1, skene
“a tent, booth, tabernacle,” is used of (a) tents as dwellings, Matt. 17:4;
Mark 9:5; Luke 9:33; Heb. 11:9, AV, “tabernacles” (RV, “tents”); (b) the Mosaic
tabernacle, Acts 7:44; Heb. 8:5; 9:1 (in some mss.); 9:8,21, termed “the tent
of meeting,” RV (i.e., where the people were called to meet God), a preferable
description to “the tabernacle of the congregation,” as in the AV in the OT;
the outer part, Heb. 9:2,6; the inner sanctuary, Heb. 9:3; (c) the heavenly
prototype, Heb. 8:2; 9:11; Rev. 13:6; 15:5; 21:3 (of its future descent); (d)
the eternal abodes of the saints, Luke 16:9, RV, “tabernacles” (AV,
“habitations”); (e) the Temple in Jerusalem, as continuing the service of the
tabernacle, Heb. 13:10; (f) the house of David, i.e., metaphorically of his
people, Acts 15:16; (g) the portable shrine of the god Moloch, Acts 7:43.
2,
skenos
the equivalent of No. 1, is used metaphorically of the body as the “tabernacle”
of the soul, 2 Cor. 5:1,4.
3,
skenoma
occurs in Acts 7:46; 2 Pet. 1:13,14; see HABITATION, No. 6.
4,
skenopegia
properly “the setting up of tents or dwellings” (No. 1, and pegnumi, “to fix”),
represents the word “tabernacles” in “the feast of tabernacles,” John 7:2. This
feast, one of the three Pilgrimage Feasts in Israel, is called “the feast of
ingathering” in Exod. 23:16; 34:22; it took place at the end of the year, and
all males were to attend at the “tabernacle” with their offerings. In Lev.
23:34; Deut. 16:13,16; 31:10; 2 Chron. 8:13; Ezra 3:4 (cp. Neh. 8:14-18), it is
called “the feast of tabernacles” (or “booths,” sukkoth), and was appointed for
seven days at Jerusalem from the 15th to the 22nd Tishri (approximately
October), to remind the people that their fathers dwelt in these in the
wilderness journeys. Cp. Num. 29:15-38, especially Num. 29:35-38, for the
regulations of the eighth or “last day, the great day of the feast” (John
7:37).
Note:
For skenoo, “to spread a tabernacle over,” Rev. 7:15, RV, see DWELL, No. 9.
1, trapeza
is used of (a) “a dining table,” Matt. 15:27; Mark 7:28; Luke 16:21; 22:21,30;
(b) “the table of shewbread,” Heb. 9:2; (c) by metonymy, of “what is provided
on the table” (the word being used of that with which it is associated), Acts
16:34; Rom. 11:9 (figurative of the special privileges granted to Israel and
centering in Christ); 1 Cor. 10:21 (twice), “the Lord's table,” denoting all
that is provided for believers in Christ on the ground of His death (and thus
expressing something more comprehensive than the Lord's Supper); “the table of
demons,” denoting all that is partaken of by idolaters as the result of the
influence of demons in connection with their sacrifices; (d) “a moneychanger's
table,” Matt. 21:12; Mark 11:15; John 2:15; (e) “a bank,” Luke 19:23 (cp.
trapezites: see BANKERS); (f) by metonymy for “the distribution of money,” Acts
6:2. See BANK.
2, plax
primarily denotes “anything flat and broad,” hence, “a flat stone, a tablet,” 2
Cor. 3:3 (twice); Heb. 9:4.
Note:
Some texts have the word kline, “a couch,” in Mark 7:4 (AV, “tables”).
1, anakeimai
“to recline at a meal table,” is rendered “sat at the table” in John 12:2, AV,
RV, “sat at meat” (some texts have sunanakeimai); “sat,” of course does not
express the actual attitude; in John 13:23, RV, “at the table reclining;” AV,
“leaning;” in John 13:28, “at the table” (AV and RV), lit., “of (those)
reclining.”
· For TABLET see WRITING TABLET
1, skeue
1, oura
“the tail of an animal,” occurs in Rev. 9:10 (twice),19; 12:4.
1, lambano
“to take, lay hold of,” besides its literal sense, e.g., Matt. 5:40; 26:26,27,
is used metaphorically, of fear, in “taking” hold of people, Luke 7:16, RV (AV,
“came ... on”); of sin in “finding (occasion),” RV (AV, “taking”), Rom. 7:8,11,
where sin is viewed as the corrupt source of action, an inward element using
the commandment to produce evil effects; of the power of temptation, 1 Cor.
10:13; of “taking” an example, Jas. 5:10; of “taking” peace from the earth,
Rev. 6:4; of Christ in “taking” the form of a servant, Phil. 2:7; of “taking”
rightful power (by the Lord, hereafter), Rev. 11:17. See ACCEPT, No. 4.
2, analambano
signifies (a) “to take up” (ana), e.g., Acts 1:2,11,22 (RV, “received”); (b)
“to take to oneself,” Acts 7:43; or “to one's company,” Acts 20:13,14; 23:31; 2
Tim. 4:11; of “taking up spiritual armor,” Eph. 6:13,16. See RECEIVE.
3, apolambano
besides its common meaning, “to receive,” denotes “to take apart or aside,”
Mark 7:33, Middle Voice. It is frequent in the papyri, and, in the sense of
separation or drawing aside, is illustrated in a message of sorrow, concerning
the non-arrival of one who with others had been “shut up” as recluses in a
temple (Moulton and Milligan, Vocab.). See RECEIVE.
4, epilambano
in the Middle Voice, “to lay hold of, take hold of,” is used literally, e.g.,
Mark 8:23; Luke 9:47; 14:4; metaphorically, e.g., Heb. 8:9, “(I) took them (by
the hand):” for other instances in each respect see HOLD, No. 7.
5, katalambano
“to lay hold of,” is rendered “to take,” in Mark 9:18; John 8:3,4. See
APPREHEND.
6, metalambano
“to get, or have, a share of,” is rendered “to take (food)” in Acts 2:46, RV
(AV, “did eat,” see EAT, Note); 27:33, i.e., “to share it together.” See HAVE,
PARTAKE, RECEIVE.
7, paralambano
besides its meaning “to receive,” denotes “to take to (or with) oneself,” of
“taking” a wife, e.g., Matt. 1:20,24; of “taking” a person or persons with one,
e.g., Matt. 2:13,14,20,21; 4:5,8; of demons, Matt. 12:45; of Christ and His
disciples, Matt. 17:1; 20:17; Mark 9:2; 10:32; 14:33; of witnesses, Matt.
18:16; of the removal of persons from the earth in judgment, when “the Son of
Man is revealed,” Matt. 24:40,41; Luke 17:34,35 (cp. the means of the removal
of corruption, in v. Luke 17:37); of the “taking” of Christ by the soldiers for
scourging, Matt. 27:27, RV, and to crucifixion, John 19:16; see also Acts
15:39; 16:33; 21:24,26,32; 23:18. See RECEIVE.
8, sumparalambano
sun, “with,” and No. 7, denotes “to take along with oneself,” as a companion,
Acts 12:25; 15:37,38; Gal. 2:1.
9, proslambano
“to take to oneself” (pros), is used of food, Acts 27:33-36; of persons, of
Peter's act toward Christ, Matt. 16:22; Mark 8:32; for evil purposes, Acts
17:5; for good purposes, Acts 18:26. See RECEIVE.
10, prolambano
is rendered “to take before” in 1 Cor. 11:21. See COME, Note (2) at end,
OVERTAKE.
11, sullambano
“to seize, take,” is rendered “to take” in Matt. 26:55; Mark 14:48, AV (RV,
“seize”); Luke 5:9; Acts 1:16; in Acts 12:3; 23:27, AV (RV, “seize”). See
CATCH, CONCEIVE, HELP.
12, airo
“to lift, carry, take up or away,” occurs very frequently with its literal
meanings. In John 1:29 it is used of Christ as “the Lamb of God, which taketh
away the sin of the world,” not the sins, but sin, that which has existed from
the time of the Fall, and in regard to which God has had judicial dealings with
the world; through the expiatory sacrifice of Christ the sin of the world will
be replaced by everlasting righteousness; cp. the plural, “sins,” in 1 John
3:5. Righteous judgment was “taken away” from Christ at human tribunals, and
His life, while voluntarily given by Himself (John 10:17,18), was “taken (from
the earth),” Acts 8:33 (quoted from the Sept. of Isa. 53:8). In John 15:2 it is
used in the Lord's statement, “Every branch in Me that beareth not fruit, He
taketh it away.” This does not contemplate members of the “body” of Christ, but
those who (just as a graft which being inserted, does not “abide” or “strike”)
are merely professed followers, giving only the appearance of being joined to
the parent stem.
The Law described in Col. 2:14 as “the bond written in ordinances that
was against us,” Christ “took” out of the way at His Cross. In 1 Cor. 5:2, airo
is used in the best texts (some have No. 14), of the Divine judgment which
would have been exercised in “taking away” from the church the incestuous
delinquent, had they mourned before God. See AWAY, BEAR, No. 9, etc.
13, apairo
“to lift off” (apo, “from,” and No. 12), is used, in the Passive Voice, of
Christ, metaphorically as the Bridegroom of His followers, Matt. 9:15; Mark
2:20; Luke 5:35.
14, exairo
“to take away,” is used of “putting away” a person in church discipline, 1 Cor.
5:13; for this verb as a variant reading in ver. 2, see No. 12.
15, epairo
“to lift, raise,” is used in the Passive Voice and rendered “He was taken up”
in Acts 1:9. See EXALT, HOIST, LIFT.
16, anaireo
“to take up” (ana, “up,” and haireo, “to take”), is used of Pharaoh's daughter
in “taking up” the infant Moses, Acts 7:21; of God's act in “taking away” the
typical animal sacrifices under the Law, Heb. 10:9. See DEATH, C, No. 2, KILL,
SLAY.
17, aphaireo
“to take away” (apo), is used with this meaning in Luke 1:25; 10:42; 16:3; Rom.
11:27, of the “removal” of the sins of Israel; Heb. 10:4, of the impossibility
of the “removal” of sins by offerings under the Law; in Rev. 22:19 (twice). See
CUT, No. 8.
18, kathaireo
“to take down” (kata), besides its meaning of “putting down by force,” was the
technical term for the “removal” of the body after crucifixion, Mark 15:36,46;
Luke 23:53; Acts 13:29. See CAST, No. 14.
19, periaireo
“to take away that which surrounds” (peri, “around”), is used (a) literally, of
“casting off” anchors, Acts 27:40, RV (AV, “having taken up”); Acts 28:13 in
some texts, for perierchomai, “to make a circuit;” (b) metaphorically, of
“taking away” the veil off the hearts of Israel, 2 Cor. 3:16; of hope of
rescue, Acts 27:20; of sins (negatively), Heb. 10:11.
20, dechomai
“to receive,” is rendered “take (thy bond, RV, AV, bill)” in Luke 16:6,7; “take
(the helmet of salvation),” Eph. 6:17, suggesting a heartiness in the “taking.”
See ACCEPT, No. 1, RECEIVE.
21, prosdechomai
“to receive favorably,” is rendered “took” in Heb. 10:34. See ACCEPT, No. 3.
22, krateo
“to take hold of, get possession of,” is translated “to take” in Matt. 9:25;
22:6; 26:4; Mark 1:31; 5:41; 9:27; 14:1,44,46,49; Luke 8:54; Acts 24:6. See
HOLD, No. 6.
23, drassomai
“to grasp with the hand, take hold of,” is used metaphorically in 1 Cor. 3:19,
“taketh (the wise in their craftiness).”
24, didomi
“to give,” found in the best texts in Mark 3:6, is rendered “took (counsel);”
some have poieo, “to make.”
25, katecho
“to hold,” is rendered “to take (the lowest place)” in Luke 14:9. See HOLD.
26, pzo
“to lay or take hold of forcefully,” is always rendered “to take” in the RV.
See APPREHEND, No. 2.
27, paraphero
“to bear away” (para, “aside,” phero, “to bear”), “remove,” is rendered “take
away” in Mark 14:36, AV, RV, “remove,” as in Luke 22:42. See REMOVE.
28, echo
“to have, to hold,” is used in Matt. 21:46 in the sense of regarding a person
as something, “they took (Him) for (a prophet).” See HAVE.
29, sunago
“to bring together,” is used of “taking” a person into one's house receiving
hospitality, “took ... in,” Matt. 25:35,38,43; so in Acts 11:26, RV, “were
gathered together,” AV, “assembled;” perhaps the meaning is “they were
entertained.” See ASSEMBLE, BESTOW, GATHER.
30, ekduo
“to take off a garment from a person,” is so rendered with reference to the
soldiers' treatment of Christ, Matt. 27:31; Mark 15:20. See STRIP.
31, ekballo
has the meaning “to bring or take out” in Luke 10:35, “took out (two pence),” a
word perhaps chosen to express the wholeheartedness of the act (lit., “to throw
out”). See CAST, No. 5.
32, bastazo
“to bear, lift,” is used of “taking up” stones, John 10:31. As to Matt. 3:11,
Moulton and Milligan supply evidences from the vernacular that the word
signified “to take off” (the sandals), which confirms Mark's word luo, “to
unloose” (John 1:7). See BEAR, No. 1.
33, epicheireo
“to take in hand” (epi, “upon,” cheir, “the hand”), “to attempt, take upon
oneself,” is rendered “have taken in hand,” Luke 1:1; “took upon (them),” Acts
19:13. See GO, No. 30.
34, ginomai
“to become, to come to be,” is rendered “he be taken” in 2 Thess. 2:7, lit.,
“(until) he, or it, become” (for a treatment of the whole passage see Notes on
Thess. by Hogg and Vine).
Notes: (1) For sunairo in Matt. 18:23, see RECKON. (2) Some texts have
apago, “to take away,” in Acts 24:7. (3) In John 6:24, AV, embaino, “to enter,”
is rendered “took (shipping),” RV, “got into (the boats).” (4) In 2 Thess. 1:8,
AV, didomi, “to give” (RV “rendering”), is translated “taking.” (5) In Rom.
3:5, AV, epiphero, “to bring against,” is rendered “taketh (vengeance),” RV,
“visiteth (with wrath).” (6) In Luke 4:5, AV, anago, “to lead up” (RV, “led”),
is rendered “took up.” (7) In Acts 10:26, AV, egeiro, “to raise” (RV), is
rendered “took ... up.” (8) For “taking up” baggage, Acts 21:15, see BAGGAGE.
(9) For “taken from” in 1 Thess. 2:17, AV, see BEREAVED, No. 1. (10) Sunecho is
translated “taken with” in Matt. 4:24; Luke 4:38; 8:37. See HOLDEN. (11) In 2
Pet. 2:12 “to be taken” translates the phrase eis halosin, lit., “for capture”
(halosis, “a taking”). (12) In 1 Pet. 2:20, hupomeno, “to endure,” is rendered
“ye take ... patiently.” (13) In Matt. 11:12; John 6:15; Acts 23:10 harpazo
(see CATCH) is rendered “take ... by force.” (14) For apotassomai, “to take
leave of,” see LEAVE, (c) No. 1. (15) For apaspazomai, rendered “to take leave
of” in Acts 21:6, AV, see LEAVE, (c) No. 2. (16) In Acts 21:6 some mss. have
epibaino, AV, “we took ship” (RV, embaino, “we went on board”): cp. Note (3),
above. (17) For “untaken” in 2 Cor. 3:14 see UNLIFTED. (18) In 1 Tim. 5:9, AV,
katalego is rendered “to take into the number” (RV, “be enrolled”). (19) For
“take ... to record” see TESTIFY. See also CARE, HEED, JOURNEY, THOUGHT (to
take).
A-1,Noun, talanton
originally “a balance,” then, “a talent in weight,” was hence “a sum of money”
in gold or silver equivalent to a “talent.” The Jewish “talent” contained 3,000
shekels of the sanctuary, e.g., Ex. 30:13 (about 114 lbs.). In NT times the
“talent” was not a weight of silver, but the Roman-Attic “talent,” comprising
6,000 denarii or drachmas, and equal to about f240. It is mentioned in Matthew
only, Matt. 18:24; 25:15,16,20 (twice in the best texts),22 (thrice),24,25,28
(twice). In Matt. 18:24 the vastness of the sum, 10,000 talents (f2,400,000),
indicates the impossibility of man's clearing himself, by his own efforts, of
the guilt which lies upon him before God.
Note: That the “talent” denoted “something weighed” has provided the
meaning of the Eng. word as “a gift or ability,” especially under the influence
of the parable of the talents (Matt. 25:14-30).
B-1,Adjective, talantiaios
denotes “of a talent's weight,” Rev. 16:21.
· For TALES see TALK
1, taleitha | talitha
an Aramaic feminine meaning “maiden,” Mark 5:41, has been variously
transliterated in the NT Greek mss. Koumi or Koum (Heb. and Aram., qum,
“arise”), which follows, is interpreted by, “I say unto thee, arise.” Koum is
the better attested word; so in the Talmud, where this imperative occurs “seven
times in one page” (Edersheim, Life and Times of Jesus, i, p. 631).
A-1,Noun, logos
“a word,” is translated “talk” in Matt. 22:15; Mark 12:13. See ACCOUNT, B.
A-2,Noun, leros
denotes “foolish talk, nonsense,” Luke 24:11, RV, “idle talk” (AV, “idle
tales”).
B-1,Verb, laleo
“to speak, say,” is always translated “to speak” in the RV, where the AV
renders it by “to talk,” Matt. 12:46; Mark 6:50; Luke 24:32; John 4:27 (twice);
9:37; 14:30; Acts 26:31; Rev. 4:1; 17:1; 21:9,15. The RV rendering is
preferable; the idea of “chat” or “chatter” is entirely foreign to the NT, and
should never be regarded as the meaning in 1 Cor. 14:34,35. See COMMUNE, Note,
SAY, No. 1, Note, and No. 2, SPEAK.
B-2,Verb, sullaleo
“to speak with” (sun), is translated “to talk with,” Matt. 17:3; Mark 9:4; Luke
9:30. See CONFER, No. 2.
B-3,Verb, homileo
“to be in company with, consort with” (homilos, “a throng;” homilia, “a
company”), hence, “to converse with,” is rendered “to talk with,” Acts 20:11.
See COMMUNE, No. 2.
B-4,Verb, sunomileo
“to converse, talk with,” occurs in Acts 10:27.
1, mataiologos
an adjective denoting “talking idly” (mataios, “vain, idle,” lego, “to speak”),
is used as a noun (plural) in Titus 1:10.
1, mataiologia
a noun corresponding to the above, is used in 1 Tim. 1:6, RV, “vain talking”
(AV, “vain jangling”).
2, morologia
from moros, “foolish, dull, stupid,” and lego, is used in Eph. 5:4; it denotes
more than mere idle “talk.” Trench describes it as “that 'talk of fools' which
is foolishness and sin together” (Syn. xxxiv).
1, damazo
“to subdue, tame,” is used (a) naturally in Mark 5:4; Jas. 3:7 (twice); (b)
metaphorically, of the tongue, in Jas. 3:8. In the Sept., Dan. 2:40.
1, burseus
“a tanner” (from bursa, “a hide”), occurs in Acts 9:43; 10:6,32.
· For TARE (Verb) see TEAR
1, zizanion
is a kind of darnel, the commonest of the four species, being the bearded,
growing in the grain fields, as tall as wheat and barley, and resembling wheat
in appearance. It was credited among the Jews with being degenerate wheat. The
rabbis called it “bastard.” The seeds are poisonous to man and herbivorous
animals, producing sleepiness, nausea, convulsions and even death (they are
harmless to poultry). The plants can be separated out, but the custom, as in
the parable, is to leave the cleaning out till near the time of harvest, Matt.
13:25-27,29,30,36,38,40. The Lord describes the tares as “the sons of the evil
one;” false teachings are indissociable from their propagandists. For the
Lord's reference to the Kingdom see KINGDOM.
1, meno
“to abide,” is translated by the verb “to abide,” in the RV, for AV, “to
tarry,” in Matt. 26:38; Mark 14:34; Luke 24:29; John 4:40; Acts 9:43; 18:20;
the RV retains the verb “to tarry” in John 21:22,23; in Acts 20:5, AV,
“tarried” (RV, “were waiting”). Some mss. have it in Acts 20:15 (AV,
“tarried”). See ABIDE.
2, epimeno
to abide, continue, a strengthened form of No. 1, is translated “to tarry” in
Acts 10:48; 21:4,10; 28:12,14; 1 Cor. 16:7,8; Gal. 1:18, RV (AV, “abode”). See
ABIDE, No. 2.
3, hupomeno
“to endure,” is rendered “tarried behind” in Luke 2:43. See ENDURE, No. 2.
4, prosmeno
“to abide still, continue,” is translated “tarried” in Acts 18:18, suggesting
patience and steadfastness in remaining after the circumstances which preceded;
in 1 Tim. 1:3, RV, “to tarry” (AV, “to abide still”). See ABIDE, No. 6.
5, diatribo
for which see ABIDE, No. 7, is invariably rendered “to tarry,” in the RV; AV,
twice, John 3:22; Acts 25:6; “continued” in John 11:54; Acts 15:35; “abode,”
Acts 12:19; 14:3,28; 20:6; “abiding,” Acts 16:12; “had been,” Acts 25:14.
6, chronizo
“to spend or while away time;” “to tarry,” Matt. 25:5; Luke 1:21; Heb. 10:37.
See DELAY, No. 2.
7, braduno
“to be slow” (bradus, “slow”), is rendered “I tarry long,” 1 Tim. 3:15; “is ...
slack,” 2 Pet. 3:9.
8, kathizo
“to make to sit down,” or, intransitively, “to sit down,” is translated “tarry
ye” in Luke 24:49. See SIT.
9, mello
“to be about to,” is rendered “(why) tarriest thou?” in Acts 22:16. See ABOUT,
B.
10, ekdechomai
“to expect, await” (ek, “from,” dechomai, “to receive”), is translated “tarry”
in 1 Cor. 11:33, AV (RV, “wait”). See EXPECT, LOOK, WAIT.
Notes: (1) In Acts 27:33, AV, prosdokao, “to wait, look for,” is
translated “have tarried” (RV, “wait”). (2) In Acts 15:33, poieo, “to make or
do,” is used with chronos, “time,” AV, “they had tarried a space,” RV, “they
had spent sometime.”
1, geuo
“to make to taste,” is used in the Middle Voice, signifying “to taste” (a)
naturally, Matt. 27:34; Luke 14:24; John 2:9; Col. 2:21; (b) metaphorically, of
Christ's “tasting” death, implying His personal experience in voluntarily
undergoing death, Heb. 2:9; of believers (negatively) as to “tasting” of death,
Matt. 16:28; Mark 9:1; Luke 9:27; John 8:52; of “tasting” the heavenly gift
(different from receiving it), Heb. 6:4; “the good word of God, and the powers
of the age to come,” Heb. 6:5; “that the Lord is gracious,” 1 Pet. 2:3. See
EAT.
1, phluaros
“babbling, garrulous” (from phluo, “to babble:” cp. phluareo, “to prate
against”), is translated “tattlers” in 1 Tim. 5:13.
1, didaktos
primarily “what can be taught,” then, “taught,” is used (a) of persons, John
6:45; (b) of things, 1 Cor. 2:13 (twice), “(not in words which man's wisdom)
teacheth, (but which the Spirit) teacheth,” lit., “(not in words) taught (of
man's wisdom, but) taught (of the Spirit).”
2, theodidaktos
“God-taught” (Theos, “God,” and No. 1), occurs in 1 Thess. 4:9, lit.,
“God-taught (persons);” while the missionaries had “taught” the converts to
love one another, God had Himself been their Teacher. Cp. John 6:45 (see No.
1).
· For TAXED, TAXING see ENROLL, ENROLMENT
A-1,Verb, didasko
is used (a) absolutely, “to give instruction,” e.g., Matt. 4:23; 9:35; Rom.
12:7; 1 Cor. 4:17; 1 Tim. 2:12; 4:11; (b) transitively, with an object, whether
persons, e.g., Matt. 5:2; 7:29, and frequently in the Gospels and Acts, or
things “taught,” e.g., Matt. 15:9; 22:16; Acts 15:35; 18:11; both persons and
things, e.g., John 14:26; Rev. 2:14,20.
A-2,Verb, katecheo
for which see INFORM, No. 2, INSTRUCT, No. 1, is rendered “to teach” in 1 Cor.
14:19, AV (RV, “instruct”); Gal. 6:6 (twice).
A-3,Verb, heterodidaskaleo
“to teach a different doctrine” (heteros, “different,” to be distinguished from
allos, “another of the same kind:” see ANOTHER), is used in 1 Tim. 1:3; 6:3,
RV, AV, “teach (no) other doctrine” and “teach otherwise,” of what is contrary
to the faith.
Notes: (1) For matheteuo, “to teach,” in the AV of Matt. 28:19; Acts
14:21, see DISCIPLE, B. (2) In Acts 16:21, AV, katangello, “to declare,
preach,” is rendered “teach” (RV, “set forth”). (3) For “teacheth” in 1 Cor.
2:13, see TAUGHT, No. 1 (b).
B-1,Adjective,1317,didaktikos>
“skilled in teaching” (akin to No. 1 above: Eng., “didactic”), is translated
“apt to teach” in 1 Tim. 3:2; 2 Tim. 2:24.
1, didaskalos
is rendered “teacher” or “teachers” in Matt. 23:8, by Christ, of Himself; in
John 3:2 of Christ; of Nicodemus in Israel, John 3:10, RV; of “teachers” of the
truth in the churches, Acts 13:1; 1 Cor. 12:28,29; Eph. 4:11; Heb. 5:12; Jas.
3:1, RV; by Paul of his work among the churches, 1 Tim. 2:7; 2 Tim. 1:11; of
“teachers,” wrongfully chosen by those who have “itching ears,” 2 Tim. 4:3. See
MASTER, RABBI.
2, kalodidaskalos
“a false teacher,” occurs in the plural in 2 Pet. 2:1.
3, pseudodidaskalos
“a false teacher,” occurs in the plural in 2 Pet. 2:1.
· For TEACHING (Noun) see DOCTRINE, Nos. 1 and 2
1, sparasso
denotes “to tear, rend, convulse,” Mark 1:26; 9:20 (in some mss.),26, RV,
“having ... torn” (AV, “rent”); Luke 9:39. In the Sept., 2 Sam. 22:8, of the
foundations of heaven; Jer. 4:18, of the heart.
2, susparasso
“to tear violently” (sun, “with,” intensive), “convulse completely,” a
strengthened form of No. 1, is used in Mark 9:20, in the best texts (some have
No. 1); Luke 9:42.
3, diaspao
“to break or tear asunder,” is translated “should be torn in pieces” in Acts
23:10, RV (AV, “... pulled ...”). See REND, No. 5.
4, rhegnumi
“to break,” is rendered “teareth” in Mark 9:18, AV (RV, “dasheth ... down”).
See HINDER, No. 1.
1, dakruon |
dakru>
akin to dakruo, “to weep,”is used in plural, Mark 9:24; Luke 7:38,44 (with the
sense of washing therewith the Lord's feet); Acts 20:19,31; 2 Cor. 2:4; 2 Tim.
1:4; Heb. 5:7; 12:17; Rev. 7:17; 21:4.
1, enkopto
“to hinder,” is rendered “to be tedious” in Acts 24:4, of detaining a person
unnecessarily. See HINDER, No. 1.
· For TEETH see TOOTH
1, lego
and the 2nd aorist form eipon, used to supply this tense in lego, are
frequently translated “to tell,” e.g., Matt. 2:13, RV, “I tell,” AV, “I bring
(thee) word;” Matt. 10:27. See SAY, No. 1.
2, laleo
for which see SAY, No. 2, is usually rendered “to speak,” in the RV (for AV,
“to tell”), e.g., Matt. 26:13; Luke 1:45; 2:17,18,20; Acts 11:14; 27:25; but RV
and AV, “to tell” in John 8:40; Acts 9:6; 22:10.
3, eklaleo
“to speak out” (ek), is translated “tell” in Acts 23:22.
4, eiro
for which see SAY, No. 4, is rendered “to tell” in Matt. 21:24; Mark 11:29;
John 14:29; Rev. 17:7.
5, apangello
“to announce, declare, report” (usually as a messenger), is frequently rendered
“to tell,” e.g., Matt. 8:33; 14:12. See BRING, No. 36.
6, anangello
“to bring back word, announce,” is sometimes rendered “to tell,” e.g., John
5:15; 2 Cor. 7:7. See DECLARE, No. 1.
7, diegeomai
for which see DECLARE, No. 6, is rendered “to tell,” in the AV and RV, in Mark
9:9; Heb. 11:32.
8, exegeomai
for which see DECLARE, No. 8, is translated “told” in Luke 24:35, AV (RV,
“rehearsed”).
9, diasapheo
“to make clear” (dia, “throughout,” saphes, “clear”), explain fully, is
translated “told” in Matt. 18:31. See EXPLAIN.
10, menuo
is rendered “told” in Acts 23:30, AV: see show, No. 7.
11, proeiro
(prolego) “to tell before,” is so rendered in Matt. 24:25: see FORETELL,
FOREWARN.
Note: In the following, oida, “to know,” is translated “tell” in the AV
(RV, “know”), Matt. 21:27; Mark 11:33; Luke 20:7; John 3:8; 8:14; 16:18; 2 Cor.
12:2.
1, sunkerannumi
“to mix or blend together,” is used in 1 Cor. 12:24, of the combining of the
members of the human body into an organic structure, as illustrative of the
members of a local church (see 1 Cor. 12:27, where there is no definite article
in the original). See MIXED (with).
A-1,Noun, enkrateia
from kratos, “strength,” occurs in Acts 24:25; Gal. 5:23; 2 Pet. 1:6 (twice),
in all of which it is rendered “temperance;” the RV marg., “self-control” is
the preferable rendering, as “temperance” is now limited to one form of
self-control; the various powers bestowed by God upon man are capable of abuse;
the right use demands the controlling power of the will under the operation of
the Spirit of God; in Acts 24:25 the word follows “righteousness,” which
represents God's claims, self-control being man's response thereto; in 2 Pet. 1:6,
it follows “knowledge,” suggesting that what is learned requires to be put into
practice.
B-1,Adjective, enkrates
akin to A, denotes “exercising self-control,” rendered “temperate” in Titus
1:8.
B-2,Adjective, nephalios
for which see SOBER, is translated “temperate” in 1 Tim. 3:2, RV (AV,
“vigilant”); in 1 Tim. 3:11; Titus 2:2, RV (AV, “sober”).
Note: In Titus 2:2, AV, sophron, “sober,” is rendered “temperate” (RV,
“soberminded”).
C-1,Verb, enkrateuomai
akin to A and B, No. 1, rendered “is temperate” in 1 Cor. 9:25, is used
figuratively of the rigid self-control practiced by athletes with a view to
gaining the prize. See CONTINENCY
1, thuella
“a hurricane, cyclone, whirlwind” (akin to thuo, “to slay,” and thumos,
“wrath”), is used in Heb. 12:18. In the Sept., Ex. 10:22; Deut. 4:11; 5:22.
2, seismos
“a shaking” (Eng., “seismic,” etc.), is used of a “tempest” in Matt. 8:24. See
EARTHQUAKE.
3, cheimon
“winter, a winter storm,” hence, in general, “a tempest,” is so rendered in
Acts 27:20. See WEATHER, WINTER.
4, lailaps
“a tempest,” 2 Pet. 2:17, AV: see STORM.
Note: For “tossed with a tempest,” Acts 27:18, AV, see LABOR, B, No. 2.
1, tuphonikos
from tuphon, “a hurricane, typhoon,” is translated “tempestuous” in Acts 27:14.
1, hieron
the neuter of the adjective hieros, “sacred,” is used as a noun denoting “a
sacred place, a temple,” that of Artemis (Diana), Acts 19:27; that in
Jerusalem, Mark 11:11, signifying the entire building with its precincts, or
some part thereof, as distinct from the naos, “the inner sanctuary” (see No.
2); apart from the Gospels and Acts, it is mentioned only in 1 Cor. 9:13.
Christ taught in one of the courts, to which all the people had access. Hieron
is never used figuratively. The Temple mentioned in the Gospels and Acts was
begun by Herod in 20 B.C., and destroyed by the Romans in A.D. 70.
2, naos
“a shrine or sanctuary,” was used (a) among the heathen, to denote the shrine
containing the idol, Acts 17:24; 19:24 (in the latter, miniatures); (b) among
the Jews, the sanctuary in the “Temple,” into which only the priests could
lawfully enter, e.g., Luke 1:9,21,22; Christ, as being of the tribe of Judah,
and thus not being a priest while upon the earth (Heb. 7:13,14; 8:4), did not
enter the naos; for 2 Thess. 2:4 see Note (below); (c) by Christ
metaphorically, of His own physical body, John 2:19,21; (d) in apostolic
teaching, metaphorically, (1) of the Church, the mystical Body of Christ, Eph.
2:21; (2) of a local church, 1 Cor. 3:16,17; 2 Cor. 6:16; (3) of the present
body of the individual believer, 1 Cor. 6:19; (4) of the “Temple” seen in
visions in the Apocalypse, Rev. 3:12; 7:15; 11:19; 14:15,17; 15:5,6,8; 16:1,17;
(5) of the Lord God Almighty and the Lamb, as the “Temple” of the new and heavenly
Jerusalem, Rev. 21:22. See SANCTUARY and HOLY, B (b), par. 4.
Notes: (1) The “temple” mentioned in 2 Thess. 2:4 (naos), as the seat
of the Man of Sin, has been regarded in different ways. The weight of Scripture
evidence is in favor of the view that it refers to a literal “temple” in
Jerusalem, to be reconstructed in the future (cp. Dan. 11:31; 12:11, with Matt.
24:15). For a fuller examination of the passage, see Notes on Thessalonians, by
Hogg and Vine, pp. 250-252. (2) For oikos, rendered “temple,” Luke 11:51, AV,
see HOUSE, No. 1.
1, neokoros
Acts 19:35, RV, and AV marg., “temple keeper” (AV, “worshiper”), is used in
profane Greek of “one who has charge of a temple.” Coin inscriptions show that
it was an honorary title given to certain cities, especially in Asia Minor,
where the cult of some god or of a deified human potentate had been
established, here to Ephesus in respect of the goddess Artemis. Apparently the
imperial cult also existed at Ephesus. Josephus applies the word to Jews as
worshipers, but this is not the meaning in Acts 19.
1, roskairos
“for a season” (pros, “for,” kairos, “a season”), is rendered “temporal” in 2
Cor. 4:18. See SEASON, WHILE.
A-1,Verb, peirazo
signifies (1) “to try, attempt, assay” (see TRY); (2) “to test, try, prove,” in
a good sense, said of Christ and of believers, Heb. 2:18, where the context
shows that the temptation was the cause of suffering to Him, and only
suffering, not a drawing away to sin, so that believers have the sympathy of
Christ as their High Priest in the suffering which sin occasions to those who
are in the enjoyment of communion with God; so in the similar passage in Heb.
4:15; in all the temptations which Christ endured, there was nothing within Him
that answered to sin. There was no sinful infirmity in Him. While He was truly
man, and His Divine nature was not in any way inconsistent with His Manhood,
there was nothing in Him such as is produced in us by the sinful nature which
belongs to us; in Heb. 11:37, of the testing of OT saints; in 1 Cor. 10:13,
where the meaning has a wide scope, the verb is used of “testing” as permitted
by God, and of the believer as one who should be in the realization of his own
helplessness and his dependence upon God (see PROVE, TRY); in a bad sense, “to
tempt” (a) of attempts to ensnare Christ in His speech, e.g., Matt. 16:1; 19:3;
22:18,35, and parallel passages; John 8:6; (b) of temptations to sin, e.g.,
Gal. 6:1, where one who would restore an erring brother is not to act as his
judge, but as being one with him in liability to sin, with the possibility of
finding himself in similar circumstances, Jas. 1:13,14 (see note below); of
temptations mentioned as coming from the Devil, Matt. 4:1; and parallel
passages; 1 Cor. 7:5; 1 Thess. 3:5 (see TEMPTER); (c) of trying or challenging
God, Acts 15:10; 1 Cor. 10:9 (2nd part); Heb. 3:9; the Holy Spirit, Acts 5:9:
cp. No. 2.
Note: “James 1:13-15 seems to contradict other statements of Scripture
in two respects, saying (a) that 'God cannot be tempted with evil,' and (b)
that 'He Himself tempteth no man.' But God tempted, or tried, Abraham, Heb.
11:17, and the Israelites tempted, or tried, God, 1 Cor. 10:9. James 1:14,
however, makes it plain that, whereas in these cases the temptation or trial,
came from without, James refers to temptation, or trial, arising within, from
uncontrolled appetites and from evil passions, cp. Mark 7:20-23. But though
such temptation does not proceed from God, yet does God regard His people while
they endure it, and by it tests and approves them.” * [* From Notes on
Thessalonians, by Hogg and Vine, p. 97.]
A-2,Verb, ekpeirazo
an intensive form of the foregoing, is used in much the same way as No. 1 (2)
(c), in Christ's quotation from Deut. 6:16, in reply to the Devil, Matt. 4:7;
Luke 4:12; so in 1 Cor. 10:9, RV, “the Lord” (AV, “Christ”); of the lawyer who
“tempted” Christ, Luke 10:25. In the Sept., Deut. 6:16; 8:2,16; Ps. 78:18. Cp.
dokimazo (see PROVE).
B-1,Adjective, apeirastos
“untempted, untried” (a, negative, and A, No. 1), occurs in Jas. 1:13, with
eimi, “to be,” “cannot be tempted,” “untemptable” (Mayor).
1, peirasmos
akin to A, above, is used of (1) “trials” with a beneficial purpose and effect,
(a) of “trials” or “temptations,” Divinely permitted or sent, Luke 22:28; Acts
20:19; Jas. 1:2; 1 Pet. 1:6; 4:12, RV, “to prove,” AV, “to try;” 2 Pet. 2:9
(singular); Rev. 3:10, RV, “trial” (AV, “temptation”); in Jas. 1:12,
“temptation” apparently has meanings (1) and (2) combined (see below), and is
used in the widest sense; (b) with a good or neutral significance, Gal. 4:14,
of Paul's physical infirmity, “a temptation” to the Galatian converts, of such
a kind as to arouse feelings of natural repugnance; (c) of “trials” of a varied
character, Matt. 6:13; Luke 11:4, where believers are commanded to pray not to
be led into such by forces beyond their own control; Matt. 26:41; Mark 14:38;
Luke 22:40,46, where they are commanded to watch and pray against entering into
“temptations” by their own carelessness or disobedience; in all such cases God
provides “the way of escape,” 1 Cor. 10:13 (where peirasmos occurs twice). (2)
Of “trial” definitely designed to lead to wrong doing, “temptation,” Luke 4:13;
8:13; 1 Tim. 6:9; (3) of “trying” or challenging God, by men, Heb. 3:8.
· Note: The present participle of peirazo, “to tempt,” preceded by the article, lit., “the (one) tempting,” is used as a noun, describing the Devil in this character, Matt. 4:3; 1 Thess. 3:5
1, deka
whence the Eng. prefix “deca,” is regarded by some as the measure of human
responsibility, e.g., Luke 19:13,17; Rev. 2:10; it is used in a figurative
setting in Rev. 12:3; 13:1; 17:3,7,12,16.
Notes: (1) In Acts 23:23, hebdomekonta, “seventy,” is translated
“threescore and ten.” (2) For “ten thousand” see THOUSAND.
· For TEND, John 21:16; 1 Pet. 5:2, RV, see FEED, No. 2
1, hapalos
“soft, tender,” is used of the branch of a tree, Matt. 24:32; Mark 13:28.
Note: For Luke 1:78, “tender mercy;” Phil. 1:8; 2:1 “tender mercies,”
see BOWELS.
· For TENDER-HEARTED see PITIFUL, No. 2
1, skenopoios
an adjective, denoting “appointed beforehand” (pro, “before,” tithemi, “to put,
appoint:” see APPOINT No. 3, Note), is used as a noun, prothesmia (grammatically
feminine, with hemera, “a day,” understood), as in Greek law, “a day appointed
before,” Gal. 4:2, RV, “the term appointed,” i.e., “a stipulated date” (AV,
“the time appointed”).
1, dekatos
an adjective from deka, “ten,” occurs in John 1:39; Rev. 11:13; 21:20.
2, dekate
grammatically the feminine form of No. 1, with meris, “a part,” understood, is
used as a noun, translated “a tenth part” in Heb. 7:2, “a tenth,” Heb. 7:4;
“tithes” in Heb. 7:8,9.
· For TENTS see TABERNACLE, No. 1
1, epigeios
“on earth, earthly” (epi, “on,” ge, “the earth”), is rendered “terrestrial” in
1 Cor. 15:40 (twice), in contrast to epouranios, “heavenly.” See EARTHLY, No. 2
· For TERRIBLE, Heb. 12:21, see FEARFUL, B, No. 1
A-1,Verb, ptoeo
“to terrify,” is used in the Passive Voice, Luke 21:9; 24:37.
A-2,Verb, ekphobeo
“to frighten away” (ek, “out,” phobos, “fear”), occurs in 2 Cor. 10:9.
A-3,Verb, pturo
“to scare,” Phil. 1:28: see AFFRIGHTED, B, NO. 1.
B-1,Adjective, emphobos
“terrified,” is so rendered in the RV of Acts 24:25. See TREMBLE.
1, phobos
“fear,” is rendered “terror” in Rom. 13:3; in 2 Cor. 5:11; 1 Pet. 3:14, AV (RV,
“fear”). See FEAR, No. 1.
2, phobetron
“that which causes fright, a terror,” is translated “terrors” in Luke 21:11, RV
(AV, “fearful sights”). See FEAR, A, Note. For ptoesis, See AMAZEMENT.
· For TESTAMENT see COVENANT
1, diatithemi
“to arrange, dispose,” is used only in the Middle Voice in the NT; in Heb.
9:16,17, the present participle with the article, lit., “the (one) making a
testament (or covenant),” virtually a noun, “the testator” (the covenanting
one); it is used of “making a covenant” in Heb. 8:10; 10:16; Acts 3:25. In
“covenant-making,” the sacrifice of a victim was customary (Gen. 15:10; Jer.
34:18,19). He who “made a covenant” did so at the cost of a life. While the
terminology in Heb. 9:16,17 has the appearance of being appropriate to the
circumstances of making a will, there is excellent reason for adhering to the
meaning “covenant-making.” The rendering “the death of the testator” would make
Christ a Testator, which He was not. He did not die simply that the terms of a
testamentary disposition might be fulfilled for the heirs. Here He who is “the
Mediator of a new covenant” (Heb. 9:15) is Himself the Victim whose death was
necessary. The idea of “making a will” destroys the argument of Heb. 9:18. In
spite of various advocacies of the idea of a will, the weight of evidence is
confirmatory of what Hatch, in Essays in Biblical Greek, p. 48, says: “There
can be little doubt that the word (diatheke) must be invariably taken in this
sense of 'covenant' in the NT, and especially in a book so impregnated with the
language of the Sept. as the Epistle to the Hebrews” (see also Westcott, and W.
F. Moulton). We may render somewhat literally thus: “For where a covenant (is),
a death (is) necessary to be brought in of the one covenanting; for a covenant
over dead ones (victims) is sure, since never has it force when the one
covenanting lives' [Christ being especially in view]. The writer is speaking
from a Jewish point of view, not from that of the Greeks. “To adduce the fact
that in the case of wills the death of the testator is the condition of
validity, is, of course, no proof at all that a death is necessary to make a
covenant valid. ... To support his argument, proving the necessity of Christ's
death, the writer adduces the general law that he who makes a covenant does so
at the expense of life” (Marcus Dods). See APPOINT, MAKE.
1, martureo
for which see WITNESS, is frequently rendered “to bear witness, to witness,” in
the RV, where AV renders it “to testify,” John 2:25; 3:11,32; 5:39; 15:26;
21:24; 1 Cor. 15:15; Heb. 7:17; 11:4; 1 John 4:14; 5:9; 3 John 1:3. In the
following, however, the RV, like the AV, has the rendering “to testify,” John
4:39,44; 7:7; 13:21; Acts 26:5; Rev. 22:16,18,20.
2, epimartureo
“to bear witness to” (a strengthened form of No. 1), is rendered “testifying”
in 1 Pet. 5:12.
3, marturomai
primarily, “to summon as witness,” then, “to bear witness” (sometimes with the
suggestion of solemn protestation), is rendered “to testify” in Acts 20:26, RV
(AV, “I take ... to record”); Gal. 5:3; Eph. 4:17; 1 Thess. 2:11, in the best
texts (some have No. 1), RV, “testifying” (AV, “charged”).
4, diamarturomai
“to testify or protest solemnly,” an intensive form of No. 3, is translated “to
testify” in Luke 16:28; Acts 2:40; 8:25; 10:42; 18:5; 20:21,23,24; 23:11;
28:23; 1 Thess. 4:6; Heb. 2:6; “to charge” in 1 Tim. 5:21; 2 Tim. 2:14; 4:1.
5, promarturomai
“to testify beforehand,” occurs in 1 Pet. 1:11, where the pronoun “it” should
be “He” (the “it” being due to the grammatically neuter form of pneuma; the
personality of the Holy Spirit requires the masculine pronoun).
Note: In Rev. 22:18 some texts have summartureo, “to bear witness
with.” See WITNESS.
1, marturion
“a testimony, witness,” is almost entirely translated “testimony” in both AV
and RV. The only place where both have “witness” is Acts 4:33. In Acts 7:44;
Jas. 5:3, the RV has “testimony” (AV, “witness”).
In 2 Thess. 1:10, “our testimony unto you,” RV, refers to the fact that
the missionaries, besides proclaiming the truths of the gospel, had borne
witness to the power of these thruths. Kerugma, “the thing preached, the
message,” is objective, having especially to do with the effect on the hearers;
marturion is mainly subjective, having to do especially with the preacher's
personal experience. In 1 Tim. 2:6 the RV is important, “the testimony (i.e.,
of the gospel) to be borne in its own times,” i.e., in the times Divinely
appointed for it, namely, the present age, from Pentecost till the church is
complete. In Rev. 15:5, in the phrase, “the temple of the tabernacle of the testimony
in Heaven,” the “testimony” is the witness to the rights of God, denied and
refused on earth, but about to be vindicated by the exercise of the judgments
under the pouring forth of the seven bowls or vials of Divine retribution. See
WITNESS.
2, marturia
“witness, evidence, testimony,” is almost always rendered “witness” in the RV
(for AV, “testimony” in John 3:32,33; 5:34; 8:17; 21:24, and always for AV,
“record,” e.g., 1 John 5:10,11), except in Acts 22:18 and in the Apocalypse,
where both, with one exception, have “testimony,” Acts 1:2, is objective, the
“testimony” or witness given to Him (cp. Acts 1:2,9; as to those who will bear
it, see Rev. 12:17, RV). The statement “the testimony of Jesus is the spirit of
prophecy,” is to be understood in the light, e.g., of the “testimony”
concerning Christ and Israel in the Psalms, which will be used by the godly
Jewish remnant in the coming time of “Jacob's Trouble.” All such “testimony”
centers in and points to Christ. See WITNESS.
A-1,Noun, tetraarches
| tetrarches
denotes “one of four rulers” (tetra, “four,” arche, “rule”), properly, “the
governor of the fourth part of a region;” hence, “a dependent princeling,” or
“any petty ruler” subordinate to kings or ethnarchs; in the NT, Herod Antipas,
Matt. 14:1; Luke 3:19; 9:7; Acts 13:1.
B-1,Verb, tetraacheo | tetrarcheo>
“to be a tetrarch,” occurs in Luke 3:1 (thrice), of Herod Antipas, his brother
Philip and Lysanias. Antipas and Philip each inherited a fourth part of his
father's dominions. Inscriptions bear witness to the accuracy of Luke's
details.
· For THAN see +, p. 9
A-1,Noun, charis
for the meanings of which see GRACE, No. 1, is rendered “thank” in Luke 6:32-34;
in Luke 17:9, “doth he thank” is lit., “hath he thanks to;” it is rendered
“thanks (be to God)” in Rom. 6:17, RV (AV, “God be thanked”); “thanks” in 1
Cor. 15:57; in 1 Tim. 1:12; 2 Tim. 1:3, “I thank” is, lit., “I have thanks;”
“thankworthy,” 1 Pet. 2:19, AV (RV, “acceptable”). See ACCEPT, D, No. 2.
A-2,Noun, eucharistia
eu, “well,” charizomai, “to give freely” (Eng., “eucharist”), denotes (a)
“gratitude,” “thankfulness,” Acts 24:3; (b) “giving of thanks, thanksgiving,” 1
Cor. 14:16; 2 Cor. 4:15; 9:11,12 (plur.); Eph. 5:4; Phil. 4:6; Col. 2:7; 4:2; 1
Thess. 3:9 (“thanks”); 1 Tim. 2:1 (plur.); 4:3,4; Rev. 4:9, “thanks;” Rev.
7:12.
B-1,Verb, eucharisteo
akin to A, No. 2, “to give thanks,” (a) is said of Christ, Matt. 15:36; 26:27;
Mark 8:6; 14:23; Luke 22:17,19; John 6:11,23; 11:41; 1 Cor. 11:24; (b) of the
Pharisee in Luke 18:11 in his self-complacent prayer; (c) is used by Paul at
the beginning of all his Epistles, except 2 Cor. (see, however, eulogetos in 2
Cor. 1:3), Gal., 1 Tim., 2 Tim. (see however, charin echo, 2 Tim. 1:3), and
Titus, (1) for his readers, Rom. 1:8; Eph. 1:16; Col. 1:3; 1 Thess. 1:2; 2
Thess. 1:3 (cp. 1 Thess. 2:13); virtually so in Philem. 1:4; (2) for fellowship
shown, Phil. 1:3; (3) for God's gifts to them, 1 Cor. 1:4; (d) is recorded (1)
of Paul elsewhere, Acts 27:35; 28:15; Rom. 7:25; 1 Cor. 1:14; 14:18; (2) of
Paul and others, Rom. 16:4; 1 Thess. 2:13; of himself, representatively, as a
practice, 1 Cor. 10:30; (3) of others, Luke 17:16; Rom. 14:6 (twice); 1 Cor.
14:17; Rev. 11:17; (e) is used in admonitions to the saints, the Name of the
Lord Jesus suggesting His character and example, Eph. 5:20; Col. 1:12; 3:17; 1
Thess. 5:18; (f) as the expression of a purpose, 2 Cor. 1:11, RV; (g)
negatively of the ungodly, Rom. 1:21. “Thanksgiving” is the expression of joy
Godward, and is therefore the fruit of the Spirit (Gal. 5:22); believers are
encouraged to abound in it (e.g., Col. 2:7, and see C, below).
B-2,Verb, exomologeo
in the Middle Voice, signifies “to make acknowledgement,” whether of sins (to
confess), or in the honor of a person, as in Rom. 14:11; 15:9 (in some mss. in
Rev. 3:5); this is the significance in the Lord's address to the Father, “I
thank (Thee),” in Matt. 11:25; Luke 10:21, the meaning being “I make thankful
confession” or “I make acknowledgment with praise.” See CONFESS, No. 2,
CONSENT, PROMISE.
B-3,Verb, anthomologeomai
“to acknowledge fully, to celebrate fully (anti) in praise with thanksgiving,”
is used of Anna in Luke 2:38.
Note: For homologeo, rendered “giving thanks” in Heb. 13:15 (RV, “make
confession”), See CONFESS, A, No. 1 (d).
C-1,Adjective, eucharistos
primarily, “gracious, agreeable” (as in the Sept., Prov. 11:16, of a wife, who
brings glory to her husband), then “grateful, thankful,” is so used in Col.
3:15.
· For THAT (Conjunction, etc.) see +, p. 9
· For THAT (Demonstrative Pronoun), see THIS
1, theatron
“a theater,” was used also as “a place of assembly,” Acts 19:29,31; in 1 Cor.
4:9 it is used of “a show” or “spectacle.” See SPECTACLE.
1, klope
akin to klepto, “to steal,” is used in the plural in Matt. 15:19; Mark 7:22.
2, klemma
“a thing stolen,” and so, “a theft,” is used in the plural in Rev. 9:21. In the
Sept., Gen. 31:39; Ex. 22:3,4.
· Note: These pronouns are the rendering of (1) auton, the genitive plur. of autos, “he,” e.g., Matt. 2:12; (2) heauton, “of themselves,” the genitive plur. of heautou, “of himself,” e.g., Matt. 8:22; Rom. 16:4,18, “their own;” or the accusative plur. heautous, e.g., 2 Cor. 8:5, “their own selves” (for John 20:10, see HOME, A, No. 3); (3) idious, the accusative plur. of idios, “one's own,” e.g., 1 Cor. 14:35, “their own;” (4) touton, lit., “of these,” the gen. plur. of houtos, “this,” Rom. 11:30, “their (disobedience);” (5) ekeinon, the gen. plur. of ekeinos, “that one” (emphatic), e.g., 2 Cor. 8:14 (twice), “their,” lit., “of those;” 2 Tim. 3:9, “theirs.”
· Note: These translate the plural, in various forms, of (1) autos [see (1) above], e.g., Matt. 3:7; (2) heatou [see (2) above], e.g., Matt. 15:30; (3) houtos (toutous) [see (4) above], e.g., Acts 21:24; (4) ekeinos [see (5) above], e.g., Matt. 13:11. Regarding allelon, “of one another,” and its other forms, the RV substitutes “one another” for the AV “themselves” in Mark 8:16; 9:34; Luke 4:36; John 6:52; 11:56; 16:17; 19:24; Acts 26:31; 28:4; Rom. 2:15, but adheres to the rendering “themselves” in Mark 15:31; Acts 4:15; 28:25.
1, tote
a demonstrative adverb of time, denoting “at that time,” is used (a) of
concurrent events, e.g., Matt. 2:17; Gal. 4:8, “at that time;” Gal 4:29,
“then;” 2 Pet. 3:6, “(the world) that then was,” lit., “(the) then (world);”
(b) of consequent events, “then, thereupon,” e.g., Matt. 2:7; Luke 11:26;
16:16, “[from (AV, “since”)] that time;” John 11:14; Acts 17:14; (c) of things
future, e.g., Matt. 7:23; 24:30 (twice),40; eight times in ch. 25; 1 Cor. 4:5;
Gal. 6:4; 1 Thess. 5:3; 2 Thess. 2:8. It occurs 90 times in Matthew, more than
in all the rest of the NT together.
2, eita
denotes sequence (a) “of time, then, next,” Mark 4:17, RV, “then;” Mark 4:28,
in some texts; Mark 8:25, RV, “then” (AV, “after that”); Luke 8:12; John 13:5;
19:27; 20:27; in some texts in 1 Cor. 12:28; 1 Cor. 15:5,7,24; 1 Tim. 2:13;
3:10; Jas. 1:15; (b) In argument, Heb. 12:9, “furthermore.”
3, epeita
“thereupon, thereafter,” then (in some texts, Mark 7:5; kai, “and,” in the
best); Luke 16:7; John 11:7; 1 Cor. 12:28, RV, “then” (AV, “after that”); 1
Cor. 15:6,7 (ditto); 1 Cor. 15:23, RV, AV, “afterward” (No. 2 in ver. 24); 1
Cor. 15:46 (ditto); Gal. 1:18; Gal 1:21, RV (AV, “afterwards”); 2:1; 1 Thess.
4:17; Heb. 7:2, RV (AV, “after that”); Heb. 7:27, Jas. 3:17; 4:14. See AFTER.
4, loipon
“finally, for the rest,” the neuter of loipos, “(the) rest,” used adverbially,
is rendered “then” in Acts 27:20, AV (RV, “now.”).
5, oun
a particle expressing sequence or consequence, is rendered “then,” e.g., Matt.
22:43; 27:22; Luke 11:13.
6, oukoun
an adverb formed from ouk, “not,” oun, “therefore,” with the negative element
dropped, meaning “so then,” is used in John 18:37.
Notes: (1) In James 2:24, where in some texts the inferential particle
toinun, “therefore,” occurs, the AV renders it by “then” (RV follows the
superior mss. which omit it). (2) For conjunctions (ara, “so;” de, “but;” gar
“for;” kai, “and;” te, “and”), sometimes translated “then,” see +, p. 9.
1, ekeithen
is used (a) of place, e.g., Matt. 4:21, “from thence;” Matt. 5:26; in Acts
20:13, “there;” often preceded by kai, written kakeithen, e.g., Mark 9:30; Luke
11:53 (in the best texts); Acts 7:4; 14:26; (b) of time, Acts 13:21, “and
afterward.” See AFTER.
Note: In Acts 28:13, hothen, “from whence,” is translated “from
thence.”
1, eti
“yet, still, further,” is rendered “thenceforth” in Matt. 5:13.
Notes: (1) In Luke 13:9, RV, the phrase eis to mellon, lit., “unto the
about to be” (mello, “to be about to”), is translated “thenceforth” (AV, “after
that”). (2) In John 19:12, AV, ek toutou, “from this,” is translated “from
thenceforth” (RV, “upon this”).
1, ekei
signifies (a) “there,” e.g., Matt. 2:13, frequently in the Gospels; (b)
“thither,” e.g., Luke 17:37; in Rom. 15:24, “thitherward.”
2, ekeise
properly, “thither,” signifies “there” in Acts 21:3; 22:5. In the Sept., Job
39:29.
3, ekeithen
“thence,” is rendered “there” in Acts 20:13. See THENCE.
4, enthade
“here, hither,” is rendered “there” in Acts 10:18. See HERE, HITHER.
5, autou
the genitive case, neuter, of autos, he, lit., “of it,” is used as an adverb,
“there,” in Acts 18:19; 21:4 (in some texts in Acts 15:34). See HERE.
Notes: (1) In Luke 24:18; Acts 9:38, “there” translates the phrase en
aute, “in it.” (2) In John 21:9, “there” is used to translate the verb keimai.
(3) In Matt. 24:23 (2nd part), AV, hode, “here” (RV), is translated “there.” (4)
In Acts 17:21, “there” forms part of the translation of epidemeo, “to sojourn,”
“sojourning there,” RV (“which were there,” AV).
· Note: The phrase peri toutou, “concerning this,” is rendered “thereabout” in Luke 24:4.
· Note: The phrase di'autes, lit., “by (dia) it,” is rendered “thereat” in Matt. 7:13, AV (RV, “thereby”).
· Notes: (1) Di'autes (see above) occurs in Matt. 7:13; John 11:4; Heb. 12:11. (2) Dia tautes, “by means of this, thereby,” occurs in Heb. 12:15; 13:2. (3) En aute, “in, or by, it,” is rendered “thereby” in Rom. 10:5; en auto in Eph. 2:16 (some texts have en heauto, “in Himself”); 1 Pet. 2:2.
· For THEREFORE see +, p. 9
· Note: These translate various phrases consisting of a preposition with forms of either the personal pronoun autos, “he,” or the demonstrative houtos, “this
· For THESE see THIS
· Note: When not forming part of the translation of the 3rd pers., plur. of a verb, (1) these translate the plural of the pronouns under HE, in their various forms, autos, houtos, ekeinos, heautou. (2) In Acts 5:16, hoitines, the plural of hostis, “anyone who,” is translated “they;” so in Acts 23:14, translated “and they;” in Acts 17:11, “in that they” (some texts have it in Matt. 25:3). (3) Sometimes the plural of the article is rendered “they,” e.g., Phil. 4:22; Heb. 13:24; in 1 Cor. 11:19, “they which are (approved)” is, lit., “the approved;” in Gal. 2:6, “they ... (who were of repute),” RV.
· For THICK see GATHER, A, No. 8
1, kleptes
is used (a) literally, Matt. 6:19,20; 24:43; Luke 12:33,39; John 10:1,10; 12:6;
1 Cor. 6:10; 1 Pet. 4:15; (b) metaphorically of “false teachers,” John 10:8;
(c) figuratively, (1) of the personal coming of Christ, in a warning to a local
church, with most of its members possessed of mere outward profession and
defiled by the world, Rev. 3:3; in retributive intervention to overthrow the
foes of God, Rev. 16:15; (2) of the Day of the Lord, in Divine judgment upon
the world, 2 Pet. 3:10; 1 Thess. 5:2,4; in 1 Thess. 5:2, according to the order
in the original “the word 'night' is not to be read with 'the day of the Lord,'
but with 'thief,' i.e., there is no reference to the time of the coming, only
to the manner of it. To avoid ambiguity the phrase may be paraphrased, 'so
comes as a thief in the night comes.' The use of the present tense instead of
the future emphasizes the certainty of the coming ... The unexpectedness of the
coming of the thief, and the unpreparedness of those to whom he comes, are the
essential elements in the figure; cp. the entirely different figure used in
Matt. 25:1-13.” * [* From Notes on Thessalonians, by Hoggand Vine, pp. 153,154.]
2, lestes
is frequently rendered “thieves” in the AV, e.g., Matt. 21:13. See ROBBER.
1, meros
occurs in Rev. 19:16; Christ appears there in the manifestation of His judicial
capacity and action hereafter as the executor of Divine vengeance upon the foes
of God; His name is spoken of figuratively as being upon His “thigh” (where the
sword would be worn; cp. Ps. 45:3), emblematic of His strength to tread down
His foes, His action being the exhibition of His Divine attributes of
righteousness and power.
· For THINE see THY
1, logos
“a word, an account,” etc., is translated “thing” in Matt. 21:24, AV (1st
part), and Luke 20:3, AV, RV, “question” (in Matt. 21:24, 2nd part, “these
things” translates tauta, the neut. plur. of houtos, “this”); Luke 1:4; Acts
5:24, AV (RV, “words”) See ACCOUNT.
2, pragma
for which see MATTER, No. 2, is translated “thing” in Matt. 18:19, as part of
the word “anything,” lit., “every thing;” Luke 1:1, AV only; Acts 5:4; in Heb.
6:18; 10:1; 11:1, “things.” See BUSINESS, MATTER, WORK.
3, rhema
“a saying, word,” is translated “thing” in Luke 2:15; Luke 2:19, AV (RV,
“saying”); in Acts 5:32, “things.” See SAYING.
Notes: (1) The neuter sing. and plur. of the article are frequently
rendered “the thing” and neut. plur. of houtos, “this.” (2) So in this case of
the neut. plur. of certain pronouns and adjectives without nouns, e.g., “all,”
“base,” “heavenly,” “which.” (3) When “thing” represents a separate word in the
original, it is a translation of one or other of Nos. 1,2,3, above. (4) In
Phil. 2:10, “things” is added in italics to express the meaning of the three
adjectives.
1, dokeo
“to suppose, to think, to form an opinion,” which may be either right or wrong,
is sometimes rendered “to think,” e.g., Matt. 3:9; 6:7; see ACCOUNT, No. 1,
SUPPOSE, No. 2.
2, hegeomai
for which see ACCOUNT, No. 3, is rendered “to think” in Acts 26:2; 2 Cor. 9:5,
“I thought;” Phil. 2:6, AV (RV, “counted”); 2 Pet. 1:13.
3, noeo
“to perceive, understand, apprehend,” is rendered “think” in Eph. 3:20. See
PERCEIVE, UNDERSTAND.
4, huponeo
“to suppose, surmise” (hupo, “under,” and No. 3), is rendered “to think” in
Acts 13:25, AV (RV, “suppose”). See DEEM.
5, logizomai
“to reckon,” is rendered “to think,” in Rom. 2:3, AV (RV, “reckonest”); 1 Cor.
13:5, AV, RV, “taketh (not) account of,” i.e., love does not reckon up or
calculatingly consider the evil done to it (something more than refraining from
imputing motives); 1 Cor. 13:11, “I thought;” in the following, for the AV, “to
think,” in 2 Cor. 3:5, RV, “to account;” 1 Cor. 10:2 (twice), “count;” 1 Cor.
10:7, “consider;” 1 Cor. 10:11, “reckon;” 1 Cor. 12:6, “account.” In Phil. 4:8,
“think on (these things),” it signifies “make those things the subjects of your
thoughtful consideration,” or “carefully reflect on them” (RV marg., “take
account of”). See ACCOUNT, A, No. 4.
6, nomizo
to suppose, is sometimes rendered to think, e.g., Matt. 5:17. See SUPPOSE, No.
1.
7, phroneo
“to be minded in a certain way” (phren, “the mind”), is rendered “to think,” in
Rom. 12:3 (2nd and 3rd occurrences), RV, “not to think of himself more highly
(huperphroneo, see No. 13) than he ought to think (phroneo); but so think
(phroneo) as to think soberly [sophroneo, see Note (3)];” the play on words may
be expressed by a literal rendering somewhat as follows: “not to over-think
beyond what it behoves him to think, but to think unto sober-thinking;” in 1
Cor. 4:6, some inferior texts have this verb, hence the RV, puts “go” in
italics; lit., the sentence is “that ye might learn the (i.e., the rule) not
beyond what things have been written.” The saying appears to be proverbial,
perhaps a rabbinical adage. Since, however, grapho, “to write,” was a current
term for framing a law or an agreement (so Deissmann, Bible Studies, and
Moulton and Milligan, Vocab.), it is quite possible that the Apostle's meaning
is “not to go beyond the terms of a teacher's commission, thinking more of
himself than the character of his commission allows;” this accords with the
context and the whole passage, 1 Cor. 3:1-4:5. In Phil. 1:7, AV, “to think”
(RV, “to be ... minded”). See AFFECTION, B, Note (1) and list there.
8, oiomai | oimai
“to imagine,” is rendered “I suppose” in John 21:25; “thinking” in Phil. 1:17,
RV (Phil. 1:16, AV, “supposing”); “let (not that man) think,” Jas. 1:7. See
SUPPOSE.
9, phaino
in the Passive Voice, “to appear,” is rendered “(what) think (ye)” in Mark
14:64, lit., “what does it appear to you?” See APPEAR, No. 1.
10, eudokeo
“to be well-pleasing,” is rendered “we thought it good” in 1 Thess. 3:1. See
PLEASE.
11, axioo
“to regard as worthy” (axios), “to deem it suitable,” is rendered “thought
(not) good” in Acts 15:38. See WORTHY, B.
12, enthumeomai
“to reflect on, ponder,” is used in Matt. 1:20; 9:4: see No. 14. Cp.
enthumesis, “consideration” (see THOUGHT).
13, huperphroneo
“to be overproud, high-minded,” occurs in Rom. 12:3, rendered “to think of
himself more highly.” See No. 7.
14, dienthumeomai
“to consider deeply” (dia, “through,” and No. 12), is used of Peter in Acts
10:19, in the best texts (some have No. 12).
15, epiballo
“to throw oneself upon,” is used metaphorically in Mark 14:72, “when he thought
thereon (he wept),” lit., “thinking thereon,” but “to think” is an exceptional
sense of the word (see BEAT, CAST, LAY, PUT); hence various suggestions have
been made. Field, following others, adopts the meaning “putting (his garment)
over (his head),” as an expression of grief. Others regard it as having here
the same meaning as archomai, “to begin” (at an early period, indeed, archomai
was substituted in the text for the authentic epiballo); Moulton confirms this
form a papyrus writing. Another suggestion is to understand it as with
dianoian, mind, i.e., “casting his mind thereon.”
Notes: (1) In Acts 26:8, AV, krino, “to judge, reckon,” is translated
“should it be thought” (RV, “is it judged”). (2) In Luke 12:17, AV,
dialogizomai, “to reason” (RV, “reasoned”), is translated “thought.” (3) In
Rom. 12:3, sophroneo, “to think soberly,” RV, is, lit., “unto sober thinking,”
the infinitive mood of the verb being used as a noun (AV marg., “to sobriety”):
Cp. No. 7. See SOBER, B, No. 2.
1, tritos
is used (a) as a noun, e.g., Luke 20:12,31; in Rev. 8:7-12; 9:15,18, “the third
part,” lit., “the third;” (b) as an adverb, with the article, “the third time,”
e.g., Mark 14:41; John 21:17 (twice); without the article, lit., “a third
time,” e.g., John 21:14; 2 Cor. 12:14; 13:1; in enumerations, in Matt. 26:44,
with ek, “from,” lit., “from the third time” (the ek indicates the point of
departure, especially in a succession of events, cp. John 9:24; 2 Pet. 2:8);
absolutely, in the accusative neuter, in 1 Cor. 12:28, “thirdly;” (c) as an
adjective (its primary use), e.g., in the phrase “the third heaven,” 2 Cor.
12:2 [cp. HEAVEN, A, No. 1 (c), PARADISE]; in the phrase “the third hour,”
Matt. 20:3; Mark 15:25; Acts 2:15 (“... of the day”); Acts 23:23 (“... of the
night”); in a phrase with hemera, “a day,” “on the third day” (i.e., “the next
day but one”), e.g., Matt. 16:21; Luke 24:46; Acts 10:40; in this connection
the idiom “three days and three nights,” Matt. 12:40, is explained by ref. to 1
Sam. 30:12,13, and Esth. 4:16; 5:1; in Mark 9:31; 10:34, the RV, “after three
days,” follows the texts which have this phrase, the AV, “the third day,” those
which have the same phrase as in Matt. 16:21, etc.
Note: For “third story,” Acts 20:9, RV, see STORY.
1,Noun, dipsos
“thirst” (cp. Eng., “dipsomania”), occurs in 2 Cor. 11:27.
2,Noun, dipsao
is used (a) in the natural sense, e.g., Matt. 25:35,37,42; in Matt. 25:44,
“athirst” (lit., “thirsting”); John 4:13,15; 19:28; Rom. 12:20; 1 Cor. 4:11;
Rev. 7:16; (b) figuratively, of spiritual “thirst,” Matt. 5:6; John 4:14; 6:35;
7:37; in Rev. 21:6; 22:17, “that is athirst.”
1, triakonta
is usually rendered “thirty,” e.g., Matt. 13:23; “thirtyfold,” in Matt. 13:8,
AV only; in Mark 4:8, RV only; in Mark 4:20, AV and RV.
Note: The singular and plural translate various forms of the following: (1) houtos, which is used (a) as a noun, “this one,” followed by no noun, e.g., Matt. 3:17; translated in Luke 2:34, “this child;” in 1 Cor. 5:3, RV, “this thing.” (AV, “this deed”); for “this fellow” see FELLOW, Note (3); in Acts 17:32 the RV rightly omits “matter;” in Heb. 4:5 “place” is italicized; it is frequently rendered “this man,” e.g., Matt. 9:3; John 6:52; “of this sort,” 2 Tim. 3:6, AV (RV, “of these”); (b) as an adjective with a noun, either with the article and before it, e.g., Matt. 12:32, or after the noun (which is preceded by the article), e.g., Matt. 3:9; 4:3, “these stones;” or without the article often forming a predicate, e.g., John 2:11; 2 Cor. 13:1; (2) ekeinos, “that one,” rendered “this” in Matt. 24:43; (3) autos; “he,” rendered “this” in Matt. 11:14, lit., “he;” in John 12:7, AV (RV, “it”); in the feminine, Luke 13:16; (4) the article ho, Matt. 21:21 (to, the neuter), AV (RV, “what”); in Rom. 13:9 (1st part); Gal. 5:14; Heb. 12:27, the article to is virtually equivalent to “the following.” The demonstrative pronouns THAT and the plural THOSE translate the same pronouns (1), (2), (3) mentioned above. In Heb. 7:21, AV, “those” translates the article, which requires the RV, “they.”
1, tribolos
occurs in Matt. 7:16; Heb. 6:8 (AV, “briers”). In the Sept., Gen. 3:18; 2 Sam.
12:31; Prov. 22:5; Hos. 10:8. Cp. THORNS.
* For THITHER, THITHERWARD see THERE
Note: In John 7:34,36, AV, hopou, “where” (RV) is amplified by the
italicized word “thither.”
· For THONG see LATCHET
A-1,Noun, akantha
“a brier, a thorn” (from ake, “a point”), is always used in the plural in the
NT, Matt. 7:16 and parallel passage in Luke 6:44; Matt. 13:7 (twice),22 and
parallels in Mark and Luke; in Matt. 27:29; John 19:2, of the crown of “thorns”
placed on Christ's head (see also B) in mock imitation of the garlands worn by
emperors. They were the effects of the Divine curse on the ground (Gen. 3:18;
contrast Isa. 55:13). The “thorns” of the crown plaited by the soldiers, are
usually identified with those of the Zizyphus spina Christi, some 20 feet high
or more, fringing the Jordan and abundant in Palestine; its twigs are flexible.
Another species, however, the Arabian qundaul, crowns of which are plaited and
sold in Jerusalem as representatives of Christ's crown, seems likely to be the
one referred to. The branches are easily woven and adapted to the torture
intended. The word akantha occurs also in Heb. 6:8.
A-2,Noun, skolops
originally denoted “anything pointed,” e.g., “a stake;” in Hellenistic
vernacular, “a thorn” (so the Sept., in Num. 33:55; Ezek. 28:24; Hos. 2:6), 2
Cor. 12:7, of the Apostle's “thorn in the flesh;” his language indicates that
it was physical, painful, humiliating; it was also the effect of Divinely
permitted Satanic antagonism; the verbs rendered “that I should (not) be
exalted overmuch” (RV) and “to buffet” are in the present tense, signifying
recurrent action, indicating a constantly repeated attack. Lightfoot interprets
it as “a stake driven through the flesh,” and Ramsay agrees with this. Most
commentators adhere to the rendering “thorn.” Field says “there is no doubt
that the Alexandrine use of skolops for thorn is here intended, and that the
ordinary meaning of 'stake' must be rejected.” What is stressed is not the
metaphorical size, but the acuteness of the suffering and its effects. Attempts
to connect this with the circumstances of Acts 14:19; Gal. 4:13 are speculative.
B-1,Adjective, akanthinos
“of thorns” (from A, No. 1), is used in Mark 15:17; John 19:5. In the Sept.,
Isa. 34:13.
· Note: This is usually part of the translation of a verb, e.g., CLEANSE, FURNISH, PURGE. In 2 Cor. 11:6, the phrase en panti, “in everything,” RV, is translated “throughly” in the AV.
Note: Frequently this forms part of the translation of a verb in the 2nd person, singular. Otherwise it translates (a) the pronoun su, used for emphasis or contrast, e.g., John 1:19,21 (twice),25,42 (twice); 8:5,13,25,33,48,52,53; Acts 9:5; in addressing a person or place, e.g., Matt. 2:6; Luke 1:76; John 17:5; perhaps also in the phrase su eipas, “thou hast said,” e.g., Matt. 26:64 (sometimes without emphasis, e.g., Acts 13:33); (b) in the oblique cases, e.g., the dative soi, lit., “to thee,” e.g., Matt. 17:25, “what thinkest thou?” (lit., “what does it seem to thee?”); (c) autos, “self,” e.g., Luke 6:42; Acts 21:24, “thou thyself;” (d) the reflexive pronoun, seauton, Rom. 2:19, “thou thyself.”
· For THOUGH see +, p. 9
1, epinoia
“a thought by way of a design” (akin to epinoeo, “to contrive,” epi, intensive,
noeo, “to consider”), is used in Acts 8:22. In the Sept., Jer. 20:10.
2, noema
“a purpose, device of the mind” (akin to noeo, see No. 1), is rendered
“thought” in 2 Cor. 10:5, “thoughts” in Phil. 4:7, RV: see DEVICE, No. 2.
3, dianoema
“a thought,” occurs in Luke 11:17, where the sense is that of “machinations.”
4, enthumesis
is translated “thoughts” in Matt. 9:4; 12:25; Heb. 4:12: see DEVICE, No. 1.
5, logismos
is translated “thoughts” in Rom. 2:15: see IMAGINATION, No. 1.
6, dialogismos
“reasoning,” is translated “thoughts” in Matt. 15:19; Mark 7:21; Luke 2:35;
6:8; in Luke 5:22, AV, RV, “reasonings;” in Luke 9:47, AV, RV, “reasoning,” and
Luke 24:38, AV, RV, “reasonings;” so 1 Cor. 3:20; in Luke 9:46, AV and RV,
“reasoning;” “thoughts” in Jas. 2:4, AV and RV. See DISPUTE, IMAGINATION,
REASONING.
1, merimnao
denotes “to be anxious, careful.” For the AV, “to take thought,” the RV
substitutes “to be anxious” in Matt. 6:25,27,28,31,34; 10:19; Luke
12:11,22,25,26, See CARE, B, No. 1.
2, promerimnao
“to be anxious beforehand,” occurs in Mark 13:11.
3, phroneo
for Phil. 4:10, RV, “ye did take thought,” see CARE, B, No. 6.
4, pronoeo
“to provide,” is rendered “to take thought” in Rom. 12:17; 2 Cor. 8:21. See
PROVIDE.
· For THOUGHT (Verb) see THINK
1, chilioi
“a thousand,” occurs in 2 Pet. 3:8; Rev. 11:3; 12:6; 14:20; 20:2-7.
2, chilias
“one thousand,” is always used in the plural, chiliades, but translated in the
sing. everywhere, except in the phrase “thousands of thousands,” Rev. 5:11.
Notes: (1) The following compounds of No. 1 represent different
multiples of a thousand: dischilioi, 2,000, Mark 5:13; trischilioi, 3,000, Acts
2:41; tetrakischilioi, 4,000, Matt. 15:38; 16:10; Mark 8:9,20; Acts 21:38;
pentakischilioi, 5,000, Matt. 14:21; 16:9; Mark 6:44; 18:19; Luke 9:14; John
6:10; heptakischilioi, 7,000, Rom. 11:4. (2) Murias, “a myriad, a vast number,”
“many thousands,” Luke 12:1, RV; Acts 21:20; it also denotes 10,000, Acts
19:19, lit., “five ten-thousands;” Jude 1:14, “ten thousands;” in Rev. 5:11
“ten thousand times ten thousand” is, lit., “myriads of myriads;” in Rev. 9:16
in the best texts, dismuriades muriadon, “twice ten thousand times ten
thousand” RV (AV, “two hundred thousand thousand”): see INNUMERABLE. (3) Murioi
(the plur. of murios), an adjective signifying “numberless,” is used in this
indefinite sense in 1 Cor. 4:15; 14:19; it also denotes the definite number
“ten thousand,” Matt. 18:24.
1, apeileo
is used of Christ, negatively, in 1 Pet. 2:23; in the Middle Voice, Acts 4:17,
where some texts have the noun apeile in addition, hence the AV, “let us
straitly threaten,” lit., “let us threaten ... with threatening” (see
THREATENING). (See also STRAITLY.)
2, prosapeileo
“to threaten further” (pros, and No. 1), occurs in the Middle Voice in Acts
4:21.
1, apeile
akin to apeileo (see above), occurs in Acts 4:29 (in some mss. Acts 4:17); 9:1;
Eph. 6:9.
1, treis
is regarded by many as a number sometimes symbolically indicating fullness of
testimony or manifestation, as in the three persons in the Godhead, cp. 1 Tim.
5:19; Heb. 10:28; the mention in 1 John 5:7 is in a verse which forms no part
of the original; no Greek ms. earlier than the 14th century contained it; no
version earlier than the 5th cent. in any other language contains it, nor is it
quoted by any of the Greek or Latin “Fathers” in their writings on the Trinty.
That there are those who bear witness in Heaven is not borne out by any other
Scripture. It must be regarded as the interpolation of a copyist.
In Mark 9:31; 10:34 the best texts have meta treis hemeras, “after
three days,” which idiomatically expresses the same thing as te trite hemera,
“on the third day,” which some texts have here, as, e.g., the phrase “the third
day” in Matt. 17:23; 20:19; Luke 9:22; 18:33, where the repetition of the
article lends stress to the number, lit., “the day the third;” 24:7,46; Acts
10:40. For THREE TIMES see THRICE.
1, triakosioi
occurs in Mark 14:5; John 12:5.
· For THREE THOUSAND see THOUSAND
· For THREESCORE see SIXTY and SEVENTY
1, aloao
“to thresh,” is so rendered in 1 Cor. 9:10; in 1 Cor. 9:9 and 1 Tim. 5:18,
“that treadeth out the corn.”
1, halon
“a threshing floor,” is so translated in Matt. 3:12; Luke 3:17, RV (AV,
“floor”), perhaps by metonymy for the grain.
· For THREW see THROW
1, tris
occurs in Matt. 26:34,75 and parallel passages; in Acts 10:16; 11:10, preceded
by epi, “up to;” 2 Cor. 11:25 (twice); 12:8.
A-1,Noun, larunx
“a throat” (Eng., “larynx”), is used metaphorically of “speech” in Rom. 3:13.
B-1,Verb, pnigo
“to choke,” is rendered “took ... by the throat” in Matt. 18:28. See CHOKE, No.
1.
1, thronos
“a throne, a seat of authority,” is used of the “throne” (a) of God, e.g., Heb.
4:16, “the throne of grace,” i.e., from which grace proceeds; Heb. 8:1; 12:2;
Rev. 1:4; 3:21 (2nd part); 4:2 (twice); 5:1; frequently in Rev.; in Rev. 20:12,
in the best texts, “the throne” (some have Theos, “God,” AV); cp. Rev. 21:3;
Matt. 5:34; 23:22; Acts 7:49; (b) of Christ, e.g. Heb. 1:8; Rev. 3:21 (1st
part); 22:3; His seat of authority in the Millennium, Matt. 19:28 (1st part);
(c) by metonymy for angelic powers, Col. 1:16; (d) of the Apostles in
millennial authority, Matt. 19:28 (2nd part); Luke 22:30; (e) of the elders in
the heavenly vision, Rev. 4:4 (2nd and 3rd parts), RV, “thrones” (AV, “seats”);
so Rev. 11:16; (f) of David, Luke 1:32; Acts 2:30; (g) of Satan, Rev. 2:13, RV,
“throne” (AV, “seat”); (h) of “the beast,” the final and federal head of the
revived Roman Empire, Rev. 13:2; 16:10.
2, bema
for which see JUDGMENT-SEAT, is used of the throne or tribunal of Herod, Acts
12:21.
1, thlibo
“to press,” is rendered “throng,” Mark 3:9. See AFFLICT, No. 4.
2, suntlibo
“to press to together,” on all sides (sun, “together,” and No. 1), a
strengthened form, is used in Mark 5:24,31.
3, sumpnigo
“to choke,” is used of “thronging” by a crowd, Luke 8:42. See CHOKE, No. 3.
Note: For sunecho, “to hold together, press together,” Luke 8:45 (AV,
“throng”), see PRESS.
· For THROUGH and THROUGHOUT see +, p. 9
1, ballo
“to cast, to throw,” is rendered “to throw” in Mark 12:42, AV (RV, “cast”); so
Acts 22:23 (2nd part); “to throw down,” Rev. 18:21 (2nd part), AV (RV, “cast
down”). See CAST, No. 1.
2, rhipto
“to hurl, throw, throw off,” is rendered “had thrown... down” in Luke 4:35, RV
(AV, “had thrown”). See CAST, No. 2.
3, katakremnizo
“to throw over a precipice” (kremnos), “cast down headlong,” is rendered “throw
... down” in Luke 4:29 (AV, “cast ... down headlong”).
4, kataluo
lit., “to loosen down,” is rendered “to throw down” (of the stones of the
Temple) in Matt. 24:2 and parallel passages. See DESTROY, No. 5.
1, ballo
for which cp. THROW, No. 1, is rendered “to thrust” in John 20:25,27, AV (RV,
“put”); Acts 16:24, AV (RV, “cast”); so Rev. 14:16,19. See CAST, No. 1.
2, ekballo
“to cast out,” is rendered “thrust ... out” in Luke 4:29, AV (RV, “cast ...
forth”); so Luke 13:28; Acts 16:37. See CAST, No. 5.
3, apotheo
“to thrust away,” is used in the Middle Voice, “to thrust away from oneself,”
and translated “thrust away” in Acts 7:27,39; “thrust ... from,” Acts 13:46, RV
(AV, “put ... from”); “having thrust from them,” 1 Tim. 1:19, RV (AV, “having
put away”). See CAST, No. 13.
4, katatoxeuo
“to strike down with an arrow, shoot dead,” occurs in Heb. 12:20 in some mss.
(in a quotation from Ex. 19:13, Sept.).
Notes: (1) In Matt. 11:23; Luke 10:15 the best texts have katabaino,
“to go down” (RV), instead of katabibazo, in the Passive Voice, “to be thrust
down or brought down” (AV). (2) In Acts 27:39, AV, exotheo, “to drive out,” is
rendered “to thrust in,” RV, “drive (the ship) upon (it [i.e., the beach]).”
(3) In Rev. 14:15,18, AV, pempo, to send (RV, “send forth”), is translated
“thrust in.” (4) For Luke 5:3, AV, see LAUNCH, No. 2.
1, bronte
in Mark 3:17 “sons of thunder” is the interpretation of Boanerges, the name
applied by the Lord to James and John; their firey disposition is seen in Mark
9:38; Luke 9:54; perhaps in the case of James it led to his execution. The name
and its interpretation have caused much difficulty; some suggest the meaning
“the twins.” It is however most probably the equivalent of the Aramaic bene
regesh, “sons of tumult;” the latter of the two words was no doubt used of
“thunder” in Palestinian Aramaic; hence the meaning “the sons of thunder;” the
cognate Hebrew word ragash, “to rage,” is used in Ps. 2:1 and there only. In
John 12:29 bronte is used with ginomai, “to take place,” and rendered “it had
thundered;” lit., “there was thunder;” elsewhere, Rev. 4:5; 6:1; 8:5; 10:3,4;
11:19; 14:2; 16:18; 19:6.
1, houtos or houto
“in this way, so, thus,” is used (a) with reference to what precedes, e.g.,
Luke 1:25; 2:48; (b) with reference to what follows, e.g., Luke 19:31, rendered
“on this wise,” in Matt. 1:18; John 21:1, and before quotations, Acts 7:6;
13:34; Rom. 10:6, AV (RV, “thus”); Heb. 4:4; (c) marking intensity, rendered
“so,” e.g., Gal. 1:6; Heb. 2:21; Rev. 16:18; (d) in comparisons, rendered “so,”
e.g., Luke 11:30; Rom. 5:15. See FASHION, B, LIKEWISE, Note (1), MANNER, C, No.
2, So, Note (1).
Note (1) Touto, the neuter of houtos, “this,” is transalted “thus” in 2
Cor. 1:17; 5:14; Phil. 3:15; the neuter plural, tauta, “these things,” e.g., in
Luke 18:11; 19:28; John 9:6; 11:43; 13:21; 20:14; Acts 19:41. (2) Tade, these
things (the neuter plural of hode, “this”), is translated “thus” in Acts 21:11.
(3) In Luke 17:30, AV, kata tauta, lit., “according to these things,” is
rendered “thus” (RV, “after the same manner,” follows the reading kata ta auta,
lit., “according to the same things”).
Note: These are translations of (1) the possessive pronoun sos, and its inflections, e.g., Matt. 7:3 (1st part); it is used as a noun with the article, in the phrases to son, “that which is thine,” Matt. 20:14; 25:25, “thine own;” hoi soi, “thy friends,” Mark 5:19; ta sa, “thy goods,” Luke 6:30, lit., “the thine;” (2) one of the oblique cases of su, “thou;” sou, “of thee,” e.g., Matt. 1:20; 7:3 (2nd part), “thine own;” soi, “to thee,” e.g., Mark 5:9; with meno, “to remain,” Acts 5:4 (1st part), “thine own,” lit., “remain to thee;” in Matt. 26:18, pros se, “at they house,” lit., “with thee;” (3) seauton, “(as) thyself,” Rom. 13:9; seautou, “of thyself,” e.g., Matt. 4:6; seauto, “to thyself,” Acts 16:28; (4) heautou (with apo, “from”), John 18:34, “of thyself,” lit., “from thyself;” (5) autos, “self,” is sometimes used for “thyself,” e.g., Luke 6:42.
1, thuinos
is akin to thuia, or thua, an African aromatic and coniferous tree; in Rev.
18:12 it describes a wood which formed part of the merchandise of Babylon; it
was valued by Greeks and Romans for tables, being hard, durable and fragrant
(AV marg., “sweet”).
A-1,Noun, phasis
akin to phemi, “to speak,” denotes “information,” especially against fraud or
other delinquency, and is rendered “tidings” in Acts 21:31.
Note: In Acts 11:22, AV, logos, “a word, a report” (RV), is rendered
“tidings.”
B-1,Verb, euangelizo
is used of any message designed to cheer those who receive it; it is rendered
“to bring, declare, preach,” or “show good or glad tidings,” e.g., Luke 1:19;
2:10; 3:18, RV; 4:43, RV; 7:22, RV; 8:1; Acts 8:12; 10:36, RV; 14:15, RV; in 1
Thess. 3:6, “brought us glad (AV, good) tidings;” in Heb. 4:2, RV, “we have had
good tidings preached;” similarly, Heb. 4:6; in 1 Pet. 1:25 rhema, “a word,” is
coupled with this verb, “the word of good tidings which was preached,” RV (AV,
“the word which by the gospel is preached”). See PREACH, A, No. 1.
B-2,Verb, anangello
“to announce, declare,” is rendered “(no) tidings ... came,” in Rom. 15:21, RV,
AV, “was (not) spoken of.” See TELL.
1, deo
“to bind,” is rendered “to tie” in Matt. 21:2; Mark 11:2,4; Luke 19:30. See
BIND.
2, proteino
“to stretch out or forth,” is used of preparations for scourging, Acts 22:25,
RV, “had tied (him) up” (AV, “bound”).
1, keramos
“potter's clay,” or “an earthen vessel,” denotes in the plural “tiles” in Luke
5:19, RV, AV, “tiling.” In the Sept., 2 Sam. 17:28.
· For TILL (Conjunction) see +, p. 9
1, georgeo
“to till the ground,” is used in the Passive Voice in Heb. 6:7, RV, “it is
tilled” (AV, “... dressed”). Moulton and Milligan point out that, agriculture
being the principal industry in Egypt, this word and its cognates (georgion,
see HUSBANDRY, and georgos, see HUSBANDMAN) are very common in the papyri with
reference to the cultivation of private allotments and the crown lands.
A-1,Noun, chronos
denotes “a space of time,” whether short, e.g., Matt. 2:7; Luke 4:5, or long,
e.g., Luke 8:27; 20:9; or a succession of “times,” shorter, e.g., Acts 20:18,
or longer, e.g., Rom. 16:25, RV, “times eternal;” or duration of “time,” e.g.,
Mark 2:19, 2nd part, RV, “while” (AV, “as long as”), lit., “for whatever time.”
For a fuller treatment see SEASON, A, No. 2.
A-2,Noun, kairos
primarily “due measure, due proportion,” when used of “time,” signified “a
fixed or definite period, a season,” sometimes an opportune or seasonable
“time,” e.g., Rom. 5:6, RV, “season;” Gal. 6:10, “opportunity.” In Mark 10:30;
Luke 18:30, “this time” (kairos), i.e., “in this lifetime,” is contrasted with
“the coming age.” In 1 Thess. 5:1, “the times and the seasons,” “times”
(chronos) refers to the duration of the interval previous to the Parousia of
Christ and the length of “time” it will occupy (see COMING, No. 3), as well as
other periods; “seasons” refers to the characteristics of these periods. See
SEASON, A, No. 1, and the contrasts between chronos and kairos under SEASON, A,
No. 2.
A-3,Noun, hora
primarily, “any time or period fixed by nature,” is translated “time” in Matt.
14:15; Luke 14:17; Rom. 13:11, “high time;” in the following the RV renders it
“hour,” for AV, “time,” Matt. 18:1; Luke 1:10; John 16:2,4,25; 1 John 2:18
(twice); Rev. 14:15; in Mark 6:35, RV, “day;” in 1 Thess. 2:17, RV, “a short
(season),” lit., “(the season, AV, 'time') of an hour.” See HOUR.
B-1,Adverb, popote
“ever yet,” is rendered “at any time” in John 1:18; 5:37; 1 John 4:12. For Luke
15:29 see Note (14) below. See NEVER.
B-2,Adverb, ede
“already, now,” is translated “by this time” in John 11:39. See ALREADY.
B-3,Adverb, palai
“long ago, of old,” is rendered “of old time” in Heb. 1:1 (AV, “in time past”).
See OLD.
Notes: (1) In Luke 9:51; Acts 8:1, AV, hemera, “a day,” is translated
“time,” in the former, plural, RV, “the days;” in Luke 23:7 (plural), RV “(in
these) days,” AV, “(at that) time.” (2) In 1 Tim. 6:19 the phrase eis to
mellon, lit., “unto the about-to-be,” i.e., “for the impending (time),” is rendered
“against the time to come.” (3) In 1 Cor. 16:12, AV, nun, “now” (RV), is
rendered “at this time;” in Acts 24:25, the phrase to nun echon, lit., “the now
having,” is rendered “at this time” (the verb is adjectival); the phrase is
more expressive than the simple “now.” Cp. heos tou nun, “until now,” Matt.
24:21; Mark 13:19, RV, AV, “unto (this time).” (4) For polumeros, strangely
rendered “at sundry times,” in Heb. 1:1, AV, see PORTION, C. (5) For “long
time,” see LONG. (6) For “nothing ... at any time,” see NOTHING, Note (3). (7)
For proskairos, rendered “for a time” in Mark 4:17, AV, see SEASON, WHILE. (8)
In Matt., apo tote, “from that time,” lit., “from then,” occurs thrice, Matt.
4:17; 16:21; 26:16; in Luke 16:16, RV (AV, “since that time”); in John 6:66,
AV, “from that time” translates ek toutou, lit., “from, or out of, this,” RV,
“upon this.” (9) In Luke 4:27, the preposition epi signifies “in the time of.”
(10) For genea, rendered “times” in Acts 14:16, “time” in Acts 15:21, see AGE,
No. 2 (RV, “generations”). (11) For “at every time,” 2 Pet. 1:15, RV, see
ALWAYS, No. 2. (12) For “in time of need,” Heb. 4:16, see CONVENIENT, and NEED,
C, Note. (13) In Heb. 2:1, pote signifies “at any time;” in 1 Pet. 3:5, “in the
old time;” in 2 Pet. 1:21, “in old time.” See PAST. In the following where the
AV has “sometimes” the RV has “once” in Eph. 2:13; 5:8; “aforetime” in Titus
3:3. (14) In Luke 15:29, AV, oudepote, “never,” is rendered “neither ... at any
time” (RV, “never”). (15) For eukaireo, “to spend time,” Acts 17:21, see SPEND,
No. 10. (16) For chronotribeo, “to spend time,” see SPEND, No. 11. (17) For
prolego, rendered “told ... in time past,” in Gal. 5:21, AV, see FOREWARN. (18)
In Luke 12:1, “in the mean time” is a rendering of the phrase en hois, lit.,
“in which (things or circumstances).” (19) In Rev. 5:11 there is no word
representing “times:” see THOUSAND, Note (2). (20) In Gal. 4:2 prothesmios (in
its feminine form, with hemera, “day,” understood) is rendered “time appointed”
(see APPOINT, No. 3 and Note, TERM).
· For TINKLING see CLANGING
1, akron
“the top, an extremity,” is translated “tip” in Luke 16:24. See END, C, Note
(6), TOP.
1, dekatoo
from dekatos, “tenth,” in the Active Voice denotes “to take tithes of,” Heb.
7:6, RV, “hath taken (AV, received) tithes;” in the Passive, “to pay tithes,”
Heb. 7:9, RV, “hath paid (AV, 'payed') tithes.” In the Sept., Neh. 10:37.
2, apodekatoo
denotes (a) “to tithe” (apo, “from,” dekatos, “tenth”), Matt. 23:23 (AV, “pay
tithe of”); Luke 11:42; in Luke 18:12 (where the best texts have the
alternative form apodekateuo), “I give tithes;” (b) “to exact tithes” from Heb.
7:5.
3, apodekateuo
“to give tithes,” in Luke 18:12 (some texts have No. 2).
Note: Heb. 7:4-9 shows the superiority of the Melchizedek priesthood to
the Levitical, in that (1) Abraham, the ancestor of the Levites, paid “tithes”
to Melchizedek (Gen. 14:20); (2) Melchizedek, whose genealogy is outside that
of the Levites, took “tithes” of Abraham, the recipient himself of the Divine
promises; (3) whereas death is the natural lot of those who receive “tithes,”
the death of Melchizedek is not recorded; (4) the Levites who received “tithes”
virtually paid them through Abraham to Melchizedek.
· For TITHES (Noun) see TENTH, No. 2
1, titlos
from Latin titulus, is used of the inscription above the Cross of Christ, John
19:19,20. See SUPERSCRIPTION.
2, keraia | kerea
“a little horn” (keras, “a horn”), was used to denote the small stroke
distinguishing one Hebrew letter from another. The rabbis attached great
importance to these; hence the significance of the Lord's statements in Matt.
5:18; Luke 16:17, charging the Pharisees with hypocrisy, because, while
professing the most scrupulous reverence to the Law, they violated its spirit.
Grammarians used the word to denote the accents in Greek words.
· For TO see +, p. 9
1, semeron
an adverb (the Attic form is temeron), akin to hemera, a day, with the prefix t
originally representing a pronoun. It is used frequently in Matthew, Luke and
Acts; in the last it is always rendered “this day;” also in Heb. 1:5, and the
RV of Heb. 5:5 (AV, “to day”) in the same quotation; “today” in Heb. 3:7,13,15;
4:7 (twice); 13:8; also Jas. 4:13.
The clause containing semeron is sometimes introduced by the
conjunction hoti, “that,” e.g., Mark 14:30; Luke 4:21; 19:9; sometimes without
the conjunction, e.g., Luke 22:34; 23:43, where “today” is to be attached to
the next statement, “shalt thou be with Me;” there are no grammatical reasons
for the insistence that the connection must be with the statement “Verily I say
unto thee,” nor is such an idea necessitated by examples from either the Sept.
or the NT; the connection given in the AV and RV is right.
In Rom. 11:8; 2 Cor. 3:14,15, the lit. rendering is “unto the today
day,” the emphasis being brought out by the RV, “unto (until) this very day.”
In Heb. 4:7, the “today” of Ps. 95:7 is evidently designed to extend to
the present period of the Christian faith.
1, homou
used in connection with place, in John 21:2; Acts 2:1 (in the best texts), RV,
“together” (AV, “with one accord,” translating the inferior reading
homothumadon: see ACCORD, A), is used without the idea of place in John 4:36;
20:4.
2, hama
“at once,” is translated “together” in Rom. 3:12; 1 Thess. 4:17; 5:10. See
EARLY, Note, WITHAL.
Notes: (1) For pamplethei, Luke 23:18, RV, see ONCE, Note. (2) In 1
Thess. 5:11, AV, allelous, “one another” (RV), is rendered “yourselves
together;” in Luke 23:12, AV, meta allelon, lit., “with one another,” is
rendered “together” (RV, “with each other”); so in Luke 24:14, AV, pros
allelous, RV, “with each other.” (3) In the following, “together” translates
the phrase epi to auto, lit., “to (upon, or for) the same,” Matt. 22:34; Luke
17:35; Acts 1:15; 2:44 (Acts 3:1, in some texts); 4:26; 1 Cor. 7:5; 14:23, RV:
see PLACE, A, Note (7). (4) In Acts 14:1, it translates kata to auto, “at the
same;” it may mean “in the same way” (i.e., as they had entered the synagogue
at Pisidian Antioch). (5) In many cases “together” forms part of another word.
A-1,Verb, kopiao
“to be weary, to labor,” is rendered “to toil” in Matt. 6:28; Luke 5:5 (Luke
12:27, in some mss.); in 1 Cor. 4:12, RV (AV, “we labor”). See LABOR.
A-2,Verb, basanizo
primarily, “to rub on the touchstone, to put to the test,” then, “to examine by
torture” (basanos, “touchstone, torment”), hence denotes “to torture, torment,
distress;” in the Passive Voice it is rendered “toiling” in Mark 6:48, AV (RV,
“distressed”). See PAIN, TORMENT, VEX.
B-1,Noun, kopos
“labor, trouble,” is rendered “toil” in Rev. 2:2, RV (AV, “labor”). See LABOR.
1, semeion
“a sign, token or indication,” is translated “token” in 2 Thess. 3:17, of
writing of the closing salutations, the Apostle using the pen himself instead
of his amanuensis, his autograph attesting the authenticity of his Epistles.
See MIRACLE, SIGN.
2, sussemon
“a fixed sign or signal, agreed upon with others” (sun, “with”), is used in
Mark 14:44, “a token.” In the Sept., Judg. 20:38,40; Isa. 5:26; 49:22; 62:10.
3, endeigma
“a plain token, a proof” (akin to endeiknumi, “to point out, prove”) is used in
2 Thess. 1:5 “a manifest token,” said of the patient endurance and faith of the
persecuted saints at Thessalonica, affording proof to themselves of their new
life, and a guarantee of the vindication by God of both Himself and them (see
No. 4, Note).
4, endeixis
“a pointing out, showing forth,” is rendered “evident token” in Phil. 1:28. See
DECLARE, B, PROOF. Cp. apodeixis, 1 Cor. 2:4.
Note: No. 4 refers to the act or process of proving, No. 3 to the thing
proved. While the two passges, Phil. 1:28 and 2 Thess. 1:5, contain similar
ideas, endeigma indicates the “token” as acknowledged by those referred to;
endeixis points more especially to the inherent veracity of the “token.”
1, anektos
(akin to anecho, in the Middle Voice, “to endure,” see ENDURE, No. 5) is used
in its comparative form, anektoteros, in Matt. 10:15; 11:22,24; Luke 10:12,14;
some texts have it in Mark 6:11.
· For TOLL see CUSTOM (Toll)
1, mnemeion
is almost invariably rendered “tomb” or “tombs” in the RV, never “grave,”
sometimes “sepulchre;” in the AV, “tomb” in Matt. 8:28; 27:60; Mark 5:2; 6:29.
See GRAVE No. 1, SEPULCHRE.
2, mnema
rendered “tombs” in Mark 5:3,5; Luke 8:27: see GRAVE, No. 2, SEPULCHRE.
3, taphos
akin to thapto, “to bury,” is translated “tombs” in Matt. 23:29; elsewhere
“sepulchre.” See SEPULCHRE.
1, aurion
is used either without the article, e.g., Matt. 6:30; 1 Cor. 15:32; Jas. 4:13;
or with the article in the feminine form, to agree with hemera, “day,” e.g.,
Matt. 6:34; Acts 4:3, RV, “the morrow” (AV, “next day”); Jas. 4:14; preceded by
epi, “on,” e.g., Luke 10:35; Acts 4:5.
A-1,Noun, glossa
is used of (1) the “tongues ... like as of fire” which appeared at Pentecost;
(2) “the tongue,” as an organ of speech, e.g., Mark 7:33; Rom. 3:13; 14:11; 1
Cor. 14:9; Phil. 2:11; Jas. 1:26; 3:5,6,8; 1 Pet. 3:10; 1 John 3:18; Rev.
16:10; (3) (a) “a language,” coupled with phule, “a tribe,” laos, “a people,”
ethnos, “a nation,” seven times in the Apocalypse, Rev. 5:9; 7:9; 10:11; 11:9;
13:7; 14:6; 17:15; (b) “the supernatural gift of speaking in another language
without its having been learnt;” in Acts 2:4-13 the circumstances are recorded
from the viewpoint of the hearers; to those in whose language the utterances
were made it appeared as a supernatural phenomenon; to others, the stammering
of drunkards; what was uttered was not addressed primarily to the audience but
consisted in recounting “the mighty works of God;” cp. Acts 2:46; in 1 Cor.,
chapters 12 and 14, the use of the gift of “tongues” is mentioned as exercised
in the gatherings of local churches; 1 Cor. 12:10 speaks of the gift in general
terms, and couples with it that of “the interpretation of tongues;” chapt. 14
gives instruction concerning the use of the gift, the paramount object being
the edification of the church; unless the “tongue” was interpreted the speaker
would speak “not unto men, but unto God,” 1 Cor. 14:2; he would edify himself
alone, 1 Cor. 14:4, unless he interpreted, 1 Cor. 14:5, in which case his
interpretation would be of the same value as the superior gift of prophesying,
as he would edify the church, 1 Cor. 14:4-6; he must pray that he may
interpret, 1 Cor. 14:13; if there were no interpreter, he must keep silence, 1
Cor. 14:28, for all things were to be done “unto edifying,” 1 Cor. 14:26. “If I
come ... speaking with tongues, what shall I profit you,” says the Apostle
(expressing the great object in all oral ministry), “unless I speak to you
either by way of revelation, or of knowledge, or of prophesying, or of
teaching?” (1 Cor 14:6). “Tongues” were for a sign, not to believers, but to
unbelievers, 1 Cor. 14:22, and especially to unbelieving Jews (see 1 Cor.
14:21): cp. the passages in the Acts.
There is no evidence of the continuance of this gift after apostolic
times nor indeed in the later times of the Apostles themselves; this provides
confirmation of the fulfillment in this way of 1 Cor. 13:8, that this gift
would cease in the churches, just as would “prophecies” and “knowledge” in the
sense of knowledge received by immediate supernatural power (cp. 1 Cor. 14:6).
The completion of the Holy Scriptures has provided the churches with all that
is necessary for individual and collective guidance, instruction, and
edification.
A-2,Noun, dialektos
“language” (Eng., “dialect”), is rendered “tongue” in the AV of Acts 1:19;
2:6,8; 21:40; 22:2; 26:14. See LANGUAGE.
B-1,Adjective, heteroglossos
is rendered “strange tongues” in 1 Cor. 14:21, RV (heteros, “another of a
different sort,” see ANOTHER, and A, No. 1), AV, “other tongues.”
C-1,Adverb, hebraisti
(or ebraisti, Westcott and Hort) denotes (a) “in Hebrew,” Rev. 9:11, RV (AV,
“in the Hebrew tongue”); so Rev. 16:16; (b) in the Aramaic vernacular of
Palestine, John 5:2, AV, “in the Hebrew tongue” (RV, “in Hebrew”); in John
19:13,17, AV, “in the Hebrew” (RV, “in Hebrew”); in John 19:20, AV and RV, “in
Hebrew;” in John 20:16, RV only, “in Hebrew (Rabboni).”
Note: Cp. Hellenisti, “in Greek,” John 19:20, RV; Acts 21:37, “Greek.”
See also Rhomaisti, under LATIN.
1, odous
is used in the sing. in Matt. 5:38 (twice); elsewhere in the plural, of “the
gnashing of teeth,” the gnashing being expressive of anguish and indignation,
Matt. 8:12; 13:42,50; 22:13; 24:51; 25:30; Mark 9:18; Luke 13:28; Acts 7:54; in
Rev. 9:8, of the beings seen in a vision and described as locusts.
1,Noun, akron
for which see TIP, is used of Jacob's staff, Heb. 11:21.
* Note: (Phrases) In Matt. 27:51; Mark 15:38, apo anothen, “from the
top” (lit. “from above”), is used of the upper part of the Temple veil. In John
19:23, the different phrase ek ton anothen is used of the weaving of the Lord's
garment (the chiton: see CLOTHING), lit., “from the parts above”.
1, topazion
is mentioned in Rev. 21:20, as the ninth of the foundation stones of the wall
of the heavenly Jerusalem; the stone is of a yellow color (though there are
topazes of other colors) and is almost as hard as the diamond. It has the power
of double refraction, and when heated or rubbed becomes electric. In the Sept.,
Ex. 28:17; 39:10; Job 28:19; Ps 119:127, “(gold and) topaz;” Ezek. 28:13.
1, lampas
“a torch,” is used in the plur. and translated “torches” in John 18:3; in Rev.
8:10, RV, “torch” (AV, “lamp”). See LAMP.
A-1,Noun, basanismos
akin to basanizo (see TOIL, No. 2), is used of Divine judgments in Rev. 9:5;
14:11; 18:7,10,15.
A-2,Noun, basanos
primarily “a touchstone,” employed in testing metals, hence, “torment,” is used
(a) of physical diseases, Matt. 4:24: (b) of a condition of retribution in
Hades Luke 16:23,28.
Note: In 1 John 4:18, AV, kolasis, “punishment” (RV), is rendered
“torment.” See PUNISHMENT, No. 3.
B-1,Verb, basanizo
for which see TOIL, No. 2, is translated “to torment,” (a) of sickness, Matt.
8:6; (b) of the doom of evil spirits, Mark 5:7; Luke 8:28; (c) of retributive
judgments upon impenitent mankind at the close of this age, Rev. 9:5; 11:10;
(d) upon those who worship the Beast and his image and receive the mark of his
name, Rev. 14:10; (e) of the doom of Satan and his agents, Rev. 20:10.
B-2,Verb, kakoucheo
“to treat evilly,” in the Passive Voice is translated “tormented” in Heb.
11:37, AV (RV, “evil entreated”). See SUFFER, No. 6.
B-3,Verb, odunao
for which see ANGUISH, B, No. 3, in the Passive Voice is rendered “I am (thou
art) tormented” in Luke 16:24,25, AV.
1, basanistes
properly, “a torturer” (akin to basanizo, see TORMENT, B), “one who elicits
information by torture,” is used of jailors, Matt. 18:34.
1, tumpanizo
primarily denotes “to beat a drum” (tumpanon, “a kettledrum,” Eng., “tympanal,”
“tympanitis,” “tympanum”), hence, “to torture by beating, to beat to death,”
Heb. 11:35. In the Sept., 1 Sam. 21:13, “(David) drummed (upon the doors of the
city).” The tympanum as an instrument of “torture” seems to have been a
wheel-shaped frame upon which criminals were stretched and beaten with clubs or
thongs.
1, rhipizo
primarily “to fan a fire” (rhipis, “a fan,” cp. rhipe, “twinkling”), then, “to
make a breeze,” is used in the Passive Voice in Jas. 1:6, “tossed,” of the
raising of waves by the wind.
2, kludonizomai
signifies “to be tossed by billows” (kludon, “a billow”); metaphorically, in
Eph. 4:14, of an unsettled condition of mind influenced and agitated by one
false teaching and another, and characterized by that immaturity which lacks
the firm conviction begotten by the truth. In the Sept., Isa. 57:20.
Note: For “being ... tossed,” Acts 27:18, See LABOR, B, No. 2.
1, hapto
primarily, “to fasten to,” hence, of fire, “to kindle,” denotes, in the Middle
Voice (a) “to touch,” e.g., Matt. 8:3,15; 9:20,21,29; (b) “to cling to, lay
hold of,” John 20:17; here the Lord's prohibition as to clinging to Him was
indicative of the fact that communion with Him would, after His ascension, be
by faith, through the Spirit; (c) “to have carnal intercourse with a woman,” 1
Cor. 7:1; (d) “to have fellowship and association with unbelievers,” 2 Cor.
6:17; (e) (negatively) “to adhere to certain Levitical and ceremonial
ordinances,” in order to avoid contracting external defilement, or to practice
rigorous asceticism, all such abstentions being of “no value against the
indulgence of the flesh,” Col. 2:21, AV (RV, “handle”); (f) “to assault,” in
order to sever the vital union between Christ and the believer, said of the
attack of the Evil One, 1 John 5:18. See HANDLE, No. 2, KINDLE, LIGHT.
2, thingano
“to touch,” a lighter term than No. 1, though Heb. 11:28 approximates to it, in
expressing the action of the Destroyer of the Egyptian firstborn; in Heb. 12:20
it signifies “to touch,” and is not to be interpreted by Ps. 104:32, “He
toucheth (No. 1 in the Sept.) the hills and they smoke;” in Col. 2:21, RV (AV,
“handle”). See HANDLE, No. 2.
3, prospsauo
“to touch upon, to touch slightly,” occurs in Luke 11:46.
4, pselaphao
“to feel, to handle,” is rendered “that might be touched” in Heb. 12:18. See
FEEL, No. 3. HANDLE, No. 1.
5, katago
“to bring down,” is used of bringing a ship to land in Acts 27:3. See BRING No.
16.
6, sumpatheo
for which see COMPASSION, A, No. 3, is rendered “be touched with” in Heb. 4:15.
7, paraballo
for which see ARRIVE, No. 4, COMPARE, No. 2, is rendered “touched at” in Acts
20:15, RV.
· For TOUCHING (Preposition) see +, p. 9
· For TOWARD (Preposition), see +, p. 9
1, lention
denotes “a linen cloth or towel” (Lat., linteum), as used by the Lord, John
13:4,5; it was commonly used by servants in a household.
1, purgos
is used of “a watchtower in a vineyard,” Matt. 21:33; Mark 12:1; probably, too,
in Luke 14:28 (cp. Isa. 5:2); in Luke 13:4, of the “tower in Siloam,” the
modern Silwan, which is built on a steep escarpment of rock.
1, komopolis
denotes “a country town,” Mark 1:38, “a large village” usually without walls.
2, kome
“a village,” or “country town without walls.” The RV always renders this
“village” or “villages,” AV, “town” or “towns,” Matt. 10:11; Mark 8:23,26
(twice),27; Luke 5:17; 9:6,12; John 7:42; 11:1,30. See VILLAGE.
1, grammateus
“a writer, scribe,” is used in Acts 19:35 of a state “clerk,” an important
official, variously designated, according to inscriptions found in
Graeco-Asiatic cities. He was responsible for the form of decrees first
approved by the Senate, then sent for approval in the popular assembly, in
which he often presided. The decrees having been passed, he sealed them with
the public seal in the presence of witnesses. Such an assembly frequently met
in the theater. The Roman administration viewed any irregular or unruly
assembly as a grave and even capital offense, as tending to strengthen among
the people the consciousness of their power and the desire to exercise it. In
the circumstances at Ephesus the town clerk feared that he might himself be
held responsible for the irregular gathering. See SCRIBE.
A-1,Verb,
parakoloutheo
“to follow up,” is used of investigating or “tracing” a course of events, Luke
1:3, where the writer, humbly differentiating himself from those who possessed
an essential apostolic qualification, declares that he “traced the course of
all things” (RV) about which he was writing (AV, “having had ... understanding,
etc.”). See FOLLOW, No. 5.
B-1,Adjective, anexichniastos
signifies “that cannot be traced out” (a, negative, ex, for ek, “out,” ichnos,
“a track”), is rendered “past tracing out” in Rom. 11:33, RV (AV, “past finding
out”); in Eph. 3:8, “unsearchable.” See FIND, Note (3), UNSEARCHABLE. In the
Sept., Job 5:9; 9:10; 34:24.
A-1,Verb, ergazomai
“to work,” is rendered “traded” in Matt. 25:16; in Rev. 18:17, AV, “trade,” RV,
“gain their living.” See COMMIT, DO, LABOR, B, Note (1), MINISTER, WORK.
A-2,Verb, pragmateuomai
is rendered “trade ye” in Luke 19:13, RV, which adds “herewith:” see OCCUPY.
A-3,Verb, diapragmateuomai
“to accomplish by traffic, to gain by trading,” occurs in Luke 19:15.
A-4,Verb, emporeuomai
is rendered “trade” in Jas. 4:13, RV: see BUY, Note, MERCHANDISE, B.
B-1,Noun, techne
“an art” (Eng., “technique,” “technical”), is used in Acts 18:3 (2nd part) of a
“trade,” RV (AV, “occupation”). For the 1st part see Note below. See ART.
B-2,Noun, meros
“a portion,” is used of “a trade” in Acts 19:27. See CRAFT, No. 5.
Note: For the adjective homotechnos, “of the same trade,” Acts 18:3,
1st part, RV, see CRAFT, No. 4.
1, paradosis
“a handing down or on” (akin to paradidomi, “to hand over, deliver”), denotes
“a tradition,” and hence, by metonymy, (a) “the teachings of the rabbis,”
interpretations of the Law, which was thereby made void in practice, Matt.
15:2,3,6; Mark 7:3,5,8,9,13; Gal. 1:14; Col. 2:8; (b) of “apostolic teaching,”
1 Cor. 11:2, RV, “traditions” (AV, “ordinances”), of instructions concerning
the gatherings of believers (instructions of wider scope than ordinances in the
limited sense); in 2 Thess. 2:15, of Christian doctrine in general, where the
Apostle's use of the word constitutes a denial that what he preached originated
with himself, and a claim for its Divine authority (cp. paralambano, “to
receive,” 1 Cor. 11:23; 15:3); in 2 Thess. 3:6, it is used of instructions concerning
everyday conduct.
· For TRAIN, Titus 2:4, RV, see SOBER, B, No. 3
1, prodotes
denotes “a betrayer, traitor;” the latter term is assigned to Judas, virtually
as a title, in Luke 6:16; in 2 Tim. 3:4 it occurs in a list of evil characters,
foretold as abounding in the last days. See BETRAY, B.
1, katapateo
“to tread down, trample under foot,” is rendered “trample” in Matt. 7:6. See
TREAD, No. 2.
1, ekstasis
for which see AMAZE, A, No. 1, denotes “a trance” in Acts 10:10; 11:5; 22:17, a
condition in which ordinary consciousness and the perception of natural
circumstances were withheld, and the soul was susceptible only to the vision
imparted by God.
· For TRANQUIL, 1 Tim. 2:2, RV, see QUIET, No. 1
· For TRANSFER (in a figure) see FASHION, C, No. 1, and FIGURE, Note (2).
1, metamorphoo
“to change into another form” (meta, implying change, and morphe, “form:” see
FORM, No. 1), is used in the Passive Voice (a) of Christ's “transfiguration,”
Matt. 17:2; Mark 9:2; Luke (in Luke 9:29) avoids this term, which might have
suggested to gentile readers the metamorphoses of heathen gods, and uses the
phrase egeneto heteron, “was altered,” lit., “became (ginomai) different
(heteros);” (b) of believers, Rom. 12:2, “be ye transformed,” the obligation
being to undergo a complete change which, under the power of God, will find
expression in character and conduct; morphe lays stress on the inward change,
schema (see the preceding verb in that verse, suschematizo) lays stress on the
outward (see FASHION, No. 3, FORM, No. 2); the present continuous tenses
indicate a process; 2 Cor. 3:18 describes believers as being “transformed (RV)
into the same image” (i.e., of Christ in all His moral excellencies), the
change being effected by the Holy Spirit.
1, metamorphoo
is rendered “transformed” in Rom. 12:2: see TRANSFIGURE.
2, metaschematizo
in the Passive Voice is rendered “to be transformed” in the AV of 2 Cor.
11:13,14,15: see FASHION, C, No. 1.
A-1,Verb, parabaino
lit., “to go aside” (para), hence “to go beyond,” is chiefly used
metaphorically of “transgressing” the tradition of the elders, Matt. 15:2; the
commandment of God, Matt. 15:3; in Acts 1:25, of Judas, AV, “by transgression
fell” (RV, “fell away”); in 2 John 1:9 some texts have this verb (AV,
“transgresseth”), the best have proago (see GO, No. 10).
A-2,Verb, huperbaino
lit., “to go over” (huper), used metaphorically and rendered “transgress” in 1
Thess. 4:6 (AV, “go beyond”), i.e., of “overstepping” the limits separating
chastity from licentiousness, sanctification from sin.
A-3,Verb, parerchomai
“to come by” (para, “by,” erchomai, “to come”), “pass over,” and hence,
metaphorically, “to transgress,” is so used in Luke 15:29. See COME, No. 9,
PASS.
B-1,Noun, parabasis
akin to A, No. 1, primarily “a going aside,” then, “an overstepping,” is used
metaphorically to denote “transgression” (always of a breach of law): (a) of
Adam, Rom. 5:14; (b) of Eve, 1 Tim. 2:14; (c) negatively, where there is no
law, since “transgression” implies the violation of law, none having been
enacted between Adam's “transgression” and those under the Law, Rom. 4:15; (d)
of “transgressions” of the Law, Gal. 3:19, where the statement “it was added
because of transgressions” is best understood according to Rom. 4:15; 5:13;
5:20; the Law does not make men sinners, but makes them “transgressors;” hence
sin becomes “exceeding sinful,” Rom. 7:7,13. Conscience thus had a standard
external to itself; by the Law men are taught their inability to yield complete
obedience to God, that thereby they may become convinced of their need of a
Savior; in Rom. 2:23, RV, “transgression (of the Law),” AV, “breaking (the
Law);” Heb. 2:2; 9:15.
B-2,Noun, paranomia
“lawbreaking” (para, “contrary to, nomos, “law”), is rendered “transgression”
in 2 Pet. 2:16, RV (AV, “iniquity”).
Note: In 1 John 3:4 (1st part), AV, poieo, “to do,” with anomia,
“lawlessness,” is rendered “transgresseth ... the law” (RV, “doeth ... lawlessness”);
in the 2nd part anomia alone is rendered “transgression of the law,” AV (RV,
“lawlessness”).
1, parabates
lit. and primarily, “one who stands beside,” then, “one who oversteps the
prescribed limit, a transgressor” (akin to parabaino, “to transgress,” see
above); so Rom. 2:25, RV (AV, “a breaker”); 2:27, RV, “a transgressor” (AV,
“dost transgress”); Gal. 2:18; Jas. 2:9,11.
Note: Hamartolos, “a sinner, one who misses the mark,” is applicable to
all men without distinction; parabates stresses the positive side of sin, and
is applicable to those who received the Law.
2, anomos
“without law” (a, negative), is translated “transgressors” in Luke 22:37 (in
some texts, Mark 15:28), in a quotation from Isa. 53:12. See LAW, C, No. 3,
LAWLESS, A.
A-1,Verb, methistemi
| methistano>
“to change, remove” (meta, implying “change,” histemi, “to cause to stand”), is
rendered “hath translated” in Col. 1:13. See PUT, REMOVE, TURN (away).
A-2,Verb, metatithemi
“to transfer to another place” (meta, see above, tithemi, “to put”), is
rendered “to translate” in Heb. 11:5 (twice). See CARRY, CHANGE, REMOVE, TURN.
B-1,Noun, metathesis
“a change of position” (akin to A, No. 2), is rendered “translation” in Heb.
11:5. See CHANGE, REMOVING.
· For TRANSPARENT, Rev. 21:21, see DAWN, A, No. 2, Note
1, thera
denotes “a hunting, chase,” then, “a prey;” hence, figuratively, of “preparing
destruction by a net or trap,” Rom. 11:9.
A-1,Noun, mochthos
“labor, involving painful effort,” is rendered “travail” in 2 Cor. 11:27, RV
(AV, “painfulness”); in 1 Thess. 2:9; 2 Thess. 3:8 it stresses the toil
involved in the work.
A-2,Noun, odin
a birth pang, “travail pain,” is used illustratively in 1 Thess. 5:3 of the
calamities which are to come upon men at the beginning of the Day of the Lord;
the figure used suggests the inevitableness of the catastrophe. See PAIN, No.
2, SORROW.
B-1,Verb, odino
akin to A, No. 2, is used negatively in Gal. 4:27, “(thou) that travailest
(not),” quoted from Isa. 54:1; the Apostle applies the circumstances of Sarah
and Hagar (which doubtless Isaiah was recalling) to show that, whereas the
promise by grace had temporarily been replaced by the works of the Law (see
Gal. 3:17), this was now reversed, and, in the fulfillment of the promise to
Abraham, the number of those saved by the Gospel would far exceed those who
owned allegiance to the Law. Isa. 54 has primary reference to the future
prosperity of Israel restored to God's favor, but frequently the principles
underlying events recorded in the OT extend beyond their immediate application.
In Gal. 4:19 the Apostle uses it metaphorically of a second travailing
on his part regarding the churches of Galatia; his first was for their
deliverance from idolatry (Gal. 4:8), now it was for their deliverance from
bondage to Judaism. There is no suggestion here of a second regeneration
necessitated by defection. There is a hint of reproach, as if he was enquiring
whether they had ever heard of a mother experiencing second birth pangs for her
children.
In Rev. 12:2 the woman is figurative of Israel; the circumstances of
her birth pangs are mentioned in Isa. 66:7 (see also Micah 5:2,3). Historically
the natural order is reversed. The Man-child, Christ, was brought forth at His
first advent; the travail is destined to take place in “the time of Jacob's
trouble,” the “great tribulation,” Matt. 24:21; Rev. 7:14. The object in Rev.
12:2 in referring to the birth of Christ is to connect Him with His earthly
people Israel in their future time of trouble, from which the godly remnant,
the nucleus of the restored nation, is to be delivered (Jer. 30:7).
B-2,Verb, sunodino
“to be in travail together,” is used metaphorically in Rom. 8:22, of the whole
creation.
B-3,Verb, tikto
“to beget,” is rendered “travail” in John 16:21.
1, dierchomai
“to go or pass through,” is translated “travelled” in Acts 11:19. See COME, No.
5.
Note: For apodemeo, rendered “travelling” in Matt. 25:14, AV, see GO,
No. 27.
For TRAVEL (companions in), Acts 19:29, and TRAVEL WITH, 2 Cor. 8:19, see COMPANION, No. 1.
1, pateo
is used (a) intransitively and figuratively, of “treading” upon serpents, Luke
10:19; (b) transitively, of “treading” on, down or under, of the desecration of
Jerusalem by its foes, Luke 21:24; Rev. 11:2; of the avenging, by the Lord in
Person hereafter, of this descration and of the persecution of the Jews, in
Divine retribution, metaphorically spoken of as the “treading” of the winepress
of God's wrath, Rev. 14:20; 19:15 (cp. Isa. 63:2,3).
2, katapateo
“to tread down, trample under foot,” is used (a) literally, Matt. 5:13; 7:6;
Luke 8:5; 12:1; (b) metaphorically, of “treading under foot” the Son of God,
Heb. 10:29, i.e., turning away from Him, to indulge in willful sin.
· For TREADING out the corn, see THRESH
1, thesauros
denotes (1) “a place of safe keeping” (possibly akin to tithemi, “to put”), (a)
“a casket,” Matt. 2:11; (b) “a storehouse,” Matt. 13:52; used metaphorically of
the heart, Matt. 12:35, twice (RV, “out of his treasure”); Luke 6:45; (2) “a
treasure,” Matt. 6:19-21; 13:44; Luke 12:33,34; Heb. 11:26; “treasure” (in heaven
or the heavens), Matt. 19:21; Mark 10:21; Luke 18:22; in these expressions
(which are virtually equivalent to that in Matt. 6:1, “with your Father which
is in Heaven”) the promise does not simply refer to the present life, but looks
likewise to the hereafter; in 2 Cor. 4:7 it is used of “the light of the
knowledge of the glory of God in the face of Jesus Christ,” descriptive of the
Gospel, as deposited in the earthen vessels of the persons who proclaim it (cp.
ver. 4); in Col. 2:3, of the wisdom and knowledge hidden in Christ.
2, gaza
a Persian word, signifying “royal treasure,” occurs in Acts 8:27.
3,Verb, thesaurizo
akin to A, No. 1, is used metaphorically in Rom. 2:5 of “treasuring up wrath.”
See LAY, No. 17.
· For TREASURER see CHAMBERLAIN, Note
1, gazophulakion,
from gaza, “a treasure,” phulake, “a guard,” is used by Josephus for a special
room in the women's court in the Temple in which gold and silver bullion was
kept. This seems to be referred to in John 8:20; in Mark 12:41 (twice),43; Luke
21:1 it is used of the trumpet-shaped or ram's-horn-shaped chests, into which
the temple offerings of the people were cast. There were 13 chests, six for
such gifts in general, seven for distinct purposes.
<2,,2878,korbanas>
signifying “the place of gifts,” denoted the Temple “treasury,” Matt. 27:6. See
CORBAN.
· For TREATED, Acts 27:3, RV, see ENTREAT (to deal with)
1, logos
“a word,” denotes “a treatise or written narrative” in Acts 1:1. See WORD.
1, dendron
“a living, growing tree” (cp. Eng., “rhododendron,” lit., “rose tree”), known
by the fruit it produces, Matt. 12:33; Luke 6:44; certain qualities are
mentioned in the NT; “a good tree,” Matt. 7:17,18; 12:33; Luke 6:43; “a corrupt
tree” (ditto); in Jude 1:12, metaphorically, of evil teachers, “autumn trees
(AV, 'trees whose fruit withereth') without fruit, twice dead, plucked up by
the roots,” RV; in Luke 13:19 in some texts, “a great tree,” AV (RV, “a tree”);
for this and Matt. 13:32 see MUSTARD; in Luke 21:29 “the fig tree” is
illustrative of Israel, “all the trees” indicating Gentile nations.
2, xulon
“wood, a piece of wood, anything made of wood” (see STAFF, STOCKS), is used,
with the rendering “tree,” (a) in Luke 23:31, where “the green tree” refers either
to Christ, figuratively of all His living power and excellencies, or to the
life of the Jewish people while still inhabiting their land, in contrast to
“the dry,” a figure fulfilled in the horrors of the Roman massacre and
devastation in A.D. 70 (cp. the Lord's parable in Luke 13:6-9; see Ezek. 20:47,
and cp. Ezek. 21:3); (b) of “the cross,” the tree being the stauros, the
upright pale or stake to which Romans nailed those who were thus to be
executed, Acts 5:30; 10:39; 13:29; Gal. 3:13; 1 Pet. 2:24; (c) of “the tree of
life,” Rev. 2:7; 22:2 (twice),14,19, RV, AV, “book.” See WOOD.
A-1,Verb, tremo
“to tremble, especially with fear,” is used in Mark 5:33; Luke 8:47 (Acts 9:6,
in some mss.); 2 Pet. 2:10, RV, “they tremble (not),” AV, “they are (not)
afraid.”
A-2,Verb, seio
“to move to and fro, shake,” is rendered “will I make to tremble” in Heb.
12:26, RV (AV, “I shake”). See QUAKE, SHAKE.
Notes: (1) For phrisso in Jas. 2:19, AV, “tremble,” see SHUDDER. (2)
For the adjective entromos, “trembling,” Acts 7:32; 16:29, RV, “trembling for
fear,” see QUAKE, No. 1. (3) The adjective emphobos, used with ginomai, “to
become,” is rendered “trembled” in Acts 24:25 (RV, “was terrified”); in Luke
24:5, RV, “they were affrighted,” AV, “they were afraid.” See AFFRIGHTED, A.
B-1,Noun, tromos
“trembling” (akin to A, No. 1), occurs in Mark 16:8, RV, “trembling (... had
come upon them);” 1 Cor. 2:3; 2 Cor. 7:15; Eph. 6:5; Phil. 2:12.
1, charax
primarily “a pointed stake,” hence, “a palisade or rampart,” is rendered
“trench” in Luke 19:43, AV (RV, “bank,” marg., “palisade”). In A.D. 70, Titus,
the Roman general, surrounded Jerusalem with a palisaded mound (Tyndale, l.c.,
renders it “mound”). The Jews in one of their sorties destroyed this charax,
after which Titus surrounded the city with a wall of masonry
A-1,Noun, paraptoma
primarily “a false step, a blunder” (akin to parapipto, “to fall away,” Heb.
6:6), lit., “a fall beside,” used ethically, denotes “a trespass,” a deviation,
from uprightness and truth, Matt. 6:14,15 (twice); 18:35, in some mss.; Mark
11:25,26; in Romans the RV substitutes “trespass” and “trespasses” for AV,
“offense” and “offenses,” Rom. 4:25, “for (i.e., because of) our trespasses;”
Rom. 5:15 (twice), where the trespass is that of Adam (in contrast to the free
gift of righteousness, ver. 17, a contrast in the nature and the effects); Rom.
5:16, where “of many trespasses” expresses a contrast of quantity; the
condemnation resulted from one “trespass,” the free gift is “of (ek, expressing
the origin, and throwing stress upon God's justifying grace in Christ) many
trespasses;” Rom. 5:17, introducing contrast between legal effects and those of
Divine grace; Rom. 5:18, where the RV, “through one trepass,” is contrasted
with “one act of righteousness;” this is important, the difference is not
between one man's “trespass” and Christ's righteousness (as AV), but between
two acts, that of Adam's “trespass” and the vicarious death of Christ; Rom.
5:20 [(cp. TRANSGRESSION, B, No. 1 (d)]; in 2 Cor. 5:19, AV and RV,
“trespasses;” in Eph. 1:7, RV, “trespasses” (AV, “sins”); in Eph. 2:1, RV,
“(dead through your) trespasses,” AV, “(dead in) trespasses;” Eph. 2:5, RV,
“(dead through our) trespasses,” AV, “(dead in) sins;” so Col 2:13 (1st part);
in the 2nd part, AV and RV, “trespasses.”
In Gal. 6:1, RV, “(in any) trespass” (AV, “fault”), the reference is to
“the works of the flesh” (Gal. 5:19), and the thought is that of the believer's
being found off his guard, the “trespass” taking advantage of him; in Jas.
5:16, AV, “faults” (RV, “sins” translates the word hamartias, which is found in
the best texts), auricular confession to a priest is not in view here or
anywhere else in Scripture; the command is comprehensive, and speaks either of
the acknowledgement of sin where one has wronged another, or of the unburdening
of a troubled conscience to a godly brother whose prayers will be efficacious,
or of open confession before the church.
In Rom. 11:11,12, the word is used of Israel's “fall,” i.e., their
deviation from obedience to God and from the fulfillment of His will (to be
distinguished from the verb ptaio, “fall,” in the 1st part of ver. 11, which
indicates the impossibility of recovery). See FALL, A, No. 2.
B-1,Verb, hamartano
“to sin,” is translated “to trespass,” in the AV of Matt. 18:15; Luke 17:3,4
(RV, “to sin”).
Note: For the different meanings of words describing sin, see SIN.
Paraptoma, and hamartema (“a sinful deed”) are closely associated, with regard
to their primary meanings: parabasis seems to be a stronger term, as the breach
of a known law (see TRANSGRESSION).
1, dokime
for which see EXPERIENCE, No. 2, is rendered “trial” in 2 Cor. 8:2, AV (RV,
“proof”).
2, peira
“a making trial, an experiment,” is used with lambano, “to receive or take,” in
Heb. 11:29, rendered “assaying,” and Heb. 11:36, in the sense of “having
experience of” (akin to peirao, “to assay, to try”), “had trial.” In the Sept.,
Deut. 28:56.
3, peirasmos
akin to No. 2, is rendered “trials” in Acts 20:19, RV. See TEMPTATION.
4, purosis
akin to puroo, “to set on fire,” signifies (a) “a burning;” (b) “a refining,”
metaphorically in 1 Pet. 4:12, “fiery trial,” or rather “trial by fire,”
referring to the refining of gold (1 Pet. 1:7). See BURNING.
Note: For dokimion, rendered “trial” in 1 Pet. 1:7, AV, see PROOF, No.
2.
1, phule
“a company of people united by kinship or habitation, a clan, tribe,” is used
(a) of the peoples of the earth, Matt. 24:30; in the following the RV has
“tribe(-s)” for AV, “kindred(-s),” Rev. 1:7; 5:9; 7:9; 11:9; 13:7; 14:6 (b) of
the “tribes” of Israel, Matt. 19:28; Luke 2:36; 22:30; Acts 13:21; Rom. 11:1;
Phil. 3:5; Heb. 7:13,14; Jas. 1:1; Rev. 5:5; 7:4-8; 21:12.
2, dodekaphulos
an adjective signifying “of twelve tribes” (dodeka, “twelve,” and No. 1), used
as a noun in the neuter, occurs in Acts 26:7.
1, thlipsis
for which see AFFLICATION, B, No. 4, is translated “tribulation” in the RV (for
AV, “affiction”) in Mark 4:17; 13:19; plural in 2 Thess. 1:4, AV,
“tribulations,” RV, “afflictions;” in Acts 14:22 “many tribulations” (AV, “much
tribulation”); in Matt. 24:9, “unto tribulation” (AV, “to be afflicted”); in 2
Cor. 1:4; 7:4; 2 Thess. 1:6, AV, “tribulation” for RV, “affliction;” RV and AV,
“tribulation(-s),” e.g., in Rom. 2:9; 5:3 (twice); 8:35; 12:12; Eph. 3:13; Rev.
1:9; 2:9,10,22.
In Rev. 7:14, “the great tribulation,” RV, lit., “the tribulation, the
great one” (not as AV, without the article), is not that in which all saints
share; it indicates a definite period spoken of by the Lord in Matt. 24:21,29;
Mark 13:19,24, where the time is mentioned as preceding His second advent, and
as a period in which the Jewish nation, restored to Palestine in unbelief by
gentile instrumentality, will suffer an unprecedented outburst of fury on the
part of the antichristian powers confederate under the Man of Sin (2 Thess.
2:10-12; cp. Rev. 12:13-17); in this tribulation Gentile witnesses for God will
share (Rev. 7:9), but it will be distinctly “the time of Jacob's trouble” (Jer.
30:7); its beginning is signalized by the setting up of the “abomination of
desolation” (Matt. 24:15; Mark 13:14, with Dan. 11:31; 12:11).
Note: For the verb thlibo, in the Passive Voice rendered “suffer
tribulation” in 1 Thess. 3:4, AV (RV, “suffer affliction”), see AFFLICT, No. 4.
1, phoros
akin to phero, “to bring,” denotes “tribute” paid by a subjugated nation, Luke
20:22; 23:2; Rom. 13:6,7.
2, kensos
Lat. and Eng., “census,” denotes “a poll tax,” Matt. 17:25; 22:17,19; Mark.
12:14.
3, didrachmon
“the half-shekel,” is rendered “tribute” in Matt. 17:24 (twice): see SHEKEL,
No. 2.
1, kosmeo
“to arrange, adorn,” is used of “trimming” lamps, Matt. 25:7. See ADORN,
GARNISH.
1, thriambeuo
denotes (a) “to lead in triumph,” used of a conqueror with reference to the
vanquished, 2 Cor. 2:14. Theodoret paraphrases it “He leads us about here and
there and displays us to all the world.” This is in agreement with evidences
from various sources. Those who are led are not captives exposed to
humiliation, but are displayed as the glory and devoted subjects of Him who
leads (see the context). This is so even if there is a reference to a Roman
“triumph.” On such occasions the general's sons, with various officers, rode
behind his chariot (Livy, xlv. 40). But there is no necessary reference here to
a Roman “triumph” (Field, in Notes on the Trans. of the NT). The main thought
is that of the display, “in Christ” being the sphere; its evidences are the
effects of gospel testimony.
In Col. 2:15 the circumstances and subjects are quite different, and
relate to Christ's victory over spiritual foes at the time of His death;
accordingly the reference may be to the triumphant display of the defeated.
· For TRODE see TREAD
A-1,Noun, thlipsis
for which see AFFLICTION, No. 4, and TRIBULATION, is rendered “trouble” in the
AV of 1 Cor. 7:28 (RV, “tribulation”); 2 Cor. 1:4 (2nd clause),8 (RV,
“affliction”).
Note: In some mss. tarache, “an agitation, disturbance, trouble,” is
found in Mark 13:8 (plur.); John 5:4 (RV omits).
B-1,Verb, tarasso
akin to tarache (A, Note), is used (1) in a physical sense, John 5:7 (in some
mss. ver. 4), (2) metaphorically, (a) of the soul and spirit of the Lord, John
11:33, where the true rendering is “He troubled Himself;” (b) of the hearts of
disciples, John 14:1,27; (c) of the minds of those in fear or perplexity, Matt.
2:3; 14:26; Mark 6:50; Luke 1:12; 24:38; 1 Pet. 3:14; (d) of subverting the
souls of believers, by evil doctrine, Acts 15:24; Gal. 1:7; 5:10; (e) of
stirring up a crowd, Acts 17:8; Acts 17:13 in the best texts, “troubling (the
multitudes),” RV.
B-2,Verb, diatarasso
“to agitate greatly” (dia, “throughout,” and No. 1), is used of the Virgin
Mary, Luke 1:29.
B-3,Verb, ektarasso
“to throw into great trouble, agitate,” is used in Acts 16:20, “do exceedingly
trouble (our city).” In the Sept., Ps. 18:4; 88:16.
B-4,Verb, thlibo
“to afflict,” is rendered “to trouble” in the AV, e.g., 2 Cor. 4:8 (RV,
“pressed”); 7:5, but never in the RV: see AFFLICT, No. 4, PRESS, STRAITENED,
TRIBULATION.
B-5,Verb, enochleo
from en, “in,” ochlos, “a throng, crowd,” is used in Heb. 12:15 of a root of
bitterness; in Luke 6:18 (in the best texts; some have ochleo), RV, “were
troubled” (AV, “were vexed”).
B-6,Verb, parenochleo
“to annoy concerning anything” (para, and No. 5), occurs in Acts 15:19, “we
trouble (not them).”
B-7,Verb, skullo
primarily “to flay,” hence, “to vex, annoy” (“there was a time when the Greek,
in thus speaking, compared his trouble to the pains of flaying alive,” Moulton,
Proleg., p. 89), is used in the Active Voice in Mark 5:35; Luke 8:49; in the
Passive Voice, Matt. 9:36, in the best texts, RV, “they were distressed” (some
have ekluo, AV, “they fainted”); in the Middle Voice, Luke 7:6, “trouble (not
thyself).” The word is frequent in the papyri.
B-8,Verb, anastatoo
is rendered “trouble” in Gal. 5:12, AV: see STIR, No. 12, TURN, No. 15, UPROAR.
B-9,Verb, thorubeo
akin to thorubos, “a tumult,” in the Middle Voice, “to make an uproar,” is
rendered “trouble not yourselves” in Acts 20:10, AV. See ADO, TUMULT.
B-10,Verb, throeo
“to make an outcry” (throos, “a tumult”), is used in the Passive Voice, Matt.
24:6; Mark 13:7; Luke 24:37; 2 Thess. 2:2. In the Sept., Song of Sol. 5:4.
B-11,Verb, thorubazo
“to disturb, to trouble” (akin to No. 9), is used in Luke 10:41, in the best
texts (in some, turbazo, with the same meaning).
B-12,Verb, ademoneo
“to be much troubled, distressed” (perhaps from a, negative, and demon,
“knowing,” the compound therefore originally suggesting bewilderment), is
translated “sore troubled” in Matt. 26:37; Mark 14:33, RV (AV, “very heavy”);
so the RV in Phil. 2:26 (AV, “full of heaviness”); Lightfoot renders it
“distressed,” a meaning borne out in the papyri. See HEAVY.
B-13,Verb, diaponeo
denotes “to work out with toil,” hence, “to be sore troubled;” so the RV in
Acts 4:2; 16:18 (AV, “grieved”); Mark 14:4 in some texts.
Notes: (1) The noun kopos, “a striking, beating,” then, “laborious
toil, trouble,” used with parecho, “to furnish, to supply,” is rendered “to
trouble” (lit., “to give trouble to”), in Matt. 26:10; Mark 14:6; Luke 11:7;
18:5; Gal. 6:17; the meaning is to embarrass a person by distracting his attention,
or to give occasion for anxiety. In the last passage the Apostle expresses his
determination not to allow the Judaizing teachers to distract him any further.
See LABOR, A, No. 1. (2) For “suffer trouble” in 2 Tim. 2:9, see HARDSHIP.
· Note: Some mss. have dokeo, “to think,” in Luke 17:9, AV, “I trow (not).”
· For TRUCE BREAKERS see IMPLACABLE
A-1,Adjective,
alethes
primarily, “unconcealed, manifest” (a, negative, letho, “to forget,” =
lanthano, “to escape notice”), hence, actual, “true to fact,” is used (a) of
persons, “truthful,” Matt. 22:16; Mark 12:14; John 3:33; 7:18; 8:26; Rom. 3:4;
2 Cor. 6:8; (b) of things, “true,” conforming to reality, John 4:18, “truly,”
lit., “true;” John 5:31,32; in the best texts, John 6:55 (twice), “indeed;”
John 8:13,14 (ver. 16 in some texts: see No. 2),17; 10:41; 19:35; 21:24; Acts
12:9; Phil. 4:8; Titus 1:13; 1 Pet. 5:12; 2 Pet. 2:22; 1 John 2:8,27; 3 John
1:12.
A-2,Adjective, alethinos
akin to No. 1, denotes “true” in the sense of “real, ideal, genuine;” it is
used (a) of God, John 7:28 (cp. No. 1 in 7:18, above); 17:3; 1 Thess. 1:9; Rev.
6:10; these declare that God fulfills the meaning of His Name; He is “very
God,” in distinction from all other gods, false gods (alethes, see John 3:33 in
No. 1, signifies that He is veracious, “true” to His utterances, He cannot
lie); (b) of Christ, John 1:9; 6:32; 15:1; 1 John 2:8; 5:20 (thrice); Rev.
3:7,14; 19:11; His judgment, John 8:16 (in the best texts, instead of No. 1);
(c) God's words, John 4:37; Rev. 19:9; 21:5; 22:6; the last three are
equivalent to No. 1; (d) His ways, Rev. 15:3; (e) His judgments, Rev. 16:7;
19:2; (f) His riches, Luke 16:11; (g) His worshipers, John 4:23; (h) their
hearts, Heb. 10:22; (i) the witness of the Apostle John, John 19:35; (j) the
spiritual, antitypical tabernacle, Heb. 8:2; 9:24, not that the wilderness
tabernacle was false, but that it was a weak and earthly copy of the heavenly.
Note: “Alethinos is related to alethes as form to contents or
substances; alethes denotes the reality of the thing, alethinos defines the
relation of the conception to the thing to which it corresponds = genuine”
(Cremer).
A-3,Adjective, gnesios
primarily “lawfully begotten” (akin to ginomai, “to become”), hence, “true, genuine,
sincere,” is used in the Apostle's exhortation to his “true yoke-fellow” in
Phil. 4:3. See OWN, SINCERITY.
Note: In the AV of 2 Cor. 1:18; 1 Tim. 3:1, pistos, “faithful” (RV), is
translated “true.”
B-1,Verb, aletheuo
signifies “to deal faithfully or truly with anyone” (cp. Gen. 42:16, Sept.,
“whether ye deal truly or no”), Eph. 4:15, “speaking the truth;” Gal. 3:16, “I
tell (you) the truth,” where probably the Apostle is referring to the contents
of his epistle.
C-1,Noun, aletheia
“truth,” is used (a) objectively, signifying “the reality lying at the basis of
an appearance; the manifested, veritable essence of a matter” (Cremer), e.g.,
Rom. 9:1; 2 Cor. 11:10; especially of Christian doctrine, e.g., Gal. 2:5, where
“the truth of the Gospel” denotes the “true” teaching of the Gospel, in
contrast to perversions of it; Rom. 1:25, where “the truth of God” may be “the
truth concerning God” or “God whose existence is a verity;” but in Rom 15:8
“the truth of God” is indicative of His faithfulness in the fulfillment of His
promises as exhibited in Christ; the word has an absolute force in John 14:6;
17:17; 18:37,38; in Eph. 4:21, where the RV, “even as truth is in Jesus,” gives
the correct rendering, the meaning is not merely ethical “truth,” but “truth”
in all its fullness and scope, as embodied in Him; He was the perfect
expression of the truth; this is virtually equivalent to His statement in John
14:6; (b) subjectively, “truthfulness,” “truth,” not merely verbal, but
sincerity and integrity of character, John 8:44; 3 John 1:3, RV; (c) in
phrases, e.g., “in truth” (epi, “on the basis of”), Mark 12:14; Luke 20:21;
with en, “in,” 2 Cor. 6:7; Col. 1:6; 1 Tim. 2:7, RV (AV, “in ... verity”); 1
John 3:18; 2 John 1:1,3,4.
Note: In Matt. 15:27, AV, nai, “yea” (RV), is translated “truth.”
D-1,Adverb, alethos
“truly, surely,” is rendered “of a truth” in Matt. 14:33; 26:73; Mark 14:70,
R.V, (AV, “surely”); Luke 9:27; 12:44; 21:3; John 6:14; 7:40; 17:8, RV, “of a
truth” (AV, “surely”); Acts 12:11, RV (AV, “of a surety”); “in truth,” 1 Thess.
2:13; “truly,” Matt. 27:54; Mark 15:39. See INDEED, No. 3.
D-2,Adverb, gnesios
“sincerely, honorably” (akin to A, No. 3), is rendered “truly” (marg.,
“genuinely”) in Phil, 2:20 (AV, “naturally”).
Notes: (1) The particles ara, men, and de are sometimes rendered
“truly” in the AV, but are differently rendered in the RV. (2) In 1 Cor. 14:25,
AV, ontos (RV, “indeed”) is rendered “of a truth.” See CERTAIN, C, No. 1,
INDEED, No. 4. (3) In John 20:30, AV, the particle oun, therefore (RV), is
rendered “truly.”
A-1,Noun, salpinx
is used (1) of the natural instrument, 1 Cor. 14:8; (2) of the supernatural
accompaniment of Divine interpositions, (a) at Sinai, Heb. 12:19; (b) of the
acts of angels at the Second Advent of Christ, Matt. 24:31; (c) of their acts
in the period of Divine judgments preceding this, Rev. 8:2,6,13; 9:14; (d) of a
summons to John to the presence of God, Rev. 1:10; 4:1; (e) of the act of the
Lord in raising from the dead the saints who have fallen asleep and changing
the bodies of those who are living, at the Rapture of all to meet Him in the
air, 1 Cor. 15:52, where “the last trump” is a military allusion, familiar to
Greek readers, and has no connection with the series in Rev. 8:6 to 11:15;
there is a possible allusion to Num. 10:2-6, with reference to the same event,
1 Thess. 4:16, “the (lit., a) trump of God” (the absence of the article
suggests the meaning “a trumpet such as is used in God's service”).
B-1,Verb, salpizo
“to sound a trumpet,” Matt. 6:2; as in (2) (c) above, Rev. 8:6-8,10,12,13;
9:1,13; 10:7; 11:15; as in (2) (e) 1 Cor. 15:52.
1, salpistes
occurs in Rev. 18:22.
A-1,Noun, pepoithesis
is rendered “trust” in 2 Cor. 3:4, AV; see CONFIDENCE, No. 1.
B-1,Verb, peitho
intransitively, in the perfect and pluperfect Active, “to have confidence,
trust,” is rendered “to trust” in Matt. 27:43; Mark 10:24; Luke 11:22; 18:9; 2
Cor. 1:9; 10:7; Phil, 2:24; 3:4, AV (RV, “to have confidence”); Heb. 2:13; in
the present Middle, Heb. 13:18, AV (RV, “are persuaded”). See AGREE, No. 5,
PERSUADE.
B-2,Verb, pisteuo
“to entrust,” or, in the Passive Voice, “to be entrusted with,” is rendered “to
commit to one's trust,” in Luke 16:11; 1 Tim 1:11; “to be put in trust with,” 1
Thess. 2:4, AV (RV, “to be intrusted”).
Note: Wherever elpizo, “to hope,” is translated “to trust” in the AV,
the RV substitutes “to hope.” So proelpizo, “to hope before.” See HOPE.
· For TRUTH see TRUE
1, dokimazo
is rendered “to try” in the AV in 1 Cor. 3:13; 1 Thess. 2:4; 1 Pet. 1:7; 1 John
4:1: see PROVE, No. 1.
2, peirazo
is rendered “to try” in Heb. 11:17; Rev. 2:2,10; 3:10. In Acts 16:7 it is
rendered “assayed;” in Acts 24:6, RV, “assayed” (AV, “hath gone about”): see
GO, Note (2) (b). See EXAMINE, PROVE, TEMPT. Cp. peirao in Acts 26:21, RV,
“assayed” (AV, “went about”); see GO, Note (2) (c).
Notes: (1) In Rev. 3:18, AV, puroo, in the Passive Voice, “to be
purified by fire” (RV, “refined”), is rendered “tried.” (2) For dokimion, Jas.
1:3, AV, “trying,” see PROOF. (3) For dokimos, Jas. 1:12, AV, “tried,” see
APPROVED. (4) In 1 Pet. 4:12, AV, the phrase pros peirasmon, lit., “for trial,”
i.e., “for testing,” is rendered “to try (you),” RV, “to prove (you).”
1, akatastasia
is rendered “tumults” in Luke 21:9, RV; 2 Cor. 6:5; 12:20. See CONFOUND, A, No.
1.
2, thorubos
“a noise, uproar, tumult,” is rendered “tumult” in Matt. 27:24; Mark 5:38; in
Matt. 26:5, RV (AV, “uproar”), so in Mark 14:2; in Acts 20:1, “uproar,” AV and
RV; in Acts 24:18, “tumult;” in Acts 21:34, AV, “tumult” (RV, “uproar”).
Note: For thorubeo, RV, “to make a tumult,” see NOISE, Note (2).
1, strepho
denotes (1) in the Active Voice, (a) “to turn” (something), Matt. 5:39; (b) “to
bring back,” Matt. 27:3 (in the best texts; some have No. 2); (c) reflexively,
“to turn oneself, to turn the back to people,” said of God, Acts 7:42; (d) “to
turn one thing into another,” Rev. 11:6 (the only place where this word occurs
after the Acts); (2) in the Passive Voice, (a) used reflexively, “to turn
oneself,” e.g. Matt. 7:6; John 20:14,16; (b) metaphorically, Matt. 18:3, RV,
“(except) ye turn” (AV, “... be converted”); John 12:40 (in the best texts;
some have No. 4). See CONVERT, A, No. 1.
2, apostrepho
denotes (a) “to cause to turn away (apo), to remove,” Rom. 11:26; 2 Tim. 4:4
(1st clause); metaphorically, “to turn away from allegiance, pervert,” Luke
23:14; (b) “to make to return, put back,” Matt. 26:52; (c) in the Passive
Voice, used reflexively, “to turn onself away from,” Matt. 5:42; 2 Tim. 1:15;
Titus 1:14; Heb. 12:25; in the Active Voice, Acts 3:26. See PERVERT, PUT.
3, diastrepho
“to distort” (dia, “asunder”), is rendered “to turn aside,” RV (AV, “...
away”), in Acts 13:8. See PERVERT, No. 2.
4, epistrepho
is used (a) transitively, “to make to turn towards” (epi) Luke 1:16, 17; Jas.
5:19,20 (to convert); (b) intransitively, “to turn oneself round,” e.g., in the
Passive Voice, Mark 5:30 (see RETURN); in the Active Voice, Matt. 13:15, RV,
“turn again” (AV, “be converted”); Acts 11:21; 14:15; 15:19; 1 Thess. 1:9, “ye
turned,” the aorist tense indicating an immediate and decisive change,
consequent upon a deliberate choice; conversion is a voluntary act in response
to the presentation of truth. See CONVERT.
5, metastrepho
signifies, in the Passive Voice, “to be turned” (of a change into something
different, meta) in Acts 2:20; Jas. 4:9: see PERVERT, No. 3.
6, hupostrepho
is used intransitively of “turning back, behind” (hupo), e.g., Luke 17:15,
“turned back;” in Luke 2:45, RV, “returned:” see RETURN.
7, apobaino
“to go from,” is used metaphorically of events, “to issue, turn out,” Luke
21:13; Phil. 1:19. See GO, No. 21.
8, metago
“to move from one side to another,” is rendered “to turn about” in Jas. 3:3,4.
9, metatithemi
“to change,” is translated “turning (the grace of God)” in Jude 1:4. See CARRY,
CHANGE, REMOVE, TRANSLATE.
10, anakampto
ana, “back,” kampto, “to bend,” is rendered “shall turn ... again,” in Luke
10:6. See RETURN.
11, ektrepo
“to cause to turn aside” (ek, “from,” trepo, “to turn”), is used in the Passive
Voice, with Middle sense, in 1 Tim. 1:6; 5:15; 6:20, RV, “turning away” (AV,
“avoiding”); 2 Tim. 4:4 (2nd clause); Heb. 12:13, “be (not) turned out of the
way” (RV, marg., “put out of joint”); some adhere to the meaning “to turn
aside, go astray;” the interpretation depends on the antithesis which follows,
“but rather be healed” (RV), which is not the antithesis to “turning aside” or
being “turned” out of the way; accordingly the marg. is to be preferred (the
verb is often used medically). In the Sept., Amos 5:8.
12, apotrepo
“to cause to turn away” (apo), is used in the Middle Voice in 2 Tim. 3:5.
13, peritrepo
“to turn about” (peri), is rendered “doth turn (thee to madness)” in Acts
26:24, RV, AV, “doth make (thee mad).”
14, methistemi
is used metaphorically in Acts 19:26, “turned away (much people).” See PUT,
REMOVE, TRANSLATE.
15, anastatoo
“to stir up, excite, unsettle” (ana, “up,” histemi, “to cause to stand”), is
rendered “have turned (the world) upside down” in Acts 17:6. See TROUBLE,
UPROAR.
16, ginomai
“to become,” is rendered “shall be turned” in John 16:20 (of sorrow into joy).
17, ekklino
“to turn aside” (ek, “from,” klino, “to lean”), is rendered “have ... turned
aside” in Rom. 3:12 (AV, “are ... gone out of the way”); Rom. 16:17, RV, “turn
away” (AV, “avoid”); 1 Pet. 3:11; RV, ditto (AV, “eschew”).
18, diadechomai
“to receive through another, to receive in turn” (dia, “through,” dechomai, “to
receive”), occurs in Acts 7:45, RV, “in their turn ... when they entered” (AV,
“that came after”); the meaning here is “having received (it) after,” i.e., as
from Moses under Joshua's leadership. In the papyri the word is used similarily
of visiting as deputy (see also Field, Notes on the Trans. of the NT, 116).
Notes: (1) In Matt. 2:22, AV, anachoero, “to retire, withdraw,” is
rendered “turned aside” (RV, “withdrew”). (2) For “turned to flight,” klino,
Heb. 11:34, see FLIGHT, B. (3) For the phrase “by turn” in 1 Cor. 14:27 see
COURSE, B, Note (3).
1, trope
used especially of the revolution of the heavenly orbs (akin to trepo, “to
turn”), occurs in Jas. 1:17, “(neither shadow) that is cast by turning,” RV
(AV, “of turning”). For a more detailed treatment of the passage, see SHADOW,
No. 2.
· For TURTLEDOVE see DOVE
· For TUTOR see GUARDIAN and INSTRUCTOR, No. 1.
1, duo
is rendered “twain” in Matt. 5:41; 19:5,6; 21:31; 27:21,51; Mark 10:8 (twice);
15:38; in 1 Cor. 6:16; Eph. 5:31, RV (AV, “two”); Eph. 2:15; in Rev. 19:20, RV
(AV, “both”).
Notes: (1) In the following phrases the numeral is used distributively:
(a) ana duo, “two apiece,” John 2:6 (in some mss., Luke 9:3); in Luke 10:1,
“two and two” (“by twos”); (b) kata duo, “by two,” 1 Cor. 14:27; (c) duo duo,
“by two and two,” lit., “two (and) two,” Mark 6:7 (not a Hebraism; the form of
expression is used in the papyri); (d) eis duo, “into two,” in twain,” Matt.
27:51; Mark 15:38 (see above). (2) In Luke 17:34 duo stands for “two men;” in
Luke 17:35 for “two women.”
1, dodekatos
occurs in Rev. 21:20.
1, dodeka
is used frequently in the Gospels for the twelve Apostles, and in Acts 6:2; 1
Cor. 15:5; Rev. 21:14; of the tribes of Israel, Matt. 19:28; Luke 22:30; Jas.
1:1; Rev. 21:12 (cp. 7:5-8; 12:1); in various details relating to the heavenly
Jersalem, Rev. 21:12-21; 22:2. The number in general is regarded as suggestive
of Divine administration.
1, eikosi
occurs in Luke 14:31; John 6:19; Acts 1:15; 27:28; 1 Cor. 10:8; of the “four
and twenty” elders, in Rev. 4:4 (twice),10; 5:8; 11:16; 19:4 (combined in one
numeral with tessares, “four,” in some mss.).
1, dis
occurs in Mark 14:30,72; Luke 18:12; Jude 1:12; combined with nuriades, “ten
thousand,” in Rev. 9:16; rendered “again” in Phil. 4:16; 1 Thess. 2:18. See
AGAIN.
1, rhipe
akin to rhipto, “to hurl,” was used of any rapid movement, e.g., the throw of a
javelin, the rush of wind or flame; in 1 Cor. 15:52 of the “twinkling” of an
eye.
· For TWO see TWAIN.
1, diakosioi
occurs in Mark 6:37; John 6:7; 21:8; Acts 23:23 (twice); 27:37, “two hundred
(threescore and sixteen);” Rev. 11:3, “(a thousand) two hundred (and
threescore);” so 12:6.
Note: In Acts 27:37, some ancient authorities read “about threescore
and sixteen souls” (RV, margin). The confusion was quite natural when the word
diakosioi was not written in full but represented by one Greek letter. The
larger number is by no means improbable: Josephus sailed for Rome in A.D. 63 in
a ship which had 600 on board (Life, ch. 3).
· For TWO THOUSAND see THOUSAND, Note (1)
1, distomos
lit., “two-mouthed” (dis, and stoma, “a mouth”), was used of rivers and
branching roads; in the NT of swords, Heb. 4:12; Rev. 1:16; 2:12, RV,
“two-edged (AV, “with two edges”). In the Sept., Judg. 3:16; Ps. 149:6; Prov.
5:4.
· For TWOFOLD MORE see DOUBLE