1, sabachthanei
an Aramaic word signifying “Thou hast forsaken Me,” is recorded as part of the
utterance of Christ on the Cross, Matt. 27:46; Mark 15:34, a quotation from Ps.
22:1. Recently proposed renderings which differ from those of the AV and RV
have not been sufficiently established to require acceptance.
1, sabaoth
is the transliteration of a Hebrew word which denotes “hosts” or “armies,” Rom.
9:29; Jas. 5:4. While the word “hosts” probably had special reference to
angels, the title “the Lord of hosts” became used to designate Him as the One
who is supreme over all the innumerable hosts of spiritual agencies, or of what
are described as “the armies of heaven.” Eventually it was used as equivalent
to “the Lord all-sovereign.” In the prophetical books of the OT the Sept.
sometimes has Kurios Sabaoth as the equivalent of “the LORD of hosts,”
sometimes Kurios Pantokrator, in Job, it uses Pantokrator to render the Hebrew
Divine title Shadday (see ALMIGHTY).
1, sabbaton | sabbata
the latter, the plural form was transliterated from the Aramaic word, which was
mistaken for a plural; hence the singular, sabbaton, was formed from it. The
root means “to cease, desist” (Heb., shabath; cp. Arab., sabata, “to intercept,
interrupt”); the doubled b has an intensive force, implying a complete
cessation or a making to cease, probably the former. The idea is not that of
relaxation or refreshment, but cessation from activity.
The
observation of the seventh day of the week, enjoined upon Israel, was a sign
between God and His earthly people, based upon the fact that after the six days
of creative operations He rested, Exod. 31:16,17, with Exod. 20:8-11. The OT
regulations were developed and systematized to such an extent that they became
a burden upon the people (who otherwise rejoiced in the rest provided) and a
byword for absurd extravagance. Two treatises of the Mishna (the Shabbath and
Erubin) are entirely occupied with regulations for the observance; so with the
discussions in the Gemara, on rabinical opinions. The effect upon current
opinion explains the antagonism roused by the Lord's cures wrought on the
“Sabbath,” e.g., Matt. 12:9-13; John 5:5-16, and explains the fact that on a
“Sabbath” the sick were brought to be healed after sunset, e.g., Mark 1:32.
According to rabbinical ideas, the disciples, by plucking ears of corn (Matt.
12:1; Mark 2:23), and rubbing them (Luke 6:1), broke the “sabbath” in two
respects; for to pluck was to reap, and to rub was to thresh. The Lord's
attitude towards the “sabbath” was by way of freeing it from these vexatious
traditional accretions by which it was made an end in itself, instead of a
means to an end (Mark 2:27).
In the
Epistles the only direct mentions are in Col. 2:16, “a sabbath day,” RV (which
rightly has the singular, see 1st parag., above), where it is listed among
things that were “a shadow of the things to come” (ie., of the age introduced
at Pentecost), and in Heb. 4:4-11, where the perpetual sabbatismos is appointed
for believers (see REST); inferential references are in Rom. 14:5; Gal. 4:9-11.
For the first three centuries of the Christian era the first day of the week
was never confounded with the “sabbath;” the confusion of the Jewish and
Christian institutions was due to declension from apostolic teaching.
Notes:
(1) In Matt. 12:1,11, where the plural is used, the AV (as the RV) rightly has
the singular, “the sabbath day;” in Matt. 12:5 the AV has the plural (see
above). Where the singular is used the RV omits the word “day,” Matt. 12:2;
24:20; Mark 6:2; Luke 6:1 (“on a sabbath”); 14:3; John 9:14 (“it was the
sabbath on the day when ...”). As to the use or omission of the article the
omission does not always require the rendering “a sabbath;” it is absent, e.g.,
in Matt. 12:2. (2) In Acts 16:13, “on the sabbath day,” is, lit., “on the day
of the sabbath” (plural). (3) For Matt. 28:1, see LATE. (4) For “the first day
of the week” see ONE, A, (5).
2,
prosabbaton
signifies “the day before the sabbath” (pro, “before,” and No. 1), Mark 15:42;
some mss. have prin, “before,” with sabbaton separately).
1, sakkos
“a warm material woven from goat's or camel's hair,” and hence of a dark color,
Rev. 6:12; Jerome renders it saccus cilicinus (being made from the hair of the
black goat of Cilicia; the Romans called it cilicium); cp. Isa. 50:3; it was
also used for saddle-cloths, Josh. 9:4; also for making sacks, e.g., Gen.
42:25, and for garments worn as expressing mourning or penitence, Matt. 11:21;
Luke 10:13, or for purposes of prophetic testimony, Rev. 11:3.
1, hieros
denotes “consecrated to God,” e.g., the Scriptures, 2 Tim. 3:15, RV, “sacred”
(AV “holy”); it is used as a noun in the neuter plural in 1 Cor. 9:13, RV,
“sacred things” (AV, “holy things”). The neuter singular, hieron, denotes “a
temple.” See TEMPLE. For a comparison of this and synonymous terms see HOLY, B,
No. 1 (b) and Note (2).
A-1,Noun, thusia
primarily denotes “the act of offering;” then, objectively, “that which is
offered” (a) of idolatrous “sacrifice,” Acts 7:41; (b) of animal or other
“sacrifices,” as offered under the Law, Matt. 9:13; 12:7; Mark 9:49; 12:33;
Luke 2:24; 13:1; Acts 7:42; 1 Cor. 10:18; Heb. 5:1; 7:27 (RV, plural); 8:3;
9:9; 10:1,5,8 (RV, plural),11; 11:4; (c) of Christ, in His “sacrifice” on the
cross, Eph. 5:2; Heb. 9:23, where the plural antitypically comprehends the
various forms of Levitical “sacrifices” in their typical character; Heb. 9:26;
10:12,26; (d) metaphorically, (1) of the body of the believer, presented to God
as a living “sacrifice,” Rom. 12:1; (2) of faith, Phil. 2:17; (3) of material
assistance rendered to servants of God, Phil. 4:18; (4) of praise, Heb. 13:15;
(5) of doing good to others and communicating with their needs, Heb. 13:16; (6)
of spiritual “sacrifices” in general, offered by believers as a holy
priesthood, 1 Pet. 2:5.
B-1,Verb,
thuo
is used of “sacrificing by slaying a victim,” (a) of the “sacrifice” of Christ,
1 Cor. 5:7, RV, “hath been sacrificed” (AV, “is sacrificed”); (b) of the
Passover “sacrifice,” Mark 14:12, RV, “they sacrificed” (AV, “they killed”);
Luke 22:7, RV, “(must) be sacrificed,” AV, “(must) be killed;” (c) of
idolatrous “sacrifices,” Acts 14:13,18; 1 Cor. 10:20 (twice). See KILL, No. 3.
Note:
For eidolothutos, “sacrificed to idols,” see IDOLS (offered to), No. 1.
· For SACRILEGE see ROBBER, No. 2, Rom. 2:22
· For SAD see COUNTENANCE
· For SADDUCEES see under PHARISEES
A-1,Adjective,
asphales
“certain, secure, safe” (from a, negative, and sphallo, “to trip up”), is
translated “safe” in Phil. 3:1. See CERTAIN, B.
B-1,Noun, asphaleia
“certainty, safety” (akin to A), is translated “safety” in Acts 5:23; 1 Thess.
5:3. See CERTAIN, A.
B-2,Noun, soteria
“salvation,” is translated “safety” in Acts 27:34, RV (AV, “health”). See
HEALTH, Note.
C-1,Adverb, asphalos
“safely” (akin to A, and B, No. 1), is so rendered in Mark 14:44; Acts 16:23.
See ASSURANCE, C. In the Sept., Gen. 34:25.
D-1,Verb, diasozo
“to bring safely through danger,” and, in the Passive Voice, “to come safe
through” (dia, “through,” sozo, “to save”), is translated “bring safe” in Acts
23:24; “escaped safe” in Acts 27:44. See ESCAPE, HEAL, SAVE, WHOLE.
D-2,Verb, hugiaino
“to be sound, healthy” (Eng., “hygiene,” etc.), is translated “safe and sound”
in Luke 15:27, lit., “being healthy.” See HEALTH, SOUND, WHOLE.
· For SAIL (Noun, Acts 27:17, AV) see GEAR
1, pleo
“to sail,” occurs in Luke 8:23; Acts 21:3; 27:2,6,24; Rev. 18:17, RV, “saileth”
(for the AV see COMPANY, A, No. 7).
2, apopleo
“to sail away” (apo, “from,” and No. 1), occurs in Acts 13:4; 14:26; 20:15;
27:1.
3, ekpleo
“to sail from or thence” (ek, “from”), occurs in Acts 15:39; 18:18; 20:6.
4, parapleo
“to sail by” (para), occurs in Acts 20:16.
5, diapleo
“to sail across” (dia, “through”), occurs in Acts 27:5.
6, hupopleo
“to sail under” (hupo), i.e., “under the lee of,” occurs in Acts 27:4,7.
7, anago
“to lead up,” is used of “putting to sea,” Acts 13:13; 16:11; 18:21; 20:3,13;
21:1; 27:21; 28:10,11; see LAUNCH.
8, paralego
“to lay beside” (para), is used in the Middle Voice, of “sailing past” in Acts
27:8, RV, “coasting along” (AV, “passing”); Acts 27:13, RV, “sailed along” (AV,
“sailed”).
9, diaperao
“to cross over,” is translated “sailing over” in Acts 21:2, AV (RV, “crossing
over”). See PASS.
10, braduploeo
“to sail slowly” (bradus, “slow,” plous, “a voyage”), occurs in Acts 27:7.
· For SAILING see VOYAGE
· For SAILORS see MARINERS
1, hagios
for the meaning and use of which see HOLY, B, No. 1, is used as a noun in the
singular in Phil 4:21, where pas, “every,” is used with it. In the plural, as
used of believers, it designates all such and is not applied merely to persons
of exceptional holiness, or to those who, having died, were characterized by
exceptional acts of “saintliness.” See especially 2 Thess. 1:10, where “His
saints” are also described as “them that believed,” i.e., the whole number of
the redeemed. They are called “holy ones” in Jude 1:14, RV. For the term as
applied to the Holy Spirit see HOLY SPIRIT. See also SANCTIFY.
Notes: (1) In Rev. 15:3 the RV follows those texts which have aionon,
“ages,” and assigns the reading ethnon, “nations,” to the margin; the AV translates
those which have the inferior reading hagion, “saints,” and puts “nations” and
“ages” in the margin. (2) In Rev. 18:20, the best texts have hagioi and
apostoloi, each with the article, each being preceeded by kai, “and,” RV, “and
ye saints, and ye apostles;” the AV, “and ye holy apostles” follows those mss.
from which the 2nd kai and the article are absent. (3) In Rev. 22:21, the RV
follows those mss. which have hagion, with the article, “(with) the saints;”
the AV those which simply have panton, “all,” but adds “you” (RV, marg., “with
all”).
· For SAKE (for the) see +, p. 9
A-1,Noun, halas
a late form of hals (found in some mss. in Mark 9:49), is used (a) literally in
Matt. 5:13 (2nd part); Mark 9:50 (1st part, twice); Luke 14:34 (twice); (b)
metaphorically, of “believers,” Matt. 5:13 (1st part); of their “character and
condition,” Mark 9:50 (2nd part); of “wisdom” exhibited in their speech, Col.
4:6.
Being possessed of purifying, perpetuating and antiseptic qualities,
“salt” became emblematic of fidelity and friendship among eastern nations. To
eat of a person's “salt” and so to share his hospitality is still regarded thus
among the Arabs. So in Scripture, it is an emblem of the covenant between God
and His people, Num. 18:19; 2 Chron. 13:5; so again when the Lord says “Have
salt in yourselves, and be at peace one with another” (Mark 9:50). In the
Lord's teaching it is also symbolic of that spiritual health and vigor
essential to Christian virtue and counteractive of the corruption that is in
the world, e.g., Matt. 5:13, see (b) above. Food is seasoned with “salt” (see
B); every meal offering was to contain it, and it was to be offered with all
offerings presented by Israelites, as emblematic of the holiness of Christ, and
as betokening the reconiliation provided for man by God on the ground of the
death of Christ, Lev. 2:13. To refuse God's provision in Christ and the
efficacy of His expiatory sacrifice is to expose oneself to the doom of being
“salted with fire,” Mark 9:49.
While “salt” is used to fertilize soil, excess of it on the ground
produces sterility (e.g., Deut. 29:23; Judg. 9:45; Jer. 17:6; Zeph. 2:9).
B-1,Verb, halizo
akin to A, signifies “to sprinkle” or “to season with salt,” Matt. 5:13; Mark
9:49 (see under A). Cp. SAVOR, B.
C-1,Adjective, halukos
occurs in Jas. 3:12, “salt (water).”
C-2,Adjective, analos
denotes “saltless” (a, negative, n, euphonic, and A), insipid, Mark 9:50, “have
lost its saltness,” lit., “have become (ginomai) saltless (analos);” cp.
moraino in Luke 14:34 (see SAVOR, B).
· For SALUTATION and SALUTE see GREET
A-1,Noun, soteria
denotes “deliverance, preservation, salvation.” “Salvation” is used in the NT
(a) of material and temporal deliverance from danger and apprehension, (1)
national, Luke 1:69,71; Acts 7:25, RV marg., “salvation” (text, “deliverance”);
(2) personal, as from the sea, Acts 27:34; RV, “safety” (AV, “health”); prison,
Phil. 1:19; the flood, Heb. 11:7; (b) of the spiritual and eternal deliverance
granted immediately by God to those who accept His conditions of repentance and
faith in the Lord Jesus, in whom alone it is to be obtained, Acts 4:12, and
upon confession of Him as Lord, Rom. 10:10; for this purpose the gospel is the
saving instrument, Rom. 1:16; Eph. 1:13 (see further under SAVE); (c) of the
present experience of God's power to deliver from the bondage of sin, e.g.,
Phil. 2:12, where the special, though not the entire, reference is to the maintenance
of peace and harmony; 1 Pet. 1:9; this present experience on the part of
believers is virtually equivalent to sanctification; for this purpose, God is
able to make them wise, 2 Tim. 3:15; they are not to neglect it, Heb. 2:3; (d)
of the future deliverance of believers at the Parousia of Christ for His
saints, a salvation which is the object of their confident hope, e.g., Rom.
13:11; 1 Thess. 5:8, and 1 Thess. 5:9, where “salvation” is assured to them, as
being deliverance from the wrath of God destined to be executed upon the
ungodly at the end of this age (see 1 Thess. 1:10); 2 Thess. 2:13; Heb. 1:14;
9:28; 1 Pet. 1:5; 2 Pet. 3:15; (e) of the deliverance of the nation of Israel
at the second advent of Christ at the time of “the epiphany (or shining forth)
of His Parousia” (2 Thess. 2:8); Luke 1:71; Rev. 12:10; (f) inclusively, to sum
up all the blessings bestowed by God on men in Christ through the Holy Spirit,
e.g., 2 Cor. 6:2; Heb. 5:9; 1 Pet. 1:9,10; Jude 1:3; (g) occasionally, as
standing virtually for the Savior, e.g., Luke 19:9; cp. John 4:22 (see SAVIOR);
(h) in ascriptions of praise to God, Rev. 7:10, and as that which it is His
prerogative to bestow, Rev. 19:1 (RV).
A-2,Noun, soterion
the neuter of the adjective (see B), is used as a noun in Luke 2:30; 3:6, in
each of which it virtually stands for the Savior, as in No. 1 (g); in Acts
28:28, as in No. 1 (b); in Eph. 6:17, where the hope of “salvation” [see No. 1
(d)] is metaphorically described as “a helmet.”
B-1,Adjective, soterios
“saving, bringing salvation,” describes the grace of God, in Titus 2:11.
1, autos
denotes “the same” when preceded by the article, and either with a noun
following, e.g., Mark 14:39; Phil 1:30; 1 Cor. 12:4, or without, e.g., Matt.
5:46,47; Rom. 2:1; Phil. 2:2; 3:1; Heb. 1:12; 13:8. It is thus to be
distinguished from uses as a personal and a reflexive pronoun.
2, houtos
“this” (person or thing), or “he” (and the feminine and neuter forms), is
sometimes translated “the same,” e.g., John 3:2,26; 7:18; Jas. 3:2; sometimes
the RV translates it by “this” or “these,” e.g., John 12:21, “these” (AV, “the
same”); 2 Cor. 8:6, “this” (AV, “the same”).
A-1,Noun, hagiasmos
“sanctification,” is used of (a) separation to God, 1 Cor, 1 Cor. 1:30; 2
Thess. 2:13; 1 Pet. 1:2 (b) the course of life befitting those so separated, 1
Thess. 4:3,4,7; Rom. 6:19,22; 1 Tim. 2:15; Heb. 12:14. “Sanctification is that
relationship with God into which men enter by faith in Christ, Acts 26:18; 1
Cor. 6:11, and to which their sole title is the death of Christ, Eph. 5:25,26:
Col. 1:22; Heb. 10:10,29; 13:12.
“Sanctification is also used in NT of the separation of the believer
from evil things and ways. This sanctification is God's will for the believer,
1 Thess. 4:3, and His purpose in calling him by the gospel, 1 Thess. 4:7; it
must be learned from God, 1 Thess. 4:4, as He teaches it by His Word, John
17:17,19; cp. Ps. 17:4; 119:9, and it must be pursued by the believer,
earnestly and undeviatingly, 1 Tim. 2:15; Heb. 12:14. For the holy character,
hagiosune, 1 Thess. 3:13, is not vicarious, i.e., it cannot be transferred or
imputed, it is an individual possession, built up, little by little, as the
result of obedience to the Word of God, and of following the example of Christ,
Matt. 11:29; John 13:15; Eph. 4:20; Phil. 2:5, in the power of the Holy Spirit,
Rom. 8:13; Eph. 3:16.
“The Holy Spirit is the Agent in sanctification, Rom. 15:16; 2 Thess.
2:13; 1 Pet. 1:2; cp. 1 Cor. 6:11. ... The sanctification of the Spirit is
associated with the choice, or election, of God; it is a Divine act preceding
the acceptance of the Gospel by the individual.” * [* From Notes on
Thessalonians, by Hogg and Vine, pp. 115,271.]
For synonymous words see HOLINESS.
B-1,Verb, hagiazo
“to sanctify,” “is used of (a) the gold adorning the Temple and of the gift
laid on the altar, Matt. 23:17,19; (b) food, 1 Tim. 4:5; (c) the unbelieving
spouse of a believer, 1 Cor. 7:14; (d) the ceremonial cleansing of the
Israelites, Heb. 9:13; (e) the Father's Name, Luke 11:2; (f) the consecration
of the Son by the Father, John 10:36; (g) the Lord Jesus devoting Himself to
the redemption of His people, John 17:19; (h) the setting apart of the believer
for God, Acts 20:32; cp. Rom. 15:16; (i) the effect on the believer of the
Death of Christ, Heb. 10:10, said of God, and 2:11; 13:12, said of the Lord
Jesus; (j) the separation of the believer from the world in his behavior -- by
the Father through the Word, John 17:17,19; (k) the believer who turns away from
such things as dishonor God and His gospel, 2 Tim. 2:21; (1) the acknowledgment
of the Lordship of Christ, 1 Pet. 3:15. “Since every believer is sanctified in
Christ Jesus, 1 Cor. 1:2, cp. Heb. 10:10, a common NT designation of all
believers is 'saints,' hagioi, i.e., 'sanctified' or 'holy ones.' Thus
sainthood, or sanctification, is not an attainment, it is the state into which
God, in grace, calls sinful men, and in which they begin their course as
Christians, Col. 3:12; Heb. 3:1.” * [* From Notes on Thessalonians, by Hogg and
Vine, pp. 113,114.]
1, hagion
the neuter of the adjective hagios, “holy,” is used of those structures which
are set apart to God, (a) of “the tabernacle” in the wilderness, Heb. 9:1, RV,
“its sanctuary, a sanctuary of this world” (AV, “a worldly sanctuary”); in Heb.
9:2 the outer part is called “the Holy place,” RV (AV, “the sanctuary”); here
the neuter plural hagia is used, as in Heb. 9:3.
Speaking of the absence of the article, Westcott says “The anarthrous
form Hagia (literally Holies) in this sense appears to be unique, as also
below, if indeed the reading is correct. Perhaps it is chosen to fix attention
on the character of the sanctuary as in other cases. The plural suggests the
idea of the sanctuary with all its parts: cp. Moulton-Winer, p. 220.” In their
margin, Westcott and Hort prefix the article ta to hagia in vv. 2 and 3. In
ver. 3 the inner part is called “the Holy of holies,” RV (AV, “the holest of
all”); in Heb. 9:8, “the holy place” (AV, “the holiest of all”), lit., “(the
way) of the holiest;” in Heb. 9:24 “a holy place,” RV (AV, “the holy places”),
neuter plural; so in Heb. 9:25, “the holy place” (AV and RV), and in Heb.
13:11, RV, “the holy place” (AV, “the sanctuary”); in all these there is no
separate word topos, “place,” as of the Temple in Matt. 24:15; (b) of “Heaven
itself,” i.e., the immediate presence of God and His throne, Heb. 8:2, “the
sanctuary” (RV, marg., “holy things”); the neut. plur. with the article points
to the text as being right, in view of Heb. 9:24,25; 13:11 (see above),
exegetically designated “the true tabernacle;” neut. plur. in Heb. 9:12, “the
holy place;” so Heb. 10:19, RV (AV, “the holiest;” there are no separate
compartments in the antitypical and heavenly sanctuary), into which believers
have “boldness to enter” by faith.
2, naos
is used of the inner part of the Temple in Jerusalem, in Matt. 23:35, RV,
“sanctuary.” See TEMPLE.
1, ammos
“sand” or “sandy ground,” describes (a) an insecure foundation, Matt. 7:26; (b)
numberlessness, vastness, Rom. 9:27; Heb. 11:12; Rev. 20:8; (c) symbolically in
Rev. 13:1, RV, the position taken up by the Dragon (not, as in the AV, by
John), in view of the rising of the Beast out of the sea (emblematic of the
restless condition of nations; see SEA).
1, sandalion
a diminutive of sandalon, probably a Persian word, Mark 6:9; Acts 12:8. The
“sandal” is usually had a wooden sole bound on by straps round the instep and
ankle.
1, sappheiros
is mentioned in Rev. 21:19 (RV, marg., “lapis lazuli”) as the second of the
foundations of the wall of the heavenly Jerusalem (cp. Isa. 54:11). It was one
of the stones in the high priest's breastplate, Exod. 28:18; 39:11; as an
intimation of its value see Job 28:16; Ezek. 28:13. See also Exod. 24:10; Ezek.
1:26; 10:1. The “sapphire” has various shades of blue and ranks next in
hardness to the diamond.
1, sardion |
sardinos>
denotes “the sardian stone.” Sardius is the word in the best texts in Rev. 4:3
(RV, “a sardius”), where it formed part of the symbolic appearance of the Lord
on His throne, setting forth His glory and majesty in view of the judgment to
follow. There are two special varieties, one a yellowish brown, the other a
transparent red (like a cornelian). The beauty of the stone, its transparent
brilliance, the high polish of which it is susceptible, made it a favorite
among the ancients. It forms the sixth foundation of the wall of the heavenly
Jerusalem, Rev. 21:20.
1, sardonux
a name which indicates the formation of the gem, a layer of sard, and a layer
of onyx, marked by the red of the sard and the white of the onyx. It was used
among the Romans both for cameos and for signets. It forms the fifth foundation
of the wall of the heavenly Jerusalem, Rev. 21:20.
1, satanas
a Greek form derived from the Aramaic (Heb., Satan), “an adversary,” is used
(a) of an angel of Jehovah in Num. 22:22 (the first occurrence of the Word in
the OT); (b) of men, e.g., 1 Sam. 29:4; Ps. 38:20; 71:13; four in Ps. 109; (c)
of “Satan,” the Devil, some seventeen or eighteen times in the OT; in Zech.
3:1, where the name receives its interpretation, “to be (his) adversary,” RV
(see marg.; AV, “to resist him”).
In the NT the word is always used of “Satan,” the adversary (a) of God
and Christ, e.g., Matt. 4:10; 12:26; Mark 1:13; 3:23,26; 4:15; Luke 4:8 (in
some mss.); 11:18; 22:3; John 13:27; (b) of His people, e.g., Luke 22:31; Acts
5:3; Rom. 16:20; 1 Cor. 5:5; 7:5; 2 Cor. 2:11; 11:14; 12:7; 1 Thess. 2:18; 1
Tim. 1:20; 5:15; Rev. 2:9,13 (twice),24; 3:9; (c) of mankind, Luke 13:16; Acts
26:18; 2 Thess. 2:9; Rev. 12:9; 20:7. His doom, sealed at the Cross is foretold
in its stages in Luke 10:18; Rev. 20:2,10. Believers are assured of victory
over him, Rom. 16:20.
The appellation was given by the Lord to Peter, as a “Satan-like” man,
on the occasion when he endeavored to dissuade Him from death, Matt. 16:23;
Mark 8:33.
“Satan” is not simply the personification of evil influences in the
heart, for he tempted Christ, in whose heart no evil thought could ever have
arisen (John 14:30, 2 Cor. 5:21; Heb. 4:15); moreover his personality is
asserted in both the OT and the NT, and especially in the latter, whereas if
the OT language was intended to be figurative, the NT would have made this
evident. See DEVIL.
1, chortazo
“to fill or satisfy with food,” is translated “satisfy” in Mark 8:4, AV (RV,
“to fill”). See FILL, No. 8.
2, empiplemi | empletho>
“to fill up, fill full, satisfy” (en, “in,” pimplemi or pletho, “to fill”), is
used metaphorically in Rom. 15:24, of taking one's fill of the company of
others, RV, “I shall have been satisfied” (AV, “I be ... filled”). See FILL,
No. 6.
· For SATISFYING, Col. 2:23, AV, see INDULGENCE
· For SAVE (Preposition) see +, p. 9
A-1,Verb, sozo
“to save,” is used (as with the noun soteria, “salvation”) (a) of material and
temporal deliverance from danger, suffering, etc., e.g., Matt. 8:25; Mark
13:20; Luke 23:35; John 12:27; 1 Tim. 2:15; 2 Tim. 4:18 (AV, “preserve”); Jude
1:5; from sickness, Matt. 9:22, “made ... whole” (RV, marg., “saved”); so Mark
5:34; Luke 8:48; Jas. 5:15; (b) of the spiritual and eternal salvation granted
immediately by God to those who believe on the Lord Jesus Christ, e.g., Acts
2:47, RV “(those that) were being saved;” 16:31; Rom. 8:24, RV, “were we
saved;” Eph. 2:5,8: 1 Tim. 2:4; 2 Tim. 1:9; Titus 3:5; of human agency in this,
Rom. 11:14; 1 Cor. 7:16; 9:22; (c) of the present experiences of God's power to
deliver from the bondage of sin, e.g., Matt. 1:21; Rom. 5:10; 1 Cor. 15:2; Heb.
7:25; Jas. 1:21; 1 Pet. 3:21; of human agency in this, 1 Tim. 4:16; (d) of the
future deliverance of believers at the second coming of Christ for His saints,
being deliverance from the wrath of God to be executed upon the ungodly at the
close of this age and from eternal doom, e.g., Rom. 5:9; (e) of the deliverance
of the nation of Israel at the second advent of Christ, e.g., Rom. 11:26; (f)
inclusively for all the blessings bestowed by God on men in Christ, e.g., Luke
19:10; John 10:9; 1 Cor. 10:33; 1 Tim. 1:15; (g) of those who endure to the end
of the time of the Great Tribulation, Matt. 10:22; Mark 13:13; (h) of the
individual believer, who, though losing his reward at the Judgment-Seat of
Christ hereafter, will not lose his salvation, 1 Cor. 3:15; 5:5; (i) of the
deliverance of the nations at the Millennium, Rev. 21:24 (in some mss.). See
SALVATION.
A-2,Verb, diasozo
“to bring safely through” (dia, “through,” and No. 1), is used (a) of the
healing of the sick by the Lord, Matt. 14:36, RV, “were made whole” (AV adds
“perfectly”); Luke 7:3; (b) of bringing “safe” to a destination, Acts 23:24;
(c) of keeping a person “safe,” Acts 27:43; (d) of escaping through the perils
of shipwreck, Acts 27:44; 28:1,4, Passive Voice; (e) through the Flood, 1 Pet.
3:20. See ESCAPE, WHOLE.
Note: In 2 Pet. 2:5, AV, phulasso, “to guard, keep, preserve,” is
translated “saved” (RV, “preserved”). In Luke 17:33 some mss. have sozo (AV,
“save”), for the RV: see GAIN, B, No. 3. For “save alive,” Luke 17:33, RV, see
LIVE, No. 6.
B-1,Noun, peripoiesis
(a) “preservation,” (b) “acquiring or gaining something,” is used in this
latter sense in Heb. 10:39, translated “saving” (RV marg., “gaining”); the
reference here is to salvation in its completeness. See OBTAIN, POSSESSION.
Note: In Heb. 11:7 soteria is rendered saving. See SALVATION.
1, parektos
used as a preposition, denotes “saving,” Matt. 5:32 (in some mss. 19:9). See
EXCEPT.
Note: In Luke 4:27; Rev. 2:17, AV, ei me (lit., “if not”), is
translated “saving” (RV, “but only” and “but”).
1, soter
“a savior, deliverer, preserver,” is used (a) of God, Luke 1:47; 1 Tim. 1:1;
2:3; 4:10 (in the sense of “preserver,” since He gives “to all life and breath
and all things”); Titus 1:3; 2:10; 3:4; Jude 1:25; (b) of Christ, Luke 2:11;
John 4:42; Acts 5:31; 13:23 (of Israel); Eph. 5:23 (the sustainer and presever
of the church, His “body”); Phil. 3:20 (at His return to receive the Church to
Himself); 2 Tim. 1:10 (with reference to His incarnation, “the days of His
flesh”); Titus 1:4 (a title shared, in the context, with God the Father); 2:13,
RV, “our great God and Savior Jesus Christ,” the pronoun “our,” at the
beginning of the whole clause, includes all the titles; Titus 3:6, 2 Pet. 1:1,
“our God and Savior Jesus Christ; RV, where the pronoun “our,” coming
immediately in connection with “God,” involves the inclusion of both titles as
refering to Christ, just as in the parallel in 2 Pet. 1:11, “our Lord and
Savior Jesus Christ” (AV and RV); these passages are therefore a testimony to
His deity; 2 Pet. 2:20; 3:2,18; 1 John 4:14.
A-1,Noun, euodia
“fragrance” (eu, “well,” ozo, “to smell”), is used metaphorically (a) of those
who in the testimony of the gospel are to God “a sweet savor of Christ,” 2 Cor.
2:15; (b) of the giving up of His life by Christ for us, an offering and a
sacrifice to God for an odor (osme, see No. 2) of “a sweet smell,” Eph. 5:2, RV
[AV, “a sweet smelling (savor)”]: (c) of material assistance sent to Paul from
the church at Philippi “(an odor) of a sweet smell,” Phil. 4:18. In all three
instances the fragrance is that which ascends to God through the person, and as
a result of the sacrifice, of Christ.
A-2,Noun, osme
“a smell, odor” (from ozo, “to smell;” Eng., “ozone”), is translated “odor” in
John 12:3; it is used elsewhere in connection with No. 1, in the three passages
mentioned, as of an odor accompanying an acceptable sacrifice; in 2 Cor.
2:14,16 (twice), of the “savor” of the knowledge of Christ through Gospel
testimony, in the case of the perishing “a savor from death unto death,” as of
that which arises from what is dead (the spiritual condition of the
unregenerate); in the case of the saved “a savor from life unto life,” as from
that which arises from what is instinct with life (the spiritual condition of
the regenerate): in Eph. 5:2, “a (sweetsmelling) savor;” in Phil. 4:18, “an
odor (of a sweet smell);” cp. No. 1. See ODOR.
B-1,Verb, moraino
primarily, “to be foolish,” is used of salt that has lost its “savor,” Matt.
5:13; Luke 14:34. See FOOLISH, B, No. 1.
Note: In the AV of Matt. 16:23; Mark 8:33, phroneo, “to think, to
mind,” is translated “thou savorest” (RV, “thou mindest”).
1, prizo | prio>
“to saw asunder,” occurs in Heb. 11:37. Some have seen here a reference to the
tradition of Isaiah's martyrdom under Manasseh. In the Sept., Amos 1:3. Cp.
diaprio, “to cut to the heart,” Acts 5:33; 7:54.
1, lego
primarily, “to pick out, gather,” chiefly denotes “to say, speak, affirm,”
whether of actual speech, e.g., Matt. 11:17, or of unspoken thought, e.g.,
Matt. 3:9, or of a message in writing, e.g., 2 Cor. 8:8. The 2nd aorist form
eipon is used to supply that tense, which is lacking in lego. Concerning the
phrase “he answered and said,” it is a well known peculiarity of Hebrew
narrative style that a speech is introduced, not simply by “and he said,” but
by prefixing “and he answered” (apokrinomai, with eipon). In Matt. 14:27, “saying,”
and Mark 6:50, “and saith,” emphasis is perhaps laid on the fact that the Lord,
hitherto silent as He moved over the lake, then addressed His disciples. That
the phrase sometimes occurs where no explicit question has preceded (e.g.,
Matt. 11:25; 17:4; 28:5; Mark 11:14; 12:35; Luke 13:15; 14:3; John 5:17,19),
illustrates the use of the Hebrew idiom.
Note: A characteristic of lego is that it refers to the purport or
sentiment of what is said as well as the connection of the words; this is
illustrated in Heb. 8:1, RV, “(in the things which) we are saying,” AV,
“(which) we have spoken.” In comparison with laleo (No. 2), lego refers
especially to the substance of what is “said,” laleo, to the words conveying
the utterance; see, e.g., John 12:49, “what I should say (lego, in the 2nd
aorist subjunctive form eipo), and what I should speak (laleo);” John 12:50,
“even as the Father hath said (laleo, in the perfect form eireke) unto Me, so I
speak” (laleo); cp. 1 Cor. 14:34, “saith (lego) the law;” 1 Cor. 14:35, “to
speak” (laleo). Sometimes laleo signifies the utterance, as opposed to silence,
lego declares what is “said;” e.g., Rom. 3:19, “what things soever the law
saith (lego), it speaketh (laleo) to them that are under the law;” see also
Mark 6:50; Luke 24:6. In the NT laleo never has the meaning “to chatter.”
2, laleo
“to speak,” is sometimes translated “to say;” in the following where the AV
renders it thus, the RV alters it to the verb “to speak,” e.g., John 8:25 (3rd
part),26; 16:6; 18:20 (2nd part),21 (1st part); Acts 3:22 (2nd part); 1 Cor.
9:8 (1st part); Heb. 5:5; in the following the RV uses the verb “to say,” John
16:18; Acts 23:18 (2nd part); 26:22 (2nd part); Heb. 11:18. See Note above, and
SPEAK, TALK, TELL, UTTER.
3, phemi
“to declare, say,” (a) is frequently used in quoting the words of another,
e.g., Matt. 13:29; 26:61; (b) is interjected into the recorded words, e.g.,
Acts 23:35; (c) is used impersonally, 2 Cor. 10:10.
4, eiro
an obsolete verb, has the future tense ereo, used, e.g., in Matt. 7:4; Luke
4:23 (2nd part); 13:25 (last part); Rom. 3:5; 4:1; 6:1; 7:7 (1st part); 8:31;
9:14,19,20,30; 11:19; 1 Cor. 15:35; 2 Cor. 12;6; Jas. 2:18. The perfect is
used, e.g., in John 12:50; see No. 1, Note. The 1st aorist Passive, “it was
said,” is used in Rom. 9:12,26; Rev. 6:11. See SPEAK, No. 13.
5, proeipon
and proereo, “to say before,” used as aorist and future respectively of prolego
(pro, “before,” and No. 1), is used (a) of prophecy, e.g., Rom. 9:29; “to tell
before,” Matt. 24:25; Mark 13:23; “were spoken before,” 2 Pet. 3:2; Jude 1:17;
(b) of “saying” before, 2 Cor. 7:3; 13:2, RV (AV, “to tell before” and
“foretell”); Gal. 1:9; 5:21; in 1 Thess. 4:6, “we forewarned,” RV. See
FORETELL, FOREWARN, TELL.
6, anteipon
“to say against” (anti, “against,” and No. 1), is so rendered in Acts 4:14. See
GAINSAY.
Notes: (1) Phasko, “to affirm, assert,” is translated “saying” in Acts
24:9, AV (RV, “affirming”), and Rev. 2:2 in some mss. (AV). See AFFIRM, No. 3.
(2) In Acts 2:14, AV, apophthengomai, “to speak forth” (RV), is rendered
“said.” (3) The phrase tout' esti (i.e., touto esti), “that is,” is so
translated in Matt. 27:46, RV (AV, “that is to say”); so Acts 1:19; in Heb.
9:11; 10:20, AV and RV, “that is to say;” in Mark 7:11 the phrase is ho esti,
lit., “which is;” the phrase ho legetai, lit., “which is said,” John 1:38;
20:16, is rendered “which is to say.” (4) In Luke 7:40; Acts 13:15, the
imperative mood of eipon and lego, respectively, is rendered “say on.” (5) In
Mark 6:22, AV, autes, “herself,” RV, is rendered “the said.” (6) In Heb. 5:11,
“we have many things to say” is, lit., “much (polus) is the word (or discourse,
logos) for us.”
1, logos
“a word,” as embodying a conception or idea, denotes among its various
meanings, “a saying, statement or declaration,” uttered (a) by God; RV, “word”
or “words” (AV, “saying”), e.g., in John 8:55; Rom. 3:4; Rev. 19:9;
22:6,7,9,10; (b) by Christ, e.g., Mark 8:32; 9:10; 10:22; Luke 9:28; John 6:60;
21:23; the RV appropriately substitutes “word” or “words” for AV, “saying” or
“sayings,” especially in John's Gospel e.g. 7:36,40; 8:51,52; 10:19; 14:24;
15:20; 18:9,32; 19:13; (c) by an angel, Luke 1:29; (d) by OT prophets, John
12:38 (RV, “word”) Rom. 13:9 (ditto); 1 Cor. 15:54; (e) by the Apostle Paul in
the Pastoral Epp., 1 Tim 1:15; 3:1; 4:9; 2 Tim. 2:11; Titus 3:8; (f) by other
men, Mark 7:29; Acts 7:29; John 4:37 (in general). See ACCOUNT, and especially
WORD.
<2,,4487,rhema>
“that which is said, a word,” is rendered “saying” or “sayings” in Mark 9:32;
Luke 1:65; 2:17,50,51; 7:1; 9:45 (twice); 18:34. See WORD.
Note: In Acts 14:18, “with these sayings” is, lit., “saying (lego)
these things.” For lalia, “saying,” John 4:42, AV, see SPEECH, No. 2.
1, lepis
from lepo, “to peel,” occurs in Acts 9:18.
· For SCARCE, SCARCELY see DIFFICULTY
1, kokkinos
is derived from kokkos, used of the “berries” (clusters of the eggs of an
insect) collected from the ilex coccifera; the color, however, is obtained from
the cochineal insect, which attaches itself to the leaves and twigs of the
coccifera oak; another species is raised on the leaves of the cactus ficus. The
Arabic name for this insect is qirmiz, whence the word “crimson.” It is used
(a) of “scarlet” wool, Heb. 9:19; cp., in connection with the cleansing of a
leper, Lev. 14:4,6, “scarlet;” with the offering of the red heifer, Num. 19:6;
(b) of the robe put on Christ by the soldiers, Matt. 27:28; (c) of the “beast”
seen in symbolic vision in Rev. 17:3, “scarlet-colored;” (d) of the clothing of
the “woman” as seen sitting on the “beast,” Rev. 17:4; (e) of part of the
merchandise of Babylon, Rev. 18:12; (f) figuratively, of the glory of the city
itself, Rev. 18:16; the neuter is used in the last three instances.
1, skorpizo
is used in Matt. 12:30; Luke 11:23; John 10:12; 16:32; 2 Cor. 9:9, RV. See
DISPERSE, No. 2.
2, diaskorpizo
“to scatter abroad,” is rendered “to scatter” in Matt. 25:24,26, RV (AV,
“strawed”); 26:31; Mark 14:27; Luke 1:51; John 11:52; Acts 5:37, RV. See
DISPERSE, No. 3.
3, diaspeiro
“to scatter abroad” (dia, “throughout,” speiro, “to sow seed”), is used in Acts
8:1,4; 11:19, all of the church in Jerusalem “scattered” through persecution;
the word in general is suggestive of the effects of the “scattering” in the
sowing of the spiritual seed of the Word of life. See DISPERSE, No. 4.
4, rhipto
“to throw, cast, hurl, to be cast down, prostrate,” is used in Matt. 9:36 of
people who were “scattered” as sheep without a shepherd. See CAST, No. 2,
THROW.
5, likmao
“to winnow” (likmos, “a winnowing fan”), is rendered “will scatter ... as dust”
in Matt. 21:44; Luke 20:18, RV (AV, “will grind...to powder”). See GRIND, Note.
6, dialuo
“to dissolve,” is translated “scattered” in Acts 5:36, AV; see DISPERSE, No. 1.
7,Noun, diaspora
“a dispersion,” is rendered “scattered abroad” in Jas. 1:1, AV; “scattered” in
1 Pet. 1:1, AV; see DISPERSION, B.
· For SCEPTRE see ROD
1, schisma
“a rent, division,” is translated “schism” in 1 Cor. 12:25, metaphorically of
the contrary condition to that which God has designed for a local church in
“tempering the body together” (ver. 24), the members having “the same care one
for another” (“the same” being emphatic). See DIVISION, No. 3, RENT.
1, schole
(whence Eng., “school”) primarily denotes “leisure,” then, “that for which
leisure was employed, a disputation, lecture;” hence, by metonymy, “the place
where lectures are delivered, a school,” Acts 19:9.
· For SCHOOLMASTER, Gal. 3:24,25, see INSTRUCTOR, B, No. 1
1, gnosis
is translated “science” in the AV of 1 Tim. 6:20; the word simply means
“knowledge” (RV), where the reference is to the teaching of the Gnostics (lit.,
“the knowers”) “falsely called knowledge.” Science in the modern sense of the
word, viz., the investigation, discovery, and classification of secondary laws,
is unknown in Scripture. See KNOW, C, No. 1.
1, ekmukterizo
“to hold up the nose in derision at” (ek, “from,” used intensively, mukterizo,
“to mock;” from mukter, “the nose”), is translated “scoffed at” in Luke 16:14,
RV (AV, “derided”), of the Pharisees in their derision of Christ on account of
His teaching; in Luke 23:35 (ditto), of the mockery of Christ on the Cross by
the rulers of the people. In the Sept., Ps. 2:4; 22:7; 35:16.
· For SCOFFERS, 2 Pet. 3:3, AV, see MOCKERS
A-1,Verb, kaumatizo
“to scorch” (from kauma, “heat”), is used (a) of seed that had not much earth,
Matt. 13:6; Mark 4:6; (b) of men, stricken retributively by the sun's heat,
Rev. 16:8,9.
B-1,Noun, kauson
“burning heat” (akin to kaio, “to burn”), is translated “scorching heat” in
Matt. 20:12 (AV, “heat”); Luke 12:55 (ditto); in Jas. 1:11, RV, “scorching
wind” (AV, “burning heat”), here the reference is to a hot wind from the east
(cp. Job 1:19). See HEAT. In the Sept., Job 27:21; Jer. 18:17; 51:1; Ezek.
17:10; 19:12; Hos. 12:1; 13:15; Jonah 4:8.
· For SCORN see LAUGH
1, skorpios
akin to skorpizo, “to scatter” (which see), is a small animal (the largest of
the several species is 6 in. long) like a lobster, but with a long tail, at the
end of which is its venomous sting; the pain, the position of the sting, and
the effect are mentioned in Rev. 9:3,5,10. The Lord's rhetorical question as to
the provision of a “scorpion” instead of an egg, Luke 11:12, is firstly, an
allusion to the egg-like shape of the creature when at rest; secondly, an
indication of the abhorrence with which it is regarded. In Luke 10:19, the
Lord's assurance to the disciples of the authority given them by Him to tread
upon serpents and scorpions conveys the thought of victory over spiritually
antagonistic forces, the powers of darkness, as is shown by His reference to
the “power of the enemy” and by the context in vv. 17,20.
A-1,Noun, phragellion
“a whip” (from Latin, flagellum), is used of the “scourge” of small cords which
the Lord made and employed before cleansing the Temple, John 2:15. However He
actually used it, the whip was in itself a sign of authority and judgment.
B-1,Verb, phragelloo
(akin to A: Latin, flagello; Eng., “flagellate”), is the word used in Matt.
27:26; Mark 15:15, of the “scourging” endured by Christ and administered by the
order of Pilate. Under the Roman method of “scourging,” the person was stripped
and tied in a bending posture to a pillar, or stretched on a frame. The
“scourge” was made of leather thongs, weighted with sharp pieces of bone or
lead, which tore the flesh of both the back and the breast (cp. Ps. 22:17). Eusebius
(Chron.) records his having witnessed the suffering of martyrs who died under
this treatment.
Note: In John 19:1 the “scourging” of Christ is described by Verb No.
2, as also in His prophecy of His sufferings, Matt. 20:19; Mark 10:34; Luke
18:33. In Acts 22:25 the similar punishment about to be administered to Paul is
described by Verb No. 3 (the “scourging” of Roman citizens was prohibited by
the Porcian law of 197, B.C.).
B-2,Verb, mastigoo
akin to mastix (see below), is used (a) as mentioned under No. 1; (b) of Jewish
“scourgings,” Matt. 10:17; 23:34; (c) metaphorically, in Heb. 12:6, of the
“chastening” by the Lord administered in love to His spiritual sons.
Note: The Jewish method of “scourging,” as described in the Mishna, was
by the use of three thongs of leather, the offender receiving thirteen stripes
on the bare breast and thirteen on each shoulder, the “forty stripes save one,”
as administered to Paul five times (2 Cor. 11:24). See also SCOURGINGS (below).
B-3,Verb, mastizo
akin to No. 2, occurs in Acts 22:25 (see No. 1, above). In the Sept., Num.
22:25.
1, mastix
“a whip, scourge,” is used (a) with the meaning “scourging,” in Acts 22:24, of
the Roman method (see above, B, No. 1, Note); (b) in Heb. 11:36, of the
“sufferings” of saints in the OT times. Among the Hebrews the usual mode, legal
and domestic, was that of beating with a rod (see 2 Cor. 11:25); (c)
metaphorically, of “disease” or “suffering:” see PLAGUE, No. 1.
1, grammateus
from gramma, “a writing,” denotes “a scribe, a man of letters, a teacher of the
law;” the “scribes” are mentioned frequently in the Synoptists, especially in
connection with the Pharisees, with whom they virtually formed one party (see
Luke 5:21), sometimes with the chief priests, e.g., Matt. 2:4; Mark 8:31;
10:33; 11:18,27; Luke 9:22. They are mentioned only once in John's Gospel, John
8:3, three times in the Acts, 4:5; 6:12; 23:9; elsewhere only in 1 Cor. 1:20,
in the singular. They were considered naturally qualified to teach in the
synagogues, Mark 1:22. They were ambitious of honor, e.g., Matt. 23:5-11, which
they demanded especially from their pupils, and which was readily granted them,
as well as by the people generally. Like Ezra (Ezra 7:12), the “scribes” were
found originally among the priests and Levites. The priests being the official
interpreters of the Law, the “scribes” ere long became an independent company;
though they never held political power, they became leaders of the people.
Their functions regarding the Law were to teach it, develop it, and use
it in connection with the Sanhedrin and various local courts. They also
occupied themselves with the sacred writings both historical and didactic. They
attached the utmost importance to ascetic elements, by which the nation was
especially separated from the Gentiles. In their regime piety was reduced to
external formalism. Only that was of value which was governed by external
precept. Life under them became a burden; they themselves sought to evade
certain of their own precepts, Matt. 23:16,ff.; Luke 11:46; by their traditions
the Law, instead of being a help in moral and spiritual life, became an
instrument for preventing true access to God, Luke 11:52. Hence the Lord's
stern denunciations of them and the Pharisees (see PHARISEES).
Note: The word grammateus is used of the town “clerk” in Ephesus, Acts
19:35.
· For SCRIP see WALLET
1, graphe
akin to grapho, “to write” (Eng., “graph,” “graphic,” etc.), primarily denotes
“a drawing, painting;” then “a writing,” (a) of the OT Scriptures, (1) in the
plural, the whole, e.g., Matt. 21:42; 22:29; John 5:39; Acts 17:11; 18:24; Rom.
1:2, where “the prophets” comprises the OT writers in general; 15:4; 16:26,
lit., “prophetic writings,” expressing the character of all the Scriptures; (2)
in the singular in reference to a particular passage, e.g., Mark 12:10; Luke
4:21; John 2:22; 10:35 (though applicable to all); 19:24,28,36,37; 20:9; Acts
1:16; 8:32,35; Rom. 4:3; 9:17; 10:11; 11:2; Gal. 3:8,22; 4:30; 1 Tim. 5:18,
where the 2nd quotation is from Luke 10:7, from which it may be inferred that
the Apostle included Luke's Gospel as “Scripture” alike with Deuteronomy, from
which the first quotation is taken; in reference to the whole, e.g., Jas. 4:5
(see RV, a separate rhetorical question from the one which follows); in 2 Pet.
1:20, “no prophecy of Scripture,” a description of all, with special
application to the OT in the next verse; (b) of the OT Scriptures (those
accepted by the Jews as canonical) and all those of the NT which were to be
accepted by Christians as authoritative, 2 Tim. 3:16; these latter were to be
discriminated from the many forged epistles and other religious “writings”
already produced and circulated in Timothy's time. Such discrimination would be
directed by the fact that “every Scripture,” characterized by inspiration of
God, would be profitable for the purposes mentioned; so the RV. The AV states
truth concerning the completed Canon of Scripture, but that was not complete
when the Apostle wrote to Timothy.
The Scriptures are frequently personified by the NT writers (as by the
Jews, John 7:42), (a) as speaking with Divine authority, e.g., John 19:37; Rom.
4:3; 9:17, where the Scripture is said to speak to Pharaoh, giving the message
actually sent previously by God to him through Moses; Jas. 4:5 (see above); (b)
as possessed of the sentient quality of foresight, and the active power of
preaching. Gal. 3:8, where the Scripture mentioned was written more than four
centuries after the words were spoken. The Scripture, in such a case, stands
for its Divine Author with an intimation that it remains perpetually
characterized as the living voice of God. This Divine agency is again
illustrated in Gal. 3:22 (cp. Gal 3:10; Matt. 11:13).
2, gramma
“a letter of the alphabet,” etc. is used of the Holy Scriptures in 2 Tim. 3:15.
For the various uses of this word see LETTER.
1, biblion
the diminutive of biblos, “a book,” is used in Rev. 6:14, of “a scroll,” the
rolling up of which illustrates the removal of the heaven. See BOOK, No. 2.
A-1,Noun, thalassa
is used (a) chiefly literally, e.g., “the Red Sea,” Acts 7:36; 1 Cor. 10:1;
Heb. 11:29; the “sea” of Galilee or Tiberias, Matt. 4:18; 15:29; Mark 6:48,49,
where the acts of Christ testified to His Deity; John 6:1; 21:1; in general,
e.g., Luke 17:2; Acts 4:24; Rom. 9:27; Rev. 16:3; 18:17; 20:8,13; 21:1; in
combination with No. 2, Matt. 18:6; (b) metaphorically, of “the ungodly men”
described in Jude 1:13 (cp. Isa. 57:20); (c) symbolically, in the apocalyptic
vision of “a glassy sea like unto crystal,” Rev. 4:6, emblematic of the fixed
purity and holiness of all that appertains to the authority and judicial
dealings of God; in Rev. 15:2, the same, “mingled with fire,” and, standing by
it (RV) or on it (AV and RV marg.), those who had “come victorious from the
beast” (ch. 13); of the wild and restless condition of nations, Rev. 13:1 (see
Rev. 17:1,15), where “he stood” (RV) refers to the dragon, not John (AV); from
the midst of this state arises the beast, symbolic of the final gentile power
dominating the federated nations of the Roman world (see Dan., chs. 2; 7;
etc.).
Note: For the change from “the sea” in Deut. 30:13, to “the abyss” in
Rom. 10:7, see BOTTOM, B.
A-2,Noun, pelagos
“the deep sea, the deep,” is translated “the depth” in Matt. 18:6, and is used
of the “Sea of Cilicia” in Acts 27:5. See DEPTH, No. 2. Pelagos signifies “the
vast expanse of open water,” thalassa, “the sea as contrasted with the land”
(Trench, Syn., xiii).
B-1,Adjective, enalios
“in the sea,” lit., “of, or belonging to, the salt water” (from hals, “salt”),
occurs in Jas. 3:7.
B-2,Adjective, paralios
“by the sea,” Luke 6:17: see COAST.
B-3,Adjective, parathalassios
“by the sea,” Matt. 4:13, see COAST, Note 2.
B-4,Adjective, dithalassos
primarily signifies “divided into two seas” (dis, “twice,” and thalassa); then,
“dividing the sea,” as of a reef or rocky projection running out into the
“sea,” Acts 27:41.
A-1,Noun, sphragis
denotes (a) “a seal” or “signet,” Rev. 7:2, “the seal of the living God,” an
emblem of ownership and security, here combined with that of destination (as in
Ezek. 9:4), the persons to be “sealed” being secured from destruction and
marked for reward; (b) “the impression” of a “seal” or signet, (1) literal, a
“seal” on a book or roll, combining with the ideas of security and destination
those of secrecy and postponement of disclosures, Rev. 5:1,2,5,9;
6:1,3,5,7,9,12; 8:1; (2) metaphorical, Rom. 4:11, said of “circumcision,” as an
authentication of the righteousness of Abraham's faith, and an external
attestation of the covenant made with him by God; the rabbis called
circumcision “the seal of Abraham;” in 1 Cor. 9:2, of converts as a “seal” or
authentication of Paul's Apostleship; in 2 Tim. 2:19, “the firm foundation of
God standeth, having this seal, The Lord knoweth them that are His,” RV,
indicating ownership, authentication, security and destination, “and, Let every
one that nameth the Name of the Lord depart from unrighteousness,” indicating a
ratification on the part of the believer of the determining counsel of God
concerning him; Rev. 9:4 distinguishes those who will be found without the
“seal” of God on their foreheads [see (a) above and B, No. 1].
B-1,Verb, sphragizo
“to seal” (akin to A), is used to indicate (a) security and permanency
(attempted but impossible), Matt. 27:66; on the contrary, of the doom of Satan,
fixed and certain, Rev. 20:3, RV, “sealed it over;” (b) in Rom. 15:28, “when
... I have ... sealed to them this fruit,” the formal ratification of the
ministry of the churches of the Gentiles in Greece and Galatia to needy saints
in Judea, by Paul's faithful delivery of the gifts to them; this material help
was the fruit of his spiritual ministry to the Gentiles, who on their part were
bringing forth the fruit of their having shared with them in spiritual things;
the metaphor stresses the sacred formalities of the transaction (Deissmann
illustrates this from the papyri of Fayyum, in which the “sealing” of sacks guarantees
the full complement of the contents); (c) secrecy and security and the
postponement of disclosure, Rev. 10:4; in a negative command, Rev. 22:10; (d)
ownership and security, together with destination, Rev. 7:3-5 (as with the noun
in ver. 2; see A); the same three indications are conveyed in Eph. 1:13, in the
metaphor of the “sealing” of believers by the gift of the Holy Spirit, upon
believing (i.e., at the time of their regeneration, not after a lapse of time
in their spiritual life, “having also believed,” not as AV, “after that ye
believed;” the aorist participle marks the definiteness and completeness of the
act of faith); the idea of destination is stressed by the phrase “the Holy
Spirit of promise” (see also Eph. 1:14); so Eph. 4:30, “ye were sealed unto the
day of redemption;” so in 2 Cor. 1:22, where the Middle Voice intimates the
special interest of the Sealer in His act; (e) authentication by the believer
(by receiving the witness of the Son) of the fact that “God is true,” John
3:33; authentication by God in sealing the Son as the Giver of eternal life
(with perhaps a figurative allusion to the impress of a mark upon loaves), John
6:27.
Note: In Rev. 7, after the 5th verse (first part) the original does not
repeat the mention of the “sealing” except in ver. 8 (last part) (hence the
omission in the RV).
B-2,Verb, katasphragizo
No. 1, strengthened by kata, intensive, is used of the “book” seen in the
vision in Rev. 5:1, RV, “close sealed (with seven seals),” the successive
opening of which discloses the events destined to take place throughout the
period covered by chapters 6 to 19. In the Sept., Job 9:7; 37:7.
1, araphos |
arrhaphos
denotes “without seam” (a, negative, and rhapto, “to sew”), John 19:23.
1, eraunao | ereunao
an earlier form, “to search, examine,” is used (a) of God, as “searching” the
heart, Rom. 8:27; (b) of Christ, similarly, Rev. 2:23; (c) of the Holy Spirit,
as “searching” all things, 1 Cor. 2:10, acting in the spirit of the believer;
(d) of the OT prophets, as “searching” their own writings concerning matters
foretold of Christ, testified by the Spirit of Christ in them, 1 Pet. 1:11 (cp.
No. 2); (e) of the Jews, as commanded by the Lord to “search” the Scriptures,
John 5:39, AV, and RV marg., “search,” RV text, “ye search,” either is possible
grammatically; (f) of Nicodemus as commanded similarly by the chief priests and
Pharisees, John 7:52.
2, exeraunao
a strengthened form of No. 1 (ek, or ex, “out”), “to search out,” is used in 1
Pet. 1:10, “searched diligently;” cp. No. 1 (d).
3, exetazo
“to examine closely, inquire carefully” (from etazo, “to examine”), occurs in
Matt. 2:8, RV, “search out;” so Matt. 10:11, RV: see INQUIRE, No. 4.
Note: For anakrino, rendered “searched” in Acts 17:11, AV, see EXAMINE.
· For SEARED see BRANDED
A-1,Noun, kairos
primarily, “due measure, fitness, proportion,” is used in the NT to signify “a
season, a time, a period” possessed of certain characteristics, frequently
rendered “time” or “times;” in the following the RV substitutes “season” for
the AV “time,” thus distinguishing the meaning from chronos (see No. 2): Matt.
11:25; 12:1; 14:1; 21:34; Mark 11:13; Acts 3:19; 7:20; 17:26; Rom. 3:26; 5:6;
9:9; 13:11; 1 Cor. 7:5; Gal. 4:10; 1 Thess. 2:17, lit., “for a season (of an
hour);” 2 Thess. 2:6; in Eph. 6:18, “at all seasons” (AV, “always”); in Titus
1:3, “His own seasons” (marg., “its;” AV, “in due times”); in the preceding
clause chronos is used.
The characteristics of a period are exemplified in the use of the term
with regard, e.g., to harvest, Matt. 13:30; reaping, Gal. 6:9; punishment,
Matt. 8:29; discharging duties, Luke 12:42; opportunity for doing anything,
whether good, e.g., Matt. 26:18; Gal. 6:10 (“opportunity”); Eph. 5:16; or evil,
e.g., Rev. 12:12; the fulfillment of prophecy, Luke 1:20; Acts 3:19; 1 Pet.
1:11; a time suitable for a purpose, Luke 4:13, lit., “until a season;” 2 Cor.
6:2; see further under No. 2. See ALWAYS, Note, OPPORTUNITY, TIME, WHILE.
A-2,Noun, chronos
whence Eng. words beginning with “chron,” denotes “a space of time,” whether
long or short: (a) it implies duration, whether longer, e.g., Acts 1:21, “(all
the) time;” Acts 13:18; 20:18, RV, “(all the) time” (AV, “at all seasons”); or
shorter, e.g., Luke 4:5; (b) it sometimes refers to the date of an occurrence,
whether past, e.g., Matt. 2:7, or future, e.g., Acts 3:21; 7:17.
Broadly speaking, chronos expresses the duration of a period, kairos
stresses it as marked by certain features; thus in Acts 1:7, “the Father has
set within His own authority” both the times (chronos), the lengths of the
periods, and the “seasons” (kairos), epochs characterized by certain events; in
1 Thess. 5:1, “times” refers to the length of the interval before the Parousia
takes place (the presence of Christ with the saints when He comes to receive
them to Himself at the Rapture), and to the length of time the Parousia will
occupy; “seasons” refers to the special features of the period before, during,
and after the Parousia.
Chronos marks quantity, kairos, quality. Sometimes the distinction
between the two words is not sharply defined as, e.g., in 2 Tim. 4:6, though
even here the Apostle's “departure” signalizes the time (kairos). The words
occur together in the Sept. only in Dan. 2:21; Eccl. 3:1. Chronos is rendered
“season” in Acts 19:22, AV (RV, “a while”); 20:18 (RV, “all the time,” see
above); Rev. 6:11, AV (RV, “time”); so Rev 20:3. In Luke 23:8 it is used with
hikanos in the plural, RV, “(of a long) time,” more lit., “(for a sufficient
number) of times.”
In Rev. 10:6 chronos has the meaning “delay” (RV, marg.), an important
rendering for the understanding of the passage (the word being akin to
chronizo, “to take time, to linger, delay,” Matt. 24:48; Luke 12:45). See
DELAY, B, Note, SPACE, TIME, WHILE.
A-3,Noun, hora
“an hour,” is translated “season” in John 5:35; 2 Cor. 7:8; Philem. 1:15: see
HOUR.
B-1,Adjective, proskairos
“temporary, transient,” is rendered “for a season” in Heb. 11:25. See TEMPORAL,
TIME, WHILE.
C-1,Adverb, akairos
denotes “out of season, unseasonably” (akin to akairos, “unseasonable,” a,
negative, and A, No. 1), 2 Tim. 4:2.
C-2,Adverb, eukairos
“in season” (eu, “well”), 2 Tim. 4:2; it occurs also in Mark 14:11,
“conveniently.”
Note: For oligon, 1 Pet. 1:6, AV, “for a season,” see WHILE.
1, artuo
“to arrange, make ready” (cp. artios, “fitted”), is used of “seasoning,” Mark
9:50; Luke 14:34; Col. 4:6.
A-1,Noun, kathedra
from kata, “down,” and hedra, “a seat,” denotes “a seat” (Eng., “cathedral”),
“a chair,” Matt. 21:12; Mark 11:15; of teachers, Matt. 23:2.
A-2,Noun, protokathedria
“the first seat,” Matt. 23:6; Mark 12:39; Luke 11:43; 20:46; see CHIEF, No. 6.
Cp. ROOM.
Note: For thronos, sometimes translated “seat” in the AV, see THRONE.
B-1,Verb, kathemai
“to sit, be seated,” is translated “shall ... be seated” in Luke 22:69, RV; “is
seated,” Col. 3:1, RV (AV, “shall ... sit” and “sitteth”). See SIT.
1, deuteros
denotes “second in order” with or without the idea of time, e.g., Matt.
22:26,39; 2 Cor. 1:15; Rev. 2:11; in Rev. 14:8, RV only (“a second angel”); it
is used in the neuter, deuteron, adverbially, signifying a “second” time, e.g.,
John 3:4; 21:16; Acts 7:13; Rev. 19:3, RV (AV, “again”); Jude 1:5, “afterward”
(RV, marg., “the second time”); used with ek (“of”) idiomatically, the
preposition signifying “for (the second time),” Mark 14:72; John 9:24 and Acts
11:9, RV (AV, “again”); Heb. 9:28; in 1 Cor. 12:28, AV, “secondarily,” RV,
“secondly.”
Note: In Acts 13:33 some mss. have protos, “(in the) first (psalm);”
the 1st and 2nd Psalms were originally one, forming a prologue to the whole
book; hence the numbering in the Sept.
2, deuteraios
an adjective with an adverbial sense (from No. 1), is used in Acts 28:13, RV,
“on the second day” (AV, “the next day”), lit., “second day (persons we came).”
Note: In Luke 6:1, the AV translates those mss. which have
deuteroprotos, lit., “second-first,” said of a sabbath (see RV marg.).
A-1,Adjective,
kruptos
“secret, hidden” (akin to krupto, “to hide”), Eng., “crypt,” “cryptic,” etc.,
is used as an adjective and rendered “secret” in Luke 8:17, AV (RV, “hid”); in
the neuter, with en, “in,” as an adverbial phrase, “in secret,” with the
article, Matt. 6:4,6 (twice in each ver.); without the article, John 7:4,10;
18:20; in the neuter plural, with the article, “the secrets (of men),” Rom.
2:16; of the heart, 1 Cor. 14:25; in Luke 11:33, AV, “a secret place” (RV,
“cellar”). See CELLAR, HIDDEN, INWARDLY.
A-2,Adjective, apokruphos
(whence “Apocrypha”), “hidden,” is translated “kept secret” in Mark 4:22, AV
(RV, “made secret”); “secret” in Luke 8:17, RV (AV, “hid”). See HIDE, B, No. 2.
A-3,Adjective, kruphaios
occurs in the best mss. in Matt. 6:18 (twice; some have No. 1).
B-1,Adverb, kruphe
akin to A, No. 1, “secretly, in secret,” is used in Eph. 5:12.
B-2,Adverb, lathra
akin to lanthano, “to escape notice, be hidden,” is translated “secretly” in
John 11:28. See PRIVILY.
C-1,Verb, krupto
“to hide,” is translated “secretly” in John 19:38 [perfect participle, Passive
Voice, lit., “(but) having been hidden”], referring to Nicodemus as having been
a “secret” disciple of Christ; in Matt. 13:35, AV, it is translated “kept
secret” (RV, “hidden”).
Notes: (1) For tameion, translated “secret chambers” in Matt. 24:26,
see CHAMBER, No. 1. (2) For the AV rendering of sigao, in Rom. 16:25, “kept
secret,” see PEACE (hold one's), No. 2, and SILENCE. (3) For “I have learned
the secret,” see LEARN, No. 4.
1, hairesis
“a choosing,” is translated “sect” throughout the Acts, except in 24:14, AV,
“heresy” (RV, “sect”); it properly denotes a predilection either for a
particular truth, or for a perversion of one, generally with the expectation of
personal advantage; hence, a division and the formation of a party or “sect” in
contrast to the uniting power of “the truth,” held in toto; “a sect” is a
division developed and brought to an issue; the order “divisions, heresies”
(marg. “parties”) in “the works of the flesh” in Gal. 5:19-21 is suggestive of
this. See HERESY
1, perikrates
an adjective, signifies “having full command of” (peri, “around, about,”
krateo, “to be strong, to rule”); it is used with ginomai, “to become,” in Acts
27:16, RV, “to secure (the boat),” AV, “to come by.”
Note: In Matt. 28:14, AV, amerimnos, “without anxiety,” with poieo, “to
make,” is translated “we will ... secure (you),” RV, “we will ... rid (you) of
care.” The Eng. “secure” is derived from the Latin se, “free from,” and cura,
“care.” See CARE.
1, hikanos
“sufficient,” is used in its neuter form with the article, as a noun, in Acts
17:9, “(when they had taken) security,” i.e., satisfaction, lit., “the
sufficient.” The use of hikanos in this construction is a Latinism in Greek.
See Moulton, Proleg., p. 20. Probably the bond given to the authorities by
Jason and his friends included an undertaking that Paul would not return to
Thessalonica. Any efforts to have the bond cancelled were unsuccessful; hence
the reference to the hindrance by Satan (1 Thess. 2:18). See ABLE, C, No. 2.
A-1,Noun, stasis
“a dissension, an insurrection,” is translated “sedition” in Acts 24:5, AV (RV,
“insurrections”). See DISSENSION, INSURRECTION.
A-2,Noun, dichostasia
lit., “a standing apart” (dicha, “asunder, apart,” stasis, “a standing”), hence
“a dissension, division,” is translated “seditions” in Gal. 5:20, AV. See
DIVISION, No. 2.
B-1,Verb, anastatoo
“to excite, unsettle,” or “to stir up to sedition,” is so translated in Acts
21:38, RV (AV, “madest an uproar”); in Acts 17:6, “have turned (the world)
upside down,” i.e., “causing tumults;” in Gal. 5:12, RV, “unsettle” (AV,
“trouble”), i.e., by false teaching (here in the continuous present tense,
lit., “those who are unsettling you”). The word was supposed not to have been
used in profane authors. It has been found, however, in several of the papyri
writings. See TURN, UNSETTLE.
A-1,Verb, planao
“to cause to wander, lead astray,” is translated “to seduce” in 1 John 2:26, AV
(RV, “lead ... astray”); in Rev. 2:20, “to seduce.” See DECEIT, C, No. 6.
A-2,Verb, apoplanao
is translated “seduce” in Mark 13:22 (RV, “lead astray”); see LEAD, No. 13.
B-1,Adjective, planos
akin to A, lit., “wandering,” then, “deceiving,” is translated “seducing” in 1
Tim. 4:1. See DECEIVER, No. 1.
· For SEDUCERS see IMPOSTORS
A-1,Verb, blepo
“to have sight,” is used of bodily vision, e.g., Matt. 11:4; and mental, e.g.,
Matt. 13:13,14; it is said of God the Father in Matt. 6:4,6,18; of Christ as
“seeing” what the Father doeth, John 5:19. It especially stresses the thought
of the person who “sees.” For the various uses see BEHOLD, No. 2; see Note
below.
A-2,Verb, horao
with the form eidon, serving for its aorist tense, and opsomai, for its future
tense (Middle Voice), denotes “to see,” of bodily vision, e.g., John 6:36; and
mental, e.g., Matt. 8:4; it is said of Christ as “seeing” the Father, John
6:46, and of what He had “seen” with the Father, 8:38. It especially indicates
the direction of the thought to the object “seen.” See BEHOLD, No. 1.
Note: “Horao and blepo both denote the physical act: horao, in general,
blepo, the single look; horao gives prominence to the discerning mind, blepo to
the particular mood or point. When the physical side recedes, horao denotes
perception in general (as resulting principally from vision) ... Blepo, on the
other hand, when its physical side recedes, gets a purely outward sense, look
(open, incline) towards [as of a situation]” (Schmidt, Grimm-Thayer).
A-3,Verb, aphorao
with apeidon serving as the aorist tense, “to look away from one thing so as to
see another” (apo, “from,” and No. 2), as in Heb. 12:2, simply means “to see”
in Phil. 2:23.
A-4,Verb, kathorao
lit., “to look down” (kata, and No.2), denotes “to discern clearly,” Rom. 1:20,
“are clearly seen.” In the Sept., Num. 24:2; Job 10:4; 39:26.
A-5,Verb, diablepo
“to see clearly” (dia, “through,” and No. 1), is used in Matt. 7:5; Luke 6:42;
in Mark 8:25, RV, “he looked steadfastly” (No. 6 is used in the next clause;
No. 1 in ver. 24, and No. 2 in the last part).
A-6,Verb, emblepo
“to look at” (en, “in,” and No. 1), used of earnestly looking, is translated
“saw” in Mark 8:25 (last part); “could (not) see” in Acts 22:11. See BEHOLD,
No. 3.
A-7,Verb, anablepo
“to look up,” is translated “see,” of the blind, in Luke 7:22, AV (RV, “receive
their sight”). See SIGHT.
A-8,Verb, theaomai
“to view attentively, to see with admiration, desire, or regard,” stresses more
especially the action of the person beholding, as with No. 1, in contrast to
No. 2; it is used in Matt. 11:7 (RV, “to behold”), while idein, the infinitive
of eidon (see under No. 2), is used in the questions in the next two verses; in
verse 7 the interest in the onlooker is stressed, in vv. 8, 9, the attention is
especially directed to the object “seen.” The verb is translated “to see” in
the AV and RV of Matt. 6:1; Mark 16:11,14; John 6:5; Acts 8:18 (in some mss.);
21:27; Rom. 15:24; elsewhere, for the AV, “to see,” the RV uses the verb “to
behold” bringing out its force more suitably, See BEHOLD, No. 8.
A-9,Verb, theoreo
denotes “to be a spectator of,” indicating the careful perusal of details in
the object; it points especially, as in No. 1, to the action of the person
beholding, e.g., Matt. 28:1; the RV frequently renders it by “to behold,” for
the AV, “to see,” e.g., John 14:17,19; 16:10,16,17,19. The difference between
this verb and Nos. 1 and 2 is brought out in John 20:5,6,8; in ver. 5 blepo is
used of John's sight of the linen cloths in the tomb, without his entering in;
he “saw” at a glance the Lord was not there; in ver. 6 the closer contemplation
by Peter is expressed in the verb theoreo. But in ver. 8 the grasping by John
of the significance of the undisturbed cloths is denoted by eidon (see No. 2,
and see WRAP).
A-10,Verb, muopazo
“to be short-sighted” (muo, “to shut,” ops, “the eye;” cp. Eng., “myopy,”
“myopic:” the root mu signifies a sound made with closed lips, e.g., in the
words “mutter,” “mute”), occurs in 2 Pet. 1:9, RV, “seeing only what is near”
(AV, “and cannot see afar off”); this does not contradict the preceding word
“blind,” it qualifies it; he of whom it is true is blind in that he cannot
discern spiritual things, he is near-sighted in that he is occupied in
regarding worldly affairs.
A-11,Verb, phaino
“to cause to appear,” and in the Passive Voice, “to appear, be manifest,” is
rendered “(that) they may be seen” in Matt. 6:5; “it was (never so) seen,” Matt.
9:33. See APPEAR.
Notes: (1) For ide and idou, regularly rendered “behold” in the RV, see
BEHOLD, No. 4. (2) For optano, in Acts 1:3, AV, “being seen,” see APPEAR, A,
No. 7. (3) For historeo, in Gal. 1:18, AV, “to see,” see VISIT. (4) For
proorao, and proeidon, “to see before,” see FORESEE. (5) For “make ... see” see
ENLIGHTEN.
B-1,Noun, blemma
primarily, “a look, a glance” (akin to A, No. 1), denotes “sight,” 2 Pet. 2:8,
rendered “seeing;” some interpret it as meaning “look;” Moulton and Milligan
illustrate it thus from the papyri; it seems difficult, however to take the
next word “hearing” (in the similar construction) in this way.
1, sperma
akin to speiro, “to sow” (Eng., “sperm,” “spermatic,” etc.), has the following
usages, (a) agricultural and botanical, e.g., Matt. 13:24,27,32 (for the AV of
vv. 19-23, see sow, as in the RV); 1 Cor. 15:38; 2 Cor. 9:10; (b)
physiological, Heb. 11:11; (c) metaphorical and by metonymy and for “offspring,
posterity,” (1) of natural offspring e.g., Matt. 22:24,25, RV, “seed” (AV,
“issue”); John 7:42; 8:33,37; Acts 3:25; Rom. 1:3; 4:13,16,18; 9:7
(twice),8,29; 11:1; 2 Cor. 11:22; Heb. 2:16; 11:18; Rev. 12:17; Gal.
3:16,19,29; in the 16th ver., “He saith not, And to seeds, as of many; but as
of one, And to thy seed, which is Christ,” quoted from the Sept. of Gen. 13:15;
17:7,8, there is especial stress on the word “seed,” as referring to an
individual (here, Christ) in fulfillment of the promises to Abraham, a unique
use of the singular. While the plural form “seeds,” neither in Hebrew nor in
Greek, would have been natural any more than in English (it is not so used in
Scripture of human offspring; its plural occurrence is in 1 Sam. 8:15, of
crops), yet if the Divine intention had been to refer to Abraham's natural
descendants, another word could have been chosen in the plural, such as
“children;” all such words were, however, set aside, “seed” being selected as
one that could be used in the singular, with the purpose of showing that the
“seed” was Messiah. Some of the rabbis had even regarded “seed,” e.g., in Gen.
4:25; Isa. 53:10, as referring to the Coming One. Descendants were given to
Abraham by other than natural means, so that through him Messiah might come,
and the point of the Apostle's argument is that since the fulfillment of the
promises of God is secured alone by Christ, they only who are “in Christ” can
receive them; (2) of spiritual offspring, Rom. 4:16,18; 9:8; here “the children
of the promise are reckoned for a seed” points, firstly, to Isaac's birth as
being not according to the ordinary course of nature but by Divine promise,
and, secondly, by analogy, to the fact that all believers are children of God
by spiritual birth; Gal. 3:29.
As to 1 John 3:9, “his seed abideth in him,” it is possible to
understand this as meaning that children of God (His “seed”) abide in Him, and
do not go on doing (practicing) sin (the verb “to commit” does not represent
the original in this passage). Alternatively, the “seed” signifies the
principle of spiritual life as imparted to the believer, which abides in him
without possibility of removal or extinction; the child of God remains
eternally related to Christ, he who lives in sin has never become so related,
he has not the principle of life in him. This meaning suits the context and the
general tenor of the Epistle.
2, sporos
akin to No. 1, properly “a sowing,” denotes “seed sown,” (a) natural, Mark
4:26,27; Luke 8:5,11 (the natural being figuratively applied to the Word of
God); 2 Cor. 9:10 (1st part); (b) metaphorically of material help to the needy,
2 Cor. 9:10 (2nd part), RV, “(your) seed for sowing” (AV, “seed sown”).
3, spora
akin to No. 1, and like No. 2, “a sowing, seedtime,” denotes “seed sown,” 1
Pet. 1:23, of human offspring. In the Sept. 2 Kings 19:29.
· For SEEING, SEEING THAT (conjunction), see +, p. 9
1, zeteo
signifies (a) “to seek, to seek for,” e.g., Matt. 7:7,8; 13:45; Luke 24:5; John
6:24; of plotting against a person's life, Matt. 2:20; Acts 21:31; Rom. 11:3;
metaphorically, to “seek” by thinking, to “seek” how to do something, or what
to obtain, e.g., Mark 11:18; Luke 12:29; to “seek” to ascertain a meaning, John
16:19, “do ye inquire;” to “seek” God, Acts 17:27, RV; Rom. 10:20; (b) “to seek
or strive affter, endeavor, to desire,” e.g., Matt. 12:46,47, RV, “seeking”
(AV, “desiring”); Luke 9:9, RV, “sought” (AV, “desired”); John 7:19, RV, “seek
ye” (AV, “go ye about”); so John 7:20; Rom. 10:3, RV, “seeking” (AV, “going
about”); of “seeking” the kingdom of God and His righteousness, in the sense of
coveting earnestly, striving after, Matt. 6:33; “the things that are above,”
Col. 3:1; peace, 1 Pet. 3:11; (c) “to require or demand,” e.g., Mark 8:12; Luke
11:29 (some mss. have No. 4); 1 Cor. 4:2, “it is required;” 2 Cor. 13:3, “ye
seek.” See ABOUT, B, Note, DESIRE, B, Note (2) ENDEAVOR, GO, Note (2) (a),
INQUIRE, REQUIRE.
2, anazeteo
“to seek carefully” (ana, “up,” used intensively, and No. 1), is used of
searching for human beings, difficulty in the effort being implied Luke 2:44,45
(some mss. have No. 1 in the latter ver.); Acts 11:25; numerous illustrations
of this particular meaning in the papyri are given by Moulton and Milligan. In
the Sept., Job 3:4; 10:6.
3, ekzeteo
signifies (a) “to seek out (ek) or after, to search for;” e.g., God, Rom. 3:11;
the Lord, Acts 15:17; in Heb. 11:6, RV, “seek after” (AV, “diligently seek”);
Heb. 12:17, RV, “sought diligently” (AV, “sought carefully”); 1 Pet. 1:10, RV,
“sought” (AV, “have inquired”), followed by exeraunao, “to search diligently;”
(b) “to require or demand,” Luke 11:50,51. See INQUIRE, Note (3), REQUIRE.
4, epizeteo
“to seek after” (directive, epi, “towards”) is always rendered in the RV, by
some form of the verb “to seek,” Acts 13:7, “sought” (AV, “desired”); Acts
19:39, “seek” (AV, “inquire”); Phil. 4:17, “seek for” (AV, “desire”), twice;
elsewhere, Matt. 6:32; 12:39; 16:4; Mark 8:12 (in some texts); Luke 12:30; Acts
12:19; Rom. 11:7; Heb. 11:14; 13:14. See DESIRE, INQUIRE.
5, orego
“to reach out, or after,” used in the Middle Voice is translated “seeketh” in 1
Tim. 3:1, RV, of “seeking overseership” (AV, “desireth”). See DESIRE, No. 5.
Note: For the RV renderings of zeloo, in Gal. 4:17,18, “they zealously
seek,” “ye may seek,” “to be zealously sought,” see AFFECT, Note, and ZEALOUS.
1, dokeo
denotes (a) “to be of opinion” (akin to doxa, “opinion”), e.g., Luke 8:18, RV,
“thinketh” (AV, “seemeth”); so 1 Cor. 3:18; to think, suppose, Jas. 1:26, RV,
“thinketh himself” (AV, “seem”); see SUPPOSE, THINK; (b) “to seem, to be
reputed,” e.g., Acts 17:18; 1 Cor. 11:16; 12:22; 2 Cor. 10:9; Heb. 4:1; 12:11;
for Gal. 2:2,6,9, see REPUTE; (c) impersonally (1) to think (see THINK), (2) to
“seem” good, Luke 1:3; Acts 15:22, RV, “it seemed good” (AV, “it pleased”); 15:25,28
(ver. 34 in some mss.); in Heb. 12:10, the neuter of the present participle is
used with the article, lit., “the (thing) seeming good,” RV, “(as) seemed
good,” AV, “after (their own) pleasure.” See ACCOUNT, No. 1.
Notes: In Matt. 11:26; Luke 10:21, eudokia, “good pleasure,
satisfaction” (eu, “well,” and dokeo), is used with ginomai, “to become,” and
translated “it seemed good,” AV (RV, “it was well-pleasing”). (2) In Luke
24:11, AV, phaino, “to appear” (Passive Voice), is translated “seemed” (RV, “appeared”).
* For SEEMLY, RV, see COMELY, B, and Note (2)
Note: In 1 Pet. 2:12, RV, kalos, “good, fair,” is rendered “seemly.”
1, sullambano
lit., “to take together” (sun, “with,” lambano, “to take or lay hold of”),
chiefly signifies “to seize as a prisoner;” in the following the RV substitutes
the more suitable and forceful verb, “to seize,” for AV, “to take:” Matt.
26:55; Mark 14:48; Luke 22:54; John 18:12; Acts 12:3; 23:27; 26:21; in Acts
1:16, RV and AV, “took.” See CATCH, No. 8, CONCEIVE, HELP.
2, sunarpazo
is translated “seized” in the RV of Luke 8:29; Acts 6:12; 19:29; see CATCH, No.
7.
Note: In Matt. 21:38, the best texts have echo, “to have” (“to take,”
RV); some have katecho, “to lay hold of” (AV, “seize on”).
1, automatos
“of oneself” (Eng., “automatic,” “automaton,” etc.), is used in Mark 4:28; Acts
12:10. See ACCORD, B, No. 2.
2, autos
“he,” also means “self,” in the reflexive pronouns “myself, thyself, himself,”
etc. (see, e.g., HE), expressing distinction, exclusion, etc.; it is usually
emphatic in the nominative case, e.g., Luke 6:42; 11:4; John 18:28; Rom. 8:16,
RV, “Himself.”
Note: In John 16:27, “the Father Himself (autos),” Field (Notes on the
Translation of the NT) remarks that autos stands for automatos.
· For SELF-CONDEMNED see CONDEMN, C, No. 1
1, akrates
“powerless” (a, negative, kratos, “strength”), is rendered “without
self-control,” in 2 Tim. 3:3, RV; see INCONTINENT.
1, authades
“self-pleasing” (autos, “self,” hedomai, “to please”), denotes one who,
dominated by self-interest, and inconsiderate of others, arrogantly asserts his
own will, “self-willed,” Titus 1:7; 2 Pet. 2:10 (the opposite of epieikes,
“gentle,” e.g., 1 Tim. 3:3), “one so far overvaluing any determination at which
he has himself once arrived that he will not be removed from it” (Trench, who
compares and contrasts philautos, “loving self, selfish;” Syn. xciii). In the
Sept., Gen. 49:3,7; Prov. 21:24.
Notes: (1) In 2 Cor. 5:5, AV, auto touto, “this thing itself,” “this very thing,” RV, is rendered “the selfsame;” in 2 Cor. 7:11, RV and AV, “this selfsame thing.” (2) In Matt. 8:13, AV, ekeinos, with the article, “that,” RV, is rendered “that selfsame.” (3) In 1 Cor. 12:11, AV, the article with autos, “the same,” RV, is rendered “the selfsame.”
1, poleo
“to exchange or barter, to sell,” is used in the latter sense in the NT, six
times in Matthew, three in Mark, six in Luke; in John only in connection with
the cleansing of the Temple by the Lord, 2:14,16; in Acts only in connection
with the disposing of property for distribution among the community of
believers, 4:34,37; 5:1; elsewhere, 1 Cor. 10:25; Rev. 13:17.
2, piprasko
from an earlier form, perao, “to carry across the sea for the purpose of
selling or to export,” is used (a) literally, Matt. 13:46; 18:25; 26:9; Mark
14:5; John 12:5; Acts 2:45; 4:34; 5:4; (b) metaphorically, Rom. 7:14, “sold
under sin,” i.e., as fully under the domination of sin as a slave is under his
master; the statement evinces an utter dissatisfaction with such a condition;
it expresses, not the condemnation of the unregenerate state, but the evil of
bondage to a corrupt nature, involving the futility of making use of the Law as
a means of deliverance.
3, apodidomi
“to give up or back,” also means, in the Middle Voice, “to give up of one's own
will;” hence, “to sell;” it is so used in Peter's question to Sapphira as to
“selling” the land, Acts 5:8; of the act of Joseph's brothers, Acts 7:9; of
Esau's act in “selling” his birthright, Heb. 12:16.
Note: In Jas. 4:13, AV, emporeuomai, “to trade” (RV), is rendered “buy
and sell.”
· For SELLER see PURPLE
1, gerousia
“a council of elders” (from geron, “an old man,” a term which early assumed a
political sense among the Greeks, the notion of age being merged in that of
dignity), is used in Acts 5:21, apparently epexegetically of the preceding word
sunedrion, “council,” the Sanhedrin.
1, apostello
lit., “to send forth” (apo, “from”), akin to apostolos, “an apostle,” denotes
(a) “to send on service, or with a commission.” (1) of persons; Christ, sent by
the Father, Matt. 10:40; 15:24; 21:37; Mark 9:37; 12:6; Luke 4:18,43; 9:48;
10:16; John 3:17; 5:36,38; 6:29,57; 7:29; 8:42; 10:36; 11:42; 17:3,8,18 (1st
part),21,23,25; 20:21; Acts 3:20 (future); 3:26; 1 John 4:9,10,14; the Holy
Spirit, Luke 24:49 (in some texts; see No. 3); 1 Pet. 1:12; Rev. 5:6; Moses,
Acts 7:35; John the Baptist, John 1:6; 3:28; disciples and apostles, e.g.,
Matt. 10:16; Mark 11:1; Luke 22:8; John 4:38; 17:18 (2nd part); Acts 26:17;
servants, e.g., Matt. 21:34; Luke 20:10; officers and officials, Mark 6:27;
John 7:32; Acts 16:35; messengers, e.g., Acts 10:8,17,20; 15:27; evangelists,
Rom. 10:15; angels, e.g., Matt. 24:31; Mark 13:27; Luke 1:19,26; Heb. 1:14;
Rev. 1:1; 22:6; demons, Mark 5:10; (2) of things, e.g., Matt. 21:3; Mark 4:29,
RV, marg., “sendth forth,” text, “putteth forth” (AV, “... in”); Acts 10:36;
11:30; 28:28; (b) “to send away, dismiss,” e.g., Mark 8:26; 12:3; Luke 4:18,
“to set (at liberty).” See Note below, No. 2.
2, pempo
“to send,” is used (a) of persons: Christ, by the Father, Luke 20:13; John
4:34; 5:23,24,30,37; 6:38-40,44; 7:16,18,28,33; 8:16,18,26,29; 9:4;
12:44,45,49; 13:20 (2nd part); 14:24; 15:21; 16:5; Rom. 8:3; the Holy Spirit,
John 14:26; 15:26; 16:7; Elijah, Luke 4:26; John the Baptist, John 1:33;
disciples and apostles, e.g., Matt. 11:2; John 20:21; servants, e.g., Luke
20:11,12; officials, Matt. 14:10; messengers, e.g., Acts 10:5,32,33; 15:22,25;
2 Cor. 9:3; Eph. 6:22; Phil. 2:19,23,25; 1 Thess. 3:2,5; Titus 3:12; a
prisoner, Acts 25:25,27; potentates, by God, 1 Pet. 2:14; an angel, Rev. 22:16;
demons, Mark 5:12; (b) of things, Acts 11:29; Phil. 4:16; 2 Thess. 2:11; Rev. 1:11;
11:10; 14:15,18, RV, “send forth” (AV, “thrust in”).
Notes: (1) Pempo is a more general term than apostello; apostello
usually “suggests official or authoritative sending” (Thayer). A comparison of
the usages mentioned above shows how nearly (in some cases practically quite)
interchangeably they are used, and yet on close consideration the distinction
just mentioned is discernible; in the Gospel of John, cp. pempo in John
5:23,24,30,37, apostello in John 5:33,36,38; pempo in John 6:38,39,44,
apostello in John 6:29,57; the two are not used simply for the sake of variety
of expression. Pempo is not used in the Lord's prayer in ch. 17, whereas
apostello is used six times.
(2) The “sending” of the Son by the Father was from the glory which He
had with the Father into the world, by way of the Incarnation, not a “sending”
out into the world after His birth, as if denoting His mission among and His
manifestation to the people. “Hofmann, in support of his view that Jesus is
called the Son of God only in virtue of His being born of man, vainly urges
that the simple accusative after apostello also denotes what the Person is or
becomes by being sent. What he states is true but only when the name of the
object spoken of is chosen to correspond with the purposed mission, as e.g., in
Mark 1:2; Luke 14:32; 19:14. We can no more say, “God sent Jesus that He should
be His Son' than we can render 'he sent his servants,' Matt. 21:34, in this
manner. That the Sonship of Christ is anterior to His mission to the world ...
is clear from John 16:28; cp. especially also the double accusative in 1 John
4:14, 'the Father sent the Son the Savior of the world.' The expression that
Jesus is sent by God denotes the mission which He has to fulfill and the
authority which backs Him” (Cremer, Lexicon of NT Greek).
3, exapostello
denotes (a) “to send forth:” of the Son by God the Father, Gal. 4:4; of the
Holy Spirit, Gal. 4:6; Luke 24:49 in the best texts (some have No. 1); an
angel, Acts 12:11; the ancestors of Israel, Acts 7:12; Paul to the Gentiles,
Acts 22:21; of the word of salvation, Acts 13:26 (some mss. have No. 1); (b)
“to send away,” Luke 1:53; 20:10,11; Acts 9:30; 11:22; 17:14.
4, anapempo
denotes (a) “to send up” (ana, “up,” and No. 2), to a higher authority, Luke
23:7,15; Acts 25:21 (in the best texts; some have No. 2); this meaning is
confirmed by examples from the papyri (Moulton and Milligan), by Deissmann
(Bible Studies, p. 229); see also Field, Notes on the Trans. of the NT; (b) “to
send back,” Luke 23:11; Philem. 1:12.
5, ekpempo
denotes “to send forth” (ek, “out of”), Acts 13:4, “being sent forth;” Acts
17:10, “sent away.”
6, ballo
“to cast, throw,” is translated “to send (peace)” in Matt. 10:34 (twice), (RV,
marg., “cast”). See CAST.
7, ekballo
“to cast out,” or “send out,” is translated “sent out” in Mark 1:43, RV (AV,
“sent away”), and in AV and RV in Jas. 2:25. See CAST, No. 5.
8, apoluo
“to set free, to let go,” is translated “to send away” in Matt. 14:15,22,23;
Mark 6:36,45; 8:3,9; Luke 8:38; Acts 13:3, where the “sending” is not that of
commissioning, but of letting go, intimating that they would gladly have
retained them (contrast ekpempo, the act of commissioning by the Holy Spirit in
ver. 4).
9, metapempo
“to send after or for, fetch” (meta, “after”), is used only in the Acts; in the
Middle Voice, translated “to send for” in Acts 10:22,29 (2nd part: Passive
Voice in the 1st part); 20:1, RV only (some texts have proskaleo); Acts
24:24,26; 25:3; in Acts 10:5; 11:13, RV, “fetch.” See FETCH.
10, bruo
“to be full to bursting,” was used of the earth in producing vegetation, of
plants in putting forth buds; in Jas. 3:11 it is said of springs gushing with
water, “(doth the fountain) send forth ...?”
11, sunapostello
“to send along with,” is used in 2 Cor. 12:18. In the Sept., Ex. 33:2,12.
12, sunpempo
“to send along with,” is used in 2 Cor. 8:18,22.
Notes: (1) In Matt. 13:36, AV, aphiemi, “to leave,” is translated “He
sent ... away” (RV, “He left”); so in Mark 4:36, AV, “they had sent away,” RV,
“leaving.” (2) In Mark 6:46, apotassomai, “to take leave of” (RV) is translated
“He had sent ... away.” (3) In John 13:16 apostolos is rendered “one (AV, he)
that is sent,” RV marg., “an apostle.” (4) Paristemi is rendered “send” in
Matt. 26:53, RV.
· For SENSELESS see FOOLISH, No. 4
1, aistheterion
“sense, the faculty of perception, the organ of sense” (akin to aisthanomai,
“to perceive”), is used in Heb. 5:14, “senses,” the capacities for spiritual
apprehension. In the Sept., Jer. 4:19, “(I am pained ... in the) sensitive
powers (of my heart).”
· For SENSUAL see NATURAL, A, No. 2
A-1,Noun, krima
“a judgment,” a decision passed on the faults of others, is used especially of
God's judgment upon men, and translated “sentence” in 2 Pet. 2:3, RV (AV,
“judgment”). See JUDGMENT, No. 2.
A-2,Noun, katadike
“a judicial sentence, condemnation,” is translated “sentence” in Acts 25:15, RV
(AV, “judgment”); some mss. have dike.
A-3,Noun, apokrima
is translated “sentence” in 2 Cor. 1:9, AV (RV, “answer”). See ANSWER, No. 2.
B-1,Verb, krino
“to judge, to adjudge,” is translated “(my) sentence is” in Acts 15:19, AV, RV,
“(my) judgment is,” lit., “I (ego, emphatic) judge,” introducing the substance
or draft of a resolution. See JUDGE, B, No. 1.
B-2,Verb, epikrino
“to give sentence,” is used in Luke 23:24.
A-1,Verb, aphorizo
“to mark off by bounds” (apo, “from,” horizo, “to determine;” horos, “a
limit”), “to separate,” is used of “(a) the Divine action in setting men apart
for the work of the gospel, Rom. 1:1; Gal. 1:15; (b) the Divine judgment upon
men, Matt. 13:49; 25:32; (c) the separation of Christians from unbelievers,
Acts 19:9; 2 Cor. 6:17; (d) the separation of believers by unbelievers, Luke
6:22; (e) the withdrawal of Christians from their brethren, Gal. 2:12. In (c)
is described what the Christian must do, in (d) what he must be prepared to
suffer, and in (e) what he must avoid.”* [* From Notes on Galatians, by Hogg
and Vine, p. 83.]
A-2,Verb, chorizo
“to put asunder, separate,” is translated “to separate” in Rom. 8:35,39; in the
Middle Voice, “to separate oneself, depart” (see DEPART); in the Passive Voice
in Heb. 7:26, RV, “separated” (AV, “separate”), the verb here relates to the
resurrection of Christ, not, as AV indicates, to the fact of His holiness in
the days of His flesh; the list is progressive in this respect that the first
three qualities apply to His sinlessness, the next to His resurrection, the
last to His ascension. See PUT, No. 14.
A-3,Verb, apodiorizo
“to mark off” (apo, “from,” dia, “asunder,” horizo, “to limit”), hence denotes
metaphorically to make “separations,” Jude 1:19, RV (AV, “separate
themselves”), of persons who make divisions (in contrast with ver. 20); there
is no pronoun in the original representing “themselves.”
B-1,Preposition, choris
“apart from, without” (cp. aneu, “without,” a rarer word than this), is
translated “separate from” in Eph. 2:12 (AV, “without”). See APART, BESIDE,
WITHOUT.
· For SEPARATIONS see No. 3, above
1, taphos
akin to thapto, “to bury,” originally “a burial,” then, “a place for burial, a
tomb,” occurs in Matt. 23:27; 23:29, RV (AV, “tombs”); 27:61,64,66; 28:1;
metaphorically, Rom. 3:13.
2, mnema & mnemeion>
see GRAVE.
1, rhabdouchos
“a rod bearer” (rhabdos, “a rod,” echo, “to hold”), one who carries a staff of
office, was, firstly, an umpire or judge, later, a Roman lictor, Acts 16:35,38.
The duty of these officials was to attend Roman magistrates to execute their
orders, especially administering punishment by scourging or beheading; they
carried as their sign of office the fasces (whence “Fascist”), a bundle of rods
with an axe inserted. At Philippi they acted under the strategoi or pretors
(see MAGISTRATE, No. 1.)
1, ophis
the characteristics of the “serpent” as alluded to in Scripture are mostly evil
(though Matt. 10:16 refers to its caution in avoiding danger); its treachery,
Gen. 49:17; 2 Cor. 11:3; its venom, Ps. 58:4; 1 Cor. 10:9; Rev. 9:19; its
skulking, Job 26:13; its murderous proclivities, e.g., Ps. 58:4; Prov. 23:32;
Eccl. 10:8,11; Amos 5:19; Mark 16:18; Luke 10:19; the Lord used the word
metaphorically of the scribes and Pharisees, Matt. 23:33 (cp. echidna, “viper,”
in Matt. 3:7; 12:34). The general aspects of its evil character are intimated
in the Lord's rhetorical question in Matt. 7:10; Luke 11:11. Its
characteristics are concentrated in the archadversary of God and man, the
Devil, metaphorically described as the serpent, 2 Cor. 11:3; Rev. 12:9,14,15;
20:2. The brazen “serpent” lifted up by Moses was symbolical of the means of
salvation provided by God, in Christ and His vicarious death under the Divine
judgment upon sin, John 3:14. While the living “serpent” symbolizes sin in its
origin, hatefulness, and deadly effect, the brazen “serpent” symbolized the
bearing away of the curse and the judgement of sin; the metal was itself
figurative of the righteousness of God's judgment.
2, herpeton
“a creeping thing” (from herpo, “to creep”), “a reptile,” is rendered
“serpents” in Jas. 3:7, AV (RV, “creeping things,” as elsewhere). See CREEP, B.
A-1,Noun, doulos
an adjective, signifying “in bondage,” Rom. 6:19 (neuter plural, agreeing with
mele, “members”), is used as a noun, and as the most common and general word
for “servant,” frequently indicating subjection without the idea of bondage; it
is used (a) of natural conditions, e.g., Matt. 8:9; 1 Cor. 7:21,22 (1st part);
Eph. 6:5; Col. 4:1; 1 Tim. 6:1; frequently in the four Gospels; (b)
metaphorically of spiritual, moral and ethical conditions: “servants” (1) of
God, e.g., Acts 16:17; Titus 1:1; 1 Pet. 2:16; Rev. 7:3; 15:3; the perfect
example being Christ Himself, Phil. 2:7; (2) of Christ, e.g., Rom. 1:1; 1 Cor.
7:22 (2nd part); Gal. 1:10; Eph. 6:6; Phil. 1:1; Col. 4:12; Jas. 1:1; 2 Pet.
1:1; Jude 1:1; (3) of sin, John 8:34 (RV, “bondservants”); Rom. 6:17,20; (4) of
corruption, 2 Pet. 2:19 (RV, “bondservants”); cp. the verb douloo (see B). See
BONDMAN.
A-2,Noun, diakonos
for which see DEACON and Note there on synonymous words, is translated
“servant” or “servants” in Matt. 22:13 (RV marg., “ministers”); 23:11 (RV
marg., ditto); Mark 9:35, AV (RV, “minister”); John 2:5,9; 12:26; Rom. 16:1.
A-3,Noun, pais
for which see CHILD, No. 4, also denotes “an attendant;” it is translated
“servant” (a) of natural conditions, in Matt. 8:6,8,13; 14:2; Luke 7:7
(“menservants” in Luke 12:45); 15:26; (b) of spiritual relation to God, (1) of
Israel, Luke 1:54; (2) of David, Luke 1:69; Acts 4:25; (3) of Christ, so
declared by God the Father, Matt. 12:18; spoken of in prayer, Acts 4:27,30, RV
(AV, “child”); the argument advanced by Dalman for the rendering “Child” in
these passages, is not sufficiently valid as against the RV, “Servant” in Acts
4, and the AV and RV in Matt. 12 (cp., e.g., the use of pais in the Sept. of
Gen. 41:38; Jer. 36:24). The Matt. 12 passage by direct quotation, and the Acts
4 passages by implication, refer to the ideal “Servant of Jehovah” (Sept., pais
Kuriou), of Isa. 42:1 and following passages, thus identifying the Servant with
the Lord Jesus; for the same identification, cp. Acts 8:35.
A-4,Noun, oiketes
“a house servant” (oikeo, “to dwell,” oikos, “a house”), is translated
“servant” in Luke 16:13 (RV marg., “household servant”); so Rom. 14:4; 1 Pet.
2:18; in Acts 10:7, AV and RV, “household servants.”
A-5,Noun, huperetes
for which see MINISTER, No. 3, and OFFICER, is translated “servants” in the AV
of Matt. 26:58; Mark 14:65 (RV, “officers”); in John 18:36, AV and RV (RV,
marg., “officers”).
A-6,Noun, therapon
akin to therapeuo, “to serve, to heal, an attendant, servant,” is a term of
dignity and freedom, used of Moses in Heb. 3:5.
A-7,Noun, sundoulos
“a fellow servant,” is used (a) of natural conditions, Matt. 18:28,29,31,33;
24:49; (b) of “servants” of the same Divine Lord, Col. 1:7; 4:7; Rev. 6:11; of
angels, Rev. 19:10; 22:9.
Note: For misthios and misthotos, see HIRED SERVANT.
B-1,Verb, douloo
“to enslave, to bring into bondage” (akin to A, No. 1), e.g., 1 Cor. 9:19, RV,
“I brought (myself) under bondage (to all),” AV, “I made myself servant,”
denotes in the Passive Voice, “to be brought into bondage, to become a slave or
servant,” rendered “ye became servants (of righteousness)” in Rom. 6:18; “being
... become servants (to God),” Rom. 6:22. See BONDAGE, B, No. 2.
1, diakoneo
“to minister” (akin to diakonos, No. 2, above), “to render any kind of
service,” is translated “to serve,” e.g., in Luke 10:40; 12:37; 17:8; 22:26,27
(twice); see MINISTER, B, No. 1.
2, douleuo
“to serve as a doulos” (No. 1, above), is used (a) of serving God (and the
impossibility of serving mammon also), Matt. 6:24 and Luke 16:13; Rom. 7:6; in
the gospel, Phil. 2:22; (b) Christ, Acts 20:19; Rom. 12:11; 14:18; 16:18; Eph.
6:7; Col. 3:24; (c) the law of God, Rom. 7:25; (d) one another, Gal. 5:13, RV,
“be servants to” (AV, “serve”); (e) a father, Luke 15:29 (with a suggestion of
acting as a slave); (f) earthly masters, Matt. 6:24; Luke 16:13; 1 Tim. 6:2,
RV, “serve;” (g) the younger by the elder, Rom. 9:12; (h) of being in bondage
to a nation, Acts 7:7; Gal. 4:25, to the Romans, actually, though also
spiritually to Judaizers; (i) to idols, Gal. 4:8, RV, “were in bondage” (AV,
“did service”); (j) to “the weak and beggarly rudiments,” Gal. 4:9 (RV), “to be
in bondage” (aorist tense in the best texts, suggesting “to enter into
bondage”), i.e., to the religion of the Gentiles (“rudiments” being used in
ver. 3 of the religion of the Jews); (k) sin, Rom. 6:6, RV, “be in bondage”
(AV, “serve”); (1) “divers lusts and pleasures,” Titus 3:3; (m) negatively, to
any man -- a proud and thoughtless denial by the Jews, John 8:33.
3, latreuo
primarily “to work for hire” (akin to latris, “a hired servant”), signifies (1)
to worship, (2) to “serve;” in the latter sense it is used of service (a) to
God, Matt. 4:10; Luke 1:74 (“without fear”); 4:8; Acts 7:7; 24:14, RV, “serve”
(AV, “worship”); Acts 26:7; 27:23; Rom. 1:9 (“with my spirit”); 2 Tim. 1:3;
Heb. 9:14; 12:28, AV, “we may serve,” RV, “we may offer service;” Rev. 7:15;
(b) to God and Christ (“the Lamb”), Rev. 22:3; (c) in the tabernacle, Heb. 8:5,
RV; 13:10; (d) to “the host of heaven,” Acts 7:42, RV, “to serve” (AV, “to
worship”); (e) to “the creature,” instead of the Creator, Rom. 1:25, of
idolatry: see WORSHIP.
Note: In Luke 2:37 the RV has “worshiping,” for AV, “served;” in Heb.
9:9, “the worshiper,” for AV, “that did the service.”
4, hupereteo
for which see MINISTER. B, No. 3, is translated “to serve” in Acts 13:36; there
is a contrast intimated between the service of David, lasting for only a
generation, and the eternal character of Christ's ministry as the One who not
having seen corruption was raised from the dead.
1, diakonia
is rendered “service” in Rom. 15:31, AV; “serving” in Luke 10:40. See MINISTRY,
A, No. 1.
2, leitourgia
is rendered “service” in 2 Cor. 9:12; Phil. 2:17,30. See MINISTRY, A, No. 2.
3, latreia
akin to latreuo (see No. 3, above), primarily “hired service,” is used (a) of
the “service” of God in connection with the tabernacle, Rom. 9:4; Heb. 9:1,
“Divine service;” Heb. 9:6, plural, RV, “services” (AV, “service,” and, in
italics, “of God”); (b) of the intelligent “service” of believers in presenting
their bodies to God, a living sacrifice, Rom. 12:1, RV marg., “worship;” (c) of
imagined “service” to God by persecutors of Christ's followers, John 16:2.
Note: For “soldier on service,” 2 Tim. 2:3, RV, see SOLDIER, B.
A-1,Verb, histemi
“to cause to stand,” is translated “to set” in Matt. 4:5 (aorist tense in the
best texts; some have the present, as in AV); 18:2; 25:33; Mark 9:36; Luke 4:9;
9:47; John 8:3; Acts 4:7; 5:27; 6:6; in Acts 6:13, “set up;” Acts 22:30; in
Jude 1:24, RV, “to set” (AV, “to present”). See ABIDE, No. 10.
A-2,Verb, kathistemi
lit., “to set down” (kata, “down,” and No. 1), “to appoint, constitute,” is
translated “to set” in Matt. 24:45,47; 25:21,23, RV (AV, “made”); so Luke
12:42,44; it is found in some mss. in Heb. 2:7, and translated “set over” (AV),
See APPOINT, No. 2.
A-3,Verb, tithemi
“to put, to place,” is translated “to set” in Acts 1:7, of times and seasons
(AV, “put”); Acts 13:47; Rev. 10:2; “setteth on” (of wine) in John 2:10, RV
(AV, “doth set forth”); in the AV of Mark 4:21 (2nd part) and in Luke 8:16 it
is rendered “set” (RV, “put”), of a lamp (some texts have No. 6 in both). In
Mark 4:30 it is used of “setting” forth by parable the teaching concerning the
kingdom of God, RV, “shall we set (it) forth” (AV, “compare”). See APPOINT, No.
3.
A-4,Verb, paratithemi
“to place beside” (para, “beside,” and No. 3), “to set forth,” of a parable,
Matt. 13:24, RV (AV, “put forth”); “to set before,” of food, Mark 6:41; 8:6
(twice),7; Luke 9:16; 10:8; 11:6; Acts 16:34; 1 Cor. 10:27. See ALLEGE, No. 1,
PUT, No. 3.
A-5,Verb, peritithemi
“to place or put around” (peri, “around,” and No. 3), is translated “to set
about” (of a hedge) in Mark 12:1. See BESTOW, No. 5, PUT.
A-6,Verb, epitithemi
“to put, set or lay upon,” is used of the placing over the head of Christ on
the cross “His accusation,” Matt. 27:37, “set up;” of attacking a person, Acts
18:10, “shall set on.” See ADD. No. 1.
A-7,Verb, protithemi
“to set before” (pro, “before,” and No. 3), is used in the Middle Voice,
translated “set forth,” of Christ, in Rom. 3:25 (RV marg., “purposed”). See
PURPOSE, B, No. 3.
A-8,Verb, didomi
“to give,” is translated “I have set before” in Rev. 3:8 (RV marg., “given”).
See GIVE.
A-9,Verb, kathizo
used transitively, signifies “to cause to sit down, set, appoint,” translated
“to set” in Acts 2:30, RV (AV, incorrectly, “to set”); in 1 Cor. 6:4, of
appointing, i.e., obtaining the services of, judges in lawcourts; in Eph. 1:20,
RV, “made (Him) to sit” (AV, “set”).
Note: In Heb. 8:1, kathizo is used intransitively, RV, “sat down” (AV,
“is set”); so in Heb. 12:2, RV, “hath sat down” (AV, “is set down”); Rev. 3:21,
RV, “I ... sat down” (AV, “am set down”). So epikathizo in Matt. 21:7 (last
part), RV, “He sat” [some mss. have the plural in a transitive sense, AV, “they
set (Him)]” See SIT, No. 8.
A-10,Verb, tasso
“to arrange, assign, order,” is translated “set (under authority)” in Luke 7:8.
In 1 Cor. 16:15, RV, “have set (themselves),” AV, “addicted.” See APPOINT, No.
5.
A-11,Verb, anatassomai
“to arrange in order, draw up in order” (ana, “up,” and the Middle Voice of No.
10), occurs in Luke 1:1, AV, “to set forth in order,” RV, “to draw up.” See
DRAW, No. 9.
A-12,Verb, duno
“to sink into,” is used of the “setting” of the sun, Mark 1:32, “did set;” Luke
4:40, “was setting.” The sun, moon and stars were conceived of as sinking into
the sea when they set.
A-13,Verb, sunallasso
236), “to reconcile” (sun, “together,” allasso, “to change or exchange”), is
translated “he ... would have set (them at one, lit., 'into peace') again” in
Acts 7:26 (the imperfect tense being conative, expressing an attempt); some
mss. have sunelauno, “to drive together, force together.”
A-14,Verb, katangello
“to declare, proclaim,” is translated “set forth” in Acts 16:21, RV (AV,
“teach”); “set I forth” in Acts 17:23, RV (AV, “declare I”). See DECLARE, No.
4.
A-15,Verb, enecho
“to hold in,” has a secondary significance of “setting oneself against a
person,” “being urgent against,” Mark 6:19; Luke 11:53 (RV, marg.). See
ENTANGLE, No. 3, QUARREL, URGE.
A-16,Verb, propempo
lit., “to send forward” (pro, “forward,” pempo, “to send”), is translated “set
forward” in Titus 3:13, RV (AV, “bring”) and in 3 John 1:6, RV (AV, “bring
forward”), of practical assistance to servants of God in their journeys. See
ACCOMPANY, No. 4.
A-17,Verb, apodeiknumi
“to show forth, declare,” is translated “set forth” in 1 Cor. 4:9, here, a
technical term, used for exhibiting gladiators in an arena, “last of all”
referring to the grand finale, to make the most thrilling sport for the
spectators (cp. 1 Cor. 15:32); prophets and others had preceded the apostles in
the spectacle; in 2 Thess. 2:4 it is used of the man of sin, who will “set
(himself) forth (as God),” AV, “showing.” Elsewhere Acts 2:22; 25:7. See
APPROVE, PROVE. The word is frequently used in the papyri of the proclamation
of the accession of a king or the appointment of an official. Cp. apodeixis,
“demonstration,” 1 Cor. 2:4.
A-18,Verb, epibibazo
“to place upon,” is used of causing persons to mount animals for riding, Luke
10:34; 19:35; Acts 23:24.
A-19,Verb, sterizo
“to fix, establish,” is rendered “He steadfastly set (His face)” in Luke 9:51.
See ESTABLISH, No. 1.
A-20,Verb, anorthoo
“to set straight, set up” (ana, “up,” orthos, “straight”), is used in Acts
15:16 in God's promise to “set” up the fallen tabernacle (skene, “tent”) of
David. The word is used in the papyri of rearing buildings again. See LIFT, No.
6, STRAIGHT.
A-21,Verb, keimai
“to lie, to be laid” (used as the Passive Voice of tithemi, No. 3), is
translated “to be set,” e.g., in Matt. 5:14 (of a city); Luke 2:34 (of Christ);
John 2:6 (of waterpots); 19:29 (of vessel of vinegar); Phil. 1:16, RV (Phil.
1:17, AV) (of the Apostle Paul); Rev. 4:2 (of the throne in heaven). See
APPOINT, LAY, LIE.
A-22,Verb, anakeimai
“to be laid up” (ana “up”), “to recline at a meal,” is so used in John 6:11,
“(to them) that were set down.” See LEAN, LIE, Note (1) SIT, No. 3.
A-23,Verb, prokeimai
signifies (a) “to be set before” (pro, “before,” and No. 21), and is so
rendered in Heb. 6:18 of the hope of the believer; Heb. 12:1, of the Christian
race; Heb. 12:2, of the joy “set” before Christ in the days of His flesh and at
His death; (b) “to be set forth,” said of Sodom and Gomorrah, in Jude 1:7. It
is used elsewhere in 2 Cor. 8:12, for which see FIRST, D, Note (2).
A-24,Verb, prographo
“to write before,” is translated “were set forth (unto this condemnation)” in
Jude 1:4, RV (AV, “ordained”); the evil teachers were “designated of old for
this judgment” (cp. 2 Pet. 2:3). For the meaning of this verb in Gal. 3:1, RV,
“openly set forth,” see OPENLY, No. 2, Note. See WRITE.
B-1,Adjective, taktos
an adjective (from tasso, A, No. 10), “ordered, fixed, set,” is said of an
appointed day, in Acts 12:21. In the Sept., Job 12:5.
Notes: (1) For “to set at liberty” (apoluo and apostello), see LIBERTY.
(2) In Acts 21:2, AV, anago, “to set sail” (RV), is translated “set forth;” see
LAUNCH. (3) In Luke 22:55, AV, sunkathizo, “to sit down together” (RV), is
translated “were set down together.” See SIT, No. 10. (4) For Acts 7:5, “to set
his foot on,” see FOOT, A, No. 1, Note. (5) In Acts 13:9, AV, atenizo, “to look
fixedly, gaze,” is rendered “set his eyes on” (RV, “fastened his eyes on”). See
FASTEN, No. 1. (6) In Matt. 27:19, AV, kathemai, “to sit,” is rendered “he was
set down” (RV, “he was sitting”). See SIT, No. 1. (7) In John 13:12, (AV,
anapipto, “to recline at table,” is translated “was set down” (RV, “sat down;”
marg., “reclined”). See RECLINE. (8) In Matt. 27:66 there is no word in the
Greek representing the AV “setting;” the RV has “the guard being with them,”
lit., “with (meta) the guard.” (9) The verb is combined with other words, e.g.,
AFFECTION, FIRE, MIND, NOUGHT, ORDER, SEAL, UPROAR, VARIANCE.
1, katangeleus
“a proclaimer, herald” (akin to katangello, “to proclaim”), is used in Acts
17:18, “a setter forth (of strange gods).” It is found in inscriptions in
connection with proclamations made in public places.
1, tithemi
“to put, place,” is translated “settle (it therefore in your hearts)” in Luke
21:14, Active Voice in the best texts (some have the Middle), the aorist tense
signifying complete decision, i.e., “resolve” (not “consider”); cp. Acts 5:4,
“to conceive in the heart,” and contrast Luke 1:66, “to lay up” (both have
aorist tense, Middle Voice). See APPOINT, No. 3.
Notes: (1) In 1 Pet. 5:10, some texts have themelioo, “to lay a
foundation,” used metaphorically, and translated “settle,” AV. (2) In Col.
1:23, AV, hedraios, lit., “seated” (hedra, “a seat”), is translated “settled”
(RV, “steadfast”). (3) For epiluo see DETERMINE, No. 4.
1, hepta
whence Eng. words beginning with “hept,” corresponds to the Heb. sheba' (which
is akin to saba', signifying “to be full, abundant”), sometimes used as an
expression of fullness, e.g., Ruth 4:15: it generally expresses completeness,
and is used most frequently in the Apocalypse; it is not found in the Gospel of
John, nor between the Acts and the Apocalypse, except in Heb. 11:30 (in Rom.
11:4 the numeral is heptakischilioi, “seven thousand”); in Matt. 22:26 it is
translated “seventh” (marg., “seven”).
Note: In 2 Pet. 2:5, RV, “Noah with seven others” is a translation into
idiomatic English of the Greek idiom “Noah the eighth person” (so AV,
translating literally). See EIGHT
1, heptakis
occurs in Matt. 18:21,22; Luke 17:4 (twice).
1, hebdomos
occurs in John 4:52; Heb. 4:4 (twice); Jude 1:14; Rev. 8:1; 10:7; 11:15; 16:17;
21:20.
1, hebdomekonta
occurs in Luke 10:1,17; in Acts 7:14 it precedes pente, “five,” lit.,
“seventy-five,” rendered “threescore and fifteen;” for the details see FIFTEEN,
Note (1); in Acts 23:23 it is translated “threescore and ten;” in Acts 27:37 it
precedes hex, “six,” lit., “seventy-six,” rendered “threescore and sixteen.”
1, hebdomekontakis
occurs in Matt. 18:22, where it is followed by hepta, “seven,” “seventy times
seven;” RV marg. has “seventy times and seven,” which many have regarded as the
meaning; cp. Gen. 4:24 (Winer, in Winer-Moulton, Gram., p. 314, remarks that
while this would be the strict meaning, it “would not suit the passage;” his
translator, W. F. Moulton, in a footnote, expresses the opinion that it would.
So also J.H. Moulton, Prol., p. 98, says: “A definite allusion to the Genesis
story is highly probable: Jesus pointedly sets against the natural man's
craving for seventy-sevenfold revenge the spiritual man's ambition to exercise
the privilege of seventy-sevenfold forgiveness”).
The Lord's reply “until seventy times seven” was indicative of
completeness, the absence of any limit, and was designed to turn away Peter's
mind from a merely numerical standard. God's forgiveness is limitless; so
should man's be.
1, katargeo
lit., “to reduce to inactivity” (see ABOLISH, where all the ocurrences are given),
is rendered “ye are severed (from Christ)” in Gal. 5:4, RV; the aorist tense
indicates that point of time at which there was an acceptance of the Judaistic
doctrines; to those who accepted these Christ would be of no profit, they were
as branches severed from the tree.
2, aphorizo
“to separate from,” is used of the work of the angels at the end of this age,
in “severing” the wicked from among the righteous, Matt. 13:49, a premillennial
act quite distinct from the rapture of the Church as set forth in 1 Thess. 4.
See DIVIDE, No. 1.
1, idios
“one's own,” is translated “several (ability),” in Matt. 25:15.
Note: For Rev. 21:21, “the several gates,” RV, see EVERY, No. 3.
1, idia
the dative case, feminine, of idios (see above), is used adverbially,
signifying “severally,” in 1 Cor. 12:11.
Notes: (1) In Rom. 12:5, kata (kath') followed by the numeral heis,
“one,” and preceded by the article, signifies “severally,” RV (AV, “every
one”). Cp. EVERY, Note (1). (2) In 1 Cor. 12:27, RV, the phrase ek merous,
lit., “out of a part” (meros), is rendered “severally” (AV, “in particular”).
(3) In Heb. 9:5, RV, the phrase kata meros, lit., “according to a part,” is
rendered “severally.” (4) For Eph. 5:33, RV, “severally,” see EVERY, No. 3.
1, apotomia
“steepness, sharpness” (apo, “off,” temno, “to cut;” tome, “a cutting”), is
used metaphorically in Rom. 11:22 (twice) of “the severity of God,” which lies
in His temporary retributive dealings with Israel. In the papyri it is used of
exacting to the full the provisions of a statue. Cp. the adverb apotomos,
“sharply” (which see).
2, apheidia
primarily “extravagance” (a, negative, pheidomai, “to spare”), hence,
“unsparing treatment, severity,” is used in Col. 2:23, RV, “severity (to the
body),” AV, “neglecting of” (marg., “punishing, not sparing”); here it refers
to ascetic discipline; it was often used among the Greeks of courageous
exposure to hardship and danger.
1, epirapto |
epirrhapto>
(epi, “upon,” rhapto, “to sew or stitch”), is used in Mark 2:21.
1, skia
is used (a) of “a shadow,” caused by the interception of light, Mark 4:32, Acts
5:15; metaphorically of the darkness and spiritual death of ignorance, Matt.
4:16; Luke 1:79; (b) of “the image” or “outline” cast by an object, Col. 2:17,
of ceremonies under the Law; of the tabernacle and its appurtenances and
offerings, Heb. 8:5; of these as appointed under the Law, Heb. 10:1.
2, aposkiasma
“a shadow,” is rendered “shadow that is cast” in Jas. 1:17, RV; the AV makes no
distinction between this and No. 1. The probable significance of this word is
“overshadowing” or “shadowing-over” (which apo may indicate), and this with the
genitive case of trope, “turning,” yields the meaning “shadowing-over of
mutability” implying an alternation of “shadow” and light; of this there are
two alternative explanations, namely, “overshadowing” (1) not caused by
mutability in God, or (2) caused by change in others, i.e., “no changes in this
lower world can cast a shadow on the unchanging Fount of light” [Mayor, who
further remarks, “The meaning of the passage will then be, 'God is alike
incapable of change (parallage) and incapable of being changed by the action of
others'“].
· For SHADOWING, Heb. 9:5, AV, see OVERSHADOW
1, saleuo
“to agitate shake,” primarily of the action of stormy winds, waves, etc., is
used (a) literally, of a reed, Matt. 11:7; Luke 7:24; a vessel, “shaken” in
filling, Luke 6:38; a building, Luke 6:48; Acts 4:31; 16:26; the natural forces
of the heavens and heavenly bodies, Matt. 24:29; Mark 13:25; Luke 21:26; the
earth, Heb. 12:26, “shook;” (b) metaphorically, (1) of “shaking” so as to make
insecure, Heb. 12:27 (twice); (2) of casting down from a sense of security,
Acts 2:25, “I should (not) be moved;” (3) to stir up (a crowd), Acts 17:13; (4)
to unsettle, 2 Thess. 2:2, “(to the end that) ye be not (quickly) shaken (from
your mind),” i.e., from their settled conviction and the purpose of heart
begotten by it, as to the return of Christ before the Day of the Lord begins;
the metaphor may be taken from the loosening of a ship from its moorings by a
storm. See MOVE, STIR.
2, seio
“to shake to and fro,” is rendered “to shake” in Matt. 28:4, AV; Heb. 12:26,
AV; Rev. 6:13, AV and RV; see MOVE, No. 3.
3, apotinasso
“to shake off” (apo, “from,” tinasso, “to shake”), is used in Luke 9:5, of dust
from the feet; Acts 28:5, of a viper from the hand. In the Sept., Judg. 16:20;
1 Sam 10:2; Lam. 2:7.
4, ektinasso
“to shake out,” is used of “shaking off” the dust from the feet, Matt. 10:14;
Mark 6:11; Acts 13:51; of “shaking out” one's raiment, Acts 18:6.
1, mello
“to be about (to be or do),” is used of purpose, certainty, compulsion or
necessity. It is rendered simply by “shall” or “should” (which frequently
represent elsewhere part of the future tense of the verb) in the following (the
RV sometimes translates differently, as noted): Matt. 16:27 (1st part), lit.,
“is about to come;” Matt. 17:12,22; 20;22, RV, “am about;” Matt. 24:6; Mark
13:4 (2nd part), RV “are about;” Luke 9:44; 21:7 (2nd part), RV, “are about;”
Luke 21:36; Acts 23:3; 24:15; 26:2, RV, “I am (to);” Rom. 4:24; 8:13 (1st
part), RV, “must;” Rom. 8:18; 2 Tim. 4:1; Heb. 1:14; 10:27; Jas. 2:12, RV, “are
to;” 1 Pet. 5:1; Rev. 1:19; 2:10 (1st and 2nd parts), RV, “art about,” “is
about;” Rev. 3:10, RV, “is (to);” Rev. 17:8 (1st part), RV, “is about.” See
ABOUT, B.
Notes: (1) The use of “shall, shalt,” is frequently part of the
rendering of a future tense of a verb. (2) The phrase “it shall come to pass”
is the rendering of the future tense of eimi, “to be,” in Acts 2:17,21; 3:23;
Rom. 9:26.
1, makellon
a term of late Greek borrowed from the Latin macellum, denotes a “meat market,”
translated “shambles” in 1 Cor. 10:25. The word is found in the koine, or
vernacular Greek covering the time of the NT, illustrating this passage (see
Deissmann, Light from the Ancient East, 274). A plan, drawn by Lietzmann, of a
forum in Pompeii, shows both the slaughterhouse and the meat shop next to the
chapel of Caesar. Some of the meat which had been used for sacrifical purposes
was afterwards sold in the markets. The Apostle enjoins upon the believer to
enter into no inquiry, so as to avoid the troubling of conscience (contrast 1
Cor. 10:28).
A-1,Noun, atimia
signifies (a) “shame, disgrace,” Rom 1:26, “vile (passions),” RV, lit.,
“(passions) of shame;” 1 Cor. 11:14; (b) “dishonor,” e.g. 2 Tim. 2:20, where
the idea of disgrace of “shame” does not attach to the use of the word; the
meaning is that while in a great house some vessels are designed for purposes
of honor, others have no particular honor (time) attached to their use (the
prefix a simply negatives the idea of honor). See DISHONOR.
A-2,Noun, aischune
See ASHAMED, B, No. 1.
A-3,Noun, entrope
1 Cor. 6:5; 15:34. See ASHAMED, B, No. 2.
A-4,Noun, aschemosune
denotes (a) “unseemliness,” Rom. 1:27, RV (AV, “that which is unseemly”); (b)
“shame, nakedness,” Rev. 16:15, a euphemism for No. 2.
B-1,Adjective, aischros
“base, shameful” (akin to aischos, “shame”), of that which is opposed to
modesty or purity, is translated as a noun in 1 Cor. 11:6; 14:35, AV (RV,
“shameful”); Eph. 5:12; in Titus 1:11, “filthy (lucre),” lit., “shameful
(gain).” See FILTHY.
C-1,Verb, atimazo
“to dishonor, put to shame” (akin to A, No. 1): see DISHONOR, C, No. 1.
C-2,Verb, entrepo
lit., “to turn in upon, to put to shame” (akin to A, No. 3), is translated “to
shame (you)” in 1 Cor. 4:14. See ASHAMED, A, No. 4.
C-3,Verb, kataischuno
“to put to shame” (kata, perhaps signifying “utterly”), is translated “ye ...
shame (them)” in 1 Cor. 11:22, AV, RV, “ye ... put (them) to shame.” See
ASHAMED, A, No. 3.
C-4,Verb, paradeigmatizo
signifies “to set forth as an example” (para, “beside,” deiknumi, “to show”),
and is used in Heb. 6:6 of those Jews, who, though attracted to, and closely
associated with, the Christian faith, without having experienced more than a
tasting of the heavenly gift and partaking of the Holy Ghost (not actually
receiving Him), were tempted to apostatize to Judaism, and, thereby crucifying
the Son of God a second time, would “put Him to an open shame.” So were
criminals exposed. In the Sept., Num. 25:4; Jer. 13:22; Ezek. 28:17.
1, aidos
“a sense of shame, modesty,” is used regarding the demeanor of women in the
church, 1 Tim. 2:9 (some mss. have it in Heb. 12:28 for deos, “awe:” here only
in NT). “Shamefastness is that modesty which is 'fast' or rooted in the
character ... The change to 'shamefacedness' is the more to be regretted
because shamefacedness ... has come rather to describe an awkward diffidence,
such as we sometimes call sheepishness” (Davies; Bible English, p. 12).
As to aidos and aischune (see ASHAMED, B, No. 1), aidos is more
objective, having regard to others; it is the stronger word. “Aidos would
always restrain a good man from an unworthy act, aischune would sometimes
restrain a bad one” (Trench, Syn. xix, xx).
· Note: This forms part of the rendering of (a) atimazo, Mark 12:4, Luke 20:11, see DISHONOR, C, No. 1, ENTREAT, Note, HANDLE, No. 4; (b) hubrizo, “to insult,” Acts 14:5, RV; 1 Thess. 2:2, “were (RV, having been) shamefully entreated.” See SPITEFULLY.
1, eidos
rendered “shape” in the AV of Luke 3:22; John 5:37: see FORM, No. 4.
2, homoioma
rendered “shapes” in Rev. 9:7: see LIKENESS, No. 1.
A-1,Adjective, oxus
denotes (a) “sharp” (Eng., “oxy---,),” said of a sword, Rev. 1:16; 2:12; 19:15;
of a sickle, Rev. 14:14,17,18 (twice); (b) of motion, “swift,” Rom. 3:15. See
SWIFT.
A-2,Adjective, tomos
akin to temno, “to cut” [Eng., “(ana)tomy,” etc.], is used metaphorically in
the comparative degree, tomoteros, in Heb. 4:12, of the Word of God.
B-1,Adverb, apotomos
signifies “abruptly, curtly,” lit., “in a manner that cuts” (apo, “from,”
temno, “to cut,” hence “sharply, severely,” 2 Cor. 13:10, RV, “(that I may
not... deal) sharply,” AV, “(use) sharpness;” the pronoun “you” is to be
understood, i.e., “that I may not use (or deal with) ... sharply;” Titus 1:13,
of rebuking. Cp. apotomia, “severity.”
1, xurao
a late form of xureo, or xuro, from xuron, “a razor,” occurs in Acts 21:24
(Middle Voice), in connection with a vow (Num. 6:2-18; cp. Acts 18:18: see
SHEAR); 1 Cor. 11:5,6 (2nd part in each).
· Note: The words under HE in their feminine forms are used for this pronoun.
1, keiro
is used (a) of “shearing sheep,” Acts 8:32, “shearer,” lit., “the (one)
shearing:” (b) in the Middle Voice, “to have one's hair cut off, be shorn,”
Acts 18:18; 1 Cor. 11:6 (twice; cp. xurao, “to shave;” see above).
1, theke
“a place to put something in” (akin to tithemi, “to put”), “a receptacle,
chest, case,” is used of the “sheath” of a sword, John 18:11.
1, ekcheo
“to pour out,” is translated “to shed” or “to shed forth” in Acts 2:33; Titus
3:6, AV; of “shedding” blood in murder, Rom. 3:15. See POUR, No. 3.
2, ekchuno | ekchunno>
a later form of No. 1, is used of the voluntary giving up of His life by Christ
through the “shedding” of His blood in crucifixion as an atoning sacrifice,
Matt. 26:28; Mark 14:24; Luke 22:20, AV, “is shed,” RV, “is poured out;” these
passages do not refer to the effect of the piercing of His side (which took
place after His death); of the murder of servants of God, Matt. 23:35; Luke
11:50; Acts 22:20 (in the best texts; others have No. 1); of the love of God in
the hearts of believers through the Holy Spirit, Rom. 5:5. For the “pouring
out” of the Holy Spirit, Acts 10:45, see POUR, No. 4. (The form in the last two
passages might equally well come from No. 1, above.) See GUSH OUT, RUN, SPILL.
1, probaton
from probaino, “to go forward,” i.e., of the movement of quadrupeds, was used
among the Greeks of small cattle, sheep and goats; in the NT, of “sheep” only
(a) naturally, e.g., Matt. 12:11,12; (b) metaphorically, of those who belong to
the Lord, the lost ones of the house of Israel, Matt. 10:6; of those who are
under the care of the Good Shepherd, e.g., Matt. 26:31; John 10:1, lit., “the
fold of the sheep,” and John 10:2-27; 21:16,17 in some texts; Heb. 13:20; of
those who in a future day, at the introduction of the millennial kingdom, have
shown kindness to His persecuted earthly people in their great tribulation,
Matt. 25:33; of the clothing of false shepherds, Matt. 7:15; (c) figuratively,
by way of simile, of Christ, Acts 8:32; of the disciples, e.g., Matt. 10:16; of
true followers of Christ in general, Rom. 8:36; of the former wayward condition
of those who had come under His Shepherd care, 1 Pet. 2:25; of the multitudes
who sought the help of Christ in the days of His flesh, Matt. 9:36; Mark 6:34.
2, probation
a diminutive of No. 1, “a little sheep,” is found in the best texts in John
21:16,17 (some have No. 1); distinct from arnia, “lambs” (ver. 15), but used as
a term of endearment.
Note: For “keeping sheep,” Luke 17:7, RV, see CATTLE.
1, probatikos
an adjective, used in the grammatically feminine form, in John 5:2, to agree
with pule, “a gate,” understood, RV, “sheep gate” (not with agora, “a market,”
AV, “sheep market”). In the Sept., Neh. 3:1,32; 12:39. This “sheep gate” was
near the Temple; the sacrifices for the Temple probably entered by it.
· For SHEEPFOLD see FOLD
1, melote
from melon, “a sheep or goat,” occurs in Heb. 11:37. In the Sept., 1 Kings
19:13,19; 2 Kings 2:8,13,14.
1, othone
primarily denoted “fine linen,” later, “a sheet,” Acts 10:11; 11:5. Cp.
othonion, “linen.”
1, stater
a teradrachmon or four drachmae, originally 224 grains, in Tyrian currency, but
reduced in weight somewhat by the time recorded in Matt. 17:24; the value was
about three shillings, and would pay the Temple tax for two persons, Matt.
17:27, RV, “shekel” (AV, “a piece of money”); in some mss., Matt. 26:16; see
MONEY, Note.
2, didrachmon
“a half-shekel” (i.e., dis, “twice,” drachme, “a drachma,” the coin mentioned
in Luke 15:8,9), was the amount of the tribute in the 1st cent., A.D., due from
every adult Jew for the maintenance of the Temple services, Matt. 17:24
(twice). This was based on Exod. 30:13,24 (see also Exod. 38:24-26; Lev. 5:15;
27:3,25; Num. 3:47,50; 7:13ff.; 18:16).
1, poimen
is used (a) in its natural significance, Matt. 9:36; 25:32; Mark 6:34; Luke
2:8,15,18,20; John 10:2,12; (b) metaphorically of Christ, Matt. 26:31; Mark
14:27; John 10:11,14,16; Heb. 13:20; 1 Pet. 2:25; (c) metaphorically of those
who act as pastors in the churches, Eph. 4:11. See PASTOR.
· For CHIEF SHEPHERD see CHIEF, B, No. 3
1, deiknumi | deiknuo
denotes (a) “to show, exhibit,” e.g., Matt. 4:8; 8:4; John 5:20; 20:20; 1 Tim.
6:15; (b) “to show by making known,” Matt. 16:21; Luke 24:40; John 14:8,9; Acts
10:28; 1 Cor. 12:31; Rev. 1:1; 4:1; 22:6; (c) “to show by way of proving,” Jas.
2:18; 3:13.
2, anadeikumi
signifies (a) “to lift up and show, show forth, declare” (ana, “up,” and No.
1), Acts 1:24; (b) to “appoint,” Luke 10:1. See APPOINT, No. 14.
3, endeiknumi
signifies (1) “to show forth, prove” (Middle Voice), said (a) of God as to His
power, Rom. 9:17; His wrath, Rom. 9:22; the exceeding riches of His grace, Eph.
2:7; (b) of Christ, as to His longsuffering, 1 Tim. 1:16; (c) of Gentiles, as
to “the work of the Law written in their hearts,” Rom. 2:15; (d) of believers,
as to the proof of their love, 2 Cor. 8:24; all good fidelity, Titus 2:10;
meekness, Titus 3:2; love toward God's Name, Heb. 6:10; diligence in
ministering to the saints, Heb. 6:11; (2) “to manifest by evil acts,” 2 Tim.
4:14, “did (me much evil),” marg., “showed.”
4, epideiknumi
epi, “upon,” intensive, and No. 1, signifies (a) “to exhibit, display,” Matt.
16:1; 22:19; 24:1; Luke 17:14 (in some mss. 24:40; No. 1 in the best texts); in
the Middle Voice, “to display,” with a special interest in one's own action,
Acts 9:39; (b) “to point out, prove, demonstrate,” Acts 18:28; Heb. 6:17.
5, hupodeiknumi
primarily, “to show secretly (hupo, 'under'), or by tracing out,” hence, “to
make known, warn,” is translated “to show” in Luke 6:47; Acts 9:16; in Acts
20:35, AV (RV, “I gave ... an example”). See EXAMPLE, WARN.
6, poieo
“to make, to do,” is translated, “He hath showed” in Luke 1:51; “to show
(mercy),” Luke 1:72, RV (AV, “perform”); “showed (mercy),” Luke 10:37; John
6:30, AV, “showest Thou,” RV, “doest Thou (for a sign);” Acts 7:36, AV,
“showed,” RV, “wrought;” Jas. 2:13, “showed (no mercy);” in Mark 13:22 in the
best texts (some have didomi), “shall show (signs).” See DO, No. 1.
7, menuo
“to disclose, make known” (what was secret), is rendered “to show” in Luke
20:37; 1 Cor. 10:28; in a forensic sense, John 11:57; Acts 23:30, RV (AV, “it
was told”). See TELL.
8, paristemi
“to show,” in Acts 1:3; 2 Tim. 2:15 (AV): see PRESENT, No. 1.
9, parecho
“to afford, give, show,” etc., in the Active Voice, is translated “showed” in
Acts 28:2; in the Middle Voice, “showing” in Titus 2:7 (1st part). See BRING,
No. 21.
10, exangello
“to tell out, proclaim abroad, to publish completely” (ek, or ex, “out,”
angello, “to proclaim”), is rendered “show forth” in 1 Pet. 2:9; it indicates a
complete proclamation (verbs compounded with ek often suggest what is to be
done fully).
11, didomi
“to give,” is rendered “to show” in Matt. 24:24. See also No. 6.
Notes: The AV translates the following words by the verb “to show” in
the passages indicated. The RV gives the better renderings: (1) apodeiknumi
(“to demonstrate”), 2 Thess. 2:4, “setting (himself) forth,” see SET, No. 17;
(2) anangello (“to declare”), Matt. 11:4, “tell;” John 16:13-15, “declare;”
John 16:25, “shall tell;” Acts 19:18; 20:20, “declaring;” (3) katangello, Acts
16:17; 26:23; 1 Cor. 11:26, “proclaim;” in the last passage the partaking of
the elements at the Lord's Supper is not a “showing forth” of His death, but a
proclamation of it; (4) phaneroo, John 7:4; 21:1 (twice),14; Rom. 1:19, “to
manifest;” (5) deloo, (“to make plain”), 2 Pet. 1:14, “signify;” (6) diegeomai
(“to recount”), Luke 8:39, “declare;” (7) emphanizo (“to manifest”), Acts
23:22, “hast signified;” (8) euangelizo, Luke 1:19, “to bring glad tidings;”
(9) katatithemi (“to lay up”), Acts 24:27, “to gain;” (10) lego (“to tell”), 1
Cor. 15:51, “I tell;” (11) energeo, Matt. 14:2; Mark 6:14, “work;” (12) ophthe
(lit., “was seen”), Acts 7:26, “He appeared;” (13) ginomai (“to become”), Acts
4:22, “was wrought;” (14) in Acts 10:40, emphanes, “manifest,” with didomi, “to
give,” and ginomai, “to become,” gave ... to be made manifest” (AV “showed ...
openly”); (15) apangello (“to announce”), Matt. 11:4, “tell;” Matt. 12:18,
“declare;” Matt. 28:11, “told;” Luke 14:21, “told;” Acts 26:20, “declare;” Acts
28:21, “report;” 1 Thess. 1:9, “report;” 1 John 1:2, “declare;” (16) In Luke
1:58, AV, megaluno, to magnify (RV), is rendered “shewed great.” (17) See also
SHEWING.
· For SHEW BEFORE see FORESHEW
· Note: The phrase rendered “the shewbread” is formed by the combination of the nouns prothesis, “a setting forth” (pro, “before,” tithemi, “to place”) and artos, “a loaf” (in the plural), each with the article, Matt. 12:4; Mark 2:26; Luke 6:4, lit., “the loaves of the setting forth;” in Heb. 9:2, lit., “the setting forth of the loaves.” The corresponding OT phrases are lit., “bread of the face,” Exod. 25:30, i.e., the presence, referring to the Presence of God (cp. Isa. 63:9 with Exod. 33:14,15); “the bread of ordering,” 1 Chron. 9:32, marg. In Num. 4:7 it is called “the continual bread;” in 1 Sam. 21:4,6, “holy bread” (AV, “hallowed”). In the Sept. of 1 Kings 7:48, it is called “the bread of the offering” (prosphora, “a bearing towards”). The twelve loaves, representing the tribes of Israel, were set in order every Sabbath day before the Lord, “on the behalf of the children,” Lev. 24:8, RV (marg., and AV, “from”), “an everlasting covenant.” The loaves symbolized the fact that on the basis of the sacrificial atonement of the Cross, believers are accepted before God, and nourished by Him in the Person of Christ. The showbread was partaken of by the priests, as representatives of the nation. Priesthood now being coextensive with all who belong to Christ, 1 Pet. 2:5,9, He, the Living Bread, is the nourishment of all, and where He is, there, representatively, they are.
1, anadeixis
“a shewing forth” (ana, “up or forth,” and deiknumi, “to show”), is translated
“showing” in Luke 1:80.
Note: For “showing,” Rom. 3:25,26, RV, see DECLARE, B.
1, thureos
formerly meant “a stone for closing the entrance of a cave;” then, “a shield,”
large and oblong, protecting every part of the soldier; the word is used
metaphorically of faith, Eph. 6:16, which the believer is to take up “in (en in
the original) all” (all that has just been mentioned), i.e., as affecting the
whole of his activities.
A-1,Verb, phaino
“to cause to appear,” denotes, in the Active Voice, “to give light, shine,”
John 1:5; 5:35; in Matt. 24:27, Passive Voice; so Phil. 2:15, RV, “ye are seen”
(for AV, “ye shine”); 2 Pet. 1:19 (Active); so 1 John 2:8; Rev. 1:16; in Rev.
8:12; 18:23 (Passive); Rev. 21:23 (Active). See APPEAR.
A-2,Verb, epiphaino
“to shine upon” (epi, “upon,” and No. 1), is so translated in Luke 1:79, RV
(AV, “to give light”). See APPEAR, No. 2.
A-3,Verb, lampo
“to shine as a torch,” occurs in Matt. 5:15,16; 17:2; Luke 17:24; Acts 12:7; 2
Cor. 4:6 (twice): see LIGHT, B, No. 3.
A-4,Verb, stilbo
“to shine, glisten,” is used in Mark 9:3 of the garments of Christ at His
transfiguration, RV, “glistering,” AV, “shining.” Cp. exastrapto, “dazzling,”
in Luke 9:29, RV.
A-5,Verb, eklampo
“to shine forth” (ek, “out” and No. 3), is used in Matt. 13:43, of the future
shining “forth” of the righteous “in the Kingdom of their Father.”
A-6,Verb, perilampo
“to shine around” (peri, “around,” and No. 3), is used in Luke 2:9, “shone
round about,” of the glory of the Lord; so in Acts 26:13, of the light from
Heaven upon Saul of Tarsus.
A-7,Verb, periastrapto
“to flash around, shine round about” (peri, and astrape, “shining brightness”),
is used in Acts 9:3; 22:6 of the same circumstance as in 26:13 (No. 6).
A-8,Verb, epiphausko | epiphauo
“to shine forth,” is used figuratively of Christ upon the slumbering believer
who awakes and arises from among the dead, Eph. 5:14, RV, “shall shine upon
thee” (AV, “shall give thee light”).
B-1,Noun, astrape
denotes (a) “lightning,” (b) “bright shining,” of a lamp, Luke 11:36. See
LIGHTNING. Cp. No. 7, above, and Note (1) below.
Notes: (1) In Luke 24:4, AV, astrapto, “to lighten,” is translated
“shining” (RV, “dazzling”). (2) In 2 Cor. 4:4; AV, augazo, “to shine forth,” is
translated “shine” (RV, “dawn”).
· For OWNER OF THE SHIP see OWNER, No. 2
1, ploion
akin to pleo, “to sail,” a boat or a ship, always rendered appropriately “boat”
in the RV in the Gospels; “ship” in the Acts; elsewhere, Jas. 3:4; Rev. 8:9;
18:17 (in some mss.),19. See BOAT, No. 2.
2, ploiarion
a diminutive form of No. 1, is translated “ship” in the AV of Mark 3:9; 4:36;
John 21:8; “(took) shipping” in John 6:24, AV, RV “(got into the) boats.” See
BOAT, No. 1.
3, naus
denotes “a ship” (Lat. navis, Eng. “nautical,” “naval,” etc.), Acts 27:41.
Naus, in classical Greek the ordinary word for a “ship,” survived in
Hellenistic Greek only as a literary word, but disappeared from popular speech
(Moulton, Proleg., p. 25). Blass (Philology of the Gospels, p. 186) thinks the
solitary Lucan use of naus was due to a reminiscence of the Homeric phrase for
beaching a “ship.”
Note: For epibaino, Acts 21:6, “we took ship,” see TAKE, Note (16).
· For SHIPMASTER see MASTER, A, No. 7
· For SHIPMEN see MARINERS
1, nauageo
signifies (a) literally, “to suffer shipwreck” (naus, “a ship,” agnumi, “to
break”), 2 Cor. 11:25; (b) metaphorically, “to make shipwreck,” 1 Tim. 1:19,
“concerning the faith,” as the result of thrusting away a good conscience (both
verbs in this ver. are in the aorist tense, signifying the definiteness of the
acts).
· For SHIVERS (Rev. 2:27) see BREAK, A, No. 5
· For SHOD see BIND, No. 3
1, hupodema
denotes “a sole bound under the foot” (hupo, “under,” deo, “to bind;” cp.
hupodeo, “to bind under”), “a sandal,” always translated “shoes,” e.g., Matt.
3:11; 10:10; Mark 1:7.
1, proballo
lit., “to throw before,” is used of “the putting forth of leaves, blossom,
fruit,” said of trees in general, Luke 21:30, “shoot forth.” See PUT (forward),
Acts 19:33.
Note: In Mark 4:32, AV, poieo, “to do, make,” is rendered “shooteth
out,” RV, “putteth out.”
· For SHORE see BEACH and LIP
* For SHORT (Adjective and Adverb) see LITTLE, A, No. 2 and B, No. 2.
Note: In 1 Thess. 2:17, “a short season,” is lit., “a season of an
hour” (hora); see HOUR, SEASON, No. 1.
1, koloboo
denotes “to cut off, amputate” (kolobos, “docked”); hence, “to curtail,
shorten,” said of the “shortening” by God of the time of the great tribulation,
Matt. 24:22 (twice); Mark 13:20 (twice). In the Sept., 2 Sam. 4:12.
2, sustello
denotes (a) “to draw together” (sun, “together,” stello, “to bring, gather”),
“to contract, shorten,” 1 Cor. 7:29, RV, “(the time) is shortened” (AV, “... is
short”); the coming of the Lord is always to be regarded as nigh for the
believer, who is to be in constant expectation of His return, and thus is to
keep himself from being the slave of earthly conditions and life's
relationships; (b) “to wrap up,” of enshrouding a body for burial, Acts 5:6,
RV, “they wrapped (AV, wound) ... up.”
3, suntemno
primarily, “to cut in pieces” (sun, “together,” temno, “to cut”), then, “to cut
down, cut short,” is used metaphorically in Rom. 9:28 (twice in some texts),
“the Lord will execute His word (logos, not “work,” as AV) upon the earth,
finishing it and cutting it short,” i.e., in the fulfillment of His judgments pronounced
upon Israel, a remnant only being saved; the “cutting short” of His word is
suggestive of the summary and decisive character of the Divine act.
Note: For hustereo, “to come short, fall short,” see FALL, No. 10.
1, eutheos
“straightway, directly,” is translated “shortly” in 3 John 1:14. The general
use of the word suggests something sooner than “shortly.” See FORTHWITH,
STRAIGHTWAY.
2, tacheos
see QUICKLY, No. 3.
3, tacheion
see QUICKLY, No. 2.
4, en tachei
see QUICKLY, No. 4.
Note: In 2 Pet. 1:14, AV, tachinos, an adjective denoting “swift” (akin
to the above), is translated “shortly” (RV, “swiftly”), lit., “the putting off
of my tabernacle is swift” (i.e., in its approach). Cp. 2:1.
* Note: This is frequently part of the translation of the tense of a verb. Otherwise it translates the following:
1, mello
“to be about to” (for the significance of which see SHALL), e.g., Mark 10:32,
RV, “were to;” Luke 19:11, RV, “was to;” “should” in Luke 22:23; 24:21; John
6:71; 7:39, RV, “were to;” John 11:51; 12:4,33; 18:32; Acts 11:28; 23:27, RV,
“was about (to be slain);” 1 Thess. 3:4, RV, “are to;” Rev. 6:11. See ABOUT, B.
2, dei
“it needs, it should,” e.g., Matt. 18:33; Acts 27:21: see MUST.
Note: In 1 Cor. 9:10, AV, opheilo, “to owe,” is rendered “should” (RV,
“ought to”).
1, omos
occurs in Matt. 23:4; Luke 15:5, and is suggestive (as in the latter passage)
of strength and safety.
A-1,Noun, keleusma
“a call, summons, shout of command” (akin to keleuo, “to command”), is used in
1 Thess. 4:16 of the “shout” with which (en, “in,” denoting the attendant
circumstances) the Lord will descend from heaven at the time of the rapture of
the saints (those who have fallen asleep, and the living) to meet Him in the
air. The “shout” is not here said to be His actual voice, though this indeed
will be so (John 5:28). In the Sept., Prov. 30:27, “(the locusts ... at the)
word of command (march in rank).”
B-1,Verb, epiphoneo
“to call out” (epi, “upon,” phoneo, “to utter a sound”), is translated
“shouted” in Acts 12:22, RV (AV, “gave a shout”). See CRY, B, No. 8.
1, deigmatizo
“to make a show of, expose,” is used in Col. 2:15 of Christ's act regarding the
principalities and powers, displaying them “as a victor displays his captives
or trophies in a triumphal procession” (Lightfoot). Some regard the meaning as
being that He showed the angelic beings in their true inferiority (see under
TRIUMPH). For its other occurrence, Matt. 1:19, see EXAMPLE, B, No. 1.
2, euprosopeo
denotes “to look well, make a fair show” (eu, “well,” prosopon, “a face”), and
is used in Gal. 6:12, “to make a fair show (in the flesh),” i.e., “to make a
display of religious zeal.” Deissmann illustrates the metaphorical use of this
word from the papyri in Light from the Ancient East, p. 96.
Note: For parateresis, AV marg. in Luke 17:20, “outward show,” see
OBSERVATION.
1, logos
“a word,” is sometimes used of mere talk, the talk which one occasions; hence,
“repute, reputation;” this seems to be the meaning in Col. 2:23, translated “a
show (AV 'show') of wisdom,” i.e., “a reputation for wisdom,” rather than
“appearance, reason,” etc. See WORD.
Note: In Luke 20:47, AV, prophasis, “a pretense” (RV), is translated
“show.” See CLOKE (Pretense), No. 2.
· For SHOW (Verb) see SHEW
1, ombros
denotes a “heavy shower, a storm of rain,” Luke 12:54.
· For SHRANK and SHRINK see DRAW (B), No. 4
1, naos
“the inmost part of a temple, a shrine,” is used in the plural in Acts 19:24,
of the silver models of the pagan “shrine” in which the image of Diana (Greek
Artemis) was preserved. The models were large or small, and were signs of
wealth and devotion on the part of purchasers. The variety of forms connected
with the embellishment of the image provided “no little business” for the
silver-smiths. See TEMPLE.
1, phrisso
primarily, “to be rough, to bristle,” then, “to shiver, shudder, tremble,” is
said of demons, Jas. 2:19, RV, “shudder” (AV, “tremble”). Cp. Matt. 8:29,
indicating a cognizance of their appointed doom.
· For SHUN see AVOID, No. 4, and DRAW, (B), No. 4
1, kleio
is used (a) of things material, Matt. 6:6; 25:10; Luke 11:7; John 20:19,26;
Acts 5:23; 21:30; Rev. 20:3; figuratively, Rev. 21:25; (b) metaphorically, of
the Kingdom of heaven, Matt. 23:13; of heaven, with consequences of famine,
Luke 4:25; Rev. 11:6; of compassion, 1 John 3:17, RV (AV, “bowels of
compassion”); of the blessings accuring from the promises of God regarding
David, Rev. 3:7; of a door for testimony, Rev. 3:8.
2, apokleio
“to shut fast” (apo, away from, and No. 1), is used in Luke 13:25, expressing
the impossibility of entrance after the closing.
3, katakleio
lit., “to shut down” (the kata has, however, an intensive use), signifies “to
shut up in confinement,” Luke 3:20; Acts 26:10. In the Sept., Jer. 32:3.
4, sunkleio
see ENCLOSE.
A-1,Verb, astheneo
lit., “to be weak, feeble” (a, negative, sthenos, “strength”), is translated
“to be sick,” e.g., in Matt. 10:8, “(the) sick;” Matt. 25:36; ver. 39 in the
best texts (some have B, No. 1); Mark 6:56; Luke 4:40; 7:10 (RV omits the
word); 9:2; John 4:46; 5:3, RV (AV, “impotent folk”); 5:7; 6:2, RV (AV, “were diseased”);
11:1-3,6; Acts 9:37; 19:12; Phil. 2:26,27; 2 Tim. 4:20; Jas. 5:14. See
DISEASED, B, No. 1, IMPOTENT, and, especially, WEAK.
A-2,Verb, kamno
primarily, “to work,” hence, from the effect of constant work, “to be weary,”
Heb. 12:3, is rendered “(him) that is sick,” in Jas. 5:15, RV, AV “(the) sick.”
The choice of this verb instead of the repetition of No. 1 (ver. 14, see
above), is suggestive of the common accompaniment of “sickness,” “weariness of
mind” (which is the meaning of this verb), which not infrequently hinders
physical recovery; hence this special cause is here intimated in the general
idea of “sickness.” In some mss. it occurs in Rev. 2:3. In the Sept., Job 10:1;
17:2.
A-3,Verb, sunecho
“to hold in, hold fast,” is used, in the Passive Voice, of “being seized or
afficted by ills,” Acts 28:8, “sick” (of the father of Publius, cp. Matt. 4:24;
Luke 4:38, “taken with”). See CONSTRAIN, No. 3.
Notes: (1) Noseo, “to be sick,” is used metaphorically of mental
ailment, in 1 Tim. 6:4, “doting” (marg., “sick”). (2) The adverb kakos, “evilly
ill,” with echo, “to hold, to have,” is rendered “to be sick,” in Matt. 4:24,
RV, “that were sick;” Matt. 8:16; 9:12; 14:35; Mark 1:32, RV (AV, “diseased”);
Mark 1:34; 2:17; 6:55; Luke 5:31; 7:2. (3) For “sick of the palsy,” Luke 5:24;
Acts 9:33, see PALSY (sick of).
B-1,Adjective, asthenes
lit., “without strength,” hence, “feeble, weak,” is used of “bodily debility,”
Matt. 25:43 (for ver. 39, see A, No. 1),44; some texts have it in Luke 9:2 (the
best omit it, the meaning being “to heal” in general); Luke 10:9; Acts 5:15,16;
in Acts 4:9 it is rendered “impotent.” See FEEBLE, IMPOTENT, WEAK.
B-2,Adjective, arrhostos
“feeble, sickly” (a, negative, rhonnumi, “to be strong”), is translated “sick”
in Matt. 14:14; Mark 16:18; “sick folk” in Mark 6:5; “that were sick” in Mark
6:13; “sickly” in 1 Cor. 11:30, here also of the physical state. In the Sept.,
1 Kings 14:5; Mal. 1:8.
C-1,Noun, astheneia
“weakness, sickness” (akin to A, No. 1 and B, No. 1), is translated “sickness”
in John 11:4. See DISEASE, No. 1, INFIRMITY, WEAKNESS.
C-2,Noun, nosos
see DISEASE, No. 3.
1, drepanon
“a pruning hook, a sickle” (akin to drepo, “to pluck”), occurs in mark 4:29;
Rev. 14:14-18 (twice),19.
A-1,Noun, pleura
“a side” (cp. Eng., “pleurisy”), is used of the “side” of Christ, into which
the spear was thrust, John 19:34; 20:20,25,27 (some mss. have it in Matt.
27:49; see RV marg.); elsewhere, in Acts 12:7.
B-1,Adverb, peran
an adverb, signifying “beyond, on the other side,” is used (a) as a preposition
and translated “ on the other side of,” e.g., in Mark 5:1; Luke 8:22; John 6:1,
RV; 6:22,25; (b) as a noun with the article, e.g., Matt. 8:18,28; 14:22; 16:5.
See BEYOND, No. 2.
Notes: (1) In Luke 9:47, the preposition para, “by the side of,” with
the dative case of the pronoun heautou, is rendered “by His side,” RV (AV, “by
Him”). (2) See also EITHER, EVERYWHERE, No. 3 HIGHWAY, RIGHT.
1, siniazo
“to winnow, sift” (sinion, “a sieve”), is used figuratively in Luke 22:31.
1, stenazo
“to groan,” is translated “He sighed” in Mark 7:34. See GRIEF, GROAN.
<2, anastenazo
“to sigh deeply” (ana, “up,” suggesting “deep drawn,” and No. 1), occurs in
Mark 8:12. In the Sept., Lam. 1:4.
A-1,Noun, eidos
is translated. “sight” in 2 Cor. 5:7; see APPEARANCE, No. 1.
A-2,Noun, theoria
denotes “a spectacle, a sight” (akin to theoreo, “to gaze, behold;” see
BEHOLD), in Luke 23:48.
A-3,Noun, horama
“that which is seen” (akin to horao, “to see”), besides its meaning, “a vision,
appearance,” denotes “a sight,” in Acts 7:31. See VISION.
A-4,Noun, ophthalmos
“an eye” (Eng. “ophthalmic,” etc.) in Acts 1:9 is translated “sight” (plur.
lit., “eyes”). See EYE.
A-5,Noun, anablepsis
denotes “recovering of sight” (ana, “again,” blepo, “to see”), Luke 4:18. In
the Sept., Isa. 61:1.
Notes: (1) For horasis (akin to No. 3), translated “in sight” in Rev.
4:3, AV (RV, “to look upon”), see LOOK, B. (2) In Luke 7:21, the infinitive
mood of blepo, “to see,” is used as a noun, “(He bestowed, AV, 'gave') sight.”
In Acts 9:9 it is used in the present participle with me, “not,” “without
sight” (lit., “not seeing”). (3) In Heb. 12:21 phantazomai, “to make visible,”
is used in the present participle as a noun, with the article, “(the) sight.”
(4) In Luke 21:11, AV, phobetron (or phobethron), plur., is translated “fearful
sights” (RV, “terrors”).
B-1,Verb, anablepo
“to look up,” also denotes “to receive or recover sight” (akin to A, No. 5),
e.g., Matt. 11:5; 20:34; Mark 10:51,52; Luke 18:41-43; John 9:11,15,18 (twice);
Acts 9:12,17,18; 22:13.
A-1,Noun, eidos
is translated. “sight” in 2 Cor. 5:7; see APPEARANCE, No. 1.
A-2,Noun, theoria
denotes “a spectacle, a sight” (akin to theoreo, “to gaze, behold;” see
BEHOLD), in Luke 23:48.
A-3,Noun, horama
“that which is seen” (akin to horao, “to see”), besides its meaning, “a vision,
appearance,” denotes “a sight,” in Acts 7:31. See VISION.
A-4,Noun, ophthalmos
“an eye” (Eng. “ophthalmic,” etc.) in Acts 1:9 is translated “sight” (plur.
lit., “eyes”). See EYE.
A-5,Noun, anablepsis
denotes “recovering of sight” (ana, “again,” blepo, “to see”), Luke 4:18. In
the Sept., Isa. 61:1.
Notes: (1) For horasis (akin to No. 3), translated “in sight” in Rev.
4:3, AV (RV, “to look upon”), see LOOK, B. (2) In Luke 7:21, the infinitive
mood of blepo, “to see,” is used as a noun, “(He bestowed, AV, 'gave') sight.”
In Acts 9:9 it is used in the present participle with me, “not,” “without
sight” (lit., “not seeing”). (3) In Heb. 12:21 phantazomai, “to make visible,”
is used in the present participle as a noun, with the article, “(the) sight.”
(4) In Luke 21:11, AV, phobetron (or phobethron), plur., is translated “fearful
sights” (RV, “terrors”).
B-1,Verb, anablepo
“to look up,” also denotes “to receive or recover sight” (akin to A, No. 5),
e.g., Matt. 11:5; 20:34; Mark 10:51,52; Luke 18:41-43; John 9:11,15,18 (twice);
Acts 9:12,17,18; 22:13.
1, semeion
“a sign, mark, indication, token,” is used (a) of that which distinguished a
person or thing from others, e.g., Matt. 26:48; Luke 2:12; Rom. 4:11; 2 Cor.
12:12 (1st part); 2 Thess. 3:17, “token,” i.e., his autograph attesting the
authenticity of his letters; (b) of a “sign” as a warning or admonition, e.g.,
Matt. 12:39, “the sign of (i.e., consisting of) the prophet Jonas;” Matt. 16:4;
Luke 2:34; 11:29,30; (c) of miraculous acts (1) as tokens of Divine authority
and power, e.g., Matt. 12:38,39 (1st part); John 2:11, RV, “signs;” John 3:2
(ditto); 4:54, “(the second) sign,” RV; John 10:41 (ditto); 20:30; in 1 Cor.
1:22, “the Jews ask for signs,” RV, indicates that the Apostles were met with
the same demand from Jews as Christ had been: “signs were vouchsafed in plenty,
signs of God's power and love, but these were not the signs which they sought
... They wanted signs of an outward Messianic Kingdom, of temporal triumph, of
material greatness for the chosen people. ... With such cravings the Gospel of
a 'crucified Messiah' was to them a stumblingblock indeed” (Lightfoot); 1 Cor.
14:22; (2) by demons, Rev. 16:14; (3) by false teachers or prophets,
indications of assumed authority, e.g., Matt. 24:24; Mark 13:22; (4) by Satan
through his special agents, 2 Thess. 2:9; Rev. 13:13,14; 19:20; (d) of tokens
portending future events, e.g., Matt. 24:3, where “the sign of the Son of Man”
signifies, subjectively, that the Son of Man is Himself the “sign” of what He
is about to do; Mark 13:4; Luke 21:7,11,25; Acts 2:19; Rev. 12:1, RV; 12:3, RV;
15:1.
“Signs” confirmatory of what God had accomplished in the atoning
sacrifice of Christ, His resurrection and ascension, and of the sending of the
Holy Spirit, were given to the Jews for their recognition, as at Pentecost, and
supernatural acts by apostolic ministry, as well as by the supernatural
operations in the churches, such as the gift of tongues and prophesyings; there
is no record of the continuance of these latter after the circumstances
recorded in Acts 19:1-20.
2, parasemos
an adjective meaning “marked at the side” (para, “beside,” sema, “mark”), is
used in Acts 28:11 as a noun denoting the figurehead of a vessel.
·
For SIGNIFICATION, 1 Cor. 14:10, see DUMB, No. 2
1, semaino
“to give a sign, indicate” (sema, “a sign:” cp. SIGN, No. 1), “to signify,” is
so translated in John 12:33; 18:32; 21:19; Acts 11:28; 25:27; Rev. 1:1, where
perhaps the suggestion is that of expressing by signs.
2, deloo
“to make plain” (delos, “evident”), is translated “to signify” in 1 Cor. 1:11,
RV, “it hath been signified” (AV, “declared”); Heb. 9:8; 12:27; 1 Pet. 1:11, AV
(RV, “Point unto”); 2 Pet. 1:14, RV, “sifnified” (AV, “hath showed”). See POINT
(unto).
3, emphanizo
“to manifest, make known,” is translated “signify” in Acts 23:15; Acts 23:22,
RV (AV, “hath showed”). See APPEAR, No. 5.
Note: In Acts 21:26, AV, diangello, “to announce,” is rendered “to
signify” (RV, “declaring”).
1, enneuo
“to nod to” (en, “in,” neuo, “to nod”), denotes “to make a sign to” in Luke
1:62. In the Sept., Prov. 6:13; 10:10.
Note: For dianeuo, Luke 1:22, RV, see BECKON, No. 2.
A-1,Noun, sige
occurs in Acts 21:40; Rev. 8:1, where the “silence” is introductory to the
judgments following the opening of the seventh seal.
Note: For hesuchia, AV, “silence,” Acts 22:2; 1 Tim. 2:11,12, see
QUIETNESS.
B-1,Verb, phimoo
“to muzzle,” is rendered “to put to silence” in Matt. 22:34; 1 Pet. 2:15. See
MUZZLE, PEACE (hold), SPEECHLESS, STILL.
B-2,Verb, sigao
“to be silent:” see PEACE (hold), No. 1.
·
For SILENT, Luke 1:20, RV, see DUMB, B
1, serikos | sirikos
“silken,” an adjective derived from the Seres, a people of India, who seem to
have produced “silk” originally as a marketable commodity, is used as a noun
with the article, denoting “silken fabric,” Rev. 18:12.
·
For SILLY, 2 Tim. 3:6, See WOMAN No. 2
A-1,Noun, argurion
is rendered “silver” in Acts 3:6; 8:20, RV (AV, “money”); 20:33; 1 Cor. 3:12
(metaphorical); 1 Pet. 1:18. See MONEY, PIECE.
A-2,Noun, arguros
akin to argos, “shining,” denotes “silver.” In each occurrence in the NT it
follows the mention of gold, Matt. 10:9; Acts 17:29; Jas. 5:3; Rev. 18:12.
Note: For drachme, Luke 15:8, see PIECE.
B-1,Adjective, argureos
signifies “made of silver,” Acts 19:24; 2 Tim. 2:20; Rev. 9:20.
1, argurokopos
from arguros (see above) and kopto, “to beat,” occurs in Acts 19:24. In the
Sept., Judg. 17:4; Jer. 6:29.
·
Note: For homoioma, rendered “similitude” in Rom. 5:14, AV, see
LIKENESS, No. 1. For homoiotes, “similitude” in Heb. 7:15 AV, see LIKE, C, Note
(1), and LIKENESS, No. 3. For homoiosis, “similitude” in Jas. 3:9, AV, see
LIKENESS, No. 2.
·
For SIMPLE see GUILELESS No. 2, and HARMLESS
·
For SIMPLICITY see LIBERALITY
A-1,Noun, hamartia
is, lit., “a missing of the mark,” but this etymological meaning is largely
lost sight of in the NT. It is the most comprehensive term for moral obliquity.
It is used of “sin” as (a) a principle or source of action, or an inward
element producing acts, e.g., Rom. 3:9; 5:12,13,20; 6:1,2; 7:7 (abstract for
concrete); 7:8 (twice),9,11,13, “sin, that it might be shown to be sin,” i.e.,
“sin became death to me, that it might be exposed in its heinous character:” in
the clause, “sin might become exceeding sinful,” i.e., through the holiness of
the Law, the true nature of sin was designed to be manifested to the
conscience;
(b) a governing principle or power, e.g., Rom. 6:6; “(the body) of
sin,” here “sin” is spoken of as an organized power, acting through the members
of the body, though the seat of “sin” is in the will (the body is the organic
instrument); in the next clause, and in other passages, as follows, this
governing principle is personified, e.g., Rom. 5:21; 6:12,14,17;
7:11,14,17,20,23,25; 8:2; 1 Cor. 15:56; Heb. 3:13; 11:25; 12:4; Jas. 1:15 (2nd
part);
(c) a generic term (distinct from specific terms such as No. 2 yet
sometimes inclusive of concrete wrong doing, e.g., John 8:21,34,46; 9:41;
15:22,24; 19:11); in Rom. 8:3, “God, sending His own Son in the likeness of
sinful flesh,” lit., “flesh of sin,” the flesh stands for the body, the
instrument of indwelling “sin” [Christ, preexistently the Son of God, assumed
human flesh, “of the substance of the Virgin Mary;” the reality of incarnation
was His, without taint of sin (for homoioma, “likeness,” see LIKENESS)], and as
an offering for sin,” i.e., “a sin offering” (so the Sept. e.g., in Lev. 4:32;
5:6-9), “condemned sin in the flesh,” i.e., Christ, having taken human nature,
“sin” apart (Heb. 4:15), and having lived a sinless life, died under the
condemnation and judgment due to our “sin;” for the generic sense see further,
e.g., Heb. 9:26; 10:6,8,18; 13:11; 1 John 1:7,8; 3:4 (1st part; in the 2nd
part, “sin” is defined as “lawlessness,” RV),8,9; in these verses the AV use of
the verb to commit is misleading; not the committal of an act is in view, but a
continous course of “sin,” as indicated by the RV, “doeth.” The Apostle's use
of the present tense of poieo, “to do,” virtually expresses the meaning of
prasso, “to practice,” which John does not use (it is not infrequent in this
sense in Paul's Epp., e.g., Rom. 1:32, RV; 2:1; Gal. 5:21; Phil. 4:9); 1 Pet.
4:1 (singular in the best texts), lit., “has been made to cease from sin,”
i.e., as a result of suffering in the flesh, the mortifying of our members, and
of obedience to a Savior who suffered in flesh. Such no longer lives in the
flesh, “to the lusts of men, but to the will of God;” sometimes the word is
used as virtually equivalent to a condition of “sin,” e.g., John 1:29, “the sin
(not sins) of the world;” 1 Cor. 15:17; or a course of “sin,” characterized by
continuous acts, e.g., 1 Thess. 2:16; in 1 John 5:16 (2nd part) the RV marg.,
is probably to be preferred, “there is sin unto death,” not a special act of
“sin,” but the state or condition producing acts; in 1 John 5:17, “all
unrighteousness is sin” is not a definition of “sin” (as in 1 John 3:4), it
gives a specification of the term in its generic sense;
(d) a sinful deed, an act of “sin,” e.g., Matt. 12:31; Acts 7:60; Jas.
1:15 (1st part); 2:9; 4:17; 5:15,20; 1 John 5:16 (1st part).
Notes: (1) Christ is predicated as having been without “sin” in every
respect, e.g., (a), (b), (c) above, 2 Cor. 5:21 (1st part); 1 John 3:5; John
14:30; (d) John 8:46; Heb. 4:15; 1 Pet. 2:22. (2) In Heb. 9:28 (2nd part) the
reference is to a “sin” offering. (3) In 2 Cor. 5:21, “Him ... He made to be
sin” indicates that God dealt with Him as He must deal with “sin,” and that
Christ fulfilled what was typified in the guilt offering. (4) For the phrase
“man of sin” in 2 Thess. 2:3, see INIQUITY, No. 1.
A-2,Noun, hamartema
akin to No. 1, denotes “an act of disobedience to Divine law” [as distinct from
No. 1 (a), (b), (c)]; plural in Mark 3:28; Rom. 3:25; 2 Pet. 1:9, in some
texts; sing. in Mark 3:29 (some mss. have krisis, AV, “damnation”); 1 Cor.
6:18.
Notes: (1) For paraptoma, rendered “sins” in the AV in Eph. 1:7; 2:5;
Col. 2:13 (RV, “trespass”), see TRESPASS. In Jas. 5:16, the best texts have No.
1 (RV, “sins”). (2) For synonymous terms see DISOBEDIENCE, ERROR, FAULT,
INIQUITY, TRANSGRESSION, UNGODLINESS.
B-1,Adjective, anamartetos
“without sin” (a, negative, n, euphonic, and C, No. 1), is found in John 8:7.
In the Sept., Deut. 29:19.
C-1,Verb, hamartano
lit., “to miss the mark,” is used in the NT (a) of “sinning” against God, (1)
by angels, 2 Pet. 2:4; (2) by man, Matt. 27:4; Luke 15:18,21 (heaven standing,
by metonymy, for God); John 5:14; 8:11; 9:2,3; Rom. 2:12 (twice); 3:23;
5:12,14,16; 6:15; 1 Cor. 7:28 (twice),36; 15:34; Eph. 4:26; 1 Tim. 5:20; Titus
3:11; Heb. 3:17; 10:26; 1 John 1:10; in 1 John 2:1 (twice), the aorist tense in
each place, referring to an act of “sin;” on the contrary, in 1 John 3:6
(twice),8,9, the present tense indicates, not the committal of an act, but the
continuous practice of “sin” [see on A, No. 1 (c)]; in 1 John 5:16 (twice) the
present tense indicates the condition resulting from an act, “unto death”
signifying “tending towards death;” (b) against Christ, 1 Cor. 8:12; (c)
against man, (1) a brother, Matt. 18:15, RV, “sin” (AV, “tresspass”); Matt.
18:21; Luke 17:3,4, RV, “sin” (AV, “trespass”); 1 Cor. 8:12; (2) in Luke
15:18,21, against the father by the Prodigal Son, “in thy sight” being
suggestive of befitting reverence; (d) against Jewish law, the Temple, and
Caesar, Acts 25:8, RV, “sinned” (AV, “offended”); (e) against one's own body,
by fornication, 1 Cor. 6:18; (f) against earthly masters by servants, 1 Pet.
2:20, RV, “(when) ye sin (and are buffeted for it),” AV, “(when ye be buffeted)
for your faults,” lit., “having sinned.”
C-2,Verb, proamartano
“to sin previously” (pro, “before,” and No. 1), occurs in 2 Cor. 12:21; 13:2,
RV in each place, “have sinned heretofore” (so AV in the 2nd; in the 1st, “have
sinned already”).
·
For SINCE see +, p. 9
A-1,Adjective, adolos
“guileless, pure,” is translated “sincere” in 1 Pet. 2:2, AV, “without guile,”
RV. See GUILELESS, No. 1.
A-2,Adjective, gnesios
“true, genuine, sincere,” is used in the neuter, as a noun, with the article,
signifying “sincerity,” 2 Cor. 8:8 (of love). See OWN, TRUE.
A-3,Adjective, eilikrines
see PURE, A, No. 3.
B-1,Adverb, hagnos
denotes “with pure motives,” akin to words under PURE, A, No. 1, and B, Nos. 1
and 2, and is rendered “sincerely” in Phil. 1:17, RV (ver. 16, AV).
C-1,Noun, eilikrinia
akin to A, No. 3 denotes “sincerity, purity;” it is described metaphorically in
1 Cor. 5:8 as “unleavened (bread);” in 2 Cor. 1:12, “sincerity (of God),” RV,
AV, “(godly) sincerity,” it describes a quality possessed by God, as that which
is to characterize the conduct of believers; in 2 Cor. 2:17 it is used of the
rightful ministry of the Scriptures.
Notes: (1) For 2 Cor. 8:8, see A, No. 2. (2) In Eph. 6:24, AV,
aphtharsia, “incorruption,” is translated “sincerity” (RV, “uncorruptness,” AV
marg., “incorruption”); some inferior mss. have it in Titus 2:7, AV; the RV
follows those in which it is absent.
1, hamartolos
an adjective, akin to hamartano, “to sin,” is used as an adjective, “sinful” in
Mark 8:38; Luke 5:8; 19:7 (lit., “a sinful man”); 24:7; John 9:16,24 (lit., “a
man sinful”); Rom. 7:13, for which see SIN, A, No. 1 (a). Elsewhere it is used
as a noun: see SINNER. The noun is frequently found in a common phrase in
sepulchral epitaphs in the S.W. of Asia Minor, with the threat against any
desecrator of the tomb, “let him be as a sinner before the subterranean gods”
(Moulton and Milligan).
Notes: (1) In Rom. 8:3, “sinful flesh” is, lit., “flesh of sin” (RV
marg.): see SIN, No. 1 (c). (2) For the RV of Rom. 7:5, “sinful passions,” see
PASSION, No. 1.
1, ado
is used always of “praise to God,” (a) intransitively, Eph. 5:19; Col. 3:16;
(b) transitively, Rev. 5:9; 14:3; 15:3.
2, psallo
see MELODY.
3, humneo
1, ado
is used always of “praise to God,” (a) intransitively, Eph. 5:19; Col. 3:16;
(b) transitively, Rev. 5:9; 14:3; 15:3.
2, psallo
see MELODY.
3, humneo
1, haplous
“simple, single,” is used in a moral sense in Matt. 6:22; Luke 11:34, said of
the eye; “singleness” of purpose keeps us from the snare of having a double
treasure and consequently a divided heart. The papyri provide instances of its
use in other than the moral sense, e.g., of a marriage dowry, to be repaid pure
and simple by a husband (Moulton and Milligan). In the Sept., Prov. 11:25.
1, aphelotes
denotes “simplicity,” Acts 2:46, “singleness,” for which Moulton and Milligan,
from papyri examples, suggest “unworldly simplicity;” the idea here is that of
an unalloyed benevolence expressed in act.
2, haplotes
see BOUNTY, No. 2.
1, buthizo
is used literally in Luke 5:7. See DROWN, No. 1.
2, katapontizo
is translated “to sink” in Matt. 14:30 (Passive Voice). See DROWN, No. 3.
3, tithemi
“to put,” is rendered “let ... sink” in Luke 9:44, RV (“let ... sink down,”
AV). See APPOINT, LAY.
Note: In Acts 20:9 (2nd part), AV kataphero, “to bear down,” is
translated “he sunk down” (RV, “being borne down”); in the 1st part it is
rendered “being fallen,” AV, “borne down,” RV
1, hamartolos
lit., “one who misses the mark” (a meaning not to be pressed), is an adjective,
most frequently used as a noun (see SINFUL); it is the most usual term to
describe the fallen condition of men; it is applicable to all men, Rom. 5:8,19.
In the Synoptic Gospels the word is used not infrequently, by the Pharisees, of
publicans (tax collectors) and women of ill repute, e.g., “a woman which was in
the city, a sinner,” Luke 7:37; “a man that is a sinner,” Luke 19:7. In Gal.
2:15, in the clause “not sinners of the Gentiles,” the Apostle is taking the
Judaizers on their own ground, ironically reminding them of their claim to
moral superiority over Gentiles; he proceeds to show that the Jews are equally
sinners with Gentiles.
Note: In Luke 13:4, AV, opheiletes, “a debtor,” is translated “sinners”
(RV, “offenders;” RV and AV marg., “debtors”).
1, kurios
see LORD.
2, aner
“a man,” is translated “sirs” in Acts 7:26; 14:15; 19:25; 27:10,21,25. See MAN.
Note: In John 21:5 the AV marg. has “sirs” for paidia, “children.”
1, adelphe
is used (a) of natural relationship, e.g., Matt. 19:29; of the “sisters” of
Christ, the children of Joseph and Mary after the virgin birth of Christ, e.g.,
Matt. 13:56; (b) of “spiritual kinship” with Christ, an affinity marked by the
fulfillment of the will of the Father, Matt. 12:50; Mark 3:35; of spiritual
relationship based upon faith in Christ, Rom. 16:1; 1 Cor. 7:15; 9:5, AV and RV
marg.; Jas. 2:15; Philem. 1:2, RV.
Note: In Col. 4:10, AV, anepsios (cp. Lat., nepos, whence Eng.,
“nephew”), “a cousin” (so, RV), is translated “sister's son.” See COUSIN.
1, kathemai
is used (a) of the natural posture, e.g., Matt. 9:9, most frequently in the
Apocalypse, some 32 times; frequently in the Gospels and Acts; elsewhere only
in 1 Cor. 14:30; Jas. 2:3 (twice); and of Christ's position of authority on the
throne of God, Col. 3:1, AV, “sitteth” (RV, “is, seated”); Heb. 1:13 (cp. Matt.
22:44; 26:64 and parallel passages in Mark and Luke, and Acts 2:34); often as
antecedent or successive to, or accompanying, another act (in no case a
superfluous expression), e.g., Matt. 15:29; 27:36; Mark 2:14; 4:1; (b)
metaphorically in Matt. 4:16 (twice); Luke 1:79; of inhabiting a place
(translated “dwell”), Luke 21:35; Rev. 14:6, RV marg., “sit” (in the best
texts: some have katoikeo, “to dwell”). See DWELL.
2, sunkathemai
“to sit with” (sun, “with,” and No. 1), occurs in Mark 14:54; Acts 26:30. In
the Sept., Ps. 101:6, “dwell.”
3, anakeimai
“to recline at table” (ana, “up,” keimai, “to lie”), is rendered “to sit at
meat” in Matt. 9:10 (RV, marg., “reclined”); 26:7; 26:20, RV, “He was sitting
at meat” (AV, “He sat down”); Mark 16:14; in some mss. Luke 7:37 (see No. 5);
22:27 (twice); in Mark 14:18, “sat;” in John 6:11, “were set down;” John 12:2
in the best texts (see No. 4). See GUEST, LEAN, LIE, Note (1), SET, No. 22,
TABLE (at the).
4, sunanakeimai
“to recline at table with or together” (sun, and No. 3), “to sit at meat or at
table with,” occurs in Matt. 9:10, “sat down;” Matt. 14:9; Mark 2:15, RV, “sat
down with” (AV, “sat ... together with”); 6:22; Luke 7:49; 14:10,15; John 12:2
(in some texts).
5, katakeimai
“to lie down” (kata, “down,” andkeimai, cp. No. 3), is used of “reclining at a
meal,” Mark 2:15; 14:3; Luke 5:29, RV, “were sitting at meat” (AV, “sat down”);
Luke 7:37 (in the best texts); 1 Cor. 8:10. See KEEP, LIE.
6, anaklino
“to cause to recline, make to sit down,” is used in the Active Voice, in Luke
12:37 (also in Luke 2:7, of “laying” the infant Christ in the manger); in the
Passive, Matt. 8:11; 14:19; Mark 6:39 (in the best texts); in some texts, Luke
7:36; 9:15 (see No. 7); 13:29. See LAY.
7, kataklino
is used only in connection with meals, (a) in the Active Voice, “to make
recline,” Luke 9:14,15 (in the best texts); in the Passive Voice, “to recline,”
Luke 7:36 (in the best texts), “sat down to meat;” Luke 14:8; 24:30 (RV, “had
sat down ... to meat”).
8, kathizo
is used (a) transitively, “to make sit down,” Acts 2:30 (see also SET, No. 9);
(b) intransitively, “to sit down,” e.g., Matt. 5:1, RV, “when (He) had sat
down” (AV, “was set”); Matt. 19:28; 20:21,23; 23:2; 25:31; 26:36; Mark 11:2,7;
12:41; Luke 14:28,31; 16:6; John 19:13; Acts 2:3 (of the tongues of fire);
8:31; 1 Cor. 10:7; 2 Thess. 2:4, “he sitteth,” aorist tense, i.e., “he takes
his seat” (as, e.g., in Mark 16:19); Rev. 3:21 (twice), RV, “to sit down” and
“sat down;” Rev. 20:4.
9, parakathezomai
“to sit down beside” (para), in a Passive Voice form, occurs in the best mss.
in Luke 10:39. Some texts have the verb parakathizo, “to set beside,” Active
form in Middle sense.
10, sunkathizo
denotes (a) transitively, “to make to sit together,” Eph. 2:6; (b)
intransitively, Luke 22:55, RV, “had sat down together” (AV, “were set down”).
11, anakathizo
“to set up,” is used intransitively, “to sit up,” of two who were raised from
the dead, Luke 7:15; Acts 9:40.
12, anapipto
“to fall back” (ana, “back,” pipto, “to fall”), denotes in the NT, “to recline
for a repast,” Matt. 15:35; Mark 6:40; 8:6; Luke 11:37; 14:10; 17:7; 22:14;
John 6:10 (twice); 13:12; in John 13:25; 21:20 it is used of leaning on the
bosom of Christ. See LEAN. In the Sept., Gen. 49:9.
13, kathezomai
“to sit (down),” is used in Matt. 26:55; Luke 2:46; John 4:6; 11:20; 20:12;
Acts 6:15.
Note: For epibaino, “sitting upon,” Matt. 21:5, AV, see RIDE.
1, hex
whence Eng. prefix, hex---, is used separately from other numerals in Matt.
17:1; Mark 9:2; Luke 4:25; 13:14; John 2:6; 12:1; Acts 11:12; 18:11; Jas. 5:17;
Rev. 4:8. It sometimes suggests incompleteness, in comparison with the perfect
number seven.
Notes: (1) In combination with tessarakonta, “forty,” it occurs in John
2:20; with hebdomekonta, “seventy,” Acts 27:37, “(two hundred) threescore and
sixteen.” (2) It forms the first syllable of hexekonta, “sixty” (see below) and
hexakosioi, “six hundred,” Rev. 13:18 (see SIXTY, Note); 14:20.
1, hektos
is used (a) of a month, Luke 1:26,36; (b) an hour, Matt. 20:5; 27:45 and
parallel passages; John 4:6; (c) an angel, Rev. 9:13,14; 16:12; (d) a seal of a
roll, in vision, Rev. 6:12; (e) of the “sixth” precious stone, the sardius, in
the foundations of the wall of the heavenly Jerusalem, Rev. 21:20.
1, hexekonta
occurs in Matt. 13:8, RV (AV, “sixty-fold”); 13:23; Mark 4:8, where the RV and
AV reverse the translation, as in Matt. 13:8, while in Mark 4:20 the RV has
“sixtyfold,” AV, “sixty;” in Rev. 13:18, RV, “sixty” (AV, “threescore”). It is
rendered “threescore” in Luke 24:13; 1 Tim. 5:9; Rev. 11:3; 12:6.
Note: In Rev. 13:18, the number of the “Beast,” the human potentate
destined to rule with satanic power the ten-kingdom league at the end of this
age, is given as “six hundred and sixty and six” (RV), and described as “the
number of (a) man.” The number is suggestive of the acme of the pride of fallen
man, the fullest development of man under direct satanic control, and standing
in contrast to “seven” as the number of completeness and perfection.
1, askos
“a leather bottle, wineskin,” occurs in Matt. 9:17 (four times); Mark 2:22
(four times); Luke 5:37 (three times),38; in each place, RV, “wineskins” or
“skins,” for AV, “bottles.” A whole goatskin, for example, would be used with
the apertures bound up, and when filled, tied at the neck. They were tanned
with acacia bark and left hairy on the outside. New wines, by fermenting, would
rend old skins (cp. Josh. 9:13; Job 32:19). Hung in the smoke to dry, the
skin-bottles become shriveled (see Ps. 119:83).
Note: For “(a girdle) of a skin,” Mark 1:6, see LEATHERN.
1, kranion
Lat., cranium (akin to kara, “the head”), is used of the scene of the
Crucifixion, Matt. 27:33; Mark 15:22; John 19:17; in Luke 23:33, RV, “(the
place which is called) The skull,” AV, “Calvary” (from Latin calvaria, “a
skull:” marg., “the place of a skull”). The locality has been identified by the
traces of the resemblance of the hill to a “skull”. In the Sept., Judg. 9:53; 2
Kings 9:35.
·
For SKY see HEAVEN
A-1,Verb, braduno
used intransitively signifies “to be slow, to tarry” (bradus, “slow”), said
negatively of God, 2 Pet. 3:9, “is (not) slack;” in 1 Tim. 3:15, translated
“(if) I tarry.” See TARRY. In the Sept., Gen. 43:10; Deut. 7:10; Isa. 46:13.
B-1,Noun, bradutes
“slowness” (akin to A), is rendered “slackness” in 2 Pet. 3:9.
* For SLAIN BEASTS see BEAST, No. 5
1, diabolos
an adjective, “slanderous, accusing falsely,” is used as a noun, translated
“slanderers” in 1 Tim. 3:11, where the reference is to those who are given to
finding fault with the demeanor and conduct of others, and spreading their
innuendos and criticisms in the church; in 2 Tim. 3:3, RV (AV, “false
accusers”); Titus 2:3 (ditto): see ACCUSER, DEVIL.
·
For SLANDEROUSLY see REPORT, C, No. 5
1, sphage
is used in two quotations from the Sept., Acts 8:32 from Isa. 53:7, and Rom.
8:36 from Ps. 44:22; in the latter the quotation is set in a strain of triumph,
the passage quoted being an utterance of sorrow. In Jas. 5:5 there is an
allusion to Jer. 12:3, the luxurious rich, getting wealth by injustice,
spending it on their pleasures, are “fattening themselves like sheep
unconscious of their doom.”
2, kope
“a stroke” (akin to kopto, “to strike, to cut”), signifies “a smiting in
battle,” in Heb. 7:1. In the Sept., Gen. 14:17; Deut. 28:25; Josh. 10:20.
3, phonos
“a killing, murder,” is rendered “slaughter” in Acts 9:1; see MURDER.
1, soma
“a body,” is translated “slaves” in Rev. 18:13 (RV and AV marg., “bodies”), an
intimation of the unrighteous control over the bodily activities of “slaves;”
the next word “souls” stands for the whole being. See BODY.
1, apokteino
the usual word for “to kill,” is so translated in the RV wherever possible
(e.g., for AV, “to slay,” in Luke 11:49; Acts 7:52; Rev. 2:13; 9:15; 11:13;
19:21); in the following the verb “to kill” would not be appropriate, Rom.
7:11, “slew,” metaphorically of sin, as using the commandment; Eph. 2:16,
“having slain,” said metaphorically of the enmity between Jew and Gentile. See
KILL, No. 1.
Note: Some mss. have it in John 5:16 (AV, “to slay”).
2, anaireo
“to take away, destroy, kill,” is rendered “to slay” in Matt. 2:16; Acts 2:23;
5:33,36; 9:29, AV (RV, “to kill”); 10:39; 13:28; 22:20; 23:15, RV; in 2 Thess.
2:8 the best texts have this verb (for analisko, “to consume,” AV and RV
marg.); hence the RV, “shall slay,” of the destruction of the man of sin See
KILL, No. 2.
3, sphazo | sphatto>
“to slay,” especially of victims for sacrifice (akin to sphage: see SLAUGHTER),
is used (a) of taking human life, 1 John 3:12 (twice); Rev. 6:4, RV, “slay”
(AV, “kill”); in Rev. 13:3, probably of assination, RV, “smitten (unto death),”
AV, “wounded (to death),” RV marg., “slain;” Rev. 18:24; (b) of Christ, as the
Lamb of sacrifice, Rev. 5:6,9,12; 6:9; 13:8. See KILL, No. 7.
4, katasphazo
“to kill off” (kata, used intensively, and No. 3), is used in Luke 19:27. In
the Sept., Ezek. 16:40; Zech. 11:5.
5, diacheirizo
“to lay hands on, kill,” is translated “slew” in Acts 5:30. See KILL, No. 6.
6, phoneuo
“to kill, to murder,” is rendered “ye slew” in Matt. 23:35. See KILL, No. 4.
Note: For thuo, Acts 11:7, AV, “slay” (RV, “kill”), see KILL, No. 3.
1, apokteino
the usual word for “to kill,” is so translated in the RV wherever possible
(e.g., for AV, “to slay,” in Luke 11:49; Acts 7:52; Rev. 2:13; 9:15; 11:13;
19:21); in the following the verb “to kill” would not be appropriate, Rom.
7:11, “slew,” metaphorically of sin, as using the commandment; Eph. 2:16,
“having slain,” said metaphorically of the enmity between Jew and Gentile. See
KILL, No. 1.
Note: Some mss. have it in John 5:16 (AV, “to slay”).
2, anaireo
“to take away, destroy, kill,” is rendered “to slay” in Matt. 2:16; Acts 2:23;
5:33,36; 9:29, AV (RV, “to kill”); 10:39; 13:28; 22:20; 23:15, RV; in 2 Thess.
2:8 the best texts have this verb (for analisko, “to consume,” AV and RV
marg.); hence the RV, “shall slay,” of the destruction of the man of sin See
KILL, No. 2.
3, sphazo | sphatto>
“to slay,” especially of victims for sacrifice (akin to sphage: see SLAUGHTER),
is used (a) of taking human life, 1 John 3:12 (twice); Rev. 6:4, RV, “slay”
(AV, “kill”); in Rev. 13:3, probably of assination, RV, “smitten (unto death),”
AV, “wounded (to death),” RV marg., “slain;” Rev. 18:24; (b) of Christ, as the
Lamb of sacrifice, Rev. 5:6,9,12; 6:9; 13:8. See KILL, No. 7.
4, katasphazo
“to kill off” (kata, used intensively, and No. 3), is used in Luke 19:27. In
the Sept., Ezek. 16:40; Zech. 11:5.
5, diacheirizo
“to lay hands on, kill,” is translated “slew” in Acts 5:30. See KILL, No. 6.
6, phoneuo
“to kill, to murder,” is rendered “ye slew” in Matt. 23:35. See KILL, No. 4.
Note: For thuo, Acts 11:7, AV, “slay” (RV, “kill”), see KILL, No. 3.
· For SLEEP see ASLEEP
1, kubia
denotes “dice playing” (from kubos, “a cube, a die” as used in gaming); hence,
metaphorically, “trickery, sleight,” Eph. 4:14. The Eng. word is connected with
“sly” (“not with slight”).
· For SLIP see DRIFT
1, nothros
“indolent, sluggish,” is rendered “slothful” in Heb. 6:12, AV, See DULL, and
synonymous words there, and SLUGGISH.
2, okneros
“shrinking, irksome,” is translated “slothful” in Matt. 25:26, and Rom. 12:11,
where “in diligence not slothful,” RV, might be rendered “not flagging in
zeal.” See GRIEVOUS, Note (2).
1, nothros
“indolent, sluggish,” is rendered “slothful” in Heb. 6:12, AV, See DULL, and
synonymous words there, and SLUGGISH.
2, okneros
“shrinking, irksome,” is translated “slothful” in Matt. 25:26, and Rom. 12:11,
where “in diligence not slothful,” RV, might be rendered “not flagging in
zeal.” See GRIEVOUS, Note (2).
1, bradus
is used twice in Jas. 1:19, in an exhortation to “be slow to speak” and “slow
to wrath;” in Luke 24:25, metaphorically of the understanding.
Note: For “slow” (argos) in Titus 1:12, see IDLE.
· For SLOWLY (sailed) see SAIL, No. 10
1, nothros
for which see SLOTHFUL, is translated “sluggish” in Heb. 6:12, RV; here it is
set in contrast to confident and constant hope; in Heb. 5:11 (“dull”) to
vigorous growth in knowledge. See DULL.
· For SLUMBER (Noun) see STUPOR
1, nustazo
denotes “to nod in sleep” (akin to neuo, “to nod”), “fall asleep,” and is used
(a) of natural slumber, Matt. 25:5; (b) metaphorically in 2 Pet. 2:3,
negatively, of the destruction awaiting false teachers.
1, mikros
“little, small” (of age, quantity, size, space), is translated “small” in Acts
26:22; Rev. 11:18; 13:16; 19:5,18; 20:12. See LITTLE.
2, oligos
“little, small” (of amount, number, time), is translated “small” in Acts 12:18;
15:2; 19:23; 19:24, AV (RV, “little”); 27:20.
Notes: (1) For “very small” and “smallest” see LEAST. (2) For
combinations with other words, see CORD, FISH, ISLAND.
· For SMELL see SAVOR
1, osphresis
denotes “the sense of smell,” 1 Cor. 12:17, “smelling.”
1, patasso
“to strike, smite,” is used (I) literally, of giving a blow with the hand, or
fist or a weapon, Matt. 26:51, RV, “smote” (AV, “struck”); Luke 22:49,50; Acts
7:24; 12:7; (II) metaphorically, (a) of judgment meted out to Christ, Matt.
26:31; Mark 14:27; (b) of the infliction of disease, by an angel, Acts 12:23;
of plagues to be inflicted upon men by two Divinely appointed witnesses, Rev.
11:6; (c) of judgment to be executed by Christ upon the nations, Rev. 19:15,
the instrument being His Word, described as a sword.
2, tupto
“to strike, smite, beat,” is rendered “to smite” in Matt. 24:49, AV (RV,
“beat”); 27:30; Mark 15:19; Luke 6:29; 18:13; in some texts in Luke 22:64 (1st
part: RV omits; for the 2nd part see No. 3); 23:48; Acts 23:2,3 (twice). See
BEAT, No. 2.
3, paio
signifies “to strike or smite” (a) with the hand or fist, Matt. 26:68; Luke
22:64 (see No. 2); (b) with a sword, Mark 14:47; John 18:10, AV (RV, “struck”);
(c) with a sting, Rev. 9:5, “striketh.”
4, dero
“to flay, to beat,” akin to derma, “skin,” is translated “to smite” in Luke
22:63, AV (RV, “beat”); John 18:23; 2 Cor. 11:20. See BEAT, No. 1.
5, plesso
akin to plege, “a plague, stripe, wound,” is used figuratively of the effect
upon sun, moon and stars, after the sounding of the trumpet by the fourth
angel, in the series of Divine judgments upon the world hereafter, Rev. 8:12.
6, hapizo
primarily “to strike with a rod” (rhapis, “a rod”), then, “to strike the face
with the palm of the hand or the clenched fist,” is used in Matt. 5:39; 26:67,
where the marg. of AV and RV has “with rods.” Cp. rhapisma, Note (2), below.
7, kataballo
“to cast down,” is translated “smitten down” in 2 Cor. 4:9, RV. See CAST, No.
8.
8, proskopto
“to beat upon,” is translated “smote upon” in Matt. 7:27. See BEAT, No. 6.
9, sphazo
“to slay,” is translated “smitten unto death” in Rev. 13:3; see KILL, SLAY.
Notes: (1) In Matt. 26:51, AV, aphaireo, “to take away, take off,” is
translated “smote off” (RV, “struck off”). (2) The noun rhapisma, “a blow,” in
the plural, as the object of didomi, “to give,” in John 19:3 is translated
“smote (Him) with their hands” (RV, “struck, etc.”), lit., “gave ... blows” (RV
marg., “with rods”); in John 18:22 (where the phrase is used with the singular
of the noun) the RV renders it “struck ... with his hand”), (AV, “struck ...
with the palm of his hand”), marg. of both, “with a rod.” The same word is used
in Mark 14:65, “(received Him) with blows (of their hands),” RV [AV, “did
strike Him with the palms (of their hands),” RV margin, “strokes of rods”]. See
BLOW (Noun). Cp. No. 6, above, Matt. 26:67.
A-1,Noun, kapnos
“smoke,” occurs in Acts 2:19 and 12 times in the Apocalypse.
B-1,Verb, tupho
“to raise a smoke” [akin to tuphos, “smoke” (not in the NT), and tuphoo, “to
puff up with pride,” see HIGH-MINDED], is used in the Passive Voice in Matt.
12:20, “smoking (flax),” lit., “caused to smoke,” of the wick of a lamp which
has ceased to burn clearly, figurative of mere nominal religiousness without
the Spirit's power. The Sept. uses the verb kapnizo (akin to A).
1, leois
“smooth,” occurs in Luke 3:5, figurative of the change in Israel from
self-righteousness, pride and other forms of evil, to repentance, humility and
submission. In the Sept., Gen. 27:11; 1 Sam. 17:40; Prov. 2:20; 12:13; 26:23;
Isa. 40:4.
Note: Chrestologia (chrestos, “good,” lego, “to speak”) is rendered
“smooth ... (speech),” in Rom. 16:18, RV (AV, “good words”).
1, pagis
“a trap, a snare” (akin to pegnumi, “to fix,” and pagideuo, “to ensnare,” which
see), is used metaphorically of (a) the allurements to evil by which the Devil
“ensnares” one, 1 Tim. 3:7; 2 Tim. 2:26; (b) seductions to evil, which
“ensnare” those who “desire to be rich,” 1 Tim. 6:9; (c) the evil brought by
Israel upon themselves by which the special privileges Divinely granted them
and centering in Christ, became a “snare” to them, their rejection of Christ
and the Gospel being the retributive effect of their apostasy, Rom. 11:9; (d)
of the sudden judgments of God to come upon those whose hearts are “overcharged
with sufeiting, and drunkenness, and cares of this life,” Luke 21:35 (ver. 34
in RV).
2, brochos
“a noose, slipknot, halter,” is used metaphorically in 1 Cor. 7:35, “a snare”
(RV, marg., “constraint,” “noose”). In the Sept., Prov. 6:5; 7:21; 22:25.
1, harpazo
“to snatch,” is translated “to snatch” in the RV only, in Matt. 13:19, AV,
“catcheth away;” John 10:12, AV, “catcheth;” 10:28,29, AV, “pluck;” Jude 1:23,
AV, “pulling.” See CATCH, No. 1.
1, chion
occurs in Matt. 28:3; Rev. 1:14. Some mss. have it in Mark 9:3 (AV).
Notes: (1) Houtos or houto, “thus,” is the usual word (see THUS). (2) Some form of houstos, “this,” is sometimes rendered “so,” e.g., Acts 23:7; Rom. 12:20. (3) It translates homoios, “likewise,” e.g., in Luke 5:10; oun, “therefore,” e.g., John 4:40,53. (4) For “so many as,” see MANY; for “so much as,” see MUCH. (5) Sumbaino, when used of events, signifies “to come to pass, happen;” in Acts 21:35 it is rendered “so it was.” See BEFALL, HAPPEN. (6) In 1 Pet. 3:17, thelo, “to will,” is translated “should so will,” lit., “willeth.” (7) In 2 Cor. 12:16, the imperative mood, 3rd person singular, of eimi, “to be,” is used impersonally, and signifies “be it so.” (8) In Heb. 7:9 epos, “a word,” is used in a phrase rendered “so to say;” see WORD, Note (1). (9) In 1 Tim. 3:11, hosautos, “likewise,” is translated “even so.” (10) Hos, as, is rendered “so” in Heb. 3:11 (RV, “as”). For association with other words see +, p. 9.
A-1,Adjective,
sophron
denotes “of sound mind” (sozo, “to save,” phren, “the mind”); hence,
“self-controlled, soberminded,” always rendered “sober-minded” in the RV; in 1
Tim. 3:2; Titus 1:8, AV, “sober;” in Titus 2:2, AV, “temperate;” in Titus 2:5,
AV, “discreet.”
Note: For nephalios (akin to B, No. 1), translated “sober” in 1 Tim.
3:11; Titus 2:2, see TEMPERATE.
B-1,Verb, nepho
signifies “to be free from the influence of intoxicants;” in the NT,
metaphorically, it does not in itself imply watchfulness, but is used in
association with it, 1 Thess. 5:6,8; 2 Tim. 4:5; 1 Pet. 1:13; 4:7, RV (AV,
“watch”); 5:8. Cp. eknepho and ananepho, under AWAKE, No. 3 and Note.
B-2,Verb, sophroneo
akin to A, is rendered “to think soberly,” Rom. 12:3; “to be sober,” 2 Cor.
5:13; “to be soberminded,” Titus 2:6; in 1 Pet. 4:7, AV “be ye sober” (RV, “of
sound mind”); see MIND, B, No. 5.
B-3,Verb, sophronizo
denotes “to cause to be of sound mind, to recall to one's senses;” in Titus
2:4, RV, it is rendered “they may train” (AV, “they may teach ... to be sober,”
marg., “wise”); “train” expresses the meaning more adequately; the training
would involve the cultivation of sound judgment and prudence.
C-1,Adverb, sophronos
akin to A and B, Nos. 2 and 3, “soberly,” occurs in Titus 2:12; it suggests the
exercise of that self-restraint that governs all passions and desires, enabling
the believer to be conformed to the mind of Christ.
Note: For the phrase “to think soberly,” see B, No. 2.
1, sophrosune
denotes “soundness of mind” (see SOBER, A), Acts 26:25, “soberness;” 1 Tim.
2:9,15, “sobriety;” “sound judgment” practically expresses the meaning; “it is
that habitual inner self-government, with its constant rein on all the passions
and desires, which would hinder the temptation to these from arising, or at all
events from arising in such strength as would overbear the checks and barriers
which aidos (shamefastness) opposed to it” (Trench Syn. xx, end).
· For SOFT see EFFEMINATE
A-1,Verb, paroikeo
denotes “to dwell beside, among or by” (para, “beside,” oikeo, “to dwell”);
then, “to dwell in a place as a paroikos, a stranger” (see below), Luke 24:18,
RV, “Dost thou (alone) sojourn ...?” [marg., “Dost thou sojourn (alone)” is
preferable], AV, “art thou (only) a stranger?” (monos, “alone,” is an
adjective, not an adverb); in Heb. 11:9, RV, “he became a sojourner” (AV, “he
sojourned”), the RV gives the force of the aorist tense.
A-2,Verb, epidemeo
is rendered “to sojourn” in Acts 17:21, RV.
B-1,Adjective, paroikos
an adjective, akin to A, No. 1, lit., “dwelling near” (see above), then,
“foreign, alien” (found with this meaning in inscriptions), hence, as a noun,
“a sojourner,” is used with eimi, “to be,” in Acts 7:6, “should sojourn,” lit.,
“should be a sojourner;” in Acts 7:29, RV, “sojourner” (AV, “stranger”); in
Eph. 2:19, RV “sojourners” (AV, “foreigners”), the preceding word rendered
“strangers” is xenos; in 1 Pet. 2:11, RV, ditto (AV, “strangers”).
B-2,Adjective, apodemos
“gone abroad” (apo, “from,” demos, “people”), signifies “sojourning in another
country,” Mark 13:34, RV (AV, “taking a far journey”).
B-3,Adjective, parepidemos
“sojourning in a strange place,” is used as a noun, denoting “a sojourner, an
exile,” 1 Pet. 1:1, RV, “sojourners” (AV, “strangers”). See PILGRIM.
C-1,Noun, paroikia
“a sojourning” (akin to A and B, Nos. 1), occurs in Acts 13:17, rendered “they
sojourned,” RV, AV, “dwelt as strangers,” lit., “in the sojourning;” in 1 Pet.
1:17, “sojourning.”
A-1,Noun, stratiotes
“a soldier,” is used (a) in the natural sense, e.g., Matt. 8:9; 27:27; 28:12;
Mark 15:16; Luke 7:8; 23:36; six times in John; thirteen times in Acts; not
again in the NT; (b) metaphorically of one who endures hardship in the cause of
Christ, 2 Tim. 2:3.
A-2,Noun, strateuma
“an army,” is used to denote “a company of soldiers” in Acts 23:10; in Acts
23:27, RV, “the soldiers,” AV, “an army;” in Luke 23:11 (plural), RV,
“soldiers,” AV, “men of war.” See ARMY.
A-3,Noun, sustratiotes
“a fellow-soldier,” (sun, “with,” and No. 1), is used metaphorically in Phil.
2:25; Philem. 1:2, of fellowship in Christian service.
B-1,Verb, strateuo
always in the Middle Voice in the NT, is used (a) literally of “serving as a
soldier,” Luke 3:14, “soldiers” (RV, marg., “soldiers on service,” present
participle); 1 Cor. 9:7, RV, “(what) soldier ... serveth,” AV, “(who) goeth a
warfare;” 2 Tim. 2:4, RV, “soldier on service,” AV, “man that warreth,” lit.,
“serving as a soldier;” (b) metaphorically, of “spiritual conflict:” see WAR.
Notes: (1) For spekoulator, Mark 6:27, RV, “soldier of his guard,” see
GUARD. (2) In 2 Tim. 2:4 stratologeo is rendered “hath chosen (him) to be a
soldier,” AV (RV, “enrolled (him) as a soldier”).
1, stereos
for which see FIRM, No. 2, has the meaning “solid” in Heb. 5:12,14, of food
(AV, “strong”). As “solid” food requires more powerful digestive organs than
are possessed by a babe, so a fuller knowledge of Christ (especially here with
reference to His Melchizedek priesthood) required that exercise of spiritual
intelligence which is derived from the practical appropriation of what had
already been received.
· For SOLITARY, Mark 1:35, AV, see DESERT, B
* Notes: (1) Various forms of the article and certain pronouns, followed by the particles men and de denote “some.” These are not enumerated here. (2) The indefinite pronoun tis in its singular or plural forms, frequently means “some,” “some one” (translated “some man,” in the AV, e.g., of Acts 8:31; 1 Cor. 15:35), or “somebody,” Luke 8:46; the neuter plural denotes “some things” in 2 Pet. 3:16; the singular denotes “something,” e.g., Luke 11:54; John 13:29 (2nd part); Acts 3:5; 23:18; Gal. 6:3, where the meaning is “anything,” as in Gal. 2:6, “somewhat.” It is translated “somewhat,” in the more indefinite sense, in Luke 7:40; Acts 23:20; 25:26; 2 Cor. 10:8; Heb. 8:3. See also ONE, B, No. 1. (3) Meros, “a part, a measure,” preceded by the preposition apo, “from,” is translated “in some measure” in Rom. 15:15, RV (AV, “in some sort”), and Rom. 15:24 (AV, “somewhat”). (4) In the following alloi, “others” (“some” in the AV), is translated “others” in the RV, Matt. 13:5,7; Mark 4:7 (“other”); 8:28; Luke 9:19; John 9:9. Followed by a correlative expression it denotes “some,” e.g., Acts 19:32; 21:34; see OTHER, No. 1.
· For SOMETIMES see TIME
1, pou
a particle, signifies “somewhere” in Heb. 2:6; 4:4, RV (AV, “in a certain
place”); the writer avoids mentioning the place to add stress to his testimony.
See HAPLY, No. 5, VERILY.
1, huios
primarily signifies the relation of offspring to parent (see John 9:18-20; Gal.
4:30. It is often used metaphorically of prominent moral characteristics (see
below). “It is used in the NT of (a) male offspring, Gal. 4:30; (b) legitimate,
as opposed to illegitimate offspring, Heb. 12:8; (c) descendants, without
reference to sex, Rom. 9:27; (d) friends attending a wedding, Matt. 9:15; (e)
those who enjoy certain privileges, Acts 3:25; (f) those who act in a certain
way, whether evil, Matt. 23:31, or good, Gal. 3:7; (g) those who manifest a
certain character, whether evil, Acts 13:10; Eph. 2:2, or good, Luke 6:35; Acts
4:36; Rom. 8:14; (h) the destiny that corresponds with the character, whether
evil, Matt. 23:15; John 17:12; 2 Thess. 2:3, or good, Luke 20:36; (i) the
dignity of the relationship with God whereinto men are brought by the Holy
Spirit when they believe on the Lord Jesus Christ, Rom. 8:19; Gal. 3:26. ...
“The Apostle John does not use huios, 'son,' of the believer, he
reserves that title for the Lord; but he does use teknon, 'child,' as in his
Gospel, 1:12; 1 John 3:1,2; Rev. 21:7 (hunios) is a quotation from 2 Sam. 7:14.
“The Lord Jesus used huios in a very significant way, as in Matt. 5:9,
'Blessed are the peacemakers, for they shall be called the sons of God,' and
Matt. 5:44,45, 'Love your enemies, and pray for them that persecute you; that
ye may be (become) sons of your Father which is in heaven.' The disciples were
to do these things, not in order that they might become children of God, but
that, being children (note 'your Father' throughout), they might make the fact
manifest in their character, might 'become sons.' See also 2 Cor. 6:17,18.
“As to moral characteristics, the following phrases are used: (a) sons
of God, Matt. 5:9,45; Luke 6:35; (b) sons of the light, Luke 16:8; John 12:36;
(c) sons of the day, 1 Thess. 5:5; (d) sons of peace, Luke 10:6; (e) sons of
this world, Luke 16:8; (f) sons of disobedience, Eph. 2:2; (g) sons of the evil
one, Matt. 13:38, cp. 'of the Devil,' Acts 13:10: (h) son of perdition, John
17:12; 2 Thess. 2:3. It is also used to describe characteristics other than
moral, as: (i) sons of the resurrection, Luke 20:36; (j) sons of the Kingdom,
Matt. 8:12; 13:38; (k) sons of the bridechamber, Mark 2:19; (l) sons of exhortation,
Acts 4:36; (m) sons of thunder, Boanerges, Mark 3:17.”* [* From Notes on
Galatians, by Hogg and Vine, pp. 167-169, and on Thessalonians, pp. 158,159.]
Notes: (1) For the synonyms teknon and teknion see under CHILD. The
difference between believers as “children of God” and as “sons of God” is
brought out in Rom. 8:14-21. The Spirit bears witness with their spirit that
they are “children of God,” and, as such, they are His heirs and joint-heirs
with Christ. This stresses the fact of their spiritual birth (Rom. 8:16,17). On
the other hand, “as many as are led by the Spirit of God, these are sons of
God,” i.e., “these and no other.” Their conduct gives evidence of the dignity
of their relationship and their likeness to His character. (2) Pais is rendered
“son” in John 4:51. For Acts 13:13,26 see below.
* The Son of God
In this title the word “Son” is used sometimes (a) of relationship,
sometimes (b) of the expression of character. “Thus, e.g., when the disciples
so addressed Him, Matt. 14:33; 16:16; John 1:49, when the centurion so spoke of
Him, Matt. 27:54, they probably meant that (b) He was a manifestation of God in
human form. But in such passages as Luke 1:32,35; Acts 13:33, which refer to
the humanity of the Lord Jesus, ... the word is used in sense (a).
“The Lord Jesus Himself used the full title on occasion, John 5:25;
9:35 [some mss. have 'the Son of Man'; see RV marg.]; 11:4, and on the more
frequent occasions on which He spoke of Himself as 'the Son,' the words are to
be understood as an abbreviation of 'the Son of God,' not of 'the Son of Man';
this latter He always expressed in full; see Luke 10:22; John 5:19, etc.
“John uses both the longer and shorter forms of the title in his
Gospel, see 3:16-18; 20:31, e.g., and in his Epistles; cp. Rev. 2:18. So does
the writer of Hebrews, Heb. 1:2; 4:14; 6:6, etc. An eternal relation subsisting
between the Son and the Father in the Godhead is to be understood. That is to
say, the Son of God, in His eternal relationship with the Father, is not so
entitled because He at any time began to derive His being from the Father (in
which case He could not be co-eternal with the Father), but because He is and
ever has been the expression of what the Father is; cp. John 14:9, 'he that
hath seen Me hath seen the Father.' The words of Heb. 1:3, 'Who being the
effulgence of His (God's) glory, and the very image of His (God's) substance'
are a definition of what is meant by 'Son of God.' Thus absolute Godhead, not
Godhead in a secondary or derived sense, is intended in the title.” * [* From
Notes on Galatians, by Hogg and Vine, pp. 99, 100.]
Other titles of Christ as the “Son of God” are: “His Son,” 1 Thess.
1:10 (in Acts 13:13,26, RV, pais is rendered “servant”); “His own Son,” Rom.
8:32; “My beloved Son,” Matt. 3:17; “His Only Begotten Son,” John 3:16; “the
Son of His love,” Col. 1:13.
“The Son is the eternal object of the Father's love, John 17:24, and
the sole Revealer of the Father's character, John 1:14; Heb. 1:3. The words,
'Father' and 'Son,' are never in the NT so used as to suggest that the Father
existed before the Son; the Prologue to the Gospel according to John distinctly
asserts that the Word existed 'in the beginning,' and that this Word is the
Son, Who 'became flesh and dwelt among us.'“ * [* From Notes on Thessalonians,
by Hogg and Vine pp. 46,47.]
In addressing the Father in His prayer in John 17 He says, “Thou
lovedst Me before the foundation of the World.” Accordingly in the timeless
past the Father and the “Son” existed in that relationship, a relationship of
love, as well as of absolute Deity. In this passage the “Son” gives evidence
that there was no more powerful plea in the Father's estimation than that
coeternal love existing between the Father and Himself.
The declaration “Thou art My Son, this day have I begotten Thee,” Ps.
2:7, quoted in Acts 13:33; Heb. 1:5; 5:5, refers to the birth of Christ, not to
His resurrection. In Acts 13:33 the verb “raise up” is used of the raising up
of a person to occupy a special position in the nation, as of David in Acts
13:22 (so of Christ as a Prophet in Acts 3:22; 7:37). The word “again” in the
AV in Acts 13:33 represents nothing in the original. The RV rightly omits it.
In Acts 13:34 the statement as to the resurrection of Christ receives the
greater stress in this respect through the emphatic contrast to that in Acts
13:33 as to His being raised up in the nation, a stress imparted by the added
words “from the dead.” Accordingly ver. 33 speaks of His incarnation, ver. 34
of His resurrection.
In Heb. 1:5, that the declaration refers to the Birth is confirmed by
the contrast in verse 6. Here the word “again” is rightly placed in the RV,
“when He again bringeth in the Firstborn into the world.” This points on to His
Second Advent, which is set in contrast to His first Advent, when God brought
His Firstborn into the world the first time (see FIRSTBORN). * [* The Western
text of Luke 3:22 reads “Thou art My Son, this day have I begotten Thee,”
instead of “Thou art My beloved Son, in Thee I am well pleased.” There is
probably some connection between this and those early heresies which taught
that our Lord's Deity began at His baptism.
So again in Heb. 5:5, where the High Priesthood of Christ is shown to
fulfill all that was foreshadowed in the Levitical priesthood, the passage
stresses the facts of His humanity, the days of His flesh, His perfect
obedience and His sufferings.
* Son of Man
In the NT this is a designation of Christ, almost entirely confined to
the Gospels. Elsewhere it is found in Acts 7:56, the only occasion where a
disciple applied it to the Lord and in Rev. 1:13; 14:14 (see below).
“Son of Man” is the title Christ used of Himself; John 12:34 is not an
exception, for the quotation by the multitude was from His own statement. The
title is found especially in the Synoptic Gospels. The occurrences in John's
Gospel, John 1:51; 3:13,14; 5:27; 6:27,53,62; 8:28 (John 9:35 in some texts);
12:23,34 (twice); 13:31, are not parallel to those in the Synoptic Gospels. In
the latter the use of the title falls into two groups, (a) those in which it
refers to Christ's humanity, His earthly work, sufferings and death, e.g.,
Matt. 8:20; 11:19; 12:40; 26:2,24: (b) those which refer to His glory in
resurrection and to that of His future advent, e.g., Matt. 10:23; 13:41; 16:27,28;
17:9; 24:27,30 (twice),37,39,44.
While it is a Messianic title it is evident that the Lord applied it to
Himself in a distinctive way, for it indicates more than Messiahship, even
universal headship on the part of One who is Man. It therefore stresses His
manhood, manhood of a unique order in comparison with all other men, for He is
declared to be of heaven, 1 Cor. 15:47, and even while here below, was “the Son
of Man, which is in Heaven,” John 3:13. As the “Son of Man” He must be
appropriated spiritually as a condition of possessing eternal life, John 6:53.
In His death, as in His life, the glory of His Manhood was displayed in the
absolute obedience and submission to the will of the Father (John 12:23;
13:31), and, in view of this, all judgment has been committed to Him, who will
judge in full understanding experimentally of human conditions, sin apart, and
will exercise the judgment as sharing the nature of those judged, John 5:22,27.
Not only is He man, but He is “Son of Man,” not by human generation but,
according to the Semitic usage of the expression, partaking of the
characteristics (sin apart) of manhood belonging to the category of mankind.
Twice in the Apocalypse, Rev. 1:13; 14:14, He is described as “One like unto a
Son of man,” RV (AV,”... the Son of Man”), cp. Dan. 7:13. He who was thus seen
was indeed the “Son of Man,” but the absence of the article in the original
serves to stress what morally characterizes Him as such. Accordingly in these
passages He is revealed, not as the Person known by the title, but as the One
who is qualified to act as the Judge of all men. He is the same Person as in
the days of His flesh, still continuing His humanity with His Deity. The phrase
“like unto” serves to distinguish Him as there seen in His glory and majesty in
contrast to the days of His humiliation.
1, qde
“an ode, song,” is always used in the NT (as in the Sept.), in praise of God or
Christ; in Eph. 5:19; Col. 3:16 the adjective “spiritual” is added, because the
word in itself is generic and might be used of songs anything but spiritual; in
Rev. 5:9; 14:3 (1st part) the descriptive word is “new” (kainos, “new,” in
reference to character and form: see NEW), a “song,” the significance of which
was confined to those mentioned (ver. 3, and 2nd part); in Rev. 15:3 (twice),
“the song of Moses ... and the song of the Lamb,” the former as celebrating the
deliverance of God's people by His power, the latter as celebrating redemption
by atoning sacrifice.
· For SOON see IMMEDIATELY, No. 1 and QUICKLY, No. 3.
· For AS SOON AS see +, p. 9
· For SOONER see QUICKLY, No. 2
1, manteuomai
“to divine, practice divination” (from mantis, “a seer, diviner”), occurs in
Acts 16:16. The word is allied to mainomai, “to rave,” and mania, “fury”
displayed by those who were possessed by the evil spirit (represented by the
pagan god or goddess) while delivering their oracular messages. Trench (Syn.
vi) draws a distinction between this verb and propheteuo, not only as to their
meanings, but as to the fact of the single occurrence of manteuomai in the NT,
contrasted with the frequency of propheteuo, exemplifying the avoidance by NT
writers of words the employment of which “would tend to break down the
distinction between heathenism and revealed religion.”
1, psomion
a diminutive of psomos, “a morsel,” denotes “a fragment, a sop” (akin to
psomizo; see FEED), John 13:26 (twice),27,30. It had no connection with the
modern meaning of “sop,” something given to pacify (as in the classical
expression “a sop to Cerberus”).
1, magos
(a) “one of a median caste, a magician:” see WISE; (b) “a wizard, sorcerer, a
pretender to magic powers, a professor of the arts of witchcraft,” Acts 13:6,8,
where Bar-Jesus was the Jewish name, Elymas, an Arabic word meaning “wise.”
Hence the name Magus, “the magician,” originally applied to Persian priests. In
the Sept., only in Dan. 2:2,10, of the “enchanters,” RV (AV, “astrologers”), of
Babylon. The superior Greek version of Daniel by Theodotion has it also at
1:20; 2:27; 4:7; 5:7,11,15.
2, pharmakos
an adjective signifying “devoted to magical arts,” is used as a noun, “a
sorcerer,” especially one who uses drugs, potions, spells, enchantments, Rev.
21:8, in the best texts (some have pharmakeus), and Rev. 22:15.
A-1,Noun,5331,pharmakia[-eia]>
(Eng., “pharmacy,” etc.) primarily signified “the use of medicine, drugs,
spells;” then, “poisoning;” then, “sorcery,” Gal. 5:20, RV, “sorcery” (AV,
“witchcraft”), mentioned as one of “the works of the flesh.” See also Rev.
9:21; 18:23. In the Sept., Ex. 7:11,22; 8:7,18; Isa. 47:9,12. In “sorcery,” the
use of drugs, whether simple or potent, was generally accompanied by
incantations and appeals to occult powers, with the provision of various charms,
amulets, etc., professedly designed to keep the applicant or patient from the
attention and power of demons, but actually to impress the applicant with the
mysterious resources and powers of the sorcerer.
A-2,Noun, magia[-eia]>
“the magic art,” is used in the plural in Acts 8:11, “sorceries” (see SORCERER,
No. 1).
B-1,Verb, mageuo
akin to A, No. 2, “to practice magic,” Acts 8:9, “used sorcery,” is used as in
A, No. 2, of Simon Magnus.
A-1,Noun, helkos
“a sore” or “ulcer” (primarily a wound), occurs in Luke 16:21; Rev. 16:2,11.
B-1,Verb, helkoo
“to wound, to ulcerate,” is used in the Passive Voice, signifying “to suffer
from sores,” to be “full of sores,” Luke 16:20 (perfect participle).
C-1,Adjective, hikanos
used of things, occasionally denotes “much,” translated “sore” in Acts 20:37,
lit., “there was much weeping of all.” See ABLE, C, No. 2.
C-2,Adjective, cheiron
“worse” (used as a comparative degree of kakos, “evil”), occurs in Heb. 10:29,
“sorer.” See WORSE.
D-1,Adverb, lian
“very, exceedingly,” is translated “sore” in Mark 6:51 (of amazement). See
EXCEED, B, No. 1.
D-2,Adverb, sphodra
“very, very much,” is translated “sore” in Matt. 17:6 (of fear). See GREATLY,
Note (1).
Notes: (1) For the AV, “sore vexed” in Matt. 17:15, see GRIEVOUSLY, B,
No. 2, Note (2). (2) In Luke 2:9 megas, “great,” is used with phobos, “fear,”
as the object of the verb “to fear,” “(they were) sore (afraid),” lit., “(they
feared) a great (fear).” (3) In Mark 9:26, AV, polla, “much” (RV), the neuter
plur. of polus, used as an adverb, is translated “sore.” (4) In Matt. 21:15,
aganakteo, “to be moved with indignation” (RV), is translated “they were sore
displeased.” (5) For the RV, “sore troubled,” Matt. 26:37; Mark 14:33 (AV, “very
heavy”), see TROUBLE, B, No. 12. (6) For AV, “were sore amazed” in Mark 14:33,
see AMAZE, B, No. 4. (7) In Luke 9:39, RV, suntribo, “to break, bruise,” is
rendered “bruiseth sorely.” See BREAK, A, No. 5. (8) In Mark 9:6, ekphobos is
rendered “sore afraid.”
A-1,Noun, lupe
“grief, sorrow,” is translated “sorrow” in Luke 22:45; John 16:6,20-22; Rom.
9:2, RV (AV, “heaviness”); 2 Cor. 2:1, RV; 2:3,7; 7:10 (twice); Phil. 2:27
(twice). See GRIEF.
A-2,Noun, odune
“pain, consuming grief, distress,” whether of body or mind, is used of the
latter, Rom. 9:2, RV, “pain;” 1 Tim. 6:10.
A-3,Noun, odin
“a birth-pang, travail, pain,” “sorrows,” Matt. 24:8; Mark 13:8; see PAIN, A,
No. 2.
A-4,Noun, penthos
“mourning,” “sorrow,” Rev. 18:7 (twice); 21:4; see MOURN.
B-1,Verb, lupeo
akin to A, No. 1: see GRIEF, B, No. 1, SORRY, A (below).
B-2,Verb, odunao
“to cause pain” (akin to A, No. 2), is used in the Middle Voice in Luke 2:48;
Acts 20:38: see ANGUISH, B, No. 3.
C-1,Adjective, perilupos
“very sad, deeply grieved” (peri, intensive), is used in Matt. 26:38; Mark
14:34, “exceeding sorrowful;” Mark 6:26; Luke 18:23 (ver. 24 in some mss.).
C-2,Adjective, alupos
denotes “free from grief” (a, negative, lupe, “grief”), comparative degree in
Phil. 2:28, “less sorrowful,” their joy would mean the removal of a burden from
his heart.
A-1,Verb, lupeo
is rendered “to be sorry” (Passive Voice) in Matt. 14:9, AV (RV, “grieved”);
17:23; 18:31; 2 Cor. 2:2 [1st part, Active Voice, “make sorry” (as in 2 Cor.
7:8, twice); 2nd part, Passive]; 2:4, RV, “made sorry;” 2 Cor. 9:9,11, RV, “ye
were made sorry.” See GRIEVE, B, No. 1.
B-1,Adjective, perilupos
is translated “exceeding sorry” in Mark 6:26: see SORROWFUL, C, No. 1.
A-1,Adjective,
hopoios
“of what sort,” is so rendered in 1 Cor. 3:13. See MANNER, SUCH AS, WHAT.
B-1,Noun, meros
“a part,” is used with apo, “from,” in Rom. 15:15 and rendered “(in some)
sort,” AV (RV, “... measure”). See BEHALF.
Note: See BASE, No. 3, GODLY, C, Notes (2) and (3).
· For SOUGHT see SEEK
1, psuche
denotes “the breath, the breath of life,” then “the soul,” in its various
meanings. The NT uses “may be analyzed approximately as follows:
(a) the natural life of the body, Matt. 2:20; Luke 12:22; Acts 20:10;
Rev. 8:9; 12:11; cp. Lev. 17:11; 2 Sam. 14:7; Esth. 8:11; (b) the immaterial,
invisible part of man, Matt. 10:28; Acts 2:27; cp. 1 Kings 17:21; (c) the
disembodied (or “unclothed” or “naked,” 2 Cor. 5:3,4) man, Rev. 6:9; (d) the
seat of personality, Luke 9:24, explained as == “own self,” Luke 9:25; Heb.
6:19; 10:39; cp. Isa. 53:10 with 1 Tim. 2:6; (e) the seat of the sentient
element in man, that by which he perceives, reflects, feels, desires, Matt.
11:29; Luke 1:46; 2:35; Acts 14:2,22; cp. Ps. 84:2; 139:14; Isa. 26:9; (f) the
seat of will and purpose, Matt. 22:37; Acts 4:32; Eph. 6:6; Phil. 1:27; Heb.
12:3; cp. Num. 21:4; Deut. 11:13; (g) the seat of appetite, Rev. 18:14; cp. Ps.
107:9; Prov. 6:30; Isa. 5:14 (“desire”); 29:8; (h) persons, individuals, Acts
2:41,43; Rom. 2:9; Jas. 5:20; 1 Pet. 3:20; 2 Pet. 2:14; cp. Gen. 12:5; 14:21
(“persons”); Lev. 4:2 ('any one'); Ezek. 27:13; of dead bodies, Num. 6:6, lit.,
“dead soul;” and of animals, Lev. 24:18, lit., “soul for soul;” (i) the equivalent
of the personal pronoun, used for emphasis and effect:, 1st person, John 10:24
(“us”); Heb. 10:38; cp. Gen. 12:13; Num. 23:10; Jud. 16:30; Ps. 120:2 (“me”);
2nd person, 2 Cor. 12:15; Heb. 13:17; Jas. 1:21; 1 Pet. 1:9; 2:25; cp. Lev.
17:11; 26:15; 1 Sam. 1:26; 3rd person, 1 Pet. 4:19; 2 Pet. 2:8; cp. Exod.
30:12; Job 32:2, Heb. “soul,” Sept. “self;” (j) an animate creature, human or
other, 1 Cor. 15:45; Rev. 16:3; cp. Gen. 1:24; 2:7,19; (k) “the inward man,”
the seat of the new life, Luke 21:19 (cp. Matt. 10:39); 1 Pet. 2:11; 3 John
1:2.
“With (j) compare a-psuchos, “soulless, inanimate,” 1 Cor. 14:7.
“With (f) compare di-psuchos, “two-souled,” Jas. 1:8; 4:8;
oligo-psuchos, “feeble-souled,” 1 Thess. 5:14; iso-psuchos, “like-souled,”
Phil. 2:20; sum-psuchos, “joint-souled” (with one accord”), Phil. 2:2.
“The language of Heb. 4:12 suggests the extreme difficulty of
distinguishing between the soul and the spirit, alike in their nature and in
their activities. Generally speaking the spirit is the higher, the soul the
lower element. The spirit may be recognized as the life principle bestowed on
man by God, the soul as the resulting life constituted in the individual, the
body being the material organism animated by soul and spirit. ...
“Body and soul are the constituents of the man according to Matt. 6:25;
10:28; Luke 12:20; Acts 20:10; body and spirit according to Luke 8:55; 1 Cor.
5:3; 7:34; Jas. 2:26. In Matt. 26:38 the emotions are associated with the soul,
in John 13:21 with the spirit; cp. also Ps. 42:11 with 1 Kings 21:5. In Ps.
35:9 the soul rejoices in God, in Luke 1:47 the spirit.
“Apparently, then, the relationships may be thus summed up 'Soma, body,
and pneuma, spirit, may be separated, pneuma and psuche, soul, can only be
distinguished' (Cremer).”* [* From notes on Thessalonians, by Hogg and Vine,
pp. 205-207.]
A-1,Adjective, hugies
“whole, healthy,” is used metaphorically of “sound speech,” Titus 2:8. See
WHOLE.
B-1,Verb, hugiaino
“to be healthy, sound in health” (Eng., “hygiene,” etc.), translated “safe and
sound” in Luke 15:27, is used metaphorically of doctrine, 1 Tim. 1:10; 2 Tim.
4:3; Titus 1:9; 2:1; of words, 1 Tim. 6:3, RV (AV, “wholesome,” RV marg.,
“healthful”); 2 Tim. 1:13; “in the faith,” Titus 1:13 (RV marg., “healthy”);
“in faith,” Titus 2:2 (RV marg., ditto).
Note: For “sound mind” in 2 Tim. 1:7, AV, see DISCIPLINE; in 1 Pet. 4:7
(AV, “sober”), see MIND, B, No. 5.
A-1,Noun, phone
most frequently “a voice,” is translated “sound” in Matt. 24:31 (AV marg.,
“voice”); John 3:8, AV (RV, “voice”); so 1 Cor. 14:7 (1st part),8; Rev. 1:15;
18:22 (2nd part, RV, “voice”); AV and RV in Rev. 9:9 (twice); in Acts 2:6, RV,
“(this) sound (was heard),” AV, “(this) was noised abroad.”
A-2,Noun, echos
“a noise, a sound of any sort” (Eng., “echo”), is translated “sound” in Acts
2:2; Heb. 12:19. See ROARING, B, RUMOR.
A-3,Noun, phthongos
akin to phthengomai, “to utter a voice,” occurs in Rom. 10:18; 1 Cor. 14:7. In
the Sept., Ps. 19:4.
B-1,Verb, echeo
akin to A, No. 2, occurs in 1 Cor. 13:1, “sounding (brass);” in some mss., Luke
21:25. See ROARING.
B-2,Verb, execheo
“to sound forth as a trumpet” or “thunder” (ex, “out,” and No. 1), is used in 1
Thess. 1:8, “sounded forth,” Passive Voice, lit., “has been sounded out.” In
the Sept., Joel 3:14.
B-3,Verb, salpizo
“to sound a trumpet” (salpinx), occurs in Matt. 6:2; 1 Cor. 15:52, “the trumpet
shall sound;” Rev. 8:6-8,10,12,13; 9:1,13; 10:7; 11:15.
B-4,Verb, bolizo
“to heave the lead” (bolis, “that which is thrown or hurled,” akin to ballo,
“to throw;” sounding-lead), to take soundings, occurs in Acts 27:28 (twice).
Note: In Luke 1:44, AV, ginomai, “to become,” is rendered “sounded”
(RV, “came”).
1, holokleria
“completeness, soundness” (akin to holokleros, see ENTIRE), occurs in Acts
3:16. In the Sept., Isa. 1:6.
1, notos
denotes (a) “the south wind,” Luke 12:55; Acts 27:13; 28:13; (b) “south,” as a
direction, Luke 13:29; Rev. 21:13; (c) “the South,” as a region, Matt. 12:42;
Luke 11:31.
Note: For mesembria, Acts 8:26, see NOON.
1, lips
lit., “Libyan,” denotes “the S.W. wind,” Acts 27:12, “(looking) northeast (and
southeast),” RV, lit., “(looking down) the southwest wind (and down the
northwest wind);” to look down a wind was to look in the direction in which it
blows. A S.W. wind blows towards the N.E.; the aspect of the haven answers to
this. See also under NORTHEAST, NORTHWEST
1, hus
“swine” (masc. or fem.), is used in the fem. in 2 Pet. 2:22.
1, speiro
“to sow seed,” is used (1) literally, especially in the Synoptic Gospels;
elsewhere, 1 Cor. 15:36,37; 2 Cor. 9:10, “the sower;” (2) metaphorically, (a)
in proverbial sayings, e.g., Matt. 13:3,4; Luke 19:21,22; John 4:37; 2 Cor. 9:6
(b) in the interpretation of parables, e.g., Matt. 13:19-23 (in these vv., RV,
“was sown,” for AV, “received seed”); (c) otherwise as follows: of “sowing”
spiritual things in preaching and teaching, 1 Cor. 9:11; of the interment of
the bodies of deceased believers, 1 Cor. 15:42-44; of ministering to the
necessities of others in things temporal (the harvest being proportionate to
the “sowing”), 2 Cor. 9:6,10 (see above); of “sowing” to the flesh, Gal. 6:7,8
(“that” in ver. 7 is emphatic, “that and that only,” what was actually “sown”);
in ver. 8, eis, “unto,” signifies “in the interests of;” of the “fruit of
righteousness” by peacemakers, Jas. 3:18.
A-1,Noun, diastema
“an interval, space” (akin to B), is used of time in Acts 5:7.
B-1,Verb, diistemi
“to set apart, separate” (dia, “apart,” histemi, “to cause to stand”), see A,
is rendered “after the space of” in Luke 22:59; in Acts 27:28, with brachu, “a
little,” RV, “after a little space” (AV, “when they had gone a little
further”). See PART.
Notes: (1) In Acts 15:33; Rev. 2:21, AV, chronos, “time” (RV), is
translated “space.” (2) In Acts 19:8,10, epi, “for or during” (of time), is
translated “for the space of;” in Acts 19:34, “about the space of.” (3) In Acts
5:34, AV, brachu (the neuter of brachus, “short”), used adverbially, is
translated “a little space” (RV “... while”). (4) In Gal. 2:1, dia, “through,”
is rendered “after the space of,” RV, stressing the length of the period
mentioned (AV, “after,” which would represent the preposition meta). (5) In
Jas. 5:17 there is no word in the original representing the phrase “by the
space of,” AV (RV, “for”). (6) In Rev. 14:20, AV, apo, “away from,” is
translated “by the space of” (RV, “as far as”). (7) In Rev. 17:10, AV, oligon,
“a little while” (RV), is rendered “a short space.”
A-1,Verb, pheidomai
“to spare,” i.e., “to forego” the infliction of that evil or retribution which
was designed, is used with a negative in Acts 20:29; Rom. 8:32; 11:21 (twice);
2 Cor. 13:2; 2 Pet. 2:4,5; positively, in 1 Cor. 7:28; 2 Cor. 1:3; rendered
“forbear” in 2 Cor. 12:6. See FORBEAR.
Note: In Luke 15:17, perisseuo, “to abound, have abundance,” is
translated “have enough and to spare.”
B-1,Adverb, pheidomenos
akin to A, “sparingly,” occurs in 2 Cor. 9:6 (twice), of sowing and reaping.
1, strouthion
a diminutive of strouthos, “a sparrow,” occurs in Matt. 10:29,31; Luke 12:6,7.
1, lego
“to say, speak:” see SAY, No. 1.
2, laleo
for which see SAY, No. 2, is used several times in 1 Cor. 14; the command
prohibiting women from speaking in a church gathering, 1 Cor. 14:34,35, is
regarded by some as an injunction against chattering, a meaning which is absent
from the use of the verb everywhere else in the NT; it is to be understood in
the same sense as in 1 Cor. 14:2,3-6,9,11,13,18,19,21,23,27-29,39.
3, proslaleo
“to speak to or with” (pros, “to,” and No. 2), is used in Acts 13:43; 28:20.
4, phthengomai
“to utter a sound or voice,” is translated “to speak” in Acts 4:18: 2 Pet.
2:16; in 2 Pet. 2:18, AV, “speak” (RV, “utter”).
5, apophthengomai
“to speak forth” (apo, “forth,” and No. 4), is so rendered in Acts 2:14, RV
(AV, “said”), and Acts 26:25; in Acts 2:2 it denotes to give utterance.
6, antilego
“to speak against,” is so rendered in Luke 2:34; John 19:12; Acts 13:45, AV
(RV, “contradicted”); 28:19,22. See CONTRADICT, GAINSAY.
7, katalaleo
synonymous with No. 6 (kata, “against,” and No. 2), is always translated “to
speak against” in the RV. See BACKBITER, Note.
8, kakologeo
“to speak evil:” see CURSE, B, No. 4.
9, sullaleo
“to speak together” (sun, “with,” and No. 2), is rendered “spake together” in
Luke 4:36, RV. See COMMUNE, No. 3, CONFER, No. 2, TALK.
10, proeipon
“to speak or say before” (a 2nd aorist tense from an absolete present), is
rendered “to speak before” in Acts 1:16; 2 Pet. 3:2; Jude 1:17. See FORETELL.
11, prophthano
“to anticipate” (an extension, by pro, “before,” of phthano, which has the same
meaning), is rendered “spake first” in Matt. 17:25, RV (AV, “prevented”).
12, prosphoneo
“to address, call to,” is rendered “spake unto” (or “to”) in Luke 23:20; Acts
21:40; 22:2; “to call unto” (or “to”) in Matt. 11:16; Luke 6:13; 7:32; 13:12.
13, eiro
for which see SAY, No. 4, has a 1st aorist, Passive participle rhethen,
“spoken” or “spoken of,” used in Matt. 1:22; 2:15,17,23; 3:3; 4:14; 8:17;
13:35; 21:4; 22:31; 24:15; 27:9 (in some texts in Matt. 27:35; Mark 13:14).
Notes: (1) In Heb. 12:5, AV, dialegomai, “to discuss, to reason,” is
translated “speaketh” (RV, “reasoneth”). (2) In Heb. 12:25, AV chrematizo, “to
warn, instruct,” is translated “spake” (RV, “warned”): see ADMONISH. (3) In
Eph. 4:31, AV, blasphemia is translated “evil speaking:” see RAILING. (4) In
Heb. 12:19, prostithemi, “to put to, add,” used with logos, “a word,” is
rendered “(that no word) more should be spoken,” RV [AV, “(that) the word
should (not) be spoken (to them) any more”]. (5) In Acts 26:24, AV,
apologeomai, “to make a defense” (RV), is rendered “spake for himself.” See ANSWER,
B, No. 4. (6) In Rom. 15:21, AV, anangello, “to bring back word” (RV, “tidings
... came”), is translated “he was ... spoken of.” (7) For “is spoken of” in
Rom. 1:8, AV, see PROCLAIM, No. 2. (8) For “spake out” in Luke 1:42, AV, see
VOICE, Note. (9) In Gal. 4:15, there is no verb in the original for the AV, “ye
spake of” (see RV). (10) For “spoken against” in Acts 19:36 see GAINSAY, C.
(11) For “speak reproachfully,” 1 Tim. 5:14, see REVILE, C. (12) In Acts 21:3,
AV, ginosko is translated “speak,” RV, “know.”
1, polulogia
“loquacity,” “much speaking” (polus, “much,” logos, “speech”), is used in Matt.
6:7. In the Sept., Prov. 10:19.
Note: For “evil speaking(s),” in Eph. 4:31, see RAILING; in 1 Pet. 2:1,
see BACKBITING. For “shameful speaking” see COMMUNICATION, B, Note.
1, lonche
primarily “a spearhead,” then, “a lance or spear,” occurs in John 19:34; some
texts have it in Matt. 27:49. As to John 19:29, there is an old conjecture,
mentioned by Field (Notes on the Trans. of the NT), to the effect that the
sponge was put on a spear (hussos, “a javelin,” the Roman pilum, instead of
hussopos, “hyssop”).
1, dexiolabos
from dexios, “the right (hand),” and lambano, “to lay hold of,” is used in the
plural in Acts 23:23, “spearmen.” Some texts have dexiobolos, “one who throws
with his right hand” (ballo, “to throw”), “right-handed slingers.”
Note: Tuchon, the 2nd aorist participle of tunchano, “to happen, meet with, chance,” is used with a negative signifying “not common or ordinary, special,” Acts 19:11; so in Acts 28:2. See COMMON, B, Note (3).
· For SPECIALLY see ESPECIALLY
1, theatron
akin to theaomai, “to behold,” denotes (a) “a theater” (used also as a place of
assembly), Acts 19:29,31; (b) “a spectacle, a show,” metaphorically in 1 Cor.
4:9. See THEATER.
1, logos
akin to lego (SPEAK, No. 1), most frequently rendered “word” (for an analysis
see WORD), signifies “speech,” as follows: (a) “discourse,” e.g., Luke 20:20,
RV, “speech” (AV, “words”); Acts 14:12 (see SPEAKER); 20:7; 1 Cor. 2:1,4; 4:19,
AV (RV, “word”); 2 Cor. 10:10; (b) “the faculty of speech,” e.g., 2 Cor. 11:6;
(c) “the manner of speech,” e.g., Matt. 5:37, RV, “speech” (AV,
“communication”); Col. 4:6; (d) “manner of instruction,” Titus 2:8; 1 Cor.
14:9, RV (AV, “words”); Eph. 4:29, RV (AV, “communication”). See SAYING.
2, lalia
akin to laleo (SPEAK, No. 2), denotes “talk, speech,” (a) of “a dialect,” Matt.
26:73; Mark 14:70; (b) “utterances,” John 4:42, RV, “speaking” (AV, “saying”);
John 8:43.
3, eulogia
has the meaning “fair speaking, flattering speech” in Rom. 16:18, RV, “fair
speech” (AV, “fair speeches”). See BLESSING, C, No. 1.
4, chrestologia
which has a similar meaning to No. 3, occurs with it in Rom. 16:18 [RV, “smooth
... (speech)”]. See SMOOTH, Note.
Notes: (1) For “persuasiveness of speech,” Col. 2:4, RV, see
PERSUASIVE, B. (2) In Acts 14:11 “the speech of Lycaonia” translates the adverb
Lukaonisti. Lycaonia was a large country in the center and south of the plateau
of Asia Minor; the villages retained the native language, but cities like
Lystra probably had a Seleucid tone in their laws and customs (Ramsay on
Galatians).
Notes: (1) In Acts 17:15 “with all speed” is the rendering of the phrase hos, “as,” tachista, “most speedily” (the superlative of tachu, “speedily”), i.e., “as speedily as possible.” (2) For “speedily,” en tachei, in Luke 18:8, see QUICKLY, No. 4. (3) For “God speed” see GREETING, A, No. 2.
1, dapanao
denotes (a) “to expend, spend,” Mark 5:26 [for Acts 21:24 see CHARGE, Note
(5)]: 2 Cor. 12:15 (1st part: for “be spent,” see No. 2); (b) “to consume,
squander,” Luke 15:14; Jas. 4:3. See CONSUME, Note.
2, ekdapanao
lit., “to spend out” (ek), an intensive form of No. 1, “to spend entirely,” is
used in 2 Cor. 12:15, in the Passive Voice, with reflexive significance, “to
spend oneself out (for others),” “will ... be spent,” RV marg., “spent out”
(see No. 1).
3, prosdapanao
“to spend besides” (pros, and No. 1), is used in Luke 10:35, “thou spendest
more.”
4, prosanalisko
“to spend besides,” a strengthened form of analisko, “to expend, consume” (see
CONSUME, No. 1), occurs in most texts in Luke 8:43.
5, diaginomai
used of time, “to intervene, elapse,” is rendered “was spent” in Acts 27:9. See
PAST.
6, prokopto
“to cut forward a way, advance,” is translated “is far spent,” in Rom. 13:12,
said metaphorically of “the night,” the whole period of man's alienation from
God. Though the tense is the aorist, it must not be rendered “was far spent,”
as if it referred, e.g., to Christ's first Advent. The aorist is here
perfective. See ADVANCE.
7, klino
“to lean, decline,” is said of the decline of day in Luke 24:29, “is (now) far
spent,” lit., “has declined.” See BOW (Verb).
8, ginomai
“to become, occur,” is rendered “was far spent” in Mark 6:35, lit., “much hour
(i.e., many an hour) having taken place.”
9, poieo
“to do,” is translated “have spent (but one hour),” in Matt. 20:12, RV (AV,
“have wrought”) lit., as in the Eng. idiom, “have done one hour;” so in Acts
20:3, RV, “when he had spent (lit., 'had done') three months” (AV, “abode”).
10, eukaireo
“to have leisure or devote one's leisure to,” is translated “spent their time,”
in Acts 17:21. See LEISURE.
11, chronotribeo
“to spend time” (chronos, “time,” tribo, “to rub, to wear out”), occurs in Acts
20:16.
Note: Polus, much, is rendered “far spent” twice in Mark 6:35, RV.
1, emeo
“to vomit” (cp. Eng., “emetic”), is used in Rev. 3:16, figuratively of the
Lord's utter abhorrence of the condition of the church at Laodicea. In the
Sept., Isa. 19:14.
1, aroma
“spice,” occurs in Mark 16:1, RV “spices” (AV, “sweet spice”); Luke 23:56;
24:1; John 19:40. A papyrus document has it in a list of articles for a
sacrifice.
2, amomon
amomum, probably a word of Semitic origin, a fragrant plant of India, is
translated “spice” in Rev. 18:13, RV (AV, “odors”).
1, nardos
is derived, through the Semitic languages (Heb. nerd, Syriac nardin), from the
Sanskrit nalada, “a fragrant oil,” procured from the stem of an Indian plant.
The Arabs call it the “Indian spike.” The adjective pistikos is attached to it in
the NT, Mark 14:3; John 12:3; pistikos, if taken as an ordinary Greek word,
would signify “genuine.” There is evidence, however, that it was regarded as a
technical term. It has been suggested that the original reading was pistakes,
i.e., the Pistacia Terebinthus, which grows in Cyprus, Syria, Palestine, etc.,
and yields a resin of very fragrant odor, and in such inconsiderable quantities
as to be very costly. “Nard was frequently mixed with aromatic ingredients ...
so when scented with the fragrant resin of the pistake it would quite well be
called nardos pistakes” (E. N. Bennett, in the Classical Review for 1890, Vol.
iv, p. 319). The oil used for the anointing of the Lord's head was worth about
f12, and must have been of the most valuable kind. In the Sept., Song of Sol.
1:12; 4:13,14.
1, ekchunno
“to pour out, shed,” is rendered “be spilled” in Luke 5:37. See POUR, SHED.
Note: Some texts have ekcheo in Mark 2:22 (so AV). The form in Luke
5:37 might also come from ekcheo.
1, netho
“to spin,” is found in Matt. 6:28; Luke 12:27, of the lilies of the field (see
LILY).
1, pneuma
primarily denotes “the wind” (akin to pneo, “to breathe, blow”); also “breath;”
then, especially “the spirit,” which, like the wind, is invisible, immaterial
and powerful. The NT uses of the word may be analyzed approximately as follows:
“(a) the wind, John 3:8 (where marg. is, perhaps, to be preferred);
Heb. 1:7; cp. Amos 4:13, Sept.; (b) the breath, 2 Thess. 2:8; Rev. 11:11;
13:15; cp. Job 12:10, Sept.; (c) the immaterial, invisible part of man, Luke
8:55; Acts 7:59; 1 Cor. 5:5; Jas. 2:26; cp. Eccl. 12:7, Sept.; (d) the
disembodied (or 'unclothed,' or 'naked,' 2 Cor. 5:3,4) man, Luke 24:37,39; Heb.
12:23; 1 Pet. 4:6; (e) the resurrection body, 1 Cor. 15:45; 1 Tim. 3:16; 1 Pet.
3:18; (f) the sentient element in man, that by which he perceives, reflects,
feels, desires, Matt. 5:3; 26:41; Mark 2:8; Luke 1:47,80; Acts 17:16; 20:22; 1
Cor. 2:11; 5:3,4; 14:4,15; 2 Cor. 7:1; cp. Gen. 26:35; Isa. 26:9; Ezek. 13:3; Dan.
7:15; (g) purpose, aim, 2 Cor. 12:18; Phil. 1:27; Eph. 4:23; Rev. 19:10; cp.
Ezra 1:5; Ps. 78:8; Dan. 5:12; (h) the equivalent of the personal pronoun, used
for emphasis and effect: 1st person, 1 Cor. 16:18; cp. Gen. 6:3; 2nd person, 2
Tim. 4:22; Philem. 1:25; cp. Ps. 139:7; 3rd person, 2 Cor. 7:13; cp. Isa.
40:13; (i) character, Luke 1:17; Rom. 1:4; cp. Num. 14:24; (j) moral qualities
and activities: bad, as of bondage, as of a slave, Rom. 8:15; cp. Isa. 61:3;
stupor, Rom. 11:8; cp. Isa. 29:10; timidity, 2 Tim. 1:7; cp. Josh. 5:1; good,
as of adoption, i.e., liberty as of a son, Rom. 8:15; cp. Ps. 51:12; meekness,
1 Cor. 4:21; cp. Prov. 16:19; faith, 2 Cor. 4:13; quietness, 1 Pet. 3:4; cp.
Prov. 14:29 (k) the Holy Spirit, e.g., Matt. 4:1 (see below); Luke 4:18; (l)
'the inward man' (an expression used only of the believer, Rom. 7:22; 2 Cor.
4:16; Eph. 3:16); the new life, Rom. 8:4-6,10,16; Heb. 12:9; cp. Ps. 51:10; (m)
unclean spirits, demons, Matt. 8:16; Luke 4:33; 1 Pet. 3:19; cp. 1 Sam. 18:10;
(n) angels, Heb. 1:14; cp. Acts 12:15; (o) divine gift for service, 1 Cor.
14:12,32; (p) by metonymy, those who claim to be depostories of these gifts, 2
Thess. 2:2; 1 John 4:1-3; (q) the significance, as contrasted with the form, of
words, or of a rite, John 6:63; Rom. 2:29; 7:6; 2 Cor. 3:6; (r) a vision, Rev.
1:10; 4:2; 17:3; 21:10.” * [* From Notes on Thessalonians, by Hogg and Vine, pp
204,205.]
Notes: (1) For phantasma, rendered “spirit,” Matt. 14:26; Mark 6:49,
AV, see APPARITION. (2) For the distinction between “spirit” and “soul,” see
under SOUL, last three paragraphs.
* The Holy Spirit
The “Holy Spirit” is spoken of under various titles in the NT (“Spirit”
and “Ghost” are renderings of the same word, pneuma; the advantage of the
rendering “Spirit” is that it can always be used, whereas “Ghost” always
requires the word “Holy” prefixed.) In the following list the omission of the
definite article marks its omission in the original (concerning this see
below): “Spirit, Matt. 22:43; Eternal Spirit, Heb. 9:14; the Spirit, Matt. 4:1;
Holy Spirit, Matt. 1:18; the Holy Spirit, Matt. 28:19; the Spirit, the Holy,
Matt. 12:32; the Spirit of promise, the Holy, Eph. 1:13; Spirit of God, Rom.
8:9; Spirit of (the) living God, 2 Cor. 3:3; the Spirit of God, 1 Cor. 2:11;
the Spirit of our God, 1 Cor. 6:11; the Spirit of God, the Holy, Eph. 4:30; the
Spirit of glory and of God, 1 Pet. 4:14; the Spirit of Him that raised up Jesus
from the dead (i.e., God), Rom. 8:11; the Spirit of your Father, Matt. 10:20;
the Spirit of His Son, Gal. 4:6; Spirit of (the) Lord, Acts 8:39; the Spirit of
(the) Lord, Acts 5:9; (the) Lord, (the) Spirit, 2 Cor. 3:18; the Spirit of
Jesus, Acts 16:7; Spirit of Christ, Rom. 8:9; the Spirit of Jesus Christ, Phil.
1:19; Spirit of adoption, Rom. 8:15; the Spirit of truth, John 14:17; the
Spirit of life, Rom. 8:2; the Spirit of grace, Heb. 10:29.” * [* From Notes on
Galatians, by Hogg and Vine, p. 193.]
The use or absence of the article in the original where the “Holy
Spirit” is spoken of cannot always be decided by grammatical rules, nor can the
presence or absence of the article alone determine whether the reference is to
the “Holy Spirit.” Examples where the Person is meant when the article is
absent are Matt. 22:43 (the article is used in Mark 12:36); Acts 4:25, RV
(absent in some texts); 19:2,6; Rom. 14:17; 1 Cor. 2:4; Gal. 5:25 (twice); 1
Pet. 1:2. Sometimes the absence is to be accounted for by the fact that Pneuma
(like Theos) is substantially a proper name, e.g., in John 7:39. As a general
rule the article is present where the subject of the teaching is the
Personality of the Holy Spirit, e.g., John 14:26, where He is spoken of in
distinction from the Father and the Son. See also 15:26 and cp. Luke 3:22.
In Gal. 3:3, in the phrase “having begun in the Spirit,” it is
difficult to say whether the reference is to the “Holy Spirit” or to the
quickened spirit of the believer; that it possibly refers to the latter is not
to be determined by the absence of the article, but by the contrast with “the
flesh;” on the other hand, the contrast may be between the “Holy Spirit” who in
the believer sets His seal on the perfect work of Christ, and the flesh which
seeks to better itself by works of its own. There is no preposition before
either noun, and if the reference is to the quickened spirit it cannot be
dissociated from the operation of the “Holy Spirit.” In Gal. 4:29 the phrase
“after the Spirit” signifies “by supernatural power,” in contrast to “after the
flesh,” i.e., “by natural power,” and the reference must be to the “Holy
Spirit;” so in Gal. 5:17.
The full title with the article before both pneuma and hagios (the
“resumptive” use of the article), lit., “the Spirit the Holy,” stresses the
character of the Person, e.g., Matt. 12:32; Mark 3:29; 12:36; 13:11; Luke 2:26;
10:21 (RV); John 14:26; Acts 1:16; 5:3; 7:51; 10:44,47; 13:2; 15:28; 19:6;
20:23,28; 21:11; 28:25; Eph. 4:30; Heb. 3:7; 9:8; 10:15.
The Personality of the Spirit is emphasized at the expense of strict
grammatical procedure in John 14:26; 15:26; 16:8,13,14, where the emphatic
pronoun ekeinos, “He,” is used of Him in the masculine, whereas the noun pneuma
is neuter in Greek, while the corresponding word in Aramaic, the language in
which our Lord probably spoke, is feminine (rucha, cp. Heb. ruach). The
rendering “itself” in Rom. 8:16,26, due to the Greek gender, is corrected to
“Himself” in the RV.
The subject of the “Holy Spirit” in the NT may be considered as to His
Divine attributes; His distinct Personality in the Godhead; His operation in
connection with the Lord Jesus in His birth, His life, His baptism, His death;
His operations in the world; in the church; His having been sent at Pentecost
by the Father and by Christ; His operations in the individual believer; in
local churches; His operations in the production of Holy Scripture; His work in
the world, etc.
A-1,Adjective,
pneumatikos
“always connotes the ideas of invisibility and of power. It does not occur in
the Sept. nor in the Gospels; it is in fact an after-Pentecost word. In the NT
it is used as follows: (a) the angelic hosts, lower than God but higher in the
scale of being than man in his natural state, are 'spiritual hosts,' Eph. 6:12;
(b) things that have their origin with God, and which, therefore, are in
harmony with His character, as His law is, are 'spiritual,' Rom. 7:14; (c)
'spiritual' is prefixed to the material type in order to indicate that what the
type sets forth, not the type itself, is intended, 1 Cor. 10:3,4; (d) the
purposes of God revealed in the gospel by the Holy Spirit, 1 Cor. 2:13, and the
words in which that revelation is expressed, are 'spiritual,' 1 Cor. 2:13,
matching, or combining, spiritual things with spiritual words [or,
alternatively, 'interpreting spiritual things to spiritual men,' see (e) below];
'spiritual songs' are songs of which the burden is the things revealed by the
Spirit, Eph. 5:19; Col. 3:16; 'spiritual wisdom and understanding' is wisdom
in, and understanding of, those things, Col. 1:9; (e) men in Christ who walk so
as to please God are 'spiritual,' Gal. 6:1; 1 Cor. 2:13 [but see (d) above],15;
3:1; 14:37; (f) the whole company of those who believe in Christ is a
'spiritual house,' 1 Pet. 2:5; (g) the blessings that accrue to regenerate men
at this present time are called 'spiritualities,' Rom. 15:27; 1 Cor. 9:11;
'spiritual blessings,' Eph. 1:3; 'spiritual gifts,' Rom. 1:11; (h) the
activities Godward of regenerate men are 'spiritual sacrifices,' 1 Pet. 2:5;
their appointed activities in the churches are also called 'spiritual gifts,'
lit., 'spiritualities,' 1 Cor. 12:1; 14:1; (i) the resurrection body of the
dead in Christ is 'spiritual,' i.e., such as is suited to the heavenly
environment, 1 Cor. 15:44; (j) all that is produced and maintained among men by
the operations of the Spirit of God is 'spiritual,' 1 Cor. 15:46. ...
“The spiritual man is one who walks by the Spirit both in the sense of
Gal. 5:16 and in that of Gal. 5:25, and who himself manifests the fruit of the
Spirit in his own ways. ...
“According to the Scriptures, the 'spiritual' state of soul is normal
for the believer, but to this state all believers do not attain, nor when it is
attained is it always maintained. Thus the Apostle, in 1 Cor. 3:1-3, suggests a
contrast between this spiritual state and that of the babe in Christ, i.e., of
the man who because of immaturity and inexperience has not yet reached
spirituality, and that of the man who by permitting jealousy, and the strife to
which jealousy always leads, has lost it. The spiritual state is reached by
diligence in the Word of God and in prayer; it is maintained by obedience and
self-judgment. Such as are led by the Spirit are spiritual, but, of course,
spirituality is not a fixed or absolute condition, it admits of growth; indeed
growth in 'the grace and knowledge of our Lord and Savior Jesus Christ,' 2 Pet.
3:18, is evidence of true spirituality.” * [* From Notes on Galatians, by Hogg
and Vine, pp. 308-319.]
B-1,Adverb, pneumatikos
“spiritually,” occurs in 1 Cor. 2:14, with the meaning as (j) above, and Rev. 11:8,
with the meaning as in (c). Some mss. have it in 1 Cor. 2:13.
Notes: (1) In Rom. 8:6, the RV rightly renders the noun pneuma “(the
mind) of the spirit,” AV, “spiritual (mind).” (2) In 1 Cor. 14:12 the plural of
pneuma, “spirits,” RV, marg., stands for “spiritual gifts” (text). (3) In 1
Pet. 2:2, the RV renders logikos “spiritual.”
1, ptuo
“to spit,” occurs in Mark 7:33; 8:23; John 9:6. In the Sept., Num. 12:14.
2, emptuo
“to spit upon” (en, “in,” and No. 1), occurs in Matt. 26:67; 27:30; Mark 10:34;
14:65; 15:19; Luke 18:32. In the Sept., Num. 12:14, in some texts; Deut. 25:9.
1, hubrizo
used transitively, denotes “to outrage, treat insolently;” “to entreat
shamefully” in Matt. 22:6, RV (AV, “spitefully”); so in Luke 18:32, RV; in Acts
14:5 (AV, “use despitefully”); in 1 Thess. 2:2, AV and RV; in Luke 11:45,
“reproachest.” See DESPITEFULLY, ENTREAT, REPROACH, SHAMEFULLY.
1, ptusma
akin to ptuo, “to spit,” occurs in John 9:6.
A-1,Noun, skulon
used in the plural, denotes “arms stripped from a foe;” “spoils” in Luke 11:22.
A-2,Noun, akrothinion
primarily “the top of a heap” (akros, “highest, top,” and this, “a heap”),
hence “firstfruit offerings,” and in war “the choicest spoils,” Heb. 7:4.
A-3,Noun, harpage
“pillage,” is rendered “spoiling” in Heb. 10:34. See EXTORT, B, No. 1.
B-1,Verb, diarpazo
“to plunder,” is found in Matt. 12:29, 2nd part (the 1st has harpazo, in the
best texts), lit., “(then) he will completely (dia, intensive) spoil (his
house);” Mark 3:27 (twice).
B-2,Verb, harpazo
“to seize, snatch away,” is rendered “spoil” in Matt. 12:29 (see No. 1). See
CATCH, No. 1.
B-3,Verb, sulagogeo
“to carry off as spoil, lead captive” (sule, “spoil,” ago, “to lead”), is
rendered “maketh spoil of” in Col. 2:8, RV (AV, “spoil”), rather “carry you off
as spoil.” The false teacher, through his “philosophy and vain deceit,” would
carry them off as so much booty.
B-4,Verb, apekduo
in the Middle Voice is translated “having spoiled” in Col. 2:15, AV, RV,
“having put off from Himself (the principalities and the powers).” These are
regarded by some as the unsinning angels, because they are mentioned twice
before in the Epistle (Col. 1:6; 2:10). It is also argued that the verb apekduo,
rendered “having put off from Himself,” in Col. 2:15, is used in a somewhat
different sense in Col. 3:9. Such representations do not form a sufficiently
cogent reason for regarding the principalities and the powers here mentioned as
those of light, rather than those of darkness.
Others think that the reference is to the holy angels, which were in
attendance at the giving of the Law (Acts 7:53; Gal. 3:19), and that Christ
wrought His work on the cross, without any such attendance; or, again, that,
even apart from the Law and its circumstances, the Lord stripped Himself of
those who usually ministered to Him, as, e.g., in the wilderness and in the
garden of Gethsemane.
The exposition given by Lightfoot and others seems to be the right one.
There is no doubt that Satan and his hosts gathered together to attack the soul
of Christ, while He was enduring, in propitiatory sacrifice, the judgment due
to our sins, and fulfilling the great work of redemption. There is an
intimation of this in Ps. 22:21, “Save Me from the lion's mouth; yea, from the
horns of the wild-oxen” (cp. Ps. 22:12,13). Doubtless the powers of darkness
gathered against the Lord at that time, fiercely assaulting Him to the utmost
of their power. He Himself had said, “This is your hour, and the power of
darkness” (Luke 22:53). The metaphor of putting off from Himself these powers
need not be pressed to the extent of regarding them as a garment clinging about
Him. It seems to stand simply as a vivid description of His repulsion of their
attack and of the power by which He completely overthrew them.
1, spongos
was the medium by which vinegar was carried to the mouth of Christ on the
Cross, Matt. 27:48; Mark 15:36; John 19:29.
1, entruphao
occurs in 2 Pet. 2:13 (RV, “revel”).
A-1,Noun, spilos
“a spot or stain,” is used metaphorically (a) of moral blemish, Eph. 5:27; (b)
of lascivious and riotous persons, 2 Pet. 2:13.
A-2,Noun, spilas
is rendered “spots” in Jude 1:12, AV: see ROCK, No. 2.
B-1,Verb, spiloo
akin to A, No. 1, is used in Jude 1:23, in the clause “hating even the garment
spotted by the flesh,” the garment representing that which, being brought into
contact with the polluting element of the flesh, becomes defiled: see CLOTHING,
No. 3 (last par.). See DEFILE, No. 4.
C-1,Adjective, aspilos
“unspotted, unstained” (a, negative, and A), is used of a lamb, 1 Pet. 1:19;
metaphorically, of keeping a commandment without alteration and in the
fulfillment of it, 1 Tim. 6:14; of the believer in regard to the world, Jas.
1:27, and free from all defilement in the sight of God, 2 Pet. 3:14.
Note: For amomos, in Heb. 9:14, AV, see BLEMISH, B.
1, stronnuo
“to spread,” is so rendered in Matt. 21:8, RV, twice; Mark 11:8, RV, once. See
FURNISH.
2, hupostronnuo
“to spread under” (hupo), of clothes, is used in Luke 19:36.
3, dianemo
“to distribute,” is used in the Passive Voice in Acts 4:17, “spread,” lit., “be
spread about” (dia). In the Sept., Deut. 29:26, “to assign” or “divide”
(concerning the worship of other gods).
4, diaphero
“to carry about, spread abroad:” see PUBLISH, No. 2; for other meanings of the
word see BETTER (be), No. 1.
5, ekpetannumi
“to spread out” (as a sail), is rendered “did I spread out” in Rom. 10:21, RV
(AV, “I have stretched forth”).
Notes: (1) In Mark 1:28; 1 Thess. 1:8, AV, exerchomai, “to go out or
forth” (RV), is rendered “to spread abroad.” (2) In Mark 6:14, AV, ginomai, “to
become,” with phaneros, “manifest,” is translated “had spread abroad” (RV, “had
become known”). (3) In 2 Cor. 8:18, the RV “is spread” (AV, “is”) represents
nothing in the original. (4) For RV, “spread His tabernacle over,” Rev. 7:15,
see DWELL, No. 9. (5) For Mark 1:45, see BLAZE ABROAD.
A-1,Verb, ginomai
“to become,” is used in the best texts in Heb. 11:12, “sprang” (some have
gennao, in the Passive Voice, rendered in the same way).
A-2,Verb, anatello
“to arise,” is rendered by the verb “to spring,” or “spring up,” in Matt. 4:16;
Heb. 7:14. See ARISE, No. 9.
A-3,Verb, exanatello
ek or ex, “out,” and No. 2, is used of the “springing” up of seeds, Matt. 13:5;
Mark 4:5 (No. 7 in ver. 8).
A-4,Verb, phuo
used transitively, “to bring forth, produce,” denotes, in the Passive Voice,
“to spring up, grow,” of seed, Luke 8:6,8, AV, “was sprung up” and “sprang up”
(RV, “grew”); in the Active Voice, intransitively, in Heb. 12:15, of a root of
bitterness. See GROW.
A-5,Verb, sumphuo
“to cause to grow together” (sun, “with,” and No. 4), occurs in Luke 8:7, RV,
“grew with,” AV, “sprang up with.”
A-6,Verb, blastano
“to sprout,” is rendered “to spring up” in Matt. 13:26, of tare blades, and
Mark 4:27, of seed. See BRING, A, No. 26, BUD.
A-7,Verb, anabaino
“to go up,” is rendered “sprang up” in Matt. 13:7, AV, of thorns, and Mark 4:8,
of seed (RV, “grew up”). See GROW, No. 4.
A-8,Verb, hallomai
“to leap, spring,” is rendered “springing up,” of well water, in John 4:14,
figurative of the Holy Spirit in the believer. See LEAP.
A-9,Verb, eispedao
“to spring” or “leap in,” occurs in Acts 16:29, “sprang in.” In the Sept., Amos
5:19.
A-10,Verb, ekpedao
“to spring forth,” occurs in Acts 14:14, in the best texts. See RUN, Note (4).
B-1,Noun, pege
is rendered “springs” in 2 Pet. 2:17, RV: see FOUNTAIN.
Note: For epiginomai, Acts 28:13, see BLOW (verb).
A-1,Verb, rhantizo
“to sprinkle” (a later form of rhaino), is used in the Active Voice in Heb.
9:13, of “sprinkling” with blood the unclean, a token of the efficacy of the
expiatory sacrifice of Christ, His blood signifying the giving up of His life
in the shedding of His blood (cp. Heb. 9:22) under Divine judgment upon sin
(the voluntary act to be distinguished from that which took place after His
death in the piercing of His side); so again in Heb. 9:19,21 (see B); in Heb.
10:22, Passive Voice, of the purging (on the ground of the same efficacy) of
the hearts of believers from an evil conscience. This application of the blood
of Christ is necessary for believers, in respect of their committal of sins,
which on that ground receive forgiveness, 1 John 1:9. In Mark 7:4, the verb is
found in the Middle Voice “in some ancient authorities” (RV marg.) instead of
baptizo. In Rev. 19:13, the RV, “sprinkled” follows those texts which have
rhantizo (marg., “some anc. auth. read 'dipped in.'“ bapto; so Nestle's text).
This requires mention as a variant text in Rev. 19:13 under DIP.
B-1,Noun, rhantismos
“sprinkling,” akin to A, is used of the “sprinkling” of the blood of Christ, in
Heb. 12:24; 1 Pet. 1:2, an allusion to the use of the blood of sacrifices,
appointed for Israel, typical of the sacrifice of Christ (see under A).
B-2,Noun, proschusis
“a pouring or sprinkling upon,” occurs in Heb. 11:28, of the “sprinkling” of
the blood of the Passover lamb.
·
For SPUE see SPEW
A-1,Noun, enkathetos
an adjective denoting “suborned to lie in wait” (en, “in,” kathiemi, “to send
down”), is used as a noun in Luke 20:20, “spies.” In the Sept., Job. 19:12;
31:9.
A-2,Noun, kataskopos
denotes “a spy” (kata, “down,” signifying “closely,” and skopeo, “to view”),
Heb. 11:31.
B-1,Verb, kataskopeo
“to view closely” (akin to A, No. 2), “spy out, search out” with a view to
overthrowing, is used in Gal. 2:4. In the Sept., 2 Sam. 10:3; 1 Chron. 19:3.
·
For STABLISH see ESTABLISH
1, rhabdos
rendered “staff” or “staves” in Matt. 10:10, parallel passages, and Heb. 11:21:
see ROD.
2, xulon
“wood,” then, “anything made of wood,” e.g., “a cudgel” or “staff,” is rendered
“staves” in Matt. 26:47,55 and parallel passages. See STOCKS, TREE, WOOD.
·
For STAGGER see WAVER
1, anabathmos
“an ascent” (akin to anabaino, “to go up”), denotes “a flight of stairs,” Acts
21:35,40. These were probably the steps leading down from the castle of Antonia
to the Temple. (See Josephus, B.J., v., 5,8.) In the Sept., it is used, e.g.,
in the titles of the Songs of Ascents, Ps. 120-134.
·
For STALL see MANGER
1, histemi
transitively, “to cause to stand,” is used intransitively (“to stand still”) in
Luke 8:44, translated “stanched.” See STAND.
A-1,Noun, luchnia
“a lampstand,” is translated “stand” in Matt. 5:15 and parallel passages (AV,
“candlestick”). See LAMPSTAND.
B-1,Verb, histemi
(a) transitively, denotes “to cause to stand, to set;” in the Passive Voice,
“to be made to stand,” e.g., Matt. 2:9, lit., “was made to stand;” so Luke
11:18; 19:8 (Col. 4:12 in some mss.); in Rev. 13:1 the RV follows the best
texts, “he stood” (not as AV, “I stood”); the reference is to the Dragon. In
the Middle Voice, “to take one's stand, place oneself,” e.g., Rev. 18:15; (b)
intransitively, in the 2nd aorist and perfect Active, “to stand, stand by,
stand still,” e.g., Matt. 6:5; 20:32, “stood still;” in Luke 6:8, “stand forth”
and “stood forth;” metaphorically, “to stand firm,” John 8:44 (negatively), in
the truth (see No. 7); Rom. 5:2, in grace; 1 Cor. 15:1, in the gospel; Rom.
11:20, “by thy faith,” RV; 2 Cor. 1:24, “by faith” (marg., “by your faith”); of
steadfastness, 1 Cor. 7:37; Eph. 6:11,13,14; Col. 4:12 [some mss. have the
Passive, see (a)]. See APPOINT, ESTABLISH, SET.
B-2,Verb, anistemi
“to raise,” intransitively, “to rise,” is translated “to stand up” in Matt.
12:41, RV; Mark 14:60; Luke 4:16; 10:25; Acts 1:15; 5:34; 10:26; 11:28; 13:16;
in Luke 14:10, “stand upright.” See ARISE, No. 1.
B-3,Verb, ephistemi
(epi, “upon,” and No. 1), used intransitively, denotes “to stand upon or by, be
present,” Luke 2:9 and Acts 12:7, “stood by,” RV (AV, “came upon”); Luke 4:39,
“stood over;” Luke 24:4; Acts 23:11, “stood by;” Acts 10:17, “stood;” Acts
22:13, “standing by (me),” RV; so Acts 22:20, AV and RV. See ASSAULT, COME, No.
27, HAND (AT), B Note (2), INSTANT, PRESENT.
B-4,Verb, paristemi
intransitively, denotes “to stand by or beside” (para, “by,” and No. 1), Mark
14:47,69,70; 15:35,39 (RV, “stood by”); Luke 19:24; John 18:22; 19:26; Acts
1:10; 9:39; 23:2,4; 27:23; in Acts 27:24, “stand before;” in Acts 4:10, “doth
... stand here;” in Luke 1:19, “stand;” Rom. 14:10, “we shall ... stand before”
(Middle Voice); 2 Tim. 4:17, RV, “stood by” (AV, “... with”). See COMMEND, No.
4.
B-5,Verb, periistemi
intransitively, “to stand around” (peri), is so used in John 11:42; Acts 25:7.
See AVOID, No. 4.
B-6,Verb, sunistemi
intransitively, denotes “to stand with” (sun), Luke 9:32; for 2 Pet. 3:5, AV,
“standing,” see COMPACTED, No. 1: for other meanings see APPROVE, A, No. 2.
B-7,Verb, steko
a late present tense from hesteka, the perfect of histemi, is used (a)
literally, Mark 3:31; 11:25; John 1:26, in the best texts (in some texts Rev.
12:4); (b) figuratively, Rom. 14:4, where the context indicates the meaning
“standeth upright” rather than that of acquittal; of “standing fast,” 1 Cor.
16:13, “in the faith,” i.e., by adherence to it; Gal. 5:1, in freedom from
legal bondage; Phil. 1:27, “in one spirit;” Phil. 4:1; 1 Thess. 3:8, “in the
Lord,” i.e., in the willing subjection to His authority; 2 Thess. 2:15, in the
Apostle's teaching; some mss. have it in John 8:44, the most authentic have
histemi, RV, “stood” (AV, “abode”).
B-8,Verb, meno
“to abide, remain,” is rendered “might stand,” in Rom. 9:11, of the purpose of
God, i.e., might abide for the permanent recognition of its true character. See
ABIDE, No. 1.
B-9,Verb, kukloo
“stood round about,” Acts 14:20: see COMPASS, No. 2.
Notes: (1) In Mark 3:3, egeiro, “to raise,” followed by the phrase eis
to meson, “into the midst,” is translated “stand forth.” (2) In 2 Tim. 4:16,
AV, paraginomai (in some texts, sumparaginomai), “to come up to assist,” is
rendered “stood with (me),” RV, “took (my) part.” (3) In Heb. 9:8, RV, “is ...
standing” (AV, “was ... standing”) represents the phrase echo, “to have,”
stasis, “a standing,” lit., “has a standing.” (4) For “stand ... in jeopardy”
see DANGER.
1, aster
“a star,” Matt. 2:2-10; 24:29; Mark 13:25; 1 Cor. 15:41; Rev. 6:13; 8:10-12;
9:1; 12:1,4, isused metaphorically, (a) of Christ, as “the morning star,”
figurative of the approach of the day when He will appear as the “sun of
righteousness,” to govern the earth in peace, an event to be preceded by the
rapture of the Church, Rev. 2:28; 22:16, the promise of the former to the
overcomer being suggestive of some special personal interest in Himself and His
authority; (b) of the angels of the seven churches, Rev. 1:16,20; 2:1; 3:1; (c)
of certain false teachers, described as “wandering stars,” Jude 1:13, as if the
“stars,” intended for light and guidance, became the means of deceit by
irregular movements.
2, astron
practically the same as No. 1, is used (a) in the sing. in Acts 7:43, “the star
of the god Rephan,” RV, the symbol or “figure,” probably of Saturn, worshiped
as a god, apparently the same as Chiun in Amos 5:26 (Rephan being the Egyptian
deity corresponding to Saturn, Chiun the Assyrian); (b) in the plur., Luke
21:25; Acts 27:20; Heb. 11:12.
·
For STATE see ESTATE, Notes
·
For STATURE see AGE, A, No. 3
·
For STAVES see STAFF
1, katecho
“to hold fast, hold back,” is used in the sense of detaining in Luke 4:42,
“would have stayed (Him),” RV. See HOLD.
2, epecho
has the meaning “to wait in a place, to stay,” in Acts 19:22. See HEED, HOLD,
MARK.
3, koluo
“to hinder,” is rendered “stayed” in Acts 27:43, RV (AV, “kept”); so in 2 Pet.
2:16, RV (AV, “forbad”). See HINDER.
·
For STEADFAST see STEDFAST
1, klepto
“to steal,” akin to kleptes, “a thief” (cp. Eng., “kleptomania”), occurs in
Matt. 6:19,20; 19:18; 27:64; 28:13; Mark 10:19; Luke 18:20; John 10:10; Rom.
2:21 (twice); 13:9; Eph. 4:28 (twice).
A-1,Adjective,
bebaios
“firm, secure” (akin to baino, “to go”), is translated “steadfast” in 2 Cor.
1:7; Heb. 2:2; 3:14, AV (RV, “firm”); 6:19. See FIRM, FORCE, SURE.
A-2,Adjective, hedraios
primarily denotes “seated” (hedra, “a seat”); hence, “steadfast,” metaphorical
of moral fixity, 1 Cor. 7:37; 15:58; Col. 1:23, RV (AV, “settled”).
<A-3,Adjective,4731,stereos>
firm, is rendered “steadfast” in 1 Pet. 5:9. See FIRM, No. 2.
B-1,Noun, stereoma
primarily “a support, foundation,” denotes “strength, steadfastness,” Col. 2:5.
In the Sept., in Gen. 1:6; Ezek. 1:22, it is used of the firmanent, which was
believed to be a solid canopy. The corresponding Heb. word raqia means
“expanse,” from raqa, “to spread out.”
B-2,Noun, sterigmos
“a setting firmly, supporting,” then “fixedness, steadfastness” (akin to
sterizo, “to establish”), is used in 2 Pet. 3:17.
Note: For STEADFASTLY see BEHOLD, No. 10, CONTINUE, No. 9, FASTEN, No.
1, LOOK, No. 15, SET, No. 19.
1, kremnos
“a steep bank” (akin to kremannumi, “to hang”), occurs in Matt. 8:32; Mark
5:13; Luke 8:33, RV, “the steep” (AV, “a steep place”). In the Sept., 2 Chron.
25:12.
· For STEERSMAN see GOVERNOR, B, Note
A-1,Noun, ichnos
“a footstep, a track,” is used metaphorically of the “steps” (a) of Christ's
conduct, 1 Pet. 2:21; (b) of Abraham's faith, Rom. 4:12; (c) of identical
conduct in carrying on the work of the Gospel, 2 Cor. 12:18.
B-1,Verb, katabaino
“to go, or come, down,” is translated “steppeth down” in John 5:7 See COME, No.
19.
Note: Many ancient authorities have the passage in the AV in John 5:4,
which contains embaino, rendered “stepped in.” See COME, No. 21.
1, prumna
the feminine form of the adjective prumnos, “hindmost,” is rendered “stern” in
Acts 27:29; and in the RV in Acts 27:41; Mark 4:38. See PART, A, Note (2).
A-1,Noun, oikonomos
primarily denoted “the manager of a household or estate” (oikos, “a house,”
nemo, “to arrange”), “a steward” (such were usually slaves or freedmen), Luke
12:42; 16:1,3,8; 1 Cor. 4:2; Gal. 4:2, RV (AV, “governors”); in Rom. 16:23, the
“treasurer” (RV) of a city (see CHAMBERLAIN, Note); it is used metaphorically,
in the wider sense, of a “steward” in general, (a) of preachers of the Gospel
and teachers of the Word of God, 1 Cor. 4:1; (b) of elders or bishops in
churches, Titus 1:7; (c) of believers generally, 1 Pet. 4:10.
A-2,Noun, epitropos
is rendered “steward” in Matt. 20:8; Luke 8:3: see GUARDIAN.
A-3,Noun, oikonomia
is rendered “stewardship” in Luke 16:2,3,4, and in the RV in 1 Cor. 9:17: see
DISPENSATION.
B-1,Verb, oikonomeo
akin to A, Nos. 1 and 3, signifies “to be a house steward,” Luke 16:2. In the
Sept., Ps. 112:5.
1, ereido
primarily “to prop, fix firmly,” is used intransitively in Acts 27:41 of a ship
driving ashore, RV, “struck.”
1, sklerotrachelos
from skleros, “harsh, hard,” trachelos, “a neck,” is used metaphorically in
Acts 7:51.
1, eti
“yet, as yet, still,” is translated “still” in the RV in 1 Cor. 12:31; 2 Cor.
1:10; Gal. 1:10; 5:11; AV and RV in Rev. 22:11 (four times), where the word
indicates the permanent character, condition and destiny of the unrighteous and
the filthy, the righteous and the holy (for the verbs see the RV); in John
11:30, the best mss. have the word; so RV (AV omits).
Note: For combinations see ABIDE, IGNORANCE, B, No. 1, STAND.
1, phimoo
in the Passive Voice, is rendered “be still” in Mark 4:39: see MUZZLE.
· For STING see GOAD
1, ozo
“to emit a smell” (cp. Eng., “ozone”), occurs in John 11:39. In the Sept., Ex.
8:14.
A-1,Noun, tarachos
akin to tarache, “trouble,” and tarasso, “to trouble,” is rendered “stir” in
Acts 12:18; 19:23.
B-1,Verb, anazopureo
denotes “to kindle afresh,” or “keep in full flame” (ana, “up,” or “again,”
zoos, “alive,” pur, “fire”), and is used metaphorically in 2 Tim. 1:6, where
“the gift of God” is regarded as a fire capable of dying out through neglect.
The verb was in common use in the vernacular of the time.
B-2,Verb, epegeiro
“stirred up” in Acts 14:2. See RAISE.
B-3,Verb, diegeiro
“stir up” in 2 Pet. 1:13; 3:1: see ARISE, No. 4.
B-4,Verb, seio
“to move to and fro,” is rendered “was stirred” in Matt. 21:10, RV (AV, “was
moved”). See MOVE, QUAKE, SHAKE.
B-5,Verb, anaseio
primarily denotes “to shake back or out, move to and fro;” then, “to stir up,”
used metaphorically in Mark 15:11, RV, “stirred ... up” (AV, “moved”), and Luke
3:14; 23:5.
B-6,Verb, saleuo
“stirred up” in Acts 17:13: see SHAKE.
B-7,Verb, parotruno
from para, used intensively, beyond measure, and otruno, “to urge on, rouse,”
occurs in Acts 13:50, “stirred up.”
B-8,Verb, sunkineo
“to move together” (sun, “together,” kineo, “to move”), “to stir up, excite,”
is used metaphorically in Acts 6:12.
B-9,Verb, suncheo
“to pour together,” is used metaphorically in Acts 21:27, “stirred up.” See
CONFOUND, B, No. 1.
B-10,Verb, paroxuno
“stirred” in Acts 17:16: see PROVOKE, No. 2.
B-11,Verb, erethizo
“hath stirred” in 2 Cor. 9:2, RV, See PROVOKE, No. 3.
B-12,Verb, anastatoo>
“to excite, unsettle” (akin to anistemi, “to raise up,” and anastasis, “a
raising”), is used (a) of “stirring up” to sedition, and tumult, Acts 17:6,
“turned ... upside down;” Acts 21:38, RV, “stirred up to sedition,” AV, “madest
an uproar;” (b) “to upset” by false teaching, Gal. 5:12, RV, “unsettle” (AV,
“trouble”).
Note: In Acts 24:12, poieo, “to make,” with epistasis, “a stopping” (in
some texts episustasis), signifies “to collect” (a crowd), AV, “raising up (the
people),” RV, “stirring up (a crowd).” See COME, Note (9).
· For STOCK see KIND
1, xulon
“wood,” is used of “stocks” in Acts 16:24. See STAFF, TREE, WOOD.
1, stomachos
properly “a mouth, an opening,” akin to stoma, “a mouth,” denotes “the stomach”
in 1 Tim. 5:23.
A-1,Noun, lithos
is used (I) literally, of (a) the “stones” of the ground, e.g., Matt. 4:3,6;
7:9; (b) “tombstones,” e.g., Matt. 27:60,66; (c) “building stones,” e.g., Matt.
21:42; (d) “a millstone,” Luke 17:2; cp. Rev. 18:21 (see MILLSTONE); (e) the
“tables (or tablets)” of the Law, 2 Cor. 3:7; (f) “idol images,” Acts 17:29;
(g) the “treasures” of commercial Babylon, Rev. 18:12,16; (II) metaphorically,
of (a) Christ, Rom. 9:33; 1 Pet. 2:4,6,8; (b) believers, 1 Pet. 2:5; (c)
spiritual edification by scriptural teaching, 1 Cor. 3:12; (d) the adornment of
the foundations of the wall of the spiritual and heavenly Jerusalem, Rev.
21:19; (e) the adornment of the seven angels in Rev. 15:6, RV (so the best
texts; some have linon, “linen,” AV); (f) the adornment of religious Babylon,
Rev. 17:4; (III) figuratively, of Christ, Rev. 4:3; 21:11, where “light” stands
for “Light-giver” (phoster).
A-2,Noun, psephos
“a smooth stone, a pebble,” worn smooth as by water, or polished (akin to psao,
“to rub”), denotes (a) by metonymy, a vote (from the use of “pebbles” for this
purpose; cp. psephizo, “to count”), Acts 26:10, RV (AV, “voice”); (b) a (white)
“stone” to be given to the overcomer in the church at Pergamum, Rev. 2:17
(twice); a white “stone” was often used in the social life and judicial customs
of the ancients; festal days were noted by a white “stone,” days of calamity by
a black; in the courts a white “stone” indicated acquittal, a black
condemnation. A host's appreciation of a special guest was indicated by a white
“stone” with the name or a message written on it; this is probably the allusion
here.
Note: In John 1:42 petros stands for the proper name, Peter, as the RV
(AV, “a stone;” marg., “Peter”); petros denotes “a piece of a rock, a detached
stone or boulder,” in contrast to petra, “a mass of rock.” See ROCK.
B-1,Verb, lithoboleo
“to pelt with stones” (A, No. 1, and ballo, “to throw”), “to stone to death,”
occurs in Matt. 21:35; 23:37; Luke 13:34 (John 8:5 in some mss.: see No. 2);
Acts 7:58,59; 14:5; Heb. 12:20.
B-2,Verb, lithazo
“to stone,” virtually equivalent to No. 1, but not stressing the casting,
occurs in John 8:5 (in the most authentic mss.); 10:31-33; 11:8; Acts 5:26;
14:19; 2 Cor. 11:25; Heb. 11:37.
B-3,Verb, katalithazo
an intensive form of No. 2, “to cast stones at,” occurs in Luke 20:6.
C-1,Adjective, lithinos
“of stone” (akin to A, No. 1), occurs in John 2:6; 2 Cor. 3:3; Rev. 9:20.
·
For STONY see ROCKY
1, kupto
“to bow the head, stoop down,” occurs in Mark 1:7; John 8:6,8.
2, parakupto
is rendered “to stoop down” in Luke 24:12; John 20:5,11, RV, “stooping and
looking in:” see LOOK, No. 10.
1, phrasso
“to fence in” (akin to phragmos, “a fence”), “close, stop,” is used (a)
metaphorically, in Rom. 3:19, of “preventing” all excuse from Jew and Gentile,
as sinners; in 2 Cor. 11:10, lit., “this boasting shall not be stopped to me;”
Passive Voice in both; (b) physically, of the mouths of lions, Heb. 11:33
(Active Voice).
2, sunecho
“to hold together,” is rendered “stopped (their ears)” in Acts 7:57. See HOLD.
3, epistomizo
“to stop the mouth,” Titus 1:11: see MOUTH, B.
1, thesaurizo
“to lay up, store up,” is rendered “in store” (lit., “storing”), with a view to
help a special case of need, 1 Cor. 16:2; said of the heavens and earth in 2
Pet. 3:7, RV, “have been stored up (for fire),” marg., “stored (with fire),”
AV, “kept in store (reserved unto fire).” See LAY, No. 17, TREASURE.
2, apothesaurizo
“to treasure up, store away” (apo), is used in 1 Tim. 6:19, of “laying up in
store” a good foundation for the hereafter by being rich in good works.
·
For STOREHOUSE, STORECHAMBER, see CHAMBER
1, lailaps
“a hurricane, whirlwind,” is rendered “storm” in Mark 4:37; Luke 8:23; 2 Pet. 2:17,
RV (AV, “tempest”). See TEMPEST.
1, tristegos
an adjective denoting “of three stories” (treis, “three,” stege, “a roof”),
occurs in Acts 20:9 (with oikema, “a dwelling,” understood), RV, “the third
story” (AV, “the third loft”).
A-1,Adjective, euthus
“direct, straight, right,” is translated “straight,” figuratively, of the paths
of the Lord, Matt. 3:3; Mark 1:3; Luke 3:4; in Luke 3:5 of the rectification of
the crooked, with reference to moral transformation; in Acts 9:11, the name of
a street in Damascus, still one of the principal thoroughfares. See RIGHT.
A-2,Adjective, orthos
used of height, denotes “upright,” Acts 14:10; of line of direction,
figuratively, said of paths of righteousness, Heb. 12:13.
B-1,Verb, euthuno
akin to A, No. 1, is used of the directing of a ship by the steersman, Jas. 3:4
(see GOVERNOR, B, Note); metaphorically, of making “straight” the way of the
Lord, John 1:23.
B-2,Verb, anorthoo
“to set up, make straight:” see LIFT, No. 6.
·
For STRAIGHT COURSE, see COURSE, B, Note (1)
·
For STRAIGHTWAY see FORTHWITH, Nos. 1, 2, 3, and IMMEDIATELY, No. 1
1, diulizo
primarily denotes “to strain thoroughly” (dia, “through,” intensive, hulizo,
“to strain”), then, “to strain out,” as through a sieve or strainer, as in the
case of wine, so as to remove the unclean midge, Matt. 23:24, RV (AV, “strain
at”). In the Sept., Amos 6:6.
·
For the Adjective STRAIT see NARROW
1, sunecho
“to hold together, constrain,” is translated “I am in a strait” in Phil. 1:23
(Passive Voice), i.e., being restricted on both sides, under a pressure which
prevents a definite choice; so in Luke 12:50, “(how) am I straitened,” i.e.,
pressed in. See CONSTRAIN, A, No. 3.
2, stenochoreo
“to be pressed for room” (stenos, “narrow,” choros, “a space”), is rendered “to
be straitened” in 2 Cor. 4:8, RV (AV, “distressed”); 2 Cor. 6:12 (twice). See
ANGUISH, B, No. 1.
3, thlibo
for which see AFFLICT, No. 4, is used in the perfect participle Passive of “a
narrowed way,” in Matt. 7:14, RV, “straitened,” AV, “narrow,” of the way “that
leadeth unto life,” i.e., hemmed in like a narrow gorge between rocks.
1, akribestatos
the superlative degree of akribes, “accurate, exact” (cp. akribos, see
ACCURATELY and associated words there), occurs in Acts 26:5, “the straitest
(sect),” RV (AV, “most straitest”).
Notes: (1) For polla, AV, “straitly” in Mark 3:12; 5:43, see MUCH (RV).
(2) In Acts 4:17 some mss. have apeile, “a threat,” with apeilo (Middle Voice),
lit., “let us threaten them with a threat,” AV, “let us straitly threaten;” the
best texts omit the noun (so RV). Moulton and Milligan (Vocab.), arguing for
the presence of the noun, consider that it “clearly reflects the literal
rendering of a Semitic original reported to Luke from an eye-witness, was it
Paul?” (3) A similar construction, parangello with the noun parangelia, occurs
in Acts 5:28, “we straitly charged you,” lit., “we charged you with a charge.” See
CHARGE, A, No. 6. (4) For embrimaomai, AV, “charge straitly” (RV, “strictly”)
in Matt. 9:30; Mark 1:43, see CHARGE, C, No. 4.
·
* For STRAKE, Acts 27:17, AV (RV, “lowered”), see LET DOWN, No. 2.
A-1,Adjective, xenos
denotes (a) “foreign, alien,” Acts 17:18, of gods; Heb. 13:9, of doctrines; (b)
“unusual,” 1 Pet. 4:12, 2nd part, of the fiery trial of persecution (for 1st
part, see B). See STRANGER.
A-2,Adjective, allotrios
denotes (a) “belonging to another” (allos), see MAN'S, Note (1); (b) “alien,
foreign, strange,” Acts 7:6; Heb. 11:9, AV, RV, “(a land) not his own.” See
ALIEN, STRANGER.
A-3,Adjective, paradoxos
“contrary to received opinion” (para, “beside,” doxa, “opinion;” Eng.
“paradox,” “-ical”), is rendered “strange things” in Luke 5:26.
A-4,Adjective, exo
outside, is rendered “strange” in Acts 26:11, AV: see FOREIGN.
Note: In 1 Cor. 14:21 (1st part), RV, heteroglossos, signifying “of a
different tongue” (heteros, “another,” glossa, “a tongue”) is translated “of
strange (AV, other) tongues.”
B-1,Verb, xenizo
denotes “to think something strange,” 1 Pet. 4:4,12, Passive Voice, i.e., “they
are surprised,” and “be (not) surprised;” in Acts 17:20, the present
participle, Active, is rendered “strange,” i.e., “surprising.” See ENTERTAIN,
LODGE.
A-1,Adjective (used
as noun), xenos
“strange” (see No. 1 above), denotes “a stranger, foreigner,” Matt.
25:35,38,43,44; 27:7; Acts 17:21; Eph. 2:12,19; Heb. 11:13; 3 John 1:5.
A-2,Adjective (used as noun), allotrios
“strangers,” Matt. 17:25,26; John 10:5 (twice): see No. 2, above.
A-3,Adjective (used as noun), allogenes
(allos, “another,” genos, “a race”) occurs in Luke 17:18, of a Samaritan.
Moulton and Milligan illustrate the use of the word by the inscription on the
Temple barrier, “let no foreigner enter within the screen and enclosure
surrounding the sanctuary;” according to Mommsen this inscription was cut by
the Romans: cp. PARTITION.
Notes: (1) For paroikos, in AV, see SOJOURN, B, No. 1. For parepidemos,
in AV, see PILGRIM. (2) The pronoun heteros, “other,” is translated “strangers”
in 1 Cor. 14:21 (2nd part), RV (AV, “other”); cp. STRANGE, A, Note.
B-1,Verb, xenodocheo
“to receive strangers” (xenos, No. 1, above, and dechomai, “to receive”),
occurs in 1 Tim. 5:10, RV, “(if) she hath used hospitality to strangers,” AV,
“(if) she have lodged strangers.”
Note: For epidemeo, in AV, see SOJOURNER, A, No. 2. For paroikeo, in
AV, see SOJOURN, A, No. 1.
C-1,Noun, philoxenia
“love of strangers,” occurs in Rom. 12:13, “hospitality,” and Heb. 13:2, RV,
“to show love unto strangers,” AV, “to entertain strangers.” See ENTERTAIN,
Note.
Note: For parokia in Acts 13:17, see SOJOURN, C.
1, pniktos
from pnigo, “to choke,” occurs in Acts 15:20,29; 21:25, of the flesh of animals
killed by strangling, without shedding their blood (see, e.g., Lev. 17:13,14).
·
For STRAWED see FURNISH and SCATTER, No. 2
·
For STREAM see RIVER
1, plateia
grammatically the feminine of platus, “broad,” is used as a noun (hodos, “a way,”
being understood, i.e., “a broad way”), “a street,” Matt. 6:5; 12:19 (in some
texts, Mark 6:56); Luke 10:10; 13:26; 14:21; Acts 5:15; Rev. 11:8; 21:21; 22:2.
2, amphodon
properly “a way around” (amphi, “around,” hodos, “a way”), occurs in Mark 11:4,
RV, “the open street” (AV, “where two ways met”).
Note: For rhume, see LANE. For agora, see MARKET.
A-1,Noun, dunamis
is rendered “strength” in the RV and AV of Rev. 1:16; elsewhere the RV gives
the word its more appropriate meaning “power,” for AV, “strength,” 1 Cor.
15:56; 2 Cor. 1:8; 12:9; Heb. 11:11; Rev. 3:8; 12:10. See ABILITY, No. 1,
POWER, No. 1.
A-2,Noun, ischus
ability, strength,” is rendered “strength” in Mark 12:30,33; Luke 10:27; in
Rev. 5:12, AV (RV, “might”). See ABILITY, No. 2, MIGHT.
A-3,Noun, kratos
“force, might,” is rendered “strength” in Luke 1:51, RV and AV; RV, “strength”
(AV, “power”) in Eph. 1:19; 6:10. See DOMINION, No. 1, POWER, No. 4.
Note: In Rev. 17:13, AV, exousia, “freedom of action,” is rendered “strength”
(RV, “authority”).
B-1,Verb,1412,dunamoo
“to make strong,” is rendered “increased ... in strength” in Acts 9:22; “to
strengthen” in Phil. 4:13; 2 Tim. 2:1, RV, “be strengthened;” 2 Tim. 4:17. See
ENABLE, STRONG, B.
B-2,Verb, endunamoo
“to make strong,” is rendered “increased ... in strength” in Acts 9:22; “to
strengthen” in Phil. 4:13; 2 Tim. 2:1, RV, “be strengthened;” 2 Tim. 4:17. See
ENABLE, STRONG, B.
B-3,Verb, ischuo
akin to A, No. 2, “to have strength,” is so rendered in Mark 5:4, RV (AV,
“could”); in Luke 16:3, RV, “I have not strength to” (AV, “I cannot”). See
AVAIL.
B-4,Verb, enischuo
akin to A, No. 2, a strengthened form of No. 3, is used in Luke 22:43; Acts
9:19.
B-5,Verb, krataioo
“to strengthen,” is rendered “to be strengthened” in Eph. 3:16. See STRONG, B.
B-6,Verb, sthenoo
from sthenos, “strength,” occurs in 1 Pet. 5:10, in a series of future tenses,
according to the best texts, thus constituting Divine promises.
Notes: (1) For ischuo, Heb. 9:17, see AVAIL. (2) For sterizo, Luke
22:32, see ESTABLISH, No. 1. (3) For stereoo, Acts 3:7, see ESTABLISH, No. 2.
(4) Episterizo is found in some texts in Acts 18:23, AV, “strengthening.” See
CONFIRM, A, No. 2, ESTABLISH, No. 1. (5) For “without strength,” Rom. 5:6, AV,
see WEAK.
1, ekteino
“to stretch out or forth,” is so rendered in Matt. 12:13 (twice),49; 14:31;
26:51; Mark 3:5 (twice); Luke 6:10; in Matt. 8:3; Mark 1:41; Luke 5:13, RV (AV,
“put forth”); Luke 22:53; John 21:18; Acts 4:30; 26:1. For Acts 27:30 see LAY,
No. 13.
2, epekteino
an intensive form of No. 1 (epi, “forth”), is used in Phil. 3:13, RV,
“stretching forward” (AV, “reaching forth”), a metaphor probably from the foot
race (rather than the chariot race), so Lightfoot, who quotes Bengel's
paraphrase, “the eye goes before and draws on the hand, the hand goes before
and draws on the foot.”
3, huperekteino
“to stretch out beyond” (huper, “over,” and No. 1), occurs in 2 Cor. 10:14, RV,
“we stretch (not) ... overmuch” (AV, “... beyond our measure”).
Note: For ekpetannumi, Rom. 10:21, see SPREAD, No. 5. For epiballo,
Acts 12:1, see PUT, No. 8.
1, probaino
“to go forward,” is used metaphorically of age, in Luke 1:7,18, with the
phrases “in their (her) days,” translated “well stricken in years” (see marg.);
in Luke 2:36, “of a great age” (marg., “advanced in many days”). See GO, No.
20.
·
For STRICT, RV, see MANNER, A, No. 5. For STRICTLY, RV, see STRAITLY
1, eris
“strife, contention,” is the expression of “enmity,” Rom. 1:29, RV, “strife”
(AV, “debate”); Rom. 13:13; 1 Cor. 1:11, “contentions” (RV and AV); 1 Cor. 3:3;
2 Cor. 12:20, RV, “strife” (AV, “debates”); Gal. 5:20, RV, “strife” (AV,
“variance”); Phil. 1:15; 1 Tim. 6:4; Titus 3:9, RV, “strifes” (AV,
“contentions”). See CONTENTION, A, No. 1.
2, erithia
see FACTION.
3, antilogia
“strifes,” Heb. 6:16, AV: see DISPUTE, A, No. 4.
4, mache
“strifes,” 2 Tim. 2:23: see FIGHTING, A.
5, philoneikia
“strife,” Luke 22:24, AV: see CONTENTION, A, No. 3.
6, logomachia
“strife of words,” 1 Tim. 6:4: see DISPUTE, A, No. 2.
Notes: (1) In Rev. 7:16, pipto, “to fall,” is rendered “strike” in the
RV, AV, “light (on).” (2) In Acts 27:41, ereido, “to fix firmly,” is used of a
ship driving ashore, RV, “struck” (AV, “stuck fast”). (3) For paio, “to smite,”
Rev. 9:5, AV, “striketh,” see SMITE, No. 3. (4) For patasso, “to smite,” Matt.
26:51, AV, “struck,” see SMITE, No. 1. (5) For chalao, “to let go,” Acts 27:17,
AV, “strake,” see LET DOWN, No. 2. (6) In Luke 22:64 some mss. have tupto, “to
beat,” imperfect tense, “they were beating.” (7) For rhapizo, Matt. 26:67, and
rhapisma, Mark 14:65, see BLOW, SMITE, No. 6 and Note (2). Some mss. have
ballo, “struck.”
1, plektes
“a striker, a brawler” (akin to plesso, “to strike,” smite), occurs in 1 Tim.
3:3; Titus 1:7.
·
For STRING see BOND, No. 1
1, ekduo
“to take off, strip off,” is used especially of clothes, and rendered “to
strip” in Matt. 27:28 (some mss. have enduo, “to clothe”), and Luke 10:30; to
take off, Matt. 27:31; Mark 15:20; figuratively, 2 Cor. 5:4, “unclothed”
(Middle Voice), of putting off the body at death (the believer's state of being
unclothed does not refer to the body in the grave but to the spirit, which
awaits the “body of glory” at the resurrection).
1, molops
“a bruise, a wound from a stripe,” is used in 1 Pet. 2:24 (from the Sept. of
Isa. 53:5), lit., in the original, “by whose bruise,” not referring to Christ's
scourging, but figurative of the stroke of Divine judgment administered
vicariously to Him on the Cross (a comforting reminder to these Christian
servants, who were not infrequently buffeted, ver. 20, by their masters).
2, plege
“a blow, stripe, wound” (akin to plesso, “to strike,” and plektes, “a
strikereo”), is rendered “stripes” in Luke 12:48 (the noun is omitted in the
original in ver. 47 and the 2nd part of ver. 48); Acts 16:23,33; 2 Cor. 6:5;
11:23. See PLAGUE, WOUND.
1, agonizomai
“to contend” (Eng., “agonize”), is rendered “to strive” in Luke 13:24; 1 Cor.
9:25; Col. 1:29; 4:12, RV (AV, “laboring fervently”). In 1 Tim. 4:10, the best
texts have this verb (RV, “strive”) for oneidizomai, “to suffer reproach,” AV;
see FIGHT, B, No. 1.
2, machomai
“to fight, to quarrel, dispute,” is rendered “to strive” in John 6:52; Acts
7:26; 2 Tim. 2:24. See FIGHT, B, No. 3.
3, diamachomai
“to struggle against” (dia, intensive, and No. 2), is used of “contending” in
an argument, Acts 23:9, “strove.”
4, erizo
“to wrangle, strive” (eris, “strife”), is used in Matt. 12:19.
5, logomacheo
“to strive about words” (logos, “a word,” and No. 2), is used in 2 Tim. 2:14.
6, antagonizomai
“to struggle against” (anti), is used in Heb. 12:4, “striving against.”
7, sunagonizomai
“to strive together with” (sun), is used in Rom. 15:30.
8, sunathleo
“to strive together,” Phil. 1:27: see LABOR, B, No. 3.
Notes: (1) In 2 Tim. 2:5, AV, athleo, “to contend in games, wrestle”
(athlos, “a contest”) is rendered “strive.” See CONTEND. (2) For philotimeomai,
Rom. 15:20, see AIM.
·
For STRIVINGS, Titus 3:9, AV, see FIGHTING
1, perierchomai
“to go about,” as an itinerant (peri, “around,” erchomai, “to go”), is used of
certain Jews in Acts 19:13, RV, “strolling” (AV, “vagabond”). See COMPASS, No.
6, WANDER.
A-1,Adjective,
dunatos
“powerful, mighty,” is translated “strong,” in Rom. 15:1, where the “strong”
are those referred to in ch. 14, in contrast to “the weak in faith,” those who
have scruples in regard to eating meat and the observance of days; 2 Cor.
12:10, where the strength lies in bearing sufferings in the realization that
the endurance is for Christ's sake; 2 Cor. 13:9, where “ye are strong” implies
the good spiritual condition which the Apostle desires for the church at
Corinth in having nothing requiring his exercise of discipline (contrast No. 2
in 1 Cor. 4:10). See ABLE, C, No. 1, MIGHTY, POSSIBLE, POWER.
A-2,Adjective, ischuros
“strong, mighty,” is used of (a) persons: (1) God, Rev. 18:8; (2) angels, Rev.
5:2; 10:1; 18:21; (3) men, Matt. 12:29 (twice) and parallel passages; Heb.
11:34, AV, “valiant” (RV, “mighty”); Rev. 6:15 (in the best texts; some have
No. 1); 19:18, “mighty;” metaphorically, (4) the church at Corinth, 1 Cor.
4:10, where the Apostle reproaches them ironically with their unspiritual and
self-complacent condition; (5) of young men in Christ spiritually strong,
through the Word of God, to overcome the evil one, 1 John 2:14; of (b) things:
(1) wind, Matt. 14:30 (in some mss.), “boisterous;” (2) famine, Luke 15:14; (3)
things in the mere human estimate, 1 Cor. 1:27; (4) Paul's letters, 2 Cor.
10:10; (5) the Lord's crying and tears, Heb. 5:7; (6) consolation, Heb. 6:18;
(7) the voice of an angel, Rev. 18:2 (in the best texts; some have megas,
“great”); (8) Babylon, Rev. 18:10; (9) thunderings, Rev. 19:6. See BOISTEROUS,
MIGHTY.
A-3,Adjective, ischuroteros
the comparative degree of No. 2, is used (a) of Christ, Matt. 3:11; Mark 1:7;
Luke 3:16; (b) of “the weakness of God,” as men without understanding regard
it, 1 Cor. 1:25; (c) of a man of superior physical strength, Luke 11:22; (d) in
1 Cor. 10:22, in a rhetorical question, implying the impossibility of escaping
the jealousy of God when it is kindled.
Notes: (1) For “strong delusion,” 2 Thess. 2:11, AV, see ERROR, No. 1.
(2) For “strong (meat),” Heb. 5:12,14, AV, see SOLID.
B-1,Verb, endunamoo
“to make strong” (en, “in,” dunamis, “power”), “to strengthen,” is rendered
“waxed strong” in Rom. 4:20, RV (AV, “was strong”); “be strong,” Eph. 6:10;
“were made strong,” Heb. 11:34. See ENABLE, STRENGTH, B, No. 2.
B-2,Verb, krataioo
“to strengthen” (akin to kratos, “strength”), is rendered (a) “to wax strong,”
Luke 1:80; 2:40; “be strong,” 1 Cor. 16:13, lit., “be strengthened;” “to be
strengthened,” Eph. 3:16 (Passive Voice in each place). See STRENGTHEN.
B-3,Verb, stereoo
see ESTABLISH, No. 2.
1, ochuroma
“a stronghold, fortress” (akin to ochuroo, “to make firm”), is used
metaphorically in 2 Cor. 10:4, of those things in which mere human confidence
is imposed.
1, kalame
“a stalk of corn,” denotes “straw” or “stubble;” in 1 Cor. 3:12, metaphorically
of the effect of the most worthless form of unprofitable doctrine, in the lives
and conduct of those in a church who are the subjects of such teaching; the
teachings received and the persons who receive them are associated; the latter
are “the doctrine exhibited in concrete form” (Lightfoot).
·
For STUCK see STICK
·
Notes: For philotimeomai, “study,” 1 Thess. 4:11, see AIM. For
spoudazo, 2 Tim. 2:15, AV, see DILIGENCE, B, No. 1.
·
For STUFF, Luke 17:31, AV, see GOODS, No. 4
1, proskopto
“to strike against,” is used of “stumbling,” (a) physically, John 11:9,10; (b)
metaphorically, (1) of Israel in regard to Christ, whose Person, teaching, and
atoning Death, and the Gospel relating thereto, were contrary to all their
ideas as to the means of righteousness before God, Rom. 9:32; 1 Pet. 2:8; (2)
of a brother in the Lord in acting against the dictates of his conscience, Rom.
14:21. See BEAT, No. 6.
2, ptaio
“to cause to stumble,” signifies, intransitively, “to stumble,” used
metaphorically in Rom. 11:11, in the sense (b) (1) in No. 1; with moral
significance in Jas. 2:10; 3:2 (twice), RV, “stumble” (AV, “offend”); in 2 Pet.
1:10, RV, “stumble” (AV, “fall”).
Note: For aptaistos, “from stumbling,” Jude 1:24, RV, see FALL, B, Note
(6).
For STUMBLING, STUMBLING BLOCK, STUMBLING-STONE, see OFFENSE, A, Nos.
1, 2, 3 and B
1, katanuxis
“a pricking” (akin to katanusso, “to strike” or “prick violently,” Acts 2:37),
is used in Rom. 11:8, RV, “stupor” (AV, “slumber”). It is suggested that this
meaning arose from the influence of the verb katanustazo, “to nod” or “fall
asleep” (Field, Notes on the Translation of the NT). Evidently what is
signified is the dulling of the spiritual sense. In the Sept., Ps. 60:3; Isa.
29:10.
1, katagonizomai
primarily, “to struggle against” (kata, “against,” agon, “a contest”), came to
signify “to conquer,” Heb. 11:33, “subdued.”
Note: For hupotasso, AV, “to subdue,” in 1 Cor. 15:28; Phil. 3:21, see
SUBJECT.
A-1,Verb, hupotasso
primarily a military term, “to rank under” (hupo, “under,” tasso, “to
arrange”), denotes (a) “to put in subjection, to subject,” Rom. 8:20 (twice);
in the following, the RV, has to subject for AV, “to put under,” 1 Cor. 15:27
(thrice),28 (3rd clause); Eph. 1:22; Heb. 2:8 (4th clause); in 1 Cor. 15:28
(1st clause), for AV “be subdued;” in Phil. 3:21, for AV, “subdue;” in Heb.
2:5, AV, “hath ... put in subjection;” (b) in the Middle or Passive Voice, to
subject oneself, to obey, be subject to, Luke 2:51; 10:17,20; Rom. 8:7; 10:3,
RV, “did (not) subject themselves” [AV, “have (not) submitted themselves”];
Rom. 13:1,5; 1 Cor. 14:34, RV, “be in subjection” (AV, “be under obedience”); 1
Cor. 15:28 (2nd clause); 16:16 RV, “be in subjection” (AV, “submit, etc.”); so
Col. 3:18; Eph. 5:21, RV, “subjecting yourselves” (AV, “submitting, etc.”);
Eph. 5:22, RV in italics, according to the best texts; Eph. 5:24, “is subject;”
Titus 2:5,9, RV, “be in subjection” (AV, “be obedient”); Titus 3:1, RV, “to be
in subjection;” (AV, “to be subject”); Heb. 12:9, “be in subjection;” Jas. 4:7,
RV, “be subject” (AV, “submit yourselves”); so 1 Pet. 2:13; 2:18, RV, “be in
subjection;” so 1 Pet. 3:1, AV and RV; 1 Pet. 3:5, similarly; 1 Pet. 3:22,
“being made subject;” 1 Pet. 5:5, RV, “be subject” (AV, “submit yourselves”);
in some texts in the 2nd part, as AV. See OBEDIENT, SUBMIT.
Note: For doulagogeo, 1 Cor. 9:27, AV, “bring into subjection,” see
BONDAGE, B, No. 3. For anupotaktos, “not subject,” Heb. 2:8, see DISOBEDIENT,
B, Note.
B-1,Adjective, enochos
“held in, bound by,” in Heb. 2:15, “subject to:” see DANGER, B, No. 1.
Note: For “subject to like passions,” Jas. 5:17, AV, see PASSION.
C-1,Noun, hupotage
“subjection,” occurs in 2 Cor. 9:13; Gal. 2:5; 1 Tim. 2:11; 3:4.
1, hupeiko
“to retire, withdraw” (hupo, under, eiko, “to yield”), hence, “to yield,
submit,” is used metaphorically in Heb. 13:17, of “submitting” to spiritual
guides in the churches.
Note: For hupotasso, see SUBJECT, A.
1, hupoballo
“to throw or put under, to subject,” denoted “to suggest, whisper, prompt;”
hence, “to instigate,” translated “suborned” in Acts 6:11. To “suborn” in the
legal sense is to procure a person who will take a false oath. The idea of
making suggestions is probably present in this use of the word.
1, ouisia
derived from a present participial form of eimi, “to be,” denotes “substance, property,” Luke 15:12,13, RV, “substance,” AV, “goods” and “substance.”
2, huparchonta
the neuter plural of the present participle of huparcho, “to be in existence,”
is used as a noun with the article, signifying one's “goods,” and translated
“substance” in Luke 8:3. See GOODS, POSSESS, A, No. 3.
3, huparxis
existence (akin to No. 2), possession: see POSSESS, B, No. 4.
4, hupostasis
for which see CONFIDENCE, A No. 2, is translated “substance” (a) in Heb. 1:3,
of Christ as “the very image” of God's “substance;” here the word has the
meaning of the real nature of that to which reference is made in contrast to
the outward manifestation (see the preceding clause); it speaks of the Divine
essence of God existent and expressed in the revelation of His Son. The AV,
“person” is an anachronism; the word was not so rendered till the 4th cent.
Most of the earlier Eng. versions have “substance;” (b) in Heb. 11:1 it has the
meaning of “confidence, assurance” (RV), marg., “the giving substance to,” AV,
“substance,” something that could not equally be expressed by elpis, “hope.”
1, katasophizomai
“to deal subtly” (from kata, “against, under,” sophos, “wise, subtle,” used in
the Sept. in 2 Sam. 13:3, of Jonadab), occurs in Acts 7:19. In the Sept., Ex.
1:10.
Note: For dolos, Matt. 26:4; Acts 13:10, see GUILE. For panourgia, 2
Cor. 11:3, see CRAFTINESS.
A-1,Verb, anaskeuazo
primarily, “to pack up baggage” (ana, “up,” skeuos, “a vessel”), hence, from a
military point of view, “to dismantle a town, to plunder,” is used
metaphorically in Acts 15:24, of unsettling or “subverting” the souls of
believers. In the papyri it is used of going bankrupt.
Note: For anatrepo, Titus 1:11, see OVERTHROW, B, No. 3. For ekstrepho,
Titus 3:11, see PERVERT, No. 4.
B-1,Noun, katastrophe
“an overthrow,” 2 Pet. 2:6 (Eng., “catastrophe”), is rendered “subverting” in 2
Tim. 2:14. See OVERTHROW.
·
For SUCCEED, Acts 24:27, RV, see ROOM, Note (2)
·
For SUCCOR see HELP, B, No. 4
1, prostatis
a feminine form of prostates, denotes “a protectress, patroness;” it is used
metaphorically of Phoebe in Rom. 16:2. It is a word of dignity, evidently
chosen instead of others which might have been used (see, e.g., under HELPER),
and indicates the high esteem with which she was regarded, as one who had been
a protectress of many. Prostates was the title of a citizen in Athens, who had
the responsibility of seeing to the welfare of resident aliens who were without
civic rights. Among the Jews it signified a wealthy patron of the community.
·
For SUCH see +, p. 9
Notes: (1) In Acts 2:47, AV, the article with the present participle,
Passive, of sozo, “to save,” lit., “the (ones), i.e., those, being saved,” is
translated “such as (should be saved);” the RV, “those that (were being
saved),” gives the correct meaning, marking the kind of persons who were added
to the company; (2) “such as” is a rendering of certain relative pronouns:
hoios, “what sort of,” e.g., Matt. 24:21; 2 Cor. 12:20 (twice); Rev. 16:18;
hostis, “whoever,” e.g., Mark 4:20; hopoios, “of what sort,” preceded by
toioutos, “of such a sort,” Acts 26:29; (3) deina, Matt. 26:18, denotes “such a
one” (whom one cannot, or will not, name). (4) In Heb. 13:5, “such things as ye
have” represents the phrase ta paronta, “the (things) present” (present
participle of pareimi); (5) in Luke 11:41, ta enonta, AV, “such things as ye
have,” lit., “the (things) within” (eneimi, “to be in”), RV, “those things which
are within” (AV marg., “as you are able,” RV, marg., “ye can”), perhaps
signifying not outward things such as lustrations, but “what things ye have
within your cups and platters,” i.e., “your possessions.”
1, thelazo
from thele, “a breast,” is used (a) of the mother, “to suckle,” Matt. 24:19;
Mark 13:17; Luke 21:23; in some texts in Luke 23:29 (the best have trepho); (b)
of the young, “to suck,” Matt. 21:16, “sucklings;” Luke 11:27.
A-1,Adjective,
aiphnidios
“sudden,” occurs in 1 Thess. 5:3, where it has the place of emphasis at the
beginning of the sentence, as olethros, “destruction,” which the adjective
qualifies, has at the end; in Luke 21:34, it is used adverbially, RV,
“suddenly” (AV, “unawares”). See UNAWARES.
B-1,Adverb, aphno
“suddenly,” occurs in Acts 2:2; 16:26; 28:6.
B-2,Adverb, exaiphnes
a strengthened form, akin to No. 1, occurs in Mark 13:36; Luke 2:13; 9:39; Acts
9:3; 22:6.
B-3,Adverb, exapina
a later form of No. 2, occurs in Mark 9:8.
Note: For tacheos in 1 Tim. 5:22, AV, “suddenly,” RV, “hastily,” see
QUICKLY, No. 3.
·
For SUE see LAW, B, No. 2
* to permit “to let, permit,” is translated “to suffer” in Matt. 24:43; Luke 4:41; 22:51; Acts 14:16; 16:7; 19:30; 28:4; 1 Cor. 10:13. See LEAVE (a) No. 9, LET, No. 4.
A-2,Verb, proseao
“to permit further” (pros, and No. 1), occurs in Acts 27:7.
A-3,Verb, epitrepo
for which see LEAVE, (b), is rendered “to suffer” in AV and RV in Matt. 8:21;
Mark 10:4; Luke 9:59; Acts 28:16; RV only, Luke 9:61 (AV, “let”); AV only, Acts
21:39; in some texts, Matt. 8:31, AV only. See LIBERTY, C, Note, PERMIT.
A-4,Verb, aphiemi
“to send away,” signifies “to permit, suffer,” in Matt. 3:15 (twice); Matt.
19:14; 23:13; Mark 1:34; 5:19,37; 10:14; 11:16; Luke 8:51; 12:39, AV (RV,
“left”); 18:16; John 12:7, RV, AV and RV marg., “let (her) alone;” Rev. 11:9.
See FORGIVE.
Notes: (1) In Acts 2:27; 13:35, AV, didomi, “to give” (RV), is rendered
“to suffer.” (2) In 1 Cor. 6:7, AV, apostereo, in the Passive Voice, is
rendered “suffer yourselves to be defrauded” (RV, “be defrauded”). (3) For
koluo in Heb. 7:23, AV, “were not suffered,” see HINDER.
* (b) to endure suffering
A-5,Verb, anecho
in the Middle Voice, “to bear with,” is rendered “to suffer” in Matt. 17:17 and
parallel passages; AV only, 1 Cor. 4:12 (RV, “endure”); 2 Cor. 11:19,20 and
Heb. 13:22 (RV, “bear with”). See BEAR, ENDURE.
A-6,Verb, pascho
“to suffer,” is used (I) of the “sufferings” of Christ (a) at the hands of men,
e.g., Matt. 16:21; 17:12; 1 Pet. 2:23; (b) in His expiatory and vicarious
sacrifice for sin, Heb. 9:26; 13:12; 1 Pet. 2:21; 3:18; 4:1; (c) including both
(a) and (b), Luke 22:15; 24:26,46; Acts 1:3, “passion;” 3:18; 17:3; Heb. 5:8;
(d) by the antagonism of the evil one, Heb. 2:18; (II) of human “suffering “(a)
of followers of Christ, Acts 9:16; 2 Cor. 1:6; Gal. 3:4; Phil. 1:29; 1 Thess.
2:14; 2 Thess. 1:5; 2 Tim. 1:12; 1 Pet. 3:14,17; 5:10; Rev. 2:10; in
identification with Christ in His crucifixion, as the spiritual ideal to be realized,
1 Pet. 4:1; in a wrong way, 1 Pet. 4:15; (b) of others, physically, as the
result of demoniacal power, Matt. 17:15, RV, “suffereth (grievously),” AV, “is
(sore) vexed;” cp. Mark 5:26; in a dream, Matt. 27:19; through maltreatment,
Luke 13:2; 1 Pet. 2:19,20; by a serpent (negatively), Acts 28:5, RV, “took”
(AV, “felt:” see FEEL, Note); (c) of the effect upon the whole body through the
“suffering” of one member, 1 Cor. 12:26, with application to a church.
A-7,Verb, propascho
“to suffer before” (pro, and No. 2), occurs in 1 Thess. 2:2.
A-8,Verb, sumpascho
“to suffer with” (sun, and No. 2), is used in Rom. 8:17 of “suffering” with
Christ; in 1 Cor. 12:26 of joint “suffering” in the members of the body.
A-9,Verb, hupecho
“to hold under” (hupo, “under,” echo, “to have or hold”), is used
metaphorically in Jude 1:7 of “suffering” punishment. In the Sept., Ps. 89:50;
Lam. 5:7.
A-10,Verb, kakoucheo
“to ill-treat” (kakos, “evil,” and echo, “to have”), is used in the Passive
Voice in Heb. 11:37, RV, “evil entreated” (AV, “tormented”); in Heb. 13:3, RV,
“are evil entreated” (AV, “suffer adversity”).
A-11,Verb, sunkakoucheomai
“to endure adversity with,” is used in Heb. 11:25 (sun, “with,” and No. 6), RV,
“to be evil entreated with,” AV, “to suffer affliction with.”
A-12,Verb, makrothumeo
is rendered “suffereth long” in 1 Cor. 13:4. See PATIENCE.
A-13,Verb, adikeo
“to do wrong, injustice” (a, negative, dike, “right”), is used in the Passive
Voice in 2 Pet. 2:13, RV, “suffering wrong” (some texts have komizo, “to
receive,” AV); there is a play upon words here which may be brought out thus,
“being defrauded (of the wages of fraud),” a use of the verb illustrated in the
papyri. See HURT.
Notes: (1) In 1 Cor. 9:12, AV, stego, “to bear up under,” is translated
“suffer” (RV, “bear”); see BEAR, No. 11. (2) For hupomeno, rendered “to suffer”
in 2 Tim. 2:12, see ENDURE, No. 2. (3) For “suffer hardship, suffer trouble,”
see HARDSHIP, Nos. 1 and 2. (4) For “suffer need,” Phil. 4:12, see WANT. (5)
For “suffer loss,” 2 Cor. 7:9, RV, see LOSE, No. 2. (6) For “suffer
persecution,” see PRESECUTION. (7) For “suffer shipwreck,” see SHIPWRECK. (8)
For tropophoreo in Acts 13:18, “suffered ... manners,” see MANNER, E. (9) For
“sufferth voilence,” biazo, see FORCE, B, No. 1, VOILENCE, B, No. 2. (10) In 2
Thess. 1:9, RV, tino, “to pay a penalty,” is rendered “shall suffer
(punishment).”
B-1,Adjective, pathetos
akin to pascho, denotes “one who has suffered,” or “subject to suffering,” or
“destined to suffer;” it is used in the last sense of the “suffering” of
Christ, Acts 26:23.
1, pathema
is rendered “sufferings” in the RV (AV, “afflictions”) in 2 Tim. 3:11; Heb.
10:32; 1 Pet. 5:9; in Gal. 5:24, “passions,” (AV, “affection”). See AFFLICTION,
B, No. 3.
Note: For kakopatheia, Jas. 5:10, RV, “suffering,” see AFFLICTION, B,
No. 1.
A-1,Verb, arkeo
“to suffice,” is rendered “is sufficient” in John 6:7; 2 Cor. 12:9; “it
sufficeth” in John 14:8. See CONTENT, ENOUGH.
Note: For 1 Pet. 4:3, see B, No. 2.
A-2,Verb, hikanoo
“to make sufficient, render fit,” is translated “made (us) sufficent” in 2 Cor.
3:6, RV (AV, “hath made ... able”). See ABLE, B, No. 6, Note.
B-1,Adjective, hikanos
akin to A, No. 2, “enough, sufficient, fit,” etc. is translated “sufficient” in
2 Cor. 2:6,16; 3:5. See ABLE, C, No. 2.
B-2,Adjective, arketos
akin to A, No. 1, used with eimi, “to be,” translated “may suffice” in 1 Pet.
4:3. See ENOUGH, A, No. 1.
1, autarkeia
(autos, “self,” arkeo, see A, above; Eng., “autarchy”), “contentment,” 1 Tim.
6:6, is rendered “sufficiency” in 2 Cor. 9:8.
2, hikanotes
is rendered “sufficiency” in 2 Cor. 3:5.
·
For SUIT (make), Acts 25:24, RV, see DEAL WITH, Note (1)
1,Noun, anakephalaioo
“to sum up, gather up” (ana, “up,” kephale, “a head”), “to present as a whole,”
is used in the Passive Voice in Rom. 13:9, RV, “summed up” (AV, “briefly
comprehended”), i.e., the one commandment expresses all that the Law enjoins,
and to obey this one is to fulfil the Law (cp. Gal. 5:14); Middle Voice in Eph.
1:10, RV, “sum up” (AV, “gather together”), of God's purpose to “sum up” all
things in the heavens and on the earth in Christ, a consummation extending
beyond the limits of the church, though the latter is to be a factor in its
realization
1, theros
akin to thero, “to heat,” occurs in Matt. 24:32; Mark 13:28; Luke 21:30.
A-1,Adjective,
lampros
“bright,” is rendered “sumptuous” in Rev. 18:14, RV. See BRIGHT, GOODLY, Note.
B-1,Adverb, lampros
the corresponding adverb, is used in Luke 16:19, “sumptuously.”
1, helios
whence Eng. prefix “helio,” is used (a) as a means of the natural benefits of
light and heat, e.g., Matt. 5:45, and power, Rev. 1:16; (b) of its qualities of
brightness and glory, e.g., Matt. 13:43; 17:2; Acts 26:13; 1 Cor. 15:41; Rev.
10:1; 12:1; (c) as a means of destruction, e.g., Matt. 13:6; Jas. 1:11; of
physical misery, Rev. 7:16; (d) as a means of judgment, e.g., Matt. 24:29; Mark
13:24; Luke 21:25; 23:45; Acts 2:20; Rev. 6:12; 8:12; 9:2; 16:8.
Note: In Rev. 7:2; 16:12, anatole, “rising,” used with helios, is
translated “sunrising,” RV (AV, “east”).
·
For SUNDER (Asunder) see CUT, No. 6
·
For SUNDRY see PORTION, C
·
For SUNDRY see PORTION, C
1, deipneo
“to sup” (said of taking the chief meal of the day), occurs in Luke 17:8; 22:20
(in the best texts), lit., “(the) supping;” so 1 Cor. 11:25; metaphorically in
Rev. 3:20, of spiritual communion between Christ and the faithful believer.
·
For SUPERFLUITY see ABUNDANCE, A, No. 2, B, No. 1
1, perissos
“abundant, more than sufficient,” is translated “superfluous” in 2 Cor. 9:1.
See ABUNDANT, C, No. 1, ADVANTAGE, MORE, B, No. 2.
1, epigraphe
lit., “an over-writing” (epi, “over,” grapho, “to write”) (the meaning of the
anglicized Latin word “superscription”), denotes “an inscription, a title.” On
Roman coins the emperor's name was inscribed, Matt. 22:20; Mark 12:16; Luke
20:24. In the Roman Empire, in the case of a criminal on his way to execution,
a board on which was inscribed the cause of his condemnation, was carried
before him or hung round his neck; the inscription was termed a “title”
(titlos). The four Evangelists state that at the crucifixion of Christ the
title was affixed to the cross, Mark (Mark 15:26) and Luke (Luke 23:38) call it
a “superscription;” Marks says it was “written over” (epigrapho, the
corresponding verb). Matthew calls it “His accusation;” John calls it “a title”
(a technical term). The wording varies: the essential words are the same, and
the variation serves to authenticate the narratives, showing that there was no
consultation leading to an agreement as to the details. See further under
TITLE.
·
For SUPERSTITION see RELIGION
1, deisidaimon
“reverent to the deity” (deido, “to fear;” daimon, “a demon,” or “pagan god”),
occurs in Acts 17:22 in the comparative degree, rendered “somewhat
superstitious,” RV (AV, “too superstitious”), a meaning which the word
sometimes has; others, according to its comparative form, advocate the meaning
“more religious (than others),” “quite religious” (cp. the noun in Acts 25:19).
This is supported by Ramsay, who renders it “more than others respectful of
what is divine;” so Deissmann in Light from the Ancient East, and others. It
also agrees with the meaning found in Greek writers; the context too suggests
that the adjective is used in a good sense; perhaps, after all, with kindly
ambiguity (Grimm-Thayer). An ancient epitaph has it in the sense of “reverent”
(Moulton and Milligan).
1, deipnon
denotes “a supper” or “feast” (for an analysis of the uses see FEAST, NO. 2).
In John 13:2 the RV, following certain texts, has “during supper” (AV, “supper
being ended”).
Note: For “supper” in Luke 22:20 see SUP.
1, deesis
is always translated “supplication,” or the plural, in the RV. See PRAYER, B,
No. 3.
2, hiketeria
is the feminine form of the adjective hiketerios, denoting “of a suppliant,”
and used as a noun, formerly “an olive branch” carried by a suppliant
(hiketes), then later, “a supplication,” used with No. 1 in Heb. 5:7. In the
Sept., Job 40:22 (Eng. Vers. Job 41:3).
A-1,Verb, choregeo
primarily, among the Greeks signified “to lead a stage chorus or dance”
(choros, and hegeomai, “to lead”), then, “to defray the expenses of a chorus;”
hence, later, metaphorically, “to supply,” 2 Cor. 9:10 (2nd part; see also No.
2), RV, “supply” (AV “minister”); 1 Pet. 4:11, RV, “supplieth” (AV, “givetg”).
See GIVE, Note (4), MINISTER, B, Note (1).
A-2,Verb, epichoregeo
“to supply fully, abundantly” (a strengthen form of No. 1), is rendered “to
supply” in the RV of 2 Cor. 9:10 (1st part) and Gal. 3:5 (for AV, “to
minister”), where the present continuous tense speaks of the work of the Holy
Spirit in all His ministrations to believers individually and collectively; in
Col. 2:19, RV, “being supplied” (AV, “having nourishment ministered”), of the
work of Christ as the Head of the church His body; in 2 Pet. 1:5, “supply” (AV,
“add”); in 2 Pet. 1:11, “shall be ... supplied” (AV, “shall be ministered”), of
the reward hereafter which those are to receive, in regard to positions in the
kingdom of God, for their fulfillment here of the condition mentioned.
Note: In 2 Cor. 9:10 (see Nos. 1 and 2 above) the stronger verb No. 2
is used where the will and capacity to receive are in view.
A-3,Verb, anapleroo
“to fill up, fulfil,” is rendered “to supply” in 1 Cor. 16:17; Phil. 2:30. See
FILL, FULFILL, OCCUPY.
A-4,Verb, prosanapleroo
“to fill up by adding to, to supply fully” (pros, “to,” and No. 3), is
translated “supplieth” in 2 Cor. 9:12, AV (RV, “filleth up the measure of”); in
2 Cor. 11:9, RV and AV, “supplied.”
Note: In Phil. 4:19, AV, pleroo, to fulfill (RV), is rendered “shall
supply.”
B-1,Noun, epichoregia
“a full supply,” occurs in Eph. 4:16, “supplieth,” lit., “by the supply of
every joint,” metaphorically of the members of the church, the body of which
Christ is the Head, and Phil. 1:19, “the supply (of the Spirit of Jesus
Christ),” i.e., “the bountiful supply;” here “of the Spirit” may be taken
either in the subjective sense, the Giver, or the objective, the Gift.
Notes: (1) In Acts 20:35, AV, antilambanomai, “to help” (RV), is
translated “support.” See HELP, B, No. 1. (2) In 1 Thess. 5:14, antechomai
signifies “to support:” see HOLD, No. 3
1, nomizo
“to consider, suppose, think,” is rendered “to suppose” in Matt. 20:10; Luke
2:34; 3:23; Acts 7:25; 14:19; 16:27; 21:29; 1 Tim. 6:5; in 1 Cor. 7:26, AV (RV,
“I think”); in Acts 16:13, the RV adheres to the meaning “to suppose,” “(where)
we supposed (there was a place of prayer);” this word also signifies “to
practice a custom” (nomos) and is commonly so used by Greek writers. Hence the
AV, “was wont (to be made);” it is rendered “to think” in Matt. 5:17; 10:34;
Acts 8:20; 17:29; 1 Cor. 7:36. See THINK.
2, dokeo
“to be of opinion,” is translated “to suppose” in Mark 6:49; Luke 24:37; John
20:15; Acts 27:13; in the following, AV “suppose,” RV, “think,” Luke 12:51;
13:2; Heb. 10:29. It is most frequently rendered “to think,” always in Matthew;
always in John, except John 11:31, “supposing,” RV [where the best texts have
this verb (for lego, AV, “saying”)], and John 20:15 (see above).
3, hupolambano
when used of metal action, signifies “to suppose,” Luke 7:43; Acts 2:15. See
ANSWER, RECEIVE.
4, huponoeo
“to suspect, to conjecture,” is translated “suppose ye” in Acts 13:25, RV (AV,
“think ye”); “I supposed” in Acts 25:18. See DEEM.
5, oiomai | oimai
signifies “to expect, imagine, suppose;” it is rendered “to suppose” in John
21:25; Phil. 1:17, RV (AV, ver. 16, “thinking”); “think” in Jas. 1:7. See
THINK.
Notes: (1) In 2 Cor. 11:5, AV, logizomai, “to reckon” (RV), is rendered
“I suppose;” so in 1 Pet. 5:12, AV, RV, “(as) I account (him);” Silvanus was
not supposed by Peter to be faithful, he was “reckoned” or regarded so. (2) In
Phil. 2:25, AV, hegeomai, “to reckon, deem,” is rendered “I supposed” (RV, “I
counted”).
1, huperecho
“to be superior, to excel,” is translated “supreme” in 1 Pet. 2:13: see EXCEL,
No. 3.
A-1,Adjective,
asphales
“safe,” is translated “sure” in Heb. 6:19. See CERTAIN, B.
A-2,Adjective, bebaios
“firm, steadfast,” is used of (a) God's promise to Abraham, Rom. 4:16; (b) the
believer's hope, Heb. 6:19, “steadfast;” (c) the hope of spiritual leaders
regarding the welfare of converts, 2 Cor. 1:7, “steadfast;” (d) the glorying of
the hope, Heb. 3:6, “firm;” (e) the beginning of our confidence, Heb. 3:14, RV,
“firm” (AV, “steadfast”); (f) the Law given at Sinai, Heb. 2:2, “steadfast;”
(g) the testament (or covenant) fulfilled after a death, Heb. 9:17, “of force;”
(h) the calling and election of believers, 2 Pet. 1:10, to be made “sure” by the
fulfillment of the injunctions in 2 Pet. 1:5-7; (i) the word of prophecy, “made
more sure,” 2 Pet. 1:19, RV, AV, “a more sure (word of prophecy);” what is
meant is not a comparison between the prophecies of the OT and NT, but that the
former have been confirmed in the person of Christ (2 Pet. 1:16-18). See FIRM.
A-3,Adjective, pistos
“faithful,” is translated “sure” in Acts 13:34. See FAITHFUL.
Note: In 2 Tim. 2:19, AV, stereos, “firm,” is translated “sure,” and
connected with “standeth,” RV, “the firm (foundation of God standeth),” i.e.,
“however much the faith may be misrepresented or denied, the firm foundation of
God's knowledge and truth, with its separating power, remains.”
B-1,Verb, asphalizo
“to make safe or sure” (akin to A, No. 1), is rendered “to make sure” in Matt.
27:64-66, of the sepulchre of Christ; elsewhere, Acts 16:24, of making feet
fast in the stocks. See FAST.
Note: In the AV of John 16:30; Rom. 2:2; 15:29, the verb oida, “to
know,” is translated “to be sure” (RV, in each place, “to know”). So with
ginosko, “to know,” in John 6:69. For the difference between the verbs see
KNOW.
Notes: (1) In the AV of Matt. 26:73; Mark 14:70; John 17:8, alethos,
“truly,” is rendered “surely” (RV, “of a truth”); so pantos, “at all events,
altogether,” in Luke 4:23 (RV, “doubtless”), and nai, “yea,” in Rev. 22:20 (RV,
“yea”). (2) In Heb. 6:14, “surely” represents the phrase ei men (so the best
texts; some have e men). (3) For Luke 1:1, AV, see BELIEVE, C, Note (4). (4)
For “surely” in 2 Pet. 2:12, RV, see CORRUPT, A, No. 2 (b).
·
For SURETY (of a), Acts 12:11, AV, see TRUE, D, No. 1
1, enguos
primarily signifies “bail,” the bail who personally answers for anyone, whether
with his life or his property (to be distinguished from mesites, “a mediator”);
it is used in Heb. 7:22, “(by so much also hath Jesus become) the Surety (of a
better covenant),” referring to the abiding and unchanging character of His
Melchizdek priesthood, by reason of which His suretyship is established by
God's oath (Heb. 7:20,21). As the Surety, He is the Personal guarantee of the
terms of the new and better covenant, secured on the ground of His perfect
sacrifice (Heb. 7:27).
1, kraipale
signifies “the giddiness and headache resulting from excessive wine-bibbing, a
drunken nausea,” “surfeiting,” Luke 21:34. Trench (Syn. lxi) distinguishes this
and the synonymous words, methe, “drunkenness,” oinophlugia, “wine-bibbing”
(AV, “excess of wine,” 1 Pet. 4:3), komos, “revelling.”
·
For SURGE, Jas. 1:6, RV, see RAGE and WAVE
·
For SURMISE, SURMISINGS, see DEEM
1, epikaleo
“to put a name upon” (epi, “upon,” kaleo, “to call”), “to surname,” is used in
this sense in the Passive Voice, in some texts in Matt. 10:3 (it is absent in
the best); in Luke 22:3, in some texts (the best have kaleo, “to call”); Acts
1:23; 4:36; 10:5,18,32; 11:13; 12:12,25; in some texts, Acts 15:22 (the best
have kaleo).
Notes: (1) In Mark 3:16,17, “He surnamed” is a translation of
epitithemi, “to put upon, to add to,” with anoma, “a name,” as the object. (2)
In Acts 15:37, AV, kaleo, “to call” (RV, “called”), is rendered “whose surname
was.” (3) The verb eponomazo, translated “bearest the name” in Rom. 2:17, RV,
finds a literal correspondence in the word “surname” (epi, “upon,” == sur), and
had this significance in Classical Greek.
·
For SURPASS, 2 Cor.3:10, see EXCEED, A, No. 1
·
For SUSPENSE (hold in) see DOUBT, No. 6
1, chortasma
“fodder” (akin to chortazo, “to feed, fill,” see FEED, No. 4), is used in the
plural in Acts 7:11, “sustenance.” In the Sept., Gen. 24:25,32; 42:27; 43:24;
Deut. 11:15; Jud. 19;19.
1, sparganoo
“to swathe” (from sparganon, “a swathing band”), signifies “to wrap in
swaddling clothes” in Luke 2:7,12. The idea that the word means “rags” is
without foundation. In the Sept., Job 38:9; Ezek. 16:4.
1, katapino
“to drink down” (kata, and pino, “to drink”), “to swallow,” is used with this
meaning (a) physically, but figuratively, Matt. 23:24; Rev. 12:16; (b)
metaphorically, in the Passive Voice, of death (by victory), 1 Cor. 15:54; of
being overwhelmed by sorrow, 2 Cor. 2:7; of the mortal body (by life), 2 Cor.
5:4. See DEVOUR, No. 3, DROWN, No. 2.
1, omnumi | omnuo
is used of “affirming or denying by an oath,” e.g., Matt. 26:74; Mark 6:23;
Luke 1:73; Heb. 3:11,18; 4:3; 7:21; accompanied by that by which one swears,
e.g., Matt. 5:34,36; 23:16; Heb. 6:13,16; Jas. 5:12; Rev. 10:6. Cp. ADJURE.
Note: For “false swearers,” 1 Tim. 1:10, see FORSWEAR.
1, hidros
is used in Luke 22:44. In the Sept., Gen. 3:19.
1, saroo
occurs in Matt. 12:44; Luke 11:25; 15:8.
1, glukus
(cp. Eng., “glycerine,” “glucose”), occurs in Jas. 3:11,12 (AV, “fresh” in this
verse); Rev. 10:9,10.
·
For SWEET SMELLING see SAVOR, No. 1
1, pimpremi
primarily, “to blow, to burn,” later came to denote “to cause to swell,” and,
in the Middle Voice, “to become swollen,” Acts 28:6. In the Sept., Num.
5:21,22,27.
Note:
Some, connecting the word prenes in Acts 1:18 with pimpremi, give it the
meaning “swelling up:” see HEADLONG.
1, phusiosis
denotes “a puffing up, swelling with pride” (akin to phusioo, “to puff up”), 2
Cor. 12:20, “swellings.”
2, huperonkos
an adjective denoting “of excessive weight or size,” is used metaphorically in
the sense of “immoderate,” especially of arrogant speech, in the neuter plural,
virtually as a noun, 2 Pet. 2:18; Jude 1:16, “great swelling words,” doubtless
with reference to gnostic phraseology.
1,
astocheo
“to miss the mark,” is translated “having swerved” in 1 Tim. 1:6. See ERR, No.
3. Moulton and Milligan illustrate the use of the verb from the papyri, e.g.,
of a man in extravagant terms bewailing the loss of a pet fighting cock, “(I am
distraught, for my cock) has failed (me).”
1, kolumbao
“to dive, plunge, into the sea,” hence, “to swim,” occurs in Acts 27:43. Cp.
kolumbethra, “a pool.”
2,
ekkolumbao
“to swim out of” (ek), occurs in Acts 27:42.
1, oxus
denotes “swift” in Rom. 3:15. See SHARP.
2,
tachus
“swift, speedy,” is used in Jas. 1:19. Cp. tacheos, tachu and tacheion,
“quickly,” tachos, “quickness, speed.”
3,
tachinos
a poetical and late form of No. 2, “of swift approach,” is used in 2 Pet. 1:14,
RV, “swiftly” (AV, “shortly”), lit., “(the putting off of my tabernacle is)
swift,” i.e., “imminent;” in 2 Pet. 2:1, “swift (destruction).” In the Sept.,
Prov. 1:16; Isa. 59:7; Hab. 1:6.
1,
choiros
“a swine,” is used in the plural, in the Synoptic Gospels only, Matt. 7:6;
8:30-32; Mark 5:11-13,16; Luke 8:32,33; Luke 15:15,16. It does not occur in the
OT.
1, machaira
“a short sword or dagger” (distinct from No. 2), e.g., Matt. 26:47,51,52 and
parallel passages; Luke 21:24; 22:38, possibly “a knife” (Field, Notes on the
Translation of the NT); Heb. 4:12 (see TWO-EDGED); metaphorically and by
metonymy, (a) for ordinary violence, or dissensions, that destroy peace, Matt.
10:34; (b) as the instrument of a magistrate or judge, e.g., Rom. 13:4; (c) of
the Word of God, “the sword of the Spirit,” probing the conscience, subduing
the impulses to sin, Eph. 6:17.
2,
rhomphaia
a word of somewhat doubtful origin, denoted “a Thracian weapon of large size,”
whether a sword or spear is not certain, but usually longer than No. 1; it
occurs (a) literally in Rev. 6:8; (b) metaphorically, as the instrument of
anguish, Luke 2:35; of judgment, Rev. 1:16; 2:12,16; 19:15,21, probably
figurative of the Lord's judicial utterances.
1,
sukaminos
occurs in Luke 17:6. It is generally recognized as the black mulberry, with
fruit like blackberries. The leaves are too tough for silkworms and thus are
unlike the white mulberry. Neither kind is the same as the mulberry of 2 Sam.
5:23,24, etc. The town Haifa was called Sycaminopolis, from the name of the
tree.
1,
sukomorea
occurs in Luke 19:4. This tree is of the fig species, with leaves like the
mulberry and fruit like the fig. It is somewhat less in height than the
sycamine and spreads to cover an area from 60 to 80 feet in diameter. It is
often planted by the roadside, and was suitable for the purpose of Zacchaeus.
Seated on the lowest branch he was easily within speaking distance of Christ.
1,
sunagoge
properly “a bringing together” (sun, “together,” ago, “to bring”), denoted (a)
“a gathering of things, a collection,” then, of “persons, an assembling, of
Jewish religious gatherings,” e.g., Acts 9:2; an assembly of Christian Jews,
Jas. 2:2, RV, “synagogue” (AV, marg.; text, “assembly”); a company dominated by
the power and activity of Satan, Rev. 2:9; 3:9; (b) by metonymy, “the building”
in which the gathering is held, e.g. Matt. 6:2; Mark 1:21. The origin of the
Jewish “synagogue” is probably to be assigned to the time of the Babylonian
exile. Having no temple, the Jews assembled on the Sabbath to hear the Law
read, and the practice continued in various buildings after the return. Cp. Ps.
74:8.
1,
aposunagogos
an adjective denoting “expelled from the congregation, excommunicated,” is used
(a) with ginomai, “to become, be made,” John 9:22; 12:42; (b) with poieo, “to
make,” John 16:2. This excommunication involved prohibition not only from
attendance at the “synagogue,” but from all fellowship with Israelites.
1, archisunagogos
denotes “the administrative official,” with the duty of preserving order and
inviting persons to read or speak in the assembly, Mark 5:22,35,36,38; Luke
8:49; 13:14; Acts 13:15; “chief ruler” (AV) in Acts 18:8,17.
Note: In
Luke 8:41, “ruler of the synagogue” represents archon, “ruler,” followed by the
genitive case of the article and sunagoge.
1,
surophoinikissa | surophunissa
occurs in Mark 7:26 as the national name of a woman called “a Canaanitish
woman” in Matt. 15:22, i.e., not a Jewess but a descendant of the early
inhabitants of the coastland of Phoenicia. The word probably denoted a Syrian
residing in Phoenicia proper. There is a tradition that the woman's name was Justa
and her daughter Bernice (Clementine Homilies, 2:19; 3:73). In Acts 21:2,3, the
two parts of the term are used interchangeably.