word ... which ye heard;” so in Heb. 4:2,
RV, “the word of hearing” (AV, “the word preached”). See HEARING.
3, kerugma
“that which is proclaimed by a herald, a proclamation, preaching,” is
translated “the message” in Titus 1:3, RV (AV, “preaching”). See PREACHING.
1, angelos
“a messenger, an angel, one sent,” is translated “messenger,” of John the
Baptist, Matt. 11:10; Mark 1:2; Luke 7:27; in the plural, of John's
“messengers,” Luke 7:24; of those whom Christ sent before Him when on His
journey to Jerusalem, Luke 9:52; of Paul's “thorn in the flesh,” “a messenger
of Satan,” 2 Cor. 12:7; of the spies as received by Rahab, Jas. 2:25. See
ANGEL.
2, apostolos
“an apostle,” is translated “messengers” in 2 Cor. 8:23 regarding Titus and
“the other brethren,” whom Paul describes to the church at Corinth as
“messengers of the churches,” in respect of offerings from those in Macedonia
for the needy in Judea; in Phil. 2:25, of Epaphroditus as the “messenger” of
the church at Philippi to the Apostle in ministering to his need; RV marg. in
each case, “apostle.” See APOSTLE.
· For METE see MEASURE
· For MID see MIDST
· Note: In Acts 26:13, “at midday” translates the adjective mesos, “middle,” and the noun hemera, “a day,” in a combined adverbial phrase. See MIDST.
· For MIDDLE see WALL
1, mesonuktion
an adjective denoting “at, or of, midnight,” is used as a noun in Mark 13:35;
Luke 11:5; Acts 16:25; 20:7.
Note: In Matt. 25:6 “at midnight” translates the adjective mesos, and
noun nux, “night,” in the combined adverbial phrase. In Acts 27:27 “about midnight”
translates an adverbial phrase consisting of kata, “towards,” followed by
mesos, “middle” and nux, “night,” with the article, lit., “towards (the) middle
of the night.” See MIDST.
A-1,Adjective and
Adverb, mesos
an adjective denoting “middle, in the middle or midst,” is used in the
following, in which the English requires a phrase, and the adjectival rendering
must be avoided: Luke 22:55, “Peter sat in the midst of them,” lit., “a middle
one of (them):” Luke 23:45, of the rending of the veil “in the midst;” here the
adjective idiomatically belongs to the verb “was rent,” and is not to be taken
literally, as if it meant “the middle veil;” John 1:26, “in the midst of you
(standeth One),” RV (lit., “a middle One”); Acts 1:18, where the necessity of
avoiding the lit. rendering is obvious. Cp. the phrases “at midday,” “at
midnight” (see MIDDAY, MIDNIGHT, above). Notes: (1) Mesos is used adverbially,
in prepositional phrases, (a) ana m., e.g., 1 Cor. 6:5, “between;” Matt. 13:25,
“among;” Rev. 7:17, “in the midst;” (b) dia m., e.g., Luke 4:30; 17:11,
“through the midst;” (c) en m., Luke 10:3, RV, “in the midst,” AV, “among;” so
Luke 22:27; 1 Thess. 2:7; with the article after en, e.g., Matt. 14:6, RV, “in
the midst,” AV, “before;” (d) eis m., Mark 14:60, “in the midst;” with the
article, e.g., Mark 3:3, “forth” (lit., “into the midst”); (e) ek m., “out of
the way,” lit., “out of the midst,” Col. 2:14; 2 Thess. 2:7, where, however,
removal is not necessarily in view; there is no accompanying verb signifying
removal, as in each of the other occurrences of the phrases; with the article,
e.g., 1 Cor. 5:2; 2 Cor. 6:17; see WAY; (f) kata m., Acts 27:27, “about
mid(night).”
(2) The neuter, meson, is used adverbially in Matt. 14:24, in some
mss., “in the midst (of the waves);” in Phil. 2:15 in the best mss. (where some
mss. have en m. ...). (3) For Rev. 8:13, see HEAVEN, A, No. 2.
B-1,Verb, mesoo
“to be in the middle,” is used of time in John 7:14, translated “when it was
... the midst (of the feast),” lit., “(the feast) being in the middle.”
A-1,Noun, dunamis
“power,” (a) used relatively, denotes “inherent ability, capability, ability to
perform anything,” e.g., Matt. 25:15, “ability;” Acts 3:12, “power;” 2 Thess.
1:7, RV, “(angels) of His power” (AV, “mighty”); Heb. 11:11, RV, “power” (AV,
“strength”); see ABILITY; (b) used absolutely, denotes (1) “power to work, to
carry something into effect,” e.g., Luke 24:49; (2) “power in action,” e.g.,
Rom. 1:16; 1 Cor. 1:18; it is translated “might” in the AV of Eph. 1:21 (RV,
“power”); so Eph. 3:16; Col. 1:11 (1st clause); 2 Pet. 2:11; in Rom. 15:19, AV,
this noun is rendered “mighty;” RV, “(in the) power of signs.” The RV
consistently avoids the rendering “might” for dunamis; the usual rendering is
“power.” Under this heading comes the rendering “mighty works,” e.g., Matt.
7:22, RV (AV, “wonderful works”); 11:20-23; singular number in Mark 6:5; in
Matt. 14:2; Mark 6:14 the RV has “powers;” in 2 Cor. 12:12, RV, “mighty works”
(AV, “mighty deeds”). See MIRACLE, especially POWER.
Note: Dunamis, “power,” is to be distinguished from exousia, “the right
to exercise power.” See DOMINION, Note.
A-2,Noun, ischus
denotes “might, strength, power,” (a) inherent and in action as used of God,
Eph. 1:19, RV, “(the strength, kratos, of His) might” AV, “(His mighty) power,”
i.e., power (over external things) exercised by strength; Eph. 6:10, “of His
might;” 2 Thess. 1:9, RV, “(from the glory) of His might” (AV “power”); Rev.
5:12, RV, “might” (AV, “strength”); Rev. 7:12, “might;” (b) as an endowment,
said (1) of angles, 2 Pet. 2:11; here the order is No. 2 and No. 1, RV, “might
and power,” which better expresses the distinction than the AV, “power and
might;” in some mss. in Rev. 18:2 it is said of the voice of an angle [see E,
(c)]; the most authentic mss. have the adjective ischuros, “mighty;” (2) of
men, Mark 12:30,33; Luke 10:27 (RV and AV, “strength,” in all three verses); 1
Pet. 4:11, RV, “strength” (AV, “ability:” this belongs rather to No. 1). Either
“strength” or “might” expresses the true significance of ischus. See ABILITY,
POWER, STRENGTH.
Notes: (1) In Luke 9:43, AV, megaleiotes, “greatness, majesty,” is
translated “mighty power” (RV, “majesty”). (2) Cp. kratos (see POWER).
B-1,Adjective, dunatos
“powerful, mighty” (akin to A, No. 1), is used, with that significance, (1) of
God, Luke 1:49, “mighty;” Rom. 9:22, “power” (here the neuter of the adjective
is used with the article, as a noun, equivalent to dunamis); frequently with
the meaning “able” (see ABLE, C, No. 1); (2) of Christ, regarded as a prophet,
Luke 24:19 (“in deed and word”); (3) of men: Moses, Acts 7:22 (“in his words
and works”); Apollos, Acts 18:24, “in the Scriptures;” of those possessed of
natural power, 1 Cor. 1:26; of those possessed of spiritual power, 2 Cor. 10:4.
For the shades of meaning in the translation “strong,” see Rom. 15:1; 2 Cor.
12:10; 13:9. For Rev. 6:15, see No. 2, below; see STRONG. See also POSSIBLE.
B-2,Adjective, ischuros
“strong, mighty” (akin to A, No. 2, and with corresponding adjectival
significance), is usually translated “strong;” “mighty” in Luke 15:14 (of a
famine); Rev. 19:6 (of thunders); 19:18 (of men): in the following, where the
AV has “mighty,” the RV substitutes “strong,” 1 Cor. 1:27; Rev. 6:15 (AV,
“might men”); 18:10,21; Heb. 11:34, RV, “(waxed) mighty” (AV, “valiant”). See
BOISTEROUS, POWERFUL, STRONG (where the word is analyzed).
B-3,Adjective, ischuroteros
“stronger, mightier,” the comparative degree of No. 2, is translated “mightier”
in Matt. 3:11; Mark 1:7; Luke 3:16; “stronger” in Luke 11:22; 1 Cor. 1:25;
10:22. See STRONG.
B-4,Adjective, biaios
“violent” (from bia, “force, violence, strength,” found in Acts 5:26; 21:35;
24:7; 27:41), occurs in Acts 2:2, of wind.
B-5,Adjective, krataios
“strong, mighty” (akin to kratos, “strength,” relative and manifested power:
see MIGHTILY, below), is found in 1 Pet. 5:6, of the “mighty” hand of God.
B-6,Adjective, megaleios
is rendered “mighty” in Acts 2:11, RV See WONDERFUL, Note (2).
Notes: (1) In Luke 1:52, AV, dunastes, “a potentate, prince,” is
translated “mighty” (RV, “princes”). (2) In Rev. 6:13, AV, megas, “great,” is
translated “mighty” (RV, “great”), of a wind. (3) In Rev. 16:18, AV,
telikoutos, “so great” (when said of things), is translated “so mighty” (RV,
“so great”), of an earthquake.
C-1,Verb, dunateo
“to be powerful” (akin to A, No. 1 and B, No. 1), is found in the most
authentic mss. in Rom. 14:4 (some have dunatos, B, No. 1), RV “(the Lord) hath
power,” AV, “(God) is able;” similarly, as regard mss., in 2 Cor. 9:8, where
the RV and AV have “(God) is able;” in 2 Cor. 13:3, AV, “is mighty,” RV, “is
powerful” (according to the general significance of dunamis).
Note: In Gal. 2:8, AV, energeo, “to work, work in” (en, “in,” ergon,
“work”), is first translated “wrought effectually,” then “was mighty in” (RV,
“wrought for,” in both places; the probable meaning is “in me”). See EFFECTUAL,
WORK.
D-1,Adverb, eutonos
“vigorously, vehemently” (eu, “well,” teino, “to stetch”), is translated
“mightily” in Acts 18:28, AV, of the power of Apollos in “confuting” the Jews
(RV, “powerfully”); in Luke 23:10 it is rendered “vehemently.” See POWERFUL,
VEHEMENTLY. In the Sept., Josh. 6:7, “(let them sound) loudly.”
* The following phrases signify “mightily:” (a) en dunamei, Col. 1:29,
of the inward power of God's working, lit., “in power,” as RV marg. (en, “in,”
and A, No. 1); (b) kata kratos, Acts 19:20, of the increase of the word of the
Lord in a place, lit, “according to might;” (c) in Rev. 18:2 some mss. have en
ischui, lit., “in strength” (en, “in,” and A, No. 2), of the voice of an angel.
1, milion
“a Roman mile,” a word of Latin origin (1680 yards), is used in Matt. 5:41.
1, gala
is used (a) literally, 1 Cor. 9:7; (b) metaphorically, of rudimentary spiritual
teaching, 1 Cor. 3:2; Heb. 5:12,13; 1 Pet. 2:2; here the meaning largely
depends upon the significance of the word logikos, which the AV renders “of the
word,” RV “spiritual.” While logos denotes “a word,” the adjective logikos is
never used with the meaning assigned to it in the AV, nor does the context in 1
Pet. 1:23 compel this meaning. While it is true that the Word of God, like
“milk,” nourishes the soul, and this is involved in the exhoration, the only other
occurrence in the NT is Rom. 12:1, where it is translated “reasonable,” i.e.,
rational, intelligent (service), in contrast to the offering of an irrational
animal; so here the nourishment may be understood as of that spiritually
rational nature which, acting through the regenerate mind, develops spiritual
growth. God's Word is not given so that it is impossible to understand it, or
that it requires a special class of men to interpret it; its character is such
that the Holy Spirit who gave it can unfold its truths even to the young
convert. Cp. 1 John 2:27.
1, mulon
denotes “a mill house,” where the millstone is, Matt. 24:41; some mss. have
mulos (see next word). In the Sept., Jer. 52:11, “grinding house” (lit., “house
of a mill”).
A-1,Noun, mulos
denotes “a handmill,” consisting of two circular stones, one above the other,
the lower being fixed. From the center of the lower a wooden pin passes through
a hole in the upper, into which the grain is thrown, escaping as flour between
the stones and falling on a prepared material below them. The handle is
inserted into the upper stone near the circumference. Small stones could be
turned by one woman (mill-grinding was a work deemed fit only for women and
slaves; cp. Judg. 16:21); larger ones were turned by two (cp. Matt. 24:41,
under MILL), or more.
Still larger ones were turned by an ass (onikos), Matt. 18:6, RV, “a
great millstone” (marg., “a millstone turned by an ass”), indicating the
immediate and overwhelming drowning of one who causes one young believer to
stumble; Mark 9:42 (where some mss. have lithos multikos, “a stone of a mill,”
as in Luke 17:2); Rev. 18:22 (some mss. have it in ver. 21, see below).
B-1,Adjective, mulikos
“of a mill,” occurs in Luke 17:2 (see above).
B-2,Adjective, mulinos
“made of millstone,” is used with lithos, “a stone;” and with the adjective
megas, “great,” in the best mss. in Rev. 18:21 (some have the word mulos; see
A).
A-1,Noun, nous
“mind,” denotes, speaking generally, the seat of reflective consciousness,
comprising the faculties of perception and understanding, and those of feeling,
judging and determing. Its use in the NT may be analyzed as follows: it denotes
(a) the faculty of knowing, the seat of the understanding, Luke 24:45; Rom.
1:28; 14:5; 1 Cor. 14:15,19; Eph. 4:17; Phil. 4:7; Col. 2:18; 1 Tim. 6:5; 2
Tim. 3:8; Titus 1:15; Rev. 13:18; 17:9; (b) counsels, purpose, Rom. 11:34 (of
the “mind” of God); 12:2; 1 Cor. 1:10; 2:16, twice (1) of the thoughts and
counsels of God, (2) of Christ, a testimony to His Godhood; Eph. 4:23; (c) the
new nature, which belongs to the believer by reason of the new birth, Rom.
7:23,25, where it is contrasted with “the flesh,” the principle of evil which
dominates fallen man. Under (b) may come 2 Thess. 2:2, where it stands for the
determination to be steadfast amidst afflictions, through the confident
expectation of the day of rest and recompense mentioned in the first chapter.
A-2,Noun, dianoia
lit. “a thinking through, or over, a meditation, reflecting,” signifies (a)
like No. 1, “the faculty of knowing, understanding, or moral reflection,” (1)
with an evil significance, a consciousness characterized by a perverted moral
impulse, Eph. 2:3 (plural); 4:18; (2) with a good significance, the faculty
renewed by the Holy Spirit, Matt. 22:37; Mark 12:30; Luke 10:27; Heb. 8:10;
10:16; 1 Pet. 1:13; 1 John 5:20; (b) “sentiment, disposition” (not as a
function but as a product); (1) in an evil sense, Luke 1:51, “imagination;”
Col. 1;21; (2) in a good sense, 2 Pet. 3:1.
A-3,Noun, ennoia
“an idea, notion, intent,” is rendered “mind” in 1 Pet. 4:1; see INTENT.
A-4,Noun, noema
“thought, design,” is rendered “minds” in 2 Cor. 3:14; 4:4; 11:3; Phil. 4:7;
see DEVICE, No. 2.
A-5,Noun, gnome
“a purpose, judgment, opinion,” is translated “mind” in Philem. 1:14; Rev.
17:13. See JUDGMENT, No. 4.
A-6,Noun, phronema
denotes “what one has in the mind, the thought” (the content of the process
expressed in phroneo, “to have in mind, to think”); or “an object of thought;”
in Rom. 8:6 (AV, “to be carnally minded” and “to be spiritually minded”), the
RV, adhering to the use of the noun, renders by “the mind of the flesh,” in vv.
6,7, and “the mind of the spirit,” in v. 6. In Rom. 8:27 the word is used of
the “mind” of the Holy Spirit.
Notes: (1) This word is to be distinguished from phronesis, which
denotes “an understanding, leading to right action, prudence,” Luke 1:17; Eph.
1:8. (2) In three places, Acts 14:2; Phil. 1:27; Heb. 12:3, the AV translates
psuche, “the soul,” by “mind” (RV, “soul”).
B-1,Verb, phroneo
signifies (a) “to think, to be minded in a certain way;” (b) “to think of, be
mindful of.” It implies moral interest or reflection, not mere unreasoning
opinion. Under (a) it is rendered by the verb “to mind” in the following: Rom.
8:5, “(they that are after the flesh) do mind (the things of the flesh);” Rom.
12:16, “be of (the same) mind,” lit., “minding the same,” and “set (not) your
mind on,” RV, AV, “mind (not);” Rom. 15:5, “to be of (the same) mind,” RV, (AV,
“to be like-minded”); so the RV in 2 Cor. 13:11, AV, “to be of (one) mind;”
Gal. 5:10, “ye will be (none otherwise) minded;” Phil. 1:7, RV, “to be (thus)
minded,” AV, “to think (this);” Phil. 2:2, RV “be of (the same) mind,” AV, “be
likeminded,” and “being ... of (one) mind,” lit., “minding (the one thing);”
Phil. 2:5, RV, “have (this) mind,” AV, “let (this) mind be,” lit., “mind this;”
Phil. 3:15, “let us ... be (thus) minded,” and “(if) ... ye are (otherwise)
minded” (some mss. have the verb in ver. 16); Phil. 3:19, “(who) mind (earthly
things),” Phil. 4:2, “be of (the same) mind;” Col. 3:2, RV and AV marg., “set
your mind,” lit., “mind (the things above),” AV, “set your affection.” See
CAREFUL, B, 6, REGARD, SAVOR, THINK, UNDERSTAND.
B-2,Verb, anamimnesko
“to remind, call to remembrance” (ana, “up” mimnesko, “to remind”), is
translated “called to mind Mark, 14:72 (Passive Voice). See REMEMBRANCE.
Note: The lengthened form epanamimnesko is used in Rom. 15:15, AV,
“putting (you) in mind;” RV, “putting (you) again (epi) in remembrance.”
B-3,Verb, hupomimnesko
“to cause one to remember, put one in mind” (hupo, “under”), is translated “put
(them) in mind” in Titus 3:1. See REMEMBER, REMEMBRANCE.
B-4,Verb, hupotithemi
lit., “to place under” (hupo, “under,” tithemi, “to place”), “to lay down” (of
risking the life, Rom. 16:4), also denotes “to suggest, put into one's mind,” 1
Tim. 4:6, RV, “put ... in mind” (AV, “put ... in remembrance”). See LAY.
<B-5,Verb,4993,sophroneo>
signifies (a) “to be of sound mind,” or “in one's right mind, sober-minded”
(sozo, “to save,” phren, “the mind”), Mark 5:15; Luke 8:35, “in his right
mind;” 2 Cor. 5:13, RV, “we are of sober mind” (AV, “we be sober”); (b) “to be
temperate, self-controlled,” Titus 2:6, “to be sober-minded;” 1 Pet. 4:7, RV,
“be ye ... of sound mind” (AV, “be ye sober”). See also Rom. 12:3. See SOBER.
Note: In Acts 20:13, AV, mello, “to be about to, to intend,” is
translated “minding” (RV, “intending”). See INTEND.
C-1,Adjective, homophron
“agreeing, of one mind” (homos, “same,” phren, “the mind”), is used in 1 Pet.
3:8.
Notes: (1) For the noun sophronismos, in 2 Tim. 1:7, see DISCIPLINE.
(2) In Rom. 15:6, AV, the adverb homothumadon, “of one accord,” is translated
“with one mind” (RV, “of one accord”). See ACCORD. (3) See also CAST, CHANGE,
DOUBTFUL, FERVENT, FORWARDNESS, HUMBLENESS, HUMILITY, LOWLINESS, READINESS,
READY, WILLING.
1, phroneo
see MIND, B, No. 1.
2, boulomai
“to wish, will, desire, purpose” (akin to boule, “counsel, purpose”), is
translated “was minded” in Matt. 1:19; Acts 15:37, RV (AV, “determined”); Acts
18:27, RV (AV, “was disposed”); Acts 19:30, RV (AV, “would have”); Acts 5:33,
RV, “were minded” (AV, “took counsel”); Acts 18:15, RV, “I am (not) minded (to
be); AV, “I will (be no);” Heb. 6:17, “being minded,” RV (AV, “willing”), said
of God. See COUNSEL.
3, bouleuo
“to take counsel,” is translated “to be minded” in Acts 27:39; 2 Cor. 1:17,
Middle Voice in each case. See COUNSEL, B, No. 1.
Note: For the noun phronema in Rom. 8:6, see MIND, A, No. 6.
1, mimnesko
the tenses of which are from the older verb mnaomai, signifies “to remind;” but
in the Middle Voice, “to remember, to be mindful of,” in the sense of caring
for, e.g., Heb. 2:6, “Thou art mindful;” in Heb. 13:3, “remember;” in 2 Tim.
1:4, RV, “remembering” (AV, “being mindful of”); so in 2 Pet. 3:2. See
REMEMBER.
2, mnemoneuo
“to call to mind, remember,” is rendered “they had been mindful” in Heb. 11:15.
See MENTION, B, REMEMBER.
· For MINE, MINE OWN (self), see MY
1, mignumi
“to mix, mingle” (from a root mik---; Eng., “mix” is akin), is always in the NT
translated “to mingle,” Matt. 27:34; Luke 13:1; Rev. 8:7; 15:2.
2, kerannumi
“to mix, to mingle,” chiefly of the diluting of wine, implies “a mixing of two
things, so that they are blended and form a compound, as in wine and water,
whereas mignumi (No. 1) implies a mixing without such composition, as in two
sorts of grain” (Liddell and Scott, Lex.). It is used in Rev. 18:6 (twice); in
Rev. 14:10, RV, “prepared” (marg., “mingled;” AV, “poured out”), lit.,
“mingled,” followed by akratos, “unmixed, pure” (a, negative, and kratos, an
adjective, from this verb kerannumi), the two together forming an oxymoron, the
combination in one phrase of two terms that are ordinarily contradictory.
Note: For the verb smurnizo, “to mingle with myrrh,” Mark 15:23, see
MYRRH.
A-1,Noun, diakonos
“a servant, attendant, minister, deacon,” is translated “minister” in Mark
10:43; Rom. 13:4 (twice); 15;8; 1 Cor. 3:5; 2 Cor. 3:6; 6:4; 11:15 (twice);
15:8; 2:17; Eph. 6:21; Col. 1:7,23,25; 4:7; 1 Thess. 3:2; 1 Tim. 4:6. See
DEACON.
A-2,Noun, leitourgos
denoted among the Greeks, firstly, “one who discharges a public office at his
own expense,” then, in general, “a public servant, minister.” In the NT it is
used (a) of Christ, as a “Minister of the sanctuary” (in the Heavens), Heb.
8:2; (b) of angels, Heb. 1:7 (Ps. 104:4); (c) of the Apostle Paul, in his
evangelical ministry, fulfilling it as a serving-priest, Rom. 15:16; that he
used it figuratively and not in an ecclesiastical sense, is obvious from the
context; (d) of Epaphroditus, as ministering to Paul's needs on behalf of the
church at Philippi, Phil. 2:25; here, representative service is in view; (e) of
earthly rulers, who though they do not all act consciously as servants of God,
yet discharge functions which are the ordinance of God, Rom. 13:6.
A-3,Noun, huperetes
properly “an under rower” (hupo, “under,” eretes, “a rower”), as distinguished
from nautes, “a seaman” (a meaning which lapsed from the word), hence came to
denote “any subordinate acting under another's direction;” in Luke 4:20, RV,
“attendant,” AV, “minister” it signifies the attendant at the synagogue
service; in Acts 13:5, it is said of John Mark, RV, “attendant,” AV,
“minister,” in Acts 26:16, “a minister,” it is said of Paul as a servant of
Christ in the Gospel; so in 1 Cor. 4:1, where the Apostle associates others
with himself, as Apollos and Cephas, as “ministers of Christ.” See ATTEND, C,
OFFICER.
Note: Other synonomous nouns are doulos, “a bondservant;” oiketes, “a
household servent;” misthios, “a hired servant;” misthotos (ditto); pais, “a
boy, a household servant.” For all these see SERVANT. Speaking broadly,
diakonos views a servant in relation to his work; doulos, in relation to his
master; huperetes, in relation to his superior; leitourgos, in relation to
public service.
B-1,Verb, diakoneo
akin to A, No. 1, signifies “to be a servant, attendant, to serve, wait upon,
minister.” In the following it is translated “to minister,” except where “to
serve” is mentioned: it is used (a) with a general significance, e.g., Matt.
4:11; 20:28; Mark 1:13; 10:45; John 12:26 (“serve,” twice); Acts 19:22; Philem.
1:13; (b) of waiting at table, “ministering” to the guests, Matt. 8:15; Luke
4:39; 8:3; 12:37; 17:8, “serve;” Matt. 22:26, “serve,” Matt. 22:27, “serveth,”
twice; the 2nd instance, concerning the Lord, may come under (a); so of women
preparing food, etc., Mark 1:31; Luke 10:40, “serve;” John 12:2, “served;” (c)
of relieving one's necessities, supplying the necessaries of life, Matt. 25:44;
27:55; Mark 15:41; Acts 6:2, “serve;” Rom. 15:25; Heb. 6:10; more definitely in
connection with such service in a local church, 1 Tim. 3:10,13, [there is
nothing in the original representing the word “office;” RV, “let them serve as
deacons,” “they that have served (well) as deacons”]; (d) of attending, in a
more general way, to anything that may serve another's interests, as of the
work of an amanuensis, 2 Cor. 3:3 (metaphorical): of the conveyance of
materials gifts of assisting the needy, 2 Cor. 8:19,20, RV, “is ministered”
(AV, “is administered”); of a variety of forms of service, 2 Tim. 1:18; of the
testimony of the OTs prophets, 1 Pet. 1:12; of the ministry of believers one to
another in various ways, 1 Pet. 4:10,11 (not here of discharging ecclesiastical
functions).
Note: In Heb. 1:14, AV (2nd part), the phrase eis diakonian is
translated “to minister,” RV, “to do service,” lit., “for service;” for the
noun “ministering” in the 1st part, see MINISTERING, B.
B-2,Verb, leitourgeo
(akin to A, No. 2), in classical Greek, signified at Athens “to supply public
offices at one's own cost, to render public service to the State;” hence,
generally, “to do service,” said, e.g., of service to the gods. In the NT (see
Note below) it is used (a) of the prophets and teachers in the church at
Antioch, who “ministered to the Lord,” Acts 13:2; (b) of the duty of churches
of the Gentiles to “minister” in “carnal things” to the poor Jewish saints at
Jerusalem, in view of the fact that the former had “been made partakers” of the
“spiritual things” of the latter, Rom. 15:27; (c) of the official service of
priests and Levites under the Law, Heb. 10:11 (in the Sept., e.g., Exod. 29:30;
Num. 16:9).
Note: The synonymous verb latreuo (properly, “to serve for hire”),
which is used in the Sept. of the service of both priests and people (e.g.,
Exod. 4:3; Deut. 10:12, and in the NT, e.g., Heb. 8:5), and, in the NT, of
Christians in general, e.g., Rev. 22:3, is to be distinguished from leitourgeo,
which has to do with the fulfillment of an office, the discharge of a function,
something of a representative character (Eng., “liturgy”).
B-3,Verb, hupereteo
“to do the service of a huperetes” (see A, No. 3), properly, “to serve as a
rower on a ship,” is used (a) of David, as serving the counsel of God in his
own generation, Acts 13:36, RV, expressive of the lowly character of his
service for God; (b) of Paul's toil in working with his hands, and his
readiness to avoid any pose of ecclesiastical superiority, Acts 20:34; (c) of
the service permitted to Paul's friends to render to him, 24:23.
B-4,Verb, hierourgeo
“to minister in priestly service” (akin to hierourgos, “a sacrificing priest,”
a word not found in the Sept. or NT: from hieros, “sacred,” and ergon, “work”),
is used by Paul metaphorically of his ministry of the Gospel, Rom. 15:16; the
offering connected with his priestly ministry is “the offering up of the
Gentiles,” i.e., the presentation by Gentile converts of themselves to God. The
Apostle uses words proper to the priestly and Levitical ritual, to explain
metaphorically his own priestly service. Cp. prosphora, “offering up,” and leitourgos,
in the same verse.
B-5,Verb, parecho
“to furnish, provide, supply,” is translated “minister” in 1 Tim. 1:4, of the
effect of “fables and endless genealogies.” See BRING, A, No. 21.
B-6,Verb, ergazomai
“to work, work out, perform,” is translated “minister” in 1 Cor. 9:13; the verb
is frequently used of business, or employment, and here the phrase means “those
employed in sacred things” or “those who are assiduous in priestly functions.”
See COMMIT, A, No. 1.
Notes: (1) The verb choregeo, rendered “minister” in the AV of 2 Cor.
9:10, and the strengthened form epichoregeo, rendered by the same verb in the
AV of 2 Cor. 9:10; Gal. 3:5; Col. 2:19; 2 Pet. 1:11, in 2 Pet. 1:5, “add,” are
always translated “to supply” in the RV. Both verbs suggest an abundant supply,
and are used of material or of spiritual provision. See SUPPLY. (2) In Eph.
4:29, AV, didomi, “to give,” is translated “minister” (RV, “give”).
A-1,Noun, diakonia
“the office and work of a diakonos” (see MINISTER, A, No. 1), “service,
ministry,” is used (a) of domestic duties, Luke 10:40; (b) of religious and
spiritual “ministration,” (1) of apostolic “ministry,” e.g., Acts 1:17,25; 6:4;
12:25; 21:19; Rom. 11:13, RV (AV, “office”); (2) of the service of believers,
e.g., Acts 6:1; Rom. 12:7; 1 Cor. 12:5, RV, “ministrations” (AV,
“administrations”); 1 Cor. 16:15; 2 Cor. 8:4; 9:1,12, RV, “ministration;” 2 Cor
9:13; Eph. 4:12, RV, “ministering” (AV, “the ministry,” not in the sense of an
ecclesiastical function); 2 Tim. 4:11, RV, “(for) ministering;” collectively of
a local church, Acts 11:29, “relief” (RV marg. “for ministry”); Rev. 2:19, RV,
“ministry” (AV, “service”); of Paul's service on behalf of poor saints, Rom.
15:31; (3) of the “ministry” of the Holy Spirit in the Gospel, 2 Cor. 3:8; (4)
of the “ministry” of angels, Heb. 1:14, RV, “to do service” (AV, “to
minister”); (5) of the work of the Gospel, in general, e.g., 2 Cor. 3:9, “of
righteousness;” 2 Cor. 5:18, “of reconciliation;” (6) of the general “ministry”
of a servant of the Lord preaching and teaching, Acts 20:24; 2 Cor. 4:1; 6:3;
11:8; 1 Tim. 1:12, RV, “(to His) service;” 2 Tim. 4:5; undefined in Col. 4:17;
(7) of the Law, as a “ministration” of death, 2 Cor. 3:7; of condemnation, 3:9.
A-2,Noun, leitourgia
akin to leitourgos (see MINISTER, A, No. 2), to which the meanings of
leitourgia correspond, is used in the NT of “sacred ministration,” (a)
priestly, Luke 1:23; Heb. 8:6; 9:21; (b) figuratively, of the practical faith
of the members of the church at Philippi regarded as priestly sacrifice, upon
which the Apostle's life-blood might be poured out as a libation, Phil. 2:17;
(c) of the “ministration” of believers one to another, regarded as priestly
service, 2 Cor. 9:12; Phil. 2:30. See SERVICE.
B-1,Adjective, leitourgikos
“of or pertaining to service, ministering,” is used in Heb. 1:14, of angels as
“ministering spirits” (for the word “do service” in the next clause, see A, No.
1). In the Sept., Exod. 31:10; 39:13; Num. 4:12,26; 7:5; 2 Chron. 24:14.
1, mousikos
is found in Rev. 18:22, RV, “ministrels” (AV, “musicians”); inasmuch as other
instrumentalists are mentioned, some word like “minstrels” is necessary to make
the distinction, hence the RV; Bengel and others translate it “singers.”
Primarily the word denoted “devoted to the Muses” (the nine goddesses who
presided over the principal departments of letters), and was used of anyone
devoted to or skilled in arts and sciences, or “learned.”
1, heduosmon
an adjective denoting sweet-smelling (hedus, “sweet,” osme, “a smell”), is used
as a neuter noun signifying “mint,” Matt. 23:23; Luke 11:42.
1, dunamis
“power, inherent ability,” is used of works of a supernatural origin and
character, such as could not be produced by natural agents and means. It is
translated “miracles” in the RV and AV in Acts 8:13 (where variant readings
give the words in different order); 19:11; 1 Cor. 12:10,28,29; Gal. 3:5; AV
only, in Acts 2:22 (RV, “mighty works”); Heb. 2:4 (RV, “powers”). In Gal. 3:5,
the word may be taken in its widest sense, to include “miracles” both physical
and moral. See MIGHT, A, No. 1, POWER, WORK.
2, semeion
“a sign, mark, token” (akin to semaino, “to give a sign;” sema, “a sign”), is
used of “miracles” and wonders as signs of Divine authority; it is translated
“miracles” in the RV and AV of Luke 23:8; Acts 4:16,22; most usually it is
given its more appropriate meaning “sign,” “signs,” e.g., Matt. 12:38,39, and
in every occurrence in the Synoptists, except Luke 23:8; in the following
passages in John's Gospel the RV substitutes “sign” or “signs” for the AV,
“miracle or miracles;” John 2:11,23; 3:2; 4:54; 6:2,14,26; 7:31; 9:16; 10:41;
11:47; 12:18,37; the AV also has “signs” elsewhere in this Gospel; in Acts, RV,
“signs,” AV, “miracles,” in Acts 6:8; 8:6; 15:12; elsewhere only in Rev. 13:14;
16:14; 19:20. See SIGN, TOKEN, WONDER
1, borboros
“mud, filth,” occurs in 2 Pet. 2:22. In the Sept., Jer. 38:6 (twice), of the
“mire” in the dungeon into which Jeremiah was cast.
1, esoptron
rendered, “glass” in the AV, is used of any surface sufficiently smooth and
regular to reflect rays of light uniformly, and thus produce images of objects
which actually in front of it appear to the eye as if they were behind it.
“Mirrors” in Biblical times were, it seems, metallic; hence the RV adopts the
more general term “mirror;” in 1 Cor. 13:12, spiritual knowledge in this life
is represented metaphorically as an image dimly perceived in a “mirror;” in
Jas. 1:23, the “law of liberty” is figuratively compared to a “mirror;” the
hearer who obeys not is like a person who, having looked into the “mirror,”
forgets the reflected image after turning away; he who obeys is like one who
gazes into the “mirror” and retains in his soul the image of what he should be.
Note: For the verb katoptrizo, “to reflect as a mirror” (some regard it
as meaning “beholding in a mirror”), in 2 Cor. 3:18, see BEHOLD, No. 12.
· For MISCHIEF, Acts 13:10, see VILLANY
A-1,Adjective,
eleeinos
“pitiable, miserable” (from eleos, “mercy, pity;” see MERCY), is used in Rev.
3:17, in the Lord's description of the church at Laodicea; here the idea is
probably that of a combination of “misery” and pitiableness.
Note: For the comparative degree eleeinoteros, rendered “most pitiable”
in 1 Cor. 15:19, RV (AV, “most miserable”) see PITIABLE.
A-2,Adjective, kakos
“bad, evil,” is translated “miserable” in Matt. 21:41, RV (AV, “wicked”). See
BAD.
B-1,Adverb, kakos
“badly, ill,” is translated “miserably” in Matt. 21:41 (see A, No. 2).
Adhereing to the meaning “evil,” and giving the designed stress, the sentence
may be rendered, “evil (as they are) he will evilly destroy them.”
C-1,Noun, talaiporia
“hardship, suffering, distress” (akin to talaiporos, “wretched,” Rom. 7:24;
Rev. 3:17, and to talaiporeo, in the Middle Voice, “to afflict oneself,” in
Jas. 4:9, “be afflicted”), is used as an abstract noun, “misery,” in Rom. 3:16;
as a concrete noun, “miseries,” in Jas. 5:1.
1, achlus
“a mist,” especially a dimness of the eyes, is used in Acts 13:11. “In the
single place of its NT use it attests the accuracy in the selection of words,
and not least of medical words, which 'the beloved physician' so often
displays. For him it expresses the mist of darkness ... which fell on the
sorcerer Elymas, being the outward and visible sign of the inward spiritual
darkness which would be his portion for a while in punishment for his
resistance to the truth” (Trench, Syn., c).
2, homichle
“a mist” (not so thick as nephos and nephele, “a cloud”), occurs in 2 Pet. 2:17
(1st part), RV, “mists;” some mss. have nephelai, “clouds” (AV).
3, zophos
is rendered “mist” in the AV of 2 Pet. 2:17 (2nd part), RV, “blackness;”
“murkiness” would be a suitable rendering. For this and other synonymous terms
see BLACKNESS, DARKNESS
1, lepton
the neuter of the adjective leptos, signifying, firstly, “peeled,” then, “fine,
thin, small, light,” became used as a noun, denoting a small copper coin, often
mentioned in the Mishna as proverbially the smallest Jewish coin. It was valued
at 1/8th of the Roman as, and the 1/128th part of the denarius: its legal value
was about one third of an English farthing; Mark 12:42 lit. reads “two lepta,
which make a kodrantes (a quadrans);” in Luke 12:59 “the last lepton”
corresponds in effect to Matt. 5:26, “the uttermost kodrantes,” “farthing;”
elsewhere Luke 21:2; see FARTHING.
Note: In Heb. 4:2, AV, sunkerannumi, lit., “to mix with” (sun, “with,” kerannumi, see MINGLE, No. 2), is so translated; RV, “were (not) united (by faith) with” [AV, “(not) being mixed ... in], as said of persons; in 1 Cor. 12:24 “hath tempered.” See TEMPER TOGETHER.
1, migma
“a mixture” (akin to mignumi, “to mix, mingle:” see MINGLE, No. 1), occurs in
John 19:39 (some mss. have heligma, “a roll”).
Note: In Rev. 14:10, AV, akratos (a negative, and kerannumi, “to
mingle”) is translated “without mixture” (RV, “unmixed”). In the Sept., Ps.
75:8; Jer. 32:1
A-1,Verb, empaizo
a compound of paizo, “to play like a child” (pais), “to sport, jest,” prefixed
by en, “in” or “at,” is used only in the Synoptists, and, in every instance, of
the “mockery” of Christ, except in Matt. 2:16 (there in the sense of deluding,
or deceiving, of Herod by the wise men) and in Luke 14:29, of ridicule cast
upon the one who after laying a foundation of a tower is unable to finish it.
The word is used (a) prophetically by the Lord, of His impending sufferings,
Matt. 20:19; Mark 10:34; Luke 18:32; (b) of the actual insults inflicted upon
Him by the men who had taken Him from Gethsemane, Luke 22:63; by Herod and his
soldiers, Luke 23:11; by the soldiers of the governor, Matt. 27:29,31; Mark
15:20; Luke 23:36; by the chief priests, Matt. 27:41; Mark 15:31.
A-2,Verb, mukterizo
from mukter, “the nose,” hence, “to turn up the nose at, sneer at, treat with
contempt,” is used in the Passive Voice in Gal. 6:7, where the statement “God
is not mocked” does not mean that men do not mock Him (see Prov. 1:30, where
the Sept. has the same verb); the Apostle vividly contrasts the essential
difference between God and man. It is impossible to impose upon Him who
discerns the thoughts and intents of the heart.
Note: Ekmukterizo, a strengthened form of the above, “to scoff at,” is
used in Luke 16:14; 23:35 (RV, “scoffed at;” AV, “derided”). See DERIDE, SCOFF.
A-3,Verb, chleuazo
“to jest, mock, jeer at” (from chleue, “a jest”), is said of the ridicule of
some of the Athenian philosophers at the Apostle's testimony concerning the
resurrection of the dead, Acts 17:32.
A-4,Verb, diachleuazo
an intensive form of No. 3, “to scoff at,” whether by gesture or word, is said
of those who jeered at the testimony given on the Day of Penticost, Acts 2:13
(some mss. have No. 3).
B-1,Noun, empaiktes
“a mocker” (akin to A, No. 1), is used in 2 Pet. 3:3, RV, “mockers.” (AV,
“scoffers”); Jude 1:18, RV and AV, “mockers.” In the Sept., Isa. 3:4.
B-2,Noun, empaigmos
the act of the empaiktes, “a mocking,” is used in Heb. 11:36, “mockings.” In
the Sept., Ps. 38:7; Ezek. 22:4.
B-3,Noun, empaigmone
an abstract noun, “mockery,” is used in 2 Pet. 3:3 (some mss. omit it, as in
AV): (see also No. 1, above).
· For MODERATION, Phil. 4:5, AV, see FORBEARANCE, C, No. 2
1, kosmios
“orderly, well-arranged, decent, modest” (akin to kosmos, in its primary sense
as “harmonious arrangement, adornment;” cp. kosmikos, of the world, which is
related to kosmos in its secondary sense as the world), is used in 1 Tim. 2:9
of the apparel with which Christian women are to adorn themselves; in 1 Tim.
3:2 (RV, “orderly;” AV, “of good behavior”), of one of the qualifications
essential for a bishop or overseer. “The well-ordering is not of dress and
demeanor only, but of the inner life, uttering indeed and expressing itself in
the outward conversation” (Trench, Syn., xcii). In the Sept., Eccl. 12:9.
1, ikmas
“moisture” (probably from an Indo-European root sik---, indicating “wet”), is
used in Luke 8:6. In the Sept., Job 26:14; Jer. 17:8.
A-1,Noun, atomos
lit. means “indivisible” (from a, negative, and temno, “to cut;” Eng., “atom”);
hence it denotes “a moment,” 1 Cor. 15:52.
A-2,Noun, stigm>
“a prick, a point” (akin to stizo, “to prick”), is used metaphorically in Luke
4:5, of a “moment,” with chronos, “a moment (of time).”
Note: It is to be distinguished from stigma, “a mark” or “brand,” Gal.
6:17, which is, however, also connected with stizo.
B-1,Adverb, parautika
the equivalent of parauta, immediately (not in the NT), i.e., para auta, with
ta pragmata understood, “at the same circumstances,” is used adjectivally in 2
Cor. 4:17 and translated “which is but for a moment;” the meaning is not,
however, simply that of brief duration, but that which is present with us now
or immediate (para, “beside, with”), in contrast to the future glory; the
clause is, lit., “for the present lightness (i.e., 'light burden,' the
adjective elaphron, “light,' being used as a noun) of (our) affliction.” This
meaning is confirmed by its use in the Sept. of Ps. 70:3, “(let them be turned
back) immediately,” where the rendering could not be “for a moment.”
1, argurion
properly, “a piece of silver,” denotes (a) “silver,” e.g., Acts 3:6; (b) a
“silver coin,” often in the plural, “pieces of silver,” e.g., Matt. 26:15; so
Matt. 28:12, where the meaning is “many, (hikanos) pieces of silver;” (c)
“money;” it has this meaning in Matt. 25:18,27; 28:15; Mark 14:11; Luke 9:3;
19:15,23; 22:5; Acts 8:20 (here the RV has “silver”).
Note: In Acts 7:16, for the AV, “(a sum of) money,” the RV has “(a
price in) silver.” See SILVER.
2, chrema
lit., “a thing that one uses” (akin to chraomai, “to use”), hence, (a) “wealth,
riches,” Mark 10:23,24; Luke 18:24; (b) “money,” Acts 4:37, singular number, “a
sum of money;” plural in 8:18,20; 24:26. See RICHES.
3, chalkos
“copper,” is used, by metonymy, of “copper coin,” translated “money,” in Mark
6:8; 12:41. See BRASS.
4, kerma
primarily “a slice” (akin to keiro, “to cut short”), hence, “a small coin,
change,” is used in the plural in John 2:15, “the changers' money,” probably
considerable heaps of small coins.
5, nomisma
primarily “that which is established by custom” (nomos, “a custom, law”),
hence, “the current coin of a state, currency,” is found in Matt. 22:19,
“(tribute) money.” In the Sept., Neh. 7:71.
Note: In Matt. 17:27, AV, stater (“a coin,” estimated at a little over
three shillings, equivalent to four drachmae, the temple-tax for two persons),
is translated “piece of money” (RV, “shekel”). See SHEKEL.
Money (love of)
Philarguria
from phileo, “to love,” and arguros, “silver,” occurs in 1 Tim. 6:10 (cp.
philarguros, “covetous, avaricious”). Trench contrasts this with pleonexia,
“covetousness.” See under COVET, COVETOUSNESS.
· For MONEY-CHANGER, CHANGER OF MONEY, see CHANGER
1, men
connected with mene, “the moon,” akin to a Sanskrit root ma---, “to measure”
(the Sanskirt masa denotes both moon and month, cp., e.g., Lat. mensis, Eng.,
“moon” and “month,” the moon being in early times the measure of the “month”).
The interval between the 17th day of the second “month” (Gen. 7:11) and the
17the day of the seventh “month,” is said to be 150 days (Gen. 8:3,4), i.e.,
five months of 30 days each; hence the year would be 360 days (cp. Dan. 7:25;
9:27; 12:7 with Rev. 11:2,3; 12:6,14; 13:5; whence we conclude that 3 1/2 years
or 42 months = 1260 days, i.e., one year = 360 days); this was the length of
the old Egyptian year; later, five days were added to correspond to the solar
year. The Hebrew year was as nearly solar as was compatible with its
commencement, coinciding with the new moon, or first day of the “month.” This
was a regular feast day, Num. 10:10; 28:11-14; the Passover coincided with the
full moon (the 14th of the month Abib: SEE PASSOVER).
Except in Gal. 4:10; Jas. 5:17; Rev. 9:5,10,15; 11:2; 13:5; 22:2, the
word is found only in Luke's writings, Luke 1:24,26,36,56; 4:25; Acts 7:20;
18:11; 19:8; 20:3; 28:11, examples of Luke's care as to accuracy of detail.
2, trimenos
an adjective, denoting “of three months” (tri, “for” treis, “three,” and No.
1), is used as a noun, a space of three “months,” in Heb. 11:23.
3, tetramenos
an adjective, denoting of four “months” (tetra, for tessares, “four,” and No.
1), is used as a noun in John 4:35 (where chronos, “time,” may be understood).
1, selene
from selas, “brightness” (the Heb. words are yareach, “wandering,” and lebanah,
“white”), occurs in Matt. 24:29; Mark 13:24; Luke 21:25; Acts 2:20; 1 Cor.
15:41; Rev. 6:12; 8:12; 12:1; 21:23. In Rev. 12:1, “the moon under her feet” is
suggestive of derived authority, just as her being clothed with the sun is
suggestive of supreme authority; everything in the symbolism of the passage
centers in Israel. In Rev. 6:12 the similar symbolism of the sun and “moon” is
suggestive of the supreme authority over the world, and of derived authority,
at the time of the execution of Divine judgments upon nations at the close of
the present age.
2, neomenia
or noumeniua, denoting “a new moon” (neos, “new,” men, “a month:” see MONTH),
is used in Col. 2:16, of a Jewish festival. Judaistic tradition added special
features in the liturgy of the synagogue in connection with the observance of
the first day of the month, the new “moon” time.
In the OT the RV has “new moon” for AV, “month” in Num. 29:6; 1 Sam.
20:27; Hos. 5:7. For the connection with feast days see Lev. 23:24; Num. 10:10;
29:1; Ps. 81:3.
· For MOOR see DRAW, B, Note (1)
A-1,Adverb, mallon
the comparative degree of mala, “very, very much,” is used (a) of increase,
“more,” with qualifying words, with pollo, “much,” e.g., Mark 10:48, “the more
(a great deal);” Rom. 5:15,17, “(much) more;” Phil. 2:12 (ditto); with poso,
“how much,” e.g., Luke 12:24; Rom. 11:12; with tosouto, “by so much,” Heb.
10:25; (b) without a qualifying word, by way of comparison, “the more,” e.g.,
Luke 5:15, “so much the more;” John 5:18, “the more;” Acts 5:14 (ditto); Phil.
1:9; 1 Thess. 4:1,10, “more and more;” 2 Pet. 1:10, RV, “the more” (AV, “the
rather”); in Acts 20:35, by a periphrasis, it is translated “more (blessed);”
in Gal. 4:27, “more (than),” lit., “rather (than);” (c) with qualifying words,
similarly to (a), e.g., Mark 7:36. See RATHER.
A-2,Adverb, eti
“yet, as yet, still,” used of degree is translated “more” in Matt. 18:16, “(one
or two) more;” Heb. 8:12; 10:17, “(will I remember no) more;” Heb. 10:2, “(no)
more (conscience);” Heb. 11:32, “(what shall I) more (say)?” Rev. 3:12, “(he
shall go out thence no) more;” Rev. 7:16, “(no) more” and “any more;” Rev.
9:12, AV “more” (RV, “hereafter”); Rev. 18:21-23, “(no) more” “any more” (5
times); Rev. 20:3, “(no) more;” Rev. 21:1,4 (twice); Rev. 22:3. See ALSO, No.
2.
A-3,Adverb, ouketi
ouk, “not,” and No. 2, combined in one word, is translated “no more,” e.g., in
Matt. 19:6; Luke 15:19,21; Acts 20:25,38; Eph. 2:19. See HENCEFORTH, HEREAFTER,
LONGER, NOW, Note (2).
A-4,Adverb, perissoteron
the neuter of the comparative degree of perissos, “more abundant,” is used a an
adverb, “more,” e.g., Luke 12:4; 2 Cor. 10:8, AV (RV, “abundantly”); Heb. 7:15,
RV, “more abundantly” (AV, “far more”). See ABUNDANTLY, C, No. 2.
Note: For the corresponding adverbs perissos and perissoteros, see
ABUNDANTLY, EXCEEDINGLY.
A-5,Adverb, meizon
the neuter of meizon, “greater,” the comparative degree of megas, “great,” is
used as an adverb, and translated “the more” in Matt. 20:31. See GREATER.
A-6,Adverb, huper
a preposition, “over, above,” etc., is used as an adverb in 2 Cor. 11:23, “(I)
more.”
A-7,Adverb, hoson
neuter of hosos, “how much,” is used adverbially in Mark 7:36 (1st part), “the
more.”
B-1,Adjective, pleion
the comparative degree of polus, “much,” is used (a) as an adjective, e.g.,
John 15:2; Acts 24:11, RV, “(not) more (than)” (AV, “yet but”); Heb. 3:3; (b)
as a noun, or with a noun understood, e.g., Matt. 20:10; Mark 12:43; Acts
19:32; 27:12, “the more part;” 1 Cor. 9:19; (c) as an adverb, Matt. 5:20,
“shall exceed,” lit., “(shall abound) more (than);” 26:53; Luke 9:13. See
ABOVE, No. 3, Note, GREATER.
B-2,Adjective, perissos
“more than sufficient, over and above, abundant” (a popular substitute for No.
3), is translated “more,” e.g., in Matt. 5:37,47. In John 10:10 the neuter form
is rendered “more abundantly,” AV, RV, “abundantly” (marg., “abundance”).
B-3,Adjective, perissoteros
the comparative degree of No. 2, is translated “much more (than a prophet)” in
Matt. 11:9, RV (AV, “more”); in Luke 7:26 both RV and AV have “much more.” See
ABUNDANT, C.
Notes: (1) In Matt. 25:20 (2nd part), AV, allos, “other” (so the RV),
is translated “more.” (2) In Jas. 4:6, AV, the adjective meizon, “greater” (see
A, No. 5, above), is translated “more (grace)” (RV marg., “a greater grace”).
See GRACE (at end). (3) Various uses of the word “more” occur in connection
with other words, especially in the comparative degree. The phrase “more than”
translates certain prepositions and particles: in Rom. 1:25, AV, para, “beside,
compared with,” is translated “more than” (RV, “rather than”): cp. Rom. 12:3
huper, “over, above,” “more than,” in Matt. 10:37 (twice); in Philem. 1:21, AV,
“more than” (RV, “beyond”). In Mark 14:5, AV, epano, “above,” is translated
“more than” (RV, “above”). In Luke 15:7 the particle e, “than,” is necessarily
rendered “more than;” cp. Luke 17:2; 1 Cor. 14:19, “rather than.” In Mark 8:14,
the conjunction ei, “if,” with the negative me, lit., “if not,” signifying
“except,” is translated “more than (one loaf).”
1, eti
“yet, as yet, still,” is translated “moreover” in Acts 2:26; in Acts 21:28, RV
(AV, “further”); Heb. 11:36. See MORE, A, No. 2.
2, kai
and, is translated “moreover” in Acts 24:6; in the AV, where the RV has “and,”
Acts 19:26.
3, de
a particle signifying “and” or “but,” is translated “moreover” in Matt. 18:15,
AV (RV, “and”); Acts 11:12 (RV, “and”); Rom. 5:20, AV (RV, “but”); Rom. 8:30
(“and”); 1 Cor. 15:1 (RV, “now”); 2 Cor. 1:23 (RV, “but”); 2 Pet. 1:15 (RV,
“yea”).
4, alla kai
“but also, yea even,” is translated “moreover” in Luke 24:22, RV (AV, “yea,
and”); in Luke 16:21, AV, “moreover” (RV, “yea, even”).
5, de kai
“but also,” is translated “moreover” in 1 Tim. 3:7.
6, kai ... de
is translated “moreover” in Heb. 9:21.
7, loipon
the neuter of the adjective loipos, “the rest,” used adverbially, most usually
rendered “finally,” is translated “moreover” in 1 Cor. 4:2 (some mss. have ho
de loipon, lit., “but what is left,” AV, “moreover,” for hode loipon, “here,
moreover,” as in the RV). See FINALLY.
Note: In 1 Cor. 10:1, AV, gar, “for,” is translated “moreover” (RV,
“for”); the RV is important here, as it introduces a reason for what has
preceded in ch. 9, whereas “moreover” may indicate that a new subject is being
introduced; this incorrect rendering tends somewhat to dissociate the two
passages, whereas gar connects them intimately.
A-1,Adjective, proios
“early, at early morn” (from pro, “before”), is used as a noun in the feminine
form proia, “morning” in Matt. 27:1; John 21:4 (in some mss. in Matt. 21:18;
John 18:28, for B, No. 1, which see). Its adjectival force is retained by
regarding it as qualifying the noun hora, “an hour,” i.e., “at an early hour.”
A-2,Adjective, proinos
a later form of No. 1, qualifies aster, “star,” in Rev. 2:28; 22:16 (where some
mss. have No. 3). That Christ will give to the overcomer “the morning star”
indicates a special interest for such in Himself, as He thus describes Himself
in the later passage. For Israel He will appear as “the sun of righteousness;”
as the “morning” Star which precedes He will appear for the rapture of the
church.
A-3,Adjective, orthrinos | orthrios
“pertaining to dawn or morning,” in some mss. in Rev. 22:16 (see No. 2); see
DAWN, B, Note.
B-1,Adverb, proi
“early,” is translated “in the morning” in Matt. 16:3; 20:1 (with hama,
“early”); 21:18; Mark 1:35; 11:20; 13:35; 15:1 “early” in Mark 16:2 (with lian,
“very;” AV, “early in the morning”); 16:9; Matt. 21:18 and John 18:28 (in the
best texts for A, No. 1); 20:1; Acts 28:23 (with apo, “from”).
C-1,Noun, orthros
denotes “daybreak, dawn,” Luke 24:1; John 8:2; Acts 5:21; see DAWN, B.
D-1,Verb, orthrizo
“to do anything early in the morning,” is translated “came early in the
morning,” in Luke 21:38.
1, aurion
an adverb denoting “tomorrow,” is used (a) with this meaning in Matt. 6:30;
Luke 12:28; 13:32,33; Acts 23:15 (in some mss.),20; 25:22; 1 Cor. 15:32; Jas.
4:13; (b) with the word hemera, “day,” understood (occurring this in the
papyri), translated as a noun, “(the) morrow,” Matt. 6:34 (twice); Luke 10:35;
Acts 4:3 (AV, “next day”); 4:5; Jas. 4:14.
2, epaurion
epi, “upon,” and No. 1, is used as in (b) above; the RV always translates it
“on (the) morrow;” in the following the AV has “(the) next day,” Matt. 27:62;
John 1:29,35 (“the next day after”); 12:12; Acts 14:20; 21:8; 25:6; “(the) day
following,” John 1:43; 6:22; “the morrow after,” Acts 10:24.
Note: In Acts 25:17, AV, the adverb hexes, “next, successively, in
order,” is translated “on (the) morrow.” See NEXT.
· For MORSEL see MEAT, No. 2
1, thnetos
“subject or liable to death, mortal” (akin to thnesko, “to die”), occurs in
Rom. 6:12, of the body, where it is called “mortal,” not simply because it is
liable to death, but because it is the organ in and through which death carries
on its death-producing activities; in Rom. 8:11, the stress is on the liability
to death, and the quickening is not reinvigoration but the impartation of life
at the time of the Rapture, as in 1 Cor. 15:53,54; 2 Cor. 5:4 (RV, “what is
mortal;” AV, “mortality”); in 2 Cor. 4:11, it is applied to the flesh, which
stands, not simply for the body, but the body as that which consists of the
element of decay, and is thereby death-doomed. Christ's followers are in this
life delivered unto death, that His life may be manifested in that which
naturally is the seat of decay and death. That which is subject to suffering is
that in which the power of Him who suffered here is most manifested.
1, thanatoo
“to put to death” (from thanatos, “death,” akin to thnetos, “mortal,” see
above), is translated “mortify” in Rom. 8:13 (Amer. RV, “put to death”); in
Rom. 7:4, “ye were made dead” (Passive Voice), betokens the act of God on the
believer, through the death of Christ; here in Rom. 8:13 it is the act of the
believer himself, as being responsible to answer to God's act, and to put to
death “the deeds of the body.” See DEATH, C, No. 1.
2, nekroo
“to make dead” (from nekros, see DEAD, A), is used figuratively in Col. 3:5 and
translated “mortify” (Amer. RV, “put to death”). See DEAD, B, No. 1.
1, pleion
the neuter of pleion, “more,” is used adverbially and translated “most” (of
degree) in Luke 7:42 (without the article); in Luke 7:43 (with the article,
“the most”); 1 Cor. 10:5, RV, “most” (AV, “many”); Phil. 1:14 (ditto). See
MORE.
2, pleistos
the superlative degree of polus, is used (a) as an adjective in Matt. 11:20;
21:8, RV, “(the) most part of” (AV, “a very great”); (b) in the neuter, with
the article, adverbially, “at the most,” 1 Cor. 14:27; (c) as an elative (i.e.,
intensively) in Mark 4:1 (in the best mss.; some have polus), “a very great
(multitude).”
3, malista
an adverb, the superlative of mala, “very,” is translated “most of all” in Acts
20:38. See ESPECIALLY. Note: For combinations in the translations of other
words, see BELIEVE, C, Note (4), EXCELLENT, GLADLY, HIGH, STRAITEST.
1, ses
denotes “a clothes moth,” Matt. 6:19,20; Luke 12:33. In Job 4:19 “crushed
before the moth” alludes apparently to the fact that woolen materials, riddled
by the larvae of “moths,” become so fragile that a touch demolishes them. In
Job 27:18 “He buildeth his house as a moth” alludes to the frail covering which
a larval “moth” constructs out of the material which it consumes. The rendering
“spider” (marg.) seems an attempt to explain a difficulty.
1, setobrotos
from ses, “a moth,” and bibrosko, “to eat,” is used in Jas. 5:2. In the Sept.
Job 13:28.
1, meter
is used (a) of the natural relationship, e.g., Matt. 1:18; 2 Tim. 1:5; (b)
figuratively, (1) of “one who takes the place of a mother,” Matt. 12:49,50;
Mark 3:34,35; John 19:27; Rom. 16:13; 1 Tim. 5:2; (2) of “the heavenly and
spiritual Jerusalem,” Gal. 4:26, which is “free” (not bound by law imposed
externally, as under the Law of Moses), “which is our mother” (RV), i.e., of
Christians, the metropolis, mother-city, used allegorically, just as the
capital of a country is “the seat of its government, the center of its
activities, and the place where the national characteristics are most fully
expressed;” (3) symbolically, of “Babylon,” Rev. 17:5, as the source from which
has proceeded the religious harlotry of mingling pagan rites and doctrines with
the Christian faith.
Note: In Mark 16:1 the article, followed by the genitive case of the
name “James,” the word “mother” being omitted, is an idiomatic mode of
expressing the phrase “the mother of James.”
2, metroloas | metraloas
denotes “a matricide” (No. 1, and aloiao, to smite); 1 Tim. 1:9, “murderers of
mothers;” it probably has, however, the broader meaning of “smiters” (RV,
marg.), as in instances elsewhere than the NT.
3, ametor
“without a mother” (a, negative, and No. 1), is used in Heb. 7:3, of the
Genesis record of Melchizedek, certain details concerning him being purposely
omitted, in order to conform the description to facts about Christ as the Son
of God. The word has been found in this sense in the writings of Euripides the
dramatist and Herodotus the historian. See also under FATHER.
1, penthera
the feminine of pentheros (“a father-in-law”), occurs in Matt. 8:14; 10:35;
Mark 1:30; Luke 4:38; 12:53 (twice).
· For MOTION, Rom. 7:5, AV, see PASSION
1, oros
is used (a) without specification, e.g., Luke 3:5 (distinct from bounos, “a
hill,” see HILL, No. 3); John 4:20; (b) of “the Mount of Transfiguration,”
Matt. 17:1,9; Mark 9:2,9; Luke 9:28,37 (AV, “hill”); 2 Pet. 1:18; (c) of
“Zion,” Heb. 12:22; Rev. 14:1; (d) of “Sinai,” Acts 7:30,38; Gal. 4:24,25; Heb
8:5; 12:20; (e) of “the Mount of Olives,” Matt. 21:1; 24:3; Mark 11:1; 13:3;
Luke 19:29,37; 22:39; John 8:1; Acts 1:12; (f) of “the hill districts as
distinct from the lowlands,” especially of the hills above the Sea of Galilee,
e.g., Matt. 5:1; 8:1; 18:12; Mark 5:5; (g) of “the mountains on the east of
Jordan” and “those in the land of Ammon” and “the region of Petra,” etc., Matt.
24:16; Mark 13:14; Luke 21:21; (h) proverbially, “of overcoming difficulties,
or accomplishing great things,” 1 Cor. 13:2; cp. Matt. 17:20; 21:21; Mark
11:23; (i) symbolically, of “a series of the imperial potentates of the Roman
dominion, past and future,” Rev. 17:9. See HILL.
A-1,Verb, kopto
“to cut or beat,” used in the Middle Voice of “beating the breast or head in
mourning” (cp. Luke 23:27), is translated “shall mourn” in Matt. 24:30. See
BEWAIL, No. 2, CUT, WAIL.
A-2,Verb, pentheo
“to mourn for, lament,” is used (a) of mourning in general, Matt. 5:4; 9:15;
Luke 6:25; (b) of sorrow for the death of a loved one, Mark 16:10; (c) of
“mourning” for the overthrow of Babylon and the Babylonish system, Rev.
18:11,15, RV, “mourning” (AV, “wailing”); Rev. 18:19 (ditto); (d) of sorrow for
sin or for condoning it, Jas. 4:9; 1 Cor. 5:2; (e) of grief for those in a
local church who show no repentance for evil committed, 2 Cor. 12:21, RV,
“mourn” (AV, “bewail”). See BEWAIL, No. 3.
A-3,Verb, threneo
“to lament, wail” (akin to threnos, “a lamentation, a dirge”), is used (a) in a
general sense, of the disciples during the absence of the Lord, John 16:20,
“lament;” (b) of those who sorrowed for the sufferings and the impending
crucifixion of the Lord, Luke 23:27, “lamented;” the preceding word is kopto
(No. 1); (c) of “mourning” as for the dead, Matt. 11:17, RV, “wailed” (AV,
“have mourned”); Luke 7:32 (ditto). See BEWAIL, Note (1).
Notes: (1) Trench points out that pentheo is often joined with klaio,
“to weep,” 2 Sam. 19:1; Mark 16:10; Jas. 4:9; Rev. 18:15, indicating that
pentheo is used especially of external manifestation of grief (as with kopto
and threneo), in contrast to lupeomai, which may be used of inward grief (Syn.
xlv); though in Classical Greek pentheo was used of grief without violent manifestations
(Grimm-Thayer). (2) Among the well-to-do it was common to hire professional
mourners (men and women), who accompanied the dead body to the grave with
formal music and the singing of dirges. At the death of Jairus' daughter male
flute players were present, Matt. 9:23 (see, however, Jer. 9:17).
B-1,Noun, odurmos
“lamentation, mourning,” is translated “mourning” in Matt. 2:18; 2 Cor. 7:7:
see BEWAIL, Note (2).
B-2,Noun, penthos
akin to A, No. 2, “mourning,” is used in Jas. 4:9; Rev. 18:7 (twice), RV,
“mourning” (AV, “sorrow”); Rev. 18:8, “mourning;” Rev. 21:4, RV, “mourning”
(AV, “sorrow”). See SORROW.
A-1,Noun, stoma
akin to stomachos (which originally meant “a throat, gullet”), is used (a) of
“the mouth” of man, e.g., Matt. 15:11; of animals, e.g., Matt. 17:27; 2 Tim.
4:17 (figurative); Heb. 11:33; Jas. 3:3; Rev. 13:2 (2nd occurrence); (b)
figuratively of “inanimate things,” of the “edge” of a sword, Luke 21:24; Heb.
11:34; of the earth, Rev. 12:16; (c) figuratively, of the “mouth,” as the organ
of speech, (1) of Christ's words, e.g., Matt. 13:35; Luke 11:54; Acts 8:32;
22:14; 1 Pet. 2:22; (2) of human, e.g., Matt. 18:16; 21:16; Luke 1:64; Rev.
14:5; as emanating from the heart, Matt. 12:34; Rom. 10:8,9; of prophetic
ministry through the Holy Spirit, Luke 1:70; Acts 1:16; 3:18; 4:25; of the
destructive policy of two world potentates at the end of this age, Rev.
13:2,5,6; 16:13 (twice); of shameful speaking, Eph. 4:29; Col. 3:8; (3) of the
Devil speaking as a dragon or serpent, Rev. 12:15,16; 16:13; (d) figuratively,
in the phrase “face to face” (lit., “mouth to mouth”), 2 John 1:12; 3 John
1:14; (e) metaphorically, of “the utterances of the Lord, in judgment,” 2
Thess. 2:8; Rev. 1:16; 2:16; 19:15,21; of His judgment upon a local church for
its lukewarmness, Rev. 3:16; (f) by metonymy, for “speech,” Matt. 18:16; Luke
19:22; 21:15; 2 Cor. 13:1.
Note: In Acts 15:27, logos, “a word,” is translated “word of mouth,” RV
(AV, “mouth,” marg., “word”).
B-1,Verb, epistomizo
“to bridle” (epi, “upon,” and A), is used metaphorically of “stopping the
mouth, putting to silence,” Titus 1:11. Cp. phrasso, “to stop, close,” said of
stopping the “mouths” of men, in Rom. 3:19. See STOP.
A-1,Verb, kineo
“to set in motion, move” (hence, e.g., Eng. “kinematics,” “kinetics,”
“cinema”), is used (a) of wagging the head, Matt. 27:39; Mark 15:29; (b) of the
general activity of the human being, Acts 17:28; (c) of the “moving” of
mountains, Rev. 6:14, in the sense of removing, as in Rev. 2:5, of removing a
lampstand (there figuratively of causing a local church to be discontinued);
(d) figuratively, of exciting, stirring up feelings and passions, Acts 21:30
(Passive Voice); Acts 24:5, “a mover;” (e) of “moving burdens,” Matt. 23:4. See
REMOVE, WAG. Cp. sunkineo, “to stir up,” Acts 6:12.
A-2,Verb, metakineo
in the Active Voice, “to move something away” (not in the NT; in the Sept.,
e.g., Deut. 19:14; Isa. 54:10); in the Middle Voice, “to remove oneself, shift”
translated in the Passive in Col. 1:23, “be ... not moved away (from the hope
of the gospel).”
A-3,Verb, seio
“to shake, move to and fro,” usually of violent concussion (Eng., “seismic,”
“seismograph,” “seismology”), is said (a) of the earth as destined to be shaken
by God, Heb. 12:26; (b) of a local convulsion of the earth, at the death of
Christ, Matt. 27:51, “did quake;” (c) of a fig tree, Rev. 6:13; (d)
metaphorically, to stir up with fear or some other emotion, Matt. 21:10, of the
people of a city; Matt. 28:4, of the keepers or watchers, at the Lord's tomb,
RV, “did quake” (AV, “did shake”).
A-4,Verb, saleuo
“to shake,” properly of the action of stormy wind, then, “to render insecure,
stir up,” is rendered “I should (not) be moved” in Acts 2:25, in the sense of
being cast down or shaken from a sense of security and happiness, said of
Christ, in a quotation from Ps. 16:8. See SHAKE, STIR (up).
A-5,Verb, saino
properly, of dogs, “to wag the tail, fawn;” hence, metaphorically of persons,
“to disturb, disquiet,” 1 Thess. 3:3, Passive Voice, “(that no man) be moved
(by these afflictions).” Some have suggested the primary meaning, “to be
wheedled, befooled, by pleasing utterances;” but Greek interpreters regard it
as synonymous with No. 3, or with tarasso, “to disturb,” and this is confirmed
by the contrast with “establish” in 1 Thess. 3:2, and “stand fast” in 1 Thess.
3:8. A variant reading gives the verb siainesthai, “to be disheartened,
unnerved.”
A-6,Verb, phero
“to bear, carry,” is rendered “being moved” in 2 Pet. 1:21, signifying that
they were “borne along,” or impelled, by the Holy Spirit's power, not acting
according to their own wills, or simply expressing their own thoughts, but
expressing the mind of God in words provided and ministered by Him.
Notes: (1) In Mark 15:11, AV, anaseio, “to shake to and fro, stir up,”
is translated “moved” (RV, “stirred up,” as in Luke 23:5, AV and RV). (2) In
Acts 20:24 some mss. have a phrase translated “none of these things move me.”
The text for which there is most support gives the rendering “but I hold not my
life of any account, as dear unto myself.” Field suggests a reading, the
translation of which is, “neither make I account of anything, nor think my life
dear unto myself.” (3) In 1 Cor. 15:34, for the more literal AV, “I speak this
to your shame,” the RV has “I speak this to move you to shame.” (4) For “moved
with godly fear” see FEAR, D, No. 2. (5) See also COMPASSION, ENVY, FEAR,
INDIGNATION.
B-1,Adjective, asaleutos
“unmoved, immoveable” (from a, negative, and A, No. 4), is translated
“unmoveable” in Acts 27:41; “which cannot be moved” in Heb. 12:28, AV (RV,
“that cannot be shaken”). In the Sept., Exod. 13:16; Deut. 6:8; 11:18.
B-2,Adjective, ametakinetos
“firm, immoveable” (a, negative, and A, No. 2), is used in 1 Cor. 15:58.
C-1,Noun, kinesis
“a moving” (akin to A, No. 1), is found in John 5:3 (in many ancient
authorities, RV, marg.), of the “moving” of the water at the pool of Bethesda.
1, amao
“to mow,” is translated “moved” in Jas. 5:4, RV (AV, “have reaped down”). “The
cognate words seem to show that the sense of cutting or mowing was original,
and that of gathering-in secondary” (Liddell and Scott, Lex.).
1, polus
is used (a) as an adjective of degree, e.g., Matt. 13:5, “much (earth);” Acts
26:24, “much (learning);” in Acts. 26:29, in the answer to Agrippa's “with but
little persuasion,” some texts have pollo (some megalo, “with great”), RV,
“(whether with little or) with much;” of number, e.g., Mark 5:24, RV, “a great
(multitude),” AV, “much (people);” so Luke 7:11; John 12:12; Rev. 19:1, etc.;
(b) in the neuter singular form (polu), as a noun, e.g., Luke 16:10 (twice); in
the plural (polla), e.g., Rom. 16:6,12, “(labored) much,” lit., “many things;”
(c) adverbially, in the neuter singular, e.g., Acts 18:27; James 5:16; Matt.
26:9 (a genitive of price); in the plural, e.g., Mark 5:43, RV, “much” (AV,
“sore”); John 14:30; and with the article, Acts 26:24; Rom. 15:22; 1 Cor.
16:19; Rev. 5:4. See GREAT.
2, hikanos
“enough, much, many,” is translated “much,” e.g., in Luke 7:12 (in some mss.
Acts 5:37; see the RV); Acts 11:24,26; 19:26; 27:9. See ABLE, ENOUGH, A, No. 2,
GREAT, LARGE, MANY, MEET, SECURITY, SORE, SUFFICIENT, WORTHY.
Notes: (1) For “much more,” “so much the more,” see MORE. (2) In John
12:9, the RV has “the common people” for “much people.” (3) In Acts 27:16, AV,
ischuo, “to be able,” with molis, “scarcely,” is translated “had much work”
(RV, “were able, with difficulty”). (4) In Luke 19:15, AV, the pronoun ti,
“what” (RV), is translated “how much.” (5) The adjective tosoutos, “so great,
so much,” is translated “so much (bread),” in Matt. 15:33, plural, RV, “so many
(loaves);” in the genitive case, of price, in Acts 5:8, “for so much;” in the
dative case, of degree, in Heb. 1:4, RV, “by so much” (AV, “so much”); so in
Heb. 10:25; in Heb. 7:22 “by so much” translates the phrase kata tosouto; in
Rev. 18:7, “so much.” (6) See DISPLEASED, EXHORTATION, PERPLEX, SPEAKING, WORK.
Notes: (1) In Luke 6:34 the phrase ta isa, lit., “the equivalent (things),” is translated “as much” (of lending, to receive back the equivalent). (2) In Rom. 1:15, the phrase to kat' eme, lit., “the (thing) according to me,” signifies “as much as in me is;” cp. the AV marg. in 1 Pet. 5:2 [lit., “the (extent) in, or among, you;” the text takes the word “flock” as understood, the marg. regards the phrase as adverbially idiomatic]; in Rom. 12:18 “as much as in you lieth” translates a similar phrase, lit., “the (extent) out of you.” (3) In Heb. 12:20, AV, kai ean (contracted to k'an), “if even” (RV), is translated “and if so much as.” (4) The negatives oude and mede, “not even” (RV) are translated “not so much as” in the AV in Mark 2:2; Luke 6:3; 1 Cor. 5:1; in the following the RV and AV translate them “not so much as,” Mark 3:20 (some mss. have mete, with the same meaning); Acts 19:2; in Mark 6:31 “no (leisure) so much as.” (5) In Rom. 3:12, heos, “as far as, even unto,” is translated “so much as” in the RV; the AV supplies nothing actually corresponding to it. (6) In John 6:11 hosos denotes “as much as.”
1, plethuno
used (a) transitively, denotes “to cause to increase, to multiply,” 2 Cor.
9:10; Heb. 6:14 (twice); in the Passive Voice, “to be multiplied,” Matt. 24:12,
RV, “(iniquity) shall be multiplied” (AV, “shall abound”); Acts 6:7; 7:17;
9:31; 12:24; 1 Pet. 1:2; 2 Pet. 1:2; Jude 1:2; (b) intransitively it denotes
“to be multiplying,” Acts 6:1, RV, “was multiplying” (AV, “was multiplied”).
See ABUNDANCE, B, No. 5.
2, pleonazo
used intransitively, “to abound,” is translated “being multiplied” in the RV of
2 Cor. 4:15 (AV, “abundant”); the Active Voice, aorist tense, here would be
more accurately rendered “having superabounded” or “superabounding” or
“multiplying.” See ABUNDANCE, B, No. 3.
1, ochlos
is used frequently in the four Gospels and the Acts; elsewhere only in Rev.
7:9; 17:15; 19:1,6; it denotes (a) “a crowd or multitude of persons, a throng,”
e.g., Matt. 14:14,15; 15:33; often in the plural, e.g., Matt. 4:25; 5:1; with
polus, “much” or “great,” it signifies “a great multitude,” e.g., Matt. 20:29,
or “the common people,” Mark 12:37, perhaps preferably “the mass of the
people.” Field supports the meaning in the text, but either rendering is
suitable. The mass of the people was attracted to Him (for the statement “heard
Him gladly” cp. what is said in Mark 6:20 of Herod Antipas concerning John the
Baptist); in John 12:9, “the common people,” RV, stands in contrast with their
leaders (ver. 10); Acts 24:12, RV, “crowd;” (b) “the populace, an unorganized
multitude,” in contrast to demos, “the people as a body politic,” e.g., Matt.
14:5; 21:26; John 7:12 (2nd part); (c) in a more general sense, “a multitude or
company,” e.g., Luke 6:17, RV, “a (great) multitude (of His disciples),” AV,
“the company;” Acts 1:15, “a multitude (of persons),” RV, AV, “the number (of
names);” Acts 24:18, RV, “crowd” (AV, “multitude”). See COMPANY, No. 1, NUMBER.
2, plethos
lit., “a fullness,” hence, “a large company, a multitude,” is used (a) of
things: of fish, Luke 5:6; John 21:6; of sticks (“bundle”), Acts 28:3; of stars
and of sand, Heb. 11:12; of sins, Jas. 5:20; 1 Pet. 4:8; (b) of persons, (1) a
“multitude:” of people, e.g., Mark 3:7,8; Luke 6:17; John 5:3; Acts 14:1; of
angels, Luke 2:13; (2) with the article, the whole number, the “multitude,” the
populace, e.g., Luke 1:10; 8:37; Acts 5:16; 19:9; 23:7; a particular company,
e.g., of disciples, Luke 19:37; Acts 4:32; 6:2,5; 15:30; of elders, priests,
and scribes, Acts 23:7; of the Apostles and the elders of the Church in
Jerusalem, Acts 15:12. See ASSEMBLY, No. 3. BUNDLE, No. 2, COMPANY, No. 5.
Note: In Luke 12:1, AV, the phrase, lit., “the myriads of the
multitude” is translated “an innumerable multitude of people” (where “people”
translates No. 1, above), RV, “the many thousands of the multitude” (where
“multitude” translates No. 1).
1, phonos
is used (a) of a special act, Mark 15:7; Luke 23:19,25; (b) in the plural, of
“murders” in general, Matt. 15:19; Mark 7:21 (Gal. 5:21, in some inferior mss.);
Rev. 9:21; in the singular, Rom. 1:29; (c) in the sense of “slaughter,” Heb.
11:37, “they were slain with the sword,” lit., “(they died by) slaughter (of
the sword);” in Acts 9:1, “slaughter.” See SLAUGHTER.
Note: In Matt. 19:18, AV, phoneuo, “to kill” (akin to phoneus, see below), is translated “thou shalt do (no) murder” (RV, “thou shalt (not) kill”). See KILL, SLAY.
1, phoneus
akin to phoneuo and phonos (see above), is used (a) in a general sense, in the
singular, 1 Pet. 4:15; in the plural, Rev. 21:8; 22:15; (b) of those guilty of
particular acts, Matt. 22:7; Acts 3:14, lit. “a man (aner), a murderer;” Matt.
7:52; 28:4.
2, anthropoktonos
an adjective, lit., “manslaying,” used as a noun, “a manslayer, murderer”
(anthropos, “a man,” kteino, “to slay”), is used of Satan, John 8:44; of one
who hates his brother, and who, being a “murderer,” has not eternal life, 1
John 3:15 (twice).
3, patroloas
(or patral-) “a murderer of one's father,” occurs in 1 Tim. 1:9.
Note: For sikarios, in the plural, “murderers,” in Acts 21:38, see
ASSASSIN. See MOTHER, No. 2.
A-1,Verb, gonguzo
“to mutter, murmur, grumble, say anything in a low tone” (Eng., “gong”), an
onomatopoeic word, representing the significance by the sound of the word, as
in the word “murmur” itself, is used of the laborers in the parable of the
householder, Matt. 20:11; of the scribes and Pharisees, against Christ, Luke
5:30; of Jews, John 6:41,43; of the disciples, John 6:61; of the people, John
7:32 (of debating secretly); of the Israelites, 1 Cor. 10:10 (twice), where it
is also used in a warning to believers. In the papyri it is used of the
“murmuring” of a gang of workmen; also in a remark interpose, while the Emperor
(late 2nd cent. A.D.) was interviewing a rebel, that the Romans were then
“murmuring” (Moulton and Milligan, Vocab.).
A-2,Verb, diagonguzo
lit., “to murmur through” (dia, i.e., “through a whole crowd,” or “among
themselves”), is always used of indignant complaining, Luke 15:2; 19:7.
A-3,Verb, embrimaomai
is rendered “murmured against” in Mark 14:5; it expresses indignant
displeasure: see CHARGE, C, No. 4.
Note: For stenazo, Jas. 5:9, RV, “murmur,” see GRIEVE, No. 3.
B-1,Noun, gongusmos
“a murmuring, muttering” (akin to A, No. 1), is used (a) in the sense of secret
debate among people, John 7:12 (as with the verb in ver. 32); (b) of
displeasure or complaining (more privately than in public), said of Grecian
Jewish converts against Hebrews, Acts 6:1; in general admonitions, Phil. 2:14;
1 Pet. 4:9, RV, “murmuring” (AV, “grudging”).
1, sumphonia
lit., “a sounding together” (Eng., “symphony”), occurs in Luke 15:25. In the
Sept., Dan. 3:5,7,10,15, for Aramaic sumponya (not in ver. 7), itself a loan
word from the Greek; translated “dulcimer” (RV, marg., “bagpipe”).
* For MUSICIAN, Rev. 18:22, AV, see MINSTREL
· For MUSING (dialogizomai, in Luke 3:15, AV) see REASON (Verb)
1, dei
an impersonal verb, signifying “it is necessary” or “one must,” “one ought,” is
found most frequently in the Gospels, Acts and the Apocalypse, and is used (a)
of a necessity lying in the nature of the case e.g., John 3:30; 2 Tim. 2:6; (b)
of necessity brought about by circumstances, e.g., Matt. 26:35, RV, “must,” AV,
“should;” John 4:4; Acts 27:21, “should;” 2 Cor. 11:30; in the case of Christ,
by reason of the Father's will, e.g., Luke 2:49; 19:5; (c) of necessity as to
what is required that something may be brought about, e.g., Luke 12:12,
“ought;” John 3:7; Acts 9:6; 1 Cor. 11:19; Heb. 9:26; (d) of a necessity of
law, duty, equity, e.g., Matt. 18:33, “shouldest;” Matt. 23:23, “ought;” Luke
15:32, “it was meet;” Acts 15:5, “it is needful” (RV); Rom. 1:27, RV, “was
due,” AV, “was meet” (of a recompense due by the law of God); frequently
requiring the rendering “ought,” e.g., Rom. 8:26; 12:3; 1 Cor. 8:2; (e) of
necessity arising from the determinate will and counsel of God, e.g., Matt.
17:10; 24:6; 26:54; 1 Cor. 15:53, especially regarding the salvation of men
through the death, resurrection and ascension of Christ, e.g., John 3:14; Acts
3:21; 4:12. See BEHOVE, No. 2 (where see the differences in the meanings of
synonymous words), MEET, NEED, NEEDFUL, OUGHT, SHOULD.
2,
opheilo
“to owe,” is rendered “must ... needs” in 1 Cor. 5:10. See BEHOVE, No. 1.
Notes:
(1) In Mark 14:49, AV, the conjunction hina with the subjunctive mood, “in
order that,” is represented by “must” (RV, “that ... might”). (2) In Heb.
13:17, AV, the future participle of apodidomi, “to give,” is translated “they
that must give” (RV, “they that shall give”). (3) In 2 Pet. 1:14, AV, the verb
“to be,” with apothesis, “a putting off,” is translated “I must put off,” RV,
“(the) putting off ... cometh,” lit., “is (swift).” (4) Sometimes the
infinitive mood of a verb, with or without the article, is necessarily rendered
by a phrase involving the word “must,” e.g., 1 Pet. 4:17, AV, “must (begin);”
or “should,” Heb. 4:6, RV, “should” (AV “must”). (5) Sometimes the subjunctive
mood of a verb, used as a deliberative, is rendered “must,” etc., John 6:28,
“(what) must (we do),” RV (AV, “shall”).
1, sinapi
a word of Egyptian origin, is translated “mustard seed” in the NT. “The
conditions to be fulfilled by the mustard are that it should be a familiar
plant, with a very small seed, Matt. 17:20; Luke 17:6, sown in the earth,
growing larger than garden herbs, Matt. 13:31, having large branches, Mark
4:31, ... attractive to birds, Luke 13:19 [RV, '(became) a tree']. The
cultivated mustard is sinapis nigra. The seed is well known for its minuteness.
The mustards are annuals, reproduced with extraordinary rapidity ... In fat
soil they often attain a height of 10 or 12 feet, and have branches which
attract passing birds” (A. E. Post, in Hastings' Bib. Dic.)
The
correct RV translation in Matt. 13:32, “greater than the herbs,” for the AV,
“greatest among herbs” (the “mustard” is not a herb), should be noted.
As the
parable indicates, Christendom presents a sort of Christianity that has become
conformed to the principles and ways of the world, and the world has favored
this debased Christianity. Contrast the testimony of the NT, e.g., in John
17:14; Gal. 6:14; 1 Pet. 2:11; 1 John 3:1.
Note: This is the AV rendering of the phrase en allelois in Rom. 1:12, translated in the RV, “each of us by the other's (faith).” See OTHER, No. 5.
1, phimoo
“to close the mouth with a muzzle” (phimos), is used (a) of “muzzling” the ox
when it treads out the corn, 1 Cor. 9:9, AV, “muzzle the mouth of,” RV,
“muzzle,” and 1 Tim. 5:18, with the lesson that those upon whom spiritual labor
is bestowed should not refrain from ministering to the material needs of those
who labor on their behalf; (b) metaphorically, of putting to silence, or
subduing to stillness, Matt. 22:12,34; Mark 1:25; 4:39; Luke 4:35; 1 Pet. 2:15.
See PEACE (hold), SILENCE.
1, emos
a possessive adjective of the first person, often used as a possessive pronoun
with greater emphasis than the oblique forms of ego (see below), a measure of
stress which should always be observed; it denotes (I) subjectively, (a) “what
I possess,” e.g., John 4:34; 7:16 (1st part); 13:35; 1 Cor. 16:21; Gal. 6:11;
Col. 4:18 (1st clause); as a pronoun, absolutely (i.e., not as an adjective),
e.g., Matt. 20:15; 25:27; Luke 15:31, RV, “(all that is) mine,” AV, “(all that)
I have;” John 16:14,15; 17:10; (b) “proceeding from me,” e.g., Mark 8:38; John
7:16 (2nd part); 8:37 (here the repetition of the article with the pronoun,
after the article with the noun, lends special stress to the pronoun; more
lit., “the word, that which is mine”); so in John 15:12. Such instances are to
be distinguished from the less emphatic order where the pronoun comes between
the article and the noun, as in John 7:16, already mentioned; (c) in the phrase
“it is mine” (i.e., “it rests with me”), e.g., Matt. 20:23; Mark 10:40; (II)
objectively, “pertaining or relating to me:” (a) “appointed for me,” e.g., John
7:6, “My time” (with the repeated article and special stress just referred to);
(b) equivalent to an objective genitive (“of me”) e.g., Luke 22:19, “(in
remembrance) of Me” (lit., “in My remembrance”); so 1 Cor. 11:24.
Notes:
(1) This pronoun frequently translates oblique forms of the first personal
pronoun ego, “I,” e.g., “of me, to me.” These instances are usually unemphatic,
always less so than those under emos (above). (2) For “my affairs” and “my
state” see AFFAIR, Notes. (3) In Matt. 26:12, “for My burial” translates a
phrase consisting of the preposition pros (“towards”) governing the article
with the infinitive mood, aorist tense, of entaphiazo, “to bury,” followed by
the personal pronoun “Me,” as the object, where the infinitive is virtually a
noun, lit., “towards the burying (of) Me.” (4) In 1 Tim. 1:11, “was committed
to my trust” is, lit., “(with) which I was entrusted” (pisteuo, “to entrust”).
A-1,Noun, smurna
whence the name “Smyrna,” a word of Semitic origin, Heb., mor, from a root
meaning “bitter,” is a gum resin from a shrubby tree, which grows in Yemen and
neighboring regions of Africa; the fruit is smooth and somewhat larger than a
pea. The color of myrrh varies from pale reddish-yellow to reddish-brown or
red. The taste is bitter, and the substance astringent, acting as an antiseptic
and a stimulant. It was used as a perfume, Ps. 45:8, where the language is
symbolic of the graces of the Messiah; Prov. 7:17; Song of Sol. 1:13; 5:5; it
was one of the ingredients of the “holy anointing oil” for the priests, Ex.
30:23 (RV, “flowing myrrh”); it was used also for the purification of women,
Esth. 2:12; for embalming, John 19:39; as an anodyne see B); it was one of the
gifts of the Magi, Matt. 2:11.
B-1,Verb,
smurnizo
is used transitively in the NT, with the meaning “to mingle or drug with
myrrh,” Mark 15:23; the mixture was doubtless offered to deaden the pain
(Matthew's word “gall” suggests that “myrrh” was not the only ingredient).
Christ refused to partake of any such means of alleviation; He would retain all
His mental power for the complete fulfillment of the Father's will.
1, emautou
a reflexive pronoun, of the first person, lit., “of myself,” is used (a)
frequently after various prepositions, e.g., hupo, “under,” Matt. 8:9; Luke
7:8; RV, “under myself;” peri, “concerning,” John 5:31; 8:14,18; Acts 24:10;
apo, “from,” John 5:30; 7:17, RV, “from” (AV, “of,” which is ambiguous); so
John 7:28; 8:28,42; 10:18; 14:10 (RV, “from”); pros, “unto,” John 12:32, RV,
“unto Myself;” John 14:3; Philem. 1:13, “with me;” eis, “to,” 1 Cor. 4:6;
huper, “on behalf of,” 2 Cor. 12:5; ek (ex), “out of,” or “from,” John 12:49,
RV, “from Myself;” (b) as the direct object of a verb, Luke 7:7; John 8:54;
14:21; 17:19; Acts 26:2; 1 Cor. 4:3; 9:19; 2 Cor. 11:7,9; Gal. 2:18; Phil.
3:13; (c) in other oblique cases of the pronoun, without a preposition, e.g.,
Acts 20:24, “unto” (or to); Acts 26:9 “with” (or “to”); Rom. 11:4, RV, “for”
(AV, “to”); 1 Cor. 4:4, RV, “against myself” (AV, inaccurately, “by”); in all
these instances the pronoun is in the dative case; in 1 Cor. 10:33, “mine own”
(the genitive case); in 1 Cor. 7:7, “I myself” (the accusative case).
2, autos
“self” (a) with ego, “I,” “I myself,” Luke 24:39; Acts 10:26; Rom. 7:25; 9:3; 2
Cor. 10:1; 12:13; (b) without the personal pronoun, Acts 24:16 (as the subject
of a verb); in the nominative case, Acts 25:22; 1 Cor. 9:27; Phil. 2:24; in the
genitive case, Rom. 16:2, RV, “of mine own self.”
1, musterion
primarily that which is known to the mustes, “the initiated” (from mueo, “to
initiate into the mysteries;” cp. Phil. 4:12, mueomai, “I have learned the
secret,” RV). In the NT it denotes, not the mysterious (as with the Eng. word),
but that which, being outside the range of unassisted natural apprehension, can
be made known only by Divine revelation, and is made known in a manner and at a
time appointed by God, and to those only who are illumined by His Spirit. In
the ordinary sense a “mystery” implies knowledge withheld; its Scriptual
significance is truth revealed. Hence the terms especially associated with the
subject are “made known,” “manifested,” “revealed,” “preached,” “understand,”
“dispensation.” The definition given above may be best illustrated by the
following passage: “the mystery which hath been hid from all ages and
generations: but now hath it been manifested to His saints” (Col. 1:26, RV).
“It is used of:
“(a)
spiritual truth generally, as revealed in the gospel, 1 Cor. 13:2; 14:2 (cp. 1
Tim. 3:9). Among the ancient Greeks 'the mysteries' were religious rites and
ceremonies practiced by secret societies into which any one who so desired
might be received. Those who were initiated into these 'mysteries' became
possessors of certain knowledge, which was not imparted to the uninitiated, and
were called 'the perfected,' cp. 1 Cor. 2:6-16 where the Apostle has these
'mysteries' in mind and presents the gospel in contrast thereto; here 'the
perfected' are, of course, the believers, who alone can perceive the things
revealed; (b) Christ, who is God Himself revealed under the conditions of human
life, Col. 2:2; 4:3, and submitting even to death, 1 Cor. 2:1 (in some mss.,
for marturion, testimony),7, but raised from among the dead, 1 Tim. 3:16, that
the will of God to cordinate the universe in Him, and subject it to Him, might
in due time be accomplished, Eph. 1:9 (cp. Rev. 10:7), as is declared in the
gospel, Rom. 16:25; Eph. 6:19; (c) the Church, which is Christ's Body, i.e., the
union of redeemed men with God in Christ, Eph. 5:32 (cp. Col. 1:27); (d) the
rapture into the presence of Christ of those members of the Church which is His
Body who shall be alive on the earth at His Parousia, 1 Cor. 15:51; (e) the
operation of those hidden forces that either retard or accelerate the Kingdom
of Heaven (i.e., of God), Matt. 13:11; Mark 4:11; (f) the cause of the present
condition of Israel, Rom. 11:25; (g) the spirit of disobedience to God, 2
Thess. 2:7; Rev. 17:5,7; cp. Eph. 2:2.” * [* From Notes on Thessalonians, by
Hogg and Vine, pp. 256,257.]
To these
may be added (h) the seven local churches, and their angels, seen in symbolism,
Rev. 1:20; (i) the ways of God in grace, Eph. 3:9. The word is used in a
comprehensive way in 1 Cor. 4:1. * [* See The Twelve Mysteries of Scripture, by
Vine.]