1, horkos
is primarily equivalent to herkos, “a fence, an enclosure, that which restrains
a person;” hence, “an oath.” The Lord's command in Matt. 5:33 was a
condemnation of the minute and arbitrary restrictions imposed by the scribes
and Pharisees in the matter of adjurations, by which God's Name was profaned.
The injunction is repeated in Jas. 5:12. The language of the Apostle Paul,
e.g., in Gal. 1:20; 1 Thess. 5:27 was not inconsistent with Christ's
prohibition, read in the light of its context. Contrast the “oaths” mentioned
in Matt. 14:7,9; 26:72; Mark 6:26.
Heb.
6:16 refers to the confirmation of a compact among men, guaranteeing the
discharge of liabilities; in their disputes “the oath is final for
confirmation.” This is referred to in order to illustrate the greater subject
of God's “oath” to Abraham, confirming His promise; cp. Luke 1:73; Acts 2:30.
Cp. the verbs horkizo, and exorkizo, under ADJURE.
2,
horkomosia
denotes “an affirmation on oath” (from No. 1 and omnumi, “to swear”). This is
used in Heb. 7:20,21 (twice),28 of the establishment of the Priesthood of
Christ, the Son of God, appointed a Priest after the order of Melchizedek, and
“perfected for evermore.” In the Sept., Ezek. 17:18,19.
Note:
For anathematizo in Acts 23:21, AV, “have bound (themselves) with an oath,” see
CURSE.
A-1,Noun, hupakoe
“obedience” (hupo, “under,” akouo, “to hear”), is used (a) in general, Rom.
6:16 (1st part), RV, “(unto) obedience,” AV, “(to) obey;” here “obedience” is
not personified, as in the next part of the verse, “servants ... of obedience”
[see (c)], but is simply shown to be the effect of the presentation mentioned;
(b) of the fulfillment of apostolic counsels, 2 Cor. 7:15; 10:6; Philem. 1:21;
(c) of the fulfillment of God's claims or commands, Rom. 1:5; 16:26, “obedience
of faith,” which grammatically might be objective, to the faith (marg.), or
subjective, as in the text. Since faith is one of the main subjects of the
Epistle, and is the initial act of obedience in the new life, as well as an
essential characteristic thereof, the text rendering is to be preferred; Rom.
6:16 (2nd part); 15:18, RV “(for) the obedience,” AV, “(to make) obedient;”
Rom. 16:19; 1 Pet. 1:2,14, RV, “(children of) obedience,” i.e., characterized
by “obedience,” AV, “obedient (children);” 1 Pet. 1:22, RV, “obedience (to the
truth),” AV, “obeying (the truth);” (d) of “obedience” to Christ (objective), 2
Cor. 10:5; (e) of Christ's “obedience,” Rom. 5:19 (referring to His death; cp.
Phil. 2:8); Heb. 5:8, which refers to His delighted experience in constant
“obedience” to the Father's will (not to be understood in the sense that He
learned to obey).
A-2,Noun,
hupotage
subjection (hupo, “under,” tasso, “to order”), is translated “obedience” in 2
Cor. 9:13, RV (AV, “subjection”). See SUBJECTION.
B-1,Verb,
hupakouo
“to listen, attend” (as in Acts 12:13), and so, “to submit, to obey,” is used
of “obedience” (a) to God Heb. 5:9; 11:8; (b) to Christ, by natural elements,
Matt. 8:27; Mark 1:27; 4:41; Luke 8:25; (c) to disciples of Christ, Luke 17:6;
(d) to the faith, Acts 6:7; the Gospel, Rom. 10:16; 2 Thess. 1:8; Christian
doctrine, Rom. 6:17 (as to a form or mold of teaching); (e) to apostolic
injunctions, Phil. 2:12; 2 Thess. 3:14; (f) to Abraham by Sarah, 1 Pet. 3:6;
(g) to parents by children, Eph. 6:1; Col. 3:20; (h) to masters by servants,
Eph. 6:5; Col. 3:22; (i) to sin, Rom. 6:12; (j) in general, Rom. 6:16.
B-2,Verb,
peitho
“to persuade, to win over,” in the Passive and Middle Voices, “to be persuaded,
to listen to, to obey,” is so used with this meaning, in the Middle Voice,
e.g., in Acts 5:36-37 (in Acts 5:40, Passive Voice, “they agreed”); Rom. 2:8;
Gal. 5:7; Heb. 13:17; Jas. 3:3. The “obedience” suggested is not by submission
to authority, but resulting from persuasion.
“Peitho
and pisteuo” 'to trust,' are closely related etymologically; the difference in
meaning is that the former implies the obedience that is produced by the
latter, cp. Heb. 3:18,19, where the disobedience of the Israelites is said to
be the evidence of their unbelief. Faith is of the heart, invisible to men;
obedience is of the conduct and may be observed. When a man obeys God he gives
the only possible evidence that in his heart he believes God. Of course it is
persuasion of the truth that results in faith (we believe because we are
persuaded that the thing is true, a thing does not become true because it is
believed), but peitho, in NT suggests an actual and outward result of the
inward persuasion and consequent faith.” * [* From Notes on Thessalonians, by
Hogg and Vine, pp. 254,255.] See ASSURANCE, B, No. 3.
B-3,Verb,
peitharcheo
“to obey one in authority” (No. 2, and arche, “rule”), is translated “obey” in
Acts 5:29,32; “to be obedient,” Titus 3:1, RV (AV, “to obey magistrates”); in
Acts 27:21, “hearkened.” See HEARKEN.
B-4,Verb,
apeitheo
“to disobey, be disobedient” (a, negative, and No. 2), is translated “obey not”
in Rom. 2:8; 1 Pet. 3:1; 4:17. See DISOBEDIENT.
Note: In
1 Cor. 14:34, AV, hupotasso, “to be in subjection” (RV), is translated “to be
under obedience;” so Titus 2:5, RV, “being in subjection” (AV, “obedient”); and
Titus 2:9, RV (AV, “to be obedient”). See SUBJECTION.
C-1,Adjective,
hupekoos
“obedient” (akin to A, No. 1), “giving ear, subject,” occurs in Acts 7:39, RV,
“(would not be) obedient,” AV, “(would not) obey;” 2 Cor. 2:9; Phil. 2:8, where
the RV “even” is useful as making clear that the “obedience” was not to death
but to the Father.
· For the verb OBJECT, Acts 24:19, see ACCUSATION, B, No. 4
· For OBJECTS, RV, in Acts 17:23, see WORSHIP
A-1,Noun, parateresis
“attentive watching” (akin to paratereo, “to observe”), is used in Luke 17:20,
of the manner in which the kingdom of God (i.e., the operation of the spiritual
kingdom in the hearts of men) does not come, “in such a manner that it can be
watched with the eyes” (Grimm-Thayer), or, as AV marg., “with outward show.”
B-1,Verb, anatheoreo
“to observe carefully, consider well” (ana, “up,” intensive, and theoreo, “to
behold”), is used in Acts 17:23, RV, “observed” (of Paul's notice of the
objects of Athenian worship), and Heb. 13:7, “considering.” See BEHOLD.
B-2,Verb, tereo
see KEEP, No. 1.
B-3,Verb, suntereo
see KEEP, No. 3.
B-4,Verb, paratereo
“to watch closely, observe narrowly” (para, used intensively, and No. 2), is
translated “ye observe” in Gal. 4:10, where the Middle Voice suggests that
their religious observance of days, etc. was not from disinterested motives,
but with a view to their own advantage. See WATCH. Cp. phroneo (“to think”),
“regardeth” in Rom. 14:6, where the subject is connected with the above, though
the motive differs.
B-5,Verb, phulasso
see KEEP, No. 4.
B-6,Verb, poieo
“to do,” is translated “to observe” in Acts 16:21. See DO.
A-1,Verb, tunchano
“to meet with, light upon,” also signifies “to obtain, attain to, reach, get”
(with regard to things), translated “to obtain” in Acts 26:22, of “the help
that is from God;” 2 Tim. 2:10, of “the salvation which is in Christ Jesus with
eternal glory;” Heb. 8:6, of the ministry obtained by Christ; Heb. 11:35, of “a
better resurrection.” See CHANCE.
A-2,Verb, epitunchano
primarily, “to light upon” (epi, “upon,” and No. 1), denotes “to obtain,” Rom.
11:7 (twice); Heb. 6:15; 11:33; Jas. 4:2.
A-3,Verb, lanchano
“to obtain by lot,” is translated “that have obtained” in 2 Pet. 1:1; in Acts
1:17, AV, “had obtained” (RV, “received”), with kleros, “a lot” or “portion.”
See LOTS.
A-4,Verb, ktaomai
“to procure for oneself, get, gain, acquire,” is translated “obtained” in Acts
1:18, RV (AV, “purchased”); Acts 8:20, RV (AV, “may be purchased”); Acts 22:28.
See POSSESS, PROVIDE, PURCHASE.
A-5,Verb, krateo
“to be strong,” also means “to get possession of, obtain,” e.g., in Acts 27:13,
“they had obtained (their purpose).” See HOLD.
A-6,Verb, lambano
“to take, to receive,” is translated by the verb “to obtain” in 1 Cor. 9:25;
Phil. 3:12, RV, “(not that) I have (already) obtained” (contrast katantao, “to
attain,” Phil 3:11); Moule translates it “not that I have already received,”
i.e., the prize; the verb does not signify “to attain;” Heb. 4:16, AV,
“obtain.” See ACCEPT, No. 4.
A-7,Verb, heurisko
denotes “to find;” in the Middle Voice, “to find for oneself, to procure, get,
obtain,” with the suggestion of accomplishing the end which had been in view;
so in Heb. 9:12, “having obtained (eternal redemption).” Notes: (1) In 1 Cor.
9:24, AV, katalambano, a strengthened form of No. 6 (kata, used intensively),
is translated “obtain” (RV, “attain”). (2) In Heb. 11:2,4,39, AV, martureo, “to
bear witness,” and in the Passive Voice, “to have witness borne to one,” is
translated “to obtain” a good report, or “to obtain” witness (RV, “had witness
borne”). See WITNESS. (3) For the AV of Heb. 1:4, “He hath by inheritance
obtained” (RV, “He hath inherited”), and of Eph. 1:11, see INHERIT. (4) For the
phrase “to obtain mercy,” the Passive Voice of eleeo in Matt. 5:7; Rom.
11:30,31; 1 Cor. 7:25; 2 Cor. 4:1 (RV); 1 Tim. 1:13,16; 1 Pet. 2:10 (twice),
see MERCY.
B-1,Noun, peripoiesis
lit., “a making around” (peri, “around,” poieo, “to do or make”), denotes (a)
“the act of obtaining” anything, as of salvation in its completeness, 1 Thess.
5:9; 2 Thess. 2:14; (b) “a thing acquired, an acquisition, possession,” Eph.
1:14, RV, “(God's own) possession” [some would put this under (a)]; so 1 Pet.
2:9, RV, AV, “a peculiar (people);” cp. Isa. 43:21; (c) preservation; this may
be the meaning in Heb. 10:39, “saving” (RV marg., “gaining”); cp. the
corresponding verb in Luke 17:33 (in the best texts), “preserve.” In the Sept.
the noun has the meaning (b) in Hag. 2:10; Mal. 3:17, (c) in 2 Chron. 14:13.
1, aphorme
properly “a starting point,” was used to denote “a base of operations in war.”
In the NT it occurs as follows: “(a) the Law provided sin with a base of
operations for its attack upon the soul, Rom. 7:8,11; (b) the irreproachable
conduct of the Apostle provided his friends with a base of operations against
his detractors, 2 Cor. 5:12; (c) by refusing temporal support at Corinth he
deprived these detractors of their base of operations against him, 2 Cor.
11:12; (d) Christian freedom is not to provide a base of operations for the
flesh, Gal. 5:13; (e) unguarded behavior on the part of young widows (and the
same is true of all believers) would provide Satan with a base of operations
against the faith, 1 Tim. 5:14.” * [* From Notes on Galatians, by Hogg and
Vine, P. 269.]
The word is found frequently in the papyri with meanings which
illustrate those in the NT. In the Sept., Prov. 9:9; Ezek. 5:7.
Notes: (1) For the RV renderings “occasion (or 'occasions') of
stumbling,” “occasion of falling,” see FALLING, B, Note (3), OFFENSE. (2) In 2
Cor. 8:8, AV, the phrase “by occasion of” translates the preposition dia,
“through, by means of” (RV, “through”).
* For OCCUPATION, Acts 18:3, AV, see TRADE
Notes: The phrase “of like occupation” in Acts 19:25 translates the phrase peri (“about”) ta (“the”) toiauta (“such things”), i.e., lit., “(occupied) about such things.”
1, peripateo
“to walk,” is sometimes used of the state in which one is living, or of that to
which a person is given, e.g., Heb. 13:9, “(meats, wherein they that) occupied
themselves,” RV (marg., “walked;” AV, “have been occupied”), i.e., exercising
themselves about different kinds of food, regarding some as lawful, others as
unlawful (referring especially to matters of the ceremonial details of the
law).
Notes: (1) For “occupy,” in the AV of Luke 19:13, see TRADE. (2) For
“occupieth,” in the AV of 1 Cor. 14:16, see FILL, No. 2.
1, osme
“a smell, an odor” (akin to ozo, “to smell”), is translated “odor” in John
12:3, it is used metaphorically in Eph. 5:2, RV, “an odor (of a sweet smell),”
AV, “(a sweet smelling) savor,” of the effects Godward of the Sacrifice of
Christ; in Phil. 4:18 of the effect of sacrifice, on the part of those in the
church at Philippi, who sent material assistance to the Apostle in his
imprisonment. The word is translated “savor” in 2 Cor. 2:14,16 (twice).
Note: For thumiama, “incense,” translated “odors” in the AV of Rev. 5:8
(RV, “incense”), see INCENSE. For amomon (quoted in RV marg. in the Latinized
form amomum) in Rev. 18:13, see SPICE.
* Note: (1) In addition to the rendering of a number of prepositions, “of” translates the genitive case of nouns, with various shades of meaning. Of these the subjective and objective are mentioned here, which need careful distinction. Thus the phrase “the love of God,” e.g., in 1 John 2:5; 3:16, is subjective, signifying “God's love;” in 1 John 5:3, it is objective, signifying our love to God. Again, “the witness of God,” e.g., 1 John 5:9, is subjective, signifying the witness which God Himself has given; in Rev. 1:2,9; 19:10, e.g., “the testimony of Jesus” is objective, signifying the testimony borne to Him. In the AV “the faith of” is sometimes ambiguous; with reference to Christ it is objective, i.e., faith in Him, not His own faith, in the following passages in which the RV, “in” gives the correct meaning; Rom. 3:22; Gal. 2:16 (twice),20, RV, “I live in faith, the faith which is in the Son of God;” Gal. 3:22; Eph. 3:12; Phil. 3:9 (cp. Col. 2:12, “faith in the working of God”). In Eph. 2:20, “the foundation of the apostles and prophets” is subjective, i.e., the foundation laid by the apostles and prophets (“other foundation can no man lay than ... Jesus Christ,” 1 Cor. 3:11). (2) In the AV of John 16:13, “He shall not speak of Himself,” the preposition is apo, “from,” as in the RV; the Spirit of God often speaks of Himself in Scripture, the Lord's assurance was that the Holy Spirit would not be the source of His utterances. So with regard to Christ's utterances, John 7:17, RV, “I speak from (apo) Myself:” and John 14:10. (3) In John 6:46; 15:15; 17:7; Acts 17:9, the RV, “from” is to be observed, as rightly translating para (AV, “of”). (4) The following are instances in which “of” translates ek, or ex, “out of, from,” Matt. 21:25 (RV, “from”); 1 Cor. 1:30; 15:6; 2 Cor. 5:1 (RV, “from”); Jas. 4:1. (5) In the following, peri, “concerning,” is so translated in the RV (for AV, “of”), e.g., Acts 5:24; 1 Cor. 1:11; 1 John 1:1 (the RV is important); cp. John 16:8. (6) Epi, “over,” is so translated in Matt. 18:13, RV; “concerning” in Acts 4:9. (7) Huper, “on behalf of,” is so rendered in 2 Cor. 7:4, RV (AV, “of”); (8) For hupo, “by,” see the RV of Matt. 1:22; 2:16; 11:27; Luke 9:7; Acts 15:4; 1 Cor. 14:24; 2 Cor. 8:19; Phil 3:12. (9) For other prepositions, etc., see +, p. 9.
· For OFF see +, p. 9
A-1,Noun, skandalon
originally was “the name of the part of a trap to which the bait is attached,
hence, the trap or snare itself, as in Rom. 11:9, RV, 'stumblingblock,' quoted
from Psa. 69:22, and in Rev. 2:14, for Balaam's device was rather a trap for
Israel than a stumblingblock to them, and in Matt. 16:23, for in Peter's words
the Lord perceived a snare laid for Him by Satan.
“In NT skandalon is always used metaphorically, and ordinarily of
anything that arouses prejudice, or becomes a hindrance to others, or causes
them to fall by the way. Sometimes the hindrance is in itself good, and those
stumbled by it are the wicked.”
Thus it is used (a) of Christ in Rom. 9:33, “(a rock) of offense;” so 1
Pet. 2:8; 1 Cor. 1:23 (AV and RV, “stumblingblock”), and of His CROSS, Gal.
5:11 (RV, ditto); of the “table” provided by God for Israel, Rom. 11:9 (see
above); (b) of that which is evil, e.g., Matt. 13:41, RV, “things that cause
stumbling” (AV, “things that offend”), lit., “all stumblingblocks;” Matt. 18:7,
RV, “occasions of stumbling” and “occasion;” Luke 17:1 (ditto); Rom. 14:13, RV,
“an occasion of falling” (AV, “an occasion to fall”), said of such a use of
Christian liberty as proves a hindrance to another; Rom. 16:17, RV, “occasions
of stumbling,” said of the teaching of things contrary to sound doctrine; 1
John 2:10, “occasion of stumbling,” of the absence of this in the case of one
who loves his brother and thereby abides in the light. Love, then, is the best
safeguard against the woes pronounced by the Lord upon those who cause others
to stumble. See FALL, B, Note (3). Cp. the Sept. in Hos. 4:17, “Ephraim
partaking with idols hath laid stumblingblocks in his own path.”
A-2,Noun, proskomma
“an obstacle against which one may dash his foot” (akin to proskopto, “to
stumble” or “cause to stumble;” pros, “to or against,” kopto, “to strike”), is
translated “offense” in Rom. 14:20, in Rom. 14:13, “a stumblingblock,” of the
spiritual hindrance to another by a selfish use of liberty (cp. No. 1 in the
same verse); so in 1 Cor. 8:9. It is used of Christ, in Rom. 9:32,33, RV, “(a
stone) of stumbling,” and 1 Pet. 2:8, where the AV also has this rendering. Cp.
the Sept. in Ex. 23:33, “these (the gods of the Canaanites) will be an offense
(stumblingblock) unto thee.”
A-3,Noun, proskope
like No. 2, and formed from the same combination, occurs in 2 Cor. 6:3, RV,
“occasion of stumbling” (AV, “offense”), something which leads others into
error or sin. Cp. the Sept. in Prov. 16:18, “a haughty spirit (becomes) a
stumblingblock” (i.e., to oneself).
Notes: (1) In the AV of Rom. 4:25; 5:15 (twice),16-18,20, paraptoma, “a
trepass,” is translated “offense.” See TRESPASS. (2) In 2 Cor. 11:7, AV,
hamartia, a sin, is translated “an offense.” See SIN.
B-1,Adjective, aproskopos
akin to A, No. 3, with a, negative, prefixed, is used (a) in the Active sense,
“not causing to stumble,” in 1 Cor. 10:32, metaphorically of “refraining from
doing anything to lead astray” either Jews or Greeks or the church of God
(i.e., the local church), RV, “no occasion of stumbling” (AV, “none offense”);
(b) in the Passive sense, “blameless, without stumbling;” Acts 24:16, “(a
conscience) void of offense;” Phil. 1:10, “void of (AV, without) offense.” The
adjective is found occasionally in the papyri writings.
1, skandalizo
from skandalon (OFFENSE, No. 1), signifies “to put a snare or stumblingblock in
the way,” always metaphorically in the NT, in the same ways as the noun, which
see. It is used 14 times in Matthew, 8 in Mark, twice in Luke, twice in John;
elsewhere in 1 Cor. 8:13 (twice); 2 Cor. 11:29. It is absent in the most
authentic mss. in Rom. 14:21. The RV renders it by the verb “to stumble,” or
“cause to stumble,” in every place save the following, where it uses the verb
“to offend,” Matt. 13:57; 15:12, 26:31,33; Mark 6:3; 14:27,29.
Notes: (1) In Jas. 2:10; 3:2 (twice), AV, ptaio, “to stumble,” is
translated “offend;” see FALL, STUMBLE. (2) In Acts 25:8, AV, hamartano, “to
sin,” is translated “have I offended;” see SIN.
1, opheiletes
“a debtor,” is translated “offenders” in Luke 13:4, RV (RV and AV marg.,
“debtors;” AV, “sinners”). See DEBTOR.
Note: In Acts 25:11, AV, adikeo, “to do wrong,” is translated “be an
offender” (RV, “am a wrong-doer”).
A-1,Verb, prosphero
primarily, “to bring to” (pros, “to,” phero, “to bring”), also denotes “to
offer,” (a) of the sacrifice of Christ Himself, Heb. 8:3; of Christ in virtue
of his High Priesthood (RV, “this high priest;” AV, “this man”); Heb. 9:14,25
(negative),28; 10:12; (b) of offerings under, or according to, the Law, e.g.,
Matt. 8:4; Mark 1:44; Acts 7:42; 21:26; Heb. 5:1,3; 8:3; 9:7,9; 10:1,2,8,11;
(c) of “offerings” previous to the Law, Heb. 11:4,17 (of Isaac by Abraham); (d)
of gifts “offered” to Christ, Matt. 2:11, RV, “offered” (AV, “presented unto”);
(e) of prayers “offered” by Christ, Heb. 5:7; (f) of the vinegar “offered” to
Him in mockery by the soldiers at the cross, Luke 23:36; (g) of the slaughter
of disciples by persecutors, who think they are “offering” service to God, John
16:2, RV (AV, “doeth”); (h) of money “offered” by Simon the sorcerer, Acts
8:18. See BRING, A, No. 8, DEAL WITH, No. 2.
A-2,Verb, anaphero
primarily, “to lead” or “carry up” (ana), also denotes “to offer,” (a) of
Christ sacrifice, Heb. 7:27; (b) of sacrifices under the Law, Heb. 7:27; (c) of
such previous to the Law, Jas. 2:21 (of Isaac by Abraham); (d) of praise, Heb.
13:15; (e) of spiritual sacrifices in general, 1 Pet. 2:5. See BEAR, No. 3,
BRING, A, No. 2.
A-3,Verb, didomi
to give, is translated “to offer” in Luke 2;24; in Rev. 8:3, AV, “offer” (RV,
“add;” marg., “give”). See GIVE.
A-4,Verb, parecho
“to furnish, offer, present, supply,” is used in Luke 6:29, of “offering” the
other cheek to be smitten after receiving a similar insult; for the AV marg.,
in Acts 17:31, see ASSURANCE, A, No. 1. See BRING, A, No. 21.
A-5,Verb, spendo
“to pour out as a drink offering, make a libation,” is used figuratively in the
Passive Voice in Phil. 2:17, “offered” (RV marg., “poured out as a drink
offering;” AV marg., “poured forth”). In 2 Tim. 4:6, “I am already being
offered,” RV (marg., “poured out as a drink-offering”), the Apostle is
referring to his approaching death, upon the sacrifice of his ministry. This
use of the word is exemplified in the papyri writings.
Notes: (1) In Luke 11:12, AV epididomi, “to give” (epi, “over,” in the
sense of “instead of,” and No. 3), is translated “will he offer” (RV, and AV
marg., “will he give”). (2) In Acts 7:41, AV, anago, “to lead up” or “bring
up,” is rendered “offered” (RV, “brought”). (3) In Acts 15:29; 21:25; and 1
Cor. 8:1,4,10; 10:19, AV, eidolothutos, “sacrificed to idols,” is translated
“offered to idols” (thuo denotes “to sacrifice”). See SACRIFICE.
B-1,Noun, prosphora
lit., “a bringing to” (akin to A, No. 1,), hence an “offering,” in the NT a
sacrificial “offering,” (a) of Christ's sacrifice, Eph. 5:2; Heb. 10:10 (of His
body); 10:14; negatively, of there being no repetition, Heb. 10:18; (b) of
“offerings” under, or according to, the Law, Acts 21:26; Heb. 10:5,8; (c) of
gifts in kind conveyed to needy Jews, Acts 24:17; (d) of the presentation of
believers themselves (saved from among the Gentiles) to God, Rom. 15:16.
B-2,Noun, holokautoma
“a burnt offering:” See BURNT.
B-3,Noun, anathema
denotes “a gift set up in a temple, a votive offering” (ana, “up,” tithemi, “to
place”), Luke 21:5, RV “offerings” (AV, “gifts”) Cp. anathema (see CURSE).
Notes: (1) In Luke 21:4, AV, the plural of doron, “a gift,” is
translated “offerings” (RV, “gifts”). (2) In Rom. 8:3; Heb. 13:11, the RV, “as
an offering” is added to complete the sacrificial meaning of peri.
A-1,Noun, praxis
“a doing, deed” (akin to prasso, “to do or practice”), also denotes “an acting”
or “function,” translated “office” in Rom. 12:4. See DEED.
A-2,Noun, hierateia
or hieratia, denotes “a priest's office,” Luke 1:9; Heb. 7:5, RV, “priest's
office” (AV “office of the priesthood”).
B-1,Verb, hierateuo
“to officiate as a priest” (akin to A, No. 2), is translated “he executed the
priest's office” in Luke 1:8. The word is frequent in inscriptions.
Notes: (I) In Rom. 11:13, AV, diakonia, “a ministry,” is translated
“office” (RV, “ministry”). (2) In Acts 1:20, RV, episkope, “an overseership,”
is translated “office” (marg., “overseership;” AV, “bishopric”). (3) In 1 Tim.
3:1, the word “office,” in the phrase “the office of a bishop,” has nothing to
represent it in the original; the RV marg. gives “overseer” for “bishop,” and
the phrase lit. is “overseership;” so in 1 Tim. 3:10,13, where the AV has “use
(and 'used') the office of a deacon,” the RV rightly omits “office,” and
translates the verb diakoneo, “to serve,” “let them serve as deacons” and
“(they that) have served (well) as deacons.”
1, huperetes
for the original of which see MINISTER, A, No. 3, is translated “officer,” with
the following applications, (a) to a magistrate's attendant, Matt. 5:25; (b) to
officers of the synagogue, or officers or bailiffs of the Sanhedrin, Matt.
26:58; Mark 14:54,65; John 7:32,45,46; 18:3,12,18,22; 19;6; Acts 5:22,26. See
MINISTER, SERVANT.
2, praktor
lit., “one who does,” or “accomplishes” (akin to prasso, “to do”), was used in
Athens of one who exacts payment, a collector (the word is frequently used in
the papyri of a public accountant); hence, in general, a court “officer,” an
attendant in a court of justice (so Deissmann); the word is used in Luke 12:58
(twice). In the Sept., Isa. 3:12.
1, peripsema
“that which is wiped off” (akin to peripsao, “to wipe off all round;” peri,
“around,” psao, “to wipe”), hence, “offscouring,” is used metaphorically in 1
Cor. 4:13. This and the synonymous word perikatharma, “refuse, rubbish,” “were
used especially of condemned criminals of the lowest classes, who were
sacrificed as expiatory offerings ... because of their degraded life”
(Lightfoot).
1, gennema
akin to genao, “to beget,” denotes “the offspring of men and animals,” Matt.
3:7; 12:34; 23:33; Luke 3:7, RV, “offspring” (AV, “generation”). See FRUIT.
2, genos
“a race, family” (akin to ginomai, “to become”), denotes “an offspring,” Acts
17:28,29; Rev. 22:16. See GENERATION, KIND.
A-1,Adverb, pollakis
akin to polus, “much, many,” is variously translated, e.g., “oft-times,” Matt.
17:15 (AV, “oft,” 2nd part); “many times,” 2 Cor. 8:22, RV (AV, “often-times”);
“oft,” 2 Cor. 11:23; “often” (2 Cor. 11:26).
A-2,Adverb, polla
the neuter plural of polus, is translated “oft” in Matt. 9:14; some ancient
authorities omit it here (see RV marg.); in Rom. 15:22, with the article, RV,
“these many times” (AV, “much”).
A-3,Adverb, posakis
an interrogative numeral adverb, “how many times, how oft (or often)?” occurs
in Matt. 18:21; 23:37; Luke 13:34.
A-4,Adverb, hosakis
a relative adverb, “as often” (or oft) as, 1 Cor. 11:25,26; Rev. 11:6.
A-5,Adverb, pukna
the neuter plural of puknos (see B), used adverbially, is translated “often” in
Luke 5:33.
A-6,Adverb, puknoteron
the neuter singular of the comparative degree of puknos (cp. No. 5, and see B),
“very often,” or “so much the oftener,” Acts 24:26, “the oftener.”
Notes: (1) In Luke 8:29, the phrase pollois chronois, lit., “many
times,” is translated “often-times” (RV marg., “of a long time”). (2) For the
rendering “oft” in Mark 7:3, see DILIGENTLY, D, No. 2.
B-1,Adjective, puknos
primarily signifies “close, compact, solid;” hence, “frequent, often,” 1 Tim.
5:23. Cp. A, Nos. 5 and 6.
1, muron
a word derived by the ancients from muro, “to flow,” or from murra, “myrrh-oil”
(it is probably of foreign origin; see MYRRH). The “ointment” is mentioned in
the NT in connection with the anointing of the Lord on the occasions recorded
in Matt. 26:7,9,12; Mark 14:3,4; Luke 7:37,38,46; John 11:2; 12:3 (twice),5.
The alabaster cruse mentioned in the passages in Matthew, Mark and Luke was the
best of its kind, and the spikenard was one of the costliest of perfumes.
“Ointments” were used in preparing a body for burial, Luke 23:56 (“oinments”).
Of the act of the woman mentioned in Matt. 26:6-13, the Lord said, “she did it
to prepare Me for burial;” her devotion led her to antedate the customary
ritual after death, by showing both her affection and her understanding of what
was impending. For the use of the various kinds of “ointments” as articles of
commerce, see Rev. 18:13.
A-1,Adjective,
archaios
“original, ancient” (from arche, “a beginning:” Eng., “archaic,” “archaeology,”
etc.), is used (a) of persons belonging to a former age, “(to) them of old
time,” Matt. 5:21,33, RV; in some mss. ver. 27; the RV rendering is right; not
ancient teachers are in view; what was said to them of old time was “to be both
recognized in its significance and estimated in its temporary limitations,
Christ intending His words to be regarded not as an abrogation, but a deepening
and fulfilling” (Cremer); of prophets, Luke 9:8,19; (b) of time long gone by,
Acts 15:21; (c) of days gone by in a person's experience, Acts 15:7, “a good
while ago,” lit., “from old (days),” i.e., from the first days onward in the
sense of originality, not age; (d) of Mnason, “an early disciple,” Acts 21:16,
RV, not referring to age, but to his being one of the first who had accepted
the Gospel from the beginning of its proclamation; (e) of things which are
“old” in relation to the new, earlier things in contrast to things present, 2
Cor. 5:17, i.e., of what characterized and conditioned the time previous to
conversion in a believer's experience, RV, “they are become new,” i.e., they
have taken on a new complexion and are viewed in an entirely different way; (f)
of the world (i.e., the inhabitants of the world) just previous to the Flood, 2
Pet. 2:5; (g) of the Devil, as “that old serpent,” Rev. 12:9; 20:2, “old,” not
in age, but as characterized for a long period by the evils indicated.
Note: For the difference between this and No. 2, see below.
A-2,Adjective, palaios
akin to C, No. 1 (Eng., “paleontology,” etc.), “of what is of long duration,
old in years,” etc., a garment, wine (in contrast to neos; see NEW), Matt.
9:16,17; Mark 2:21,22 (twice); Luke 5:36,37,39 (twice); of the treasures of
Divine truth, Matt. 13:52 (compared with kainos: see NEW); of what belongs to
the past, e.g., the believer's former self before his conversion, his “old
man,” “old” because it has been superseded by that which is new, Rom. 6:6; Eph.
4:22 (in contrast to kainos); Col. 3:9 (in contrast to neos); of the covenant
in connection with the Law, 2 Cor. 3:14; of leaven, metaphorical of moral evil,
1 Cor. 5:7,8 (in contrast to neos); of that which was given long ago and
remains in force, an “old” commandment, 1 John 2:7 (twice), that which was
familiar and well known in contrast to that which is fresh (kainos).
Note: Palaios denotes “old,” without the reference to beginning and
origin contained in archaios” (Abbott-Smith), a distinction observed in the
papyri (Moulton and Milligan). While sometimes any difference seems almost
indistinguishable, yet “it is evident that wherever an emphasis is desired to
be laid on the reaching back to a beginning, whatever that beginning may be,
archaios will be preferred (e.g., of Satan, Rev. 12:9; 20:2, see No. 1). That
which ... is old in the sense of more or less worn out ... is always palaios”
(Trench).
A-3,Adjective, presbuteros
“olde, elder,” is used in the plural, as a noun, in Acts 2:17, “old men.” See
ELDER.
B-1,Noun, geron
denotes “an old man” (from the same root comes Eng., “gray”), John 3:4.
B-2,Noun, presbutes
“an old man,” Luke 1:18, is translated “aged” in Titus 2:2; Philem. 1:9 (for
this, however, see the RV marg.). See AGED.
B-3,Noun, geras
“old age,” occurs in Luke 1:36.
Note: Augustine (quoted by Trench, cvii, 2) speaks of the distinction
observed among Greeks, that presbutes conveys the suggestion of gravity.
C-1,Adverb, palai
denotes “long ago, of old,” Heb. 1:1, RV, “of old time” (AV, “in time past”);
in Jude 1:4, “of old;” it is used as an adjective in 2 Pet. 1:9, “(his) old
(sins),” lit., “his sins of old.” See WHILE.
C-2,Adverb, ekpalai
“from of old, for a long time” (ek, “from,” and No. 1), occurs in 2 Pet. 2:3,
RV, “from of old” (AV, “of a long time”); 2 Pet. 3:5. See LONG, B, Note (2).
Note: In 1 Pet. 3:5, AV, the particle pote, “once, formerly, ever,
sometime,” is translated “in the old time” (RV, “aforetime”); in 2 Pet. 1:21,
“in old time” (RV, “ever”), AV marg., “at any time.”
D-1,Verb, palaioo
akin to A, No. 2, denotes, in the Active Voice, “to make or declare old,” Heb.
8:13 (1st part); in the Passive Voice, “to become old,” of things worn out by
time and use, Luke 12:33; Heb. 1:11, “shall wax old,” lit., “shall be made
old,” i.e., worn out; in Heb. 8:13 (2nd part), RV, “is becoming old” (AV
“decayeth”); here and in the 1st part of the verse, the verb may have the
meaning “to abrogate;” for the next verb in the verse, see No. 2.
D-2,Verb, gerasko
from geras, “old age” (akin to B, No. 1), “to grow old,” is translated “thou
shalt be old,” in John 21:18; “waxeth aged,” Heb. 8:13, RV (AV, “waxeth old”).
Notes: (1) In John 8:57, echo, “to have,” is used with “fifty years” as
the object, signifying, “Thou art (not yet fifty years) old,” lit., “Thou hast
not yet fifty years.” (2) In Mark 5:42, RV, the verb eimi, “to be,” with the
phrase “of twelve years” is translated “was ... old” (AV, “was of the age of”).
1, graodes
an adjective, signifying “old-womanish” (from graus, “an old woman”), is said
of fables, in 1 Tim. 4:7.
1, palaiotes
from palaios (see A, No. 2, above), occurs in Rom. 7:6, of “the letter,” i.e.,
“the law,” with its rules of conduct, mere outward conformity to which has
yielded place in the believer's service to a response to the inward operation
of the Holy Spirit. The word is contrasted with kainotes, “newness.”
1, elaia
denotes (a) “an olive tree,” Rom. 11:17,24; Rev. 11:4 (plural); the Mount of
Olives was so called from the numerous olive trees there, and indicates the
importance attached to such; the Mount is mentioned in the NT in connection
only with the Lord's life on earth, Matt. 21:1; 24:3; 26:30; Mark 11:1; 13:3;
14:26; Luke 19:37; 22:39; John 8:1; (b) “an olive,” Jas. 3:12, RV (AV, “olive
berries”).
2, elaion
“an olive grove” or “olive garden,” the ending -- on, as in this class of noun,
here indicates “a place set with trees of the kind designated by the primitive”
(Thayer); hence it is applied to the Mount of Olives, Luke 19:29; 21:37; Acts
1:12 (“Olivet”): in the first two of these and in Mark 11:1, some mss. have the
form of the noun as in No. 1.
3, kallielaios
“the garden olive” (from kallos, “beauty,” and No. 1), occurs in Rom. 11:24, “a
good olive tree.”
<4,,65,agrielaios>
an adjective (from agrios, “growing in the fields, wild,” and No. 1), denoting
“of the wild olive,” is used as a noun in Rom. 11:17,24, “a wild olive tree”
(RV, in the latter verse).
· For OMITTED (Matt. 23:23, AV) see LEAVE (undone), No. 1
· For OMNIPOTENT (Rev. 19:6) see ALMIGHTY
· For ON see +, p. 9
1, hapax
denotes (a) “once, one time,” 2 Cor. 11:25; Heb. 9:7,26,27; 12:26,27; in the
phrase “once and again,” lit., “once and twice,” Phil. 4:16; 1 Thess. 2:18; (b)
“once for all,” of what is of perpetual validity, not requiring repetition,
Heb. 6:4; 9:28; 10:2; 1 Pet. 3:18; Jude 1:3, RV, “once for all” (AV, “once”);
Jude 1:5 (ditto); in some mss. 1 Pet. 3:20 (so the AV).
2, ephapax
a strengthened form of No. 1 (epi, “upon”), signifies (a) “once for all,” Rom.
6:10; Heb. 7:27, RV (AV, “once”); Heb. 9:12 (ditto); 10:10; (b) “at once,” 1
Cor. 15:6.
3, pote
denotes “once upon a time, formerly, sometime,” e.g., Rom. 7:9; Gal. 1:23, 1st
part, RV, “once” (AV, “in times past”); 2nd part, AV and RV, “once;” Gal. 2:6,
RV marg., “what they once were” (to be preferred to the text, “whatsoever they
were”), the reference probably being to the association of the twelve Apostles
with the Lord during His ministry on earth; upon this their partisans based
their claim for the exclusive authority of these Apostles, which Paul
vigorously repudiated; in Eph. 5:8, RV, “once” (AV, “sometimes”). See
AFORETIME, LAST, LENGTH (at), TIME (past).
Note: In Luke 23:18, AV, pamplethei, denoting “with the whole
multitude” (pas, “all,” plethos, “a multitude”), is rendered “all at once,” RV,
“all together”).
A-1,Numeral, heis
the first cardinal numeral, masculine (feminine and neuter nominative forms are
mia and hen, respectively), is used to signify (1) (a) “one” in contrast to
many, e.g., Matt. 25:15; Rom. 5:18, RV, “(through) one (trespass),” i.e.,
Adam's transgression, in contrast to the “one act of righteousness,” i.e., the
death of Christ (not as AV, “the offense of one,” and “the righteousness of
one”); (b) metaphorically, “union” and “concord,” e.g., John 10:30; 11:52;
17:11,21,22; Rom. 12:4,5; Phil. 1:27; (2) emphatically, (a) a single (“one”),
to the exclusion of others, e.g., Matt. 21:24; Rom. 3:10; 1 Cor. 9:24; 1 Tim.
2:5 (twice); (b) “one, alone,” e.g., Mark 2:7, RV (AV, “only”); Mark 10:18;
Luke 18:19; (c) “one and the same,” e.g., Rom. 3:30, RV, “God is one,” i.e.,
there is not “one” God for the Jew and one for the Gentile; cp. Gal. 3:20,
which means that in a promise there is no other party; 1 Cor. 3:8; 11:5; 12:11;
1 John 5:8 (lit., “and the three are into one,” i.e., united in “one” and the
same witness); (3) a certain “one,” in the same sense as the indefinite pronoun
tis (see B, No. 1), e.g., Matt. 8:19, RV, “a (scribe),” marg., “one (scribe),”
AV, “a certain (scribe);” Matt. 19:16, “one;” in Rev. 8:13, RV marg., “one
(eagle);” heis tis are used together in Luke 22:50; John 11:49; this occurs
frequently in the papyri (Moulton, Prol., p. 96); (4) distributively, with
hekastos, “each,” i.e., “every one,” e.g., Luke 4:40; Acts 2:6, “every man”
(lit., “every one”); in the sense of “one ... and one,” e.g., John 20:12; or
“one ...” followed by allos or heteros, “the other,” e.g., Matt. 6:24; or by a
second heis, e.g., Matt. 24:40, RV, “one;” John 20:12; in Rom. 12:5 heis is preceded
by kata (kath') in the sense of “severally (members) one (of another),” RV (AV,
“every one ... one”); cp. Mark 14:19; in 1 Thess. 5:11 the phrase in the 2nd
part, “each other,” RV (AV, “one another”), is, lit., “one the one;” (5) as an
ordinal number, equivalent to protos, “first,” in the phrase “the first day of
the week,” lit., and idiomatically, “one of sabbaths,” signifying “the first
day after the sabbath,” e.g., Matt. 28:1; Mark 16:2; Acts 20:7; 1 Cor. 16:2.
Moulton remarks on the tendency for certain cardinal numerals to replace
ordinals (Prol., p. 96).
B-1,Pronoun, tis
an indefinite pronoun signifying “a certain one, some one, any one, one” (the
neuter form ti denotes “a certain thing”), is used (a) like a noun, e.g., Acts
5:25; 19:32; 21:34; 1 Cor. 3:4; or with the meaning “someone,” e.g., Acts 8:31,
RV, “some one” (AV, “some man”); Rom. 5:7; (b) as an adjective; see CERTAIN,
Note (3), SOME.
B-2,Pronoun, hos
as a relative pronoun, signifies “who;” as a demonstrative pronoun, “this,” or
“the one” in contrast with “the other,” or “another,” e.g., Rom. 14:2, AV (RV,
“one man”); 1 Cor. 12:8.
Notes: (1) The RV often substitutes “one” for “man,” e.g., Matt. 17:8
(oudeis, “no one”); 1 Cor. 3:21 (i.e., “no person”); 1 Cor. 15:35; 1 Thess.
5:15; 2 Tim. 4:16; 1 John 2:27; 3:3. (2) The pronoun houtos is sometimes
translated “this one,” e.g., Luke 7:8. (3) In 1 Pet. 3:8, AV, homophron,
“likeminded” (RV), is translated “of one mind” (lit., “of the same mind”). (4)
In Acts 7:26, “at one,” is, lit., “unto peace” (see PEACE). (5) For “every one”
in Acts 5:16 see EVERY, No. 2. (6) In Mark 9:26 nekros, “dead,” is translated
“one dead.” (7) In Acts 2:1 “in one place” translates epi to auto, lit., “to
the same,” which may mean “for the same (purpose);” in 1 Cor. 11:20; 14:23, the
RV translates it “together.” (8) In Mark 1:7, AV, the article ho, “the,” is
rendered “one” (RV, “he that”). (9) In Mark 7:14, AV, the plural of pas, “all”
(so RV), is translated “every one;” in Matt. 5:28, AV, pas, with the article,
is translated “whosoever” (RV “every one who”). (10) In Acts 1:24, AV,
“whether” is, lit., and as the RV, “the one whom.” (11) In 2 Thess. 2:7, the
article is rendered “one that,” RV (AV, “he who”).
See also ACCORD, CONSENT, B, No. 1, END, C, Note (6), EYE (with one),
GREAT, HOLY, LITTLE, MIND, NATION, WICKED.
Notes: (1) This translates a number of words and phrases, (a) allelon, a reciprocal pronoun in the genitive plural, signifying “of, or from, one another” (akin to allos, “another”), e.g., Matt. 25:32; John 13:22; Acts 15:39; 19:38; 1 Cor. 7:5; Gal. 5:17; the accusative allelous denotes “one another,” e.g., Acts 7:26, lit., “why do ye wrong one another?;” 2 Thess. 1:3, RV; in Eph. 4:32; Col. 3:13, e.g., RV, “each other;” in 1 Thess. 5:15, “one (toward) another,” RV; the dative allelois denotes “one to another,” e.g., Luke 7:32; (b) different forms of the plural of heautou, “of himself,” used as a reciprocal pronoun, e.g., Eph. 5:19, RV, “one to another” (AV, and RV marg., “to yourselves”); see also Note (5); (c) allos pros allon, “one to another,” Acts 2:12; (d) allos ... heteros, 1 Cor. 12:8 (for the difference between allos and heteros, see ANOTHER); (e) hos men ... hos de (in various forms of the pronoun), lit., “this indeed ... but that,” e.g., Luke 23:33; Rom. 9:21; 14:5; 1 Cor. 11:21; 2 Cor. 2:16; Phil. 1:16,17; (f) heteros ... heteros, “one ... another,” 1 Cor. 15:40. (2) In Matt. 24:2; Mark 13:2; Luke 19:44; 21:6, “one (stone upon) another” is, lit., “stone upon stone.” (3) In Heb. 10:25, “one another” is necessarily added in English to complete the sense of parakaleo, “to exhort.” (4) In 1 Pet. 3:8, AV, “one of another” represents nothing in the original (the RV, “compassionate” sufficiently translates the adjective sumpathes: see COMPASSION, C.). (5) In Mark 9:10, AV, pros heautous, “among yourselves” (RV), is translated “one with another”. (6) In 1 Tim. 5:21, AV, the accusative case of prosklisis, “partiality,” preceded by kata, “according to,” is translated “preferring one before another” (RV, “prejudice;” marg., “preference,” lit., “according to partiality”).
A-1,Adjective, monos
“alone, solitary,” is translated “only,” e.g., in Matt. 4:10; 12:4; 17:8; 1
Cor. 9:6; 14:36; Phil. 4:15; Col. 4:11; 2 John 1:1; it is used as an attribute
of God in John 5:44; 17:3; Rom. 16:27; 1 Tim. 1:17; 1 Tim. 6:15,16; Jude
1:4,25; Rev. 15:4. See ALONE, A.
A-2,Adjective, monogenes
“only begotten” (No. 1 and genos, “offspring”), has the meaning “only,” of
human offspring, in Luke 7:12; 8:42; 9:38; the term is one of endearment, as
well as of singleness. For Heb. 11:17 see ONLY BEGOTTEN.
B-1,Adverb, monon
the neuter of A, No. 1, “only, exclusively,” is translated “only,” e.g., in
Matt. 5:47; 8:8; John 5:18; 11:52; 12:9; 13:9; frequently in Acts, Romans and
Galatians. See ALONE, B, No. 1.
B-2,Adverb, plen
“howbeit, except that,” is translated “only that” in the RV of Phil. 1:18 (AV,
“notwithstanding”); “only” in Phil. 3:16 (AV, “nevertheless”).
Notes: (1) In Mark 2:7, AV, heis, “one” (so RV), is translated “only;”
in Jas. 4:12, RV, “one only” (AV, “one”). (2) For “only that” in Acts 21:25,
AV, see the RV. (3) The conjunction ei, “if,” with the negative me, “not,” is
translated “but only” in Luke 4:26, RV (AV, “save”); Luke 4:27 (AV, “saving”);
“only” in 1 Cor. 7:17 (AV, “but”); in some mss. in Acts 21:25 (AV “save only”).
1, monogenes
is used five times, all in the writings of the Apostle John, of Christ as the
Son of God; it is translated “only begotten” in Heb. 11:17 of the relationship
of Isaac to Abraham.
With reference to Christ, the phrase “the only begotten from the
Father,” John 1:14, RV (see also the marg.), indicates that as the Son of God
He was the sole representative of the Being and character of the One who sent
Him. In the original the definite article is omitted both before “only
begotten” and before “Father,” and its absence in each case serves to lay
stress upon the characteristics referred to in the terms used. The Apostle's object
is to demonstrate what sort of glory it was that he and his fellow Apostles had
seen. That he is not merely making a comparison with earthly relationships is
indicated by para, “from.” The glory was that of a unique relationship and the
word “begotten” does not imply a beginning of His Sonship. It suggests
relationship indeed, but must be distinguished from generation as applied to
man.
We can only rightly understand the term “the only begotten” when used
of the Son, in the sense of unoriginated relationship. “The begetting is not an
event of time, however remote, but a fact irrespective of time. The Christ did
not become, but necessarily and eternally is the Son. He, a Person, possesses
every attribute of pure Godhood. This necessitates eternity, absolute being; in
this respect He is not 'after' the Father” (Moule). The expression also
suggests the thought of the deepest affection, as in the case of the OT word
yachid, variously rendered, “only one,” Gen. 22:2,12; “only son,” Jer. 6:26;
Amos 8:10; Zech. 12:10; “only beloved,” Prov. 4:3, and “darling,” Ps. 22:20;
35:17.
In John 1:18 the clause “the only begotten son, which is in the bosom
of the Father,” expresses both His eternal union with the Father in the Godhead
and the ineffable intimacy and love between them, the Son sharing all the
Father's counsels and enjoying all His affections. Another reading is monogenes
Theos, “God only-begotten.” In John 3:16 the statement, “God so loved the world
that He gave His only begotten son,” must not be taken to mean that Christ
became the only begotten son by incarnation. The value and the greatness of the
gift lay in the Sonship of Him who was given. His Sonship was not the effect of
His being given. In John 3:18 the phrase “the name of the only begotten son of
God” lays stress upon the full revelation of God's character and will, His love
and grace, as conveyed in the name of One who, being in a unique relationship
to Him, was provided by Him as the object of faith. In 1 John 4:9 the statement
“God hath sent His only begotten son into the world” does not mean that God
sent out into the world one who at His birth in Bethlehem had become His Son.
Cp. the parallel statement, “God sent forth the Spirit of His Son,” Gal. 4:6,
RV, which could not mean that God sent forth One who became His Spirit when He
sent Him.
· For ONSET, Acts 14:5, RV, see ASSAULT and IMPULSE
· For ONWARD, 2 John 9, RV, see GO, No. 10
A-1,Verb, anoigo
is used (1) transitively, (a) literally, of “a door or gate,” e.g., Acts 5:19;
graves, Matt. 27:52; a sepulchre, Rom. 3:13; a book, e.g., Luke 4:17 (some mss.
have No. 4); Rev. 5:2-5; 10:8; the seals of a roll, e.g., Rev. 5:9; 6:1; the
eyes, Acts 9:40; the mouth of a fish, Matt. 17:27; “the pit of the abyss,” Rev.
9:2, RV; heaven and the heavens, Matt. 3:16; Luke 3:21; Acts 10:11 (for Acts
7:56, see No. 2); Rev. 19:11; “the temple of the tabernacle of the testimony in
heaven,” Rev. 15:5; by metonymy, for that which contained treasures, Matt.
2:11; (b) metaphorically, e.g., Matt. 7:7,8; 25:11; Rev. 3:7; Hebraistically,
“to open the mouth,” of beginning to speak, e.g., Matt. 5:2; 13:35; Acts
8:32,35; 10:34; 18:14; Rev. 13:6 (cp., e.g., Num. 22:28; Job. 3:1; Isa. 50:5);
and of recovering speech, Luke 1:64; of the earth “opening,” Rev. 12:16; of the
“opening” of the eyes, Acts 26:18; the ears, Mark 7:35 (in the best mss.; some
have No. 2); (2) intransitively (perfect tense, Active, in the Greek), (a)
literally, of “the heaven,” John 1:51, RV, “opened;” (b) metaphorically, of
“speaking freely,” 2 Cor. 6:11.
A-2,Verb, dianoigo
“to open up completely” (dia, “through,” intensive, and No. 1), is used (a)
literally, Luke 2:23; Acts 7:56, in the best mss.; (b) metaphorically, of the
eyes, Mark 7:34; Luke 24:31; of the Scriptures, Luke 24:32; Acts 17:3; of the
mind, Luke 24:45, RV (AV, “understanding”); of the heart, Acts 16:14.
A-3,Verb,ago
“to lead,” or “to keep or spend a day,” is so used in Acts 19:38: see KEEP,
Note (2).
A-4,Verb, anaptusso
“to unroll” (ana, “back,” ptusso, “to roll”), is found in some mss. in Luke
4:17 (of the roll of Isaiah), and translated “He had opened” (AV); see No. 1.
Notes: (1) For Heb. 4:13, “laid open,” RV (AV, “opened”) see LAY, No.
18. (2) In 2 Cor. 3:18, AV, anakalupto, “to unveil,” is translated “open” (RV,
“unveiled,” which consistently continues the metaphor of the veil upon the
heart of Israel). (3) In Mark 1:10, AV, schizo, “to rend” or “split,” is
translated “opened,” of the heavens, RV, “rent asunder,” AV marg., “cloven, or,
rent.” (4) For prodelos, in 1 Tim.5:24, AV, “open beforehand,” see EVIDENT, A,
No. 3. (5) For “be opened” See EPHPHATHA. (6) For “open (your hearts),” 2 Cor.
7:2, RV, see RECEIVE, No. 18.
B-1,Noun, anoixis
“an opening” (akin to A, No. 1), is used in Eph. 6:19, metaphorically of the
“opening” of the mouth as in A, No. 1 (2), (b).
B-2,Noun, ope
“an opening, a hole,” is used in Jas. 3:11, of the orifice of a fountain: see
CAVE, HOLE, PLACE.
1, parrhesia
“freedom of speech, boldness,” is used adverbially in the dative case and
translated “openly” in Mark 8:32, of a saying of Christ; in John 7:13, of a
public statement; in John 11:54, of Christ's public appearance; in John 7:26;
18:20, of His public testimony; preceded by the preposition en, “in,” John 7:4,
lit., “in boldness” (cp. John 7:10, RV, “publicly”). See BOLD, B.
2, phaneros
manifestly, openly: see EVIDENT, B.
Notes: (1) In Gal. 3:1, “openly set forth” translates the verb
prographo, lit., “to write before,” as of the OT, Rom. 15:4 (cp. Jude 1:4), and
of a previous letter, Eph. 3:3. In Gal. 3:1, however, “it is probably used in
another sense, unexampled in the Scriptures but not uncommon in the language of
the day, == 'proclaimed,' 'placarded,' as a magistrate proclaimed the fact that
an execution had been carried out, placarding his proclamation in a public
place. The Apostle carries on his metaphor of the 'evil eye;' as a preventive
of such mischief it was common to post up charms on the walls of houses, a
glance at which was supposed to counteract any evil influence to which a person
may have been subjected. 'Notwithstanding,' he says, in effect, 'that the fact
that Christ had been crucified was placarded before your very eyes in our
preaching, you have allowed yourselves to be ... fascinated by the enemies of
the Cross of Christ, when you had only to look at Him to escape their malignant
influence;' cp. the interesting and instructive parallel in Num. 21:9.” * [*
From Notes on Galatians, by Hogg and Vine, pp. 106,107] (2) In some mss. in
Matt. 6:4,6,18, the phrase en to phanero, lit., “in the manifest,” is found
(AV, “openly”); see the RV (3) For emphanes, rendered “openly” in Acts 10:40,
AV, see MANIFEST. (4) In Acts 16:37, AV, the dative case of the adjective
demosios, “belonging to the people” (demos, “a people”), “public” (so RV), used
adverbially, is translated “openly;” in Acts 18:28; 20:20, “publicly.” For the
adjective itself, “public,” see Acts 5:18. See PUBLIC.
· For OPERATION see WORKING
A-1,Noun, kairos
primarily, “a due measure,” is used of “a fixed and definite period, a time,
season,” and is translated “opportunity” in Gal. 6:10; Heb. 11:15. See SEASON,
TIME, WHILE.
A-2,Noun, eukairia
“a fitting time, opportunity” (eu, “well,” and No. 1), occurs in Matt. 26:16;
Luke 22:6. Cp. eukairos, “seasonable;” see CONVENIENT.
A-3,Noun, topos
“to place,” is translated “opportunity” in Acts 25:16, RV (AV, “licence”). See
PLACE, ROOM.
B-1,Verb, eukaireo
“to have time or leisure” (akin to A, No. 2), is translated “he shall have
opportunity” in 1 Cor. 16:12, RV (AV, “convenient time”). See LEISURE.
B-2,Verb, akaireomai
“to have no opportunity” (a, negative, and kairos, “season”), occurs in Phil.
4:10.
1, antikeimai
see ADVERSARY, B.
2, antitasso
is used in the Middle Voice in the sense of setting oneself against (anti,
“against,” tasso, “to order, set”), “opposing oneself to,” Acts 18:6; elsewhere
rendered by the verb “to resist,” Rom. 13:2; Jas. 4:6; 5:6; 1 Pet. 5:5. See
RESIST.
3, antidiatithemi
signifies “to place oneself in opposition, oppose” (anti, “against,” dia,
“through,” intensive, tithemi, “to place”), 2 Tim. 2:25. The AV and RV
translate this as a Middle Voice, “them (AV, 'those') that oppose themselves.”
Field (Notes on the Trans. of the NT) points out that in the only other known
instance of the verb it is Passive. The sense is practically the same if it is
rendered “those who are opposed.”
1, antithesis
“a contrary position” (anti, “against,” tithemi, “to place;” Eng.,
“antithesis”), occurs in 1 Tim. 6:20.
1, katadunasteuo
“to exercise power over” (kata, “down,” dunastes, “a potentate;” dunamai, “to
have power”), “to oppress,” is used, in the Passive Voice, in Acts 10:38; in
the Active, in Jas. 2:6.
2, kataponeo
see DISTRESS, B, No. 4.
· For OR see +, p. 9
1, logion
a diminutive of logos, “a word, narrative, statement,” denotes “a Divine
response or utterance, an oracle;” it is used of (a) the contents of the Mosaic
Law, Acts 7:38; (b) all the written utterances of God through OT writers, Rom.
3:2; (c) the substance of Christian doctrine, Heb. 5:12; (d) the utterance of
God through Christian teachers, 1 Pet. 4:11.
Notes: Divine “oracles” were given by means of the breastplate of the
high priest, in connection with the service of the tabernacle, and the Sept.
uses the associated word logeion in Exod. 28:15, to described the breastplate.
1, demegoreo
from demos, “the people” and agoreuo, “to speak in the public assembly, to
deliver an oration,” occurs in Acts 12:21.
1, rhetor
from an obsolete present tense, rheo, “to say” (cp. Eng., “rhetoric”), denotes
“a public speaker, an orator,” Acts 24:1, of Tertullus. Such a person, distinct
from the professional lawyer, was hired, as a professional speaker, to make a
skillful presentation of a case in court. His training was not legal but
rhetorical.
1, tithemi
to put: see APPOINT, No. 3.
2, kathistemi
from kata, “down,” or “over against,” and histemi, “to cause to stand, to set,”
is translated “to ordain” in the AV of Titus 1:5; Heb. 5:1; 8:3. See APPOINT,
No. 2.
3, tasso
is translated “to ordain,” in Acts 13:48; Rom. 13:1. See APPOINT. NO. 5
4, diatasso
is translated “to ordain” in 1 Cor. 7:17; 9:14; Gal. 3:19, the last in the
sense of “administered.” Cp. diatage, under DISPOSITION. See APPOINT. No. 6.
5, horizo
is twice used of Christ as Divinely “ordained” to be the Judge of men, Acts
10:42; 17:31. See DETERMINE, No. 2.
6, krino
“to divide, separate, decide, judge,” is translated “ordained” in Acts 16:4, of
the decrees by the Apostles and elders in Jerusalem. See JUDGE.
Notes: (1) In 1 Cor. 2:7, AV, proorizo, “to foreordain” (see RV) is
translated “ordained.” See DETERMINE, No. 3. (2) In Mark 3:14, AV, poieo, “to
make,” is translated “ordained” (RV, “appointed”). (3) In Heb. 9:6, AV,
kataskeuazo, “to prepare” (so RV), is translated “were ... ordained. See
PREPARE. (4) In Acts 14:23, AV, cheirotoneo, “to appoint” (RV), is translated
“they had ordained.” See APPOINT, No. 11. (5) In Eph. 2:10, AV, proetoimazo,
“to prepare before,” is translated “hath before ordained” (RV, “afore
prepared”); see PREPARE. (6) In Jude 1:4, AV, prographo, lit., “to write
before,” is translated “were before ... ordained” (RV, “were ... set forth”).
See SET (forth). (7) In Acts 1:22, AV, ginomai, “to become,” is translated “be
ordained” (RV, “become”). (8) In Rom. 7:10, AV, “ordained” represents no word
in the original (see RV).
A-1,Noun, taxis
“an arranging, arrangement, order” (akin to tasso, “to arrange, draw up in
order”), is used in Luke 1:8 of the fixed succession of the course of the
priests; of due “order,” in contrast to confusion, in the gatherings of a local
church, 1 Cor. 14:40; of the general condition of such, Col. 2:5 (some give it
a military significance here); of the Divinely appointed character or nature of
a priesthood, of Melchizedek, as foreshadowing that of Christ, Heb. 5:6,10;
6:20; 7:11 (where also the character of the Aaronic priesthood is set in
contrast); 7:17 (in some mss., ver. 21).
A-2,Noun, tagma
a more concrete form of No. 1, signifying “that which has been arranged in
order,” was especially a military term, denoting “a company;” it is used
metaphorically in 1 Cor. 15:23 of the various classes of those who have part in
the first resurrection.
B-1,Verb, anatassomai
“to arrange in order” (ana, “up,” and the Middle Voice of tasso, “to arrange”),
is used in Luke 1:1; AV, “to set forth in order” (RV, “to draw up”); the
probable meaning is to bring together and so arrange details in “order.”
B-2,Verb, diatasso
“to appoint, arrange, charge, give orders to,” is used, in the Middle Voice, in
Acts 24:23, “gave order” (RV); 1 Cor. 11:34, “will I set in order;” in the
Active Voice, in 1 Cor. 16:1, “I gave order” (RV). See COMMAND, No. 1.
B-3,Verb, epidiorthoo
“to set in order” (epi, “upon,” dia, “through, intensive,” and orthos,
“straight”), is used in Titus 1:5, in the sense of setting right again what was
defective, a commission to Titus, not to add to what the Apostle himself had
done, but to restore what had fallen into disorder since the Apostle had
labored in Crete; this is suggested by the epi.
C-1,Adverb, kathexes
is translated “in order” in Luke 1:3; Acts 11:4, RV (AV, “by order”); Acts
18:23. See AFTERWARD, No. 3.
Note: In 2 Cor. 11:32, RV, the phrase “in order to” (as with the AV, “desirous to”) represents nothing in the original: the infinitive mood of the verb piazo expresses the purpose, viz., “to take.”
1, kosmios
an adjective signifying “decent, modest, orderly” (akin to kosmos, “order,
adornment”), is translated “modest” in 1 Tim. 2:9; “orderly” in 1 Tim. 3:2, RV
(AV, “of good behavior”). See MODEST.
Note: For stoicheo, in Acts 21:24, “thou walkest orderly,” see WALK.
A-1,Noun, dikaioma
see JUSTIFICATION, No. 2.
A-2,Noun, diatage
is translated “ordinances,” in Rom. 13:2. See DISPOSITION.
A-3,Noun, dogma
is translated “ordinances” in Eph. 2:15; Col. 2:14. See DECREE.
A-4,Noun, ktisis
“a creation, creature,” is translated “ordinance” in 1 Pet. 2:13. See CREATE,
B, No. 1.
Note: In 1 Cor. 11:2, AV, paradosis, “a tradition” (marg., and RV,
“traditions”), is translated “ordinances.” See TRADITION.
B-1,Verb, dogmatizo
akin to A, No. 3, “to decree,” signifies, in the Middle Voice, “to subject
oneself to an ordinance,” Col. 2:20. In the Sept., Esth. 3:9; in some texts,
Dan. 2:13,15.
1, allos
indicates numeral distinction of objects of similar character, and is used (a)
absolutely, e.g., Matt. 20:3 (plural); (b) attached to a noun, e.g., Matt.
21:36; (c) with the article, e.g., Matt. 5:39; 1 Cor. 14:29 (plural, RV); in
Matt. 13:5; Luke 9:19; John 9:9, e.g., RV, “others” (AV, “some”); in Matt.
25:20, RV, “other” (AV, “beside them ... more”). See ANOTHER, MORE, B, Note
(1), SOME.
2, heteros
indicates either numerical distinction, e.g., Luke 4:43; 5:7; or generic
distinction, different in character, etc., e.g., Luke 9:29, “(the fashion of
His countenance) was altered,” lit., “became other;” Luke 23:32, “two others,
(malefactors),” RV, where the plural serves to make the necessary distinction
between them and Christ; Acts 2:4; 19:39 (“other matters”); 1 Cor. 14:21, AV,
“other” (RV, “strange”); 2 Cor. 11:4 (2nd and 3rd parts, RV, “different;” in
the 1st clause, allos, “another”). For the distinction between this and No. 1,
see under ANOTHER.
3, loipos
signifies “remaining, the rest.” It is translated “other,” or “others,” e.g.,
in Matt. 25:11: Mark 4:19; Luke 18:9; Acts 28:9; Rom. 1:13; 1 Cor. 9:5; Eph.
2:3; 1 Thess. 4:13; 5:6; 1 Tim. 5:20, e.g., the RV renders this word “the rest”
(AV, “other” or “others”); in Eph. 4:17, some mss. have loipa, neuter plural,
AV, “other (Gentiles);” see the RV See REMNANT, REST (the).
4, allotrios
“belonging to another, not one's own,” is translated “other men's” in 2 Cor.
10:15; 1 Tim. 5:22; in Heb. 9:25, RV, “not his own” (AV, “of others”). See
ALIEN, MAN'S, Note (1), STRANGE, STRANGER.
5, allelon
in Rom. 1:12, used in the dative case, is translated in the RV “(each of us by
the) other's” (AV, “mutual”); the accusative is translated “other” in Phil.
2:3. See MUTUAL and ONE ANOTHER.
6, heis
“one,” is sometimes translated “other” when expressing the second of a pair,
e.g., Matt. 24:40, AV (RV, “one”), See ONE, A (4).
7, ekeinos
signifying “that one,” implying remoteness as compared with houtos, “this,” is
translated “the other,” e.g., in Matt. 23:23; Luke 11:42; 18:14.
Notes: (1) In Acts 26:22, AV, ouden ektos, lit., “nothing besides” is
translated “none other things” (RV, “nothing but”). (2) The plural of the
definite article is translated “others” in Acts 17:32; in Jude 1:23, AV,
“others” (RV, “some”). (3) In Luke 24:1, the plural of tis, “a certain one,” is
found in some mss., and translated “certain others” in the AV.
· For OTHER SIDE and OTHER WAY see SIDE and WAY
1, allos
is used, in its neuter form, allo, in Gal. 5:10, lit., “another thing,” with
the meaning “otherwise.” See OTHER, No. 1.
2, allos
the adverb corresponding to No. 1, is translated “otherwise” in 1 Tim. 5:25;
the contrast is not with works that are not good (No. 3 would signify that),
but with good works which are not evident.
3, heteros
is used in Phil. 3:15, “otherwise (minded),” i.e., “differently minded.”
Contrast No. 2, and for the corresponding difference between the adjectives
allos and heteros, see ANOTHER.
4, epei
when used of time, means “since” or “when;” used of cause, it means “since,
because;” used elliptically it means “otherwise” or “else;” “otherwise” in Rom.
11:6 (the 2nd part of the ver. is absent from the most authentic mss.); Rom.
11:22; in Heb. 9:17, AV, “otherwise (it is of no strength at all),” RV, “for
(doth it ever avail?).” See ELSE.
Note: The phrase ei, “if,” de, “but,” mege, “not indeed,” i.e., “but if
not indeed,” is translated “otherwise” in the AV of Matt. 6:1; Luke 5:36 (RV,
“else,” in each place); in 2 Cor. 11:16, AV, “if otherwise” (RV, “but if ye
do”). See also TEACH.
· For the pronoun OUGHT (AV) see AUGHT
1, dei
denotes “it is necessary,” “one must;” in Luke 24:26, AV, “ought” (RV “behoved
it”); the neuter of the present participle, used as a noun, is translated
“things which they ought (not)” in 1 Tim. 5:13; in Acts 19:36, “ye ought” (see
NEED), See MUST, No. 1.
2, opheilo
“to owe,” is translated “ought,” with various personal pronouns, in John 13:14;
19:7; Acts 17:29; Rom. 15:1; Heb. 5:3, AV (RV, “he is bound”); Heb. 5:12; 1
John 3:16; 4:11; 3 John 1:8; with other subjects in 1 Cor. 11:7,10; 2 Cor.
12:14; Eph. 5:28; 1 John 2:6. See BEHOVE, OWE, etc.
3, chre
an impersonal verb (akin to chaomai, “to use”), occurs in Jas. 3:10, “(these
things) ought (not so to be),” lit., “it is not befitting, these things so to
be.”
1, heauton
is sometimes used as a reflexive pronoun of the 1st person plural, signifying
“our own selves,” translated “our own” in 1 Thess. 2:8, lit., “(the souls) of
ourselves.”
2, idios
“one's own,” signifies “our own” in Acts 3:12; 1 Cor. 4:12; in Acts 2:8, with
hemon, forming a strong possessive, lit., “each in his own language of us.”
Notes: (1) This usually translates hemon, the genitive of hemeis, “we,” lit., “of us,” e.g., Matt. 6:9,11,12. It is translated “ours,” e.g., in Mark 12:7; Luke 20:14; 1 Cor. 1:2; 2 Cor. 1:14. (2) In 1 John 4:17, the phrase meta hemon, rendered “our (love)” in the AV, is accurately translated in the RV “(herein is love made perfect) with us,” i.e., Divine love in Christ finds its expression in “our” manifestation of it to others. (3) In Luke 17:5, “increase our faith” is, lit., “add faith to us.” (4) In Luke 24:22, “of our company” is, lit., “from among us.” (5) Hemeteros, a possessive pronoun, more emphatic than hemeis, is used in Luke 16:12, in the best mss. (some have humeteros, “your own”); Acts 2:11; 24:6, in some mss.; Acts 26:5; 2 Tim. 4:15; Titus 3:14, “ours;” 1 John 1:3; 2:2, “ours.” (6) In Luke 23:41, “of our deeds,” is, lit., “of what things we practiced.” (7) In 1 Cor. 9:10, “for our sake,” RV (twice), is, lit., “on account of us.”
Notes: (1) This translates (a) autoi, the plural of autos, “self,” used emphatically either alone, e.g., John 4:42; Rom. 8:23 (1st part); 2 Cor. 1:4 (last part); 1:9, RV, “we ourselves” (1st part); or joined with the plural pronouns, e.g., hemeis, “we,” Rom. 8:23 (2nd part); (b) the plural hemeis alone, e.g., Titus 3:3; in 2 Cor. 4:7, RV, ex hemon, is translated “from ourselves” (AV, “of us”); (c) heauton, governed by the preposition apo, “from,” e.g., 2 Cor. 3:5 (1st part), lit., “from ourselves” (“of ourselves,” in the text); (d) heautis, the dative case of (c), e.g., Rom. 15:1; governed by en, “in,” 2 Cor. 1:9 (1st part); by epi, “on” (2nd part). (e) heautous, the accusative case, e.g., Acts 23:14; 2 Cor. 3:1; 4:2,5. (2) In Acts 6:4, AV, proskartereo, “to continue steadfastly” (RV), is translated “give ourselves continually.” (3) In 2 Cor. 10:12, AV, enkrino, “to number” (RV), is translated “to make ourselves of the number.”
Notes: (1) The preposition ek (or ex), which frequently signifies “out of” or “from the midst of,” has a variety meanings, among which is “from,” as virtually equivalent to apo, “away from,” e.g., 2 Cor. 1:10, “who delivered us out of so great a death, and will deliver;” since death was not acutally experienced, but was impending, ek here does not signify “out of the midst of.” In Acts 12:7 it is used in the statement “his chains fell off from his hands.” In Matt. 17:9 it is used of descending from a mountain, not “out of;” “we are not to suppose that they had been in a cave” (Dr. A. T. Robertson, Gram. of the Greek NT). In 1 Thess. 1:10, “even Jesus, which delivereth us from the wrath to come,” RV, the question whether ek here means “out of the midst of” or “away from,” is to be determined by some statement of Scripture where the subject is specifically mentioned; this is provided, e.g., in 1 Thess. 5:9, the context of which makes clear that believers are to be delivered from (not “out of”) the Divine wrath to be executed on the nations at the end of the present age. (2) For the phrase ek mesou, “out of the way,” see MIDST, Note (1), (e). (3) In Luke 8:4, AV, the phrase kata polin is translated” out of every city” (RV, “of every city,” to be taken in connection with “they”). (4) Ektos, “outside of,” is translated “out of” in 2 Cor. 12:2; in 2 Cor. 12:3 the best mss. have choris, “apart from,” RV (AV, ektos, “out of”). (4) For other prepositions, and adverbs, see + p. 9.
1, exoteros
the comparative degree of exo, “without,” is used of the “outer” darkness,
Matt. 8:12; 22:13; 25:30.
1, proerchomai
“to go forward, go in advance, outgo,” is used of time in Mark 6:33, “outwent,”
of the people who in their eagerness reached a spot earlier than Christ and His
disciples. See GO, No. 17.
1, protrecho
primarily, “to run forward” (pro, “forward” or “before,” trecho, “to run”), is
used with tachion, “more quickly,” in John 20:4, “outran,” RV (AV, “did
outrun”), lit., “ran forward more quickly;” in Luke 19:4, “he ran on before,”
RV (AV, “ran before”). See RUN. In the Sept., 1 Sam. 8:11; in some texts, Job
41:13, “destruction runneth before him,” in the Eng. versions, Job 41:22.
1, exothen
an adverb formed from exo, “without,” properly signifies “from without,” Mark
7:18 (in Mark 7:15 it is used as a preposition); with the article it is
equivalent to a noun, “the outside,” Matt. 23:25 (for ver. 27, see OUTWARD, No.
2); Luke 11:39; in Luke 11:40, RV, “the outside” (AV, “that which is without”).
See OUTWARD, OUTWARDLY, WITHOUT.
2, ektos
is once used with the article, “the outside,” Matt. 23:26. See EXCEPT, No. 1.
1, exo
“without,” is used metaphorically of the physical frame, “the outward man,” 2
Cor. 4:16. See WITHOUT.
2, exothen
is translated “outward” in Matt. 23:27 (RV, “outwardly”); it is used with the
article, adjectivally, in 1 Pet. 3:3, of “outward” adorning. See OUTSIDE, No.
1.
Notes: (1) The phrase en to phanero, lit., “in the open” (“manifest”),
is rendered “outwardly” in Rom. 2:28. (2) For “with outward show,” AV, marg.,
Luke 17:20, see OBSERVATION. (3) For the AV, of 2 Cor. 10:7, “outward
appearance,” see FACE, No. 1.
1, klibanos
is mentioned in Matt. 6:30; Luke 12:28. The form of “oven” commonly in use in
the east indicates the kind in use as mentioned in Scripture. A hole is sunk in
the ground about 3 feet deep and somewhat less in diameter. The walls are
plastered with cement. A fire is kindled inside, the fuel being grass, or dry
twigs, which heat the oven rapidly and blacken it with smoke and soot (see Lam.
5:10). When sufficiently heated the surface is wiped, and the dough is molded
into broad thin loaves, placed one at a time on the wall of the “oven” to fit
its concave inner circle. The baking takes a few seconds. Such ovens are
usually outside the house, and often the same “oven” serves for several
families (Lev. 26:26). An “oven” of this sort is doubtless referred to in Ex.
8:3 (see Hastings, Bib. Dic.).
1, proistemi
lit., “to stand before,” hence “to lead, to direct, attend to,” is translated
“rule,” with reference to the family, in 1 Tim. 3:4,5,12; with reference to the
church, in Rom. 12:8; 1 Thess. 5:12, “are over;” 1 Tim. 5:17, In Titus 3:8,14,
it signifies “to maintain.” See MAINTAIN.
2, pleonazo
used intransitively, signifies “to abound, to superabound;” in 2 Cor. 8:15 it
is used with the negative ou, “had nothing over,” lit., “had not more” (pleon,
the comparative degree of polus, “much”).
· For OVER, OVER AGAINST see Note +, p. 9
1, xeraino
denotes “to dry up, wither,” translated in Rev. 14:15, “over-ripe,” RV (AV,
“ripe”), said figuratively of the harvest of the earth, symbolizing the
condition of the world, political, especially connected with Israel (Joel
3:9,14), and religious, comprehensive of the whole scene of Christendom (Matt.
13:38). See DRY.
For OVERBOARD, Acts 27:18, RV, see FREIGHT, and, in Acts 27:43, RV, see CAST, No. 11.
1, bareo
or baruno, is rendered “overcharged” in Luke 21:34. See BURDEN, B, No. 1.
2, epibareo
is rendered “overcharge” in 2 Cor. 2:5, AV. See BURDEN, B, No. 2, and PRESS.
1, nikao
is used (a) of God, Rom. 3:4 (a law term), RV, “mightest prevail;” (b) of
Christ, John 16:33; Rev. 3:21; 5:5; 17:14; (c) of His followers, Rom. 12:21
(2nd part); 1 John 2:13,14; 4:4; 5:4,5; Rev. 2:7,11,17,26; 3:5,12,21; 12:11;
15:2; 21:7; (d) of faith, 1 John 5:4; (e) of evil (Passive Voice), Rom. 12:21;
(f) of predicted human potentates, Rev. 6:2; 11:7; 13:7.
2, hettaomai
“to be made inferior, be enslaved,” is rendered “is (are) overcome,” in 2 Pet.
2:19,20. See INFERIOR.
3, katakurieuo
is translated “overcome” in Acts 19:16; see MASTER, B.
A-1,Verb,
huperperisseuo
“to abound more exceedingly,” Rom. 5:20, is used in the Middle Voice in 2 Cor.
7:4, RV, “I overflow (with joy),” AV, “I am exceeding (joyful).” See ABUNDANCE,
B, No. 2.
A-2,Verb, katakluzo
“to inundate, deluge” (kata, “down,” kluzo, “to wash” or “dash over,” said,
e.g., of the sea), is used in the Passive Voice in 2 Pet. 3:6, of the Flood.
B-1,Noun, perisseia
is translated “overflowing” in Jas. 1:21, RV. See ABUNDANCE, A, No. 2.
1, perikalupto
denotes “to cover around, cover up or over;” it is translated “overlaid” in
Heb. 9:4. See BLINDFOLD, COVER.
1, hupereidon
“to overlook” (an aorist form), is used in Acts 17:30, RV (AV, “winked at”),
i.e., God bore with them without interposing by way of punishment, though the
debasing tendencies of idolatry necessarily developed themselves.
1, perissoteros
the comparative degree of perissos, “abundant,” is translated “overmuch” in 2
Cor. 2:7. See ABUNDANCE, C, No. 2.
Notes: (1) In 2 Cor. 10:14, RV, the verb huperekteino, “to stretch out
over,” is translated “we stretch (not ourselves) overmuch” (AV, ... beyond our
measure”). See STRETCH. (2) In 2 Cor. 12:7 (twice), RV, huperairo, in the
Middle Voice, “to uplift oneself,” is translated “I should (not) be exalted
overmuch,” AV, “... above measure.” See EXALT.
· For OVERSEER see BISHOP
1, episkiazo
“to throw a shadow upon” (epi, “over,” skia, “a shadow”), “to overshadow,” is
used (a) of the bright cloud at the Transfiguration, Matt. 17:5; Mark 9:7; Luke
9:34; (b) metaphorically of the power of “the Most High” upon the Virgin Mary,
Luke 1:35; (c) of the Apostle Peter's shadow upon the sick, Acts 5:15.
2, kataskiazo
lit., “to shadow down,” is used of the “overshadowing” (RV) of the cherubim of
glory above the mercy seat, Heb. 9:5 (AV, “shadowing”).
1, episkopeo
lit., “to look upon” (epi, “upon,” skopeo, “to look at, contemplate”), is found
in 1 Pet. 5:2 (some ancient authorities omit it), “exercising the oversight,”
RV (AV, “taking ...”); “exercising” is the right rendering; the word does not
imply the entrance upon such responsibility, but the fulfillment of it. It is
not a matter of assuming a position, but of the discharge of the duties. The
word is found elsewhere in Heb. 12:15, “looking carefully,” RV. See LOOK. Cp.
episkope in 1 Tim. 3:1 (see BISHOP, No. 2).
1, katalambano
“to lay hold of,” has the significance of “overtaking,” metaphorically, in John
12:35 (RV, “overtake,” AV, “come upon”) and 1 Thess. 5:4. See APPREHEND, No. 1.
2, prolambano
“to anticipate” (pro, “before,” lambano, “to take”), is used of the act of
Mary, in Mark 14:8 [see COME, Note (2)]; of forestalling the less favored at a
social meal, 1 Cor. 11:21; of being “overtaken” in any trespass, Gal. 6:1,
where the meaning is not that of detecting a person in the act, but of his
being caught by the trespass, through his being off his guard (see Gal. 5:21
and contrast the premediated practice of evil in Gal. 5:26). The modern Greek
version is “even if a man, through lack of circumspection, should fall into any
sin.” See TAKE.
A-1,Noun, katastrophe
lit., “a turning down” (kata, “down,” strophe, “a turning;” Eng.,
“catastrophe”), is used (a) literally, 2 Pet. 2:6; (b) metaphorically, 2 Tim.
2:14, “subverting,” i.e., the “overthrowing” of faith. Cp. kathairesis, “a
pulling down,” 2 Cor. 10:4,8; 13:10.
B-1,Verb, katastrepho
akin to A, lit. and primarily, “to turn down” or “turn over,” as, e.g., the
soil, denotes to “overturn, overthrow,” Matt. 21:12; Mark 11:15; in Acts 15:16,
Passive Voice, “ruins,” lit., “the overthrown (things) of it” (some mss. have
kataskapto, “to dig down”). See RUIN.
B-2,Verb, anastrepho
is found in some mss. in John 2:15 (see No. 3). See ABIDE, No. 8.
B-3,Verb, anatrepo
lit., “to turn up or over” (ana, “up,” trepo, “to turn”), “to upset,” is used
(a) literally, in the most authentic mss., in John 2:15 (see No. 2); (b)
metaphorically, in 2 Tim. 2:18, “overthrow (the faith of some);” in Titus 1:11,
RV, “overthrow (whole houses),” AV, “subvert ...,” i.e., households. Moulton
and Milligan (Vocab.) give an apt illustration from a 2nd cent. papyrus, of the
complete upsetting of a family by the riotous conduct of a member.
B-4,Verb, kataluo
lit., “to loosen down,” signifies “to overthrow” in Acts 5:38, RV, “it will be
overthrown” (AV, “it will come to nought”); Rom. 14:20, RV, “overthrow” (AV,
“destroy”). See DESTROY.
B-5,Verb, katastronnumi
primarily, “to strew” or “spread over” (kata, “down,” stronnumi, or stronnuo,
“to spread”), then, “to overthrow,” has this meaning in 1 Cor. 10:5, “they were
overthrown.” In the Sept., Num. 14:16; Job 12:23.
A-1,Verb, opheilo
“to owe, to be a debtor” (in the Passive Voice, “to be owed, to be due”), is
translated by the verb “to owe” in Matt. 18:28 (twice); Luke 7:41; 16:5,7; Rom.
13:8; in 15:27, RV, “they (gentile converts) owe it” (AV, “it is their duty”);
Philem. 1:18. See BEHOVE, DEBT, DUE, DUTY, GUILTY, INDEBTED, MUST, NEED, OUGHT.
A-2,Verb, prosopheilo
“to owe besides” (pros, “in addition,” and No. 1), is used in Philem. 1:19,
“thou owest (to me even thine own self) besides,” i.e., “thou owest me already
as much as Onesimus' debt, and in addition even thyself” (not “thou owest me
much more”).
B-1,Noun, opheiletes
“a debtor” (akin to A, No. 1), is translated “which owed” in Matt. 18:24, lit.,
“a debtor (of ten thousand talents).” See DEBTOR.
Notes: (1) Gnesios, primarily, “lawfully begotten,” and hence “true, genuine,” is translated “own” in the AV of 1 Tim. 1:2; Titus 1:4 (RV, “true”). See SINCERITY, TRUE. (2) In Acts 5:4, “was it not thine own?” is, lit., “did it not remain (meno) to thee?” (3) In Jude 1:6 (1st part), AV, heauton, “of themselves,” their own” (RV), is rendered “their;” in the 2nd part, RV, idios, one's own, is translated “their proper” (AV, “their own”). (4) In Gal. 1:14, RV, sunelikiotes, is rendered “of mine own age” (AV, “my equals;” marg., “equals in years”). (5) For “its own” in 1 Tim. 2:6, RV, see DUE, A. (6) For association with other words see ACCORD, BUSINESS, COMPANY, CONCEITS, COUNTRY.
1, kurios
“one having power” (kuros) or “authority, a lord, master,” signifies “an owner”
in Luke 19:33. See LORD, MASTER, SIR.
2, naukleros
“a ship owner” (naus, “a ship,” kleros, “a lot”), “a shipmaster,” occurs in
Acts 27:11, “(the) owner of the ship.”
· Note: In Acts 21:11, “that owneth this girdle,” is lit., “whose is (esti) this girdle.”
1, bous
denotes an “ox” or “a cow,” Luke 13:15; 14:5,19; John 2:14,15; 1 Cor. 9:9
(twice); 1 Tim. 5:18.
2,
tauros
Latin taurus, is translated “oxen” in Matt. 22:4; Acts 14:13; “bulls” in Heb.
9:13; 10:4.