1, rabbei | rabbi
from a word rab, primarily denoting “master” in contrast to a slave; this with
the added pronominal suffix signified “my master” and was a title of respect by
which teachers were addressed. The suffix soon lost its specific force, and in
the NT the word is used as courteous title of address. It is applied to Christ
in Matt. 26:25,49; Mark 9:5; 11:21; 14:45; John 1:38 (where it is interpreted
as didaskalos, “master,” marg., “teacher” (see also “Rabboni” in John 20:16);
John 1:49; 3:2; 4:31; 6:25; 9:2; 11:8; to John the Baptist in John 3:26. In
Matt. 23:7,8 Christ forbids his disciples to covet or use it. In the latter
verse it is again explained as didaskalos, “master” (some mss. have kathegetes,
“a guide”).
For RABBLE see COURT, No. 1 12 (AV, “silence”); in Acts 22:2, RV, “(they were the more) quiet,” AV, “(they kept the more) silence,” lit., “they kept quietness the more.”
1, rabbounei | rabboni
formed in a similar way to the above, was an Aramaic form of a title almost
entirely applied to the president of the Sanhedrin, if such was a descendant of
Hillel. It was even more respectful than Rabbi, and signified “My great
master;” in its use in the NT the pronominal force of the suffix is apparently
retained (contrast Rabbi above); it is found in Mark 10:51 in the best texts,
RV, “Rabboni” (AV, “Lord”), addressed to Christ by blind Bartimaeus, and in
John 20:16 by Mary Magdalene, where it is interpreted by didaskalos, “Master”
(marg., “Teacher”).
<1,,4469,raka>
is an Aramaic word akin to the Heb. req, “empty,” the first “a” being due to a
Galilean change. In the AV of 1611 it was spelled racha; in the edition of
1638, raca. It was a word of utter contempt, signifying “empty,” intellectually
rather than morally, “empty-headed,” like Abimelech's hirelings, Judg. 9:4, and
the “vain” man of Jas. 2:20. As condemned by Christ, Matt. 5:22, it was worse
than being angry, inasmuch as an outrageous utterance is worse than a feeling
unexpressed or somewhat controlled in expression; it does not indicate such a
loss of self-control as the word rendered “fool,” a godless, moral reprobate.
1, agon
is translated “race” in Heb. 12:1, one of the modes of athletic contest, this
being the secondary meaning of the word. See CONFLICT.
2,
stadion
“a stadium,” denotes a “racecourse,” 1 Cor. 9:24. The stadium (about 600 Greek
feet or 1/8 of a Roman mile) was the length of the Olympic course. See FURLONG.
Note:
No. 1 signifies the “race” itself; No. 2 the “course.”
· For RACE (kindred) see KIND
A-1,Verb, phruasso
was primarily used of “the snorting, neighing and prancing of horses;” hence,
metaphorically, of “the haughtiness and insolence of men,” Acts 4:25. In the
Sept., Ps. 2:1.
B-1,Noun, kludon
“a billow, surge” (akin to kluzo, “to wash over,” said of the sea; cp.
kludonizomai, “to be tossed by the waves,” Eph. 4:14), is translated “raging”
in Luke 8:24; in Jas. 1:6, RV, “surge” (AV, “wave”).
Note: In Jude 1:13, AV, the adjective agrios, “wild,” is translated
“raging” (RV, “wild”). See WILD.
A-1,Verb, blasphemeo
“to blaspheme, rail, revile” (for the meanings of which see BLASPHEME), is
translated “to rail at, or on,” in Matt. 27:39, RV (AV, “reviled”); Mark 15:29;
Luke 23:39; 2 Pet. 2:10, RV (AV, “to speak evil of”); Luke 2:12, RV (AV, “speak
evil of”). Cp. loidoreo, “to revile” (see REVILE), and B, No. 2 and C, No. 2.
B-1,Noun, blasphemia
is translated “railings” in Matt. 15:19, RV; 1 Tim. 6:4, AV and RV; “railing”
in Mark 7:22, RV; Col. 3:8, RV; Jude 1:9, AV and RV, lit., “judgment of
railing;” in Eph. 4:31, RV (AV, “evil speaking”). See BLASPHEMY.
B-2,Noun, loidoria
“abuse, railing, reviling,” is rendered “reviling” in the RV, 1 Pet. 3:9
(twice); in 1 Tim. 5:14, AV marg., “for their reviling.” See REVILE, C.
C-1,Adjective, blasphemos
akin to A, and B, No. 1; see BLASPHEME, C.
C-2,Adjective, loidoros
an adjective denoting “reviling, railing” (akin to B, No. 2), is used as a
noun, “a railer,” 1 Cor. 5:11. See REVILE.
Notes: (1) For himation, rendered “raiment” in Matt. 17:2, AV (RV, “garments”), so Matt. 27:31; Mark 9:3; Luke 23:34; John 19:24; Acts 22:20; Rev. 3:5,18; 4:4; AV and RV, Acts 18:6, see CLOTHING, No. 2 and ROBE. Himatismos is rendered “raiment” in Luke 9:29; enduma in Matt. 3:4; 6:25,28; 28:3; Luke 12:23. For esthes, translated “raiment” in Jas. 2:2 (2nd part), AV, see APPAREL. (2) For skepasma, “a covering,” rendered “raiment” in 1 Tim. 6:8, AV, see COVER, B, No. 2.
A-1,Noun, huetos
from huo, “to rain,” is used especially, but not entirely, of “showers,” and is
found in Acts 14:17; 28:2; Heb. 6:7; Jas. 5:7 (see EARLY and LATTER); 5:18;
Rev. 11:6 (see B).
A-2,Noun, broche
akin to B, below, lit., “a wetting,” hence, “rain,” is used in Matt. 7:25,27.
In the Sept., Ps. 68:9; 105:32. It is found in the papyri in connection with
irrigation in Egypt (Deissmann, Light from the Ancient East).
B-1,Verb, brecho
akin to A, No. 2, signifies (a) “to wet,” Luke 7:38,44, RV (AV, to wash); (b)
“to send rain,” Matt. 5:45; to rain, Luke 17:29 (of fire and brimstone); Jas.
5:17, used impersonally (twice); Rev. 11:6, where huetos (A, No. 1) is used as
the subject, lit., “(that) rain rain (not).”
1, iris
whence Eng., “iris,” the flower, describes the “rainbow” seen in the heavenly
vision, “round about the throne, like an emerald to look upon,” Rev. 4:3,
emblematic of the fact that, in the exercise of God's absolute sovereignty and
perfect counsels, He will remember His covenant concerning the earth (Gen.
9:9-17); in Rev. 10:1, “the rainbow,” RV, the definite article suggests a
connection with the scene in Rev. 4:3; here it rests upon the head of an angel
who declares that “there shall be delay no longer” (ver. 6, RV marg., the
actual meaning); the mercy to be shown to the earth must be preceded by the
execution of Divine judgments upon the nations who defy God and His Christ. Cp.
Ezek. 1:28.
1, egeiro
for the various meanings of which see ARISE, No. 3, is used (a) of “raising”
the dead, Active and Passive Voices, e.g., of the resurrection of Christ, Matt.
16:21; 17:23; 20:19, RV; 26:32, RV, “(after) I am raised up” (AV, “... risen
again”); Luke 9:22; 20:37; John 2:19; Acts 3:15; 4:10 [not 5:30, see (c) below];
10:40 [not 13:23 in the best texts, see (c) below]; 13:30,37; Rom. 4:24,25;
6:4,9; 7:4; 8:11 (twice); 8:34, RV; 10:9; 1 Cor. 6:14 (1st part); 15:13,14, RV;
15:15 (twice),16,17; 15:20, RV; 2 Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; 1
Thess. 1:10; 1 Pet. 1:21; in 2 Tim. 2:8, RV, “risen;” (b) of the resurrection
of human beings, Matt. 10:8; 11:5; Matt. 27:52, RV (AV, “arose”); Mark 12:26,
RV; Luke 7:22; John 5:21; 12:1,9,17; Acts 26:8; 1 Cor. 15:29,32, RV;
15:35,42,43 (twice),44,52; 2 Cor. 1:9; 4:14; Heb. 11:19; (c) of “raising” up a
person to occupy a place in the midst of a people, said of Christ, Acts 5:30;
in Acts 13:23, AV only (the best texts have ago, to bring, RV, “hath ...
brought”); of David, Acts 13:22 (for ver. 33 see No. 2); (d) metaphorically, of
a horn of salvation, Luke 1:69; (e) of children, from stones, by creative
power, Luke 3:8; (f) of the Temple, as the Jews thought, John 2:20, RV, “wilt
thou raise (it) up” (AV, “rear”); (g) of “lifting” up a person, from physical
infirmity, Mark 1:31, RV, “raised ... up” (AV, “lifted”); so Mark 9:27; Acts
3:7; 10:26, RV (AV, “took”); Jas. 5:15, “shall raise ... up;” (h)
metaphorically, of “raising” up affliction, Phil. 1:17, RV (in the best texts;
the AV, ver. 16, following those which have epiphero, has “to add”). See AWAKE,
No. 1.
2, anistemi
for the various applications of which See ARISE, No. 1, is translated “to raise
or raise up,” (a) of the resurrection of the dead by Christ, John
6:39,40,44,54; (b) of the resurrection of Christ from the dead, Acts 2:24 (for
ver. 30 see RV, kathizo, “to set,” as in the best texts); 2:32; 13:34, see (c)
below; Acts 17:31; (c) of “raising” up a person to occupy a place in the midst
of a nation, said of Christ, Acts 3:26; 7:37; 13:33, RV, “raised up Jesus,” not
here by resurrection from the dead, as the superfluous “again” of the AV would
suggest; this is confirmed by the latter part of the verse, which explains the
“raising” up as being by way of His incarnation, and by the contrast in ver.
34, where stress is laid upon His being “raised” from the dead, the same verb
being used: (d) of “raising” up seed, Matt. 22:24; (e) of being “raised” from
natural sleep, Matt. 1:24, AV, “being raised” (RV, “arose”); here some mss.
have diegeiro, “to arouse completely;” see ARISE, No. 4.
Note: for the contrast between No. 1 and No. 2 see ARISE, No. 3 (parag.
2).
3, exegeiro
ek, “out of,” and No. 1, is used (a) of the “resurrection” of believers, 1 Cor.
6:14 [2nd part; see No. 1 (a) for the 1st part]; (b) of “raising” a person to
public position, Rom. 9:17, “did I raise thee up,” RV, said of Pharaoh.
4, exanistemi
ek, “out of,” and No. 2, is used of “raising” up seed, Mark 12:19; Luke 20:28;
elsewhere, Acts 15:5, “to rise up.” See RISE.
5, sunegeiro
“to raise together” (sun, “with,” and No. 1), is used of the believer's
spiritual resurrection with Christ. Eph. 2:6; Passive Voice in Col. 2:12, RV,
“ye were ... raised (with Him),” AV, “ye are risen;” so Col. 3:1. See RISE.
Notes: (1) In Acts 13:50, AV, epegeiro, “to rouse up, excite,” is
translated “raised” (RV, “stirred up,” as in AV and RV in Acts 14:2). (2) In
Acts 24:12, poieo, to make, is used with epistasis, a collection of people, and
translated “stirring up (a crowd),” RV, lit., 'making a collection (of a
crowd)'; some mss. have episustasis, a resurrection, preceded by ex (i.e., ek),
“out of, or by,” instrumental, is translated “raised to life again” (a
paraphrase), RV, “by a resurrection.”
· For RAN see RUN
1, prasia
“a garden bed or plot” (probably from prason, “a leek”), is used metaphorically
in Mark 6:40 of “ranks” of persons arranged in orderly groups.
1, lutron
“a means of loosing” (from luo, “to loose”), occurs frequently in the Sept.,
where it is always used to signify “equivalence.” Thus it is used of the
“ransom” for a life, e.g., Exod. 21:30, of the redemption price of a slave,
e.g., Lev. 19:20, of land, Lev. 25:24, of the price of a captive, Isa. 45:13.
In the NT it occurs in Matt. 20:28; Mark 10:45, where it is used of Christ's
gift of Himself as “a ransom for many.” Some interpreters have regarded the
“ransom” price as being paid to Satan; others, to an impersonal power such as
death, or evil, or “that ultimate necessity which has made the whole course of
things what it has been.” Such ideas are largely conjectural, the result of an
attempt to press the details of certain Old Testament illustrations beyond the
actual statements of New Testament doctrines.
That Christ gave up His life in expiatory sacrifice under God's
judgment upon sin and thus provided a “ransom” whereby those who receive Him on
this ground obtain deliverance from the penalty due to sin, is what Scripture
teaches. What the Lord states in the two passages mentioned involves this
essential character of His death. In these passages the preposition is anti,
which has a vicarious significance, indicating that the “ransom” holds good for
those who, accepting it as such, no longer remain in death since Christ
suffered death in their stead. The change of preposition in 1 Tim. 2:6, where
the word antilutron, a substitutionary “ransom,” is used, is significant. There
the preposition is huper, “on behalf of,” and the statement is made that He
“gave Himself a ransom for all,” indicating that the “ransom” was provisionally
universal, while being of a vicarious character. Thus the three passages
consistently show that while the provision was universal, for Christ died for
all men, yet it is actual for those only who accept God's conditions, and who
are described in the Gospel statements as “the many.” The giving of His life
was the giving of His entire person, and while His death under Divine judgment
was alone expiatory, it cannot be dissociated from the character of His life
which, being sinless, gave virtue to His death and was a testimony to the fact
that His death must be of a vicarious nature.
2, antilutron
1 Tim. 2:6. See under No. 1.
· For RASH, RASHLY see HEADSTRONG
A-1,Adverb, mallon
the comparative degree of mala, “very, very much,” is frequently translated
“rather,” e.g., Matt. 10:6,28; 1 Cor. 14:1,5; sometimes followed by “than,”
with a connecting particle, e.g., Matt. 18:13 (“more than”); or without, e.g.,
John 3:19; Acts 4:19, RV (AV, “more”); in 1 Cor. 9:12, AV, “rather” (RV, “yet
more”); 1 Cor. 12:22, RV, “rather” (AV, “more”); 2 Cor. 3:9 (ditto); Philem.
1:16 (ditto); in 2 Pet. 1:10, AV, “the rather” (RV, “the more”). See MORE.
B-1,Verb, thelo
“to will, wish,” is translated “I had rather” in 1 Cor. 14:19. See DESIRE, B,
No. 6.
C-1,Preposition, para
“beyond, in comparison with,” is translated “rather than” in Rom. 1:25, RV (AV,
“more than;” marg., “rather”).
D-1,Conjunction, alla
“but, on the contrary,” is translated “and rather” in Luke 17:8.
Notes: (1) In Heb. 13:19, AV, perissoteros, “the more exceedingly”
(RV), is translated “the rather.” (2) In Luke 11:41; 12:31, AV, plen, an adverb
signifying “yet, howbeit,” is translated “rather” (RV, “howbeit”). (3) In Rom.
3:8, AV, the negative particle me, “not,” is translated with “rather” in
italics (RV, “why not”). (4) In Luke 10:20, AV, “rather rejoice,” there is no
word in the original for “rather” (see the RV).
1, korax
“a raven” (perhaps onomatopoeic, representing the sound), occurs in the plural
in Luke 12:24. The Heb. oreb and the Arabic ghurab are from roots meaning “to
be black;” the Arabic root also has the idea of leaving home. Hence the evil
omen attached to the bird. It is the first bird mentioned in the Bible, Gen.
8:7. Christ used the “ravens” to illustrate and enforce the lesson of God's
provision and care.
A-1,Adjective, harpax
an adjective signifying “rapacious,” is translated “ravening” (of wolves) in
Matt. 7:15: see EXTORT, C.
B-1,Noun, harpage
is translated “ravening” in Luke 11:39, AV: see EXTORT, B, No. 1.
1, akoloutheo
“to follow,” is translated “have reached,” in Rev. 18:5, of the sins of
Babylon. Some mss. have the verb kollaomai, “to cleave together,” RV, marg.;
see FOLLOW.
2, orego
“to reach or stretch out,” is rendered “reached after” in 1 Tim. 6:10, RV; see
DESIRE, B, No. 5.
3, phero
“to bear, carry,” is used of “reaching” forth the hand in John 20:27 (twice).
See BEAR, No. 2.
4, ephikneomai
“to come to, reach,” is used in 2 Cor. 10:13,14.
5, katantao
“to come to a place,” is translated “reach” in Acts 27:12, RV (AV, “attain
to”). See COME, No. 28.
Note: In Phil. 3:13, AV, epekteino, in the Middle Voice, “to stretch
forward,” is translated “reaching forth” (RV, “stretching forward”).
A-1,Verb, anaginosko
primarily, “to know certainly, to know again, recognize” (ana, “again,”
ginosko, “to know”), is used of “reading” written characters, e.g., Matt.
12:3,5; 21:16; 24:15; of the private “reading” of Scripture, Acts 8:28,30,32;
of the public “reading” of Scripture, Luke 4:16; Acts 13:27; 15:21; 2 Cor.
3:15; Col. 4:16 (thrice); 1 Thess. 5:27; Rev. 1:3. In 2 Cor. 1:13 there is a
purposive play upon words; firstly, “we write none other things unto you, than
what ye read (anaginosko)” signifies that there is no hidden or mysterious
meaning in his Epistles; whatever doubts may have arisen and been expressed in
this respect, he means what he says; then follows the similar verb epiginosko,
“to acknowledge,” “or even acknowledge, and I hope ye will acknowledge unto the
end.” The paronomasia can hardly be reproduced in English. Similarly, in 2 Cor.
3:2 the verb ginosko, “to know,” and anaginosko, “to read,” are put in that
order, and metaphorically applied to the church at Corinth as being an epistle,
a message to the world, written by the Apostle and his fellow missionaries,
through their ministry of the gospel and the consequent change in the lives of
the converts, an epistle “known and read of all men.” For other instances of
paronomasia see, e.g., Rom. 12:3, phroneo, huperphroneo, sophroneo; 1 Cor.
2:13,14, sunkrino, anakrino; 2 Thess. 3:11, ergazomai, and periergazomai; 1
Cor. 7:31, chraomai and katachraomai; 1 Cor. 11:31, diakrino and krino; 1 Cor.
12:2, ago and apago; Phil. 3:2,3, katatome and peritome.
B-1,Noun, anagnosis
in nonbiblical Greek denoted “recognition” or “a survey” (the latter found in
the papyri); then, “reading;” in the NT the public “reading” of Scripture, Acts
13:15; 2 Cor. 3:14; 1 Tim. 4:13, where the context makes clear that the
reference is to the care required in reading the Scriptures to a company, a
duty ever requiring the exhortation “take heed.” Later, readers in churches
were called anagnostai. In the Sept., Neh. 8:8.
1, prothumia
“eargerness, willingness, readiness” (pro, “forward,” thumos, “mind,
disposition,” akin to prothumos, READY, A, No. 2), is translated “readiness of
mind” in Acts 17:11, “readiness” in 2 Cor. 8:11; in 2 Cor. 8:12, RV (AV, “a
willing mind”); in 2 Cor. 8:19, RV “(our) readiness,” AV, “(your) ready mind;”
in 2 Cor. 9:2, RV, “readiness” (AV, “forwardness of ... mind;” see FORWARDNESS,
Note (4).
2, hetoimos
an adjective (see READY, A, No. 1), is used with echo, “to have,” and en, “in,”
idiomatically, as a noun in 2 Cor. 10:6, RV, “being in readiness” (AV, “having
in readiness”), of the Apostle's aim for the church to be obedient to Christ.
Cp. READY, C.
1, prothumia
“eargerness, willingness, readiness” (pro, “forward,” thumos, “mind,
disposition,” akin to prothumos, READY, A, No. 2), is translated “readiness of
mind” in Acts 17:11, “readiness” in 2 Cor. 8:11; in 2 Cor. 8:12, RV (AV, “a
willing mind”); in 2 Cor. 8:19, RV “(our) readiness,” AV, “(your) ready mind;”
in 2 Cor. 9:2, RV, “readiness” (AV, “forwardness of ... mind;” see FORWARDNESS,
Note (4).
2, hetoimos
an adjective (see READY, A, No. 1), is used with echo, “to have,” and en, “in,”
idiomatically, as a noun in 2 Cor. 10:6, RV, “being in readiness” (AV, “having
in readiness”), of the Apostle's aim for the church to be obedient to Christ.
Cp. READY, C.
A-1,Adjective,
hetoimos
“prepared, ready” (akin to hetoimasia, “preparation”), is used (a) of persons,
Matt. 24:44; 25:10; Luke 12:40; 22:33; Acts 23:15,21 (for 2 Cor. 10:6, see
above); Titus 3:1; 1 Pet. 3:15; (b) of things, Matt. 22:4 (2nd part),8; Mark
14:15, RV, “ready” (AV, “prepared”); Luke 14:17; John 7:6; 2 Cor. 9:5; 10:16,
RV, “things ready” (AV, “things made ready”); 1 Pet. 1:5. See PREPARE, No. 5,
Note (2).
A-2,Adjective, prothumos
“predisposed, willing” (akin to prothumia, see READINESS), is translated
“ready” in Rom. 1:15, expressive of willingness, eagerness: in Mark 14:38, RV,
“willing” (AV, “ready”); in Matt. 26:41. “willing.” See WILLING.
B-1,Verb, mello
“to be about to,” is translated “to be ready” in 2 Pet. 1:12, RV, where the
future indicates that the Apostle will be prepared, as in the past and the
present, to remind his readers of the truths they know (some mss. have ouk
ameleso, “I will not be negligent,” AV; cp., however, ver. 15. Field, in Notes
on the Translation of the NT, suggests that the true reading is meleso, the
future of melo, “to be a care, or an object of care”); in Rev. 3:2, RV, “were
ready” (some texts have the present tense, as in the AV). Elsewhere, where the
AV has the rendering to be ready, the RV gives renderings in accordance with
the usual significance as follows: Luke 7:2, “was ... at the point of;” Acts
20:7, “intending;” Rev. 12:4, “about (to).”
B-2,Verb, hetoimazo
“make ready:” see PREPARE, B, No. 1.
B-3,Verb, paraskeuazo
“to prepare, make ready:” see PREPARE, B, No. 4.
Note: On the difference between No. 2 and No. 3, see PREPARE, Note (1)
under No. 5.
C-1,Adverb, hetoimos
“readily” (akin to A, No. 1), is used with echo, “to have,” lit., “to have
readily,” i.e., “to be in readiness, to be ready,” Acts 21:13; 2 Cor. 12:14; 1
Pet. 4:5.
Notes: (1) In Heb. 8:13, AV, engus, “near,” is translated “ready” (RV,
“nigh”). See NIGH. (2) For “ready to distribute,” 1 Tim. 6:18, see DISTRIBUTE,
B. (3) In 2 Tim. 4:6, AV, spendomai, “I am being offered,” RV, with ede,
“already,” is translated “I am now ready to be offered.” See OFFER. (4) In 1
Pet. 5:2 prothumos, “willingly, with alacrity,” is rendered “of a ready mind.”
1, therizo
“to reap” (akin to theros, “summer, harvest”), is used (a) literally, Matt.
6:26; 25:24,26; Luke 12:24; 19:21,22; Jas. 5:4 (2nd part), AV, “have reaped;”
(b) figuratively or in proverbial expressions, John 4:36 (twice),37,38, with
immediate reference to bringing Samaritans into the kingdom of God, in regard
to which the disciples would enjoy the fruits of what Christ Himself had been
doing in Samaria; the Lord's words are, however, of a general application in
respect of such service; in 1 Cor. 9:11, with reference to the right of the
Apostle and his fellow missionaries to receive material assistance from the
church, a right which he forbore to excerise; in 2 Cor. 9:6 (twice), with
reference to rendering material help to the needy, either “sparingly” or
“bountifully,” the “reaping” being proportionate to the sowing; in Gal. 6:7,8
(twice), of “reaping” corruption, with special reference, according to the
context, to that which is naturally shortlived, transient (though the statement
applies to every form of sowing to the flesh), and of “reaping” eternal life
(characteristics and moral qualities being in view), as a result of sowing “to
the Spirit,” the reference probably being to the new nature of the believer,
which is, however, under the controlling power of the Holy Spirit, Gal. 6:9,
the “reaping” (the effect of well doing) being accomplished, to a limited
extent, in this life, but in complete fulfillment at and beyond the
Judgment-Seat of Christ; diligence or laxity here will then produce
proportionate results; in Rev. 14:15 (twice),16, figurative of the
discriminating judgment Divinely to be fulfilled at the close of this age, when
the wheat will be separated from the tares (see Matt. 13:30).
· For REAP DOWN, Jas. 5:4, see MOW
1, theristes
“a reaper” (akin to therizo, see above), is used of angels in Matt. 13:30,39.
· For REAR UP, John 2:20, see RAISE, No. 1 (f)
· For the prepositions rendered BY REASON OF see +, p. 9
1, logos
“a word,” etc., has also the significance of “the inward thought itself, a
reckoning, a regard, a reason,” translated “reason” in Acts 18:14, in the
phrase “reason would,” kata logon, lit., “according to reason (I would bear
with you);” in 1 Pet. 3:15, “a reason (concerning the hope that is in you).”
See WORD.
Note: In Acts 6:2, AV, the adjective arestos, “pleasing, agreeable,” is
translated “reason” (RV, “fit,” marg., “pleasing”). See FIT, No. 2.
1, dialogizomai
“to bring together different reasons and reckon them up, to reason,” is used in
the NT (a) chiefly of thoughts and considerations which are more or less
objectionable, e.g., of the disciples who “reasoned” together, through a
mistaken view of Christ's teaching regarding leaven, Matt. 16:7,8; Mark
8:16,17; of their “reasoning” as to who was the greatest among them, Mark 9:33,
RV, “were ye reasoning,” AV, “ye disputed” (for ver. 34, see DISPUTE); of the
scribes and Pharisees in criticizing Christ's claim to forgive sins, Mark 2:6,8
(twice); Luke 5:21,22; of the chief priests and elders in considering how to
answer Christ's question regarding John's baptism, Matt. 21:25; Mark 11:31
(some mss. have logizomai, here, which is nowhere else rendered “to reason”);
of the wicked husbandmen, and their purpose to murder the heir and sieze his
inheritasnce, Luke 20:14; of the rich man who “reasoned” within himself, RV
(AV, “thought”), as to where to bestow his fruits, Luke 12:17 (some mss. have
it in John 11:50, the best have logizomai; see ACCOUNT, No. 4); (b) of
considerations not objectionable, Luke 1:29, “cast in (her) mind;” Luke 3:15,
RV, and AV, marg., “reasoned” (AV, “mused”). See CAST, No. 15, DISPUTE, B, No.
2.
2, dialegomai
“to think different things with oneself, to ponder,” then, “to dispute with
others,” is translated “to reason” in Acts 17:2, AV and RV; Acts 17:17, RV;
18:4,19, AV and RV; Acts 19:8,9, RV; Acts 24:25, AV and RV; Heb. 12:5, RV,
“reasoneth (with you),” AV, “speaketh (unto you).” See DISPUTE, B, No. 1.
3, sullogizomai
“to compute” (sun, “with,” and logizomai; cp. Eng., “syllogism”), also denotes
“to reason,” and is so rendered in Luke 20:5.
4, suzeteo
“to seek or examine together” (sun, “with,” zeteo, “to seek”), “to discuss,” is
translated “reasoning” in Mark 12:28, AV (RV, “questioning”); similarly in Luke
24:15. See DISPUTE, B, No. 3.
1, logikos
pertaining to “the reasoning faculty, reasonable, rational,” is used in Rom.
12:1, of the service (latreia) to be rendered by believers in presenting their
bodies “a living sacrifice, holy, acceptable to God.” The sacrifice is to be
intelligent, in contrast to those offered by ritual and compulsion; the
presentation is to be in accordance with the spiritual intelligence of those
who are new creatures in Christ and are mindful of “the mercies of God.” For
the significance of the word in 1 Pet. 2:2, see under MILK.
1, dialogismos
“a thought, reasoning, inward questioning” [akin to dialogizomai, see REASON
(Verb), No. 1], is translated “reasoning” or “reasonings” in Luke 5:22, RV (AV,
“thoughts”); Luke 9:46; Luke 9:47, RV (AV, “thoughts”); 24:38 (AV, “thoughts”);
Rom. 1:21 (AV, “imaginations”); 1 Cor. 3:20 (AV, “thoughts”). See DISPUTE, A,
No. 1.
Note: In those mss. which contain Acts 28:29, occurs suzetesis, “a
disputation,” which is translated “reasoning” (AV).
A-1,Verb, epitimao
primarily, “to put honor upon,” then, “to adjudge,” hence signifies “to
rebuke.” Except for 2 Tim. 4:2; Jude 1:9, it is confined in the NT to the
Synoptic Gospels, where it is frequently used of the Lord's rebukes to (a) evil
spirits, e.g., Matt. 17:18; Mark 1:25; 9:25; Luke 4:35,41; 9:42; (b) winds,
Matt. 8:26; Mark 4:39; Luke 8:24; (c) fever, Luke 4:39; (d) disciples, Mark
8:33; Luke 9:55; contrast Luke 19:39. For rebukes by others see Matt. 16:22;
19:13; 20:31; Mark 8:32; 10:13; 10:48, RV, “rebuke” (AV, “charged”); Luke 17:3;
18:15,39; 23:40. See CHARGE, C, No. 7.
A-2,Verb, elencho
“to convict, refute, reprove,” is translated “to rebuke” in the AV of the
following (the RV always has the verb “to reprove”): 1 Tim. 5:20; Titus 1:13; 2:15;
Heb. 12:5; Rev. 3:19. See CONVICT, No. 1.
Note: While epitimao signifies simply “a rebuke” which may be either
undeserved, Matt. 16:22, or ineffectual, Luke 23:40, elencho implies a “rebuke”
which carries conviction.
A-3,Verb, epiplesso
“to strike at” (epi, “upon” or “at,” plesso, “to strike, smite”), hence, “to
rebuke,” is used in the injunction against “rebuking” an elder, 1 Tim. 5:1.
Note: In Phil. 2:15, the best texts have amomos, “without blemish” (a,
negative, momos, “a blemish, a moral disgrace”), RV, “without blemish;” some
mss. have amometos (a, negative, and momaomai, “to blame”), AV, “without
rebuke.” Contrast amemptos in the same verse, “blameless on account of absence
of inconsistency” or “ground of reproof,” whereas amomos indicates “absence of
stain or blemish.” We may have blemish, with freedom from blame.
B-1,Noun, elenxis
akin to A, No. 2, denotes “rebuke;” in 2 Pet. 2:16, it is used with echo, “to
have,” and translated “he was rebuke,” lit., “he had rebuke.” In the Sept., Job
21:4, “reproof;” Job 23:2, “pleading.”
· For RECEIPT see CUSTOM (Toll), No. 2
A-1,Verb, lambano
denotes either “to take” or “to receive,” (I) literally, (a) without an object,
in contrast to asking, e.g., Matt. 7:8; Mark 11:24, RV, “have received” (the
original has no object); (b) in contrast to giving, e.g., Matt. 10:8; Acts
20:35; (c) with objects, whether things, e.g., Mark 10:30; Luke 18:30, in the
best mss. (some have No. 4); John 13:30; Acts 9:19, RV, “took” (AV, “received”);
1 Cor. 9:25, RV, “receive” (AV, “obtain”); or persons, e.g., John 6:21; 13:20;
16:14, RV, “take;” 2 John 1:10; in Mark 14:65, RV, “received (Him with blows of
their hands);” this has been styled a vulgarism; (II) metaphorically, of the
word of God, Matt. 13:20; Mark 4:16; the sayings of Christ, John 12:48; the
witness of Christ, John 3:11; a hundredfold in this life, and eternal life in
the world to come, Mark 10:30; mercy, Heb. 4:16, RV, “may receive” (AV, “may
obtain”); a person (prosopon, see FACE), Luke 20:21, “acceptest,” and Gal. 2:6,
“accepteth,” an expression used in the OT either in the sense of being gracious
or kind to a person, e.g., Gen. 19:21; 32:20, or (negatively) in the sense of
being impartial, e.g., Lev. 19:15; Deut. 10:17; this latter is the meaning in
the two NT passages just mentioned. See ACCEPT, A, No. 4, TAKE, etc.
Lambano and prosopon are combined in the nouns prosopolempsia, “respect
of persons,” and prosopolemptes, “respecter of persons,” and in the verb
prosopolempto, “to have respect of persons:” see PERSON.
A-2,Verb, paralambano
“to receive from another” (para, “from beside”), or “to take,” signifies “to
receive,” e.g., in Mark 7:4; John 1:11; 14:3; 1 Cor. 11:23; 15:1,3; Gal.
1:9,12; Phil. 4:9; Col. 2:6; 4:17; 1 Thess. 2:13 (1st part); 4:1; 2 Thess. 3:6;
Heb. 12:28. See TAKE.
A-3,Verb, analambano
“to take up” (ana), “to take to oneself, receive,” is rendered “to receive” in
Mark 16:19; Acts 1:2,11,22, RV, “He was received up” (AV, “taken”); Mark 10:16;
1 Tim. 3:16. See TAKE.
A-4,Verb, apolambano
signifies “to receive from another,” (a) to “receive” as one's due (for Luke
18:30, see No. 1); Luke 23:41; Rom. 1:27; Col. 3:24; 2 John 1:8; (b) without
the indication of what is due, Luke 16:25; Gal. 4:5 (in some mss. 3 John 1:8,
for No. 7); (c) to receive back, Luke 6:34 (twice); 15:27. For its other
meaning, “to take apart,” Mark 7:33, see TAKE.
A-5,Verb, proslambano
denotes “to take to oneself” (pros, “to”) or “to receive,” always in the Middle
Voice, signifying a special interest on the part of the receiver, suggesting a
welcome, Acts 28:2; Rom. 14:1,3; 15:7; Philem. 1:12 (in some mss; the best omit
it); Philem. 1:17. See TAKE.
A-6,Verb, metalambano
“to have or get a share of, partake of” (meta, with), is rendered “receiveth”
in Heb. 6:7. See EAT, HAVE, PARTAKE, TAKE. In the Sept., Esth. 5:1.
A-7,Verb, hupolambano
“to take or bear up” (hupo, “under”), “to receive,” is rendered “received” in
Acts 1:9, of the cloud at the Ascension; in 3 John 1:8, RV, “welcome” (AV,
“receive”). See ANSWER, B, No. 3, SUPPOSE, WELCOME.
A-8,Verb, dechomai
“to receive by deliberate and ready reception of what is offered,” is used of
(a) taking with the hand, taking hold, taking hold of or up, e.g., Luke 2:28,
RV, “he received (Him),” AV, “took he (Him) up;” 16:6,7; 22:17; Eph. 6:17; (b)
“receiving,” said of a place “receiving” a person, of Christ into the Heavens,
Acts 3:21; or of persons in giving access to someone as a visitor, e.g., John
4:45; 2 Cor. 7:15; Gal. 4:14; Col. 4:10; by way of giving hospitality, etc.,
e.g., Matt. 10:14,40 (four times),41 (twice); 18:5; Mark 6:11; 9:37; Luke
9:5,48,53; 10:8,10; 16:4; Luke 16:9, of reception, “into the eternal
tabnacles,” said of followers of Christ who have used “the mammon of
unrighteousness” to render assistance to (“make ... friends of”) others; of
Rahab's reception of the spies, Heb. 11:31; of the reception, by the Lord, of
the spirit of a departing believer, Acts 7:59; of “receiving” a gift, 2 Cor.
8:4 (in some mss; RV follows those which omit it); of the favorable reception
of testimony and teaching, etc., Luke 8:13; Acts 8:14; 11:1; 17:11; 1 Cor.
2:14; 2 Cor. 8:17; 1 Thess. 1:6; 2:13, where paralambano (No. 2) is used in the
1st part, “ye received,” dechomai in the 2nd part, “ye accepted,” RV (AV,
“received”), the former refers to the ear, the latter, adding the idea of
appropriation, to the heart; Jas. 1:21; in 2 Thess. 2:10, “the love of the
truth,” i.e., love for the truth; cp. Matt. 11:14, “if ye are willing to
receive it,” an elliptical construction frequent in Greek writings; of
“receiving,” by way of bearing with, enduring, 2 Cor. 11:16; of “receiving” by
way of getting, Acts 22:5; 28:21; of becoming partaker of benefits, Mark 10:15;
Luke 18:17; Acts 7:38; 2 Cor. 6:1; 11:4 (last clause “did accept:” cp. lambano
in previous clauses); Phil. 4:18.
Note: There is a certain distinction between lambano and dechomai (more
pronounced in the earlier, classical use), in that in many instances lambano
suggests a self-prompted taking, whereas dechomai more frequently indicates “a
welcoming or an appropriating reception” (Grimm-Thayer).
A-9,Verb, anadechomai
“to receive gladly,” is used in Acts 28:7, of the reception by Publius of the
shipwrecked company in Melita; in Heb. 11:17, of Abraham's reception of God's
promises, RV, “gladly (ana, “up,” regarded as intensive) received.” Moulton and
Milligan point out the frequency of this verb in the papyri in the legal sense
of taking the responsibility of something, becoming security for, undertaking,
and say “The predominance of this meaning suggests its application in Heb.
11:17. The statement that Abraham had 'undertaken,' 'assumed the responsibility
of,' the promises, would not perhaps be alien to the thought.” The
responsibility would surely be that of his faith in “receiving” the promises.
In Classical Greek it had the meaning of “receiving,” and it is a little
difficult to attach any other sense to the circumstances, save perhaps that
Abraham's faith undertook to exercise the assurance of the fulfillment of the
promises.
A-10,Verb, apodechomai
“to welcome, to accept gladly” (apo, “from”), “to receive without reserve,” is
used (a) literally, Luke 8:40, RV, “welcomed;” Luke 9:11 (in the best texts,
some have No. 8); Acts 18:27; 21:17; 28:30; (b) metaphorically, Acts 2:41;
24:3, “we accept,” in the sense of acknowledging, the term being used in a tone
of respect. See ACCEPT, A No. 2.
A-11,Verb, eisdechomai
“to receive into” (eis), is used only in 2 Cor. 6:17, where the verb does not
signify “to accept,” but “to admit” (as antithetic to “come ye out,” and
combining Isa. 52:11 with Zeph. 3:20).
A-12,Verb, epidechomai
lit., “to accept besides” (epi, “upon”), “to accept” (found in the papyri, of
accepting the terms of a lease), is used in the sense of accepting in 3 John
1:9; in 3 John 1:10, in the sense of “receiving” with hospitality, in each
verse said negatively concerning Diotrephes.
A-13,Verb, paradechmoai
“to receive or admit with approval” (para, “beside”), is used (a) of persons,
Acts 15:4 (in some texts, No. 10); Heb. 12:6; (b) of things, Mark 4:20, AV,
“receive” (RV, “accept”); Acts 16:21; 22:18; 1 Tim. 5:9. In the Sept., Ex.
23:1; Prov. 3:12.
A-14,Verb, prosedechomai
“to receive to oneself, to receive favorably,” also “to look for, wait for,” is
used of “receiving” in Luke 15:2; Rom. 16:2; Phil. 2:29. See ACCEPT, A, No. 3,
ALLOW, LOOK (for), TAKE, WAIT.
A-15,Verb, hupodechomai
denotes “to receive under one's roof” (hupo, “under”), “receive as a guest,
entertain hospitably,” Luke 10:38; 19:6; Acts 17:7; Jas. 2:25.
A-16,Verb, komizo
denotes “to bear, carry,” e.g., Luke 7:37; in the Middle Voice, “to bear for
oneself,” hence (a) “to receive,” Heb. 10:36; 11:13 (in the best texts; some
have lambano, No. 1),39; 1 Pet. 1:9; 5:4; in some texts in 2 Pet. 2:13 (in the
best mss. adikeomai, “suffering wrong,” RV); (b) “to receive back, recover,”
Matt. 25:27; Heb. 11:19; metaphorically, of requital, 2 Cor. 5:10; Col. 3:25,
of “receiving back again” by the believer at the Judgment-Seat of Christ
hereafter, for wrong done in this life; Eph. 6:8, of “receiving,” on the same
occasion, “whatsoever good thing each one doeth,” RV; see BRING, No. 20.
A-17,Verb, apecho
denotes (a) transitively, “to have in full, to have received;” so the RV in
Matt. 6:2,5,16 (for AV, “they have”); Luke 6:24, AV, and RV; in all these
instances the present tense (to which the AV incorrectly adheres in the Matt. 6
verses) has a perfective force, consequent upon the combination with the prefix
apo (“from”), not that it stands for the perfect tense, but that it views the
action in its accomplished result; so in Phil. 4:18, where the AV and RV
translate it “I have;” in Philem. 1:15, “(that) thou shouldest have (him for
ever),” AV, “shouldest receive;” see HAVE, No. 2, and the reference to
illustrations from the papyri of the use of the verb in receipts; (b)
intransitively, “to be away, distant,” used with porro, “far,” Matt. 15:8; Mark
7:6; with makran, “far off, afar,” Luke 7:6; 15:20; without an accompanying
adverb, Luke 24:13, “which was from.” See ABSTAIN, ENOUGH, HAVE.
A-18,Verb, choreo
“to give space, make room for” (chora, “a place”), is used metaphorically, of
“receiving” with the mind, Matt. 19:11,12; into the heart, 2 Cor. 7:2, RV,
“open your hearts,” marg., “make room” (AV, “receive”). See COME, No. 24,
CONTAIN, No. 1, COURSE, B.
A-19,Verb, lanchano
“to obtain by lot,” is translated “received” in Acts 1:17, RV (AV, “had
obtained”). See LOT.
1, logizomai
is properly used (a) of “numerical calculation,” e.g., Luke 22:37; (b)
metaphorically, “by a reckoning of characteristics or reasons, to take into
account,” Rom. 2:26, “shall ... be reckoned,” RV (AV, “counted”), of
“reckoning” uncircumcision for circumcision by God's estimate in contrast to
that of the Jew regarding his own condition (ver. 3); in Rom.
4:3,5,6,9,11,22-24, of “reckoning” faith for righteousness, or “reckoning”
righteousness to persons, in all of which the RV uses the verb “to reckon”
instead of the AV “to count or to impute;” in Rom. 4:4 the subject is treated
by way of contrast between grace and debt, which latter involves the
“reckoning” of a reward for works; what is owed as a debt cannot be “reckoned”
as a favor, but the faith of Abraham and his spiritual children sets them
outside the category of those who seek to be justified by self-effort, and,
vice versa, the latter are excluded from the grace of righteousness bestowed on
the sole condition of faith; so in Gal. 3:6 (RV, “was reckoned,” AV, “was
accounted”); since Abraham, like all the natural descendants of Adam, was a
sinner, he was destitute of righteousness in the sight of God; if, then, his
relationship with God was to be rectified (i.e., if he was to be justified
before God), the rectification could not be brought about by works of merit on
his part; in Jas. 2:23, RV, “reckoned,” the subject is viewed from a different
standpoint (see under JUSTIFICATION, B, last four paragraphs); for other
instances of “reckoning” in this respect see Rom. 9:8, RV, “are reckoned” (AV,
“are counted”); 2 Cor. 5:19, RV, “(not) reckoning (trespasses),” AV,
“imputing;” (c) “to consider, calculate,” translated “to reckon” in Rom. 6:11;
8:36; 2 Cor. 10:11, RV, “let (such a one) reckon (this),” RV (AV, “thinkest”);
2 Cor. 3:28 (AV, “we conclude”); 8:18; 2 Cor. 11:5 (AV, “I suppose”); see ACCOUNT,
A, No. 4, CONSIDER, No. 6, COUNT, No. 3, SUPPOSE: (e) “to purpose, decide,” 2
Cor. 10:2, RV, “count” (AV, “think”); see COUNT, No. 3.
2, lego
“to say, speak,” also has the meaning “to gather, reckon, account,” used in
this sense in Heb. 7:11, RV, “be reckoned” (AV, “be called”). See ASK, A, No.
6.
3, sunairo
“to take up together” (sun, “with,” airo, “to take”), is used with the noun
logos, “an account,” signifying “to settle account,” Matt. 18:23, RV, “make a
reckoning” (AV, “take account”); Matt. 18:24, AV and RV, “to reckon” (logos
being understood); Matt. 25:19, RV, “maketh a reckoning” (AV, “reckoneth”).
This phrase occurs not infrequently in the papyri in the sense of settling
accounts (see Deissmann, Light from the Ancient East, 118). In the Sept. the
verb occurs in its literal sense in Exod. 23:5, “thou shalt help to raise”
(lit., “raise with”).
their sight” (AV, “see”). (5) For “received (RV, 'hath taken') tithes,”
Heb. 7:6, see TITHE. (6) For eleeo, in the Passive Voice, 2 Cor. 4:1, AV,
“having received mercy” (RV, “obtained”), see MERCY. (7) For patroparadotos, in
1 Pet. 1:18, AV, “received by tradition from your fathers,” see HANDED DOWN.
(8) In the AV of Matt. 13:19,20,22,23, speiro, “to sow seed,” is translated
“received seed;” see sow.
B-1,Noun, lepsis | lempsis
“a receiving” (akin to lambano, A, No. 1), is used in Phil. 4:15. In the Sept.,
Prov. 15:27,29.
1, logizomai
is properly used (a) of “numerical calculation,” e.g., Luke 22:37; (b)
metaphorically, “by a reckoning of characteristics or reasons, to take into
account,” Rom. 2:26, “shall ... be reckoned,” RV (AV, “counted”), of
“reckoning” uncircumcision for circumcision by God's estimate in contrast to
that of the Jew regarding his own condition (ver. 3); in Rom.
4:3,5,6,9,11,22-24, of “reckoning” faith for righteousness, or “reckoning”
righteousness to persons, in all of which the RV uses the verb “to reckon”
instead of the AV “to count or to impute;” in Rom. 4:4 the subject is treated
by way of contrast between grace and debt, which latter involves the
“reckoning” of a reward for works; what is owed as a debt cannot be “reckoned”
as a favor, but the faith of Abraham and his spiritual children sets them
outside the category of those who seek to be justified by self-effort, and,
vice versa, the latter are excluded from the grace of righteousness bestowed on
the sole condition of faith; so in Gal. 3:6 (RV, “was reckoned,” AV, “was
accounted”); since Abraham, like all the natural descendants of Adam, was a
sinner, he was destitute of righteousness in the sight of God; if, then, his
relationship with God was to be rectified (i.e., if he was to be justified
before God), the rectification could not be brought about by works of merit on
his part; in Jas. 2:23, RV, “reckoned,” the subject is viewed from a different
standpoint (see under JUSTIFICATION, B, last four paragraphs); for other
instances of “reckoning” in this respect see Rom. 9:8, RV, “are reckoned” (AV,
“are counted”); 2 Cor. 5:19, RV, “(not) reckoning (trespasses),” AV,
“imputing;” (c) “to consider, calculate,” translated “to reckon” in Rom. 6:11;
8:36; 2 Cor. 10:11, RV, “let (such a one) reckon (this),” RV (AV, “thinkest”);
2 Cor. 3:28 (AV, “we conclude”); 8:18; 2 Cor. 11:5 (AV, “I suppose”); see
ACCOUNT, A, No. 4, CONSIDER, No. 6, COUNT, No. 3, SUPPOSE: (e) “to purpose,
decide,” 2 Cor. 10:2, RV, “count” (AV, “think”); see COUNT, No. 3.
2, lego
“to say, speak,” also has the meaning “to gather, reckon, account,” used in
this sense in Heb. 7:11, RV, “be reckoned” (AV, “be called”). See ASK, A, No.
6.
3, sunairo
“to take up together” (sun, “with,” airo, “to take”), is used with the noun
logos, “an account,” signifying “to settle account,” Matt. 18:23, RV, “make a
reckoning” (AV, “take account”); Matt. 18:24, AV and RV, “to reckon” (logos
being understood); Matt. 25:19, RV, “maketh a reckoning” (AV, “reckoneth”).
This phrase occurs not infrequently in the papyri in the sense of settling
accounts (see Deissmann, Light from the Ancient East, 118). In the Sept. the
verb occurs in its literal sense in Exod. 23:5, “thou shalt help to raise”
(lit., “raise with”).
“a taking up” (ana, “up,” and No. 1), is used in Luke 9:51 with reference to
Christ's ascension; “that He should be received up” is, lit., “of the receiving
up (of Him).”
B-3,Noun, metale(m)psis>
“a participation, taking, receiving,” is used in 1 Tim. 4:3, in connection with
food, “to be received,” lit., “with a view to (eis) reception.”
B-4,Noun, prosle(m)psis
pros, “to,” and No. 1, is used in Rom. 11:15, of the restoration of Israel.
1, anakeimai
lit., and in classical usage, “to be laid up, laid,” denotes, in the NT, “to
recline at table;” it is translated “reclining” in John 13:23, RV (AV,
“leaning”); cp. anapipto in John 13:25, RV, “leaning back.” See also John
13:12, marg. See LEAN, SIT, TABLE (at the).
·
For RECOMMEND, Acts 14:26; 15:40, AV, see COMMEND, No. 2
A-1,Noun, antapodoma
akin to antapodidomi, “to recompense” (see below), lit., “a giving back in
return” (anti, “in return,” apo, back, didomi, “to give”), a requital,
recompence, is used (a) in a favorable sense, Luke 14:12; (b) in an unfavorable
sense, Rom. 11:9, indicating that the present condition of the Jewish nation is
the retributive effect of their transgressions, on account of which that which
was designed as a blessing (“their table”) has become a means of judgment.
A-2,Noun, antapodosis
derived, like No. 1, from antapodidomi, is rendered “recompense” in Col. 3:24,
RV (AV, “reward”).
A-3,Noun, antimisthia
“a reward, requital” (anti, “in return,” misthos, “wages, hire”), is used (a)
in a good sense, 2 Cor. 6:13; (b) in a bad sense, Rom. 1:27.
A-4,Noun, misthapodosia
“a payment of wages” (from mithos, see No. 3, and apodidomi, B, No. 2), “a
recompence,” is used (a) of reward, Heb. 10:35; 11:26; (b) of punishment, Heb.
2:2. Cp. misthapodotes, “a rewarder,” Heb. 11:6.
B-1,Verb, antapodidomi
akin to A, No. 1 and No. 2, “to give back as an equivalent, to requite,
recompense” (the anti expressing the idea of a complete return), is translated
“render” in 1 Thess. 3:9, here only in the NT of thanksgiving to God (cp. the
Sept. of Ps. 116:12); elsewhere it is used of “recompense,” “whether between
men (but in that case only of good, not of evil, see No. 2 in 1 Thess. 5:15),
Luke 14:14, cp. the corresponding noun in Luke 14:12; or between God and
evil-doers, Rom. 12:19, RV (AV, “repay”); Heb. 10:30, cp. the noun in Rom.
11:9; or between God and those who do well, Luke 14:14; Rom. 11:35, cp. the
noun in Col. 3:24; in 2 Thess. 1:6 both reward and retribution are in view.” *
[* From Notes on Thessalonians, by Hogg and Vine, p. 226.]
B-2,Verb, apodidomi
“to give up or back, restore, return,” is translated “shall recompense” in the
RV of Matt. 6:4,6,18 (AV, “shall reward”); in Rom. 12:17, AV, “recompense” (RV,
“render”); in 1 Thess. 5:15, “render,” See DELIVER, GIVE, PAY, PERFORM, RENDER,
REPAY, REQUITE, RESTORE, REWARD, SELL, YIELD.
A-1,Verb, katallasso
properly denotes “to change, exchange” (especially of money); hence, of
persons, “to change from enmity to friendship, to reconcile.” With regard to
the relationship between God and man, the use of this and connected words shows
that primarily “reconciliation” is what God accomplishes, exercising His grace
towards sinful man on the ground of the death of Christ in propitiatory
sacrifice under the judgment due to sin, 2 Cor. 5:19, where both the verb and
the noun are used (cp. No. 2, in Col. 1:21). By reason of this men in their
sinful condition and alienation from God are invited to be “reconciled” to Him;
that is to say, to change their attitude, and accept the provision God had
made, whereby thier sins can be remitted and they themselves be justified in
His sight in Christ.
Rom. 5:10 expresses this in another way: “For if, while we were
enemies, we were reconciled to God through the death of His Son...;” that we
were “enemies” not only expresses man's hostile attitude to God but signifies
that until this change of attitude takes place men are under condemnation,
exposed to God's wrath. The death of His Son is the means of the removal of
this, and thus we “receive the reconciliation,” Rom. 5:11, RV. This stresses
the attitude of God's favor toward us. The AV rendering “atonement” is
incorrect. Atonement is the offering itself of Christ under Divine judgment
upon sin. We do not receive atonement. What we do receive is the result,
namely, “reconciliation.”
The removal of God's wrath does not contravene His immutability. He
always acts according to His unchanging righteousness and lovingkindness, and
it is because He changes not that His relative attitude does change towards
those who change. All His acts show that He is Light and Love. Anger, where
there is no personal element, is a sign of moral health if, and if only, it is
accompanied by grief. There can be truest love along with righteous
indignation, Mark 3:5, but love and enmity cannot exist together. It is
important to distinguish “wrath” and “hostility.” The change in God's relative
attitude toward those who receive the “reconciliation” only proves His real
unchangeableness. Not once is God said to be “reconciled.” The enmity is alone
on our part. It was we who needed to be “reconciled” to God, not God to us, and
it is propitiation, which His righteousness and mercy have provided, that makes
the “reconciliation” possible to those who receive it.
When the writers of the NT speak upon the subject of the wrath of God,
“the hostility is represented not as on the part of God, but of man. And this
is the reason why the Apostle never uses diallasso [a word used only in Matt.
5:24, in the NT] in this connection, but always katallasso, because the former
word denotes mutual concession after mutual hostility [frequently exemplified
in the Sept.], an idea absent from katallasso” (Lightfoot, Notes on the
Epistles of Paul, p. 288).
The subject finds its great unfolding in 2 Cor. 5:18-20, which states
that God “reconciled us (believers) to Himself through Christ,” and that “the
ministry of reconciliation” consists in this, “that God was in Christ
reconciling the world unto Himself.” The insertion of a comma in the AV after
the word “Christ” is misleading; the doctrine stated here is not that God was
in Christ (the unity of the Godhead is not here in view), but that what God has
done in the matter of reconciliation He has done in Christ, and this is based
upon the fact that “Him who knew no sin He made to be sin on our behalf; that
we might become the righteousness of God in Him.” On this ground the command to
men is “be ye reconciled to God.”
The verb is used elsewhere in 1 Cor. 7:11, of a woman returning to her
husband.
A-2,Verb, apokatallasso
“to reconcile completely” (apo, from, and No. 1), a stronger form of No. 1, “to
change from one condition to another,” so as to remove all enmity and leave no
impediment to unity and peace, is used in Eph. 2:16, of the “reconciliation” of
believing Jew and Gentile “in one body unto God through the Cross;” in Col.
1:21 not the union of Jew and Gentile is in view, but the change wrought in the
individual believer from alienation and enmity, on account of evil works, to
“reconciliation” with God; in Col 1:20 the word is used of the Divine purpose
to “reconcile” through Christ “all things unto Himself ... whether things upon
the earth, or things in the heavens,” the basis of the change being the peace
effected “through the blood of His Cross.” It is the Divine purpose, on the ground
of the work of Christ accomplished on the Cross, to bring the whole universe,
except rebellious angels and unbelieving man, into full accord with the mind of
God, Eph. 1:10. Things “under the earth,” Phil. 2:10, are subdued, not
“reconciled.”
A-3,Verb, diallasso
“to effect an alteration, to exchange,” and hence, “to reconcile,” in cases of
mutual hostility yielding to mutual concession, and thus differing from No. 1
(under which see Lightfoot's remarks), is used in the Passive Voice in Matt.
5:24, which illustrates the point. There is no such idea as “making it up”
where God and man are concerned.
B-1,Noun, katallage
akin to A, No. 1, primarily “an exchange,” denotes “reconciliation,” a change
on the part of one party, induced by an action on the part of another; in the
NT, the “reconciliation” of men to God by His grace and love in Christ. The
word is used in Rom. 5:11; 11:15. The occasioning cause of the world-wide
proclamation of “reconciliation” through the Gospel, was the casting away
(partially and temporarily) of Israel. A new relationship Godward is offered to
the Gentiles in the Gospel. The word also occurs in 2 Cor. 5:18,19, where “the
ministry of reconciliation” and “the word of reconciliation” are not the
ministry of teaching the doctrine of expiation, but that of beseeching men to
be “reconciled” to God on the ground of what God has wrought in Christ. See No.
1, above.
Note: In the OT in some passages the AV incorrectly has
“reconciliation,” the RV rightly changes the translation to “atonement,” e.g.,
Lev. 8:15; Ezek. 45:20, RV, “make atonement for” (AV, “reconcile”).
·
For RECORD (AV) see TESTIFY, No. 3, TESTIMONY, No. 2
1, sozo
“to save,” is sometimes used of “healing” or “restoration to health,” the
latter in John 11:12, RV, “he will recover,” marg., “be saved” (AV, “he shall
do well”). See HEAL, PRESERVE, SAVE, WHOLE.
2, ananepho
“to return to soberness,” as from a state of delirium or drunkenness (ana,
“back,” or “again,” nepho, “to be sober, to be wary”), is used in 2 Tim. 2:26,
“may recover themselves” (RV marg., “return to soberness,” AV marg., “awake”),
said of those who, opposing the truth through accepting perversions of it, fall
into the snare of the Devil, becoming intoxicated with error; for these
“recovery” is possible only by “repentance unto the knowledge of the truth.”
For a translation of the verse see CAPTIVE, B, No. 3.
Notes: (1) For “recovering of sight,” Luke 4:18, see SIGHT. (2) In Mark
16:18, the phrase echo kalos, lit., “to have well,” i.e., “to be well,” is
rendered “they shall recover.”
A-1,Adjective,
purrhos
denotes “fire-colored” (pur, “fire”), hence, “fiery red,” Rev. 6:4; 12:3, in
the latter passage said of the Dragon, indicative of the cruelty of the Devil.
A-2,Adjective, eruthros
denotes “red” (the ordinary color); the root rudh---, is seen, e.g., in the
Latin rufus, Eng., “ruby,” “ruddy,” “rust,” etc. It is applied to the Red Sea,
Acts 7:36; Heb. 11:29. The origin of the name is uncertain; it has been
regarded as due, e.g., to the color of the corals which cover the Red Sea bed
or line its shores, or to the tinge of the mountains which border it, or to the
light of the sky upon its waters.
B-1,Verb, purrhazo
“to be fiery red” (akin to A, No. 1), is used of the sky, Matt. 16:2,3. In the
Sept., purrhizo, Lev. 13:19,42,43,49; 14:37.
A-1,Verb, exagorazo
a strengthened form of agorazo, “to buy” (see BUY, No. 1), denotes “to buy out”
(ex for ek), especially of purchasing a slave with a view to his freedom. It is
used metaphorically (a) in Gal. 3:13; 4:5, of the deliverance by Christ of
Christian Jews from the Law and its curse; what is said of lutron (RANSOM, No.
1) is true of this verb and of agorazo, as to the Death of Christ, that
Scripture does not say to whom the price was paid; the various suggestions made
are purely speculative; (b) in the Middle Voice, “to buy up for oneself,” Eph.
5:16; and Col. 4:5, of “buying up the opportunity” (RV marg.; text, “redeeming
the time,” where “time” is kairos, “a season,” a time in which something is
seasonable), i.e., making the most of every opportunity, turning each to the
best advantage since none can be recalled if missed.
Note: In Rev. 5:9; 14:3,4, AV, agorazo, “to purchase” (RV) is
translated “redeemed.” See PURCHASE.
A-2,Verb, lutroo
“to release on receipt of ransom” (akin to lutron, “a ransom”), is used in the
Middle Voice, signifying “to release by paying a ransom price, to redeem” (a)
in the natural sense of delivering, Luke 24:21, of setting Israel free from the
Roman yoke; (b) in a spiritual sense, Titus 2:14, of the work of Christ in
“redeeming” men “from all iniquity” (anomia, “lawlessness,” the bondage of
self-will which rejects the will of God); 1 Pet. 1:18 (Passive Voice), “ye were
redeemed,” from a vain manner of life, i.e., from bondage to tradition. In both
instances the Death of Christ is stated as the means of “redemption.”
Note: While both No. 1 and No. 2 are translated “to redeem,” exagorazo
does not signify the actual “redemption,” but the price paid with a view to it,
lutroo signifies the actual “deliverance,” the setting at liberty.
B-1,Noun, lutrosis
“a redemption” (akin to A, No. 2), is used (a) in the general sense of
“deliverance,” of the nation of Israel, Luke 1:68 RV, “wrought redemption;”
Luke 2:38; (b) of “the redemptive work” of Christ, Heb. 9:12, bringing
deliverance through His death, from the guilt and power of sin. In the Sept.,
Lev. 25:29,48; Num. 18:16; Judg. 1:15; Ps. 49:8; 111:9; 130:7; Isa. 63:4.
B-2,Noun, apolutrosis
a strengthened form of No. 1, lit., “a releasing, for (i.e., on payment of) a
ransom.” It is used of (a) “deliverance” from physical torture, Heb. 11:35, see
DELIVER, B, No. 1; (b) the deliverance of the people of God at the coming of
Christ with His glorified saints, “in a cloud with power and great glory,” Luke
21:28, a “redemption” to be accomplished at the “outshining of His Parousia,” 2
Thess. 2:8, i.e., at His second advent; (c) forgiveness and justification,
“redemption” as the result of expiation, deliverance from the guilt of sins,
Rom. 3:24, “through the redemption that is in Christ Jesus;” Eph. 1:7, defined
as “the forgiveness of our trespasses,” RV; so Col. 1:14, “the forgiveness of
our sins,” indicating both the liberation from the guilt and doom of sin and
the introduction into a life of liberty, “newness of life” (Rom. 6:4); Heb.
9:15, “for the redemption of the transgressions that were under the first
covenant,” RV, here “redemption of” is equivalent to “redemption from,” the
genitive case being used of the object from which the “redemption” is effected,
not from the consequence of the transgressions, but from the trangressions
themselves; (d) the deliverance of the believer from the presence and power of
sin, and of his body from bondage to corruption, at the coming (the Parousia in
its inception) of the Lord Jesus, Rom. 8:23; 1 Cor. 1:30; Eph. 1:14; 4:30. See
also PROPITIATION.
1, kalamos
denotes (a) “the reed” mentioned in Matt. 11:7; 12:20; Luke 7:24, the same as
the Heb., qaneh (among the various reeds in the OT), e.g., Isa. 42:3, from
which Matt. 12:20 is quoted (cp. Job 40:21; Ezek. 29:6, “a reed with jointed,
hollow stalk”); (b) “a reed staff, staff,” Matt. 27:29,30,48; Mark 15:19,36
(cp. rhabdos, “a rod;” in 2 Kings 18:21, rhabdos kalamine); (c) “a measuring
reed or rod,” Rev. 11:1; 21:15,16; (d) “a writing reed, a pen,” 3 John 1:13;
see PEN.
<1,,4448,puroomai>
“to burn,” is translated “refined,” as of metals, in Rev. 1:15; 3:18, RV (AV,
“burned,” and “tried”). See BURN, No. 4.
For REFLECTING, 2 Cor. 3:18, RV, see BEHOLD, No. 12
1, diorthosis
properly, “a making straight” (dia, “through,” orthos, “straight;” cp.
diorthoma in Acts 24:2; see CORRECTION, No. 1), denotes a “reformation” or
reforming, Heb. 9:10; the word has the meaning either (a) of a right
arrangement, right ordering, or, more usually, (b) of restoration, amendment,
bringing right again; what is here indicated is a time when the imperfect, the
inadequate, would be superseded by a better order of things, and hence the
meaning (a) seems to be the right one; it is thus to be distinguished from that
of Acts 24:2, mentioned above. The word is used in the papyri in the other
sense of the rectification of things, whether by payments or manner of life.
1, pauo
“to stop,” is used in the Active Voice in the sense of “making to cease,
restraining” in 1 Pet. 3:10, of causing the tongue to refrain from evil;
elsewhere in the Middle Voice, see CEASE, No. 1.
2, aphistemi
“to cause to depart,” is used intransitively, in the sense of “departing from,
refraining from,” Acts 5:38. See DEPART, No. 20.
A-1,Verb, anapauo
“to give intermission from labor, to give rest, refresh” (ana, “back,” pauo,
“to cause to cease”), is translated “to refresh” in 1 Cor. 16:18; 2 Cor. 7:13;
Philem. 1:7,20. See REST.
A-2,Verb, sunanapauomai
“to lie down, to rest with” (sun, “with,” and No. 1 in the Middle Voice), is
used metaphorically of being “refreshed” in spirit with others, in Rom. 15:32,
AV, “may with (you) be refreshed” (RV, “... find rest”). In the Sept., Isa.
11:6.
A-3,Verb, anapsucho
“to make cool, refresh” (ana, “back,” psucho, “to cool”), is used in 2 Tim.
1:16 (cp. B). In the papyri it is used of “taking relaxation.”
Note: In Acts 27:3, the verb tunchano, “to obtain or receive,” with the
object epimeleia, “care,” is translated “to refresh himself” (RV, marg., “to
receive attention,” i.e., to enjoy the kind attention of his friends).
B-1,Noun, anapsuxis
“a refreshing” (akin to A, No. 3), occurs in Acts 3:19. In the Sept., Ex. 8:15.
In the papyri it is used of “obtaining relief.”
* For REFUGE see FLEE, No. 3
1, arneomai
“to deny, renounce, reject,” in late Greek came to signify “to refuse to
acknowledge, to disown,” and is translated “to refuse” in Acts 7:35; Heb.
11:24. See DENY, No. 1.
2, paraiteomai
for the various meanings of which see AVOID, No. 3, denotes “to refuse” in Acts
25:11; 1 Tim. 4:7; 5:11; 2 Tim. 2:23, RV (AV, “avoid”); Titus 3:10, RV (marg.,
“avoid;” AV, “reject”); Heb. 12:25 (twice), perhaps in the sense of “begging
off.” See EXCUSE, INTREAT, REJECT.
3, dokimazo
“to prove, to approve,” used with a negative in Rom. 1:28, is translated “they
refused,” RV (AV, “they did not like”); RV marg., “did not approve.” See
APPROVE, No. 1.
Notes: (1) For parakouo, “to refuse to hear,” RV in Matt. 18:17
(twice), see HEAR, A, No. 7. (2) In 1 Tim. 4:4, AV, apobletos, “rejected” (RV),
is translated “refused.” See REJECT.
1, blepo
“to behold, look, perceive, see,” has the sense of “regarding” by way of
pariality, in Matt. 22:16; Mark 12:14. See BEHOLD, No. 2.
2, entrepo
“to turn about” (en, “in,” trepo, “to turn”), is metaphorically used of
“putting to shame,” e.g., 1 Cor. 4:14; in the Middle Voice, “to reverence,
regard,” translated “regard” in Luke 18:2,4. See ASHAMED, REVERENCE, SHAME.
3, phroneo
“to think, set the mind on,” implying moral interest and reflection, is
translated “to regard” in Rom. 14:6 (twice); the second part in the AV
represents an interpolation and is not part of the original. The Scripture does
not speak of not “regarding” a day. See CARE, B, No. 6, MIND, SAVOR, THINK,
UNDERSTAND.
4, epiblepo
“to look upon” (epi, “upon,” and No. 1), in the NT “to look on with favor,” is
used in Luke 1:48, AV, “hath regarded” (RV, “hath looked upon”); in Jas. 2:3,
RV, “ye have regard to” (AV, “ye have respect to”). See LOOK, No. 6, RESPECT.
5, oligoreo
denotes “to think little of” (oligos, “little,” ora, “care”), “to regard
lightly,” Heb. 12:5, RV (AV, “despise”). See DESPISE, Note (3). In the Sept.,
Prov. 3:11.
6, prosecho
“to take or give heed,” is translated “they had regard” in Acts 8:11, AV (RV,
“they gave heed”). See ATTEND, No. 1.
7, ameleo
“not to care,” is translated “I regared ... not” in Heb. 8:9. See NEGLECT.
Notes: (1) In Gal. 6:4, RV, eis, “into,” is translated “in regard of
(himself),” AV, “in;” so in 2 Cor. 10:16; Eph. 5:32. (2) In Rom. 6:20, the
dative case of dikaiosune, “righteousness,” signifies, not “from
righteousness,” AV, but “in regard of righteousness,” RV, lit., “free to
righteousness;” i.e., righteousness laid no sort of bond upon them, they had no
relation to it in any way. (3) In 2 Cor. 8:4 the accusative case of charis and
koinonia is, in the best texts, used absolutely, i.e., not as the objects of an
expressed verb; hence the RV, “in regard to” (AV, “that we would receive,”
where the verb is the result of a supplementary gloss). (4) For “not regarding”
in Phil. 2:30, AV (RV, “hazarding”), see HAZARD, No. 2.
1, palingenesia
“new birth” (palin, “again,” genesis, “birth”), is used of “spiritual
regeneration,” Titus 3:5, involving the communication of a new life, the two
operating powers to produce which are “the word of truth,” Jas. 1:18; 1 Pet.
1:23, and the Holy Spirit, John 3:5,6; the loutron, “the laver, the washing,”
is explained in Eph. 5:26, “having cleansed it by the washing (loutron) of
water with the word.”
The new birth and “regeneration” do not represent successive stages in
spiritual experience, they refer to the same event but view it in different
aspects. The new birth stresses the communication of spiritual life in contrast
to antecedent spiritual death; “regeneration” stresses the inception of a new
state of things in contrast with the old; hence the connection of the use of
the word with its application to Israel, in Matt. 19:28. Some regard the kai in
Titus 3:5 as epexegetic, “even;” but, as Scripture marks two distinct yet
associated operating powers, there is not sufficient ground for this
interpretation. See under EVEN.
In Matt. 19:28 the word is used, in the Lord's discourse, in the wider
sense, of the “restoration of all things” (Acts 3:21, RV), when, as a result of
the second advent of Christ, Jehovah “sets His King upon His holy hill of Zion”
(Ps. 2:6), and Israel, now in apostasy, is restored to its destined status, in
the recognition and under the benign sovereignty of its Messiah. Thereby will
be accomplished the deliverance of the world from the power and deception of
Satan and from the despotic and anti-christian rulers of the nations. This
restitution will not in the coming millennial age be universally a return to
the pristine condition of Edenic innocence previous to the Fall, but it will
fulfill the establishment of God's covenant with Abraham concerning his
descendants, a veritable rebirth of the nation, involving the peace and
prosperity of the Gentiles. That the worldwide subjection to the authority of
Christ will not mean the entire banishment of evil, is clear from Rev. 20:7,8.
Only in the new heavens and earth, “wherein dwelleth righteousness,” will sin
and evil be entirely absent.
1, chora
“a space lying between two limits, a country, land,” is translated “region” in
Matt. 4:16; Luke 3:1; Acts 8:1; 13:49; 16:6; 18:23, RV. In the last three
passages it has the technical sense of a subdivision of a Roman province, Lat.
regio; as also No. 2 in Acts 14:6. See COUNTRY, No. 3.
2, perichoros
“a country or region round about” (peri), is translated “region round about” in
Matt. 3:5; 14:35, RV; Mark 1:28 (in some mss. Mark 6:55); Luke 3:3, RV; 4:14;
4:37, RV; 7:17; Acts 14:6 (see No. 1). See COUNTRY, No. 4.
3, klima
“an inclination, slope,” is translated “regions” in Rom. 15:23 RV; 2 Cor.
11:10; Gal. 1:21. See PART, A, No. 3.
Note: For “regions beyond,” 2 Cor. 10:16, AV, see PART, A, Note (9).
A-1,Verb, metamelomai
“to regret, to repent one,” is translated “to regret” in 2 Cor. 7:8, RV
(twice), AV, “repent.” See REPENT.
B-1,Adjective, ametameletos
“not repented of” (a, negative, and A), is translated “which bringeth no
regret” in 2 Cor. 7:10, RV, said of repentance (AV, “not to be repented of”);
elsewhere, in Rom. 11:29. See REPENT.
* For REGULAR, Acts 19:39, RV, see LAW, C, No. 2
1, anagello
“to bring back word” (ana, “back,” angello, “to announce”), is translated “to
rehearse” in Acts 14:27; 15:4, RV. See ANNOUNCE.
2, exegeomai
primarily, “to lead, show the way,” is used metaphorically with the meaning “to
unfold, declare, narrate,” and is translated “to rehearse” in the RV of Luke
24:35; Acts 10:8; 15:12,14, RV. See DECLARE, No. 8.
Note: In Acts 11:4, the AV translates the Middle Voice of archo, “to
begin,” “rehearsed ... from the beginning,” RV, “began, (and).”
1, basileuo
“to reign,” is used (I) literally, (a) of God, Rev. 11:17; 19:6, in each of
which the aorist tense (in the latter, translated “reigneth”) is “ingressive,”
stressing the point of entrance; (b) of Christ, Luke 1:33; 1 Cor. 15:25; Rev.
11:15; as rejected by the Jews, Luke 19:14,27; (c) of the saints, hereafter, 1
Cor. 4:8 (2nd part), where the Apostle, casting a reflection upon the untimely
exercise of authority on the part of the church at Corinth, anticipates the due
time for it in the future (see No. 2); Rev. 5:10; 20:4, where the aorist tense
is not simply of a “point” character, but “constative,” that is, regarding a
whole action as having occurred, without distinguishing any steps in its
progress (in this instance the aspect is future); Rev. 20:6; 22:5, (d) of earthly
potentates, Matt. 2:22; 1 Tim. 6:15, where “kings” is, lit., “them that reign;”
(II) metaphorically, (a) of believers, Rom. 5:17, where “shall reign in life”
indicates the activity of life in fellowship with Christ in His sovereign
power, reaching its fullness hereafter; 1 Cor. 4:8 (1st part), of the carnal
pride that laid claim to a power not to be exercised until hereafter; (b) of
Divine grace, Rom. 5:21; (c) of sin, Rom. 5:21; 6:12; (d) of death, Rom.
5:14,17.
2, sumbasileuo
“to reign together with” (sun, “with,” and No. 1), is used of the future
“reign” of believers together and with Christ in the kingdom of God in
manifestation, 1 Cor. 4:8 (3rd part); of those who endure 2 Tim. 2:12, cp. Rev.
20:6.
Notes: (1) In Rom. 15:12, AV, archo, “to rule” (RV, is translated “to
reign.” (2) In Rev. 17:18, echo, “to have,” with basileia, “a kingdom,” is
translated “reigneth,” lit., “hath a kingdom,” suggestive of a distinction
between the sovereignty of mystic Babylon and that of ordinary sovereigns. (3)
In Luke 3:1, hegemonia, “rule,” is rendered “reign.”
<1,,3510,nephros>
“a kidney” (Eng., “nephritis,” etc.), usually in the plural, is used
metaphorically of “the will and the affections,” Rev. 2:23, “reins” (cp. Ps.
7:9; Jer. 11:20; 17:10; 20:12). The feelings and emotions were regarded as
having their seat in the “kidneys.”
A-1,Verb, apodokimazo
“to reject” as the result of examination and disapproval (apo, “away from,”
dokimazo, “to approve”), is used (a) of the “rejection” of Christ by the elders
and chief priests of the Jews, Matt. 21:42; Mark 8:31; 12:10; Luke 9:22; 20:17;
1 Pet. 2:4,7 (AV, “disallowed”); by the Jewish people, Luke 17:25; (b) of the
“rejection” of Esau from inheriting “the blessing,” Heb. 12:17. See DISALLOW.
Cp. and contrast exoutheneo, Acts 4:11. See DESPISE.
A-2,Verb, atheteo
properly, “to do away” with what has been laid down, to make atheton (i.e.,
“without place,” a, negative, tithemi, “to place”), hence, besides its meanings
“to set aside, make void, nullify, disannul,” signifies “to reject;” in Mark
6:26, regarding Herod's pledge to Salome, it almost certainly has the meaning
“to break faith with” (cp. the Sept. of Jer. 12:6, and Lam. 1:2, “dealt
treacherously”). Moulton and Milligan illustrate this meaning from the papyri.
Field suggests “disappoint.” In Mark 7:9 “ye reject (the commandment)” means
“ye set aside;” in Luke 7:30, “ye reject” may have the meaning of “nullifying
or making void the counsel of God;” in Luke 10:16 (four times), “rejecteth,” RV
(AV, “despiseth”); “rejecteth” in John 12:48; “reject” in 1 Cor. 1:19 (AV,
“bring to nothing”); 1 Thess. 4:8, “to despise,” where the reference is to the
charges in ver. 2; in 1 Tim. 5:12 RV, “have rejected” (AV, “have cast off”).
See DESPISE, Notes (1), DISANNUL, No. 1.
A-3,Verb, ekptuo
“to spit out” (ek, “out,” and ptuo, “to spit”), i.e., “to abominate, loathe,”
is used in Gal. 4:14, “rejected” (marg., “spat out”), where the sentence is
elliptical: “although my disease repelled you, you did not refuse to hear my
message.”
A-4,Verb, paraiteomai
besides the meanings “to beg from another,” Mark 15:6 (in the best texts); “to
entreat that ... not,” Heb. 12:19; “to beg off, ask to be excused,” Luke
14:18,19; 12:25 (see REFUSE, No. 2), is translated to reject in Titus 3:10, AV.
See EXCUSE, INTREAT, REFUSE.
B-1,Adjective, adokimos
“not standing the test” (see CAST, C), is translated “rejected” in 1 Cor. 9:27,
RV; Heb. 6:8, AV and RV. See REPROBATE.
B-2,Adjective, apobletos
lit., “cast away” (apo, “from,” ballo, “to throw”), occurs in 1 Tim. 4:4, RV,
“rejected” (AV, “refused”). See REFUSE.
1, chairo
“to rejoice,” is most frequently so translated. As to this verb, the following
are grounds and occasions for “rejoicing,” on the part of believers: in the
Lord, Phil. 3:1; 4:4; His incarnation, Luke 1:14; His power, Luke 13:17; His
presence with the Father, John 14:28; His presence with them, John 16:22;
20:20; His ultimate triumph, John 8:56; hearing the gospel, Acts 13:48; their
salvation, Acts 8:39; receiving the Lord, Luke 19:6; their enrollment in
Heaven, Luke 10:20; their liberty in Christ, Acts 15:31; their hope, Rom. 12:12
(cp. Rom. 5:2; Rev. 19:7); their prospect of reward, Matt. 5:12; the obedience
and godly conduct of fellow believers, Rom. 16:19, RV, “I rejoice” (AV, “I am
glad”); 2 Cor. 7:7,9; 13:9; Col. 2:5; 1 Thess. 3:9; 2 John 1:4; 3 John 1:3; the
proclamation of Christ, Phil. 1:18; the gospel harvest, John 4:36; suffering
with Christ, Acts 5:41; 1 Pet. 4:13; suffering in the cause of the gospel, 2
Cor. 13:9 (1st part); Phil. 2:17 (1st part); Col. 1:24; in persecutions, trials
and afflictions, Matt. 5:12; Luke 6:23; 2 Cor. 6:10; the manifestation of
grace, Acts 11:23; meeting with fellow believers, 1 Cor. 16:17, RV, “I
rejoice;” Phil. 2:28; receiving tokens of love and fellowship, Phil. 4:10; the
“rejoicing” of others, Rom. 12:15; 2 Cor. 7:13; learning of the well-being of
others, 2 Cor. 7:16. See FAREWELL, GLAD, GREETING, etc.
2, sunchairo
“to rejoice with” (sun, and No. 1), is used of “rejoicing” together in the
recovery of what was lost, Luke 15:6,9; in suffering in the cause of the
gospel, Phil. 2:17 (2nd part),18; in the joy of another, Luke 1:58; in the
honor of fellow believers, 1 Cor. 12:26; in the triumph of the truth, 1 Cor.
13:6, RV, “rejoiceth with.”
3, agalliao
“to rejoice greatly, to exult,” is used, (I) in the Active Voice, of
“rejoicing” in God, Luke 1:47; in faith in Christ, 1 Pet. 1:8, RV (Middle Voice
in some mss.), “ye rejoice greatly;” in the event of the marriage of the Lamb,
Rev. 19:7, “be exceeding glad,” RV; (II) in the Middle Voice, (a) of
“rejoicing” in persecutions, Matt. 5:12 (2nd part); in the light of testimony
for God, John 5:35; in salvation received through the gospel, Acts 16:34, “he
rejoiced greatly,” RV; in salvation ready to be revealed, 1 Pet. 1:6; at the
revelation of His glory, 1 Pet. 4:13, “with exceeding joy,” lit., “ye may
rejoice (see No. 1) exulting;” (b) of Christ's “rejoicing” (greatly) “in the
Holy Spirit,” Luke 10:21, RV; said of His praise, as foretold in Ps. 16:9, quoted
in Acts 2:26 (which follows the Sept., “My tongue”); (c) of Abraham's
“rejoicing,” by faith, to see Christ's day, John 8:56.
4, euphraino
in the Active Voice, “to cheer, gladden” (eu, “well,” phren, “the mind”),
signifies in the Passive Voice “to rejoice, make merry;” it is translated “to
rejoice” in Acts 2:26, RV, “was glad,” AV, “did ... rejoice,” of the heart of
Christ as foretold in Ps. 16:9 [cp. No. 3, II (b)]; in Acts 7:41, of Israel's
idolatry; in Rom. 15:10 (quoted from the Sept. of Deut. 32:43, where it is a
command to the Gentiles to “rejoice” with the Jews in their future deliverance
by Christ from all their foes, at the establishment of the Messianic Kingdom)
the Apostle applies it to the effects of the gospel; in Gal. 4:27 (touching the
barrenness of Sarah as referred to in Isa. 54:1, and there pointing to the
ultimate restoration of Israel to God's favor, cp. Isa. 51:2), the word is
applied to the effects of the gospel, in that the progeny of grace would
greatly exceed the number of those who had acknowledged allegiance to the Law;
grace and faith are fruitful, law and works are barren as a means of salvation;
in Rev. 12:12, it is used in a call to the heavens to “rejoice” at the casting
out of Satan and the inauguration of the Kingdom of God in manifestation and
the authority of His Christ; in Rev. 18:20, of a call to heaven, saints,
apostles, prophets, to “rejoice” in the destruction of Babylon. See GLAD, No.
3, MERRY, No. 1.
5, kauchaomai
“to boast, to glory,” is rendered “to rejoice,” (a) Rom. 5:2, in hope of the
glory of God; (b) Rom. 5:3, RV (AV “glory”), in tribulation; (c) Rom. 5:11, RV
(AV, “we joy”), in God; (d) Phil. 3:3, RV, “glory” (AV, “rejoice”) in Christ
Jesus; (e) Jas. 1:9 (RV, “glory,” AV, “rejoice”), the brother of low degree in
his high estate; the rich brother in being made low; (f) Jas. 4:16, of evil
glorying. See GLORY (to boast).
Notes: (1) In Jas. 2:13, AV, katakauchaomai, “to glory, boast against,”
is translated “rejoiceth against” (RV, “glorieth against”). See GLORY (to
boast), A, No. 2. (2) The nouns kauchema, kauchesis, signifying “glorying,
boasting,” are always so rendered in the RV, where the AV has “rejoicing,” the
former in 2 Cor. 1:14; Gal. 6:4; Phil. 1:26; 2:16; Heb. 3:6; the latter in 1
Cor. 15:31; 2 Cor. 1:12; 1 Thess. 2:19; Jas. 4:16. See GLORY, B, Nos. 1 and 2.
1, apoluo
“to loose from,” is translated “to release” in Matt. 18:27, RV (AV, “loosed”);
27:15,17,21,26; Mark 15:6,9,11,15; Luke 6:37 (twice), RV (AV, “forgive” and “ye
shall be forgiven”); 23:16 (ver. 17, in some mss.),18,20,25; 23:22, RV (AV,
“let ... go”); John 18:39 (twice); 19:10; in John 19:12, in the 1st part, AV
and RV; in the 2nd part, RV, “release” (AV, “let ... go”); so in Acts 3:13. See
DEPART, DISMISS.
Note: For aphesis, “release,” Luke 4:18, RV, see DELIVERANCE.
1, diakonia
“ministry,” is translated “relief” in Acts 11:29 [RV, marg., “for (eis)
ministry”].
2, anesis
“a loosening, relaxation” (akin to aniemi, “to send away, let go, loosen”), is
translated “relief” in 2 Cor. 2:13; 7:5 (AV, “rest”). See REST.
1, eparkeo
signifies “to be strong enough for,” and so either “to ward off,” or “to aid,
to relieve” (a strengthened form of arkeo, which has the same three meanings,
epi being intensive); it is used in 1 Tim. 5:10,16 (twice).
1, threseia
signifies “religion” in its external aspect (akin to threskos, see below),
“religious worship,” especially the ceremonial service of “religion;” it is
used of the “religion” of the Jews, Acts 26:5; of the “worshiping” of angels,
Col. 2:18, which they themselves repudiate (Rev. 22:8,9); “there was an
officious parade of humility in selecting these lower beings as intercessors
rather than appealing directly to the Throne of Grace” (Lightfoot); in Jas.
1:26,27 the writer purposely uses the word to set in contrast that which is
unreal and deceptive, and the “pure religion” which consists in visiting “the
fatherless and widows in their affliction,” and in keeping oneself “unspotted
from the world.” He is “not herein affirming. ... these offices to be the sum
total, nor yet the great essentials, of true religion, but declares them to be
the body, the threskeia, of which godliness, or the love of God, is the
informing soul” (Trench).
2, deisidaimonia
primarily denotes “fear of the gods” (from deido, “to fear,” daimon, “a pagan
deity,” Eng., “demon”), regarded whether as a religious attitude, or, in its
usual meaning, with a condemnatory or contemptuous significance,
“superstition.” That is how Festus regarded the Jews' “religion,” Acts 25:19,
AV and RV marg., “superstition” (RV, “religion”). See RELIGIOUS, Note (1), and
under SUPERSTITIOUS.
Notes: (1) Threskeia is external, theosebeia is the reverential worship
of God (see GODLINESS), eusebeia is piety (see GODLINESS), eulabeia the
devotedness arising from godly fear (see FEAR). (2) For “the Jews' religion,”
Gal. 1:13,14, see JEWS, B.
1, threskos
“religious, careful of the externals of divine service,” akin to threskeia (see
above), is used in Jas. 1:26.
Notes: (1) For deisidaimon, Acts 17:22, RV, marg., “religious,” see
SUPERSTITIOUS. (2) For “religious (proselytes),” AV in Acts 13:43, see DEVOUT,
No. 3.
1, meno
“to stay, abide,” is frequently rendered “to remain,” e.g., Matt. 11:23; Luke
10:7; John 1:33, AV (RV, “abiding”); 9:41 (in 15:11, the best texts have the
verb to be, see RV); 15:16, AV (RV, “abide”); 19:31; Acts 5:4 (twice), RV,
“whiles it remained, did it (not) remain (thine own)?;” 27:41; 1 Cor. 7:11;
15:6; 2 Cor. 3:11,14; 9:9, AV (RV, “abideth”); Heb. 12:27; 1 John 3:9. See
ABIDE.
2, diameno
“to remain throughout” (dia, “through,” and No. 1), is translated “to remain”
in Luke 1:22; Heb. 1:11, AV (RV, “Thou continuest”). See CONTINUE, No. 4.
3, apoleipo
in the Passive Voice, “to be reserved, to remain,” is translated “remaineth” in
Heb. 4:6,9; 10:26. See LEAVE, No. 4.
4, perileipo
“to leave over,” used in the Middle Voice, is translated “remain” in 1 Thess.
4:15,17, AV (RV, “are left”), where it stands for the living believers at the coming
(the beginning of the Parousia) of Christ.
5, perisseuo
“to abound, to be over and above, to remain over,” is rendered “(that which)
remained over” in Matt. 14:20, RV; and Luke 9:17, RV (AV, “remained”); John
6:12,13 (AV, “... over and above”). See ABUNDANCE, B, No. 1.
Notes: (1) In Mark 8:8, perisseuma, “an abundance,” is used in the
plural, RV, “(of broken pieces) that remained over” (AV “that was left”). (2)
In 1 Cor. 7:29, AV, to loipon, lit., “(as to) what is left,” “(as for) the
rest,” is translated “it remaineth” (RV, “henceforth”); in Rev. 3:2, ta loipa,
the plural, “the things that remain.”
A-1,Verb, mimnesko
from the older form mnaomai, in the Active Voice signifies “to remind;” in the
Middle Voice, “to remind oneself of,” hence, “to remember, to be mindful of;”
the later form is found only in the present tense, in Heb. 2:6, “are mindful
of,” and Heb. 13:3, “remember;” the perfect tense in 1 Cor. 11:2; 2 Tim. 1:4
(RV, “remembering,” AV, “being mindful of”), is used with a present meaning. RV
variations from the AV are, in Luke 1:54, RV, “that He might remember” (AV, “in
remembrance of”); 2 Pet. 3:2, “remember” (AV, “be mindful of”); Rev. 16:19
(Passive Voice), “was remembered” (AV, “came in rememberance”). The Passive
Voice is used also in Acts 10:31, AV and RV, “are had in remembrance.” See
MINDFUL OF (to be).
A-2,Verb, mnemoneuo
signifies “to call to mind, remember;” it is used absolutely in Mark 8:18;
everywhere else it has an object, (a) persons, Luke 17:32; Gal. 2:10; 2 Tim.
2:8, where the RV rightly has “remember Jesus Christ, risen from the dead;”
Paul was not reminding Timothy (nor did he need to) that Christ was raised from
the dead (AV), what was needful for him was to “remember” (to keep in mind) the
One who rose, the Source and Supplier of all his requirements; (b) things,
e.g., Matt. 16:9; John 15:20; 16:21; Acts 20:35; Col. 4:18; 1 Thess. 1:3; 2:9;
Heb. 11:15, “had been mindful of;” Heb. 13:7; Rev. 18:5; (c) a clause,
representing a circumstance, etc., John 16:4; Acts 20:31; Eph. 2:11; 2 Thess.
2:5; Rev. 2:5; 3:3; in Heb. 11:22 it signifies “to make mention of.” See
MENTION.
A-3,Verb, anamimnesko
ana, “back,” and No. 1, signifies in the Active Voice “to remind, call to one's
mind,” 1 Cor. 4:17, “put (AV, bring) ... into remembrance;” so 2 Tim. 1:6; in
the Passive Voice, “to remember, call to (one's own) mind,” Mark 11:21,
“calling to remembrance;” Mark 14:72, “called to mind;” 2 Cor. 7:15,
“remembereth;” Heb. 10:32, “call to remembrance.”
A-4,Verb, hupomimnesko
signifies “to cause one to remember, put one in mind of” (hupo, “under,” often
implying suggestion, and No. 1), John 14:26, “shall ... bring ... to (your)
remembrance;” 2 Tim. 2:14, “put ... in remembrance;” Titus 3:1, “put ... in
mind;” 3 John 1:10, RV, “I will bring to remembrance” (AV, “I will remember”);
Jude 1:5, “to put ... in remembrance.” In Luke 22:61 it is used in the Passive
Voice, “(Peter) remembered,” lit., “was put in mind.”
A-5,Verb, epanamimnesko
“to remind again” (epi, “upon,” and No. 3), is used in Rom. 15:15, RV, “putting
(you) again in remembrance,” AV, “putting (you) in mind.” See MIND.
Note: In 1 Tim. 4:6, AV, hupotithemi, “to lay under, to suggest,” is
translated “put ... in remembrance” (RV, “put ... in mind”). See MIND.
B-1,Noun, anamnesis
“a remembrance” (ana, “up,” or “again,” and A, No. 1), is used (a) in Christ's
command in the institution of the Lord's Supper, Luke 22:19; 1 Cor. 11:24,25,
not “in memory of” but in an affectionate calling of the Person Himself to
mind; (b) of the “remembrance” of sins, Heb. 10:3, RV, “a remembrance” (AV, “a
remembrance again;” but the prefix ana does not here signify “again”); what is
indicated, in regard to the sacrifices under the Law; is not simply an external
bringing to “remembrance,” but an awakening of mind. In the Sept., Lev. 24:7;
Num. 10:10; Ps. 38:1; 70:1, Titles.
B-2,Noun, hupomnesis
denotes “a reminding, a reminder;” in 2 Tim. 1:5 it is used with lambano, “to
receive,” lit., “having received a reminder,” RV, “having been reminded” (AV,
“when I call to remembrance”); in 2 Pet. 1:13; 3:1, “remembrance.”
Note: A distinction has been drawn between Nos. 1 and 2, in that
anamnesis indicates an unassisted recalling, hupomnesis, a “remembrance”
prompted by another.
B-3,Noun, mneia
denotes “a rembrance,” or “a mention.” See MENTION.
B-4,Noun, mneme
denotes “a memory” (akin to mnaomai, A, No. 1), “remembrance, mention,” 2 Pet.
1:15, “remembrance;” here, however, it is used with poieo, “to make” (Middle
Voice), and some suggest that the meaning is “to make mention.”
A-1,Noun, aphesis
“a dismissal, release” (from aphiemi, B), is used of the forgiveness of sins
and translated “remission” in Matt. 26:28; Mark 1:4; Luke 1:77; 3:3; 24:47;
Acts 2:38; 5:31 (AV, “forgiveness”); 10:43; 13:38, RV (AV, “forgiveness”);
26:18 (ditto); Heb. 9:22; 10:18. See FORGIVE, B, and A, No. 1.
A-2,Noun, paresis
“a passing by of debt or sin,” Rom. 3:25, AV, “remission” (RV and AV marg.,
“passing over”). See PASSING OVER.
Note: No. 2 is a matter of forbearance, No. 1 a matter of grace.
B-1,Verb, aphiemi
“to send away” (akin to A, No. 1), is translated “to remit” in John 20:23
(twice), AV (RV, “to forgive”). Scripture makes clear that the Lord's words
could not have been intended to bestow the exercise of absolution, which
Scripture declares is the prerogative of God alone. There is no instance in the
NT of this act on the part of the Apostles. The words are to be understood in a
“declarative” sense; the statement has regard to the effects of their ministry
of the gospel, with its twofold effects of “remisson” or retention. They could
not, nor could anyone subsequently, forgive sins, any more than that Joseph
actually restored the butler to his office and hanged the baker (Gen. 41:13), or
any more than that the prophets actually accomplished things when they declared
that they were about to be done (Jer. 1:10; Ezek. 43:3). See FORGIVE, No. 1.
1, 3062,loipos
an adjective (akin to leipo, “to leave”) signifying “remaining,” is used as a
noun and translated “the rest” in the RV, where the AV has “the remnant,” Matt.
22:6; Rev. 11:13; 12:17; 19:21. See OTHER, RESIDUE, REST (the).
2, leimma
“that which is left” (akin to leipo, “to leave”), “a remnant,” is used in Rom.
11:5, “there is a remnant,” i.e., there is a spiritual “remnant” saved by the
gospel from the midst of apostate Israel. While on one sense there has been and
is a considerable number, yet, compared with the whole nation, past and
present, the “remnant” is small, and as such is an evidence of God's electing
grace (see ver. 4). In the Sept., 2 Kings 19:4.
3, hupolemma
hupo, “under,” signifying “diminution,” and No. 2, is used in Rom. 9:27: some
mss. have kataleimma, which has virtually the same meaning (kata, “down,
behind”), “a remnant,” where the contrast is drawn between the number of Israel
as a whole, and the small number in it of those who are saved through the
Gospel. The quotation is chiefly from the Sept. of Isa. 10:22,23, with a
modification recalling Hosea 1:10, especially with regard to the word “number.”
The return of the “remnant” is indicated in the name “Shear-Jashub,” see Isa.
7:3, marg. The primary reference was to the return of a remnant from captivity
to their own land and to God Himself; here the application is to the effects of
the gospel. There is stress on the word “remnant.”
A-1,Verb, metabanio
“to pass over from one place to another” (meta, implying “change,” and baino,
“to go”), is translated “to remove” in Matt. 17:20 (twice). See PASS, No. 7.
A-2,Verb, methistemi
is used transitively in the sense of causing “to remove,” in Acts 13:22, of the
“removing” of King Saul, by bringing about his death; in 1 Cor. 13:2, of
“removing” mountains. See PUT, No. 23, TRANSLATE, TURN.
A-3,Verb, metatithemi
“to remove a person or thing from one place to another” (meta, implying
“change,” tithemi, “to put”), e.g., Acts 7:16, “were carried over,” signifies,
in the Middle Voice, “to change oneself,” and is so used in Gal. 1:6 “(I marvel
that) ye are ... removing,” RV (not as AV, “removed”); the present tense
suggests that the defection of the Galatians from the truth was not yet
complete and would continue unless they changed their views. The Middle Voice
indicates that they were themselves responsible for their declension, rather
than the Judaizers who had influenced them. See CARRY, No. 5.
A-4,Verb, paraphero
lit., “to bring to or before” (para, “beside,” phero, “to carry”), “to take or
carry away,” is translated “remove” in the Lord's prayer in Gethsemane, Mark
14:36, RV (AV, “take away”); Luke 22:42. See TAKE. In the Sept., 1 Sam. 21:13.
A-5,Verb, metoikizo
“to remove to a new abode, cause to migrate” (meta, implying “change,” oikos,
“a dwelling place”), is translated “removed” in Acts 7:4; “I will carry ...
away” (Acts 7:43). See CARRYING AWAY, B.
A-6,Verb, apochorizo
“to separate, part asunder,” is used in the Passive Voice in Rev. 6:14, “(the
heaven) was removed,” RV (AV, “departed”). See DEPART, No. 14.
Notes: (1) In Matt. 21:21; Mark 11:23, airo, “to lift, take up,” is
translated “be thou removed” (RV, “be thou taken up”). (2) In Rev. 2:5, AV,
kineo, “to move” (RV), is translated “will remove.” See MOVE.
B-1,Noun, metathesis
“change of position” (transliterated in Eng., “metathesis,” a transposition of
the letter of a word), from meta, implying “change,” and tithemi, “to place,”
is used only in Hebrews and translated “removing” in Heb. 12:27; “translation”
in Heb. 11:5; “change” in Heb. 7:12. See CHANGE, A.
A-1,Verb, rhegnumi
“to tear, rend,” is translated “to rend” in Matt. 7:6, of swine. See BREAK, A,
No. 6.
A-2,Verb, diarrhesso | diaresso
a late form of diarrhegnumi, “to break asunder, rend” (dia, “through,” and No.
1), is used of “rending” one's garments, Matt. 26:65; Mark 14:63; Acts 14:14.
See BREAK, A, No. 7.
A-3,Verb, perirrhegnumi | periregnumi
“to tear off all round” (peri, “around”), is said of garments in Acts 16:22.
A-4,Verb, schizo
“to split, rend open,” translated “to rend” in Matt. 27:51 (twice); Mark 1:10,
RV, “rent asunder” (AV, “open”); Mark 15:38; Luke 5:36, RV, “rendeth (from);”
the AV follows the mss. which omit it in the 1st part of this verse; Luke
23:45; John 19:24; 21:11, RV, “rent” (AV, “broken”), of a net. See BREAK, A,
No. 12.
A-5,Verb, diaspao
“to tear asunder,” is translated “rent asunder” in Mark 5:4, RV (AV, “plucked
asunder”); for Acts 23:10, see TEAR.
Note: In Mark 9:26, AV, sparasso, “to tear” (RV), is rendered “rent.”
See TEAR.
B-1,Noun, schisma
“a rent, division” (akin to A, No. 4), signifies a “rent” in wine-skins in
Matt. 9:16; Mark 2:21. See DIVISION, No. 3.
1, apodidomi
“to give up or back,” is translated “to render,” (a) of righteous acts, (1)
human, Matt. 21:41; 22:21; Mark 12:17; Luke 16:2, RV (AV, “give”); Luke 20:25;
Rom. 13:7; 1 Cor. 7:3; (2) Divine, Matt. 16:27, RV, “shall render” (AV, “shall
reward”), an important RV change; Rom. 2:6; 2 Tim. 4:14, RV (AV, “reward”);
Rev. 18:6 (ditto); 22:12, RV (AV, “give”); (b) of unrighteous acts, Rom. 12:17,
RV (AV, “recompense”); 1 Thess. 5:15; 1 Pet. 3:9. See DELIVER, A, No. 3,
RECOMPENSE, B, No. 2.
2, antapodidomi
“to give in return for,” is translated “render” in 1 Thess. 3:9. See
RECOMPENSE, REPAY.
3, parecho
“to furnish, provide, supply,” is translated “render” in Col. 4:1, RV (AV,
“give”), of what is due from masters to servants. See GIVE, No. 8.
4, didomi
“to give,” is translated “rendering” in 2 Thess. 1:8, RV (AV, “taking”), of the
Divine execution of vengeance at the revelation of Christ from heaven hereafter.
See GIVE, No. 1.
A-1,Verb, anakainoo
“to make new” (ana, “back” or “again,” kainos, “new,” not recent but
different), “to renew,” is used in the Passive Voice in 2 Cor. 4:16, of the
daily renewal of “the inward man” (in contrast to the physical frame), i.e., of
the “renewal” of spiritual power; in Col. 3:10, of “the new man” (in contrast
to the old unregenerate nature), which “is being renewed unto knowledge,” RV
(cp. No. 3 in Eph. 4:23), i.e., the true knowledge in Christ, as opposed to
heretical teachings.
Note: This word has not been found elsewhere in Greek writings as yet,
though No. 2 is, which would prevent the supposition that the Apostle coined a
new word.
A-2,Verb, anakainizo
is a variant form of No. 1, used in Heb. 6:6, of the imposibility of “renewing”
to repentance those Jews who professedly adhered to the Christian faith, if,
after their experiences of it (not actual possession of its regenerating
effects), they apostatized into their former Judaism. In the Sept., 2 Chron.
15:8; Ps. 39:2; 103:5; 104:30; Lam. 5:21.
A-3,Verb, ananeoo
“to renew, make young” (ana, as in No. 1, and neos, “recent,” not different),
is used in Eph. 4:23, “be renewed (in the spirit of your mind).” The “renewal”
here mentioned is not that of the mind itself in its natural powers of memory,
judgment and perception, but “the spirit of the mind,” which, under the
controlling power of the indwelling Holy Spirit, directs its bent and energies
Godward in the enjoyment of “fellowship with the Father and with His Son, Jesus
Christ,” and of the fulfillment of the will of God. The word is frequent in
inscriptions and in the papyri.
B-1,Noun, anakainosis
akin to A, No. 1, “a renewal,” is used in Rom. 12:2, “the renewing (of your
mind),” i.e., the adjustment of the moral and spiritual vision and thinking to
the mind of God, which is designed to have a transforming effect upon the life;
in Titus 3:5, where “the renewing of the Holy Spirit” is not a fresh bestowment
of the Spirit, but a revival of His power, developing the Christian life; this
passage stresses the continual operation of the indwelling Spirit of God; the
Romans passage stresses the willing response on the part of the believer.
A-1,Verb, anakainoo
“to make new” (ana, “back” or “again,” kainos, “new,” not recent but
different), “to renew,” is used in the Passive Voice in 2 Cor. 4:16, of the
daily renewal of “the inward man” (in contrast to the physical frame), i.e., of
the “renewal” of spiritual power; in Col. 3:10, of “the new man” (in contrast
to the old unregenerate nature), which “is being renewed unto knowledge,” RV
(cp. No. 3 in Eph. 4:23), i.e., the true knowledge in Christ, as opposed to
heretical teachings.
Note: This word has not been found elsewhere in Greek writings as yet,
though No. 2 is, which would prevent the supposition that the Apostle coined a
new word.
A-2,Verb, anakainizo
is a variant form of No. 1, used in Heb. 6:6, of the imposibility of “renewing”
to repentance those Jews who professedly adhered to the Christian faith, if,
after their experiences of it (not actual possession of its regenerating
effects), they apostatized into their former Judaism. In the Sept., 2 Chron.
15:8; Ps. 39:2; 103:5; 104:30; Lam. 5:21.
A-3,Verb, ananeoo
“to renew, make young” (ana, as in No. 1, and neos, “recent,” not different),
is used in Eph. 4:23, “be renewed (in the spirit of your mind).” The “renewal”
here mentioned is not that of the mind itself in its natural powers of memory,
judgment and perception, but “the spirit of the mind,” which, under the
controlling power of the indwelling Holy Spirit, directs its bent and energies
Godward in the enjoyment of “fellowship with the Father and with His Son, Jesus
Christ,” and of the fulfillment of the will of God. The word is frequent in
inscriptions and in the papyri.
B-1,Noun, anakainosis
akin to A, No. 1, “a renewal,” is used in Rom. 12:2, “the renewing (of your
mind),” i.e., the adjustment of the moral and spiritual vision and thinking to
the mind of God, which is designed to have a transforming effect upon the life;
in Titus 3:5, where “the renewing of the Holy Spirit” is not a fresh bestowment
of the Spirit, but a revival of His power, developing the Christian life; this
passage stresses the continual operation of the indwelling Spirit of God; the
Romans passage stresses the willing response on the part of the believer.
1, apeipon
lit., “to tell from” (apo, “from,” eipon, an aorist form used to supply parts
of lego, “to say”), signifies “to renounce,” 2 Cor. 4:2 (Middle Voice), of
disowning “the hidden things of shame.” In the Sept. of 1 Kings 11:2 it
signifies “to forbid,” a meaning found in the papyri. The meaning “to renounce”
may therefore carry with it the thought of forbidding the approach of the
things disowned.
2, apotasso
“to set apart, to appoint,” a meaning found in the papyri (apo, from, tasso,
“to arrange”), is used in the Middle Voice in the sense either of “taking leave
of,” e.g., Acts 18:18, or “forsaking,” Luke 14:33, RV, “renounceth” (AV
“forsaketh”). See FORSAKE, LEAVE.
1, apodidomi
“to give back,” is translated “I will repay” in Luke 10:35. See DELIVER, A, No.
3, RECOMPENSE, B, No. 2, RENDER, No. 1.
2, antapodidomi
“to give in return for,” is translated “I will repay” in Rom. 12:19, AV (RV, “I
will recompense”). See RECOMPENSE, B, No. 1, RENDER, No. 2.
3, apotino | apotio
signifying “to pay off” (apo, “off,” tino, “to pay a fine”), is used in Philem.
1:19, of Paul's promise to “repay” whatever Onesimus owed Philemon, or to
whatever extent the runaway slave had wronged his master. The verb is very
common in the papyri, e.g., in a contract of apprenticeship the father has to
pay a forfeit for each day of the son's absence from work. Moulton and Milligan,
who draw this and other illustrations in the way of “repayment,” point out that
“this verb is stronger than apodidomi (No. 1), and carries with it the idea of
'repayment' by way of a fine or punishment, a fact which lends emphasis to its
use in Philem. 1:19.”
A-1,Verb, metanoeo
lit., “to perceive afterwards” (meta, “after,” implying “change,” noeo, “to
perceive;” nous, “the mind, the seat of moral reflection”), in contrast to
pronoeo, “to perceive beforehand,” hence signifies “to change one's mind or
purpose,” always, in the NT, involving a change for the better, an amendment,
and always, except in Luke 17:3,4, of “repentance” from sin. The word is found
in the Synoptic Gospels (in Luke, nine times), in Acts five times, in the
Apocalypse twelve times, eight in the messages to the churches, Rev. 2:5
(twice),16,21 (twice), RV, “she willeth not to repent” (2nd part); Rev. 3:3,19
(the only churches in those chapters which contain no exhortation in this
respect are those at Smyrna and Philadelphia); elsewhere only in 2 Cor. 12:21.
See also the general Note below.
A-2,Verb, metamelomai
meta, as in No. 1, and melo, “to care for,” is used in the Passive Voice with
the Middle Voice sense, signifying “to regret, to repent oneself,” Matt. 21:29,
RV, “repented himself;” Matt. 21:32, RV, “ye did (not) repent yourselves” (AV,
“ye repented not”); Matt. 27:3, “repented himself” 2 Cor. 7:8 (twice), RV,
“regret” in each case; Heb. 7:21, where alone in the NT it is said (negatively)
of God.
B-1,Adjective, ametameletos
“not repented of, unregretted” (a, negative, and a verbal adjective of A, No.
2), signifies “without change of purpose;” it is said (a) of God in regard to
his “gifts and calling,” Rom. 11:29; (b) of man, 2 Cor. 7:10, RV, “[repentance
(metanoia, see C)] ... which bringeth no regret” (AV, “not to be repented of”);
the difference between metanoia and metamelomai, illustrated here, is briefly
expressed in the contrast between “repentance” and “regret.”
C-1,Noun, metanoia
“afterthought, change of mind, repentance,” corresponds in meaning to A, No. 1,
and is used of “repentance” from sin or evil, except in Heb. 12:17, where the
word “repentance” seems to mean, not simply a change of Isaac's mind, but such
a change as would reverse the effects of his own previous state of mind. Esau's
birthright-bargain could not be recalled; it involved an irretrievable loss. As
regards “repentance” from sin, (a) the requirement by God on man's part is set
forth, e.g., in Matt. 3:8; Luke 3:8; Acts 20:21; 26:20; (b) the mercy of God in
giving “repentance” or leading men to it is set forth, e.g., in Acts 5:31;
11:18; Rom. 2:4; 2 Tim. 2:25. The most authentic mss. omit the word in Matt.
9:13; Mark 2:17, as in the RV.
Note: In the OT, “repentance” with reference to sin is not so prominent
as that change of mind or purpose, out of pity for those who have been affected
by one's action, or in whom the results of the action have not fulfilled
expectations, a “repentance” attributed both to God and to man, e.g., Gen. 6:6;
Exod. 32:14 (that this does not imply anything contrary to God's immutability,
but that the aspect of His mind is changed toward an object that has itself
changed, see under RECONCILE).
In the NT the subject chiefly has reference to “repentance” from sin,
and this change of mind involves both a turning from sin and a turning to God.
The parable of the Prodigal Son is an outstanding illustration of this. Christ
began His ministry with a call to “repentance,” Matt. 4:17, but the call is
addressed, not as in the OT to the nation, but to the individual. In the Gospel
of John, as distinct from the Synoptic Gospels, referred to above, “repentance”
is not mentioned, even in connection with John the Baptist's preaching; in
John's Gospel and 1st Epistle the effects are stressed, e.g., in the new birth,
and, generally, in the active turning from sin to God by the exercise of faith
(John 3:3; 9:38; 1 John 1:9), as in the NT in general.
1, battalogeo |
battologeo
“to repeat idly,” is used in Matt. 6:7, “use (not) vain repetitions;” the
meaning “to stammer” is scarcely to be associated with this word. The word is
probably from an Aramaic phrase and onomatopoeic in character. The rendering of
the Sinaitic Syriac is “Do not be saying battalatha, idle things,” i.e.,
meaningless and mechanically repeated phrases, the reference being to pagan
(not Jewish) modes of prayer. Battalos, “the Gabbler,” was a nickname for
Demosthenes, the great orator, assigned to him by his rivals.
1, antapokrinomai
is translated “repliest against” in Rom. 9:20 (anti, “against,” apokrinomai,
“to answer”); in Luke 14:6, “answer again.” See ANSWER, B, No. 2.
1, antapokrinomai
is translated “repliest against” in Rom. 9:20 (anti, “against,” apokrinomai,
“to answer”); in Luke 14:6, “answer again.” See ANSWER, B, No. 2.
A-1,Noun, akoe
“a hearing,” is translated “report” in John 12:38; Rom. 10:16, and in the RV of
Matt. 4:24; 14:1; Mark 1:28. See HEARING, B, No. 1.
A-2,Noun, euphemia
“a good report, good reputation” (eu, “well,” pheme “a saying or report”), is
used in 2 Cor. 6:8. Contrast No. 3.
A-3,Noun, dusphemia
“evil-speaking, defamation” (dus-, an inseparable prefix, the opposite to eu,
“well,” see No. 2), is used in 2 Cor. 6:8.
A-4,Noun, logos
“a word,” is translated “report,” i.e., “a story, narrative;” in Luke 5:15 (AV,
“fame”); 7:17 (AV, “rumor”); Acts 11:22 (AV, “tidings”). See WORD.
Note: For marturia, rendered “report” in 1 Tim. 3:7, AV, see TESTIMONY,
WITNESS.
B-1,Adjective, euphemos
akin to A, No. 2, primarily, “uttering words or sounds of good omen,” then,
“avoiding ill-omened words,” and hence “fair-sounding,” “of good report,” is so
rendered in Phil. 4:8.
C-1,Verb, martureo
“to be a witness, bear witness, testify,” signifies, in the Passive Voice, “to
be well testified of, to have a good report,” Acts 6:3, “of good (AV, honest)
report,” lit., “being well testified of;” 10:22; 16:2; 22:12; 1 Tim. 5:10; in
Heb. 11:2,39, AV, “obtained a good report” (RV, “had witness borne to them”);
in 3 John 1:12, AV, “hath good report” (RV, “hath the witness”), lit., “witness
hath been borne.” See TESTIFY, WITNESS.
C-2,Verb, apangello
“to report” (apo, “from,” angello, “to give a message”), “announce, declare”
(by a messenger, speaker, or writer), is translated “reported” in Acts 4:23;
16:36, RV (AV, “told”); 16:38 (some mss. have No. 3; AV, “told”); “report” in 1
Cor. 14:25, AV (RV, “declaring”); 1 Thess. 1:9, RV, “report” (AV, “shew”); so
Acts 28:21. See DECLARE, No. 2.
C-3,Verb, anangello
“to bring back word,” in later Greek came to have the same meaning as No. 2,
“to announce, declare;” it is translated “are reported” in 1 Pet. 1:12, AV (RV,
“have been announced”). See DECLARE, No. 1.
C-4,Verb, akouo
“to hear,” is used in the Passive Voice, impersonally, in 1 Cor. 5:1, lit., “it
is heard” or “there is heard,” translated “it is reported.” See HEAR.
C-5,Verb, blasphemeo
“to speak slanderously, impiously, profanely” (blapto, “to injure,” and pheme,
“a saying”), is translated “we be slanderously reported” in Rom. 3:8 (Passive
Voice). See BLASPHEME, B.
Note: In Matt. 28:15, AV, diaphemizo, “to spread abroad” (dia,
“throughout,” pheme, “a saying, report”), is translated “is commonly reported”
(RV, “was spread abroad”). See BLAZE ABROAD.
A-1,Noun, oneidismos
“a reproach, defamation,” is used in Rom. 15:3; 1 Tim. 3:7; Heb. 10:33; 11:26;
13:13.
A-2,Noun, oneidos
akin to No. 1, is used in Luke 1:25 in the concrete sense of “a matter of
reproach, a disgrace.” To have no children was, in the Jewish mind, more than a
misfortune, it might carry the implication that this was a Divine punishment
for some secret sin. Cp. Gen. 30:1; 1 Sam. 1:6-10.
A-3,Noun, atimia
“dishonor,” is translated “reproach” in 2 Cor. 11:21, AV (RV, “disparagement”).
See DISHONOR, SHAME, VILE.
Note: In 2 Cor. 12:10, AV, hubris, “insolence, injury,” is translated
“reproaches” (RV, “injuries”). See HARM.
B-1,Verb, oneidizo
akin to A, Nos. 1 and 2, signifies (a), in the Active Voice, “to reproach,
upbraid,” Matt. 5:11, RV, “shall reproach” (AV, “shall revile”); Matt. 11:20,
“to upbraid;” Matt. 27:44, RV, “cast ... reproach” [AV, “cast ... in (His)
teeth”]; Mark 15:32 RV, “reproached” (AV, “reviled”); Mark 16:14 “upbraided;”
Luke 6:22 “shall reproach;” Rom. 15:3; Jas. 1:5, “upbraideth;” (b) in the
Passive Voice, “to suffer reproach, be reproached,” 1 Tim. 4:10 (in some mss.
in the 2nd part); 1 Pet. 4:14.
B-2,Verb, hubrizo
akin to hubris (see A, Note), used transitively, denotes “to outrage, insult,
treat insolently;” it is translated “Thou reproachest” in Luke 11:45. The word
is much stronger than “to reproach;” the significance is “Thou insultest (even
us),” i.e., who are superior to ordinary Pharisees. The lawyer's imputation was
unjust; Christ's rebuke was not hubris, “insult.” What He actually said was by
way of “reproach” (oneidizo). See DESPITEFULLY.
Notes: (1) For anepileptos, “without reproach,” RV, in 1 Tim. 3:2; 5:7;
6:14, see BLAMELESS, B No. 5. (2) In 1 Tim. 5:14, AV, loidoria, “reviling”
(RV), used in the genitive case with charin, “in respect of,” “for,” is
translated “reproachfully” (RV, “for reviling”). Cp. loidoreo, “to revile.” See
RAILING.
1, adokimos
signifying “not standing the test, rejected” (a, negative, dokimos,
“approved”), was primarily applied to metals (cp. Isa. 1:22); it is used always
in the NT in a Passive sense, (a) of things, Heb. 6:8, “rejected,” of land that
bears thorns and thistles; (b) of persons, Rom. 1:28, of a “reprobate mind,” a
mind of which God cannot approve, and which must be rejected by Him, the effect
of refusing “to have God in their knowledge;” in 1 Cor. 9:27 (for which see
CAST, REJECTED); 2 Cor. 13:5,6,7, where the RV rightly translates the adjective
“reprobate” (AV, “reprobates”), here the reference is to the great test as to
whether Christ is in a person; in 2 Tim. 3:8 of those “reprobate concerning the
faith,” i.e., men whose moral sense is perverted and whose minds are beclouded
with their own speculations; in Titus 1:16, of the defiled, who are “unto every
good work reprobate,” i.e., if they are put to the test in regard to any good
work (in contrast to their profession), they can only be rejected. In the
Sept., Prov. 25:4; Isa. 1:22.
A-1,Noun, elegmos
“a reproof” (akin to B), is found in the best texts in 2 Tim. 3:16 (some mss.
have elenchos, which denotes “a proof, proving, test,” as in Heb. 11:1,
“proving,” RV marg., “test”). Cp. elenxis, “rebuke,” 2 Pet. 2:16 (lit., “had
rebuke”).
B-1,Verb, elencho
“to convict, rebuke, reprove,” is translated “to reprove” in Luke 3:19; John
3:20, RV marg., “convicted;” the real meaning here is “exposed” (AV marg.,
“discovered”); Eph. 5:11,13, where “to expose” is again the significance; in
John 16:8, AV, “will reprove” (RV, “will convict”); in 1 Cor. 14:24, RV,
“reproved” (AV, “convinced”); in the following the RV has “to reprove,” for AV,
“to rebuke,” 1 Tim. 5:20; Titus 2:15; Heb. 12:5; Rev. 3:19; for synonymous
words see CONVICT and REBUKE.
1, dokeo
signifies (a) “to be of opinion” (akin to doxa, “an opinion”), “to suppose,”
e.g., Luke 12:51; 13:2 (see SUPPOSE); (b) “to seem, to be reputed;” in Gal.
2:2, RV, “who were of repute” (AV, “which were of reputation”); in Gal. 2:6
(twice),9, RV, “were reputed” and “were of repute” (AV, “seemed”); in each case
the present participle of the verb with the article is used, lit., “(well)
thought of” by them, persons held in consideration; in Gal 2:6, RV, “(those)
who were reputed to be somewhat” (AV, “who seemed to be somewhat”); so Gal 2:9,
where there is no irony [cp. the rendering “are accounted” in Mark 10:42 (i.e.,
not rulers nominally)], Paul recognized that James, Cephas, and John were, as
they were “reputed” by the church at Jerusalem, its responsible guides; (c)
impersonally, “to think, to seem good.” See SEEM and THINK.
The first meaning, “to suppose,” implies a subjective opinion based on
thought; the second meaning, exemplified in the Galatians passages, expresses,
from the standpoint of the observer, his own judgment about a matter (Trench,
Syn., lxxx).
Notes: (1) In Acts 5:34, AV, timios, “honored, had in honor” (RV), is
translated “had in reputation.” (2) In Phil. 2:29, AV, entimos, “honorable,”
with echo, “to have,” i.e., “to hold in honor,” is translated “hold ... in
reputation” (RV, “hold ... in honor”). (3) For kenoo, in Phil. 2:7, AV, “made
(Himself) of no reputation,” see EMPTY.
A-1,Noun, aitema
denotes “that which has been asked for” (akin to aiteo, “to ask”); in Luke
23:24, RV, “what they asked for” (AV, “as they required”), lit., “their request
(should be done, ginomai);” in Phil. 4:6, “requests;” in 1 John 5:15,
“petitions.” See PETITION, REQUIRE.
A-2,Noun, deesis
“an asking, entreaty, supplication,” is translated “request” in Phil. 1:4, AV
(RV, “supplication”). See PRAYER, SUPPLICATION.
B-1,Verb, deomai
akin to A, No. 2, “to beseech, pray, request,” is translated “to make request”
in Rom. 1:10. See BESEECH, No. 3.
B-2,Verb, aiteo
“to ask,” is translated “to make request” in Col. 1:9, RV (AV, “to desire”).
See ASK, No. 1.
B-3,Verb, erotao
“to ask,” is translated “to make request” in 1 John 5:16. See ASK, No. 2 and
remarks on the difference between Nos. 1 and 2.
1, zeteo
“to seek, seek after,” also signifies “to require, demand,” “shall be
required,” Luke 12:48; in 1 Cor. 4:2, “it is required (in stewards).” See
DESIRE, Note (2), ENDEAVOR, GO, Note (2) (a), SEEK.
2, ekzeteo
“to seek out” (ek, “out,” and No. 1), also denotes “to demand, require,” Luke
11:50,51, of executing vengeance for the slaughter of the prophets (cp. 2 Sam.
4:11; Ezek. 3:18). See SEEK.
3, apaiteo
“to ask back, demand back” (apo, “from,” or “back,” aiteo, “to ask”), is
translated “shall be required” in Luke 12:20, lit. “do they require,” in the
impersonal sense; elsewhere, Luke 6:30, “to ask again.” It is used in the
papyri frequently in the sense of “demanding, making demands.”
4, prasso
“to do, practice, perform,” is used financially in the sense of “exacting”
payment, in Luke 19:23. See EXTORT, A.
Notes: (1) In Luke 23:23, AV, aiteo, “to ask” (Middle Voice) is
translated “requiring” (RV, “asking'); so in 1 Cor. 1:22 (Active Voice, AV,
“require” (RV, “ask”). (2) In Luke 23:24, AV, the noun aitema (see REQUEST),
“that which is asked for,” is translated “as they required” (RV, “what they
asked for”). (3) In 1 Cor. 7:36 the rendering “need so requireth” (RV)
represents the phrase houtos (“thus”) opheilei (“it ought”) genesthai (“to
become,” i.e., “to be done”).
1, amoibe
“a requital, recompence” (akin to ameibomai, “to repay,” not found in the NT),
is used with the verb apodidomi, “to render,” in 1 Tim. 5:4, and translated “to
requite.” This use is illustrated in the papyri by way of making a return,
conferring a benefaction in return for something (Moulton and Milligan).
* For RESEMBLE, Luke 13:18, AV, see LIKEN, B, No. 1.
1, tereo
“to guard, keep, preserve, give heed to,” is translated “to reserve,” (a) with
a happy issue, 1 Pet. 1:4; (b) with a retributive issue, 2 Pet. 2:4; 2:9, AV
(RV, “keep”); 2:17; 3:7; Jude 1:6, AV (RV, “hath kept”); 1:13; (c) with the
possibility either of deliverance or execution, Acts 25:21, AV (RV, “kept”).
See KEEP.
Note: In Rom. 11:4, AV, kataleipo, “to leave behind, leave remaining,”
is translated “I have reserved” (RV, “I have left”). See LEAVE.
1, kataloipos
an adjective denoting “left remaining” (kata, “after, behind,” leipo, “to
leave”), akin to the verb in the Note above, is translated “residue” in Acts
15:17, from the Sept. of Amos 9:12.
Note: In Mark 16:13, AV, the plural of loipos, “left,” is translated
“residue” (RV, “rest”).
1, anthistemi
“to set against” (anti, “against,” histemi, “to cause to stand”), used in the
Middle (or Passive) Voice and in the intransitive 2nd aorist and perfect
Active, signifying “to withstand, oppose, resist,” is translated “to resist” in
Matt. 5:39; Acts 6:10, AV (RV, “withstand”); Rom. 9:19, AV (RV,
“withstandeth”); 13:2 (2nd and 3rd parts; for 1st part, see No. 3), AV (RV,
“withstandeth” and “withstand”); Gal. 2:11, RV (AV, “withstood”); 2 Tim. 3:8
(2nd part), AV (RV, “withstand”); Jas. 4:7; 1 Pet. 5:9, AV (RV, “withstand”);
“to withstand” in Acts 13:8; Eph. 6:13; 2 Tim. 3:8 (1st part); 4:15.
2, antikathistemi
“to stand firm against” (anti, “against,” kathistemi, “to set down,” kata), is
translated “ye have (not) resisted” in Heb. 12:4. In the Sept., Deut. 31:21;
Josh. 5:7; Mic. 2:8.
3, antitasso
anti, “against,” tasso, “to arrange,” originally a military term, “to range in
battle against,” and frequently so found in the papyri, is used in the Middle
Voice signifying “to set oneself against, resist,” (a) of men, Acts 18:6,
“opposed themselves;” elsewhere “to resist,” of resisting human potentates,
Rom. 13:2; (b) of God, Jas. 4:6; 5:6, negatively, of leaving persistent
evildoers to pursue their self-determined course, with eventual retribution; 1
Pet. 5:5. See OPPOSE.
4, antipipto
lit., and primarily, “to fall against or upon” (anti, “against,” pipto, “to
fall”), then, “to strive against, resist,” is used in Acts 7:51 of “resisting”
the Holy Spirit.
1, ginosko
“to come to know, perceive, realize,” is used in the 2nd aorist tense in Luke
16:4. “I am resolved,” expressing the definiteness of the steward's
realization, and his consequent determination of his course of action. See
KNOW.
1, erchomai
“to come,” is translated “resorted” in Mark 2:13; in John 10:41 (RV, “came”).
See COME, No. 1.
2, epiporeuomai
“to travel or journey to a place” (epi, “to,” poreuomai, “to go”), is
translated “resorted” in Luke 8:4, RV (AV, “were come”).
3, sunago
“to gather or bring together” (sun, “with,” ago, “to bring”), in the Passive
Voice, “to be gathered or come together,” is translated “resorted” in John 18:2
(the aorist tense expressing repeated action viewed cumulatively). See
ASSEMBLE, GATHER, LEAD, Note (1).
Notes: (1) In the AV of John 18:20; Acts 16:13, sunerchomai, “to come
together” (RV), is translated “to resort.” (2) In Mark 10:1, AV, sumporeuomai,
“to come together” (RV), is translated “resort.”
A-1,Noun, meros
“a part,” has occasionally the meaning of “a class” or category,” and, used in
the dative case with en, “in,” signifies “in respect of,” 2 Cor. 3:10, “in
(this) respect;” 2 Cor. 9:3, RV, AV, “in (this) behalf;” Col. 2:16, “in respect
of (a feast day).”
B-1,Verb, apoblepo
“to look away from all else at one object” (apo, “from”), hence, “to look
steadfastly,” is translated “he had respect” in Heb. 11:26, AV (RV, “looked”).
See LOOK.
B-2,Verb, epiblepo
“to look upon” (epi), is translated “have respect” in Jas. 2:3 (RV “regard”);
see LOOK, No. 6.
Notes: (1) The following prepositions are translated “in respect of:”
peri, “concerning,” in John 16:8, RV; epi, “upon, over,” in Heb. 11:4, RV;
marg., “over (his gifts);” kata, “in regard to,” in Phil. 4:11. (2) For
“respect of persons” and “respecter of persons” see PERSON.
A-1,Noun, anapausis
“cessation, refreshment, rest” (ana, “up,” pauo, “to make to cease”), the
constant word in the Sept. for the Sabbath “rest,” is used in Matt. 11:29; here
the contrast seems to be to the burdens imposed by the Pharisees. Christ's
“rest” is not a “rest” from work, but in work, “not the rest of inactivity but
of the harmonious working of all the faculties and affections, of will, heart,
imagination, conscience, because each has found in God the ideal sphere for its
satisfaction and development” (J. Patrick, in Hastings' Bib. Dic.); it occurs
also in Matt. 12:43; Luke 11:24; Rev. 4:8, RV, “(they have no) rest” [AV,
“(they) rest (not)”], where the noun is the object of the verb echo, “to have;”
so in 14:11.
A-2,Noun, katapausis
in classical Greek, denotes “a causing to cease” or “putting to rest;” in the
NT, “rest, repose;” it is used (a) of God's “rest;” Acts 7:49; Heb. 3:11,18;
4:1,3 (twice), RV (1st part), “that rest” (the AV, “rest,” is ambiguous), Heb
4:5,11; (b) in a general statement, applicable to God and man, Heb. 4:10.
A-3,Noun, anesis
for the significance of which see EASE, B, is translated “rest” in 2 Cor. 2:13,
AV (RV, “relief”); 7:5 (ditto); in 2 Thess. 1:7, the subject is not the “rest”
to be granted to the saints, but the Divine retribution on their persecutors;
hence the phrase “and to you that are afflicted rest with us,” is an incidental
extension of the idea of recompense, and is to be read parenthetically. The
time is not that at which the saints will be relieved of persecution, as in 1
Thess. 4:15-17, when the Parousia of Christ begins, but that at which the
persecutors will be punished, namely, at the epiphany (or out-shining) of His
Parousia (2 Thess. 2:8). For similar parentheses characteristic of epistolary
writings see 1 Thess. 4:10; 1:6; 2:15,16.
A-4,Noun, sabbatismos
“a Sabbath-keeping,” is used in Heb. 4:9, RV, “a sabbath rest,” AV marg., “a
keeping of a sabbath” (akin to sabbatizo, “to keep the Sabbath,” used, e.g., in
Exod. 16:30, not in the NT); here the sabbath-keeping is the perpetual sabbath
“rest” to be enjoyed uninterruptedly by believers in their fellowship with the
Father and the Son, in contrast to the weekly Sabbath under the Law. Because
this sabbath “rest” is the “rest” of God Himself, Heb. 4:10, its full fruition
is yet future, though believers now enter into it. In whatever way they enter
into Divine “rest,” that which they enjoy is involved in an indissoluble
relation with God.
A-5,Noun, koimesis
“a resting, reclining” (akin to keimai, “to lie”), is used in John 11:13, of
natural sleep, translated “taking rest,” RV.
Note: In Acts 9:31, AV, eirene, “peace” (RV), is translated “rest.”
B-1,Verb, anapauo
akin to A, No. 1, in the Active Voice, signifies “to give intermission from
labor, to give rest, to refresh,” Matt. 11:28; 1 Cor. 16:18, “have refreshed;”
Philem. 1:7, “are refreshed;” in the Middle Voice, “to take or enjoy rest,”
Matt. 26:45; Mark 6:31; 14:41; Luke 12:19, “take thine ease;” 1 Pet. 4:14; Rev.
6:11; 14:13. See REFRESH. In the papyri it is found as an agricultural term,
e.g., of giving land “rest” by sowing light crops upon it. In inscriptions it
is found on gravestones of Christians, followed by the date of death (Moulton
and Milligan).
B-2,Verb, katapauo
akin to A, No. 2, used transitively, signifies “to cause to cease, restrain,”
Acts 14:18; “to cause to rest,” Heb. 4:8; intransitively, “to rest,” Heb.
4:4,10. See CEASE, A, No. 6, RESTRAIN.
B-3,Verb, episkenoo
“to spread a tabernacle over” (epi, “upon,” skene, “a tent”), is used
metaphorically in 2 Cor. 12:9, “may rest upon (me),” RV, marg., “cover,”
“spread a tabernacle over.”
B-4,Verb, kataskenoo
“to pitch one's tent, lodge,” is translated “shall rest,” in Acts 2:26, AV (RV,
“shall dwell”). See LODGE.
B-5,Verb, hesuchazo
“to be still, to rest from labor,” is translated “they rested” in Luke 23:56.
See PEACE (hold one's), No. 3.
B-6,Verb, epanapauo
“to cause to rest,” is used in the Middle Voice, metaphorically, signifying “to
rest upon” (epi, “upon,” and No. 1), in Luke 10:6; Rom. 2:17.
Note: For “find rest” Rom. 15:32, RV, see REFRESH, No. 2.
A-1,Noun, anapausis
“cessation, refreshment, rest” (ana, “up,” pauo, “to make to cease”), the
constant word in the Sept. for the Sabbath “rest,” is used in Matt. 11:29; here
the contrast seems to be to the burdens imposed by the Pharisees. Christ's
“rest” is not a “rest” from work, but in work, “not the rest of inactivity but
of the harmonious working of all the faculties and affections, of will, heart,
imagination, conscience, because each has found in God the ideal sphere for its
satisfaction and development” (J. Patrick, in Hastings' Bib. Dic.); it occurs
also in Matt. 12:43; Luke 11:24; Rev. 4:8, RV, “(they have no) rest” [AV,
“(they) rest (not)”], where the noun is the object of the verb echo, “to have;”
so in 14:11.
A-2,Noun, katapausis
in classical Greek, denotes “a causing to cease” or “putting to rest;” in the
NT, “rest, repose;” it is used (a) of God's “rest;” Acts 7:49; Heb. 3:11,18;
4:1,3 (twice), RV (1st part), “that rest” (the AV, “rest,” is ambiguous), Heb
4:5,11; (b) in a general statement, applicable to God and man, Heb. 4:10.
A-3,Noun, anesis
for the significance of which see EASE, B, is translated “rest” in 2 Cor. 2:13,
AV (RV, “relief”); 7:5 (ditto); in 2 Thess. 1:7, the subject is not the “rest”
to be granted to the saints, but the Divine retribution on their persecutors;
hence the phrase “and to you that are afflicted rest with us,” is an incidental
extension of the idea of recompense, and is to be read parenthetically. The
time is not that at which the saints will be relieved of persecution, as in 1
Thess. 4:15-17, when the Parousia of Christ begins, but that at which the
persecutors will be punished, namely, at the epiphany (or out-shining) of His
Parousia (2 Thess. 2:8). For similar parentheses characteristic of epistolary
writings see 1 Thess. 4:10; 1:6; 2:15,16.
A-4,Noun, sabbatismos
“a Sabbath-keeping,” is used in Heb. 4:9, RV, “a sabbath rest,” AV marg., “a
keeping of a sabbath” (akin to sabbatizo, “to keep the Sabbath,” used, e.g., in
Exod. 16:30, not in the NT); here the sabbath-keeping is the perpetual sabbath
“rest” to be enjoyed uninterruptedly by believers in their fellowship with the
Father and the Son, in contrast to the weekly Sabbath under the Law. Because
this sabbath “rest” is the “rest” of God Himself, Heb. 4:10, its full fruition
is yet future, though believers now enter into it. In whatever way they enter
into Divine “rest,” that which they enjoy is involved in an indissoluble
relation with God.
A-5,Noun, koimesis
“a resting, reclining” (akin to keimai, “to lie”), is used in John 11:13, of
natural sleep, translated “taking rest,” RV.
Note: In Acts 9:31, AV, eirene, “peace” (RV), is translated “rest.”
B-1,Verb, anapauo
akin to A, No. 1, in the Active Voice, signifies “to give intermission from
labor, to give rest, to refresh,” Matt. 11:28; 1 Cor. 16:18, “have refreshed;”
Philem. 1:7, “are refreshed;” in the Middle Voice, “to take or enjoy rest,”
Matt. 26:45; Mark 6:31; 14:41; Luke 12:19, “take thine ease;” 1 Pet. 4:14; Rev.
6:11; 14:13. See REFRESH. In the papyri it is found as an agricultural term,
e.g., of giving land “rest” by sowing light crops upon it. In inscriptions it
is found on gravestones of Christians, followed by the date of death (Moulton
and Milligan).
B-2,Verb, katapauo
akin to A, No. 2, used transitively, signifies “to cause to cease, restrain,”
Acts 14:18; “to cause to rest,” Heb. 4:8; intransitively, “to rest,” Heb.
4:4,10. See CEASE, A, No. 6, RESTRAIN.
B-3,Verb, episkenoo
“to spread a tabernacle over” (epi, “upon,” skene, “a tent”), is used
metaphorically in 2 Cor. 12:9, “may rest upon (me),” RV, marg., “cover,”
“spread a tabernacle over.”
B-4,Verb, kataskenoo
“to pitch one's tent, lodge,” is translated “shall rest,” in Acts 2:26, AV (RV,
“shall dwell”). See LODGE.
B-5,Verb, hesuchazo
“to be still, to rest from labor,” is translated “they rested” in Luke 23:56.
See PEACE (hold one's), No. 3.
B-6,Verb, epanapauo
“to cause to rest,” is used in the Middle Voice, metaphorically, signifying “to
rest upon” (epi, “upon,” and No. 1), in Luke 10:6; Rom. 2:17.
Note: For “find rest” Rom. 15:32, RV, see REFRESH, No. 2.
1, loipos
“remaining” (for which see REMNANT), is frequently used to mean “the rest,” and
is generally so translated in the RV (AV, “others” in Luke 8:10; Acts 28:9;
Eph. 2:3; 1 Thess. 4:13; 5:6; 1 Tim. 5:20; AV, “other” in Luke 18:11; Acts
17:9; Rom. 1:13; 2 Cor. 12:13; 13:2; Gal. 2:13; Phil. 1:13; 4:3); the neut.
plur., lit., “remaining things,” is used in Luke 12:26; 1 Cor. 11:34.
<2,,1954,epiloipos>
signifying “still left, left over” (epi, “over,” and No. 1), is used in the
neuter with the article in 1 Pet. 4:2, “the rest (of your time).”
·
For RESTITUTION see RESTORATION
1, akatastatos
“unsettled, unstable, disorderly” (a, negative, kathistemi, “to set in order”),
is translated “unstable” in Jas. 1:8; “restless” in Jas. 3:8, RV [in the
latter, the AV “unruly” represents the word akataschetos, signifying “that
cannot be restrained” (a, negative, katecho, “to hold down, restrain”). In the
Sept., Job 31:11.]. See UNRULY, UNSTABLE. In the Sept., Isa. 54:11.
1, apokatastasis
from apo, “back, again,” kathistemi, “to set in order,” is used in Acts 3:21,
RV, “restoration” (AV, “restitution”). See under REGENERATION, concerning
Israel in its regenerated state hereafter. In the papyri it is used of a temple
cell of a goodess, a “repair” of a public way, the “restoration” of estates to
rightful owners, a “balancing” of accounts. Apart from papyri illustrations the
word is found in an Egyptian reference to a consummating agreement of the
word's cyclical periods, an idea somewhat similar to that in the Acts passage
(Moulton and Milligan).
1, apodidomi
“to give back,” is translated “I restore” in Luke 19:8. See DELIVER, A, No. 3.
2, apokathistemi
or the alternative form apokathistano is used (a) of “restoration” to a former
condition of health, Matt. 12:13; Mark 3:5; 8:25; Luke 6:10; (b) of the Divine
“restoration” of Israel and conditions affected by it, including the renewal of
the covenant broken by them, Matt. 17:11; Mark 9:12; Acts 1:6; (c) of “giving”
or “bringing” a person back, Heb. 13:19. In the papyri it is used of financial
restitution, of making good the breaking of a stone by a workman by his
substituting another, of the reclamation of land, etc. (Moulton and Milligan).
3, katartizo
“to mend, to furnish completely,” is translated “restore” in Gal. 6:1,
metaphorically, of the “restoration,” by those who are spiritual, of one
overtaken in a trespass, such a one being as a dislocated member of the
spiritual body. The tense is the continuous present, suggesting the necessity
for patience and perseverance in the process. See FIT, MEND, PERFECT.
1, katapauo
See REST, B, No. 2.
2, katecho
“to hold fast or down,” is translated “restraineth” in 2 Thess. 2:6,7. In ver.
6 lawlessness is spoken of as being “restrained” in its development: in ver. 7
“one that restraineth” is, lit., “the restrainer” (the article with the present
participle, “the restraining one”); this may refer to an individual, as in the
similar construction in 1 Thess. 3:5, “the tempter” (cp. 2 Thess. 1:10, lit.,
“the Deliverer”); or to a number of persons presenting the same
characteristics, just as “the believer” stands for all believers, e.g., Rom.
9:33; 1 John 5:10. Ver. 6 speaks of a principle, ver. 7 of the principle as
embodied in a person or series of persons; cp. what is said of “the power” in
Rom. 13:3,4, a phrase representing all such rulers. Probably such powers, i.e.,
“constituted governments,” are the “restraining” influence here intimated
(specifications being designedly withheld). For an extended exposition see
Notes on Thessalonians, by Hogg and Vine, pp. 254-261.
1, anastasis
denotes (I) “a raising up,” or “rising” (ana, “up,” and histemi, “to cause to
stand”), Luke 2:34, “the rising up;” the AV “again” obscures the meaning; the
Child would be like a stone against which many in Israel would stumble while
many others would find in its strength and firmness a means of their salvation
and spiritual life; (II) of “resurrection” from the dead, (a) of Christ, Acts
1:22; 2:31; 4:33; Rom. 1:4; 6:5; Phil. 3:10; 1 Pet. 1:3; 3:21; by metonymy, of
Christ as the Author of “resurrection,” John 11:25; (b) of those who are
Christ's at His Parousia (see COMING), Luke 14:14, “the resurrection of the
just;” Luke 20:33,35,36; John 5:29 (1st part), “the resurrection of life;” John
11:24; Acts 23:6; 24:15 (1st part); 1 Cor. 15:21,42; 2 Tim. 2:18; Heb. 11:35
(2nd part), see RAISE, Note (3); Rev. 20:5, “the first resurrection;” hence the
insertion of “is” stands for the completion of this “resurrection,” of which
Christ was “the firstfruits;” Rev. 20:6; (c) of “the rest of the dead,” after
the Millennium (cp. Rev. 20:5); John 5:29 (2nd part), “the resurrection of
judgment;” Acts 24:15 (2nd part), “of the unjust;” (d) of those who were raised
in more immediate connection with Christ's “resurrection,” and thus had part
already in the first “resurrection,” Acts 26:23; Rom. 1:4 (in each of which
“dead” is plural; see Matt. 27:52); (e) of the “resurrection” spoken of in
general terms, Matt. 22:23; Mark 12:18; Luke 20:27; Acts 4:2; 17:18; 23:8;
24:21; 1 Cor. 15:12,13; Heb. 6:2; (f) of those who were raised in OT times, to
die again, Heb. 11:35 (1st part), lit., “out of resurrection.”
2, exanastasis
ek, “from” or “out of,” and No. 1, Phil. 3:11, followed by ek, lit., “the
out-resurrection from among the dead.” For the significance of this see ATTAIN,
No. 1.
3, egersis
“a rousing” (akin to egeiro, “to arouse, to raise”), is used of the
“resurrection” of Christ, in Matt. 27:53.
1, krateo
“to be strong, obtain, hold, hold fast,” is translated “to retain,” of sins,
John 20:23 (twice); see on REMIT. See HOLD, KEEP, OBTAIN, TAKE.
Notes: (1) In Philem. 1:13, AV, katecho, “to hold fast, hold back,
detain,” is translated “to retain” (RV, to keep). (2) In Rom. 1:28, AV, echo,
“to have” (RV), is translated “to retain.”
1, analuo
“to depart” in Phil. 1:23, signifies “to return” in Luke 12:36, used in a
simile of the “return” of a lord for his servants after a marriage feast (RV).
See DEPART, No. 16.
2, anastrepho
“to turn back,” is translated “to return” in Acts 5:22; 15:16. See ABIDE,
BEHAVE.
3, epistrepho
“to turn about,” or “towards,” is translated “to return” in Matt. 12:44; 24:18;
Mark 13:16, RV (AV, “turn back again”); Luke 2:39; 8:55, RV (AV, “came again”);
17:31; Acts 15:36, RV (AV, “go again”). See CONVERT, A, No. 2, TURN.
4, hupostrepho
“to turn behind,” or “back” (hupo, “under”), is translated “to return” (in some
texts in Mark 14:40) in Luke 1:56; 2:20,43; Luke 2:45, RV (AV, “turned back
again”); 4:1,14; 7:10; 8:37; 10:17; 11:24, AV (RV, “I will turn back”); 17:18;
19:12; 23:48,56; Acts 1:12; 12:25; 13:13; 13:34; 20:3; 21:6; 22:17, RV (AV,
“was come again”); 23:32; Gal. 1:17; Heb. 7:1. See TURN (back).
5, anakampto
“to turn or bend back,” occurs in Matt. 2:12; Luke 10:6 (i.e., as if it was
unsaid); Acts 18:21; Heb. 11:15.
6, epanago
“to bring up or back” (primarily a nautical term for “putting to sea;” see
LAUNCH, PUT), is used intransitively, in Matt. 21:18, “He returned.”
Note: In Luke 19:15, AV, epanerchomai, “to come back again” (RV) is
translated “returned.” See COME, No. 4.
1, apokalupto
signifies “to uncover, unveil” (apo, “from,” kalupto, “to cover”); both verbs
are used in Matt. 10:26; in Luke 12:2, apokalupto is set in contrast to
sunkalupto, “to cover up, cover completely.” “The NT occurrences of this word
fall under two heads, subjective and objective. The subjective use is that in
which something is presented to the mind directly, as, (a) the meaning of the
acts of God, Matt. 11:25; Luke 10:21; (b) the secret of the Person of the Lord
Jesus, Matt. 16:17; John 12:38; (c) the character of God as Father, Matt.
11:27; Luke 10:22; (d) the will of God for the conduct of His children, Phil.
3:15; (e) the mind of God to the prophets of Israel, 1 Pet. 1:12, and of the
Church, 1 Cor. 14:30; Eph. 3:5.
“The objective use is that in which something is presented to the
senses, sight or hearing, as, referring to the past, (f) the truth declared to
men in the gospel, Rom. 1:17; 1 Cor. 2:10; Gal. 3:23; (g) the Person of Christ
to Paul on the way to Damascus, Gal. 1:16; (h) thoughts before hidden in the
heart, Luke 2:35; referring to the future, (i) the coming in glory of the Lord
Jesus, Luke 17:30; (j) the salvation and glory that await the believer, Rom.
8:18; 1 Pet. 1:5; 5:1; (k) the true value of service, 1 Cor. 3:13; (l) the
wrath of God (at the Cross, against sin, and, at the revelation of the Lord
Jesus, against the sinner), Rom. 1:18; (m) the Lawless One, 2 Thess. 2:3,6,8.”
* [* From Notes on Galatians, by Hogg and Vine, pp. 41,42.]
2, chrematizo
“to give Divine admonition, instruction, revelation,” is translated “it had
been revealed,” in Luke 2:26. See ADMONITION, B, No. 3, CALL.
1, truphe
“luxuriousness, daintiness, reveling,” is translated freely by the verb “to
revel” in 2 Pet. 2:13, RV (AV, “to riot”), lit., “counting reveling in the
daytime a pleasure.” In Luke 7:25 it is used with en, “in,” and translated
“delicately.” See DELICATELY, RIOT.
2, komos
“a revel, carousal,” the concomitant and consequence of drunkenness, is used in
the plural, Rom. 13:13, translated by the singular, RV, “reveling” (AV,
“rioting”); Gal. 5:21; 1 Pet. 4:3, “revelings.” See RIOT.
Note: For entruphao, 2 Pet. 2:13, RV, “to revel,” see SPORTING.
1, apokalupsis
“an uncovering” (akin to apokalupto; see above), “is used in the NT of (a) the
drawing away by Christ of the veil of darkness covering the Gentiles, Luke
2:32; cp. Isa. 25:7; (b) 'the mystery,' the purpose of God in this age, Rom.
16:25; Eph. 3:3; (c) the communication of the knowledge of God to the soul,
Eph. 1:17; (d) an expression of the mind of God for the instruction of the
church, 1 Cor. 14:6,26, for the instruction of the Apostle Paul, 2 Cor. 12:1,7;
Gal. 1:12, and for his guidance, Gal. 2:2; (e) the Lord Jesus Christ, to the
saints at His Parousia, 1 Cor. 1:7, RV (AV, 'coming'); 1 Pet. 1:7, RV (AV,
'appearing'),13; 4:13; (f) the Lord Jesus Christ when He comes to dispense the
judgments of God, 2 Thess. 1:7; cp. Rom. 2:5; (g) the saints, to the creation,
in association with Christ in His glorious reign, Rom. 8:19, RV, 'revealing'
(AV, 'manifestation'); (h) the symbolic forecast of the final judgments of God,
Rev. 1:1 (hence the Greek title of the book, transliterated 'Apocalypse' and
translated 'Revelation').” * [* From Notes on Thessalonians, by Hogg and Vine,
pp. 228, 229.] See APPEARING, COMING, LIGHTEN, B, Note, MANIFESTATION.
· For REVENGE and REVENGER see AVENGE and AVENGER
A-1,Verb, entrepo
lit., “to turn in” (i.e., upon oneself), “to put to shame,” denotes, when used
in the Passive Voice, “to feel respect for, to show deference to, to
reverence,” Matt. 21:37; Mark 12:6; Luke 20:13; Heb. 12:9. See ASHAMED, A, No.
4, REGARD.
A-2,Verb, phobeo
“to fear,” is used in the Passive Voice in the NT; in Eph. 5:33 of reverential
fear on the part of a wife for a husband, AV, “reverence” (RV, “fear”). See
FEAR, D, No. 1.
B-1,Noun, eulabeia
“caution, reverence,” is translated “reverence” in Heb. 12:28 (1st part in the
best mss; some have aidos). See FEAR.
1, hieroprepes
“suited to a sacred character, reverend” (hieros, “sacred,” prepo, “to be
fitting”), is translated “reverent” in Titus 2:3, RV (AV, “as becometh
holiness”). See BECOME, B.
A-1,Verb, loidoreo
denotes “to abuse, revile,” John 9:28; Acts 23:4; 1 Cor. 4:12; 1 Pet. 2:23 (1st
clause).
A-2,Verb, oeidizo
“to reproach, upbraid,” is translated “to revile” in Matt. 5:11, AV, and Mark
15:32 (RV, “reproach”). See REPROACH.
A-3,Verb, blasphemeo
“to speak profanely, rail at,” is translated “reviled” in Matt. 27:39, AV (RV,
“railed on”); Luke 22:65, RV, “reviling” (AV, “blasphemously”)
A-4,Verb, antiloidoreo
“to revile back or again” (anti, and No. 1), is found in 1 Pet. 2:23 (2nd
clause).
Note: For epereazo, 1 Pet. 3:16, RV, “revile,” see ACCUSE, B, No. 3.
B-1,Adjective, loidoros
akin to A, No. 1, “abusive, railing, reviling,” is used as a noun, 1 Cor. 5:11,
RV, “a reviler” (AV “a railer”); 1 Cor. 6:10, “revilers.” In the Sept., Prov.
25:24; 26:21; 27:15.
C-1,Noun, loidoria
akin to A, No. 1, and B, “abuse, railing,” is used in 1 Tim. 5:14, RV, “for
(charin, 'for the sake of') reviling” (AV, “to speak reproachfully,” a
paraphrase); 1 Pet. 3:9 (twice), RV, “reviling” (AV, “railing”). See RAIL, B.
1, anathallo
“to flourish anew” (ana, “again, anew,” thallo, “to flourish or blossom”),
hence, “to revive,” is used metaphorically in Phil. 4:10, RV, “ye have revived
(your thought for me),” AV, “(your care of me) hath flourished again.” In the
Sept., Ps. 28:7; Ezek. 17:24; Hos. 8:9.
2, anazao
“to live again” (ana, “and” zao, “to live”), “to regain life,” is used of moral
“revival,” Luke 15:24, “is alive again;” (b) of sin, Rom. 7:9, “revived,” lit.,
“lived again” i.e., it sprang into activity, manifesting the evil inherent in
it; here sin is personified, by way of contrast to the man himself. Some mss.
have it in Rom. 14:9, for zao, as in the RV, which italicizes “again.”
A-1,Noun, misthos
primarily “wages, hire,” and then, generally, “reward,” (a) received in this
life, Matt. 5:46; 6:2,5,16; Rom. 4:4; 1 Cor. 9:17,18; of evil “rewards,” Acts
1:18; see also HIRE; (b) to be received hereafter, Matt. 5:12; 10:41
(twice),42; Mark 9:41; Luke 6:23,35; 1 Cor. 3:8,14; 2 John 1:8; Rev. 11:18;
22:12. Seee WAGES.
Notes: (1) In Luke 23:41, axios, “worthy, befitting,” used in the
plur., is rendered “the due reward,” lit., “things worthy.” (2) For
antapodosis, rendered “reward” in Col. 3:24, AV, see RECOMPENSE. (3) For
katabrabeuo, “to rob of a reward,” Col. 2:18, see BEGUILE, Note and ROB.
B-1,Verb, apodidomi
“to give back,” is nowhere translated “to reward” in the RV; AV, Matt. 6:4,6,18
(see RECOMPENSE, B. No. 2); Matt. 16:27; 2 Tim. 4:14; Rev. 18:6 (see RENDER).
1, misthapodotes
“one who pays wages” (misthos, “wages,” apo, “back,” didomi, “to give”), is
used by metonymy in Heb. 11:6, of God, as the “Rewarder” of those who “seek
after Him” (RV). Cp. misthapodosia, “recompence.”
A-1,Adjective,
plousios
akin to B, C, No. 1, “rich, wealthy,” is used (I) literally, (a) adjectivally
(with a noun expressed separately) in Matt. 27:57; Luke 12:16; 14:12; 16:1,19;
(without a noun), 18:23; 19:2; (b) as a noun, singular, a “rich” man (the noun
not being expressed), Matt. 19:23,24; Mark 10:25; 12:41; Luke 16:21,22; 18:25;
Jas. 1:10,11, “the rich,” “the rich (man);” plural, Mark 12:41, lit., “rich
(ones);” Luke 6:24 (ditto); 21:1; 1 Tim. 6:17, “(them that are) rich,” lit.,
“(the) rich;” Jas. 2:6, RV, “the rich;” Jas. 5:1, RV, “ye rich;” Rev. 6:15;
13:16, RV, “the rich;” (II) metaphorically, of God, Eph. 2:4 (“in mercy”); of
Christ, 2 Cor. 8:9; of believers, Jas. 2:5, RV, “(to be) rich (in faith);” Rev.
2:9, of spiritual “enrichment” generally; Rev. 3:17, of a false sense of
“enrichment.”
B-1,Verb, plouteo
“to be rich,” in the aorist or point tense, “to become rich,” is used (a)
literally, Luke 1:53, “the rich,” present participle, lit., “(ones or those)
being rich;” 1 Tim. 6:9,18; Rev. 18:3,15,19 (all three in the aorist tense);
(b) metaphorically, of Christ, Rom. 10:12 (the passage stresses the fact that
Christ is Lord; see Rom. 10:9, and the RV); of the “enrichment” of believers
through His poverty, 2 Cor. 8:9 (the aorist tense expressing completeness, with
permanent results); so in Rev. 3:18, where the spiritual “enrichment” is conditional
upon righteousness of life and conduct (see GOLD, No. 2); of a false sense of
“enrichment,” 1 Cor. 4:8 (aorist), RV, “ye are become rich” (AV, “ye are
rich”); Rev. 3:17 (perfect tense, RV, “I ... have gotten riches,” AV, “I am ...
increased with goods”), see GOODS, Note (3); of not being “rich” toward God,
Luke 12:21.
B-2,Verb, ploutizo
“to make rich, enrich,” is rendered “making (many) rich” in 2 Cor. 6:10
(metaphorical of “enriching” spiritually). See ENRICH.
C-1,Noun, ploutos
is used in the singular (I) of material “riches,” used evilly, Matt. 13:22;
Mark 4:19; Luke 8:14; 1 Tim. 6:17; Jas. 5:2; Rev. 18:17; (II) of spiritual and
moral “riches,” (a) possessed by God and exercised towards men, Rom. 2:4, “of
His goodness and forbearance and longsuffering;” Rom. 9:23 and Eph. 3:16, “of
His glory” (i.e., of its manifestation in grace towards believers); Rom. 11:33,
of His wisdom and knowledge; Eph. 1:7; 2:7, “of His grace;” Eph. 1:18, “of the
glory of His inheritance in the saints;” Eph. 3:8, “of Christ;” Phil. 4:19, “in
glory in Christ Jesus,” RV; Col. 1:27, “of the glory of this mystery ... Christ
in you, the hope of glory;” (b) to be ascribed to Christ, Rev. 5:12; (c) of the
effects of the gospel upon the Gentiles, Rom. 11:12 (twice); (d) of the full
assurance of understanding in regard to the mystery of God, even Christ, Col.
2:2, RV; (e) of the liberality of the churches of Macedonia, 2 Cor. 8:2 (where
“the riches” stands for the spiritual and moral value of their liberality); (f)
of “the reproach of Christ” in contrast to this world's treasures, Heb. 11:26.
C-2,Noun, chrema
“what one uses or needs” (chraomai, “to use”), “a matter, business,” hence
denotes “riches,” Mark 10:23,24; Luke 18:24; see MONEY, No. 2.
D-1,Adverb, plousios
“richly, abundantly,” akin to A, is used in Col. 3:16; 1 Tim. 6:17; Titus 3:6,
RV, “richly” (AV, “abundantly”); 2 Pet. 1:11 (ditto).
· For RID see CARE, A, No. 1, Note
1, epibaino
“to go upon” (epi, “upon,” baino, “to go”), is used of Christ's “riding” into Jerusalem,
Matt. 21:5, RV, “riding” (AV, “sitting”). See COME, No. 16.
A-1,Noun, exousia
“authority, power,” is translated “right” in the RV, for AV, “power,” in John
1:12; Rom. 9:21; 1 Cor. 9:4,5,6,12 (twice),18; 2 Thess. 3:9, where the “right”
is that of being maintained by those among whom the ministers of the gospel had
labored, a “right” possessed in virtue of the “authority” given them by Christ,
Heb. 13:10; Rev. 22:14.
Exousia first denotes “freedom to act” and then “authority for the
action.” This is first true of God, Acts 1:7. It was exercised by the Son of
God, as from, and in conjunction with, the Father when the Lord was upon earth,
in the days of His flesh, Matt. 9:6; John 10:18, as well as in resurrection,
Matt. 28:18; John 17:2. All others hold their freedom to act from God (though
some of them have abused it), whether angels, Eph. 1:21, or human potentates,
Rom. 13:1. Satan offered to delegate his authority over earthly kingdoms to
Christ, Luke 4:6, who, though conscious of His “right” to it, refused, awaiting
the Divinely appointed time. See AUTHORITY, No. 1, and for various synonyms see
DOMINION, No. 1, Note.
B-1,Adjective, dikaios
“just, righteous, that which is in accordance with” dike, “rule, right,
justice,” is translated “right” in Matt. 20:4; Matt. 20:7, AV only (RV omits,
according to the most authentic mss. the clause having been inserted from ver.
4, to the detriment of the narrative); Luke 12:57; Acts 4:19; Eph. 6:1; Phil.
1:7, RV (AV, “meet”); 2 Pet. 1:13 (AV, “meet”). See JUST, RIGHTEOUS.
B-2,Adjective, euthus
“straight,” hence, metaphorically, “right,” is so rendered in Acts 8:21, of the
heart; Acts 13:10, of the ways of the Lord; 2 Pet. 2:15. See STRAIGHT.
C-1,Adverb, orthos
“rightly” (akin to orthos, “straight, direct”), is translated “plain” in Mark
7:35; in Luke 7:43; 20:21, “rightly;” in Luke 10:28, “right.”
Notes: (1) For “right mind” see MIND, B, No. 5. (2) For the AV,
“rightly” in 2 Tim. 2:15, see DIVIDE, A, No. 8.
1, dexios
an adjective, used (a) of “the right” as opposite to the left, e.g., Matt.
5:29,30; Rev. 10:5, RV, “right hand;” in connection with armor (figuratively),
2 Cor. 6:7; with en, followed by the dative plural, Mark 16:5; with ek, and the
genitive plural, e.g., Matt. 25:33,34; Luke 1:11; (b) of giving the “right
hand” of fellowship, Gal. 2:9, betokening the public expression of approval by
leaders at Jerusalem of the course pursued by Paul and Barnabas among the
Gentiles; the act was often the sign of a pledge, e.g. 2 Kings 10:15; 1 Chron.
29:24, marg.; Ezra 10:19; Ezek. 17:18; figuratively, Lam. 5:6; it is often so
used in the papyri; (c) metaphorically of “power” or “authority,” Acts 2:33;
with ek, signifying “on,” followed by the genitive plural, Matt. 26:64; Mark
14:62; Heb. 1:13; (d) similarly of “a place of honor in the messianic kingdom,”
Matt. 20:21; Mark 10:37.
A-1,Adjective,
dikaios
signifies “just,” without prejudice or partiality, e.g., of the judgment of
God, 2 Thess. 1:5,6; of His judgments, Rev. 16:7; 19:2; of His character as
Judge, 2 Tim. 4:8; Rev. 16:5; of His ways and doings, Rev. 15:3. See further
under JUST, A, No. 1, RIGHT, B, No. 1.
In the following the RV substitues “righteous” for the AV “just;” Matt.
1:19; 13:49; 27:19,24; Mark 6:20; Luke 2:25; 15:7; 20:20; 23:50; John 5:30;
Acts 3:14; 7:52; 10:22; 22:14; Rom. 1:17; 7:12; Gal. 3:11; Heb. 10:38; Jas.
5:6; 1 Pet. 3:18; 2 Pet. 2:7; 1 John 1:9; Rev. 15:3.
B-1,Adverb, dikaios
is translated “righteously” in 1 Cor. 15:34, RV, “(awake up) righteously,” AV,
“(awake to) righteousness;” 1 Thess. 2:10, RV (AV, “justly”); Titus 2:12; 1
Pet. 2:23. See JUSTLY.
Notes: (1) In Rev. 22:11 the best texts have dikaiosune,
“righteousness,” with poieo, “to do,” RV, “let him do righteousness;” the AV
follows those which have the Passive Voice of dikaioo and renders it “let him
be righteous,” lit., “let him be made righteous.” (2) Dikaiokrisia, “righteous
judgement” (dikaios, and krisis), occurs in Rom. 2:5.
1, dikaiosune
is “the character or quality of being right or just;” it was formerly spelled
“rightwiseness,” which clearly expresses the meaning. It is used to denote an
attribute of God, e.g., Rom. 3:5, the context of which shows that “the
righteousness of God” means essentially the same as His faithfulness, or
truthfulness, that which is consistent with His own nature and promises; Rom.
3:25,26 speaks of His “righteousness” as exhibited in the Death of Christ, which
is sufficient to show men that God is neither indifferent to sin nor regards it
lightly. On the contrary, it demonstrates that quality of holiness in Him which
must find expression in His condemnation of sin.
“Dikaiosune is found in the sayings of the Lord Jesus, (a) of whatever
is right or just in itself, whatever conforms to the revealed will of God,
Matt. 5:6,10,20; John 16:8,10; (b) whatever has been appointed by God to be
acknowledged and obeyed by man. Matt. 3:15; 21:32; (c) the sum total of the requirements
of God, Matt. 6:33; (d) religious duties, Matt. 6:1 (distinguished as
almsgiving, man's duty to his neighbor, Matt. 6:2-4, prayer, his duty to God,
Matt. 6:5-15, fasting, the duty of self-control, Matt. 6:16-18).
“In the preaching of the Apostles recorded in Acts the word has the
same general meaning. So also in Jas. 1:20; 3:18, in both Epp. of Peter, 1st
John and the Revelation. In 2 Pet. 1:1, 'the righteousness of our God and
Savior Jesus Christ,' is the righteous dealing of God with sin and with sinners
on the ground of the Death of Christ. 'Word of righteousness,' Heb. 5:13, is
probably the gospel, and the Scriptures as containing the gospel, wherein is
declared the righteousness of God in all its aspects.
“This meaning of dikaiosune, right action, is frequent also in Paul's
writings, as in all five of its occurrences in Rom. 6; Eph. 6:14, etc. But for
the most part he uses it of that gracious gift of God to men whereby all who
believe on the Lord Jesus Christ are brought into right relationship with God.
This righteousness is unattainable by obedience to any law, or by any merit of
man's own, or any other condition than that of faith in Christ ... The man who
trusts in Christ becomes 'the righteousness of God in Him,' 2 Cor. 5:21, i.e.,
becomes in Christ all that God requires a man to be, all that he could never be
in himself. Because Abraham accepted the Word of God, making it his own by that
act of the mind and spirit which is called faith, and, as the sequel showed,
submitting himself to its control, therefore God accepted him as one who
fulfilled the whole of His requirements, Rom. 4:3. ...
“Righteousness is not said to be imputed to the believer save in the
sense that faith is imputed (“reckoned' is the better word) for righteousness.
It is clear that in Rom. 4:6,11, 'righteousness reckoned' must be understood in
the light of the context, 'faith reckoned for righteousness,' Rom. 4:3,5,9,22.
'For' in these places is eis, which does not mean 'instead of,' but 'with a
view to.' The faith thus exercised brings the soul into vital union with God in
Christ, and inevitably produces righteousness of life, that is, conformity to
the will of God.” * [* From Notes on Galatians, by Hogg and Vine, pp. 246,
247.]
2, dikaioma
is the concrete expression of “righteousness:” see JUSTIFICATION, A, No. 2.
Note: In Heb. 1:8, AV, euthutes, “straightness, uprightness” (akin to
euthus “straight, right”), is translated “righteousness” (RV, “uprightness;”
AV, marg., “rightness, or straightness”).
1, daktulios
“a finger ring,” occurs in Luke 15:22.
Note: Chrusodaktulios, an adjective signifying “with a gold ring,” “a
gold-ringed (person),” from chrusos, “gold,” and daktulos, “a finger,” occurs
in Jas. 2:2.
1, protostates
“one who stands first” (protos, “first,” histemi, “to cause to stand”), was
used of soldiers, one who stands in the front rank; hence, metaphorically, “a
leader,” Acts 24:5.
A-1,Noun, astia
“prodigality, a wastefulness, profligacy” (a negative, sozo, “to save”) is
rendered “riot” in Eph. 5:18, RV (AV, “excess”); Titus 1:6; 1 Pet. 4:4 (AV and
RV, “riot”). The corresponding verb is found in a papyrus writing, telling of
“riotous living” (like the adverb asotos, see B). In the Sept., Prov. 28:7. Cp.
the synonymous word aselgeia (under LASCIVIOUSNESS).
A-2,Noun, komos
“a revel,” is rendered “rioting” in Rom. 13:13, AV: See REVEL.
A-3,Noun, truphe
“luxuriousness,” is rendered “riot” in 2 Pet. 2:13, AV; see DELICATELY, REVEL.
A-4,Noun, stasis
primarily “a standing” (akin to histemi, “to caused to (stand),” then “an
insurection,” is translated “riot” in Acts 19:40, RV (AV, “uproar”). See
DISSENSION, INSURRECTION, SEDITION, UPROAR.
B-1,Adverb, asotos
“wastefully” (akin to A, No. 1), is translated “with riotous living” in Luke
15:13; though the word does not necessarily signify “dissolutely,” the parable
narrative makes clear that this is the meaning here. In the Sept., Prov. 7:11.
Note: The verb ekchuno, a Hellenistic form of ekcheo (though the form
actually used is the regular classical aorist Passive of ekcheo), “to pour out,
shed,” is translated “ran riotously” in Jude 1:11, RV (AV, “ran greedily”); see
POUR, SHED.
1, akmazo
“to be at the prime” (akin to akme, “a point”), “to be ripe,” is translated
“are fully ripe” in Rev. 14:18.
2, xeraino
“to dry up, wither,” is used of “ripened” crops in Rev. 14:15, RV, “overripe,”
AV, “ripe” (marg., “dried”). See DRY, B, OVERRIPE, WITHER.
3, paradidomi
“to give over, commit, deliver,” etc., also signifies “to permit;” in Mark
4:29, of the “ripe” condition of corn, RV, and AV marg., “is ripe;” RV marg.,
“alloweth” (the nearest rendering); AV, “is brought forth.”
Notes: (1) For the various verbs anistemi, exanistemi, egeiro, anabaino, anatello, sunephistemi, see under ARISE. (2) For the AV, “should rise” in Acts 26:23, See RESURRECTION. (3) Exanistemi, transitively, “to raise up” (ek, “out, from, out of”), is used intransitively in Acts 15:5, “there rose up,” i.e., from the midst of a gathered company. See RAISE. (4) For the AV and RV of sunegeiro, “to raise together with,” and in the Passive Voice in Col. 2:12; 3:1, see RAISE. (5) For the word “rising,” which is used to translate the verbs anatello in Mark 16:2, and anistemi, in Mark 9:10, see under ARISE, Nos. 9 and 1 respectively. (6) For katephistemi, Acts 18:12, RV, See INSURRECTION, B. (7) Epanistamai, “to rise up against,” occurs in Matt. 10:21; Mark 13:12. (8) Anastasis, is rendered “rising up” in Luke 2:34, RV.
1, otamos
denotes (a) “a stream,” Luke 6:48,49; (b) “a flood or floods,” Matt. 7:25,27;
(c) “a river,” natural, Matt. 3:6, RV; Mark 1:5; Acts 16:13; 2 Cor. 11:26, RV
(AV, “waters”); Rev. 8:10; 9:14; 16:4,12; symbolical, Rev. 12:15 (1st part),
RV, “river” (AV, “flood”); so Rev. 12:16; 22:1,2 (cp. Gen. 2:10; Ezek. 47);
figuratively, John 7:38, “the effects of the operation of the Holy Spirit in
and through the believer.” See FLOOD, WATER.
Note: For potamophoretos in Rev. 12:15, see FLOOD, B.
A-1,Verb, mukaomai
properly of oxen, an onomatopeic word, “to low, bellow,” is used of a lion,
Rev. 10:3.
A-2,Verb, oruomai
“to howl” or “roar,” onomatopoeic, of animals or men, is used of a lion, 1 Pet.
5:8, as a simile of Satan.
B-1,Noun, echos
“a noise” or “sound” (Eng., “echo”), is used of the “roaring” of the sea in
Luke 21:25, in the best mss., “for the roaring (of the sea and the billows),”
RV; some mss. have the present participle of echeo, “to sound,” AV, “(the sea
and the waves) roaring. See RUMOR, SOUND.
1, sulao
“to plunder, spoil,” is translated “I robbed” in 2 Cor. 11:8. Cp. sulagogeo,
“to make spoil of,” Col. 2:8.
2, katabrabeuo
“to give judgment against, to condemn” (kata, “against,” and brabeus, “an
umpire;” cp. brabeion, “a prize in the games,” 1 Cor. 9:24; Phil. 3:14, and
brabeuo, “to act as an umpire, arbitrate,” Col. 3:15), occurs in Col. 2:18, RV,
“let (no man) rob (you) of your prize” (AV, “... beguile ... of your reward”),
said of false teachers who would frustrate the faithful adherence of the
believers to the truth, causing them to lose their reward. Another rendering
closer to the proper meaning of the word, as given above, is “let no man decide
for or against you” (i.e., without any notion of a prize); this suitably
follows the word “judge” in verse 16, i.e., ‘do not give give yourselves up to
the judgment and decision of any man’ (A.V., marg., “judge against”).
1, lestes
“a robber, brigand” (akin to leia, “booty”), “one who plunders openly and by
violence” (in contrast to kleptes, “a thief,” see below), is always translated
“robber” or “robbers” in the RV, as the AV in John 10:1,8; 18:40; 2 Cor. 11:26;
the AV has “thief” or “thieves” in Matt. 21:13, and parallel passages; Matt.
26:55, and parallel passages; Matt. 27:38,44; Mark 15:27; Luke 10:30,36; but
“thief” is the meaning of kleptes. See THIEF.
2, hierosulos
an adjective signifying “robbing temples” (hieron, “a temple,” and sulao, “to
rob”), is found in Acts 19:37. Cp. hierosuleo, “to rob a temple,” Rom. 2:22,
AV, “commit sacrilege.”
·
For ROBBERY see PRIZE
1, stole
for which see CLOTHING, No. 8, is translated “robe” in Mark 16:5, RV (AV,
“garment”); “long robes” in Luke 20:46.
2, chlamus
“a cloak,” is translated “robe” in Matt. 27:28,31. See CLOTHING, Note (4).
3, himation
is translated “robe” in the AV of John 19:2,5 (RV, “garment”). See APPAREL, No.
2, CLOTHING, No. 2, GARMENT.
4, esthes
“apparel,” is translated “robe” in Luke 23:11 (RV, “apparel”). See APPAREL, No.
1.
1, petra
denotes “a mass of rock,” as distinct from petros, “a detached stone or
boulder,” or a stone that might be thrown or easily moved. For the nature of
petra, see Matt. 7:24,25; 27:51,60; Mark 15:46; Luke 6:48 (twice), a type of a
sure foundation (here the true reading is as in the RV, “because it had been
well builded”); Rev. 6:15,16 (cp. Isa. 2:19,ff.; Hos. 10:8); Luke 8:6,13, used
illustratively; 1 Cor. 10:4 (twice), figuratively, of Christ; in Rom. 9:33; 1
Pet. 2:8, metaphorically, of Christ; in Matt. 16:18, metaphorically, of Christ
and the testimony concerning Him; here the distinction between petra,
concerning the Lord Himself, and Petros, the Apostle, is clear (see above).
2, spilas
“a rock or reef,” over which the sea dashes, is used in Jude 1:12, “hidden
rocks,” RV, metaphorical of men whose conduct is a danger to others. A late
meaning ascribed to it is that of “spots,” (AV), but that rendering seems to
have been influenced by the parallel passage in 2 Pet. 2:13, where spiloi, “spots,”
occurs.
1, petrodes
“rock-like” (petra, “a rock,” eidos, “a form, appearance”), is used of “rock”
underlying shallow soil, Matt. 13:5,20, RV, “the rocky places” (AV, “stony
places”); Mark 4:5, RV, “the rocky ground” (AV, “stony ground”); Mark 4:16, RV,
“rocky places” (AV, “stony ground”).
Note: In Acts 27:29, AV, the phrase tracheis topoi, lit., “rough
places,” is translated “rocks” (RV, “rocky ground”).
A-1,Noun, rhabdos
“a staff, rod, scepter,” is used (a) of Aaron's “rod,” Heb. 9:4; (b) a staff
used on a journey, Matt. 10:10, RV, “staff” (AV, “staves”); so Luke 9:3; Mark
6:8, “staff;” Heb. 11:21, “staff;” (c) a ruler's staff, a “scepter,” Heb. 1:8
(twice); elsewhere a “rod,” Rev. 2:27; 12:5; 19:15; (d) a “rod” for
chastisement (figuratively), 1 Cor. 4:21; (e) a measuring “rod,” Rev. 11:1. See
STAFF.
B-1,Verb, rhabdizo
“to beat with a rod,” is used in Acts 16:22, RV, “to beat ... with rods;” 2
Cor. 11:25. The “rods” were those of the Roman lictors or “serjeants”
(rhabdouchoi, lit., “rod-bearers”); the Roman beating with “rods” is distinct
from the Jewish infliction of stripes. In the Sept., Jud., 6:11; Ruth 2:17. Cp.
Matt. 26:67, RV marg.; John 18:22 (AV marg., and RV marg.); 19:3, RV marg.; see
SMITE.
A-1,Verb, apokulio |
apokulizo>
“to roll away” (apo, “from,” kulio, “to roll;” cp. Eng., “cylinder,” etc.), is
used of the sepulchre stone, Matt. 28:2; Mark 16:3 (ver. 4 in some mss.; see
No. 2); Luke 24:2. In the Sept., Gen. 29:3,8,10.
A-2,Verb, anakulio
“to roll up or back” (ana), is found in the best texts, in Mark 16:4 (see No.
1).
A-3,Verb, proskulio
“to roll up or to” (pros), is used in Matt. 27:60; Mark 15:46, of the sepulchre
stone.
A-4,Verb, heilisso | helisso>
“to roll,” or “roll up,” is used (a) of the “rolling” up of a mantle,
illustratively of the heavens, Heb. 1:12, RV; (b) of the “rolling” up of a
scroll, Rev. 6:14, illustratively of the removing of the heaven.
A-5,Verb, entulisso
“to wrap up, roll round or about,” is translated “rolled up” in John 20:7, RV,
of the cloth or “napkin” that had been wrapped around the head of the Lord
before burial. Both the RV and the AV, “wrapped together,” might suggest that
this cloth had been “rolled” or wrapped up and put in a certain part of the
tomb at the Lord's resurrection, whereas, as with the body wrappings, the head
cloth was lying as it had been “rolled” round His head, an evidence, to those
who looked into the tomb, of the fact of His resurrection without any
disturbance of the wrappings either by friend or foe or when the change took
place. It is followed by en, “in,” and translated “wrapped” in Matt. 27:59, a
meaning and construction which Moulton and Milligan illustrate from the papyri;
in Luke 23:53 it is followed by the dative of the noun sindon, “linen cloth,”
used instrumentally. See WRAP.
B-1,Noun, kephalis
lit., “a little head” (a diminutive of kephale, “a head;” Lat., capitulum, a
diminutive of caput), hence, “a capital of a column,” then, “a roll” (of a
book), occurs in Heb. 10:7, RV, “in the roll” (AV, “in the volume”), lit., “in
the heading of the scroll” (from Ps. 40:7).
1, rhomaios
occurs in John 11:48; Acts 2:10, RV, “from Rome” (AV, “of Rome”); 16:21,37,38;
22:25-27,29; 23:27; 25:16; 28:17. For a note on Roman citizenship see CITIZEN,
No. 3.
1, stege
“a covering” (stego, “to cover”), denotes “a roof,” Mark 2:4; said of entering
a house, Matt. 8:8; Luke 7:6.
A-1,Noun, topos
“a place,” is translated “room” in Luke 2:7; 14:22, i.e., “place;” in the AV in
Luke 14:9,10, RV, “place” (of a couch at a feast); of a position or condition
which a person occupies, 1 Cor. 14:16 (RV, “place”). See OPPORTUNITY, PLACE.
A-2,Noun, protoklisia
“the chief reclining place at table,” is rendered “uppermost rooms,” in Matt.
23:6, AV (RV, “chief place”); in Mark 12:39, “uppermost rooms,” AV (RV, “chief
places”); in Luke 14:7, “chief rooms,” AV (RV, “chief seats”); in Luke 14:8,
AV, “highest room” (RV, “chief seat”); in Luke 20:46, AV, “highest seats” (RV,
“chief seats”). See CHIEF, B, No. 7, PLACE, No. 5.
A-3,Noun, anagaion | anogeon>
“an upper room” (ana, “above,” ge, “ground”), occurs in Mark 14:15; Luke 22:12,
“a chamber,” often over a porch, or connected with the roof, where meals were
taken and privacy obtained.
A-4,Noun, huperoon
the neuter of the adjective huperoos, “upper” (from huper, “above”), used as a
noun, denoted in classical Greek “an upper story” or “room” where the women
resided; in the Sept. and the NT, “an upper chamber, a roof-chamber,” built on
the flat “roof” of the house, Acts 1:13, RV, “upper chamber” (AV “upper room”);
see CHAMBER, No. 2.
B-1,Verb, choreo
“to make room,” is translated “there was ... room” in Mark 2:2. See CONTAIN,
No. 1
C-1,Preposition, anti
“in place of, instead of,” is translated “in the room of” in Matt. 2:22.
Notes: (1) In Luke 12:17, AV, pou, “anywhere” or “where,” with a
negative, is translated “no room” (RV, “not where”). (2) In Acts 24:27, AV,
diadochos, “a successor,” with lambano, “to receive,” is translated “came into
(Felix') room,” RV, “(Felix) was succeeded by.” Diadochos often meant a deputy,
a temporary successor.”
A-1,Noun, rhiza
is used (a) in the natural sense, Matt. 3:10; 13:6,21; Mark 4:6,17; 11:20; Luke
3:9; 8:13; (b) metaphorically (1) of “cause, origin, source,” said of persons,
ancestors, Rom. 11:16-18 (twice); of things, evils, 1 Tim. 6:10, RV, of the
love of money as a “root” of all “kinds of evil” (marg., “evils;” AV, “evil”);
bitterness, Heb. 12:15; (2) of that which springs from a “root,” a shoot, said of
offspring, Rom. 15:12; Rev. 5:5; 22:16.
B-1,Verb, rhizoo
“to cause to take root,” is used metaphorically in the Passive Voice in Eph.
3:17, of being “rooted” in love; Col. 2:7, in Christ, i.e., in the sense of
being firmly planted, or established. In the Sept., Isa. 40:24; Jer. 12:2.
B-2,Verb, ekrizoo
“to root out or up” (ek, “out,” and No. 1), is rendered “to root up” in Matt.
13:29; 15:13; see PLUCK.
1, schoinion
a diminutive of schoinos, “a rush,” is used of the small cords of which Christ
made a scourge, John 2:15; of the “ropes” of a boat, Acts 27:32. See CORD.
· For ROSE see RISE
1, skleros
“hard,” is translated “rough” in Jas. 3:4, RV, of winds (AV, “fierce”). See
AUSTERE, FIERCE, Note (1).
2,
trachus
“rough, uneven,” is used of paths, Luke 3:5; of rocky places, Acts 27:29. See
ROCKY.
1, kuklothen
from kuklos, “a circle, ring” (Eng., “cycle,” etc.), occurs in Rev. 4:3,4; in
Rev 4:8, RV, “round about,” with reference to the eyes.
2,
panothen
“on all sides” (from pas, “all”), is translated “round about” in Heb. 9:4. See
EVERYWHERE, No. 3.
3, perix
from the preposition peri, “around,” occurs in Acts 5:16, “round about” (of
cities).
4, kuklo
the dative case of the noun kuklos, “a ring,” is used as an adverb, and
translated “round about” in Mark 3:34, AV (RV, “round”); 6:6,36; Luke 9:12;
Rom. 15:19; Rev. 4:6; 7:11.
Note:
For combinations with other words see, e.g., COME, No. 38, COUNTRY, A, No. 6,
A, No. 4, DWELL, No. 5, GO, No. 9, HEDGE, LOOK, A, No. 3, REGION, SHINE, STAND,
B, No. 5.
1, exupnos
“roused out of sleep” (ek, “out of,” hupnos, “sleep”), occurs in Acts 16:27.
Cp. exupnizo, AWAKE, No. 4.
1, elauno
“to drive,” is used of “rowing” or sailing a boat, Mark 6:48; John 6:19. See
DRIVE.
1, basileios
from basileus, “a king,” is used in 1 Pet. 2:9 of the priesthood consisting of
all believers. Cp. Luke 7:25, for which see COURT, No. 3. In the Sept., Ex.
19:6; 23:22; Deut. 3:10.
2,
basilikos
“belonging to a king,” is translated “royal” in Acts 12:21; Jas. 2:8. See KING
B, No. 2 NOBLEMAN.
1, psocho
“to rub, to rub to pieces,” is used in Luke 6:1.
1, pedalion
“a rudder” (akin to pedos, “the blade of an oar”), occurs in Jas. 3:4, RV,
“rudder” (AV, “helm”), and Acts 27:40, plural, RV, “(the bands of) the
rudders,” AV, “the rudder (bands).” The pedalia were actually steering paddles,
two of which were used as “rudders” in ancient ships.
1, idiotes
for which see IGNORANT, No. 4, is translated “rude” in 2 Cor. 11:6.
1, stoicheion
“one of a row or series,” is translated “rudiments” in the RV of Gal. 4:3,9;
Heb. 5:12, and the AV and RV of Col. 2:8,20. See ELEMENTS.
1, peganon
a shrubby plant with yellow flowers and a heavy smell, cultivated for medicinal
purposes, is mentioned in Luke 11:42.
1, rhegma
akin to rhegnumi, “to break,” denotes “a cleavage, fracture” (so in the Sept.,
e.g., 1 Kings 11:30,31); by metonymy, that which is broken, “a ruin,” Luke
6:49.
2,
katestrammena
the neuter plural, perfect participle, Passive, of katastrepho, “to overturn,”
is translated “ruins” in Acts 15:16; cp. DIG, No. 3. See OVERTHROW.
A-1,Noun, arche
“a beginning,” etc., denotes “rule,” Luke 20:20, RV, “rule” (AV, “power”); 1
Cor. 15:24; Eph. 1:21, RV, “rule” (AV, “principality”). See BEGINNING, B.
A-2,Noun,
kanon
is translated “rule” in the AV of 2 Cor. 10:13,15; in Gal. 6:16, AV and RV; in
Phil. 3:16, AV (RV, in italics): see PROVINCE, No. 2.
B-1,Verb,
archo
(akin to A, No. 1), in the Active Voice denotes “to rule,” Mark 10:42; Rom.
15:12, RV, “to rule” (AV, “to reign”). See BEGIN, A, No. 1.
B-2,Verb,
oikodespoteo
from oikos, “a house,” and despotes, “a master,” signifies “to rule the
household;” so the RV in 1 Tim. 5:14 (AV, “guide the house”). See GUIDE, B,
Note (1). Cp. oikodespotes, “a householder.”
B-3,Verb,
proistemi
lit., “to stand before,” hence, “to lead, attend to” (indicating care and
diligence), is translated “to rule” (Middle Voice), with reference to a local
church, in Rom. 12:8; perfect Active in 1 Tim. 5:17; with reference to a
family, 1 Tim. 3:4,12 (Middle Voice); 1 Tim. 3:5 (2nd aorist, Active). See
MAINTAIN.
B-4,Verb,
hegeomai
“to lead,” is translated “to rule” in Heb. 13:7,17,24 (AV marg., in the first
two, “are the guides” and “guide.”
B-5,Verb,
poimaino
“to act as a shepherd, tend flocks,” is translated “to rule” in Rev. 2:27;
12:5; 19:15, all indicating that the governing power exercised by the Shepherd
is to be of a firm character; in Matt. 2:6, AV, “shall rule” (RV, “shall be
shepherd of”). See FEED.
B-6,Verb,
brabeuo
properly, “to act as an umpire” (brabeus), hence, generally, “to arbitrate,
decide,” Col. 3:15, “rule” (RV, marg., “arbitrate”), representing “the peace of
Christ” (RV) as deciding all matters in the hearts of believers; some regard
the meaning as that of simply directing, controlling, “ruling.” Cp.
katabrabeuo; see ROB.
1, archon
“a ruler, chief, prince,” is translated “rulers,” e.g., in 1 Cor. 2:6,8, RV
(AV, “princes”); “ruler,” Rev. 1:5 (AV, “prince”). See MAGISTRATE, PRINCE, No.
2.
2, arche
“a rule, sovereignty,” is rendered “rulers” in Luke 12:11, RV (AV,
“magistrates”). See BEGINNING.
3,
kosmokrator
denotes “a ruler of this world” (contrast pantokrator, “almighty”). In Greek
literature, in Orphic hymns, etc., and in rabbinic writings, it signifies a
“ruler” of the whole world, a world lord. In the NT it is used in Eph. 6:12,
“the world rulers (of this darkness),” RV, AV, “the rulers (of the darkness) of
this world.” The context (“not against flesh and blood”) shows that not earthly
potentates are indicated, but spirit powers, who, under the permissive will of
God, and in consequence of human sin, exercise satanic and therefore
antagonistic authority over the world in its present condition of spiritual
darkness and alienation from God. The suggested rendering “the rulers of this
dark world” is ambiguous and not phraseologically requisite. Cp. John 12:31;
14:30; 16:11; 2 Cor. 4:4.
4,
politarches
“a ruler of a city” (polis, “a city,” archo, “to rule”), “a politarch,” is used
in Acts 17:6,8, of the magistrates in Thessalonica, before whom the Jews, with
a mob of market idlers, dragged Jason and other converts, under the charge of
showing hospitality to Paul and Silas, and of treasonable designs against the
emperor. Thessalonica was a “free” city and the citizens could choose their own
politarchs. The accuracy of Luke has been vindicated by the use of the term,
for while classical authors use the terms poliarchos and politarchos of similar
“rulers,” the form used by Luke is supported by inscriptions discovered at
Thessalonica, one of which mentions Sosipater, Secundus, and Gaius among the
politarchs, names occurring as those of Paul's companions. Prof. Burton of Chicago,
in a paper on “The Politarchs,” has recorded 17 inscriptions which attest their
existence, thirteen of which belong to Macedonia and five presumably to
Thessalonica itself, illustrating the influence of Rome in the municipal
organization of the place.
5,
architriklinos
denotes “the superintendent of a banquet,” whose duty lay in arranging the
tables and food (arche, “ruler,” triklinos, lit., “a room with three couches”),
John 2:8,9.
Notes:
(1) In Mark 13:9; Luke 21:12, AV, hegemon, “a leader, a governor of a
province,” is translated “ruler” (RV, “governor”). See Gov. ERNOR, PRINCE, No.
3. (2) For “ruler” of the synagogue, see SYNAGOGUE. (3) In Matt. 24:45, AV,
kathistemi, “to appoint,” is translated “hath made ruler” (RV, “hath set”); so
in Matt. 24:47; 25:21,23; Luke 12:42,44.
1, akoe
“a hearing,” is translated “rumor” in Matt. 24:6; Mark 13:7. See HEARING, B,
No. 1.
2, echos
“a noise, sound,” is translated “rumor” in Luke 4:37, RV (AV, “fame”). See
ROAR, SOUND.
Note: In
Luke 7:17, AV, logos, “a word,” is translated “rumor” (RV, “report”).
1, trecho
“to run,” is used (a) literally, e.g., Matt. 27:48 (dramon, an aorist
participle, from an obsolete verb dramo, but supplying certain forms absent
from trecho, lit., “having run, running,” expressive of the decisiveness of the
act); the same form in the indicative mood is used, e.g., in Matt. 28:8; in the
Gospels the literal meaning alone is used; elsewhere in 1 Cor. 9:24 (twice in
1st part); Rev. 9:9, AV, “running” (RV, “rushing”); (b) metaphorically, from
the illustration of “runners” in a race, of either swiftness or effort to
attain an end, Rom. 9:16, indicating that salvation is not due to human effort,
but to God's sovereign right to exercise mercy; 1 Cor. 9:24 (2nd part), and 1
Cor. 9:26, of persevering activity in the Christian course with a view to
obtaining the reward; so Heb. 12:1; in Gal. 2:2 (1st part), RV, “(lest) I
should be running,” continuous present tense, referring to the activity of the
special service of his mission to Jerusalem; (2nd part), “had run,” aorist
tense, expressive of the continuous past, referring to the activity of his
antagonism to the Judaizing teachers at Antioch, and his consent to sumbit the
case to the judgment of the church in Jerusalem; in Gal. 5:7 of the erstwhile
faithful course doctrinally of the Galatian believers; in Phil. 2:16, of the
Apostle's manner of life among the Philippian believers; in 2 Thess. 3:1, of
the free and rapid progress of “the word of the Lord.”
2,
prostrecho
“to run to” (pros, “to,” and No. 1), is used in Mark 9:15; 10:17; Acts 8:30.
3,
peritrecho
“to run about” (peri “around,” and No. 1), is used in Mark 6:55, RV, “ran round
about” (AV, “ran through).
4,
suntrecho
“to run together with” (sun, “with”), is used (a) literally, Mark 6:33; Acts
3:11; (b) metaphorically, 1 Pet. 4:4, of “running” a course of evil with
others. In the Sept., Ps. 50:18.
5,
protrecho
“to run before,” Luke 19:4: see OUTRUN.
6,
eistrecho
“to run in” (eis, “in”), occurs in Acts 12:14.
7,
hupotrecho
“to run under” (hupo, “under”), is used nautically in Acts 27:16.
8,
episuntrecho
“to run together again” (epi, “upon, or again,” and No. 4), occurs in Mark
9:25.
9,
ekchunno | ekchuno
“to shed,” is translated “ran riotously” in Jude 1:11, RV (AV, “ran greedily”).
See RIOTOUSLY, Note. See SHED, SPILL.
10,huperekchunno
a late form of huperekcheo, “to overflow,” is rendered “running over” in Luke
6:38.
11,
epikello | epokello
“to drive upon,” is used in Acts 27:41 of “running” a ship ashore.
Notes:
(1) Hormao, “to set in motion urge on,” but intransitively, “to hasten on,
rush,” is always translated “to rush” in the RV: AV, “ran violently,” Matt.
8:32; Mark 5:13; Luke 8:33; “ran,” Acts 7:57; “rushed,” Acts 19:29. See RUSH.
(2) In Acts 21:30, sundrome, “a running together,” with ginomai, “to become,
take place,” is translated “ran together,” lit., “a running together took
place.” (3) In Matt. 9:17, AV ekcheo, “to pour out,” used in the Passive Voice
(RV, “is spilled”), is translated “runneth out. (4) In Acts 14:14, RV, ekpedao,
“to spring forth,” is translated “sprang forth” (this verb is found in the
papyri); the AV, “ran in” translates the mss. which have eispedao, “to spring
in.” (5) Katatrecho, “to run down,” occurs in Acts 21:32.
1, hormao
for which see RUN, Note (1), with refs., is akin to horme (see ASSAULT) and
hormema, “a rushing” (see VIOLENCE).
2, phero
“to bear,” is used in the present participle, Passive Voice, in Acts 2:2, and
translated “rushing” RV, “the rushing (of a mighty wind),” AV “a rushing
(mighty wind)” lit “a violent wind borne (along).”
3,
trecho
“to run,” is translated “rushing (to war)” in Rev. 9:9, RV, AV, “running (to
battle).”
A-1,Noun, brosis
“an eating” (akin to bibrosko, “to eat”), is used metaphorically to denote
“rust” in Matt. 6:19,20. See EAT, B, No. 1, FOOD, MEAT, MORSEL.
A-2,Noun,
ios
“poison,” denotes “rust” in Jas. 5:3. See POISON.
B-1,Verb,
katioo
an intensive form of ioo, “to poison” (akin to A, No. 2), strengthened by kata,
“down,” “to rust over,” and in the Passive Voice, “to become rusted over,”
occurs in Jas. 5:3, RV, “are rusted” (AV, “are cankered”). Cp. gangraina, “a
gangrene,” 2 Tim. 2:17, RV.