# dictionary

topic: Pastor
definition:
<b>Pastor</b> <1,,4166, poimen><p/> "a shepherd, one who tends herds or flocks" (not merely one who feeds them), is used metaphorically of Christian "pastors," <a href='B:560 4:11'>Eph 4:11</a>. "Pastors" guide as well as feed the flock; cp. <a href='B:510 20:28'>Act 20:28</a>, which, with <a href='B:510 20:17'>Act 20:17</a>, indicates that this was the service committed to elders (overseers or bishops); so also in <a href='B:670 1:5-2'>1Pe 1:5-2</a>, "tend the flock ... exercising the oversight," RV; this involves tender care and vigilant superintendence. See SHEPHERD.


topic: Pasture
definition:
<b>Pasture</b> <1,,3542, nome><p/> denotes (a) "pasture, pasturage," figuratively in <a href='B:500 10:9'>Joh 10:9</a>; (b) "grazing, feeding," figuratively in <a href='B:620 2:17'>2Ti 2:17</a>, of the doctrines of false teachers, lit., "their word will have feeding as a gangrene." See EAT.


topic: Path
definition:
<b>Path</b> <1,,5147, tribos><p/> "a beaten track" (akin to tribo, "to rub, wear down"), "a path," is used in <a href='B:470 3:3'>Mat 3:3</a>, <a href='B:480 1:3'>Mar 1:3</a>, <a href='B:490 3:4'>Luk 3:4</a>. <p/> <2,,5163, trochia><p/> "the track of a wheel" (trochos, "a wheel;" trecho, "to run"), hence, "a track, path," is used figuratively in <a href='B:650 12:13'>Heb 12:13</a>. In the Sept., <a href='B:240 2:15'>Pro 2:15</a>, <a href='B:240 4:11'>Pro 4:11</a>, <a href='B:240 1:4-27'>Pro 1:4-27</a>, <a href='B:240 5:6'>Pro 5:6</a>, <a href='B:240 5:21'>Pro 5:21</a>; in some texts, <a href='B:330 27:19'>Eze 27:19</a>.


topic: Patience, Patient, Patiently
definition:
<b>Patience, Patient, Patiently</b> <A-1,Noun,5281, hupomone><p/> lit., "an abiding under" (hupo, "under," meno, "to abide"), is almost invariably rendered "patience." "Patience, which grows only in trial, <a href='B:660 1:3'>Jam 1:3</a>, may be passive, i.e., : "endurance," as, (a) in trials, generally, <a href='B:490 21:19'>Luk 21:19</a> (which is to be understood by <a href='B:470 24:13'>Mat 24:13</a>); cp. <a href='B:520 12:12'>Rom 12:12</a>, <a href='B:660 1:12'>Jam 1:12</a>; (b) in trials incident to service in the gospel, <a href='B:540 6:4'>2Co 6:4</a>, <a href='B:540 12:12'>2Co 12:12</a>, <a href='B:620 3:10'>2Ti 3:10</a>; (c) under chastisement, which is trial viewed as coming from the hand of God our Father, <a href='B:650 12:7'>Heb 12:7</a>; (d) under undeserved affliction, <a href='B:670 2:20'>1Pe 2:20</a>; or active, i.e. : "persistence, perseverance," as (e) in well doing, <a href='B:520 2:7'>Rom 2:7</a> (AV, "patient continuance"); (f) in fruit bearing, <a href='B:490 8:15'>Luk 8:15</a>; (g) in running the appointed race, <a href='B:650 12:1'>Heb 12:1</a>. <p/> "Patience perfects Christian character, <a href='B:660 1:4'>Jam 1:4</a>, and fellowship in the patience of Christ is therefore the condition upon which believers are to be admitted to reign with Him, <a href='B:620 2:12'>2Ti 2:12</a>, <a href='B:730 1:9'>Rev 1:9</a>. For this patience believers are 'strengthened with all power,' <a href='B:580 1:11'>Col 1:11</a>, 'through His Spirit in the inward man,' <a href='B:560 3:16'>Eph 3:16</a>. <p/> "In <a href='B:600 3:5'>2Th 3:5</a>, the phrase "the patience of Christ,' RV, is possible of three interpretations, (a) the patient waiting for Christ, so AV paraphrases the words, (b) that they might be patient in their sufferings as Christ was in His, see <a href='B:650 12:2'>Heb 12:2</a>, (c) that since Christ is "expecting till His enemies be made the footstool of His feet,' <a href='B:650 10:13'>Heb 10:13</a>, so they might be patient also in their hopes of His triumph and their deliverance. While a too rigid exegesis is to be avoided, it may, perhaps, be permissible to paraphrase: 'the Lord teach and enable you to love as God loves, and to be patient as Christ is patient." * [* From Notes on Thessalonians by Hogg and Vine, pp. 222,285.] <p/> In <a href='B:730 3:10'>Rev 3:10</a>, "the word of My patience" is the word which tells of Christ's patience, and its effects in producing "patience" on the part of those who are His (see above on <a href='B:600 3:5'>2Th 3:5</a>). <p/> <A-2,Noun,3115, makrothumia><p/> "long-suffering" (see B, No. 2), is rendered "patience" in <a href='B:650 6:12'>Heb 6:12</a>, <a href='B:660 5:10'>Jam 5:10</a>; see LONGSUFFERING. <p/> <B-1,Verb,5278, hupomeno><p/> akin to A, No. 1, (a) used intransitively, means "to tarry behind, still abide," <a href='B:490 2:43'>Luk 2:43</a>, <a href='B:510 17:14'>Act 17:14</a>; (b) transitively, "to wait for," <a href='B:520 8:24'>Rom 8:24</a> (in some mss.), "to bear patiently, endure," translated "patient" (present participle) in <a href='B:520 12:12'>Rom 12:12</a>; "ye take it patiently," <a href='B:670 2:20'>1Pe 2:20</a> (twice). See also under A, No. 1. <p/> <B-2,Verb,3114, makrothumeo><p/> akin to A, No. 2, "to be long-tempered," is translated "to have patience," or "to be patient," in <a href='B:470 1:18-29'>Mat 1:18-29</a>, <a href='B:590 5:14'>1Th 5:14</a>, AV (RV, "be longsuffering"); <a href='B:660 5:7'>Jam 5:7</a> (1st part, "be patient;" 2nd part, RV, "being patient," AV, "hath long patience"); in <a href='B:650 6:15'>Heb 6:15</a>, RV, "having (AV, after he had) patiently endured." See LONGSUFFERING. <p/> Notes: (Adjectives). (1) For epieikes, translated "patient" in <a href='B:610 3:3'>1Ti 3:3</a>, AV, see GENTLE. (2) For anexikakos, translated, "patient" in <a href='B:620 2:24'>2Ti 2:24</a>, AV, see FOREBEAR. <p/> <C-1,Adjective,3116, makrothumos><p/> akin to A, No. 2, and B, No. 2, denotes "patiently" <a href='B:510 26:3'>Act 26:3</a>.


topic: Patriarch
definition:
<b>Patriarch</b> <1,,3966, patriarches><p/> from patria, "a family," and archo, "to rule," is found in <a href='B:510 2:29'>Act 2:29</a>, <a href='B:510 1:7-9'>Act 1:7-9</a>, <a href='B:650 7:4'>Heb 7:4</a>. In the Sept., <a href='B:130 24:31'>1Ch 24:31</a>, <a href='B:130 27:22'>1Ch 27:22</a>, <a href='B:140 19:8'>2Ch 19:8</a>, <a href='B:140 23:20'>2Ch 23:20</a>, <a href='B:140 26:12'>2Ch 26:12</a>.


topic: Pattern
definition:
<b>Pattern</b> <A-1,Noun,5179, tupos><p/> is translated "pattern" in <a href='B:630 2:7'>Tit 2:7</a>, AV; <a href='B:650 8:5'>Heb 8:5</a> (AV and RV). See ENSAMPLE. <p/> <A-2,Noun,5296, hupotuposis><p/> is translated "pattern" in <a href='B:610 1:16'>1Ti 1:16</a>, AV; <a href='B:620 1:13'>2Ti 1:13</a>, RV. See ENSAMPLE, FORM. <p/> <A-3,Noun,5262, hupodeigma><p/> is translated "patterns" in <a href='B:650 9:23'>Heb 9:23</a>, AV. See COPY. <p/> <B-1,Adjective,499, antitupos><p/> is translated "like in pattern" in <a href='B:650 9:24'>Heb 9:24</a>, RV. See FIGURE, No. 2.


topic: Pavement
definition:
<b>Pavement</b> <1,,3038, lithostrotos><p/> an adjective, denoting "paved with stones" (lithos, "a stone," and stronnuo, "to spread"), especially of tessellated work, is used as a noun in <a href='B:500 19:13'>Joh 19:13</a>, of a place near the Praetorium in Jerusalem, called Gabbatha, a Greek transliteration of an Aramaic word. In the Sept., <a href='B:140 7:3'>2Ch 7:3</a>, <a href='B:190 1:6'>Est 1:6</a>, <a href='B:260 3:10'>Son 3:10</a>.


topic: Pay (Verb), Payment
definition:
<b>Pay (Verb), Payment</b> <1,,591, apodidomi><p/> "to give back, to render what is due, to pay," used of various obligations in this respect, is translated "to pay, to make payment," in <a href='B:470 5:26'>Mat 5:26</a>, <a href='B:470 18:25'>Mat 18:25</a> (twice), <a href='B:470 18:26'>Mat 18:26</a>, <a href='B:470 1:18-30'>Mat 1:18-30</a>, <a href='B:470 18:34'>Mat 18:34</a>, <a href='B:470 20:8'>Mat 20:8</a>; RV (AV, "give"). See DELIVER. <p/> <2,,5055, teleo><p/> "to bring to an end, complete, fulfill," has the meaning "to pay" in <a href='B:470 17:24'>Mat 17:24</a>, <a href='B:520 13:6'>Rom 13:6</a>. See ACCOMPLISH. <p/> Notes: <a href='B:470 17:24'>Mat 17:24</a>, <a href='B:470 23:23'>Mat 23:23</a>, AV, apodekatoo, "to tithe," is translated "ye pay tithe" (RV, "ye tithe"). (2) In <a href='B:650 7:9'>Heb 7:9</a>, dekatoo (Passive Voice), "to pay tithe," is translated "hath paid tithes," RV (perfect tense). See TITHE.


topic: Peace (hold one's)
definition:
<b>Peace (hold one's)</b> <1,,4601, sigao><p/> signifies (a), used intransitively, "to be silent" (from sige, "silence"), translated "to hold one's peace," in <a href='B:490 9:36'>Luk 9:36</a>, <a href='B:490 18:39'>Luk 18:39</a>, <a href='B:490 20:26'>Luk 20:26</a>, <a href='B:510 12:17'>Act 12:17</a>, <a href='B:510 15:13'>Act 15:13</a> (in <a href='B:510 15:12'>Act 15:12</a>, "kept silence;" similarly rendered in <a href='B:530 14:28'>1Co 14:28</a>, <a href='B:530 14:30'>1Co 14:30</a>, AV, "hold his peace," <a href='B:530 14:34'>1Co 14:34</a>); (b) used transitively, "to keep secret;" in the Passive Voice, "to be kept secret," <a href='B:520 16:25'>Rom 16:25</a>, RV, "hath been kept in silence." See SECRET, SILENCE. <p/> <2,,4623, siopao><p/> "to be silent or still, to keep silence" (from siope, "silence"), is translated "to hold one's peace," in <a href='B:470 20:31'>Mat 20:31</a>, <a href='B:470 26:63'>Mat 26:63</a>, <a href='B:480 3:4'>Mar 3:4</a>, <a href='B:480 9:34'>Mar 9:34</a>, <a href='B:480 10:48'>Mar 10:48</a>, <a href='B:480 14:61'>Mar 14:61</a>, <a href='B:490 19:40'>Luk 19:40</a>, <a href='B:510 18:9'>Act 18:9</a>; in the Lord's command to the sea, in <a href='B:480 4:39'>Mar 4:39</a>, it is translated "peace" (for the next word "be still" see No. 4); in <a href='B:490 1:20'>Luk 1:20</a>, RV, "thou shalt be silent" (AV, "dumb"). See DUMB, B. <p/> <3,,2270, hesuchazo><p/> signifies "to be still;" it is used of "holding one's peace," being "silent," <a href='B:490 14:4'>Luk 14:4</a>, <a href='B:510 11:18'>Act 11:18</a>, <a href='B:510 21:14'>Act 21:14</a>, "we ceased." See CEASE, A, No. 3, QUIET. <p/> <4,,5392, phimoo><p/> "to muzzle," is used metaphorically in the Passive Voice, in <a href='B:480 1:25'>Mar 1:25</a>, <a href='B:490 4:35'>Luk 4:35</a>, "hold thy peace;" in <a href='B:480 4:39'>Mar 4:39</a>, "be still." See MUZZLE.


topic: Peace, Peaceable, Peaceably
definition:
<b>Peace, Peaceable, Peaceably</b> <A-1,Noun,1515, eirene><p/> "occurs in each of the books of the NT, save 1 John and save in <a href='B:510 7:26'>Act 7:26</a> ['(at) one again'] it is translated "peace" in the RV. It describes (a) harmonious relationships between men, <a href='B:470 10:34'>Mat 10:34</a>, <a href='B:520 14:19'>Rom 14:19</a>; (b) between nations, <a href='B:490 14:32'>Luk 14:32</a>, <a href='B:510 12:20'>Act 12:20</a>, <a href='B:730 6:4'>Rev 6:4</a>; (c) friendliness, <a href='B:510 15:33'>Act 15:33</a>, <a href='B:530 16:11'>1Co 16:11</a>, <a href='B:650 11:31'>Heb 11:31</a>; (d) freedom from molestation, <a href='B:490 11:21'>Luk 11:21</a>, <a href='B:490 19:42'>Luk 19:42</a>, <a href='B:510 9:31'>Act 9:31</a> (RV, 'peace,' AV, 'rest'); <a href='B:510 16:36'>Act 16:36</a>; (e) order, in the State, <a href='B:510 24:2'>Act 24:2</a> (RV, 'peace,' AV, 'quietness'); in the churches, <a href='B:530 14:33'>1Co 14:33</a>; (f) the harmonized relationships between God and man, accomplished through the gospel, <a href='B:510 10:36'>Act 10:36</a>, <a href='B:560 2:17'>Eph 2:17</a>; (g) the sense of rest and contentment consequent thereon, <a href='B:470 10:13'>Mat 10:13</a>, <a href='B:480 5:34'>Mar 5:34</a>, <a href='B:490 1:79'>Luk 1:79</a>, <a href='B:490 2:29'>Luk 2:29</a>, <a href='B:500 14:27'>Joh 14:27</a>, <a href='B:520 1:7'>Rom 1:7</a>, <a href='B:520 3:17'>Rom 3:17</a>, <a href='B:520 8:6'>Rom 8:6</a>; in certain passages this idea is not distinguishable from the last, <a href='B:520 5:1'>Rom 5:1</a>." * [* From Notes on Thessalonians by Hogg and Vine, p. 154.] <p/> "The God of peace" is a title used in <a href='B:520 15:33'>Rom 15:33</a>, <a href='B:520 16:20'>Rom 16:20</a>, <a href='B:570 4:9'>Phi 4:9</a>, <a href='B:590 5:23'>1Th 5:23</a>, <a href='B:650 13:20'>Heb 13:20</a>; cp. <a href='B:530 14:33'>1Co 14:33</a>, <a href='B:540 13:11'>2Co 13:11</a>. The corresponding Heb. word shalom primarily signifies "wholeness:" see its use in <a href='B:60 8:31'>Jos 8:31</a>, "unhewn;" <a href='B:80 2:12'>Rth 2:12</a>, "full;" <a href='B:160 6:15'>Neh 6:15</a>, "finished;" <a href='B:290 42:19'>Isa 42:19</a>, marg., "made perfect." Hence there is a close connection between the title in <a href='B:590 5:23'>1Th 5:23</a> and the word holokleros, "entire," in that verse. In the Sept. shalom is often rendered by soteria, "salvation, e.g., <a href='B:10 26:31'>Gen 26:31</a>, <a href='B:10 41:16'>Gen 41:16</a>; hence the "peace-offering" is called the "salvation offering." Cp. <a href='B:490 7:50'>Luk 7:50</a>, <a href='B:490 8:48'>Luk 8:48</a>. In <a href='B:600 3:16'>2Th 3:16</a>, the title "the Lord of peace" is best understood as referring to the Lord Jesus. In <a href='B:510 7:26'>Act 7:26</a>, "would have set them at one" is, lit., "was reconciling them (conative imperfect tense, expressing an earnest effort) into peace." <p/> <B-1,Verb,1514, eireneuo><p/> primarily, "to bring to peace, reconcile," denotes in the NT, "to keep peace or to be at peace:" in <a href='B:480 9:50'>Mar 9:50</a>, RV, the Lord bids the disciples "be at peace" with one another, gently rebuking their ambitious desires; in <a href='B:520 12:18'>Rom 12:18</a> (RV, "be at peace," AV, "live peaceably") the limitation "if it be possible, as much as in you lieth," seems due to the phrase "with all men," but is not intended to excuse any evasion of the obligation imposed by the command; in <a href='B:540 13:11'>2Co 13:11</a> it is rendered "live in peace," a general exhortation to believers; in <a href='B:590 5:13'>1Th 5:13</a>, "be at peace (among yourselves)." <p/> <B-2,Verb,1517, eirenopoieo><p/> "to make peace" (eirene, and poieo, "to make"), is used in <a href='B:580 1:20'>Col 1:20</a>. In the Sept., <a href='B:240 10:10'>Pro 10:10</a>. <p/> <C-1,Adjective,1516, eirenikos><p/> akin to A, denotes "peaceful." It is used (a) of the fruit of righteousness, <a href='B:650 12:11'>Heb 12:11</a>, "peaceable" (or "peaceful") because it is produced in communion with God the Father, through His chastening; (b) of "the wisdom that is from above," <a href='B:660 3:17'>Jam 3:17</a>. <p/> Note: In <a href='B:610 2:2'>1Ti 2:2</a>, AV, hesuchios, "quiet," is translated "peaceable" (RV, "quiet").


topic: Peacemaker
definition:
<b>Peacemaker</b> <1,,1518, eirenopoios><p/> an adjective signifying peace making (eirene, and poieo, "to make"), is used in <a href='B:470 5:9'>Mat 5:9</a>, "peacemakers." Cp. PEACE, B, No. 2.


topic: Pearl
definition:
<b>Pearl</b> <1,,3135, margarites><p/> "a pearl" (Eng., Margaret), occurs in <a href='B:470 7:6'>Mat 7:6</a> (proverbially and figuratively); <a href='B:470 1:13-46'>Mat 1:13-46</a>, <a href='B:610 2:9'>1Ti 2:9</a>, <a href='B:730 17:4'>Rev 17:4</a>, <a href='B:730 18:12'>Rev 18:12</a>, <a href='B:730 18:16'>Rev 18:16</a>, <a href='B:730 21:21'>Rev 21:21</a> (twice).


topic: Pen
definition:
<b>Pen</b> <1,,2563, kalamos><p/> "a reed, reed pipe, flute, staff, measuring rod," is used of a "writing-reed" or "pen" in <a href='B:710 1:13'>3Jo 1:13</a>. This was used on papyrus. Different instruments were used on different materials; the kalamos may have been used also on leather. "Metal pens in the form of a reed or quill have been found in the so-called Grave of Aristotle at Eretria." See REED.


topic: Pence, Penny, Pennyworth
definition:
<b>Pence, Penny, Pennyworth</b> <1,,1220, denarion><p/> a Roman coin, a denarius, a little less than the value of the Greek drachme (see PIECE), now estimated as amounting to about 9 1/2d. in the time of our Lord, occurs in the singular, e.g., <a href='B:470 20:2'>Mat 20:2</a>, <a href='B:470 22:19'>Mat 22:19</a>, <a href='B:480 12:15'>Mar 12:15</a>, <a href='B:730 6:6'>Rev 6:6</a>; in the plural, e.g., <a href='B:470 18:28'>Mat 18:28</a>, <a href='B:480 14:5'>Mar 14:5</a>, <a href='B:490 7:41'>Luk 7:41</a>, <a href='B:490 10:35'>Luk 10:35</a>, <a href='B:500 12:5'>Joh 12:5</a>; "pennyworth" in <a href='B:480 6:37'>Mar 6:37</a>, <a href='B:500 6:7'>Joh 6:7</a>, lit., "(loaves of two hundred) pence." Considering the actual value, "shilling" would have been a more accurate translation, as proposed by the American translators, retaining "penny" for the as, and "farthing" for the quadrans.


topic: Pentecost
definition:
<b>Pentecost</b> <1,,4005, pentekostos><p/> an adjective denoting "fifieth," is used as a noun, with "day" understood, i.e., the "fifieth" day after the Passover, counting from the second day of the Feast, <a href='B:510 2:1'>Act 2:1</a>, <a href='B:510 20:16'>Act 20:16</a>, <a href='B:530 16:8'>1Co 16:8</a>. For the Divine instructions of Israel see <a href='B:20 23:16'>Exo 23:16</a>, <a href='B:20 34:22'>Exo 34:22</a>, <a href='B:30 1:23-21'>Lev 1:23-21</a>, <a href='B:40 1:28-31'>Num 1:28-31</a>, <a href='B:50 1:16-11'>Deu 1:16-11</a>.


topic: People
definition:
<b>People</b> <1,,2992, laos><p/> is used of (a) "the people at large," especially of people assembled, e.g., <a href='B:470 27:25'>Mat 27:25</a>, <a href='B:490 1:21'>Luk 1:21</a>, <a href='B:490 3:15'>Luk 3:15</a>, <a href='B:510 4:27'>Act 4:27</a>; (b) "a people of the same race and language," e.g., <a href='B:730 5:9'>Rev 5:9</a>; in the plural, e.g., <a href='B:490 2:31'>Luk 2:31</a>, <a href='B:520 15:11'>Rom 15:11</a>, <a href='B:730 7:9'>Rev 7:9</a>, <a href='B:730 11:9'>Rev 11:9</a>; especially of Israel, e.g., <a href='B:470 2:6'>Mat 2:6</a>, <a href='B:470 4:23'>Mat 4:23</a>, <a href='B:500 11:50'>Joh 11:50</a>, <a href='B:510 4:8'>Act 4:8</a>, <a href='B:650 2:17'>Heb 2:17</a>; in distinction from their rulers and priests, e.g., <a href='B:470 26:5'>Mat 26:5</a>, <a href='B:490 20:19'>Luk 20:19</a>, <a href='B:650 5:3'>Heb 5:3</a>; in distinction from Gentiles, e.g., <a href='B:510 26:17'>Act 26:17</a>, <a href='B:510 26:23'>Act 26:23</a>, <a href='B:520 15:10'>Rom 15:10</a>; (c) of Christians as the people of God, e.g., <a href='B:510 15:14'>Act 15:14</a>, <a href='B:630 2:14'>Tit 2:14</a>, <a href='B:650 4:9'>Heb 4:9</a>, <a href='B:670 2:9'>1Pe 2:9</a>. <p/> <2,,3793, ochlos><p/> "a crowd, throng:" see CROWD, MULTITUDE. <p/> <3,,1218, demos><p/> "the common people, the people generally" (Eng., "demagogue," "democracy," etc.), especially the mass of the "people " assembled in a public place, <a href='B:510 12:22'>Act 12:22</a>, <a href='B:510 17:5'>Act 17:5</a>, <a href='B:510 19:30'>Act 19:30</a>, <a href='B:510 19:33'>Act 19:33</a>. <p/> <4,,1484, ethnos><p/> denotes (a) "a nation," e.g., <a href='B:470 24:7'>Mat 24:7</a>, <a href='B:510 10:35'>Act 10:35</a>; "the Jewish people," e.g., <a href='B:490 7:5'>Luk 7:5</a>, <a href='B:510 10:22'>Act 10:22</a>, <a href='B:510 28:19'>Act 28:19</a>; (b) in the plural, "the rest of mankind" in distinction from Israel or the Jews, e.g., <a href='B:470 4:15'>Mat 4:15</a>, <a href='B:510 28:28'>Act 28:28</a>; (c) "the people of a city," <a href='B:510 8:9'>Act 8:9</a>; (d) Gentile Christians, e.g., <a href='B:520 10:19'>Rom 10:19</a>, <a href='B:520 11:13'>Rom 11:13</a>, <a href='B:520 15:27'>Rom 15:27</a>, <a href='B:550 2:14'>Gal 2:14</a>. See GENTILES, NATION. <p/> <5,,444, anthropos><p/> "man," without distinction of sex (cp. aner, "a male"), is translated "people" in <a href='B:500 6:10'>Joh 6:10</a>, RV (AV, "men").


topic: Peradventure
definition:
<b>Peradventure</b> <A-1,Adverb,5029, tacha><p/> primarily "quickly" (from tachus, "quick"), signifies "peradventure" in <a href='B:520 5:7'>Rom 5:7</a>; in <a href='B:640 1:15'>Phm 1:15</a>, "perhaps." See PERHAPS. <p/> <B-1,Conjunction,3379, mepote><p/> often written as two words, usually signifies "lest ever, lest haply, haply;" in indirect questions, "if haply" or "whether haply," e.g., <a href='B:490 3:15'>Luk 3:15</a>, RV; in <a href='B:470 25:9'>Mat 25:9</a>, RV, "peradventure" (AV, "lest"); "if peradventure," in <a href='B:620 2:25'>2Ti 2:25</a>. See HAPLY.


topic: Perceive
definition:
<b>Perceive</b> <1,,1097, ginosko><p/> "to know by experience and observation," is translated "to perceive" in <a href='B:470 12:15'>Mat 12:15</a>, RV (AV, "knew"); <a href='B:470 16:8'>Mat 16:8</a>, <a href='B:470 21:45'>Mat 21:45</a>, <a href='B:470 22:18'>Mat 22:18</a>, <a href='B:470 26:10'>Mat 26:10</a>, RV, (AV, "understood"); <a href='B:480 8:17'>Mar 8:17</a>, <a href='B:480 12:12'>Mar 12:12</a>, <a href='B:480 15:10'>Mar 15:10</a>, RV (AV, "knew"); so <a href='B:490 9:11'>Luk 9:11</a>, <a href='B:490 18:34'>Luk 18:34</a>; in <a href='B:490 7:39'>Luk 7:39</a>, RV (AV, "known"); <a href='B:490 20:19'>Luk 20:19</a> (cp. No. 7 in <a href='B:490 20:23'>Luk 20:23</a>); <a href='B:500 6:15'>Joh 6:15</a>, <a href='B:500 8:27'>Joh 8:27</a>, RV (AV, "understood"); <a href='B:500 16:19'>Joh 16:19</a>, RV (AV, "knew"); <a href='B:510 23:6'>Act 23:6</a>, <a href='B:550 2:9'>Gal 2:9</a>; in <a href='B:690 3:16'>1Jo 3:16</a>, AV, "perceive" (RV, "know," perfect tense, lit., "we have perceived," and therefore "know"). See KNOW. <p/> <2,,1921, epiginosko><p/> a strengthened form of No. 1, "to gain a full knowledge of, to become fully acquainted with," is translated "to perceive" in <a href='B:480 5:30'>Mar 5:30</a>, RV (AV, "Knowing"); <a href='B:490 1:22'>Luk 1:22</a>, <a href='B:490 5:22'>Luk 5:22</a>, <a href='B:510 19:34'>Act 19:34</a>, RV (AV, "knew"). See ACKNOWLEDGE, KNOW. <p/> <3,,3708, eidon><p/> (akin to oida, "to know"), an aorist form used to supply that tense of horao, "to see," is translated "to perceive" in <a href='B:470 13:14'>Mat 13:14</a>, <a href='B:480 4:12'>Mar 4:12</a>, <a href='B:510 28:26'>Act 28:26</a>; in <a href='B:490 9:47'>Luk 9:47</a>, AV (RV, "saw"); in <a href='B:510 14:9'>Act 14:9</a>, AV, "perceiving" (RV, "seeing"). See BEHOLD, No. 1. <p/> <4,,2334, theoreo><p/> "to be a spectator of, look at, discern," is translated "to perceive" in <a href='B:500 4:19'>Joh 4:19</a> (indicating the woman's earnest contemplation of the Lord); so <a href='B:510 17:22'>Act 17:22</a>; in <a href='B:500 12:19'>Joh 12:19</a>, RV, "behold" (AV, "perceive ye"). See BEHOLD, No. 6. <p/> <5,,143, aisthanomai><p/> "to perceive, to notice, understand," is used in <a href='B:490 9:45'>Luk 9:45</a>, RV, "(that they should not) perceive," AV, "(that) they perceived ... (not)." <p/> <6,,3539, noeo><p/> "to perceive with the mind, to understand," is translated "to perceive" in <a href='B:470 15:17'>Mat 15:17</a>, RV (AV, "understand"); so <a href='B:470 16:9'>Mat 16:9</a>, <a href='B:470 16:11'>Mat 16:11</a>, <a href='B:500 12:40'>Joh 12:40</a>, <a href='B:520 1:20'>Rom 1:20</a>, <a href='B:560 3:4'>Eph 3:4</a>; in <a href='B:480 7:18'>Mar 7:18</a>, <a href='B:480 8:17'>Mar 8:17</a>, AV and RV, "perceive." See CONSIDER, No. 4. <p/> <7,,2657, katanoeo><p/> a strengthened form of No. 6, "to take note of, consider carefully," is translated "to perceive" in <a href='B:490 6:41'>Luk 6:41</a>, AV (RV, "considerest"); <a href='B:490 20:23'>Luk 20:23</a>, <a href='B:510 27:39'>Act 27:39</a>, RV (AV, "discovered"). See BEHOLD, No. 11. <p/> <8,,2638, katalambano><p/> "to lay hold of, apprehend, comprehend," is translated "to perceive" in <a href='B:510 4:13'>Act 4:13</a>, <a href='B:510 10:34'>Act 10:34</a>. See APPREHEND, No. 1. <p/> Notes: (1) In <a href='B:480 12:28'>Mar 12:28</a> the best mss. have oida, "to know" (so RV), for eidon, "to see, perceive" (AV). (2) In <a href='B:510 8:23'>Act 8:23</a>, AV, horao, "to see," is translated "I perceive" (RV, "I see"). (3) In <a href='B:540 7:8'>2Co 7:8</a>, AV, blepo, "to look at, consider, see," is translated "I perceive" (RV, "I (see"). (4) In <a href='B:510 23:29'>Act 23:29</a>, AV, heurisko, "to see"). (4) In <a href='B:510 23:29'>Act 23:29</a>, AV, heurisko, "to find," is translated "perceived" (RV, "found").


topic: Perfect (Adjective and Verb), Perfectly
definition:
<b>Perfect (Adjective and Verb), Perfectly</b> <A-1,Adjective,5049, teleios><p/> signifies "having reached its end" (telos), "finished, complete, perfect." It is used (I) of persons, (a) primarily of physical development, then, with ethical import, "fully grown, mature," <a href='B:530 2:6'>1Co 2:6</a>, <a href='B:530 14:20'>1Co 14:20</a> ("men;" marg., "of full age"); <a href='B:560 4:13'>Eph 4:13</a>, <a href='B:570 3:15'>Phi 3:15</a>, <a href='B:580 1:28'>Col 1:28</a>, <a href='B:580 4:12'>Col 4:12</a>; in <a href='B:650 5:14'>Heb 5:14</a>, RV, "fullgrown" (marg., "perfect"), AV, "of full age" (marg., "perfect"); (b) "complete," conveying the idea of goodness without necessary reference to maturity or what is expressed under (a), <a href='B:470 5:48'>Mat 5:48</a>, <a href='B:470 19:21'>Mat 19:21</a>, <a href='B:660 1:4'>Jam 1:4</a> (2nd part); <a href='B:660 3:2'>Jam 3:2</a>. It is used thus of God in <a href='B:470 5:48'>Mat 5:48</a>; (II) of "things, complete, perfect," <a href='B:520 12:2'>Rom 12:2</a>, <a href='B:530 13:10'>1Co 13:10</a> (referring to the complete revelation of God's will and ways, whether in the completed Scriptures or in the hereafter); <a href='B:660 1:4'>Jam 1:4</a> (of the work of patience); <a href='B:660 1:25'>Jam 1:25</a>, <a href='B:690 4:18'>1Jo 4:18</a>. <p/> <A-2,Adjective,5046, teleioteros><p/> the comparative degree of No. 1, is used in <a href='B:650 9:11'>Heb 9:11</a>, of the very presence of God. <p/> <A-3,Adjective,739, artios><p/> is translated "perfect" in <a href='B:620 3:17'>2Ti 3:17</a>, see COMPLETE, B. <p/> <B-1,Verb,5048, teleioo><p/> "to bring to an end by completing or perfecting," is used (I) of "accomplishing" (see FINISH, FULFILL); (II) of "bringing to completeness," (a) of persons: of Christ's assured completion of His earthly course, in the accomplishment of the Father's will, the successive stages culminating in His death, <a href='B:490 13:32'>Luk 13:32</a>, <a href='B:650 2:10'>Heb 2:10</a>, to make Him "perfect," legally and officially, for all that He would be to His people on the ground of His sacrifice; cp. <a href='B:650 5:9'>Heb 5:9</a>, <a href='B:650 7:28'>Heb 7:28</a>, RV, "perfected" (AV, "consecrated"); of His saints, <a href='B:500 17:23'>Joh 17:23</a>, RV, "perfected" (AV, "made perfect"); <a href='B:570 3:12'>Phi 3:12</a>, <a href='B:650 10:14'>Heb 10:14</a>, <a href='B:650 11:40'>Heb 11:40</a> (of resurrection glory); <a href='B:650 12:23'>Heb 12:23</a> (of the departed saints); <a href='B:690 4:18'>1Jo 4:18</a>; of former priests (negatively), <a href='B:650 9:9'>Heb 9:9</a>; similarly of Israelites under the Aaronic priesthood, <a href='B:650 10:1'>Heb 10:1</a>; (b) of things, <a href='B:650 7:19'>Heb 7:19</a> (of the ineffectiveness of the Law); <a href='B:660 2:22'>Jam 2:22</a> (of faith made "perfect" by works); <a href='B:690 2:5'>1Jo 2:5</a>, of the love of God operating through him who keeps His word; <a href='B:690 4:12'>1Jo 4:12</a>, of the love of God in the case of those who love one another; <a href='B:690 4:17'>1Jo 4:17</a>, of the love of God as "made perfect with" (RV) those who abide in God, giving them to be possessed of the very character of God, by reason of which "as He is, even so are they in this world." <p/> <B-2,Verb,2005, epiteleo><p/> "to bring through to the end" (epi, intensive, in the sense of "fully," and teleo, "to complete"), is used in the Middle Voice in <a href='B:550 3:3'>Gal 3:3</a>, "are ye (now) perfected," continuous present tense, indicating a process, lit., "are ye now perfecting yourselves;" in <a href='B:540 7:1'>2Co 7:1</a>, "perfecting (holiness);" in <a href='B:570 1:6'>Phi 1:6</a>, RV, "will perfect (it)," AV, "will perform." See ACCOMPLISH, No. 4. <p/> <B-3,Verb,2675, katartizo><p/> "to render fit, complete" (artios), "is used of mending nets, <a href='B:470 4:21'>Mat 4:21</a>, <a href='B:480 1:19'>Mar 1:19</a>, and is translated 'restore' in <a href='B:550 6:1'>Gal 6:1</a>. It does not necessarily imply, however, that that to which it is applied has been damaged, though it may do so, as in these passages; it signifies, rather, right ordering and arrangement, <a href='B:650 11:3'>Heb 11:3</a>, 'framed;" it points out the path of progress, as in <a href='B:470 21:16'>Mat 21:16</a>, <a href='B:490 6:40'>Luk 6:40</a>; cp. <a href='B:540 13:9'>2Co 13:9</a>, <a href='B:560 4:12'>Eph 4:12</a>, where corresponding nouns occur. It indicates the close relationship between character and destiny, <a href='B:520 9:22'>Rom 9:22</a>, 'fitted.' It expresses the pastor's desire for the flock, in prayer, <a href='B:650 13:21'>Heb 13:21</a>, and in exhortation, <a href='B:530 1:10'>1Co 1:10</a>, RV, 'perfected' (AV, 'perfectly joined'); <a href='B:540 13:11'>2Co 13:11</a>, as well as his conviction of God's purpose for them, <a href='B:670 5:10'>1Pe 5:10</a>. It is used of the Incarnation of the Word in <a href='B:650 10:5'>Heb 10:5</a>, 'prepare,' quoted from <a href='B:230 40:6'>Psa 40:6</a> (Sept.), where it is apparently intended to describe the unique creative act involved in the Virgin Birth, <a href='B:490 1:35'>Luk 1:35</a>. In <a href='B:590 3:10'>1Th 3:10</a> it means to supply what is necessary, as the succeeding words show."* [* From Notes on Thessalonians by Hogg and Vine, p. 101. See FIT, B, No. 3. <p/> Note: Cp. exartizo, rendered "furnished completely," in <a href='B:620 3:17'>2Ti 3:17</a>, RV; see ACCOMPLISH, No. 1. <p/> <C-1,Adverb,199, akribos><p/> accurately, is translated "perfectly" in <a href='B:590 5:2'>1Th 5:2</a>, where it suggests that Paul and his companions were careful ministers of the Word. See ACCURATELY, and see Note (2) below. <p/> <C-2,Adverb,197, akribesteron><p/> the comparative degree of No. 1, <a href='B:510 18:26'>Act 18:26</a>, <a href='B:670 23:15'>1Pe 23:15</a>, see CAREFULLY, EXACTLY. <p/> <C-3,Adverb,5049, teleios><p/> "perfectly," is so translated in <a href='B:670 1:13'>1Pe 1:13</a>, RV (AV, "to the end"), of setting one's hope on coming grace. See END. <p/> Notes: (1) In <a href='B:730 3:2'>Rev 3:2</a>, AV, pleroo, "to fulfill," is translated "perfect" (RV, "fulfilled"). (2) For the adverb akribos in <a href='B:490 1:3'>Luk 1:3</a>, AV, see ACCURATELY: in <a href='B:510 24:22'>Act 24:22</a>, AV, see EXACT. (3) For the noun akribeia in <a href='B:510 22:3'>Act 22:3</a>, see MANNER.


topic: Perfection, Perfecting (Noun), Perfectness
definition:
<b>Perfection, Perfecting (Noun), Perfectness</b> <A-1,Noun,2676, katartisis><p/> "a making fit," is used figuratively in an ethical sense in <a href='B:540 13:9'>2Co 13:9</a>, RV, "perfecting" (AV, "perfection"), implying a process leading to consummation (akin to katartizo, see PERFECT, B, No. 3). <p/> <A-2,Noun,2677, katartismos><p/> denotes, in much the same way as No. 1, "a fitting or preparing fully," <a href='B:560 4:12'>Eph 4:12</a>. <p/> <A-3,Noun,5050, teleiosis><p/> denotes "a fulfillment, completion, perfection, and end accomplished as the effect of a process," <a href='B:650 7:11'>Heb 7:11</a>; in <a href='B:490 1:45'>Luk 1:45</a>, RV, "fulfillment" (AV, "performance"). <p/> <A-4,Noun,5047, teleiotes><p/> denotes much the same as No. 3, but stressing perhaps the actual accomplishment of the end in view, <a href='B:580 3:14'>Col 3:14</a>, "perfectness;" <a href='B:650 6:1'>Heb 6:1</a>, "perfection." In the Sept., <a href='B:70 9:16'>Jdg 9:16</a>, <a href='B:70 9:19'>Jdg 9:19</a>, <a href='B:240 11:3'>Pro 11:3</a>, <a href='B:300 2:2'>Jer 2:2</a>. <p/> <B-1,Verb,5052, telesphoreo><p/> "to bring to a completion" or "an end in view" (telos, "an end," phero, "to bear"), is said of plants, <a href='B:490 8:14'>Luk 8:14</a>.


topic: Perform, Performance
definition:
<b>Perform, Performance</b> <1,,5055, teleo><p/> "to finish," is translated "performed" in <a href='B:490 2:39'>Luk 2:39</a>, AV: see ACCOMPLISH, No. 3. <p/> <2,,658, apoteleo><p/> "to bring to an end, accomplish," is translated "I perform" in <a href='B:490 13:32'>Luk 13:32</a>, RV (AV, "I do"); some mss. have No. 3; in <a href='B:660 1:15'>Jam 1:15</a>, it is used of sin, "fullgrown" RV (AV, "finished"). See FINISH, Note 2. <p/> <3,,2005, epiteleo><p/><a href='B:520 15:28'>Rom 15:28</a>, AV, "performed" (RV, "accomplished"); <a href='B:540 8:11'>2Co 8:11</a>, AV, "perform" (RV, "complete"); <a href='B:570 1:6'>Phi 1:6</a>, AV, "perform" (RV, "perfect"): see ACCOMPLISH, No. 4. <p/> <4,,4160, poieo><p/> "to do," is translated "to perform" in <a href='B:520 4:21'>Rom 4:21</a>; in <a href='B:490 1:72'>Luk 1:72</a>, AV (RV, "to show"). See SHEW. <p/> <5,,591, apodidomi><p/> "to give back, or in full," is translated "thou ... shalt perform" in <a href='B:470 5:33'>Mat 5:33</a>. See DELIVER. No. 3. <p/> Notes: (1) In <a href='B:520 7:18'>Rom 7:18</a>, AV, katergazomai, "to work," is translated "to perform" (RV, "to do;" marg., "work"). (2) In <a href='B:490 1:20'>Luk 1:20</a>, AV, ginomai, "to come to pass" (RV), is translated "shall be performed." (3) For "performance" in <a href='B:490 1:45'>Luk 1:45</a>, see FULFILLMENT.


topic: Perhaps
definition:
<b>Perhaps</b> <1,,5029, tacha><p/> is translated "perhaps" in <a href='B:640 1:15'>Phm 1:15</a>. See PERADVENTURE. <p/> <2,,686, ara><p/> a particle, "then," sometimes marking a result about which some uncertainty is felt, is translated "perhaps" in <a href='B:510 8:22'>Act 8:22</a>. <p/> Note: In <a href='B:540 2:7'>2Co 2:7</a>, AV, pos, "anyhow," "by any means" (RV), is translated "perhaps."


topic: Perish
definition:
<b>Perish</b> <1,,622, apollumi><p/> "to destroy," signifies, in the Middle Voice, "to perish," and is thus used (a) of things, e.g., <a href='B:470 1:5-30'>Mat 1:5-30</a>, <a href='B:490 5:37'>Luk 5:37</a>, <a href='B:510 27:34'>Act 27:34</a>, RV, "perish" (in some texts pipto, "to fall," as AV); <a href='B:650 1:11'>Heb 1:11</a>, <a href='B:680 3:6'>2Pe 3:6</a>, <a href='B:730 18:14'>Rev 18:14</a> (2nd part), RV, "perished" (in some texts aperchomai, "to depart," as AV); (b) of persons, e.g., <a href='B:470 8:25'>Mat 8:25</a>, <a href='B:500 1:3-16'>Joh 1:3-16</a>, <a href='B:500 10:28'>Joh 10:28</a>, <a href='B:500 17:12'>Joh 17:12</a>, RV, "perished" (AV, "is lost"); <a href='B:520 2:12'>Rom 2:12</a>, <a href='B:530 1:18'>1Co 1:18</a>, lit., "the perishing," where the perfective force of the verb implies the completion of the process of destruction (Moulton, Proleg., p. 114); <a href='B:530 8:11'>1Co 8:11</a>, <a href='B:530 15:18'>1Co 15:18</a>, <a href='B:680 3:9'>2Pe 3:9</a>, <a href='B:720 1:11'>Jud 1:11</a>. For the meaning of the word see DESTROY, No. 1. <p/> <2,,4881, sunapollumi><p/> in the Middle Voice, denotes "to perish together" (sun, "with," and No. 1), <a href='B:650 11:31'>Heb 11:31</a>. <p/> <3,,599, apothnesko><p/> "to die;" in <a href='B:470 8:32'>Mat 8:32</a> "perished," See DIE, No. 2. <p/> <4,,853, aphanizo><p/> "to make unseen" (a, negative, phaino, "to cause to appear"), in the Passive Voice, is translated "perish" in <a href='B:510 13:41'>Act 13:41</a> (RV, marg., "vanish away"). See DISFIGURE. <p/> <5,,1311, diaphtheiro><p/> "to corrupt," is rendered "perish" in <a href='B:540 4:16'>2Co 4:16</a>, AV (RV, "is decaying"). See CORRUPT, No. 3, DECAY. <p/> Notes: (1) In <a href='B:510 8:20'>Act 8:20</a>, "(thy money) perish" is a translation of a phrase, lit, "be unto destruction," apoleia; see DESTRUCTION, B, (II), No. 1. (2) In <a href='B:580 2:22'>Col 2:22</a>, "to perish" is a translation of the phrase eis pthoran, lit., "unto corruption;" see CORRUPT, B, No. 1. (3) For "shall utterly perish," in <a href='B:680 2:12'>2Pe 2:12</a>, AV, see CORRUPT, B, No. 1 (b).


topic: Permission
definition:
<b>Permission</b> <1,,4774, sungnome><p/> lit., "a joint opinion, mind or understanding" (sun, "with," gnome, "an opinion"), "a fellow feeling," hence, "a concession, allowance," is translated "permission," in contrast to "commandment," in <a href='B:530 7:6'>1Co 7:6</a>.


topic: Permit
definition:
<b>Permit</b> <1,,2010, epitrepo><p/> lit., "to turn to" (epi, "to," trepo, "to turn"), "to entrust," signifies "to permit," <a href='B:510 26:1'>Act 26:1</a>, <a href='B:530 14:34'>1Co 14:34</a>, <a href='B:530 16:7'>1Co 16:7</a>, <a href='B:610 2:12'>1Ti 2:12</a>, RV "permit" (AV, "suffer"); <a href='B:650 6:3'>Heb 6:3</a>. See LEAVE.


topic: Perplex, Perplexity
definition:
<b>Perplex, Perplexity</b> <A-1,Verb,639, aporeo><p/> is rendered "perplexed" in <a href='B:540 4:8'>2Co 4:8</a>, and in the most authentic mss. in <a href='B:490 24:4'>Luk 24:4</a>; see DOUBT, A, No. 1. <p/> <A-2,Verb,1280, diaporeo><p/> "was much perplexed" in <a href='B:490 9:7'>Luk 9:7</a>; see DOUBT, A, No. 2. <p/> <B-1,Noun,640, aporia><p/> akin to A, No. 1, is translated "perplexity" in <a href='B:490 21:25'>Luk 21:25</a> (lit., "at a loss for a way," a, negative, poros, "a way, resource"), of the distress of nations, finding no solution to their embarrassments; papyri illustrations are in the sense of being at one's wit's end, at a loss how to proceed, without resources.


topic: Persecute, Persecution
definition:
<b>Persecute, Persecution</b> <A-1,Verb,1377, dioko><p/> has the meanings (a) "to put to flight, drive away," (b) "to pursue," whence the meaning "to persecute," <a href='B:470 1:5-12'>Mat 1:5-12</a>, <a href='B:470 5:44'>Mat 5:44</a>, <a href='B:470 10:23'>Mat 10:23</a>, <a href='B:470 23:34'>Mat 23:34</a>, <a href='B:490 11:49'>Luk 11:49</a> (No. 2 in some mss.); <a href='B:490 21:12'>Luk 21:12</a>, <a href='B:500 5:16'>Joh 5:16</a>, <a href='B:500 15:20'>Joh 15:20</a> (twice); <a href='B:510 7:52'>Act 7:52</a>, <a href='B:510 1:9-5'>Act 1:9-5</a>, and similar passages; <a href='B:520 12:14'>Rom 12:14</a>, <a href='B:530 4:12'>1Co 4:12</a>, <a href='B:530 15:9'>1Co 15:9</a>, <a href='B:540 4:9'>2Co 4:9</a>, AV (RV, "pursued"); <a href='B:550 1:13'>Gal 1:13</a>, <a href='B:550 1:23'>Gal 1:23</a>, <a href='B:550 4:29'>Gal 4:29</a>, <a href='B:550 5:11'>Gal 5:11</a>, RV, "am ... persecuted" (AV, "suffer persecution"); so <a href='B:550 6:12'>Gal 6:12</a>, <a href='B:570 3:6'>Phi 3:6</a>, <a href='B:620 3:12'>2Ti 3:12</a>, "shall suffer persecution;" <a href='B:730 12:13'>Rev 12:13</a>. See FOLLOW, PURSUE. <p/> <A-2,Verb,1559, ekdioko><p/> ek, "out" and No. 1, is used in <a href='B:590 2:15'>1Th 2:15</a>, AV, "persecuted" (RV, "drove out"). See also No. 1. See DRIVE, No. 2. <p/> <B-1,Noun,1375, diogmos><p/> akin to A, No. 1, occurs in <a href='B:470 13:21'>Mat 13:21</a>, <a href='B:480 4:17'>Mar 4:17</a>, <a href='B:480 10:30'>Mar 10:30</a>, <a href='B:510 8:1'>Act 8:1</a>, <a href='B:510 13:50'>Act 13:50</a>, <a href='B:520 8:35'>Rom 8:35</a>, <a href='B:540 12:10'>2Co 12:10</a>, <a href='B:600 1:4'>2Th 1:4</a>, <a href='B:620 3:11'>2Ti 3:11</a>, twice (for <a href='B:620 3:12'>2Ti 3:12</a>, see A, No. 1). In the Sept., <a href='B:240 11:19'>Pro 11:19</a>, <a href='B:310 3:19'>Lam 3:19</a>. <p/> Note: In <a href='B:510 11:19'>Act 11:19</a>, AV, thlipsis, "tribulation" (RV), is translated "persecution."


topic: Persecutor
definition:
<b>Persecutor</b> <1,,1376, dioktes><p/> akin to dioko (see above), occurs in <a href='B:610 1:13'>1Ti 1:13</a>.


topic: Perserverance
definition:
<b>Perserverance</b> <1,,4343, proskarteresis><p/> occurs in <a href='B:560 6:18'>Eph 6:18</a>. Cp. the verb (and the formation) under ATTEND, No. 2.


topic: Person
definition:
<b>Person</b> <1,,4383, prosopon><p/> for the meaning of which see APPEARANCE, No. 2, is translated "person" or "persons" in <a href='B:470 22:16'>Mat 22:16</a>, <a href='B:480 12:14'>Mar 12:14</a>, <a href='B:490 20:21'>Luk 20:21</a>, <a href='B:540 1:11'>2Co 1:11</a>, <a href='B:540 2:10'>2Co 2:10</a>, <a href='B:550 2:6'>Gal 2:6</a>, <a href='B:720 1:16'>Jud 1:16</a>, lit., "(admiring, or showing respect of, RV) persons." <p/> <2,,444, anthropos><p/> a generic name for man, is translated "persons" in <a href='B:730 11:13'>Rev 11:13</a>, RV (AV, "men"). <p/> Notes: (1) In <a href='B:650 1:3'>Heb 1:3</a>, AV, hupostasis, "subtance," is translated "person;" see SUBSTANCE. (2) In <a href='B:470 27:24'>Mat 27:24</a>, RV, toutou, "of this ... (man)," is translated "of this ... person" (AV). (3) In <a href='B:640 1:12'>Phm 1:12</a>, the pronoun autos, "he," placed in a position of strong emphasis, is translated "in his own person," RV, stressing the fact that in spite of the Apostle's inclination to retain Onesimus, he has sent him, as being, so to speak, "his very heart," instead of adopting some other method. (4) In <a href='B:530 5:13'>1Co 5:13</a>, AV, the adjective poneros, "wicked," used as a noun, is translated "wicked person" (RV, "... man"). (5) In <a href='B:680 2:5'>2Pe 2:5</a>, AV, ogdoos, "eighth," is translated "the (lit., 'an') eighth person" (RV, "with seven others"). (b) Various adjectives are used with the word "persons," e.g., "devout, perjured, profane."


topic: Persons (respect of)
definition:
<b>Persons (respect of)</b> <A-1,Noun,4381, prosoplemptes><p/> denotes "a respecter of persons" (prosopon, "a face" or "person," lambano, "to lay hold of"), <a href='B:510 10:34'>Act 10:34</a>. <p/> <A-2,Noun,4382, prosopolempsia><p/> (in inferior texts without the letter m), denotes "respect of persons, partiality" (akin to No. 1), the fault of one who, when responsible to give judgment, has respect to the position, rank, popularity, or circumstances of men, instead of their intrinsic conditions, preferring the rich and powerful to those who are not so, <a href='B:520 2:11'>Rom 2:11</a>, <a href='B:560 6:9'>Eph 6:9</a>, <a href='B:580 3:25'>Col 3:25</a>, <a href='B:660 2:1'>Jam 2:1</a>. <p/> <B-1,Verb,4380, prosopolempteo><p/> "to have respect of persons" (see ABOVE), occurs in <a href='B:660 2:9'>Jam 2:9</a>. <p/> <C-1,Adverb,678, aprosopolemptos><p/> without respect of persons, impartially (a, negative), occurs in <a href='B:670 1:17'>1Pe 1:17</a>.


topic: Persuade
definition:
<b>Persuade</b> * in the Active Voice, signifies "to apply persuasion, to prevail upon or win over, to persuade," bringing about a change of mind by the influence of reason or moral considerations, e.g., in <a href='B:470 27:20'>Mat 27:20</a>, <a href='B:470 28:14'>Mat 28:14</a>, <a href='B:510 13:43'>Act 13:43</a>, <a href='B:510 19:8'>Act 19:8</a>; in the Passive Voice, "to be persuaded, believe" (see BELIEVE, No. 2, and OBEY), e.g., <a href='B:490 16:31'>Luk 16:31</a>, <a href='B:490 20:6'>Luk 20:6</a>, <a href='B:510 17:4'>Act 17:4</a>; RV (AV, "believed"); <a href='B:510 21:14'>Act 21:14</a>, <a href='B:510 26:26'>Act 26:26</a>, <a href='B:520 8:38'>Rom 8:38</a>, <a href='B:520 14:14'>Rom 14:14</a>, <a href='B:520 15:14'>Rom 15:14</a>, <a href='B:620 1:5'>2Ti 1:5</a>, <a href='B:620 1:12'>2Ti 1:12</a>, <a href='B:650 6:9'>Heb 6:9</a>, <a href='B:650 11:13'>Heb 11:13</a>, in some mss.; <a href='B:650 13:18'>Heb 13:18</a>, RV (AV, "trust"). See ASSURANCE, B, No. 3. <p/> Note: For <a href='B:510 26:28'>Act 26:28</a>, AV, "thou persuadest," see FAIN, Note. <p/> <1,,3982, peitho><p/> in the Active Voice, signifies "to apply persuasion, to prevail upon or win over, to persuade," bringing about a change of mind by the influence of reason or moral considerations, e.g., in <a href='B:470 27:20'>Mat 27:20</a>, <a href='B:470 28:14'>Mat 28:14</a>, <a href='B:510 13:43'>Act 13:43</a>, <a href='B:510 19:8'>Act 19:8</a>; in the Passive Voice, "to be persuaded, believe" (see BELIEVE, No. 2, and OBEY), e.g., <a href='B:490 16:31'>Luk 16:31</a>, <a href='B:490 20:6'>Luk 20:6</a>, <a href='B:510 17:4'>Act 17:4</a>; RV (AV, "believed"); <a href='B:510 21:14'>Act 21:14</a>, <a href='B:510 26:26'>Act 26:26</a>, <a href='B:520 8:38'>Rom 8:38</a>, <a href='B:520 14:14'>Rom 14:14</a>, <a href='B:520 15:14'>Rom 15:14</a>, <a href='B:620 1:5'>2Ti 1:5</a>, <a href='B:620 1:12'>2Ti 1:12</a>, <a href='B:650 6:9'>Heb 6:9</a>, <a href='B:650 11:13'>Heb 11:13</a>, in some mss.; <a href='B:650 13:18'>Heb 13:18</a>, RV (AV, "trust"). See ASSURANCE, B, No. 3. <p/> Note: For <a href='B:510 26:28'>Act 26:28</a>, AV, "thou persuadest," see FAIN, Note. <p/> <2,,374, anapeitho><p/> "to persuade, induce," in an evil sense (ana, "back," and No. 1), is used in <a href='B:510 18:13'>Act 18:13</a>. In the Sept., <a href='B:300 29:8'>Jer 29:8</a>. <p/> Note: For plerophoreo, rendered "being fully persuaded," in <a href='B:520 4:21'>Rom 4:21</a>, <a href='B:520 14:5'>Rom 14:5</a>, AV, see ASSURANCE, B, No. 2.


topic: Persuasion
definition:
<b>Persuasion</b> <1,,3988, peismone><p/> akin to peitho, is used in <a href='B:550 5:8'>Gal 5:8</a>, where the meaning is "this influence that has won you over, or that seems likely to do so;" the use of peitho, in the sense of "to obey," in <a href='B:550 5:7'>Gal 5:7</a>, suggests a play upon words here.


topic: Persuasive, Persuasivness
definition:
<b>Persuasive, Persuasivness</b> <A-1,Adjective,3981, peithos><p/> an adjective (akin to peitho), not found elsewhere, is translated "persuasive" in <a href='B:530 2:4'>1Co 2:4</a>, RV (AV, "enticing"); see ENTICE, B. <p/> <B-1,Noun,4086, pithanologia><p/> "persuasiveness of speech," is used in <a href='B:580 2:4'>Col 2:4</a>, RV. See ENTICE, B, Note.


topic: Pertain to
definition:
<b>Pertain to</b> <1,,3348, metecho><p/><a href='B:650 7:13'>Heb 7:13</a>, AV; see BELONG, Note (c), PARTAKE, B, No. 3. <p/> Notes: (1) In <a href='B:520 15:17'>Rom 15:17</a>, the phrase ta pros, lit., "the (things) towards" is translated "things pertaining to," RV (AV, "those things which pertain to"); in <a href='B:650 2:17'>Heb 2:17</a>, <a href='B:650 5:1'>Heb 5:1</a>, RV and AV, "things pertaining to." (2) In <a href='B:510 1:3'>Act 1:3</a>, AV, the phrase ta peri, "the (things) concerning" (RV), is translated "the things pertaining to." (3) In <a href='B:520 9:4'>Rom 9:4</a>, the RV rightly translates the relative pronoun hon, lit., "of whom" from hos, "who"), by "whose is" (AV, "to whom pertaineth"). (4) In <a href='B:520 4:1'>Rom 4:1</a>, AV, kata, "according to" (RV), is translated "as pertaining to." (5) For <a href='B:530 1:6-4'>1Co 1:6-4</a>, see LIFE, B, No. 1.


topic: Perverse, Pervert
definition:
<b>Perverse, Pervert</b> <1,,654, apostrepho><p/> "to turn away" (apo, "from," strepho, "to turn"), is used metaphorically in the sense of "perverting" in <a href='B:490 23:14'>Luk 23:14</a> (cp. No. 2 in <a href='B:490 23:2'>Luk 23:2</a>). See BRING, No. 22. <p/> <2,,1294, diastrepho><p/> "to distort, twist" (dia, "through," and strepho), is translated "to pervert" in <a href='B:490 23:2'>Luk 23:2</a> (cp. No. 1 in <a href='B:490 23:14'>Luk 23:14</a>); <a href='B:510 13:10'>Act 13:10</a> [in <a href='B:510 13:8'>Act 13:8</a>, "to turn aside" (AV, "away"]; in the perfect participle, Passive Voice, it is translated "perverse," lit., "turned aside, corrupted," in <a href='B:470 17:17'>Mat 17:17</a>, <a href='B:490 9:41'>Luk 9:41</a>, <a href='B:510 20:30'>Act 20:30</a>, <a href='B:570 2:15'>Phi 2:15</a>. <p/> <3,,3344, metastrepho><p/> "to transform into something of an opposite character" (meta, signifying "a change," and strepho,) as the Judaizers sought to "pervert the gospel of Christ," <a href='B:550 1:7'>Gal 1:7</a>; cp. "the sun shall be turned into darkness," <a href='B:510 2:20'>Act 2:20</a>; laughter into mourning and joy to heaviness, <a href='B:660 4:9'>Jam 4:9</a>. See TURN. <p/> <4,,1612, ekstrepho><p/> "to turn inside out" (ek, "out"), "to change entirely," is used metaphorically in <a href='B:630 3:11'>Tit 3:11</a>, RV, "is perverted" (AV, "is subverted"). See SUBVERT. <p/> Note: For "perverse disputings," <a href='B:610 6:5'>1Ti 6:5</a>, AV, see DISPUTE, A, No. 3.


topic: Pestilence, Pestilent fellow
definition:
<b>Pestilence, Pestilent fellow</b> <1,,3061, loimos><p/> "a pestilence, any deadly infectious malady," is used in the plural in <a href='B:490 21:11'>Luk 21:11</a> (in some mss., <a href='B:470 24:7'>Mat 24:7</a>); in <a href='B:510 24:5'>Act 24:5</a>, metaphorically, "a pestilent fellow." See FELLOW.


topic: Petition
definition:
<b>Petition</b> <1,,155, aitema><p/> from aiteo, "to ask" is rendered "petitions" in <a href='B:690 5:15'>1Jo 5:15</a>, see ASK, B, and cp. the distinction between A, Nos. 1 and 2. Cp. deesis (see PRAYER).


topic: Pharisees
definition:
<b>Pharisees</b> <1,,5330, pharisaios><p/> from an Aramaic word peras (found in <a href='B:340 5:28'>Dan 5:28</a>), signifying "to separate," owing to a different manner of life from that of the general public. The "Pharisees" and Sadducees appear as distinct parties in the latter half of the 2nd cent. B.C., though they represent tendencies traceable much earlier in Jewish history, tendencies which became pronounced after the return from Babylon (537 B.C.). The immediate progenitors of the two parties were, respectively, the Hasideans and the Hellenizers; the latter, the antecedents of the Sadducees, aimed at removing Judaism from its narrowness and sharing in the advantages of Greek life and culture. The Hasidaeans, a transcription of the Hebrew chasidim, i.e., "pious ones," were a society of men zealous for religion, who acted under the guidance of the scribes, in opposition to the godless Hellenizing party; they scrupled to oppose the legitimate high priest even when he was on the Greek side. Thus the Hellenizers were a political sect, while the Hasidaens, whose fundamental principle was complete separation from non-Jewish elements, were the strictly legal party among the Jews, and were ultimately the more popular and influential party. In their zeal for the Law they almost deified it and their attitude became merely external, formal, and mechanical. They laid stress, not upon the righteousness of an action, but upon its formal correctness. Consequently their opposition to Christ was inevitable; His manner of life and teaching was essentially a condemnation of theirs; hence His denunciation of them, e.g., <a href='B:470 6:2'>Mat 6:2</a>, <a href='B:470 6:5'>Mat 6:5</a>, <a href='B:470 6:16'>Mat 6:16</a>, <a href='B:470 15:7'>Mat 15:7</a> and chapter 23. <p/> While the Jews continued to be divided into these two parties, the spread of the testimony of the Gospel must have produced what in the public eye seemed to be a new sect, and in the extensive development which took place at Antioch, <a href='B:510 1:11-26'>Act 1:11-26</a>, the name "Christians" seems to have become a popular term applied to the disciples as a sect, the primary cause, however, being their witness to Christ (see CALL, A, No. 11). The opposition of both "Pharisees" and Sadducees (still mutually antagonistic, <a href='B:510 1:23-10'>Act 1:23-10</a>) against the new "sect" continued unabated during apostolic times.


topic: Philosopher
definition:
<b>Philosopher</b> <1,,5386, philosophos><p/> lit., "loving wisdom" (philos, "loving," sophia, "wisdom"), occurs in <a href='B:510 17:18'>Act 17:18</a>.


topic: Philosophy
definition:
<b>Philosophy</b> <1,,5385, philosophia><p/> denotes "the love and pursuit of wisdom," hence, "philosophy," the investigation of truth and nature; in <a href='B:580 2:8'>Col 2:8</a>, the so-called "philosophy" of false teachers. "Though essentially Greek as a name and as an idea, it had found its way into Jewish circles ... Josephus speaks of the three Jewish sects as the "philosophies" ... It is worth observing that this word, which to the Greeks denotes the highest effort of the intellect, occurs here alone in Paul's writings ... the Gospel had deposed the term as inadequate to the higher standard whether of knowledge or of practice, which it had introduced" (Lightfoot).


topic: Phylactery
definition:
<b>Phylactery</b> <1,,5440, phulakterion><p/> primarily "an outpost," or "fortification" (phulax, "a guard"), then, "any kind of safeguard," became used especially to denote "an amulet." In the NT it denotes a prayer fillet, "a phylactery," a small strip of parchment, with portions of the Law written on it; it was fastened by a leather strap either to the forehead or to the left arm over against the heart, to remind the wearer of the duty of keeping the commandments of God in the head and in the heart; cp. <a href='B:20 13:16'>Exo 13:16</a>, <a href='B:50 6:8'>Deu 6:8</a>, <a href='B:50 11:18'>Deu 11:18</a>. It was supposed to have potency as a charm against evils and demons. The Pharisees broadened their "phylacteries" to render conspicuous their superior eagerness to be mindful of God's Law, <a href='B:470 23:5'>Mat 23:5</a>.


topic: Physician
definition:
<b>Physician</b> <1,,2395, iatros><p/> akin to iaomai, "to heal," "a physician," occurs in <a href='B:470 9:12'>Mat 9:12</a>, <a href='B:480 2:17'>Mar 2:17</a>, <a href='B:480 5:26'>Mar 5:26</a>, <a href='B:490 4:23'>Luk 4:23</a>, <a href='B:490 5:31'>Luk 5:31</a> (in some mss., <a href='B:490 8:43'>Luk 8:43</a>); <a href='B:580 4:14'>Col 4:14</a>.


topic: Piece
definition:
<b>Piece</b> <1,,1915, epiblema><p/> primariy denotes "that which is thrown over, a cover" (epi, "over," ballo, "to throw"); then, "that which is put on, or sewed on, to cover a rent, a patch," <a href='B:470 9:16'>Mat 9:16</a>, <a href='B:480 2:21'>Mar 2:21</a>; in the next sentence, RV, "that which should fill" (AV, "the new piece that filled"), there is no word representing "piece" (lit., "the filling," pleroma); see FILL, B: <a href='B:490 5:36'>Luk 5:36</a>. <p/> <2,,1406, drachme><p/> a drachma, firstly, "an Attic weight," as much as one can hold in the hand (connected with drassomai, "to grasp with the hand, lay hold of," <a href='B:530 3:19'>1Co 3:19</a>), then, "a coin," nearly equal to the Roman denarius (see PENNY), is translated "pieces of silver" in <a href='B:490 1:15'>Luk 1:15</a>, 1st part; "piece," 2nd part and <a href='B:490 15:9'>Luk 15:9</a>. <p/>3313, meros><p/> "a part," is translated "a piece (of a broiled fish)" in <a href='B:490 24:42'>Luk 24:42</a>. See BEHALF, PART. <p/> <4,,2801, klasma><p/> "a broken piece" (from klao, "to break") is used of the broken pieces from the feeding of the multitudes, RV, "broken pieces," AV, "fragments," <a href='B:470 14:20'>Mat 14:20</a>, <a href='B:480 6:43'>Mar 6:43</a>, <a href='B:480 1:8-20'>Mar 1:8-20</a>, <a href='B:490 9:17'>Luk 9:17</a>, <a href='B:500 1:6-13'>Joh 1:6-13</a>; in <a href='B:470 15:37'>Mat 15:37</a>, <a href='B:480 8:8'>Mar 8:8</a>, RV, "broken pieces" (AV, "broken meat"). <p/> <5,,694, argurion><p/> which frequently denotes "money," also represents "a silver coin," of the value of a shekel or tetradrachmon (four times the drachme, see No. 2); it is used in the plural in <a href='B:470 26:15'>Mat 26:15</a>, <a href='B:470 1:27-9'>Mat 1:27-9</a>. In <a href='B:510 19:19'>Act 19:19</a>, "fifty thousand of silver" is, lit., "fifty thousand of silver" (probably drachmas). See MONEY, SILVER. <p/> Notes: (1) In <a href='B:510 27:44'>Act 27:44</a>, for AV, "broken pieces," the RV translates epi ("on") tinon ("certain things") ton ("the," i.e., "those namely") by "on other things;" there is no word in the original representing "pieces." (2) For the phrase "to break to (in) pieces," <a href='B:470 21:44'>Mat 21:44</a>, RV, and <a href='B:480 5:4'>Mar 5:4</a>, see BREAK, A, Nos. 10 and 5 respectively. (3) In <a href='B:490 14:18'>Luk 14:18</a>, AV, agros, "a field" (RV), is translated "a piece of ground." (4) In <a href='B:470 17:27'>Mat 17:27</a>, AV, stater, "a shekel" (RV), a tetradrachmon (see No. 5, above), is translated "a piece of money."


topic: Pierce
definition:
<b>Pierce</b> <1,,1338, diikneomai><p/> "to go through, penetrate" (dia, "through," ikneomaia, "to go"), is used of the power of the Word of God, in <a href='B:650 4:12'>Heb 4:12</a>, "piercing." In the Sept., <a href='B:20 26:28'>Exo 26:28</a>. <p/> <2,,1330, dierchomai><p/> "to go through," is translated "shall pierce through" in <a href='B:490 2:35'>Luk 2:35</a>. See COME, No. 5. <p/> <3,,1574, ekkenteo><p/> primarily, "to prick out" (ek, "out," kenteo, "to prick"), signifies "to pierce," <a href='B:500 19:37'>Joh 19:37</a>, <a href='B:730 1:7'>Rev 1:7</a>. <p/> <4,,3572, nusso><p/> "to pierce" or "pierce through," often of inflicting severe or deadly wounds, is used of the piercing of the side of Christ, <a href='B:500 19:34'>Joh 19:34</a> (in some mss., <a href='B:470 27:49'>Mat 27:49</a>). <p/> <5,,4044, peripeiro><p/> "to put on a spit," hence, "to pierce," is used metaphorically in <a href='B:610 6:10'>1Ti 6:10</a>, of torturing one's soul with many sorrows, "have pierced (themselves) through."


topic: Piety (to shew)
definition:
<b>Piety (to shew)</b> <1,,2151, eusebeo><p/> "to reverence, to show piety" towards any to whom dutiful regard is due (akin to eusebes, "pious, godly, devout"), is used in <a href='B:610 5:4'>1Ti 5:4</a> of the obligation on the part of children and grandchildren (RV) to express in a practical way their dutifulness "towards their own family;" in <a href='B:510 17:23'>Act 17:23</a> of worshipping God. See WORSHIP.


topic: Pilgrim
definition:
<b>Pilgrim</b> <1,,3927, parepidemos><p/> an adjective signifying "sojourning in a strange place, away from one's own people" (para, "from," expressing a contrary condition, and epidemeo, "to sojourn;" demos, "a people"), is used of OT saints, <a href='B:650 11:13'>Heb 11:13</a>, "pilgrims" (coupled with xenos, "a foreigner"); of Christians, <a href='B:670 1:1'>1Pe 1:1</a>, "sojourners (of the Dispersion)," RV; <a href='B:650 2:11'>Heb 2:11</a>, "pilgrims" (coupled with paroikos, "an alien, sojourner"); the word is thus used metaphorically of those to whom Heaven is their own country, and who are sojourners on earth.


topic: Pillar
definition:
<b>Pillar</b> <1,,4769, stulos><p/> "a column supporting the weight of a building," is used (a) metaphorically, of those who bear responsibility in the churches, as of the elders in the church at Jerusalem, <a href='B:550 2:9'>Gal 2:9</a>; of a local church as to its responsibility, in a collective capacity, to maintain the doctrines of the faith by teaching and practice, <a href='B:610 3:15'>1Ti 3:15</a>; some would attach this and the next words to the statement in <a href='B:610 3:16'>1Ti 3:16</a>; the connection in the Eng. versions seems preferable; (b) figuratively in <a href='B:730 3:12'>Rev 3:12</a>, indicating a firm and permanent position in the spiritual, heavenly and eternal Temple of God; (c) illustratively, of the feet of the angel in the vision in <a href='B:730 10:1'>Rev 10:1</a>, seen as flames rising like columns of fire indicative of holiness and consuming power, and thus reflecting the glory of Christ as depicted in <a href='B:730 1:15'>Rev 1:15</a>; cp. <a href='B:330 1:7'>Eze 1:7</a>.


topic: Pillow
definition:
<b>Pillow</b> <1,,4344, proskephalaion><p/> denotes "a pillow, a cushion for the head" (pros, "to," kephale, "a head"), <a href='B:480 4:38'>Mar 4:38</a> (RV, "cushion"). In the Sept., <a href='B:330 13:18'>Eze 13:18</a>.


topic: Pine away
definition:
<b>Pine away</b> <1,,3583, xeraino><p/> "to dry up, wither," is rendered "pineth away" in <a href='B:480 9:18'>Mar 9:18</a>. See DRY.


topic: Pinnacle
definition:
<b>Pinnacle</b> <1,,4419, pterugion><p/> denotes (a) "a little wing" (diminutive of pterux, "a wing"); (b) "anything like a wing, a turret, battlement," of the temple in Jerusalem, <a href='B:470 4:5'>Mat 4:5</a>, <a href='B:490 4:9'>Luk 4:9</a> (of the hieron, "the entire precincts," or parts of the main building, as distinct from the naos, "the sanctuary"). This "wing" has been regarded (1) as the apex of the sanctuary, (2) the top of Solomon's porch, (3) the top of the Royal Portico, which Josephus describes as of tremendous height (Antiq. xv. 11.5). It is used in the Sept. of the fins of fishes, e.g., <a href='B:30 1:11-12'>Lev 1:11-12</a>; of the part of a dress, hanging down in the form of a wing, <a href='B:80 3:9'>Rth 3:9</a>, <a href='B:90 24:5'>1Sa 24:5</a>.


topic: Pipe (Noun and Verb)
definition:
<b>Pipe (Noun and Verb)</b> <A-1,Noun,836, aulos><p/> "a wind instrument," e.g., "a flute" (connected with aemi, "to blow"), occurs in <a href='B:530 14:7'>1Co 14:7</a>. <p/> <B-1,Verb,832, auleo><p/> "to play on an aulos," is used in <a href='B:470 11:17'>Mat 11:17</a>, <a href='B:490 7:32'>Luk 7:32</a>, <a href='B:530 14:7'>1Co 14:7</a> (2nd part).


topic: Pit
definition:
<b>Pit</b> <1,,5421, phrear><p/> "a well, dug for water" (distinct from pege, "a fountain"), denotes "a pit" in <a href='B:730 1:9-2'>Rev 1:9-2</a>, RV, "the pit (of the abyss)," "the pit," i.e., the shaft leading down to the abyss, AV, "(bottomless) pit;" in <a href='B:490 14:6'>Luk 14:6</a>, RV, "well" (AV, "pit"); in <a href='B:500 1:4-12'>Joh 1:4-12</a>, "well." See WELL. <p/> <2,,999, bothunos><p/> is rendered "pit" in <a href='B:470 12:11'>Mat 12:11</a>, see DITCH. <p/> <3,,12, abussos><p/> see BOTTOMLESS, B. <p/> <4,,5276, hupolenion><p/> denotes "a vessel or trough beneath a winepress," to receive the juice, <a href='B:480 12:1'>Mar 12:1</a>, RV, "a pit for the winepress" (AV, "a place for ... the wine-fat"). <p/> Note: For "pits," <a href='B:680 2:4'>2Pe 2:4</a>, RV, see CHAIN Note (1).


topic: Pitch (Verb)
definition:
<b>Pitch (Verb)</b> <1,,4078, pegnumi><p/> "to make fast, to fix" (cp. prospegnumi, <a href='B:510 2:23'>Act 2:23</a>, of crucifixion), is used of "pitching" a tent; in <a href='B:650 8:2'>Heb 8:2</a>, of the "true tabernacle," the heavenly and spiritual, which "the Lord pitched."


topic: Pitcher
definition:
<b>Pitcher</b> <1,,2765, keramion><p/> "an earthen vessel" (keramos, "potter's clay"), "a jar" or "jug," occurs in <a href='B:480 14:13'>Mar 14:13</a>, <a href='B:490 22:10'>Luk 22:10</a>.


topic: Pitiable (most)
definition:
<b>Pitiable (most)</b> <1,,1652, eleeinoteros><p/> the comparative degree of eleeinos, "miserable, pitiable" (eleos, "pity"), is used in <a href='B:530 5:19'>1Co 5:19</a>, "most pitiable" (RV), lit., "more pitiable than all men." See MISERABLE.


topic: Pitiful, Pity
definition:
<b>Pitiful, Pity</b> <1,,4184, polusplanchnos><p/> denotes "very pitiful" or "full of pity" (polus, "much," splanchnon, "the heart;" in the plural, "the affections"), occurs in <a href='B:660 5:11'>Jam 5:11</a>, RV, "full of pity." <p/> <2,,2155, eusplanchnos><p/> "compassionate, tenderhearted," lit., "of good heartedness" (eu, "well," and splanchnon), is translated "pitiful" in <a href='B:670 3:8'>1Pe 3:8</a>, AV, RV, "tenderhearted," as in <a href='B:560 4:32'>Eph 4:32</a>.


topic: Place (Noun, Verb, Adverb)
definition:
<b>Place (Noun, Verb, Adverb)</b> <A-1,Noun,5117, topos><p/> (Eng., "topic," "topography," etc.,) is used of "a region" or "locality," frequently in the Gospels and Acts; in <a href='B:490 2:7'>Luk 2:7</a>, <a href='B:490 14:22'>Luk 14:22</a>, "room;" of a place which a person or thing occupies, a couch at table, e.g., <a href='B:490 1:14-10'>Luk 1:14-10</a>, RV, "place" (AV, "room"); of the destiny of Judas Iscariot, <a href='B:510 1:25'>Act 1:25</a>; of the condition of the "unlearned" or non-gifted in a church gathering, <a href='B:530 14:16'>1Co 14:16</a>, RV, "place;" the sheath of a sword, <a href='B:470 26:52'>Mat 26:52</a>; a place in a book, <a href='B:490 4:17'>Luk 4:17</a>; see also <a href='B:730 2:5'>Rev 2:5</a>, <a href='B:730 6:14'>Rev 6:14</a>, <a href='B:730 12:8'>Rev 12:8</a>; metaphorically, of "condition, occasion, opportunity" <a href='B:510 25:16'>Act 25:16</a>, RV, "opportunity" (AV, "license"); <a href='B:520 12:19'>Rom 12:19</a>, <a href='B:560 4:27'>Eph 4:27</a>. See OPPORTUNITY, ROOM. <p/> <A-2,Noun,5564, chorion><p/> "a region" (a diminutive of chora, "a land, country"), is used of Gethsemane, <a href='B:470 26:36'>Mat 26:36</a>, <a href='B:480 14:32'>Mar 14:32</a>. See FIELD. <p/> <A-3,Noun,5247, huperoche><p/> "high place," <a href='B:610 2:2'>1Ti 2:2</a>, see AUTHORITY, No. 3. <p/> <A-4,Noun,4042, perioche><p/> primarily "a circumference, compass" (peri, "around," echo, "to have"), hence denotes "a portion circumscribed," that which is contained, and in reference to a writing or book, "a portion or passage of its contents," <a href='B:510 8:32'>Act 8:32</a>, "(the) place." <p/> <A-5,Noun,201, akroaterion><p/> denotes "a place of audience" (akroaomai, "to listen"), <a href='B:510 25:23'>Act 25:23</a>, "place of hearing." <p/> <A-6,Noun,4411, protoklisia><p/> see CHIEF, B, No. 7. <p/> Notes: (1) For ope, "a hole," <a href='B:660 3:11'>Jam 3:11</a>, AV, "place," see OPENING: see also CAVE. (2) For "place of toll," <a href='B:470 9:9'>Mat 9:9</a>, <a href='B:480 2:14'>Mar 2:14</a>, see CUSTOM TOM (TOLL), No. 2. (3) In <a href='B:650 4:5'>Heb 4:5</a> "in this place" is, lit., "in this," i.e., "in this (passage)." (4) In <a href='B:490 6:17'>Luk 6:17</a>, RV, topos, with pedinos, "level," is translated "level place" (AV, "plain"). (5) For amphodon, rendered "a place where two ways met," <a href='B:480 11:4'>Mar 11:4</a> (RV, "the open street"), see STREET. (6) For eremia, "a desert place," see DESERT, A. (7) In <a href='B:530 11:20'>1Co 11:20</a>, <a href='B:530 14:23'>1Co 14:23</a>, AV, the phrase epi to auto, lit., "to the same," is translated "into one place," RV, "together;" perhaps : "in assembly." (8) For "secret place," <a href='B:490 11:33'>Luk 11:33</a>, AV, see CELLAR. (9) For "place of prayer," <a href='B:510 16:13'>Act 16:13</a>, RV, see PRAYER. (10) For <a href='B:570 1:13'>Phi 1:13</a> (AV, "in all other places"), RV, "to all the rest," see PALACE. (11) For "rocky places," <a href='B:480 4:16'>Mar 4:16</a>, see ROCKY. <p/> <B-1,Verb,402, anachoreo><p/> "to withdraw" (ana, "back," choreo, "to make room, retire"), is translated "give place" in <a href='B:470 9:24'>Mat 9:24</a>. See DEPART, No. 10. <p/> <B-2,Verb,1502, eiko><p/> "to yield, give way," is rendered "gave place" in <a href='B:550 2:5'>Gal 2:5</a>. <p/> <B-3,Verb,1096, ginomai><p/> "to become, take place," is translated "(a death) having taken place" in <a href='B:650 9:15'>Heb 9:15</a>, RV, AV, "by means of (death)," referring, not to the circumstances of a testamentary disposition, but to the sacrifice of Christ as the basis of the New Covenant. <p/> Note: For choreo in <a href='B:500 8:37'>Joh 8:37</a>, AV, "hath ... place," see COURSE, B. <p/> <C-1,Adverb,5602, hode><p/> "here, hither," is translated "to ('unto,' RV) this place" in <a href='B:490 23:5'>Luk 23:5</a>. See HERE. <p/> <C-2,Adverb,3837, pantachostrong><p/> "everwhere," is translated "in all places" in <a href='B:510 24:3'>Act 24:3</a>. See EVERYWHERE, No. 2. <p/> Notes: (1) For "in divers places," <a href='B:470 24:7'>Mat 24:7</a>, etc., see DIVERS, B, Note. (2) In the following the RV gives the correct meaning: in <a href='B:480 6:10'>Mar 6:10</a>, ekeithen, "thence" (AV, "from that place"); in <a href='B:650 2:6'>Heb 2:6</a>, <a href='B:650 4:4'>Heb 4:4</a>, pou, "somewhere" (AV, "in a certain place"); in <a href='B:470 12:6'>Mat 12:6</a>, hode, "here" (AV, "in this place"); in <a href='B:480 6:10'>Mar 6:10</a>, hopou ean, "wheresoever" (AV, "in what place soever"). (3) The adjective entopios, "of that place," occurs in <a href='B:510 21:12'>Act 21:12</a>. (4) In <a href='B:660 2:3'>Jam 2:3</a> kalos, "well" (AV, marg.), is rendered "in a good place." See DWELLING, HEAVENLY, HOLY, MARKET, SKULL, STEEP, YONDER.


topic: Plague
definition:
<b>Plague</b> <1,,3148, mastix><p/> "a whip, scourge," <a href='B:510 22:24'>Act 22:24</a>, "by scourging;" <a href='B:650 11:36'>Heb 11:36</a>, "scourgings," is used metaphorically of "disease" or "suffering," <a href='B:480 3:10'>Mar 3:10</a>, <a href='B:480 5:29'>Mar 5:29</a>, <a href='B:480 5:34'>Mar 5:34</a>, <a href='B:490 7:21'>Luk 7:21</a>. See SCOURGING. <p/> <2,,4127, plege><p/> "a stripe, wound" (akin to plesso, "to smite"), is used metaphorically of a calamity, "a plague," <a href='B:730 9:20'>Rev 9:20</a>, <a href='B:730 11:6'>Rev 11:6</a>, <a href='B:730 15:1'>Rev 15:1</a>, <a href='B:730 15:6'>Rev 15:6</a>, <a href='B:730 15:8'>Rev 15:8</a>, <a href='B:730 16:9'>Rev 16:9</a>, <a href='B:730 16:21'>Rev 16:21</a> (twice); <a href='B:730 18:4'>Rev 18:4</a>, <a href='B:730 18:8'>Rev 18:8</a>, <a href='B:730 21:9'>Rev 21:9</a>, <a href='B:730 22:18'>Rev 22:18</a>. See STRIPE, WOUND.


topic: Plain (Adverb), Plainly, Plainness
definition:
<b>Plain (Adverb), Plainly, Plainness</b> <1,,3723, orthos><p/> "rightly" (from orthos, "straight"), is translated "plain," in <a href='B:480 7:35'>Mar 7:35</a>, of restored speech. See RIGHTLY. <p/> <2,,3954, parrhesia><p/> "boldness," is used adverbially in its dative case and rendered "plainly" in <a href='B:500 10:24'>Joh 10:24</a>, <a href='B:500 11:14'>Joh 11:14</a>, <a href='B:500 16:25'>Joh 16:25</a>, <a href='B:500 16:29'>Joh 16:29</a> (with en, lit., "in plainness"). See BOLD, B, where see also "plainness of speech," <a href='B:540 3:12'>2Co 3:12</a>, RV.


topic: Plait
definition:
<b>Plait</b> <1,,4120, pleko><p/> "to weave, twist, plait," is used of the crown of thorns inflicted on Christ, <a href='B:470 27:29'>Mat 27:29</a>, <a href='B:480 15:17'>Mar 15:17</a>, <a href='B:500 19:2'>Joh 19:2</a>.


topic: Plant (Noun, Verb, Adjective)
definition:
<b>Plant (Noun, Verb, Adjective)</b> <A-1,Noun,5451, phuteia><p/> firstly, "a planting," then "that which is planted, a plant" (from phuo, "to bring forth, spring up, grow," phuton, "a plant"), occurs in <a href='B:470 15:13'>Mat 15:13</a>. In the Sept., <a href='B:120 19:29'>2Ki 19:29</a>, <a href='B:330 17:7'>Eze 17:7</a>, <a href='B:400 1:6'>Mic 1:6</a>. <p/> <B-1,Verb,5452, phuteuo><p/> "to plant," is used (a) literally, <a href='B:470 21:33'>Mat 21:33</a>, <a href='B:480 12:1'>Mar 12:1</a>, <a href='B:490 13:6'>Luk 13:6</a>, <a href='B:490 17:6'>Luk 17:6</a>, <a href='B:490 17:28'>Luk 17:28</a>, <a href='B:490 20:9'>Luk 20:9</a>, <a href='B:530 9:7'>1Co 9:7</a>; (b) metaphorically, <a href='B:470 15:13'>Mat 15:13</a>, <a href='B:530 1:3-8'>1Co 1:3-8</a>. <p/> <C-1,Adjective,4854, sumphutos><p/> firstly, "congenital, innate" (from sumphuo, "to make to grow together"), then, "planted" or "grown along with, united with," <a href='B:520 6:5'>Rom 6:5</a>, AV, "planted together," RV, "united with Him," indicating the union of the believer with Christ in experiencing spiritually "the likeness of His death." See UNITED. Cp. emphutos, <a href='B:660 1:21'>Jam 1:21</a>, RV, "implanted" (marg., "inborn"). See ENGRAFTED.


topic: Platter
definition:
<b>Platter</b> <1,,3953, paropsis><p/> firstly, "a side dish of dainties" (para, "beside," opson, "cooked"); then, "the dish itself," <a href='B:470 23:25'>Mat 23:25</a>, <a href='B:470 23:26'>Mat 23:26</a>, in some mss. <p/> <2,,4094, pinax><p/> is translated "platter" in <a href='B:490 11:39'>Luk 11:39</a>; see CHARGER.


topic: Play
definition:
<b>Play</b> <1,,3815, paizo><p/> properly, "to play as a child" (pais), hence denotes "to play" as in dancing and making merry, <a href='B:530 10:7'>1Co 10:7</a>. Cp. empaizo, "to mock."


topic: Plead
definition:
<b>Plead</b> <1,,1793, entunchano><p/> "to make petition," is used of the "pleading" of Elijah against Israel, <a href='B:520 11:2'>Rom 11:2</a>, RV, "pleadeth with" (AV, "maketh intercession to"). See DEAL WITH, INTERCESSIONS.


topic: Please, Pleasing (Noun), Well-Pleasing, Pleasure
definition:
<b>Please, Pleasing (Noun), Well-Pleasing, Pleasure</b> <A-1,Verb,700, aresko><p/> signifies (a) "to be pleasing to, be acceptable to," <a href='B:470 14:6'>Mat 14:6</a>, <a href='B:480 6:22'>Mar 6:22</a>, <a href='B:510 6:5'>Act 6:5</a>, <a href='B:520 8:8'>Rom 8:8</a>, <a href='B:520 15:2'>Rom 15:2</a>, <a href='B:530 1:7-34'>1Co 1:7-34</a>, <a href='B:550 1:10'>Gal 1:10</a>, <a href='B:590 2:15'>1Th 2:15</a>, <a href='B:590 4:1'>1Th 4:1</a> (where the preceding kai, "and," is epexegetical, "even," explaining the "walking," i.e., Christian manner of life, as "pleasing" God; in <a href='B:10 5:22'>Gen 5:22</a>, where the Hebrew has "Enoch walked with God," the Sept. has "Enoch pleased God;" cp. <a href='B:400 6:8'>Mic 6:8</a>, <a href='B:650 11:5'>Heb 11:5</a>); <a href='B:620 2:4'>2Ti 2:4</a>; (b) "to endeavor to please," and so, "to render service," doing so evilly in one's own interests, <a href='B:520 15:1'>Rom 15:1</a>, which Christ did not, <a href='B:520 15:3'>Rom 15:3</a>; or unselfishly, <a href='B:530 10:33'>1Co 10:33</a>, <a href='B:590 2:4'>1Th 2:4</a>. This sense of the word is illustrated by Moulton and Milligan (Vocab.) from numerous inscriptions, especially describing "those who have proved themselves of use to the commonwealth." <p/> <A-2,Verb,2100, euaresteo><p/> signifies "to be well-pleasing" (eu, "well," and a form akin to No. 1); in the Active Voice, <a href='B:650 11:5'>Heb 11:5</a>, RV, "he had been "well-pleasing" (unto God)," AV, "he pleased;" so <a href='B:650 11:6'>Heb 11:6</a>; in the Passive Voice, <a href='B:650 13:16'>Heb 13:16</a>. <p/> <A-3,Verb,2106, eudokeo><p/> signifies (a) "to be well pleased, to think it good" [eu, "well," and dokeo, see Note (1) below], not merely an understanding of what is right and good as in dokeo, but stressing the willingness and freedom of an intention or resolve regarding what is good, e.g., <a href='B:490 12:32'>Luk 12:32</a>, "it is (your Father's) good pleasure;" so <a href='B:520 1:15-27'>Rom 1:15-27</a>, RV; <a href='B:530 1:21'>1Co 1:21</a>, <a href='B:550 1:15'>Gal 1:15</a>, <a href='B:580 1:19'>Col 1:19</a>, <a href='B:590 2:8'>1Th 2:8</a>, RV, "we were well pleased" (AV, "we were willing"); this meaning is frequently found in the papyri in legal documents; (b) "to be well pleased with," or "take pleasure in," e.g., <a href='B:470 3:17'>Mat 3:17</a>, <a href='B:470 12:18'>Mat 12:18</a>, <a href='B:470 17:5'>Mat 17:5</a>, <a href='B:530 10:5'>1Co 10:5</a>, <a href='B:540 12:10'>2Co 12:10</a>, <a href='B:600 2:12'>2Th 2:12</a>, <a href='B:650 10:6'>Heb 10:6</a>, <a href='B:650 10:8'>Heb 10:8</a>, <a href='B:650 10:38'>Heb 10:38</a>, <a href='B:680 1:17'>2Pe 1:17</a>. <p/> <A-4,Verb,2309, thelo><p/> "to will, wish, desire," is translated "it pleased (Him)" in <a href='B:530 12:18'>1Co 12:18</a>, <a href='B:530 15:38'>1Co 15:38</a>, RV. See DESIRE, B, No. 6. <p/> <A-5,Verb,4684, spatalao><p/> "to live riotously," is translated "giveth herself to pleasure" in <a href='B:610 5:6'>1Ti 5:6</a>, RV (AV, "liveth in pleasure"); "taken your pleasure" in <a href='B:660 5:5'>Jam 5:5</a>, AV, "been wanton." <p/> Notes: (1) In <a href='B:510 15:22'>Act 15:22</a>, AV, dokeo, "to seem good to" (RV), is translated "it pleased" (in some mss., <a href='B:510 15:34'>Act 15:34</a>); in <a href='B:650 12:10'>Heb 12:10</a>, AV, "(after their own) pleasure," RV, "(as) seemed good (to them)." (2) For suneudokeo, rendered "have pleasure in" in <a href='B:520 1:32'>Rom 1:32</a>, AV, see CONSENT, No. 6. (3) For truphao, rendered "lived in pleasure" in <a href='B:660 5:5'>Jam 5:5</a> AV, see DELICATELY. <p/> <B-1,Adjective,701, arestos><p/> denotes "pleasing, agreeable," <a href='B:500 8:29'>Joh 8:29</a>, RV, "(the things that are) pleasing," AV, "(those things that) please;" AV and RV in <a href='B:690 3:22'>1Jo 3:22</a>; in <a href='B:510 6:2'>Act 6:2</a>, "fit" (RV marg., "pleasing"); <a href='B:510 12:3'>Act 12:3</a>, "it pleased," lit., "it was pleasing." See FIT. <p/> <B-2,Adjective,2101, euarestos><p/> eu, "well," and No. 1, is translated "well-pleasing" in the RV except in <a href='B:520 1:12-2'>Rom 1:12-2</a> (see marg., however). See ACCEPT, B, No. 4. <p/> <C-1,Noun,699, areskeia><p/> a "pleasing," a giving pleasure, <a href='B:580 1:10'>Col 1:10</a>, of the purpose Godward of a walk worthy of the Lord (cp. <a href='B:590 4:1'>1Th 4:1</a>). It was used frequently in a bad sense in classical writers. Moulton and Milligan illustrate from the papyri its use in a favorable sense, and Deissmann (Bible Studies) from an inscription. In the Sept., <a href='B:240 31:30'>Pro 31:30</a>.


topic: Pleasure
definition:
<b>Pleasure</b> <A-1,Noun,2237, hedone><p/> "pleasure," is used of the gratification of the natural desire or sinful desires (akin to hedomai, "to be glad," and hedeos, "gladly"), <a href='B:490 8:14'>Luk 8:14</a>, <a href='B:630 3:3'>Tit 3:3</a>, <a href='B:660 4:1'>Jam 4:1</a>, <a href='B:660 4:3'>Jam 4:3</a>, RV, "pleasures" (AV, "lusts"); in the singular, <a href='B:680 2:13'>2Pe 2:13</a>. See LUST. <p/> <A-2,Noun,2107, eudokia><p/> "good pleasure" (akin to eudokeo, PLEASE, No. 3), <a href='B:560 1:5'>Eph 1:5</a>, <a href='B:560 1:9'>Eph 1:9</a>, <a href='B:570 2:13'>Phi 2:13</a>, <a href='B:600 1:11'>2Th 1:11</a>. See DESIRE, A, No. 2. <p/> <A-3,Noun,619, apolausis><p/> "enjoyment," is used with echo, "to have," and rendered "enjoy the pleasures" (lit., "pleasure") in <a href='B:650 11:25'>Heb 11:25</a>. See ENJOY. <p/> Notes: (1) In <a href='B:730 4:11'>Rev 4:11</a>, AV, thelema, "a will," is translated "(for Thy) pleasure," RV, "(because of Thy) will." (2) For charis, translated "pleasure" in the AV of <a href='B:510 24:27'>Act 24:27</a>, <a href='B:510 25:9'>Act 25:9</a>, see FAVOR, A. <p/> <B-1,Adjective,5369, philedonos><p/> "loving pleasure" (philos, "loving," and A, No. 1), occurs in <a href='B:620 3:4'>2Ti 3:4</a>, RV, "lovers of pleasure" (AV, "... pleasures"). See LOVER. <p/> Note: In <a href='B:610 5:6'>1Ti 5:6</a> the RV renders spatalao "giveth herself to pleasure."


topic: Plenteous
definition:
<b>Plenteous</b> <1,,4183, polus><p/> "much," is rendered "plenteous" in <a href='B:470 9:37'>Mat 9:37</a>, of a harvest of souls, and <a href='B:490 10:2'>Luk 10:2</a>, RV (AV, "great"). See GREAT.


topic: Plentifully
definition:
<b>Plentifully</b> * Note: This translates the prefix eu ("well") of the verb euphoreo, "to produce well," in <a href='B:490 12:16'>Luk 12:16</a>, "brought forth plentifully."


topic: Plot
definition:
<b>Plot</b> <1,,1917, epiboule><p/> lit., "a plan against" (epi, "against," boule, "a counsel, plan"), is translated "plot" in the RV (AV, "laying await" and "lying in wait") in <a href='B:510 9:24'>Act 9:24</a>, <a href='B:510 20:3'>Act 20:3</a>, <a href='B:510 20:19'>Act 20:19</a>, <a href='B:510 23:30'>Act 23:30</a>.


topic: Plough, Plow
definition:
<b>Plough, Plow</b> <A-1,Noun,723, arotron><p/> from aroo, "to plough" occurs in <a href='B:490 9:62'>Luk 9:62</a>. <p/> <B-1,Verb,722, arotriao><p/> akin to A, a later form of aroo, "to plow," occurs in <a href='B:490 17:7'>Luk 17:7</a>, <a href='B:530 9:10'>1Co 9:10</a>.


topic: Pluck (out)
definition:
<b>Pluck (out)</b> <1,,5089, tillo><p/> is used of "plucking off ears of corn," <a href='B:470 12:1'>Mat 12:1</a>, <a href='B:480 2:23'>Mar 2:23</a>, <a href='B:490 6:1'>Luk 6:1</a>. In the Sept., <a href='B:290 18:7'>Isa 18:7</a>. <p/> <2,,726, harpazo><p/> "to seize, snatch," is rendered "pluck" in <a href='B:500 1:10-29'>Joh 1:10-29</a>, AV, RV, "snatch." For the meaning, see CATCH, No. 1. <p/> <3,,1807, exaireo><p/> "to take out" (ex for ek, "out," haireo, "to take"), is translated "pluck out," of the eye as the occasion of sin, in <a href='B:470 5:29'>Mat 5:29</a>, <a href='B:470 18:9'>Mat 18:9</a>, indicating that, with determination and promptitude, we are to strike at the root of unholy inclinations, ridding ourselves of whatever would stimulate them. Cp. Note (2) below. See DELIVER, No. 8. <p/> <4,,1846, exorusso><p/> "to dig out or up," is rendered "ye would have plucked out (your eyes)" in <a href='B:550 4:15'>Gal 4:15</a>, an indication of their feelings of gratitude to, and love for, the Apostle. The metaphor affords no real ground for the supposition of a reference to some weakness of his sight, and certainly not to the result of his temporary blindness at his conversion, the recovery from which must have been as complete as the infliction. There would be some reason for such an inference had the pronoun "ye" been stressed; but the stress is on the word "eyes;" their devotion prompted a readiness to part with their most treasured possession on his behalf. For <a href='B:480 2:4'>Mar 2:4</a> see BREAK, No. 14, DIG, No. 1, Note (2). In the Sept., <a href='B:90 11:2'>1Sa 11:2</a>, <a href='B:240 29:22'>Pro 29:22</a>. <p/> <5,,1610, ekrizoo><p/> "to pluck up by the roots" (ek, "out," rhiza, "a root"), is so translated in <a href='B:720 1:12'>Jud 1:12</a> (figuratively), and in the AV in <a href='B:490 17:6'>Luk 17:6</a>, RV, "rooted up;" "root up," <a href='B:470 13:29'>Mat 13:29</a>; "shall be rooted up," <a href='B:470 15:13'>Mat 15:13</a>. See ROOT. <p/> Notes: (1) In <a href='B:480 5:4'>Mar 5:4</a>, AV, diaspao, "to rend asunder" (RV), is translated "plucked asunder," said of chains. (2) In <a href='B:480 9:47'>Mar 9:47</a>, AV, ekballo, "to cast out" (RV), is translated "pluck ... out." Cp. No. 3, above.


topic: Poet
definition:
<b>Poet</b> <1,,4163, poietes><p/> primarily, "a maker," later "a doer" (poieo "to make, to do"), was used, in classical Greek, of "an author," especially a "poet;" so <a href='B:510 17:28'>Act 17:28</a>. See DOER.


topic: Point, Points
definition:
<b>Point, Points</b> * Notes: Phrases. (1) In <a href='B:650 4:15'>Heb 4:15</a>, "in all points" represents the phrase kata with the neuter plural of pas, "all," lit., "according to all (things)." (2) "To be at the point of death" is a translation (a) of the verb mello, "to be about," with teleutao, "to end one's life, die," <a href='B:490 7:2'>Luk 7:2</a>; see DIE, No. 4; (b) of mello with apothnesko, "to die," <a href='B:500 4:47'>Joh 4:47</a>; (c) of the phrase mentioned under DEATH, C, Note. (3) In <a href='B:660 2:10'>Jam 2:10</a>, en heni (the dative case of heis, "one"), lit., "in one," is rendered "in one point." <p/> <A-1,Noun,2774, kephalaion><p/> the neuter of the adjective kephalaios, "of the head," is used as a noun, signifying (a) "a sum, amount, of money," <a href='B:510 22:28'>Act 22:28</a>; (b) "a chief point," <a href='B:650 8:1'>Heb 8:1</a>, not the summing up of the subject, as the AV suggests, for the subject was far from being finished in the Epistle; on the contrary, in all that was being set forth by the writer "the chief point" consisted in the fact that believers have "a High Priest" of the character already described. See SUM. <p/> <B-1,Verb,1213, deloo><p/> "to make plain" (delos, "evident"), is translated "did point unto" in <a href='B:670 1:11'>1Pe 1:11</a>, RV (AV, "did signify"), of the operation of "the Spirit of Christ" in the prophets of the Old Testament in "pointing" on to the time and its characteristics, of the sufferings of Christ and subsequent glories. See SHEW, SIGNIFY.


topic: Poison
definition:
<b>Poison</b> <1,,2447, ios><p/> denotes "something active" as (a) "rust," as acting on metals, affecting their nature, <a href='B:660 5:3'>Jam 5:3</a>; (b) "poison," as of asps, acting destructively on living tissues, figuratively of the evil use of the lips as the organs of speech, <a href='B:520 3:13'>Rom 3:13</a>; so of the tongue, <a href='B:660 3:8'>Jam 3:8</a>.


topic: Pollution
definition:
<b>Pollution</b> <1,,234, alisgema><p/> akin to a late verb alisgeo, "to pollute," denotes "a pollution, contamination," <a href='B:510 15:20'>Act 15:20</a>, "pollutions of idols," i.e., all the contaminating associations connected with idolatry including meats from sacrifices offered to idols. <p/> Note: For miasma, AV, "pollutions," in <a href='B:680 2:20'>2Pe 2:20</a>, see DEFILEMENT, B, No. 1.


topic: Pomp
definition:
<b>Pomp</b> <1,,5325, phantasia><p/> as a philosophic term, denoted "an imagination;" then, "an appearance," like phantasma, "an apparition;" later, "a show, display, pomp" (Eng., "phantasy"), <a href='B:510 25:23'>Act 25:23</a>. In the Sept., <a href='B:420 2:18'>Hab 2:18</a>, <a href='B:420 3:10'>Hab 3:10</a>, <a href='B:450 10:1'>Zec 10:1</a>.


topic: Ponder
definition:
<b>Ponder</b> <1,,4820, sumballo><p/> "to throw together, confer," etc., has the meaning "to ponder," i.e., "to put one thing with another in considering circumstances," in <a href='B:490 2:19'>Luk 2:19</a>. See CONFER.


topic: Pool
definition:
<b>Pool</b> <1,,2861, kolumbethra><p/> denotes "a swimming pool" (akin to kolumbao, "to swim," <a href='B:510 27:43'>Act 27:43</a>), <a href='B:500 5:2'>Joh 5:2</a> (<a href='B:500 5:4'>Joh 5:4</a> in some mss.), <a href='B:500 5:7'>Joh 5:7</a>, <a href='B:500 9:7'>Joh 9:7</a> (<a href='B:500 9:11'>Joh 9:11</a> in some mss.).


topic: Poor
definition:
<b>Poor</b> <A-1,Adjective,4434, ptochos><p/> for which see BEG, B, has the broad sense of "poor," (a) literally, e.g., <a href='B:470 11:5'>Mat 11:5</a>, <a href='B:470 26:9'>Mat 26:9</a>, <a href='B:470 26:11'>Mat 26:11</a>, <a href='B:490 21:3'>Luk 21:3</a> (with stress on the word, "a conspicuously poor widow"); <a href='B:500 1:12-6'>Joh 1:12-6</a>, <a href='B:500 12:8'>Joh 12:8</a>, <a href='B:500 13:29'>Joh 13:29</a>, <a href='B:660 1:2-3'>Jam 1:2-3</a>, <a href='B:660 2:6'>Jam 2:6</a>; the "poor" are constantly the subjects of injunctions to assist them, <a href='B:470 19:21'>Mat 19:21</a>, <a href='B:480 10:21'>Mar 10:21</a>, <a href='B:490 14:13'>Luk 14:13</a>, <a href='B:490 14:21'>Luk 14:21</a>, <a href='B:490 18:22'>Luk 18:22</a>, <a href='B:520 15:26'>Rom 15:26</a>, <a href='B:550 2:10'>Gal 2:10</a>; (b) metaphorically, <a href='B:470 5:3'>Mat 5:3</a>, <a href='B:490 6:20'>Luk 6:20</a>, <a href='B:730 3:17'>Rev 3:17</a>. <p/> <A-2,Adjective,3998, penichros><p/> akin to B, "needy, poor," is used of the widow in <a href='B:490 21:2'>Luk 21:2</a> (cp. No. 1, of the same woman, in <a href='B:490 21:3'>Luk 21:3</a>); it is used frequently in the papyri. In the Sept., <a href='B:20 22:25'>Exo 22:25</a>, <a href='B:240 28:15'>Pro 28:15</a>, <a href='B:240 29:7'>Pro 29:7</a>. <p/> <B-1,Noun,3993, penes><p/> "a laborer "(akin to penomai, "to work for one's daily bread"), is translated "poor" in <a href='B:540 9:9'>2Co 9:9</a>. <p/> <C-1,Verb,4433, ptocheuo><p/> "to be poor as a beggar" (akin to A, No. 1), "to be destitute," is said of Christ in <a href='B:540 8:9'>2Co 8:9</a>.


topic: Porch
definition:
<b>Porch</b> <1,,4745, stoa><p/> "a portico," is used (a) of the "porches" at the pool of Bethesda, <a href='B:500 5:2'>Joh 5:2</a>; (b) of the covered colonnade in the Temple, called Solomon's "porch," <a href='B:500 10:23'>Joh 10:23</a>, <a href='B:510 3:11'>Act 3:11</a>, <a href='B:510 5:12'>Act 5:12</a> a portico on the eastern side of the temple; this and the other "porches" existent in the time of Christ were almost certainly due to Herod's restoration. Cp. Stoics (<a href='B:510 17:18'>Act 17:18</a>), "philosophers of the porch." <p/> <2,,4440, pulon><p/> akin to pule, "a gate" (Eng., "pylon"), is used of "a doorway, porch or vestibule" of a house or palace, <a href='B:470 26:71'>Mat 26:71</a>. In the parallel passage <a href='B:480 14:68'>Mar 14:68</a>, No. 3 is used, and pulon doubtless stands in Matt. 26 for proaulion. See GATE, No. 2. <p/> <3,,4259, proaulion><p/> "the exterior court" or "vestibule," between the door and the street, in the houses of well-to-do folk, <a href='B:480 14:68'>Mar 14:68</a>, "porch" (RV marg., "forecourt").


topic: Porter
definition:
<b>Porter</b> <1,,2377, thuroros><p/> "a door-keeper" (thura, "a door," ouros, "a guardian"), is translated "porter" in <a href='B:480 13:34'>Mar 13:34</a>, <a href='B:500 10:3'>Joh 10:3</a>; it is used of a female in <a href='B:500 1:18-17'>Joh 1:18-17</a>, translated "(her) that kept the door." In the Sept., <a href='B:100 4:6'>2Sa 4:6</a>, <a href='B:120 7:11'>2Ki 7:11</a>, <a href='B:330 44:11'>Eze 44:11</a>.


topic: Portion
definition:
<b>Portion</b> <A-1,Noun,3313, meros><p/> "a part," is translated "portion" in <a href='B:470 24:51'>Mat 24:51</a>, <a href='B:490 12:46'>Luk 12:46</a>, <a href='B:490 15:12'>Luk 15:12</a>. See PART. <p/> <A-2,Noun,2819, kleros><p/> "a lot," is translated "portion" in <a href='B:510 1:17'>Act 1:17</a>, RV. See CHARGE, INHERITANCE, LOT. <p/> <A-3,Noun,3310, meris><p/> "a part," is translated "portion" in <a href='B:540 6:15'>2Co 6:15</a>, RV. See PART. <p/> Note: For "portion of food," <a href='B:490 12:42'>Luk 12:42</a>, RV, see FOOD, No. 4. <p/> <B-1,Verb,4829, summerizo><p/> "to have a part with" (akin to A, No. 3), is translated "have their portion with" in <a href='B:530 9:13'>1Co 9:13</a>. RV. See PARTAKER. <p/> <C-1,Adverb,4181, polumeros><p/> signifies "in many parts" or "portions" (polus, "many," and A, No. 1), <a href='B:650 1:1'>Heb 1:1</a>, RV (AV, "at sundry times").


topic: Possess, Possession
definition:
<b>Possess, Possession</b> <A-1,Verb,2722, katecho><p/> "to hold fast, hold back," signifies "to possess," in <a href='B:530 7:30'>1Co 7:30</a>, <a href='B:540 6:10'>2Co 6:10</a>. See HOLD. <p/> <A-2,Verb,2932, ktaomai><p/> "to procure for oneself, acquire, obtain," hence, "to possess" (akin to B, No. 1), has this meaning in <a href='B:490 18:12'>Luk 18:12</a>, <a href='B:590 4:4'>1Th 4:4</a>; in <a href='B:490 21:19'>Luk 21:19</a>, RV, "ye shall win" (AV, "possess ye"), where the probable meaning is "ye shall gain the mastery over your souls," i.e., instead of giving way to adverse circumstances. See OBTAIN. <p/> <A-3,Verb,5225, huparcho><p/> "to be in existence," and, in a secondary sense, "to belong to," is used with this meaning in the neuter plural of the present participle with the article signifying one's "possessions," "the things which he possesseth," <a href='B:490 12:15'>Luk 12:15</a>, <a href='B:510 4:32'>Act 4:32</a>; in <a href='B:650 10:34'>Heb 10:34</a>, RV, "possessions" (AV, "goods"); cp. B, No. 4. See GOODS. <p/> <A-4,Verb,1139, diamonizomai><p/> "to be possessed of a demon or demons:" see DEMON, B. <p/> Note: In <a href='B:510 8:7'>Act 8:7</a>, <a href='B:510 16:16'>Act 16:16</a>, AV, echo, "have," is translated "to be possessed of," in the sense of No. 4, above, RV, "had" and "having." <p/> <B-1,Noun,2933, ktema><p/> akin to A, No. 2, denotes "a possession, property," <a href='B:470 19:22'>Mat 19:22</a>, <a href='B:480 10:22'>Mar 10:22</a>, <a href='B:510 2:45'>Act 2:45</a>, <a href='B:510 5:1'>Act 5:1</a>. <p/> <B-2,Noun,2697, kataschesis><p/> primarily "a holding back" (akin to A, No. 1), then, "a holding fast," denotes "a possession," <a href='B:510 7:5'>Act 7:5</a>, or "taking possession," <a href='B:510 7:45'>Act 7:45</a>, with the article, lit., "in the (i.e., their) taking possession." <p/> <B-3,Noun,4047, peripoiesis><p/> "an obtaining, an inquisition," is translated "(God's own) possession" in <a href='B:560 1:14'>Eph 1:14</a>, RV, which may mean "acquisition," AV, "purchased possession;" <a href='B:670 2:9'>1Pe 2:9</a>, RV, "God's own possession," AV, "a peculiar (people)." See OBTAIN. <p/> <B-4,Noun,5223, huparxis><p/> primarily "subsistence" (akin to A, No. 3), later denoted "substance, property, possession" in <a href='B:650 10:34'>Heb 10:34</a>, RV (AV, "substance"). See GOODS, SUBSTANCE. <p/> Note: In <a href='B:510 28:7'>Act 28:7</a>, AV, choria, "lands" (RV), is translated "possessions." <p/> <C-1,Adjective,4041, periousios><p/> "of one's own possession, one's own," qualifies the noun laos, "people," in <a href='B:630 2:14'>Tit 2:14</a>, AV, "peculiar," see RV. In the Sept., <a href='B:20 19:5'>Exo 19:5</a>, <a href='B:20 23:22'>Exo 23:22</a>, <a href='B:50 7:6'>Deu 7:6</a>, <a href='B:50 14:2'>Deu 14:2</a>, <a href='B:50 26:18'>Deu 26:18</a>.


topic: Possessor
definition:
<b>Possessor</b> <1,,2935, ktetor><p/> "a possessor, an owner" (akin to ktaomai, see POSSESS, No. 2), occurs in <a href='B:510 4:34'>Act 4:34</a>.


topic: Possible
definition:
<b>Possible</b> <A-1,Adjective,1415, dunatos><p/> "strong, mighty, powerful, able (to do)," in its neuter form signifies "possible," <a href='B:470 19:26'>Mat 19:26</a>, <a href='B:470 24:24'>Mat 24:24</a>, <a href='B:470 26:39'>Mat 26:39</a>, <a href='B:480 9:23'>Mar 9:23</a>, <a href='B:480 10:27'>Mar 10:27</a>, <a href='B:480 13:22'>Mar 13:22</a>, <a href='B:480 1:14-36'>Mar 1:14-36</a>, <a href='B:490 18:27'>Luk 18:27</a>, <a href='B:510 2:24'>Act 2:24</a>, <a href='B:510 20:16'>Act 20:16</a> (<a href='B:510 27:39'>Act 27:39</a>, in some mss.; dunamai, "to be able," in the most authentic, RV, "they could"); <a href='B:520 12:18'>Rom 12:18</a>, <a href='B:550 4:15'>Gal 4:15</a>. See ABLE. <p/> <B-1,Verb,1510, eimi><p/> "to be," is used in the third person singular, impersonally, with the meaning "it is possible," negatively in <a href='B:530 11:20'>1Co 11:20</a>, RV, (AV, "it is not"), and <a href='B:650 9:5'>Heb 9:5</a>, "we cannot," lit., "it is not possible." <p/> Note: For <a href='B:650 10:4'>Heb 10:4</a>, AV, "it is not possible," see IMPOSSIBLE.


topic: Pot
definition:
<b>Pot</b> <1,,3582, xestes><p/> was a Sicilian corruption of the Latin liquid measure sextarius, about a pint; in <a href='B:480 7:4'>Mar 7:4</a> (<a href='B:480 7:8'>Mar 7:8</a> also in some mss.) it denotes "a pitcher," of wood or stone. <p/> <2,,4713, stammnos><p/> primarily "an earthen jar" for racking off wine, hence, "any kind of jar," occurs in <a href='B:650 9:4'>Heb 9:4</a>.


topic: Potentate
definition:
<b>Potentate</b> * For POTENTATE, used of God. <a href='B:610 6:15'>1Ti 6:15</a>, see AUTHORITY, No. 4


topic: Potter
definition:
<b>Potter</b> <A-1,Noun,2763, kerameus><p/> "a potter" (from kerannumi, "to mix," akin to keramos, "potter's clay"), is used (a) in connection with the "potter's field," <a href='B:470 27:7'>Mat 27:7</a>, <a href='B:470 27:10'>Mat 27:10</a>; (b) illustratively of the "potter's" right over the clay, <a href='B:520 9:21'>Rom 9:21</a>, where the introductory "or" suggests the alternatives that either there must be a recognition of the absolute discretion and power of God, or a denial that the "potter" has power over the clay. There is no suggestion of the creation of sinful beings, or of the creation of any simply in order to punish them. What the passage sets forth is God's right to deal with sinful beings according to His own counsel. <p/> <B-1,Adjective,2764, keramikos><p/> denotes "of (or made by) a potter" (Eng., "ceramic"), "earthen," <a href='B:730 2:27'>Rev 2:27</a>.


topic: Pound
definition:
<b>Pound</b> <1,,3046, litra><p/> was a Sicilian coin, the equivalent of a Latin libra or as (whence the metric unit, "liter"); in the NT it is used as a measure of weight, a pound, <a href='B:500 12:3'>Joh 12:3</a>, <a href='B:500 19:39'>Joh 19:39</a>. <p/> <2,,3414, mna><p/> a Semitic word, both "a weight" and "a sum of money," 100 shekels (cp. <a href='B:110 10:17'>1Ki 10:17</a>, maneh; <a href='B:340 1:5-26'>Dan 1:5-26</a>, mene), in Attic Greek 100 drachmai, in weight about 15 oz., in value near about f4IS. 3d. (see PIECE), occurs in <a href='B:490 19:13'>Luk 19:13</a>, <a href='B:490 19:16'>Luk 19:16</a> (twice), <a href='B:490 19:18'>Luk 19:18</a> (twice), <a href='B:490 19:20'>Luk 19:20</a>, <a href='B:490 19:24'>Luk 19:24</a> (twice), <a href='B:490 19:25'>Luk 19:25</a>.


topic: Pour
definition:
<b>Pour</b> <1,,906, ballo><p/> "to throw," is used of "pouring" liquids, <a href='B:470 26:12'>Mat 26:12</a>, RV, marg., "cast" (of ointment); <a href='B:500 13:5'>Joh 13:5</a> (of water). See CAST, No. 1. <p/> <2,,2708, katacheo><p/> "to pour down upon" (kata, "down," cheo, "to pour"), is used in <a href='B:470 26:7'>Mat 26:7</a> (cp. No. 1 in <a href='B:470 26:12'>Mat 26:12</a>); <a href='B:480 14:3'>Mar 14:3</a>, of ointment. <p/> <3,,1632, ekcheo><p/> "to pour out" (ek, "out"), is used (a) of Christ's act as to the changers' money, <a href='B:500 2:15'>Joh 2:15</a>; (b) of the Holy Spirit, <a href='B:510 1:2-18'>Act 1:2-18</a>, <a href='B:510 2:33'>Act 2:33</a>, RV, "He hath poured forth" (AV, "... shed forth"); <a href='B:630 3:6'>Tit 3:6</a>, RV, "poured out" (AV, "shed"); (c) of the emptying of the contents of the bowls (AV, "vials") of Divine wrath, <a href='B:730 1:16-4'>Rev 1:16-4</a>, <a href='B:730 16:8'>Rev 16:8</a>, <a href='B:730 16:10'>Rev 16:10</a>, <a href='B:730 16:12'>Rev 16:12</a>, <a href='B:730 16:17'>Rev 16:17</a>; (d) of the shedding of the blood of saints by the foes of God, <a href='B:730 16:6'>Rev 16:6</a>, RV, "poured out" (AV, "shed"); some mss. have it in <a href='B:510 22:20'>Act 22:20</a>. See RUN, SHED, SPILL. <p/> <4,,1632, ekchuno><p/> or ekchunno, a Hellenistic form of No. 3, is used of the blood of Christ, <a href='B:490 22:20'>Luk 22:20</a>, RV "is poured out" (AV, "is shed"); of the Holy Spirit, <a href='B:510 10:45'>Act 10:45</a>. See GUSH OUT, RUN, SHED, SPILL. <p/> <5,,2022, epicheo><p/> "to pour upon" (epi), is used in <a href='B:490 10:34'>Luk 10:34</a>, of the oil and wine used by the good Samaritan on the wounds of him who had fallen among robbers. <p/> Note: For the AV, "poured out" in <a href='B:730 14:10'>Rev 14:10</a> (RV, "prepared"), see MINGLE, NO. 2.


topic: Poverty
definition:
<b>Poverty</b> <1,,4432, ptocheia><p/> "destitution" (akin to ptocheuo, see POOR), is used of the "poverty" which Christ voluntarily experienced on our behalf, <a href='B:540 8:9'>2Co 8:9</a>; of the destitute condition of saints in Judea, <a href='B:540 8:2'>2Co 8:2</a>; of the condition of the church in Smyrna, <a href='B:730 2:9'>Rev 2:9</a>, where the word is used in a general sense. Cp. synonymous words under POOR.


topic: Power (Noun, and Verb, to have, bring under)
definition:
<b>Power (Noun, and Verb, to have, bring under)</b> <A-1,Noun,1411, dunamis><p/> for the different meanings of which see ABILITY, MIGHT, is sometimes used, by metonymy, of persons and things, e.g., (a) of God, <a href='B:470 26:64'>Mat 26:64</a>, <a href='B:480 14:62'>Mar 14:62</a>; (b) of angels, e.g., perhaps in <a href='B:560 1:21'>Eph 1:21</a>, RV, "power," AV, "might" (cp. <a href='B:520 8:38'>Rom 8:38</a>, <a href='B:670 3:22'>1Pe 3:22</a>); (c) of that which manifests God's "power:" Christ, <a href='B:530 1:24'>1Co 1:24</a>; the Gospel, <a href='B:520 1:16'>Rom 1:16</a>; (d) of mighty works (RV, marg., "power" or "powers"), e.g., <a href='B:480 6:5'>Mar 6:5</a>, "mighty work;" so <a href='B:480 9:39'>Mar 9:39</a>, RV (AV, "miracle"); <a href='B:510 2:22'>Act 2:22</a> (ditto); <a href='B:510 8:13'>Act 8:13</a>, "miracles;" <a href='B:540 12:12'>2Co 12:12</a>, RV, "mighty works" (AV, "mighty deeds"). <p/> Note: For different meanings of synonymous terms, see Note under DOMINION, A, No. 1. <p/> <A-2,Noun,1849, exousia><p/> denotes "freedom of action, right to act;" used of God, it is absolute, unrestricted, e.g., <a href='B:490 12:5'>Luk 12:5</a> (RV marg., "authority"); in <a href='B:510 1:7'>Act 1:7</a> "right of disposal" is what is indicated; used of men, authority is delegated. Angelic beings are called "powers" in <a href='B:560 3:10'>Eph 3:10</a> (cp. <a href='B:560 1:21'>Eph 1:21</a>); <a href='B:560 6:12'>Eph 6:12</a>, <a href='B:580 1:6'>Col 1:6</a>, <a href='B:580 2:15'>Col 2:15</a> (cp. <a href='B:580 2:10'>Col 2:10</a>). See AUTHORITY, No. 1, see also PRINCIPALITY. <p/> <A-3,Noun,2479, ischus><p/> "ability, force, strength," is nowhere translated "power" in the RV (AV in <a href='B:600 1:9'>2Th 1:9</a>). See ABILITY, No. 2. <p/> <A-4,Noun,2904, kratos><p/> is translated "power" in the RV and AV in <a href='B:610 6:16'>1Ti 6:16</a>, <a href='B:650 2:14'>Heb 2:14</a>; in <a href='B:560 1:19'>Eph 1:19</a> (last part); <a href='B:560 6:10'>Eph 6:10</a>, AV, "power" (RV, "strength"): see DOMINION, A, No. 1, STRENGTH, A, No. 3. <p/> <A-5,Noun,1415, dunaton><p/> the neuter of the adjective dunatos, "powerful" (akin to No. 1), is used as a noun with the article in <a href='B:520 9:22'>Rom 9:22</a>, "(to make His) power (known)." See ABLE. <p/> <A-6,Noun,746, arche><p/> "a beginning, rule," is translated "power" in <a href='B:490 20:20'>Luk 20:20</a>, AV (RV, "rule"). See BEGINNING, B. <p/> <B-1,Verb,1850, exousiazo><p/> "to exercise authority" (akin to A, No. 2), is used (a) in the Active Voice, <a href='B:490 22:25'>Luk 22:25</a>, RV, "have authority" (AV, "exercise authority"), of the "power" of rulers; <a href='B:530 7:4'>1Co 7:4</a> (twice), of marital relations and conditions; (b) in the Passive Voice, <a href='B:530 6:12'>1Co 6:12</a>, to be brought under the "power" of a thing; here, this verb and the preceding one connected with it, exesti, present a paronomasia, which Lightfoot brings out as follows: "all are within my power; but I will not put myself under the power of any one of all things." See AUTHORITY, B, No. 1. <p/> Notes: (1) In <a href='B:730 1:13-15'>Rev 1:13-15</a>, AV, didomi, "to give," is translated "(he) had power;" RV, "it was given (him)" and "it was given unto him;" the AV misses the force of the permissive will of God in the actings of the Beast. (2) In <a href='B:520 16:25'>Rom 16:25</a>, AV, dunamai, "to be able," is translated "that is of power" (RV, "that is able"). See ABLE. (3) The subject of power in Scripture may be viewed under the following heads: (a) its original source, in the Persons in the Godhead; (b) its exercise by God in creation, its preservation and its government; (c) special manifestations of Divine "power," past, present and future; (d) "power" existent in created beings, other than man, and in inanimate nature; (e) committed to man, and misused by him; (f) committed to those who, on becoming believers, were "empowered" by the Spirit of God, are indwelt by Him, and will exercise it hereafter for God's glory.


topic: Powerful, Powerfully
definition:
<b>Powerful, Powerfully</b> <A-1,Adjective,1756, energes><p/> see ACTIVE. <p/> <A-2,Adjective,2478, ischuros><p/> "strong, mighty," akin to ischus (see POWER, A, No. 3), is translated "powerful" in <a href='B:540 10:10'>2Co 10:10</a>, AV (RV, "strong"). See STRONG. <p/> <B-1,Adverb,2159, eutonos><p/> signifies "vigorously, vehemently" (eu, "well," teino, "to stretch"), <a href='B:490 23:10'>Luk 23:10</a>, "vehemently," of the accusation of the chief priests and scribes against Christ; <a href='B:510 18:28'>Act 18:28</a>, RV, "powerfully" (AV, "mightily"), of Apollos in confuting Jews. In the Sept., <a href='B:60 6:8'>Jos 6:8</a>. <p/> Note: For "is powerful," <a href='B:540 13:3'>2Co 13:3</a>, RV, see MIGHTY, C.


topic: Practice
definition:
<b>Practice</b> <1,,4238, prasso><p/> is translated by the verb "to practice" in the RV in the following passages (the AV nowhere renders the verb thus): <a href='B:500 3:20'>Joh 3:20</a> (marg.); <a href='B:500 5:29'>Joh 5:29</a> (marg.); <a href='B:510 19:19'>Act 19:19</a>, <a href='B:520 1:32'>Rom 1:32</a> (twice); <a href='B:520 1:2-3'>Rom 1:2-3</a>, <a href='B:520 7:15'>Rom 7:15</a>, <a href='B:520 7:19'>Rom 7:19</a>, <a href='B:550 5:21'>Gal 5:21</a>. See DO, No. 2.


topic: Praise
definition:
<b>Praise</b> <A-1,Noun,136, ainos><p/> primarily "a tale, narration," came to denote "praise;" in the NT only of praise to God, <a href='B:470 21:16'>Mat 21:16</a>, <a href='B:490 18:43'>Luk 18:43</a>. <p/> <A-2,Noun,1868, epainos><p/> a strengthened form of No. 1 (epi, upon), denotes "approbation, commendation, praise;" it is used (a) of those on account of, and by reason of, whom as God's heritage, "praise" is to be ascibed to God, in respect of His glory (the exhibition of His character and operations), <a href='B:560 1:12'>Eph 1:12</a>; in <a href='B:560 1:14'>Eph 1:14</a>, of the whole company, the church, viewed as "God's own possession" (RV); in <a href='B:560 1:6'>Eph 1:6</a>, with particular reference to the glory of His grace towards them; in <a href='B:570 1:11'>Phi 1:11</a>, as the result of "the fruits of righteousness" manifested in them through the power of Christ; (b) of "praise" bestowed by God, upon the Jew spiritually (Judah : "praise"), <a href='B:520 2:29'>Rom 2:29</a>; bestowed upon believers hereafter at the judgment seat of Christ, <a href='B:530 4:5'>1Co 4:5</a> (where the definite article indicates that the "praise" will be exactly in accordance with each person's actions); as the issue of present trials, "at the revelation of Jesus Christ," <a href='B:670 1:7'>1Pe 1:7</a>; (c) of whatsoever is "praiseworthy," <a href='B:570 4:8'>Phi 4:8</a>; (d) of the approbation by churches of those who labor faithfully in the ministry of the Gospel, <a href='B:540 8:18'>2Co 8:18</a>; (e) of the approbation of well-doers by human rulers, <a href='B:520 13:3'>Rom 13:3</a>, <a href='B:670 2:14'>1Pe 2:14</a>. <p/> <A-3,Noun,133, ainesis><p/> "praise" (akin to No. 1), is found in <a href='B:650 13:15'>Heb 13:15</a>, where it is metaphorically represented as a sacrificial offering. <p/> Notes: (1) In <a href='B:670 2:9'>1Pe 2:9</a>, AV, arete, "virtue, excellence," is translated "praises" (RV, "excellencies"). (2) In the following the AV translates doxa, "glory," by "praise" (RV, "glory"); <a href='B:500 9:24'>Joh 9:24</a>, where "give glory to God" signifies "confess thy sins" (cp. <a href='B:60 7:19'>Jos 7:19</a>, indicating the genuine confession of facts in one's life which gives glory to God); <a href='B:500 12:43'>Joh 12:43</a> (twice); <a href='B:670 4:11'>1Pe 4:11</a>. <p/> <B-1,Verb,134, aineo><p/> "to speak in praise of, to praise" (akin to A, No. 1), is always used of "praise" to God, (a) by angels, <a href='B:490 2:13'>Luk 2:13</a>; (b) by men, <a href='B:490 2:20'>Luk 2:20</a>, <a href='B:490 19:37'>Luk 19:37</a>, <a href='B:490 24:53'>Luk 24:53</a>, <a href='B:510 2:20'>Act 2:20</a>, <a href='B:510 2:47'>Act 2:47</a>, <a href='B:510 1:3-9'>Act 1:3-9</a>, <a href='B:520 15:11'>Rom 15:11</a> (No. 2 in some texts); <a href='B:730 19:5'>Rev 19:5</a>. <p/> <B-2,Verb,1867, epaineo><p/> akin to A, No. 2, is rendered "praise," <a href='B:530 11:2'>1Co 11:2</a>, <a href='B:530 11:17'>1Co 11:17</a>, <a href='B:530 11:22'>1Co 11:22</a>, see COMMEND, No. 1. <p/> <B-3,Verb,5214, humneo><p/> denotes (a) transitively, "to sing, to laud, sing to the praise of" (Eng., "hymn"), <a href='B:510 16:25'>Act 16:25</a>, AV, "sang praises" (RV, "singing hymns"); <a href='B:650 2:12'>Heb 2:12</a>, RV, "will I sing (Thy) praise," AV, "will I sing praise (unto Thee)," lit., "I will hymn Thee;" (b) intransitively, "to sing," <a href='B:470 26:30'>Mat 26:30</a>, <a href='B:480 14:26'>Mar 14:26</a>, in both places of the singing of the paschal hymns (Ps. 113-118; 136), called by Jews the Great Hallel. <p/> <B-4,Verb,5567, psallo><p/> primarily, "to twitch" or "twang" (as a bowstring, etc.), then, "to play" (a stringed instrument with the fingers), in the Sept., to sing psalms, denotes, in the NT, to sing a hymn, sing "praise;" in <a href='B:660 5:13'>Jam 5:13</a>, RV, "sing praise" (AV, "sing psalms"). See MELODY, SING. <p/> <B-5,Verb,1843, exomologeo><p/> in <a href='B:520 15:9'>Rom 15:9</a>, RV, "will I give praise" (AV, and RV marg., "I will confess"): see CONFESS, A, No. 2 (c). <p/> Note: In <a href='B:490 1:64'>Luk 1:64</a>, AV, eulogeo, "to bless," is translated "praised" (RV, "blessing").


topic: Prate
definition:
<b>Prate</b> <1,,5396, phluareo><p/> signifies "to talk nonsense" (from phluo, "to babble;" cp. the adjective phluaros, "babbling, garrulous, tattlers," <a href='B:610 5:13'>1Ti 5:13</a>), "to raise false accusations," <a href='B:710 1:10'>3Jo 1:10</a>.


topic: Pray, Prayer
definition:
<b>Pray, Prayer</b> <A-1,Verb,2172, euchomai><p/> "to pray (to God)," is used with this meaning in <a href='B:540 13:7'>2Co 13:7</a>, <a href='B:540 13:9'>2Co 13:9</a>, RV, "pray" (AV, "wish"); <a href='B:660 5:16'>Jam 5:16</a>, <a href='B:710 1:2'>3Jo 1:2</a>, RV, "pray" (AV, wish). Even when the RV and AV translate by "I would," <a href='B:510 26:29'>Act 26:29</a>, or "wished for," <a href='B:510 27:29'>Act 27:29</a> (RV, marg., "prayed"), or "could wish," <a href='B:520 9:3'>Rom 9:3</a> (RV, marg., "could pray"), the indication is that "prayer" is involved. <p/> <A-2,Verb,4336, proseuchomai><p/> "to pray," is always used of "prayer" to God, and is the most frequent word in this respect, especially in the Synoptists and Acts, once in <a href='B:520 8:26'>Rom 8:26</a>, <a href='B:560 6:18'>Eph 6:18</a>, <a href='B:570 1:9'>Phi 1:9</a>, <a href='B:610 2:8'>1Ti 2:8</a>, <a href='B:650 13:18'>Heb 13:18</a>, <a href='B:720 1:20'>Jud 1:20</a>. For the injunction in <a href='B:590 5:17'>1Th 5:17</a>, see CEASE, C. <p/> <A-3,Verb,2065, erotao><p/> "to ask," is translated by the verb to pray in <a href='B:490 1:14-19'>Luk 1:14-19</a>, <a href='B:490 16:27'>Luk 16:27</a>, <a href='B:500 4:31'>Joh 4:31</a>, <a href='B:500 14:16'>Joh 14:16</a>, <a href='B:500 16:26'>Joh 16:26</a>, <a href='B:500 17:9'>Joh 17:9</a>, <a href='B:500 17:15'>Joh 17:15</a>, <a href='B:500 17:20'>Joh 17:20</a>; in <a href='B:510 23:18'>Act 23:18</a>, RV, "asked" (AV "prayed"); in <a href='B:690 5:16'>1Jo 5:16</a>, RV, "should make request" (AV "shall pray"). See ASK, A, No. 2. <p/> <A-4,Verb,1189, deomai><p/> "to desire," in <a href='B:540 5:20'>2Co 5:20</a>, <a href='B:540 8:4'>2Co 8:4</a>, RV, "beseech" (AV, "pray"): see BESEECH, No. 3. <p/> Notes: (1) Parakaleo, "to call to one's aid," is rendered by the verb "to pray" in the AV in the following: <a href='B:470 26:53'>Mat 26:53</a> (RV, "beseech"); so <a href='B:480 1:5-18'>Mar 1:5-18</a>, <a href='B:510 16:9'>Act 16:9</a>; in <a href='B:510 24:4'>Act 24:4</a>, RV, "intreat;" in <a href='B:510 27:34'>Act 27:34</a>, RV, "beseech." See BESEECH, No. 1. (2) In <a href='B:590 5:23'>1Th 5:23</a>, <a href='B:620 4:16'>2Ti 4:16</a>, there is no word in the original for "I pray," see the RV. <p/> <B-1,Noun,2171, euche><p/> akin to A, No. 1, denotes "a prayer," <a href='B:660 5:15'>Jam 5:15</a>; "a vow," <a href='B:510 18:18'>Act 18:18</a>, <a href='B:510 21:23'>Act 21:23</a>. See VOW. <p/> <B-2,Noun,4335, proseuche><p/> akin to A, No. 2, denotes (a) "prayer" (to God), the most frequent term, e.g., <a href='B:470 21:22'>Mat 21:22</a>, <a href='B:490 6:12'>Luk 6:12</a>, where the phrase is not to be taken literally as if it meant, "the prayer of God" (subjective genitive), but objectively, "prayer of God." In <a href='B:660 5:17'>Jam 5:17</a>, "He prayed fervently," RV, is lit., "he prayed with prayer" (a Hebraistic form); in the following the word is used with No. 3: <a href='B:560 6:18'>Eph 6:18</a>, <a href='B:570 4:6'>Phi 4:6</a>, <a href='B:610 2:1'>1Ti 2:1</a>, <a href='B:610 5:5'>1Ti 5:5</a>; (b) "a place of prayer," <a href='B:510 16:13'>Act 16:13</a>, <a href='B:510 16:16'>Act 16:16</a>, a place outside the city wall, RV. <p/> <B-3,Noun,1162, deesis><p/> primarily "a wanting, a need" (akin to A, No. 4), then, "an asking, entreaty, supplication," in the NT is always addressed to God and always rendered "supplication" or "supplications" in the RV; in the AV "prayer," or "prayers," in <a href='B:490 1:13'>Luk 1:13</a>, <a href='B:490 2:37'>Luk 2:37</a>, <a href='B:490 5:33'>Luk 5:33</a>, <a href='B:520 10:1'>Rom 10:1</a>, <a href='B:540 1:11'>2Co 1:11</a>, <a href='B:540 9:14'>2Co 9:14</a>, <a href='B:570 1:4'>Phi 1:4</a> (in the 2nd part, "request"); <a href='B:570 1:19'>Phi 1:19</a>, <a href='B:620 1:3'>2Ti 1:3</a>, <a href='B:650 5:7'>Heb 5:7</a>, <a href='B:660 5:16'>Jam 5:16</a>, <a href='B:670 3:12'>1Pe 3:12</a>. <p/> <B-4,Noun,1783, enteuxis><p/> is translated "prayer" in <a href='B:610 4:5'>1Ti 4:5</a>; see INTERCESSION. <p/> Notes: (1) Proseuche is used of "prayer" in general; deesis stresses the sense of need; it is used sometimes of request from man to man. (2) In the papyri enteuxis is the regular word for a petition to a superior. For the synonymous word aitema see PETITION; for hiketeria, <a href='B:650 5:7'>Heb 5:7</a>, see SUPPLICATION. <p/> (3) "Prayer is properly addressed to God the Father <a href='B:470 6:6'>Mat 6:6</a>, <a href='B:500 16:23'>Joh 16:23</a>, <a href='B:560 1:17'>Eph 1:17</a>, <a href='B:560 3:14'>Eph 3:14</a>, and the Son, <a href='B:510 7:59'>Act 7:59</a>, <a href='B:540 12:8'>2Co 12:8</a>; but in no instance in the NT is prayer addressed to the Holy Spirit distinctively, for whereas the Father is in Heaven, <a href='B:470 6:9'>Mat 6:9</a>, and the Son is at His right hand, <a href='B:520 8:34'>Rom 8:34</a>, the Holy Spirit is in and with the believers, <a href='B:500 1:14-17'>Joh 1:14-17</a>. <p/> "Prayer is to be offered in the Name of the Lord Jesus, <a href='B:500 14:13'>Joh 14:13</a>, that is, the prayer must accord with His character, and must be presented in the same spirit of dependence and submission that marked Him, <a href='B:470 11:26'>Mat 11:26</a>, <a href='B:490 22:42'>Luk 22:42</a>. <p/> "The Holy Spirit, being the sole interpreter of the needs of the human heart, makes His intercession therein; and inasmuch as prayer is impossible to man apart from His help, <a href='B:520 8:26'>Rom 8:26</a>, believers are exhorted to pray at all seasons in the Spirit, <a href='B:560 6:18'>Eph 6:18</a>; cp. <a href='B:720 1:20'>Jud 1:20</a>, <a href='B:660 5:16'>Jam 5:16</a>, the last clause of which should probably be read "the inwrought [i.e., by the Holy Spirit] supplication of righteous man availeth much' (or 'greatly prevails' ischuo, as in <a href='B:510 19:16'>Act 19:16</a>, <a href='B:510 19:20'>Act 19:20</a>). <p/> "None the less on this account is the understanding to be engaged in prayer, <a href='B:530 14:15'>1Co 14:15</a>, and the will, <a href='B:580 4:12'>Col 4:12</a>, <a href='B:510 12:5'>Act 12:5</a> (where 'earnestly' is, lit., 'stretched out') and so in <a href='B:490 22:44'>Luk 22:44</a>. <p/> "Faith is essential to prayer, <a href='B:470 21:22'>Mat 21:22</a>, <a href='B:480 11:24'>Mar 11:24</a>, <a href='B:660 1:1-8'>Jam 1:1-8</a>, for faith is the recognition of, and the committal of ourselves and our matters to, the faithfulness of God. <p/> "Where the Jews were numerous, as at Thessalonica, they had usually a Synagogue, <a href='B:510 17:1'>Act 17:1</a>; where they were few, as at Philippi, they had merely a proseuche, or 'place of prayer,' of much smaller dimensions, and commonly built by a river for the sake of the water necessary to the preliminary ablutions prescribed by Rabbinic tradition, <a href='B:510 16:13'>Act 16:13</a>, <a href='B:510 16:16'>Act 16:16</a>." * [* From Notes on Thessalonians by Hogg and Vine, pp. 189,190.]


topic: Preach, Preaching
definition:
<b>Preach, Preaching</b> <A-1,Verb,2097, euangelizo><p/> is almost always used of "the good news" concerning the Son of God as proclaimed in the Gospel [exceptions are e.g., <a href='B:490 1:19'>Luk 1:19</a>, <a href='B:590 3:6'>1Th 3:6</a>, in which the phrase "to bring (or show) good (or glad) tidings" does not refer to the Gospel]; <a href='B:550 1:8'>Gal 1:8</a> (2nd part). With reference to the Gospel the phrase "to bring, or declare, good, or glad, tidings" is used in <a href='B:510 13:32'>Act 13:32</a>, <a href='B:520 10:15'>Rom 10:15</a>, <a href='B:650 4:2'>Heb 4:2</a>. In <a href='B:490 4:18'>Luk 4:18</a> the RV "to preach good tidings" gives the correct quotation from Isaiah, rather than the AV "to preach the Gospel." In the Sept. the verb is used of any message intended to cheer the hearers, e.g. <a href='B:90 31:9'>1Sa 31:9</a>, <a href='B:100 1:20'>2Sa 1:20</a>. See GOSPEL, B, No. 1. <p/> <A-2,Verb,2784, kerusso><p/> signifies (a) "to be a herald," or, in general, "to proclaim," e.g., <a href='B:470 3:1'>Mat 3:1</a>, <a href='B:480 1:45'>Mar 1:45</a>, "publish;" in <a href='B:490 4:18'>Luk 4:18</a>, RV, "to proclaim," AV, "to preach;" so <a href='B:490 4:19'>Luk 4:19</a>, <a href='B:490 12:3'>Luk 12:3</a>, <a href='B:510 10:37'>Act 10:37</a>, <a href='B:520 2:21'>Rom 2:21</a>, <a href='B:730 5:2'>Rev 5:2</a>. In <a href='B:670 3:19'>1Pe 3:19</a> the probable reference is, not to glad tidings (which there is no real evidence that Noah preached, nor is there evidence that the spirits of antediluvian people are actually "in prison"), but to the act of Christ after His resurrection in proclaiming His victory to fallen angelic spirits; (b) "to preach the Gospel as a herald," e.g., <a href='B:470 24:14'>Mat 24:14</a>, <a href='B:480 13:10'>Mar 13:10</a>, RV, "be preached" (AV, "be published"); <a href='B:480 14:9'>Mar 14:9</a>, <a href='B:480 16:15'>Mar 16:15</a>, <a href='B:480 16:20'>Mar 16:20</a>, <a href='B:490 8:1'>Luk 8:1</a>, <a href='B:490 9:2'>Luk 9:2</a>, <a href='B:490 24:47'>Luk 24:47</a>, <a href='B:510 8:5'>Act 8:5</a>, <a href='B:510 19:13'>Act 19:13</a>, <a href='B:510 28:31'>Act 28:31</a>, <a href='B:520 10:14'>Rom 10:14</a>, present participle, lit., "(one) preaching," "a preacher;" <a href='B:520 10:15'>Rom 10:15</a> (1st part); <a href='B:530 1:23'>1Co 1:23</a>, <a href='B:530 1:15-12'>1Co 1:15-12</a>, <a href='B:540 1:19'>2Co 1:19</a>, <a href='B:540 4:5'>2Co 4:5</a>, <a href='B:540 11:4'>2Co 11:4</a>, <a href='B:550 2:2'>Gal 2:2</a>, <a href='B:570 1:15'>Phi 1:15</a>, <a href='B:580 1:23'>Col 1:23</a>, <a href='B:590 2:9'>1Th 2:9</a>, <a href='B:610 3:16'>1Ti 3:16</a>; (c) "to preach the word," <a href='B:620 4:2'>2Ti 4:2</a> (of the ministry of the Scriptures, with special reference to the Gospel). See PROCLAIM, PUBLISH. <p/> <A-3,Verb,4283, proeuangelizomai><p/> see GOSPEL, B, No. 2. <p/> <A-4,Verb,4296, prokerusso><p/> lit., "to proclaim as a herald" (pro, before, and No. 2), is used in <a href='B:510 13:24'>Act 13:24</a>, "had first preached." Some mss. have the verb in <a href='B:510 3:20'>Act 3:20</a>; for the best see APPOINT, No. 12. <p/> <A-5,Verb,3955, parrhesiazomai><p/> "to be bold in speech," is translated "to preach boldly" in <a href='B:510 9:27'>Act 9:27</a> (2nd part); in <a href='B:510 9:29'>Act 9:29</a>, RV (AV, "he spake boldly"). See BOLD, A, No. 2. <p/> Notes: (1) For diangello, translated "preach" in <a href='B:490 9:60'>Luk 9:60</a>, see DECLARE, A, No. 3. (2) Katangello, "to proclaim," is always so translated in the RV; the AV renders it by "to preach" in <a href='B:510 4:2'>Act 4:2</a>, <a href='B:510 13:5'>Act 13:5</a>, <a href='B:510 13:38'>Act 13:38</a>, <a href='B:510 15:36'>Act 15:36</a>, <a href='B:510 17:3'>Act 17:3</a>, <a href='B:510 17:13'>Act 17:13</a>, <a href='B:530 9:14'>1Co 9:14</a>, <a href='B:580 1:28'>Col 1:28</a>. (3) Laleo, "to speak," is translated "preached," <a href='B:480 2:2'>Mar 2:2</a>, AV, "preached" (RV, "spake"); in <a href='B:510 1:8,1'>Act 1:8</a>, 1-st part, AV (RV, "spoken"); so in <a href='B:510 13:42'>Act 13:42</a>, <a href='B:510 14:25'>Act 14:25</a>; "preaching" in <a href='B:510 11:19'>Act 11:19</a>, AV, but what is indicated here is not a formal "preaching" by the believers scattered from Jerusalem, but a general testimony to all with whom they came into contact; in <a href='B:510 16:6'>Act 16:6</a>, RV, "to speak" (AV, "to preach"). (4) For dialegomai, in AV of <a href='B:510 20:7'>Act 20:7</a>, <a href='B:510 20:9'>Act 20:9</a>, see DISCOURSE. (5) For AV, "preached" in <a href='B:650 4:2'>Heb 4:2</a> (2nd part), see HEARING. (6) In <a href='B:520 15:19'>Rom 15:19</a> pleroo, "to fulfill" (RV, marg.), is rendered "I have fully preached." <p/> <B-1,Noun,2782, kerugma><p/> "a proclamation by a herald" (akin to A, No. 2), denotes "a message, a preaching" (the substance of what is "preached" as distinct from the act of "preaching"), <a href='B:470 12:41'>Mat 12:41</a>, <a href='B:490 11:32'>Luk 11:32</a>, <a href='B:520 16:25'>Rom 16:25</a>, <a href='B:530 1:21'>1Co 1:21</a>, <a href='B:530 2:4'>1Co 2:4</a>, <a href='B:530 15:14'>1Co 15:14</a>; in <a href='B:620 4:17'>2Ti 4:17</a>, <a href='B:630 1:3'>Tit 1:3</a>, RV, "message," marg., "proclamation," AV, "preaching." See MESSAGE. In the Sept., <a href='B:140 30:5'>2Ch 30:5</a>, <a href='B:240 9:3'>Pro 9:3</a>, <a href='B:390 3:2'>Jon 3:2</a>. <p/> Note: In <a href='B:530 1:18'>1Co 1:18</a>, AV, logos, "a word," is translated "preaching," RV, "the word (of the Cross)," i.e., not the act of "preaching," but the substance of the testimony, all that God has made known concerning the subject. For <a href='B:650 4:2'>Heb 4:2</a>, AV, see HEAR, B, No. 1.


topic: Preacher
definition:
<b>Preacher</b> <1,,2783, kerux><p/> "a herald" (akin to A, No. 2 and B, above), is used (a) of the "preacher" of the Gospel, <a href='B:610 2:7'>1Ti 2:7</a>, <a href='B:620 1:11'>2Ti 1:11</a>; (b) of Noah, as a "preacher" of righteousness, <a href='B:680 2:5'>2Pe 2:5</a>. <p/> Notes: (1) For "a preacher," in <a href='B:520 10:14'>Rom 10:14</a>, where the verb kerusso is used, see PREACH, A, No. 2. (2) Kerux indicates the "preacher" as giving a proclamation; euangelistes points to his message as glad tidings; apostolos suggests his relationship to Him by whom he is sent.


topic: Precede
definition:
<b>Precede</b> <1,,5348, phthano><p/> "to anticipate, to come sooner," is translated "shall (in no wise) precede" in <a href='B:590 4:15'>1Th 4:15</a>, RV (AV, "prevent"), i.e., "shall in no wise obtain any advantage over" (the verb does not convey the thought of a mere succession of one event after another); the Apostle, in reassuring the bereaved concerning their departed fellow believers, declares that, as to any advantage, the dead in Christ will "rise first." See ATTAIN, No. 3, COME, No. 32.


topic: Precept
definition:
<b>Precept</b> <1,,1785, entole><p/> "a commandment," is translated "precept" in <a href='B:480 10:5'>Mar 10:5</a> (RV, "commandment"); so <a href='B:650 9:19'>Heb 9:19</a>. See COMMANDMENT, No. 2. <p/> <2,,1778, entalma><p/> is always translated "precepts" in the RV; see COMMANDMENT, No. 3.


topic: Precious, Preciousness
definition:
<b>Precious, Preciousness</b> <1,,5093, timios><p/> translated "precious," e.g., in <a href='B:660 5:7'>Jam 5:7</a>, <a href='B:670 1:19'>1Pe 1:19</a>, <a href='B:680 1:4'>2Pe 1:4</a>; in <a href='B:530 3:12'>1Co 3:12</a>, AV (RV, "costly"): see COSTLY, B, No. 1 DEAR, No. 1. <p/> <2,,1784, entimos><p/> "precious," <a href='B:670 2:4'>1Pe 2:4</a>, <a href='B:670 2:6'>1Pe 2:6</a>, see DEAR, No. 2. <p/> <3,,4185, poluteles><p/> "very expensive," translated "very precious" in <a href='B:480 14:3'>Mar 14:3</a>, AV (RV, "very costly"): see COSTLY, B, No. 2. <p/> <4,,4186, polutimos><p/> "of great value;" comparative degree in <a href='B:670 1:7'>1Pe 1:7</a>; see COSTLY, B, No. 3, DEAR, No. 1 (for a less authentic reading). <p/> <5,,927, barutimos><p/> "of great value, exceeding precious" (barus, "weighty," time, value), is used in <a href='B:470 26:7'>Mat 26:7</a>. <p/> <6,,2472, isotimos><p/> "of equal value, held in equal honor" (isos, "equal," and time), is used in <a href='B:680 1:1'>2Pe 1:1</a>, "a like precious (faith)," RV (marg., "an equally precious"). <p/> Note: In <a href='B:670 2:7'>1Pe 2:7</a>, AV, the noun time, is translated "precious" (RV, "preciousness"). See HONOR, No. 1.


topic: Predestinate
definition:
<b>Predestinate</b> <1,,4309, proorizo><p/> see DETERMINE. <p/> Note: This verb is to be distinguished from proginosko, "to foreknow;" the latter has special reference to the persons foreknown by God; proorizo has special reference to that to which the subjects of His foreknowledge are "predestinated." See FOREKNOW, A and B.


topic: Preeminence (to have the)
definition:
<b>Preeminence (to have the)</b> <1,,4409, proteuo><p/> "to be first" (protos), "to be preeminent," is used of Christ in relation to the Church, <a href='B:580 1:18'>Col 1:18</a>. <p/> <2,,5383, philoproteuo><p/> lit., "to love to be preeminent" (philos, "loving"), "to strive to be first," is said of Diotrephes, <a href='B:710 1:9'>3Jo 1:9</a>.


topic: Prefer, Preferring
definition:
<b>Prefer, Preferring</b> <1,,4285, proegeomai><p/> "to go before and lead," is used in <a href='B:520 12:10'>Rom 12:10</a>, in the sense of taking the lead in showing deference one to another, "(in honor) preferring one another." <p/> Notes: (1) In <a href='B:500 1:15'>Joh 1:15</a>, <a href='B:500 1:30'>Joh 1:30</a>, AV, ginomai, "to become," is translated "is preferred" (RV, "is become"); some mss. have it again in <a href='B:500 1:27'>Joh 1:27</a>. (2) For prokrima, <a href='B:610 5:21'>1Ti 5:21</a> (AV, "preferring one before another"), see PREJUDICE.


topic: Prejudice
definition:
<b>Prejudice</b> <1,,4299, prokrima><p/> denotes "pre-judging" (akin to prokrino, "to judge beforehand"), <a href='B:610 5:21'>1Ti 5:21</a>, RV, "prejudice" (marg., "preference"), preferring one person, another being put aside, by unfavorable judgment due to partiality.


topic: Premeditate
definition:
<b>Premeditate</b> * Note: This is the AV rendering of meletao, "to care for," which occurs in some mss. in <a href='B:480 13:11'>Mar 13:11</a>, "(neither) do ye premeditate." It is absent from the best mss. See IMAGINE.


topic: Preparation, Prepare, Prepared
definition:
<b>Preparation, Prepare, Prepared</b> <A-1,Noun,2091, hetoimasia><p/> denotes (a) "readiness," (b) "preparation;" it is found in <a href='B:560 6:15'>Eph 6:15</a>, of having the feet shod with the "preparation" of the Gospel of peace; it also has the meaning of firm footing (foundation), as in the Sept. of <a href='B:230 89:14'>Psa 89:14</a> (RV, "foundation"); if that is the meaning in <a href='B:560 6:15'>Eph 6:15</a>, the Gospel itself is to be the firm footing of the believer, his walk being worthy of it and therefore a testimony in regard to it. See READY. <p/> <A-2,Noun,3904, paraskeue><p/> denotes "preparation, equipment." The day on which Christ died is called "the Preparation" in <a href='B:480 15:42'>Mar 15:42</a>, <a href='B:500 19:31'>Joh 19:31</a>; in <a href='B:500 19:42'>Joh 19:42</a> "the Jews' Preparation," RV; in <a href='B:500 19:14'>Joh 19:14</a> it is described as "the Preparation of the Passover;" in <a href='B:490 23:54'>Luk 23:54</a>, RV, "the day of the Preparation (and the Sabbath drew on)." The same day is in view in <a href='B:470 27:62'>Mat 27:62</a>, where the events recorded took place on "the day after the Preparation" (RV). The reference would be to the 6th day of the week. The title arose from the need of preparing food etc. for the Sabbath. Apparently it was first applied only to the afternoon of the 6th day; later, to the whole day. In regard to the phraseology in <a href='B:500 19:14'>Joh 19:14</a>, many hold this to indicate the "preparation" for the paschal feast. It probably means "the Preparation day," and thus falls in line with the Synoptic Gospels. In modern Greek and ecclesiastical Latin, Parasceve : Friday. <p/> <B-1,Verb,2090, hetoimazo><p/> "to prepare, make ready," is used (I) absolutely, e.g., <a href='B:480 14:15'>Mar 14:15</a>, <a href='B:490 9:52'>Luk 9:52</a>; (II) with an object, e.g., (a) of those things which are ordained (1) by God, such as future positions of authority, <a href='B:470 20:23'>Mat 20:23</a>; the coming Kingdom, <a href='B:470 25:34'>Mat 25:34</a>; salvation personified in Christ, <a href='B:490 2:31'>Luk 2:31</a>; future blessings, <a href='B:530 2:9'>1Co 2:9</a>; a city, <a href='B:650 11:16'>Heb 11:16</a>; a place of refuge for the Jewish remnant, <a href='B:730 12:6'>Rev 12:6</a>; Divine judgments on the world, <a href='B:730 8:6'>Rev 8:6</a>, <a href='B:730 9:7'>Rev 9:7</a>, <a href='B:730 9:15'>Rev 9:15</a>, <a href='B:730 16:12'>Rev 16:12</a>; eternal fire, for the Devil and his angels, <a href='B:470 25:41'>Mat 25:41</a>; (2) by Christ: a place in Heaven for His followers, <a href='B:500 1:14-3'>Joh 1:14-3</a>; (b) of human "preparation" for the Lord, e.g., <a href='B:470 3:3'>Mat 3:3</a>, <a href='B:470 26:17'>Mat 26:17</a>, <a href='B:470 26:19'>Mat 26:19</a>, <a href='B:490 1:17'>Luk 1:17</a> ("make ready"), <a href='B:490 1:76'>Luk 1:76</a>, <a href='B:490 3:4'>Luk 3:4</a>, AV (RV, "make ye ready"); <a href='B:490 9:52'>Luk 9:52</a> ("to make ready"); <a href='B:490 23:56'>Luk 23:56</a>, <a href='B:730 19:7'>Rev 19:7</a>, <a href='B:730 21:2'>Rev 21:2</a>; in <a href='B:620 2:21'>2Ti 2:21</a>, of "preparation" of oneself for "every good work;" (c) of human "preparations" for human objects, e.g., <a href='B:490 12:20'>Luk 12:20</a>, RV, "thou hast prepared" (AV, "provided"); <a href='B:510 23:23'>Act 23:23</a>, <a href='B:640 1:22'>Phm 1:22</a>. <p/> <B-2,Verb,2675, katartizo><p/> "to furnish completely, prepare," is translated "didst Thou prepare" in <a href='B:650 10:5'>Heb 10:5</a> (AV, "hast Thou prepared"), of the body of the Lord Jesus. See FIT, B, No. 3. <p/> <B-3,Verb,2680, kataskeuazo><p/> "to prepare, make ready" (kata, used intensively, skeue, "equipment"), is so translated in <a href='B:470 11:10'>Mat 11:10</a>, <a href='B:480 1:2'>Mar 1:2</a>, <a href='B:490 1:17'>Luk 1:17</a>, <a href='B:490 7:27'>Luk 7:27</a>, <a href='B:650 9:2'>Heb 9:2</a>, RV (AV, "made"); <a href='B:650 9:6'>Heb 9:6</a>, RV (AV, "were ... ordained"); <a href='B:650 11:7'>Heb 11:7</a>, <a href='B:670 3:20'>1Pe 3:20</a>. See BUILD, No. 5. <p/> <B-4,Verb,3903, paraskeuazo><p/> "to prepare, make ready" (para, "beside"), is used of making ready a meal, <a href='B:510 10:10'>Act 10:10</a>, in the Middle Voice, of "preparing" oneself for war, <a href='B:530 14:8'>1Co 14:8</a>, RV; in the Passive Voice, of "preparing" an offering for the needy, <a href='B:540 9:2'>2Co 9:2</a>, "hath been prepared," RV (AV, "ye was ready"); <a href='B:540 9:3'>2Co 9:3</a>, "ye may be prepared," RV (AV, "ye may be ready"). See READY. <p/> <B-5,Verb,4282, proetoimazo><p/> "to prepare beforehand" (pro, "before," and No. 1), is used of good works which God "afore prepared," for fulfillment by believers, <a href='B:560 2:10'>Eph 2:10</a>, RV (AV, "hath before ordained," marg., "prepared"); of "vessels of mercy," as "afore prepared" by God "unto glory," <a href='B:520 9:23'>Rom 9:23</a>. See ORDAIN. <p/> Notes: (1) Etymologically, the difference between hetoimazo and paraskeuazo, is that the former is connected with what is real (etumos) or ready, the latter with skeuos, an article ready to hand, an implement, vessel. (2) In <a href='B:480 14:15'>Mar 14:15</a>, AV, hetoimos, "ready," is translated "prepared" (RV, "ready"). It is absent in some mss. See READY.


topic: Presence
definition:
<b>Presence</b> <A-1,Noun,4383, prosopon><p/> see FACE, No. 1 (also APPEARANCE, No. 2). <p/> <A-2,Noun,3952, parousia><p/> see COMING (Noun), No. 3. <p/> <B-1,Adverb and Preposition,1715, emprosthen><p/> see BEFORE, A, No. 4. <p/> <B-2,Adverb and Preposition,1799, enopion><p/> is translated "in the presence of" in <a href='B:490 1:19'>Luk 1:19</a>, <a href='B:490 13:26'>Luk 13:26</a>, <a href='B:490 14:10'>Luk 14:10</a>, <a href='B:490 15:10'>Luk 15:10</a>, <a href='B:500 20:30'>Joh 20:30</a>, <a href='B:730 14:10'>Rev 14:10</a> (twice); in <a href='B:530 1:29'>1Co 1:29</a> AV, "in His presence" (RV, "before God"): see BEFORE, A, No. 9. <p/> <B-3,Adverb and Preposition,2714, katenopion><p/> kata, "down," and No. 2, "in the very presence of," is translated "before the presence of" in <a href='B:720 1:24'>Jud 1:24</a>. See BEFORE, A, No. 10. <p/> <B-4,Adverb and Preposition,561, apenanti><p/> "over against, opposite to," is translated "in the presence of" in <a href='B:510 3:16'>Act 3:16</a>. See BEFORE, A, No. 7.


topic: Present (Verb)
definition:
<b>Present (Verb)</b> <1,,3936, paristemi><p/> denotes, when used transitively, "to place beside" (para, "by," histemi, "to set"), "to present," e.g., <a href='B:490 2:22'>Luk 2:22</a>, <a href='B:510 1:3'>Act 1:3</a>, "He shewed (Himself);" <a href='B:510 9:41'>Act 9:41</a>, <a href='B:510 23:33'>Act 23:33</a>, <a href='B:520 6:13'>Rom 6:13</a> (2nd part), RV, "present," AV, "yield;" so <a href='B:520 6:19'>Rom 6:19</a> (twice); <a href='B:520 12:1'>Rom 12:1</a>, <a href='B:540 4:14'>2Co 4:14</a>, <a href='B:540 11:2'>2Co 11:2</a>, <a href='B:560 5:27'>Eph 5:27</a>, <a href='B:580 1:22'>Col 1:22</a>, <a href='B:580 1:28'>Col 1:28</a>, <a href='B:620 2:15'>2Ti 2:15</a>, RV (AV, "shew"). See SHEW. <p/> <2,,3936, paristano><p/> a late present form of No. 1, is used in <a href='B:520 6:13'>Rom 6:13</a> (1st part) and <a href='B:520 6:16'>Rom 6:16</a>, RV, "present" (AV, "yield"). <p/> Notes: (1) In <a href='B:720 1:24'>Jud 1:24</a>, AV, histemi, "to cause to stand, to set," is translated "to present" (RV, "to set"). (2) In <a href='B:470 2:11'>Mat 2:11</a>, AV, prosphero, "to offer," is translated "presented" (RV, "offered").


topic: Present (to be)
definition:
<b>Present (to be)</b> <A-1,Verb,3918, pareimi><p/> signifies (a) "to be by, at hand or present," of persons, e.g., <a href='B:490 13:1'>Luk 13:1</a>, <a href='B:510 10:33'>Act 10:33</a>, <a href='B:510 24:19'>Act 24:19</a>, <a href='B:530 5:3'>1Co 5:3</a>, <a href='B:540 10:2'>2Co 10:2</a>, <a href='B:540 10:11'>2Co 10:11</a>, <a href='B:550 4:18'>Gal 4:18</a>, <a href='B:550 4:20'>Gal 4:20</a>; of things, <a href='B:500 7:6'>Joh 7:6</a>, of a particular season in the Lord's life on earth, "is (not yet) come," or "is not yet at hand;" <a href='B:650 12:11'>Heb 12:11</a>, of chastening "(for the) present" (the neuter of the present participle, used as a noun); in <a href='B:650 13:5'>Heb 13:5</a> "such things as ye have" is, lit., "the things that are present;" <a href='B:680 1:12'>2Pe 1:12</a>, of the truth "(which) is with (you)" (not as AV, "the present truth," as if of special doctrines applicable to a particular time); in <a href='B:680 1:9'>2Pe 1:9</a> "he that lacketh" is lit., "to whom are not present;" (b) "to have arrived or come," <a href='B:470 26:50'>Mat 26:50</a>, "thou art come," RV; <a href='B:500 11:28'>Joh 11:28</a>, <a href='B:510 10:21'>Act 10:21</a>, <a href='B:580 1:6'>Col 1:6</a>. <p/> <A-2,Verb,1764, enistemi><p/> "to set in," or, in the Middle Voice and perfect tense of the Active Voice, "to stand in, be present," is used of the present in contrast with the past, <a href='B:650 9:9'>Heb 9:9</a>, where the RV correctly has "(for the time) now present" (for the incorrect AV, "then present"); in contrast to the future, <a href='B:520 8:38'>Rom 8:38</a>, <a href='B:530 3:22'>1Co 3:22</a>, <a href='B:550 1:4'>Gal 1:4</a>, "present;" <a href='B:530 7:26'>1Co 7:26</a>, where "the present distress" is set in contrast to both the past and the future; <a href='B:600 2:2'>2Th 2:2</a>, where the RV, "is now present" gives the correct meaning (AV, incorrectly, "is at hand"); the saints at Thessalonica, owing to their heavy afflictions, were possessed of the idea that "the day of the Lord," RV (not as AV, "the day of Christ"), had begun; this mistake the Apostle corrects; <a href='B:620 3:1'>2Ti 3:1</a>, "shall come." See COME, No. 26. <p/> <A-3,Verb,2186, ephistemi><p/> "to set over, stand over," is translated "present" in <a href='B:510 28:2'>Act 28:2</a>. See ASSAULT, A, COME, No. 27. <p/> <A-4,Verb,3854, paraginomai><p/> "to be beside" (para, "by," ginomai, "to become"), is translated "were present" in <a href='B:510 21:18'>Act 21:18</a>. See COME, No. 13. <p/> <A-5,Verb,3873, parakeimai><p/> "to lie beside" (para, and keimai, "to lie"), "to be near," is translated "is present" in <a href='B:520 7:18'>Rom 7:18</a>, <a href='B:520 7:21'>Rom 7:21</a>. <p/> <A-6,Verb,4840, sumpareimi><p/> "to be present with" (sun, with, and No. 1), is used in <a href='B:510 25:24'>Act 25:24</a>. <p/> <B-1,Adverb,737, arti><p/> "just, just now, this moment," is rendered "(this) present (hour)" in <a href='B:530 4:11'>1Co 4:11</a>; in <a href='B:530 15:6'>1Co 15:6</a>, RV, "now" (AV, "this present"). See NOW. <p/> <B-2,Adverb,3568, nun><p/> "now," is translated "present," with reference to this age or period ("world"), in <a href='B:520 8:18'>Rom 8:18</a>, <a href='B:520 11:5'>Rom 11:5</a>, <a href='B:620 4:10'>2Ti 4:10</a>, <a href='B:630 2:12'>Tit 2:12</a>. See HENCEFORTH, NOW. <p/> Notes: (1) Endemeo, "to be at home," is so rendered in <a href='B:540 5:6'>2Co 5:6</a> (AV and RV); in <a href='B:540 1:5-9'>2Co 1:5-9</a>, RV, "at home" (AV, "present"). See HOME. (2) In <a href='B:500 14:25'>Joh 14:25</a>, AV, meno, "to abide," is translated "being present" (RV, "abiding"). (3) In <a href='B:490 5:17'>Luk 5:17</a> the RV has "with Him," for AV, italicized, "present."


topic: Preserve
definition:
<b>Preserve</b> <1,,5083, tereo><p/> is translated "to preserve" in <a href='B:590 5:23'>1Th 5:23</a>, where the verb is in the singular number, as the threefold subject, "spirit and soul and body," is regarded as the unit, constituting the person. The aorist or "point" tense regards the continuous "preservation" of the believer as a single, complete act, without reference to the time occupied in its accomplishment; in <a href='B:720 1:1'>Jud 1:1</a>, AV (RV, "kept"). See KEEP, No. 1. <p/> <2,,4933, suntereo><p/> see KEEP, No. 3. <p/> <3,,2225, zoogoneo><p/> "to preserve alive:" see LIVE, No. 6. <p/> <4,,5442, phulasso><p/> "to guard, protect, preserve," is translated "preserved" in <a href='B:680 2:5'>2Pe 2:5</a>, RV (AV, "saved"). See GUARD. <p/> Note: In <a href='B:620 4:18'>2Ti 4:18</a>, AV, sozo, "to save," is translated "will preserve" (RV, "will save").


topic: Press (Verb)
definition:
<b>Press (Verb)</b> <A-1,Verb,2346, thlibo><p/> "to press, distress, trouble," is translated "pressed" in <a href='B:540 4:8'>2Co 4:8</a>, RV (AV, "troubled"). See AFFLICT, No. 4. <p/> <A-2,Verb,598, apothlibo><p/> translated "press" in <a href='B:490 8:45'>Luk 8:45</a> (end): see CRUSH. <p/> <A-3,Verb,971, biazo><p/> in the Middle Voice, "to press violently" or "force one's way into," is translated "presseth" in <a href='B:490 16:16'>Luk 16:16</a>, AV, RV, "entereth violently," a meaning confirmed by the papyri. Moulton and Milligan also quote a passage from D.S. Sharp's Epictetus and the NT, speaking of "those who (try to) force their way in;" the verb suggests forceful endeavor. See ENTER, Note (3), VIOLENCE, B, No. 2. <p/> <A-4,Verb,4912, sunecho><p/> for the significance of this in <a href='B:510 18:5'>Act 18:5</a>, "was constrained by the word," RV, i.e., Paul felt the urge of the word of his testimony to the Jews in Corinth, see CONSTRAIN, No. 3. It is used with No. 1 in <a href='B:490 8:45'>Luk 8:45</a>, RV, "press" (AV, "throng"). <p/> <A-5,Verb,1758, enecho><p/> lit., "to hold in," also signifies "to set oneself against, be urgent against," as the scribes and Pharisees were regarding Christ, <a href='B:490 11:53'>Luk 11:53</a>, RV, "to press upon," marg., "set themselves vehemently against" (AV, "to urge"). See ENTANGLE, No. 3. <p/> <A-6,Verb,1945, epikeimai><p/> "to lie upon, press upon," is rendered "pressed upon" in <a href='B:490 5:1'>Luk 5:1</a>. See IMPOSED. <p/> <A-7,Verb,1968, epipipto><p/> "to fall upon," is rendered "pressed upon" in <a href='B:480 3:10'>Mar 3:10</a>. See FALL, B, No. 5. <p/> <A-8,Verb,916, bareo><p/> "to weigh down, burden," is rendered "we were pressed" in <a href='B:540 1:8'>2Co 1:8</a>, AV (RV, "we were weighed down"). See BURDEN, B, No. 1. <p/> <A-9,Verb,1912, epibareo><p/><a href='B:540 2:5'>2Co 2:5</a>, RV, "I press (not) too heavily" (AV, "overcharge"). See BURDEN, B, No. 2, OVERCHARGE. <p/> <A-10,Verb,4085, piezo><p/> "to press down together," is used in <a href='B:490 6:38'>Luk 6:38</a>, "pressed down," of the character of the measure given in return for giving. In the Sept., <a href='B:400 6:15'>Mic 6:15</a>. <p/> <A-11,Verb,1377, dioko><p/> "to pursue," is used as a metaphor from the footrace, in <a href='B:570 3:12'>Phi 3:12</a>, <a href='B:570 3:14'>Phi 3:14</a>, of "speeding on earnestly," RV, "I press on." See FOLLOW, No. 7. <p/> <A-12,Verb,5342, phero><p/> "to bear, carry," is used in the Passive Voice in <a href='B:650 6:1'>Heb 6:1</a>, "let us ... press on," RV, lit., "let us be borne on" (AV, "go on"). See GO, Note (2), (h). <p/> <B-1,Noun,1999, epistasis><p/> primarily "a stopping, halting" (as of soldiers), then, "an incursion, onset, rush, pressure" (akin to ephistemi, "to set upon"), is so used in <a href='B:540 11:28'>2Co 11:28</a>, "(that which) presseth upon (me)," AV, "cometh upon," lit., "(the daily) pressure (upon me);" some have taken the word in its other meaning "attention," which perhaps is accounted for by the variant reading of the pronoun (mou, "my," instead of moi, "to me, upon me"), but that does not adequately describe the "pressure" or onset due to the constant call upon the Apostle for all kinds of help, advice, counsel, exhortation, decisions as to difficulties, disputes, etc. Cp. the other occurrence of the word in <a href='B:510 24:12'>Act 24:12</a>, "stirring up," RV (AV, "raising"), lit. "making a stir" (in some mss., episustasis). See COME, Notes at end (9).


topic: Prevail
definition:
<b>Prevail</b> <1,,2480, ischuo><p/> "to be strong, powerful," is translated "to prevail" in <a href='B:510 19:16'>Act 19:16</a>, <a href='B:510 19:20'>Act 19:20</a>, <a href='B:730 12:8'>Rev 12:8</a>. See ABLE, B, No. 4. <p/> <2,,2729, katischuo><p/> "to be strong against" (kata, "against," and No. 1), is used in <a href='B:470 16:18'>Mat 16:18</a>, negatively of the gates of hades; in <a href='B:490 21:36'>Luk 21:36</a> (in the most authentic ms.; some have kataxioo, "to count worthy;" see AV), of "prevailing" to escape judgments at the close of this age; in <a href='B:490 23:23'>Luk 23:23</a>, of the voices of the chief priests, rulers and people against Pilate regarding the crucifixion of Christ. <p/> <3,,5623, opheleo><p/> "to benefit, do good, profit," is translated "prevailed" in <a href='B:470 27:24'>Mat 27:24</a>, RV (AV, "could prevail"), of the conclusion formed by Pilate concerning the determination of the chief priests, elders and people. The meaning of the verb with the negative is better expressed by the phrase "he would do no good;" so in <a href='B:500 12:19'>Joh 12:19</a>, "ye prevail (nothing)," lit., "ye are doing no good." See ADVANTAGE, BETTERED, PROFIT. <p/> <4,,3528, nikao><p/> "to conquer, prevail," is used as a law term in <a href='B:520 3:4'>Rom 3:4</a>, "(that) Thou ... mightest prevail [AV, 'overcome'] (when Thou comest into judgment);" that the righteousness of the judge's verdict compels an acknowledgement on the part of the accused, is inevitable where God is the judge. God's promises to Israel provided no guarantee that an unrepentant Jew would escape doom. In <a href='B:730 5:5'>Rev 5:5</a>, AV, "hath prevailed" (RV, "hath overcome"). See CONQUER, No. 1.


topic: Prevent
definition:
<b>Prevent</b> * For PREVENT, <a href='B:590 4:15'>1Th 4:15</a>, AV, see PRECEDE: <a href='B:470 17:25'>Mat 17:25</a>, AV, see SPEAK No. 11


topic: Price
definition:
<b>Price</b> <A-1,Noun,5092, time><p/> denotes "a valuing," hence, objectively, (a) "price paid or received," <a href='B:470 27:6'>Mat 27:6</a>, <a href='B:470 27:9'>Mat 27:9</a>, <a href='B:510 4:34'>Act 4:34</a> (plural); <a href='B:510 1:5-3'>Act 1:5-3</a>, <a href='B:510 7:16'>Act 7:16</a>, RV, "price (in silver)," AV, "sum (of money);" <a href='B:510 19:19'>Act 19:19</a> (plural); <a href='B:530 6:20'>1Co 6:20</a>, <a href='B:530 7:23'>1Co 7:23</a>; (b) "value, honor, preciousness." See HONOR, PRECIOUSNESS. <p/> <B-1,Verb,5091, timao><p/> "to fix the value, to price," is translated "was priced" and "did price" in the RV of <a href='B:470 27:9'>Mat 27:9</a> (AV, "was valued" and "did value"). See HONOR. <p/> <C-1,Adjective,4185, poluteles><p/> "of great price," <a href='B:670 3:4'>1Pe 3:4</a>, see COST, B, No. 2. <p/> <C-2,Adjective,4186, polutimos><p/> "of great price," <a href='B:470 13:46'>Mat 13:46</a>, see COST, B, No. 3.


topic: Prick (Verb)
definition:
<b>Prick (Verb)</b> <1,,2660, katanusso><p/> primarily, "to strike or prick violently, to stun," is used of strong emotion, in <a href='B:510 2:37'>Act 2:37</a> (Passive Voice), "they were pricked (in their heart)." Cp. katanuxis, "stupor, torpor of mind," <a href='B:520 11:8'>Rom 11:8</a>.


topic: Pride
definition:
<b>Pride</b> <A-1,Noun,212, alazonia[-eia]><p/> is translated "pride" in <a href='B:690 2:16'>1Jo 2:16</a>, AV. See BOAST, B, No. 2, VAINGLORY. <p/> <A-2,Noun,5243, huperephania><p/> "pride," <a href='B:480 7:22'>Mar 7:22</a>, see HAUGHTY. <p/> <B-1,Verb,5187, tuphoo><p/> "lifted up with pride," <a href='B:610 3:6'>1Ti 3:6</a>, AV (RV, "puffed up"). See HIGH-MINDED.


topic: Priest
definition:
<b>Priest</b> <1,,2409, hiereus><p/> "one who offers sacrifice and has the charge of things pertaining thereto," is used (a) of a "priest" of the pagan god Zeus, <a href='B:510 14:13'>Act 14:13</a>; (b) of Jewish "priests," e.g., <a href='B:470 8:4'>Mat 8:4</a>, <a href='B:470 1:12-5'>Mat 1:12-5</a>, <a href='B:490 1:5'>Luk 1:5</a>, where allusion is made to the 24 courses of "priests" appointed for service in the Temple (cp. <a href='B:130 24:4'>1Ch 24:4</a> ff.); <a href='B:500 1:19'>Joh 1:19</a>, <a href='B:650 8:4'>Heb 8:4</a>; (c) of believers, <a href='B:730 1:6'>Rev 1:6</a>, <a href='B:730 5:10'>Rev 5:10</a>, <a href='B:730 20:6'>Rev 20:6</a>. Israel was primarily designed as a nation to be a kingdom of "priests," offering service to God, e.g., <a href='B:20 19:6'>Exo 19:6</a>; the Israelites having renounced their obligations, <a href='B:20 20:19'>Exo 20:19</a>, the Aaronic priesthood was selected for the purpose, till Christ came to fulfil His ministry in offering up Himself; since then the Jewish priesthood has been abrogated, to be resumed nationally, on behalf of Gentiles, in the millenial kingdom, <a href='B:290 61:6'>Isa 61:6</a>, <a href='B:290 66:21'>Isa 66:21</a>. Meanwhile all believers, from Jews and Gentiles, are constituted "a kingdom of priests," <a href='B:730 1:6'>Rev 1:6</a> (see above), "a holy priesthood," <a href='B:670 2:5'>1Pe 2:5</a>, and "royal," <a href='B:670 2:9'>1Pe 2:9</a>. The NT knows nothing of a sacerdotal class in contrast to the laity; all believers are commanded to offer the sacrifices mentioned in <a href='B:520 12:1'>Rom 12:1</a>, <a href='B:570 2:17'>Phi 2:17</a>, <a href='B:570 4:18'>Phi 4:18</a>, <a href='B:650 1:13-16'>Heb 1:13-16</a>, <a href='B:670 2:5'>1Pe 2:5</a>; (d) of Christ, <a href='B:650 5:6'>Heb 5:6</a>, <a href='B:650 7:11'>Heb 7:11</a>, <a href='B:650 7:15'>Heb 7:15</a>, <a href='B:650 7:17'>Heb 7:17</a>, <a href='B:650 7:21'>Heb 7:21</a>, <a href='B:650 8:4'>Heb 8:4</a> (negatively); (e) of Melchizedek, as the forshadower of Christ, <a href='B:650 7:1'>Heb 7:1</a>, <a href='B:650 7:3'>Heb 7:3</a>. <p/> <2,,749, archiereus><p/> designates (a) "the high priests" of the Levitical order, frequently called "chief priests" in the NT, and including "ex-high priests" and members of "high priestly" families, e.g., <a href='B:470 2:4'>Mat 2:4</a>, <a href='B:470 16:21'>Mat 16:21</a>, <a href='B:470 20:18'>Mat 20:18</a>, <a href='B:470 21:15'>Mat 21:15</a>; in the singular, a "high priest," e.g., Abiathar, <a href='B:480 2:26'>Mar 2:26</a>; Annas and Caiaphas, <a href='B:490 3:2'>Luk 3:2</a>, where the RV rightly has "in the high priesthood of A. and C." (cp. <a href='B:510 4:6'>Act 4:6</a>). As to the combination of the two in this respect, Annas was the "high priest" from A.D. 7-14, and, by the time referred to, had been deposed for some years; his son-in-law, Caiaphas, the fourth "high priest" since his deposition, was appointed about A.D. 24. That Annas was still called the "high priest" is explained by the facts (1) that by the Mosaic law the high priesthood was held for life, <a href='B:40 35:25'>Num 35:25</a>; his deposition was the capricious act of the Roman procurator, but he would still be regarded legally and religiously as "high priest" by the Jews; (2) that he probably still held the office of deputy-president of the Sanhedrin (cp. <a href='B:120 25:18'>2Ki 25:18</a>); (3) that he was a man whose age, wealth and family connections gave him a preponderant influence, by which he held the real sacerdotal power; indeed at this time the high priesthood was in the hands of a clique of some half dozen families; the language of the writers of the Gospels is in accordance with this, in attributing the high priesthood rather to a caste than a person; (4) the "high priests" were at that period mere puppets of Roman authorities who deposed them at will, with the result that the title was used more loosely than in former days. <p/> The Divine institution of the priesthood culminated in the "high priest," it being his duty to represent the whole people, e.g., <a href='B:30 1:4-16'>Lev 1:4-16</a>; ch. 16. The characteristics of the Aaronic "high priests" are enumerated in <a href='B:650 1:5-4'>Heb 1:5-4</a>, <a href='B:650 8:3'>Heb 8:3</a>, <a href='B:650 9:7'>Heb 9:7</a>, <a href='B:650 9:25'>Heb 9:25</a>; in some mss., <a href='B:650 10:11'>Heb 10:11</a> (RV, marg.); <a href='B:650 13:11'>Heb 13:11</a>. <p/> (b) Christ is set forth in this respect in the Ep. to the Hebrews, where He is spoken of as "a high priest," <a href='B:650 4:15'>Heb 4:15</a>, <a href='B:650 5:5'>Heb 5:5</a>, <a href='B:650 5:10'>Heb 5:10</a>, <a href='B:650 6:20'>Heb 6:20</a>, <a href='B:650 7:26'>Heb 7:26</a>, <a href='B:650 8:1'>Heb 8:1</a>, <a href='B:650 8:3'>Heb 8:3</a> (RV); <a href='B:650 9:11'>Heb 9:11</a>; "a great high priest," <a href='B:650 4:14'>Heb 4:14</a>; "a great priest," <a href='B:650 10:21'>Heb 10:21</a>; "a merciful and faithful high priest," <a href='B:650 2:17'>Heb 2:17</a>; "the Apostle and high priest of our confession," <a href='B:650 3:1'>Heb 3:1</a>, RV; "a high priest after the order of Melchizedek," <a href='B:650 5:10'>Heb 5:10</a>. One of the great objects of this Epistle is to set forth the superiority of Christ's High Priesthood as being of an order different from and higher than the Aaronic, in that He is the Son of God (see especially <a href='B:650 7:28'>Heb 7:28</a>), with a priesthood of the Melchizedek order. Seven outstanding features of His priesthood are stressed, (1) its character, <a href='B:650 5:6'>Heb 5:6</a>, <a href='B:650 5:10'>Heb 5:10</a>; (2) His commission, <a href='B:650 1:5-5'>Heb 1:5-5</a>; (3) His preparation, <a href='B:650 2:17'>Heb 2:17</a>, <a href='B:650 10:5'>Heb 10:5</a>; (4) His sacrifice, <a href='B:650 8:3'>Heb 8:3</a>, <a href='B:650 9:12'>Heb 9:12</a>, <a href='B:650 9:14'>Heb 9:14</a>, <a href='B:650 1:9-28'>Heb 1:9-28</a>, <a href='B:650 1:10-12'>Heb 1:10-12</a>; (5) His santuary, <a href='B:650 4:14'>Heb 4:14</a>, <a href='B:650 8:2'>Heb 8:2</a>, <a href='B:650 1:9-12'>Heb 1:9-12</a>, <a href='B:650 9:24'>Heb 9:24</a>, <a href='B:650 10:12'>Heb 10:12</a>, <a href='B:650 10:19'>Heb 10:19</a>; (6) His ministry, <a href='B:650 2:18'>Heb 2:18</a>, <a href='B:650 4:15'>Heb 4:15</a>, <a href='B:650 7:25'>Heb 7:25</a>, <a href='B:650 8:6'>Heb 8:6</a>, <a href='B:650 9:15'>Heb 9:15</a>, <a href='B:650 9:24'>Heb 9:24</a>; (7) its effects, <a href='B:650 2:15'>Heb 2:15</a>, <a href='B:650 4:16'>Heb 4:16</a>, <a href='B:650 1:6-20'>Heb 1:6-20</a>, <a href='B:650 7:16'>Heb 7:16</a>, <a href='B:650 7:25'>Heb 7:25</a>, <a href='B:650 9:14'>Heb 9:14</a>, <a href='B:650 9:28'>Heb 9:28</a>, <a href='B:650 1:10-17'>Heb 1:10-17</a>, <a href='B:650 10:22'>Heb 10:22</a>, <a href='B:650 10:39'>Heb 10:39</a>, <a href='B:650 12:1'>Heb 12:1</a>, <a href='B:650 1:13-17'>Heb 1:13-17</a>. <p/> Note: In <a href='B:510 4:6'>Act 4:6</a> the adjective hieratikos, "high priestly," is translated "of the high priest."


topic: Priesthood, Priest's Office
definition:
<b>Priesthood, Priest's Office</b> <A-1,Noun,2406, hierateuma><p/> denotes "a priesthood" (akin to hierateuo, see below), "a body of priests," consisting of all believers, the whole church (not a special order from among them), called "a holy priesthood," <a href='B:670 2:5'>1Pe 2:5</a>; "a royal priesthood," <a href='B:670 2:9'>1Pe 2:9</a>; the former term is associated with offering spiritual sacrifices, the latter with the royal dignity of showing forth the Lord's excellencies (RV). In the Sept., <a href='B:20 19:6'>Exo 19:6</a>, <a href='B:20 23:22'>Exo 23:22</a>. <p/> <A-2,Noun,2420, hierosune><p/> "a priesthood," signifies the office, quality, rank and ministry of "a priest," <a href='B:650 1:7-12'>Heb 1:7-12</a>, <a href='B:650 7:24'>Heb 7:24</a>, where the contrasts between the Levitical "priesthood" and that of Christ are set forth. In the Sept., <a href='B:130 29:22'>1Ch 29:22</a>. <p/> <A-3,Noun,2405, hierateia><p/> "a priesthood," denotes the priest's office, <a href='B:490 1:9'>Luk 1:9</a>, <a href='B:650 7:5'>Heb 7:5</a>, RV, "priest's office." <p/> <B-1,Verb,2407, hierateuo><p/> signifies "to officiate as a priest," <a href='B:490 1:8'>Luk 1:8</a>, "he executed the priest's office."


topic: Prince
definition:
<b>Prince</b> <1,,747, archegos><p/> primarily an adjective signifying "originating, beginning," is used as a noun, denoting "a founder, author, prince or leader," <a href='B:510 3:15'>Act 3:15</a>, "Prince" (marg., "Author"); <a href='B:510 5:31'>Act 5:31</a>; see AUTHOR, No. 2. <p/> <2,,758, archon><p/> the present participle of the verb archo, "to rule;" denotes "a ruler, a prince." It is used as follows ("p" denoting "prince," or "princes;" "r," "ruler" or "rulers"): (a) of Christ, as "the Ruler (AV, Prince) of the kings of the earth," <a href='B:730 1:5'>Rev 1:5</a>; (b) of rulers of nations, <a href='B:470 20:25'>Mat 20:25</a>, RV, "r," AV, "p;" <a href='B:510 4:26'>Act 4:26</a>, "r;" <a href='B:510 7:27'>Act 7:27</a>, "r;" <a href='B:510 7:35'>Act 7:35</a>, "r" (twice); (c) of judges and magistrates, <a href='B:510 16:19'>Act 16:19</a>, "r;" <a href='B:520 13:3'>Rom 13:3</a>, "r;" (d) of members of the Sanhedrin, <a href='B:490 14:1'>Luk 14:1</a>, RV, "r" (AV, "chief"); <a href='B:490 23:13'>Luk 23:13</a>, <a href='B:490 23:35'>Luk 23:35</a>, "r;" so <a href='B:490 24:20'>Luk 24:20</a>, <a href='B:500 3:1'>Joh 3:1</a>, <a href='B:500 7:26'>Joh 7:26</a>, <a href='B:500 7:48'>Joh 7:48</a>, <a href='B:500 12:42'>Joh 12:42</a>, RV, "r" (AV, "chief r."); "r" in <a href='B:510 3:17'>Act 3:17</a>, <a href='B:510 4:5'>Act 4:5</a>, <a href='B:510 4:8'>Act 4:8</a>, <a href='B:510 13:27'>Act 13:27</a>, <a href='B:510 14:5'>Act 14:5</a>; (e) of rulers of synagogues, <a href='B:470 9:18'>Mat 9:18</a>, <a href='B:470 9:23'>Mat 9:23</a>, "r;" so <a href='B:490 8:41'>Luk 8:41</a>, <a href='B:490 18:18'>Luk 18:18</a>; (f) of the Devil, as "prince" of this world, <a href='B:500 12:31'>Joh 12:31</a>, <a href='B:500 14:30'>Joh 14:30</a>, <a href='B:500 16:11'>Joh 16:11</a>; of the power of the air, <a href='B:560 2:2'>Eph 2:2</a>, "the air" being that sphere in which the inhabitants of the world live and which, through the rebellious and godless condition of humanity, constitutes the seat of his authority; (g) of Beelzebub, the "prince" of the demons, <a href='B:470 9:24'>Mat 9:24</a>, <a href='B:470 12:24'>Mat 12:24</a>, <a href='B:480 3:22'>Mar 3:22</a>, <a href='B:490 11:15'>Luk 11:15</a>. See CHIEF, B, No. 10. <p/> <3,,2232, hegemon><p/> "a leader, ruler," is translated "princes" (i.e., leaders) in <a href='B:470 2:6'>Mat 2:6</a>, see GOVERNOR, A, No. 1. <p/> Note: For megistan, <a href='B:730 6:15'>Rev 6:15</a>, <a href='B:730 18:23'>Rev 18:23</a>, RV, "princes," see LORD, No. 3.


topic: Principal
definition:
<b>Principal</b> <1,,4413, protos><p/> "first," is translated "principal men" in the RV of <a href='B:490 19:47'>Luk 19:47</a>, <a href='B:510 25:2'>Act 25:2</a>. See CHIEF, A. <p/> Note: In <a href='B:510 25:23'>Act 25:23</a> the phrase kat' exochen, lit., "according to eminence," is translated "principal (men);" exoche, primarily a projection (akin to execho, "to stand out"), is used here metaphorically of eminence. In the Sept., <a href='B:220 39:28'>Job 39:28</a>.


topic: Principality
definition:
<b>Principality</b> <1,,746, arche><p/> "beginning, government, rule," is used of supramundane beings who exercise rule, called "principalities;" (a) of holy angels, <a href='B:560 3:10'>Eph 3:10</a>, the Church in its formation being to them the great expression of "the manifold (or "much-varied") wisdom of God;" <a href='B:580 1:16'>Col 1:16</a>; (b) of evil angels, <a href='B:520 8:38'>Rom 8:38</a>, <a href='B:580 2:15'>Col 2:15</a>, some would put this under (a), but see SPOIL, B. No. 4; (a) and (b) are indicated in <a href='B:580 2:10'>Col 2:10</a>. In <a href='B:560 1:21'>Eph 1:21</a>, the RV renders it "rule" (AV, "principality") and in <a href='B:630 3:1'>Tit 3:1</a>, "rulers" (AV, "principalities"). In <a href='B:720 1:6'>Jud 1:6</a>, RV, it signifies, not the first estate of fallen angels (as AV), but their authoriative power, "their own" indicating that which had been assigned to them by God, which they left, aspiring to prohibited conditions. See BEGIN, B.


topic: Principles
definition:
<b>Principles</b> <1,,746, arche><p/> "beginning," is used in <a href='B:650 6:1'>Heb 6:1</a>, in its relative significance, of the beginning of the thing spoken of; here "the first principles of Christ," lit., "the account (or word) of the beginning of Christ," denotes the teaching relating to the elementary facts concerning Christ. See BEGIN, B. <p/> <2,,4747, stoicheion><p/> is translated "principles" in <a href='B:650 5:12'>Heb 5:12</a>. See ELEMENTS.


topic: Print
definition:
<b>Print</b> <1,,5179, tupos><p/> for which see ENSAMPLE, No. 1, is translated "print" in <a href='B:500 20:25'>Joh 20:25</a> (twice), of the marks made by the nails in the hands of Christ.


topic: Prison, Prison-house
definition:
<b>Prison, Prison-house</b> <1,,1201, desmoterion><p/> "a place of bonds" (from desmos, "a bond," deo, "to bind"), "a prison," occurs in <a href='B:470 11:2'>Mat 11:2</a>; in <a href='B:510 5:21'>Act 5:21</a>, <a href='B:510 5:23'>Act 5:23</a>, <a href='B:510 16:26'>Act 16:26</a>, RV, "prison house" (AV, "prison"). <p/> <2,,5438, phulake><p/> for the various meanings of which see CAGE, denotes a "prison," e.g., <a href='B:470 14:10'>Mat 14:10</a>, <a href='B:480 6:17'>Mar 6:17</a>, <a href='B:510 5:19'>Act 5:19</a>, <a href='B:540 11:23'>2Co 11:23</a>; in <a href='B:540 6:5'>2Co 6:5</a>, <a href='B:650 11:36'>Heb 11:36</a> it stands for the condition of imprisonment; in <a href='B:730 2:10'>Rev 2:10</a>, <a href='B:730 18:2'>Rev 18:2</a>, "hold" (twice, RV, marg., "prison;" in the 2nd case, AV, "cage"); <a href='B:730 20:7'>Rev 20:7</a>. <p/> <3,,5084, teresis><p/> "a watching, keeping," then "a place of keeping" is translated "prison" in <a href='B:510 5:18'>Act 5:18</a> AV (RV "ward"). See KEEPING, B. <p/> Notes: (1) For oikema in <a href='B:510 12:7'>Act 12:7</a>, AV, "prison," see CELL. (2) In <a href='B:470 4:12'>Mat 4:12</a>, AV, paradidomi, "to betray, deliver up," is translated "was cast into prison" (RV, "was delivered up"); see BETRAY. In <a href='B:480 1:14'>Mar 1:14</a>, AV, "was put in prison," RV, as in <a href='B:470 4:12'>Mat 4:12</a>; see PUT, No. 12.


topic: Prisoner
definition:
<b>Prisoner</b> <1,,1198, desmios><p/> an adjective, primarily denotes "binding, bound," then, as a noun, "the person bound, a captive, prisoner" (akin to deo, "to bind"), <a href='B:470 1:27-16'>Mat 1:27-16</a>, <a href='B:480 15:6'>Mar 15:6</a>, <a href='B:510 16:25'>Act 16:25</a>, <a href='B:510 16:27'>Act 16:27</a>, <a href='B:510 23:18'>Act 23:18</a>, <a href='B:510 25:14'>Act 25:14</a>, RV (AV, "in bonds"), <a href='B:510 25:27'>Act 25:27</a>, <a href='B:510 1:28-17'>Act 1:28-17</a>, <a href='B:560 3:1'>Eph 3:1</a>, <a href='B:560 4:1'>Eph 4:1</a>, <a href='B:620 1:8'>2Ti 1:8</a>, <a href='B:640 1:1'>Phm 1:1</a>, <a href='B:640 1:9'>Phm 1:9</a>; in <a href='B:650 10:34'>Heb 10:34</a>, <a href='B:650 13:3'>Heb 13:3</a>, "in bonds." See BOND, No. 2. <p/> Note: The prison at Jerusalem (Acts 5) was controlled by the priests and probably attached to the high priest's palace, or the Temple. Paul was imprisoned at Jerusalem in the fort Antonia, <a href='B:510 23:10'>Act 23:10</a>; at Caesarea, in Herod's Praetorium, <a href='B:510 23:35'>Act 23:35</a>; probably his final imprisonment in Rome was in the Tullianum dungeon. <p/> <2,,1202, desmotes><p/> akin to No. 1, occurs in <a href='B:510 27:1'>Act 27:1</a>, <a href='B:510 27:42'>Act 27:42</a>. <p/> <3,,4869, sunaichmalotos><p/> "a fellow prisoner," primarily "one of fellow captives in war" (from aichme, "a spear," and haliskomai, "to be taken"), is used by Paul of Andronicus and Junias, <a href='B:520 16:7'>Rom 16:7</a>; of Epaphras, <a href='B:640 1:23'>Phm 1:23</a>; of Aristarchus, <a href='B:580 4:10'>Col 4:10</a>, on which Lightfoot remarks that probably his relations with the Apostle in Rome excited suspicion and led to a temporary confinement, or that he voluntarily shared his captivity by living with him.


topic: Private, Privately
definition:
<b>Private, Privately</b> <A-1,Adjective,2398, idios><p/> one's own, is translated "private" in <a href='B:680 1:20'>2Pe 1:20</a> (see under INTERPRETATION). See BUSINESS, B. <p/> <B-1,Adverbial Phrase,2596 2398,kat' idian> is translated "privately" in <a href='B:470 24:3'>Mat 24:3</a>, <a href='B:480 4:34'>Mar 4:34</a>, RV (AV, "when they were alone"); <a href='B:480 6:32'>Mar 6:32</a> (AV only); <a href='B:480 7:33'>Mar 7:33</a>, RV; <a href='B:480 9:28'>Mar 9:28</a>, <a href='B:480 13:3'>Mar 13:3</a>, <a href='B:490 10:23'>Luk 10:23</a>, <a href='B:510 23:19'>Act 23:19</a>, <a href='B:550 2:2'>Gal 2:2</a>. Contrast <a href='B:550 2:14'>Gal 2:14</a>.


topic: Privily
definition:
<b>Privily</b> <1,,2977, lathra><p/> "secretly, covertly" (from a root lath--, indicating "unnoticed, unknown," seen in lanthano, "to escape notice," lethe, "forgetfulness"), is translated "privily" in <a href='B:470 1:19'>Mat 1:19</a>, <a href='B:470 2:7'>Mat 2:7</a>, <a href='B:510 16:37'>Act 16:37</a>; "secretly" in <a href='B:500 11:28'>Joh 11:28</a> (in some mss., <a href='B:480 5:33'>Mar 5:33</a>). See SECRETLY. <p/> Note: In <a href='B:550 2:4'>Gal 2:4</a>, pareisaktos, an adjective (akin to pareisago, lit., "to bring in beside," i.e., "secretly," from para, "by the side," eis, "into," ago, "to bring"), is used, "privily brought in," RV (AV, "unawares, etc."), i.e., as spies or traitors. Strabo, a Greek historian contemporary with Paul, uses the word of enemies introduced secretly into a city by traitors within. In the same verse the verb pareiserchomai (see COME, No. 8) is translated "came in privily," of the same Judaizers, brought in by the circumcision party to fulfill the design of establishing the ceremonial law, and thus to accomplish the overthrow of the faith; cp. in <a href='B:720 1:4'>Jud 1:4</a> the verb pareisduo (or, duno), "to slip in secretly, steal in," RV, "crept in privily" (AV, "... unawares"). See CREEP, No. 2.


topic: Prize
definition:
<b>Prize</b> <1,,1017, brabeion><p/> "a prize bestowed in connection with the games" (akin to brabeus, "an umpire," and brabeuo, "to decide, arbitrate," "rule," <a href='B:580 3:15'>Col 3:15</a>), <a href='B:530 9:24'>1Co 9:24</a>, is used metaphorically of "the reward" to be obtained hereafter by the faithful believer, <a href='B:570 3:14'>Phi 3:14</a>; the preposition eis, "unto," indicates the position of the goal. The "prize" is not "the high calling," but will be bestowed in virtue of, and relation to, it, the heavenly calling, <a href='B:650 3:1'>Heb 3:1</a>, which belongs to all believers and directs their minds and aspirations heavenward; for the "prize" see especially <a href='B:620 1:4-8'>2Ti 1:4-8</a>. <p/> <2,,725, harpagmos><p/> akin to harpazo, "to seize, carry off by force," is found in <a href='B:570 2:6'>Phi 2:6</a>, "(counted it not) a prize," RV (marg., "a thing to be grasped"), AV, "(thought it not) robbery;" it may have two meanings, (a) in the Active sense, "the act of seizing, robbery," a meaning in accordance with a rule connected with its formation; (b) in the Passive sense, "a thing held as a prize." The subject is capably treated by Gifford in "The Incarnation," pp. 28,36, from which the following is quoted: <p/> "In order to express the meaning of the clause quite clearly, a slight alteration is required in the RV, 'Counted it not a prize to be on an equality with God.' The form 'to be' is ambiguous and easily lends itself to the erroneous notion that to be on equality with God was something to be acquired in the future. The rendering 'counted it not a prize that He was on an equality with God,' is quite as accurate and more free from ambiguity. ... Assuming, as we now may, that the equality was something which Christ possessed prior to His Incarnation, and then for a time resigned we have ... to choose between two meanings of the word harpagmos (1) with the Active sense 'robbery' or 'usurpation' we get the following meaning: 'Who because He was subsisting in the essential form of God, did not regard it as any usurpation that He was on an equality of glory and majesty with God, but yet emptied Himself of that coequal glory...' (2) The Passive sense gives a different meaning to the passage: 'Who though He was subsisting in the essential form of God, yet did not regard His being on an equality of glory and majesty with God as a prize and a treasure to be held fast, but emptied himself thereof." <p/> After reviewing the arguments pro and con Gifford takes the latter to be the right meaning, as conveying the purpose of the passage "to set forth Christ as the supreme example of humility and self-renunciation." <p/> Note: For katabrabeuo (kata, "down," and brabeuo, see No. 1), translated "rob (you) of your prize," <a href='B:580 2:18'>Col 2:18</a>, see BEGUILE, Note.


topic: Proceed
definition:
<b>Proceed</b> <1,,1607, ekporeuomai><p/> "to go forth," is translated "to proceed out of" in <a href='B:470 4:4'>Mat 4:4</a>, <a href='B:470 15:11'>Mat 15:11</a>, RV; <a href='B:470 15:18'>Mat 15:18</a>, <a href='B:480 7:15'>Mar 7:15</a>, RV; <a href='B:480 7:20'>Mar 7:20</a>, RV; <a href='B:480 7:21'>Mar 7:21</a>, <a href='B:480 7:23'>Mar 7:23</a>, RV; <a href='B:490 4:22'>Luk 4:22</a>, <a href='B:500 15:26'>Joh 15:26</a>, <a href='B:560 4:29'>Eph 4:29</a>, <a href='B:730 1:16'>Rev 1:16</a>, RV; <a href='B:730 4:5'>Rev 4:5</a>, <a href='B:730 1:9-18'>Rev 1:9-18</a>, RV (AV, "issued"); <a href='B:730 11:5'>Rev 11:5</a>, <a href='B:730 19:15'>Rev 19:15</a>, RV; <a href='B:730 19:21'>Rev 19:21</a>, AV (RV, "came forth"); <a href='B:730 22:1'>Rev 22:1</a>. See COME, No. 33, GO, Note (1). <p/> <2,,1831, exerchomai><p/> is translated "proceed" in <a href='B:470 15:19'>Mat 15:19</a>, AV (RV, "come forth"); <a href='B:500 8:42'>Joh 8:42</a>, RV, "came forth;" <a href='B:660 3:10'>Jam 3:10</a>. The verb "to proceed" is not so suitable. See COME, No. 3. <p/> <3,,4298, prokopto><p/> lit., "to cut forward (a way)," is translated "will proceed" in <a href='B:620 2:16'>2Ti 2:16</a>, RV (AV, "will increase") and "shall proceed" (both versions) in <a href='B:620 3:9'>2Ti 3:9</a>. See INCREASE. <p/> <4,,4369, prostithemi><p/> "to put to, to add," is translated "proceeded" in <a href='B:510 12:3'>Act 12:3</a> (a Hebraism). See ADD, No. 2.


topic: Proclaim
definition:
<b>Proclaim</b> <1,,2784, kerusso><p/> is translated "to proclaim" in the RV, for AV, "to preach," in <a href='B:470 10:27'>Mat 10:27</a>, <a href='B:490 4:19'>Luk 4:19</a>, <a href='B:510 8:5'>Act 8:5</a>, <a href='B:510 9:20'>Act 9:20</a>. See PREACH, No. 2. <p/> <2,,2605, katangello><p/> "to declare, proclaim," is translated "to proclaim" in the RV, for AV, to "show," in <a href='B:510 16:17'>Act 16:17</a>, <a href='B:510 26:23'>Act 26:23</a>, <a href='B:530 11:26'>1Co 11:26</a>, where the verb makes clear that the partaking of the elements at the Lord's Supper is a "proclamation" (an evangel) of the Lord's death; in <a href='B:520 1:8'>Rom 1:8</a>, for AV, "spoken of;" in <a href='B:530 2:1'>1Co 2:1</a>, for AV, "declaring." See also PREACH, Note (2), and DECLARE, A, No. 4. <p/> <3,,4135, plerophoreo><p/> "to bring in full measure" (pleres, "full," phero, "to bring"), hence, "to fulfill, accomplish," is translated "might be fully proclaimed," in <a href='B:620 4:17'>2Ti 4:17</a>, RV, with kerugma, marg., "proclamation" (AV " ... known"). See ASSURE, B, No. 2, BELIEVE, C, Note (4), FULFILL, No. 6, KNOW, Note (2), PERSUADE, No. 2, Note, PROOF.


topic: Proconsul
definition:
<b>Proconsul</b> <1,,446, anthupatos><p/> from anti, "instead of," and hupatos, "supreme," denotes "a consul, one acting in place of a consul, a proconsul, the governor of a senatorial province" (i.e., one which had no standing army). The "proconsuls" were of two classes, (a) exconsuls, the rulers of the provinces of Asia and Africa, who were therefore "proconsuls" (b) those who were ex-pretors or "proconsuls" of other senatorial provinces (a pretor being virtually the same as a consul). To the former belonged the "proconsuls" at Ephesus, <a href='B:510 19:38'>Act 19:38</a> (AV, "deputies"); to the latter, Sergius Paulus in Cyprus, <a href='B:510 1:13-8'>Act 1:13-8</a>, <a href='B:510 13:12'>Act 13:12</a>, and Gallio at Corinth, <a href='B:510 18:12'>Act 18:12</a>. In the NT times Egypt was governed by a prefect. Provinces in which a standing army was kept were governed by an imperial legate (e.g., Quirinius in Syria, <a href='B:490 2:2'>Luk 2:2</a>): see GOVERNOR, A, No. 1. <p/> Note: Anthupateo, "to be proconsul," is in some texts in <a href='B:510 18:12'>Act 18:12</a>.


topic: Profane (Adjective and Verb)
definition:
<b>Profane (Adjective and Verb)</b> <A-1,Adjective,952, bebelos><p/> primarily, "permitted to be trodden, accessible" (from baino, "to go," whence belos, "a threshold"), hence, "unhallowed, profane" (opposite to hieros, "sacred"), is used of (a) persons, <a href='B:610 1:9'>1Ti 1:9</a>, <a href='B:650 12:16'>Heb 12:16</a>; (b) things, <a href='B:610 4:7'>1Ti 4:7</a>, <a href='B:610 6:20'>1Ti 6:20</a>, <a href='B:620 2:16'>2Ti 2:16</a>. "The natural antagonism between the profane and the holy or divine grew into a moral antagonism. ... Accordingly bebelos is that which lacks all relationship or affinity to God" (Cremer, who compares koinos, "common," in the sense of ritual uncleanness). <p/> <B-1,Verb,953, bebeloo><p/> primarily, "to cross the threshold" (akin to A, which see), hence, "to profane, pollute," occurs in <a href='B:470 12:5'>Mat 12:5</a>, <a href='B:510 24:6'>Act 24:6</a> (the latter as in <a href='B:510 1:21-29'>Act 1:21-29</a>, cp. DEFILE, A, No. 1, PARTITION).


topic: Profess, Profession
definition:
<b>Profess, Profession</b> <A-1,Verb,1861, epangello><p/> "to announce, proclaim, profess," is rendered "to profess" in <a href='B:610 2:10'>1Ti 2:10</a>, of godliness, and <a href='B:610 6:21'>1Ti 6:21</a>, of "the knowledge ... falsely so called." See PROMISE. <p/> <A-2,Verb,3670, homologeo><p/> is translated "to profess" in <a href='B:470 7:23'>Mat 7:23</a>, <a href='B:630 1:16'>Tit 1:16</a>; in <a href='B:610 6:12'>1Ti 6:12</a>, AV (RV, "confess"). See CONFESS. <p/> <A-3,Verb,5335, phasko><p/> "to affirm, assert:" see AFFIRM, No. 3. <p/> <B-1,Noun,3671, homologia><p/> akin to A, No. 2, "confession," is translated "profession" and "professed" in the AV only. See CONFESS.


topic: Profit (Noun and Verb), Profitable, Profiting
definition:
<b>Profit (Noun and Verb), Profitable, Profiting</b> <A-1,Noun,5622, opheleia><p/> primarily denotes "assistance;" then, "advantage, benefit,;" "profit," in <a href='B:520 3:1'>Rom 3:1</a>. See ADVANTAGE, No. 3. <p/> <A-2,Noun,3786, ophelos><p/> "profit" in <a href='B:660 2:14'>Jam 2:14</a>, <a href='B:660 2:16'>Jam 2:16</a>, see ADVANTAGE, No. 2. <p/> <A-3,Noun,4851, sumpheron><p/> the neuter form of the present participle of sumphero (see B, No. 1), is used as a noun with the article in <a href='B:650 12:10'>Heb 12:10</a>, "(for our) profit;" in some mss. in <a href='B:530 7:35'>1Co 7:35</a>, <a href='B:530 10:33'>1Co 10:33</a> (see No. 4); in <a href='B:530 12:7'>1Co 12:7</a>, preceded by pros, "with a view to, towards," translated "to profit withal," lit., "towards the profiting." <p/> <A-4,Noun,4851, sumphoros><p/> akin to No. 3, an adjective, signifying "profitable, useful, expedient," is used as a noun, and found in the best texts, with the article, in <a href='B:530 7:35'>1Co 7:35</a> (see No. 3); <a href='B:530 10:33'>1Co 10:33</a> (1st part), the word being understood in the 2nd part. <p/> <A-5,Noun,4297, prokope><p/> translated "profiting" in <a href='B:610 4:15'>1Ti 4:15</a>, AV (RV, "progress"); see FURTHERANCE. <p/> <B-1,Verb,4851, sumphero><p/> "to be profitable," <a href='B:470 1:5-30'>Mat 1:5-30</a>, <a href='B:510 20:20'>Act 20:20</a>, see EXPEDIENT. <p/> <B-2,Verb,5623, opheleo><p/> akin to A, No. 1, is translated "to profit" in <a href='B:470 15:5'>Mat 15:5</a>, <a href='B:470 16:26'>Mat 16:26</a>, <a href='B:480 7:11'>Mar 7:11</a>, <a href='B:480 8:36'>Mar 8:36</a>, <a href='B:490 9:25'>Luk 9:25</a>, RV; <a href='B:500 6:63'>Joh 6:63</a>, <a href='B:520 2:25'>Rom 2:25</a>, <a href='B:530 13:3'>1Co 13:3</a>, <a href='B:530 14:6'>1Co 14:6</a>, <a href='B:550 5:2'>Gal 5:2</a>, <a href='B:650 4:2'>Heb 4:2</a>, <a href='B:650 13:9'>Heb 13:9</a>. See ADVANTAGE, BETTERED, PREVAIL. <p/> <B-3,Verb,4298, prokopto><p/> is translated "I profited" in <a href='B:550 1:14'>Gal 1:14</a>, AV. See ADVANCE. <p/> <C-1,Adjective,5539, chresimos><p/> "useful" (akin to chraomai, "to use"), is translated as a noun in <a href='B:620 2:14'>2Ti 2:14</a>, "to (no) profit," lit., "to (nothing) profitable." <p/> <C-2,Adjective,2173, euchrestos><p/> "useful, serviceable" (eu, "well," chrestos, "serviceable," akin to chroamai, see No. 1), is used in <a href='B:640 1:11'>Phm 1:11</a>, "profitable," in contrast to achrestos, "unprofitable" (a negative), with a delightful play upon the name "Onesimus," signifying "profitable" (from onesis, "profit"), a common name among slaves. Perhaps the prefix eu should have been brought out by some rendering like "very profitable," "very serviceable," the suggestion being that whereas the runaway slave had done great disservice to Philemon, now after his conversion, in devotedly serving the Apostle in his confinement, he had thereby already become particularly serviceable to Philemon himself, considering that the latter would have most willingly rendered service to Paul, had it been possible. Onesimus, who had belied his name, was now true to it on behalf of his erstwhile master, who also owed his conversion to the Apostle. <p/> It is translated "meet for (the master's) use" in <a href='B:620 2:21'>2Ti 2:21</a>; "useful" in <a href='B:620 4:11'>2Ti 4:11</a>, RV (AV, "profitable"). See USEFUL. In the Sept., <a href='B:240 31:13'>Pro 31:13</a>. <p/> <C-3,Adjective,5624, ophelimos><p/> "useful, profitable" (akin to B. No. 2), is translated "profitable" in <a href='B:610 4:8'>1Ti 4:8</a>, both times in the RV (AV, "profiteth" in the 1st part), of physical exercise, and of godliness; in <a href='B:620 3:16'>2Ti 3:16</a> of the God-breathed Scriptures; in <a href='B:630 3:8'>Tit 3:8</a>, of maintaining good works.


topic: Progress
definition:
<b>Progress</b> <1,,4297, prokope><p/> is translated "progress" in <a href='B:570 1:12'>Phi 1:12</a>, <a href='B:570 1:25'>Phi 1:25</a>, <a href='B:610 4:15'>1Ti 4:15</a>, see FURTHERANCE.


topic: Prolong
definition:
<b>Prolong</b> <1,,3905, parateino><p/> "to stretch out along" (para, "along," teino, "to stretch"), is translated "prolonged" in <a href='B:510 20:7'>Act 20:7</a>, RV, of Paul's discourse: see CONTINUE, Note (1).


topic: Promise (Noun and Verb)
definition:
<b>Promise (Noun and Verb)</b> <A-1,Noun,1860, epangelia><p/> primarily a law term, denoting "a summons" (epi, "upon," angello, "to proclaim, announce"), also meant "an undertaking to do or give something, a promise." Except in <a href='B:510 23:21'>Act 23:21</a> it is used only of the "promises" of God. It frequently stands for the thing "promised," and so signifies a gift graciously bestowed, not a pledge secured by negotiation; thus, in <a href='B:550 3:14'>Gal 3:14</a>, "the promise of the Spirit" denotes "the promised Spirit:" cp. <a href='B:490 24:49'>Luk 24:49</a>, <a href='B:510 2:33'>Act 2:33</a>, <a href='B:560 1:13'>Eph 1:13</a>; so in <a href='B:650 9:15'>Heb 9:15</a>, "the promise of the eternal inheritance" is "the promised eternal inheritance." On the other hand, in <a href='B:510 1:4'>Act 1:4</a>, "the promise of the Father," is the "promise" made by the Father. <p/> In <a href='B:550 3:16'>Gal 3:16</a>, the plural "promises" is used because the one "promise" to Abraham was variously repeated (<a href='B:10 1:12-3'>Gen 1:12-3</a>, <a href='B:10 1:13-17'>Gen 1:13-17</a>, <a href='B:10 15:18'>Gen 15:18</a>, <a href='B:10 1:17-14'>Gen 1:17-14</a>, <a href='B:10 1:22-18'>Gen 1:22-18</a>), and because it contained the germ of all subsequent "promises;" cp. <a href='B:520 9:4'>Rom 9:4</a>, <a href='B:650 6:12'>Heb 6:12</a>, <a href='B:650 7:6'>Heb 7:6</a>, <a href='B:650 8:6'>Heb 8:6</a>, <a href='B:650 11:17'>Heb 11:17</a>. Gal. 3 is occupied with showing that the "promise" was conditional upon faith and not upon the fulfillment of the Law. The Law was later than, and inferior to, the "promise," and did not annul it, <a href='B:550 3:21'>Gal 3:21</a>; cp. <a href='B:550 4:23'>Gal 4:23</a>, <a href='B:550 4:28'>Gal 4:28</a>. Again, in <a href='B:560 2:12'>Eph 2:12</a>, "the covenants of the promise" does not indicate different covenants, but a covenant often renewed, all centering in Christ as the "promised" Messiah-Redeemer, and comprising the blessings to be bestowed through Him. <p/> In <a href='B:540 1:20'>2Co 1:20</a> the plural is used of every "promise" made by God: cp. <a href='B:650 11:33'>Heb 11:33</a>; in <a href='B:650 7:6'>Heb 7:6</a>, of special "promises" mentioned. For other applications of the word, see e.g., <a href='B:560 6:2'>Eph 6:2</a>, <a href='B:610 4:8'>1Ti 4:8</a>, <a href='B:620 1:1'>2Ti 1:1</a>, <a href='B:650 4:1'>Heb 4:1</a>, <a href='B:680 3:4'>2Pe 3:4</a>, <a href='B:680 3:9'>2Pe 3:9</a>; in <a href='B:690 1:5'>1Jo 1:5</a> some mss. have this word, instead of angelia, "message." <p/> The occurrences of the word in relation to Christ and what centers in Him, may be arranged under the headings (1) the contents of the "promise," e.g., <a href='B:510 26:6'>Act 26:6</a>, <a href='B:520 4:20'>Rom 4:20</a>, <a href='B:690 2:25'>1Jo 2:25</a>; (2) the heirs, e.g., <a href='B:520 9:8'>Rom 9:8</a>, <a href='B:520 15:8'>Rom 15:8</a>, <a href='B:550 3:29'>Gal 3:29</a>, <a href='B:650 11:9'>Heb 11:9</a>; (3) the conditions, e.g., <a href='B:520 1:4-14'>Rom 1:4-14</a>, <a href='B:550 1:3-22'>Gal 1:3-22</a>, <a href='B:650 10:36'>Heb 10:36</a>. <p/> <A-2,Noun,1862, epangelma><p/> denotes "a promise made," <a href='B:680 1:4'>2Pe 1:4</a>, <a href='B:680 3:13'>2Pe 3:13</a>. <p/> <B-1,Verb,1861, epangello><p/> "to announce, proclaim," has in the NT the two meanings "to profess" and "to promise," each used in the Middle Voice; "to promise" (a) of "promises" of God, <a href='B:510 7:5'>Act 7:5</a>, <a href='B:520 4:21'>Rom 4:21</a>; in <a href='B:550 3:19'>Gal 3:19</a>, Passive Voice; <a href='B:630 1:2'>Tit 1:2</a>, <a href='B:650 6:13'>Heb 6:13</a>, <a href='B:650 10:23'>Heb 10:23</a>, <a href='B:650 11:11'>Heb 11:11</a>, <a href='B:650 12:26'>Heb 12:26</a>, <a href='B:660 1:12'>Jam 1:12</a>, <a href='B:660 2:5'>Jam 2:5</a>, <a href='B:690 2:25'>1Jo 2:25</a>; (b) made by men, <a href='B:480 14:11'>Mar 14:11</a>, <a href='B:680 2:19'>2Pe 2:19</a>. See PROFESS. <p/> <B-2,Verb,4279, proepangello><p/> in the Middle Voice, "to promise before" pro, and No. 1), occurs in <a href='B:520 1:2'>Rom 1:2</a>, <a href='B:540 9:5'>2Co 9:5</a>. See AFOREPROMISED. <p/> <B-3,Verb,3670, homologeo><p/> "to agree, confess," signifies "to promise" in <a href='B:470 14:7'>Mat 14:7</a>. See CONFESS. <p/> Note: For exomologeo in <a href='B:490 22:6'>Luk 22:6</a>, see CONSENT, No. 1.


topic: Pronounce
definition:
<b>Pronounce</b> <1,,3004, lego><p/> "to say, declare," is rendered "pronounceth (blessing)" in <a href='B:520 4:6'>Rom 4:6</a>, RV, which necessarily repeats the verb in <a href='B:520 4:9'>Rom 4:9</a> (it is absent from the original), for AV, "cometh" (italicized). See ASK, A, No. 6, DESCRIBE, No. 2, SAY.


topic: Proof
definition:
<b>Proof</b> <1,,1382, dokime><p/> see EXPERIENCE, No. 2. <p/> <2,,1383, dokimion><p/> "a test, a proof," is rendered "proof" in <a href='B:660 1:3'>Jam 1:3</a>, RV (AV, "trying"); it is regarded by some as equivalent to dokimeion, "a crucible, a test;" it is the neuter form of the adjective dokimios, used as a noun, which has been taken to denote the means by which a man is tested and "proved" (Mayor), in the same sense as dokime (No. 1) in <a href='B:540 8:2'>2Co 8:2</a>; the same phrase is used in <a href='B:670 1:7'>1Pe 1:7</a>, RV, "the proof (of your faith)," AV, "the trial;" where the meaning probably is "that which is approved [i.e., as genuine] in your faith;" this interpretation, which was suggested by Hort, and may hold good for <a href='B:660 1:3'>Jam 1:3</a>, has been confirmed from the papyri by Deissmann (Bible Studies, p. 259ff.). Moulton and Milligan (Vocab.) give additional instances. <p/> <3,,1732, endeixis><p/> see DECLARE, B. Cp. the synonymous word endeigma, "a token," <a href='B:600 1:5'>2Th 1:5</a>, which refers rather to the thing "proved," while endeixis points to the act of "proving." <p/> <4,,5039, tekmerion><p/> "a sure sign, a positive proof" (from tekmar, "a mark, sign"), occurs in <a href='B:510 1:3'>Act 1:3</a>, RV, "proofs" (AV, "infallible proofs;" a "proof" does not require to be described as infallible, the adjective is superfluous). <p/> Note: For the AV in <a href='B:620 4:5'>2Ti 4:5</a>, "make full proof," RV, "fulfill" (plerophoreo), see FULFILL.


topic: Proper
definition:
<b>Proper</b> <1,,791, asteios><p/> is translated "proper" in <a href='B:650 11:23'>Heb 11:23</a>, RV, "goodly:" see BEAUTIFUL, No. 2. <p/> <2,,2398, idios><p/> "one's own," is found in some mss. in <a href='B:510 1:19'>Act 1:19</a>, AV, "proper;" in <a href='B:530 7:7'>1Co 7:7</a>, RV, "own" (AV, "proper"); in <a href='B:720 1:6'>Jud 1:6</a>, RV, "their proper (habitation)," AV, "their own."


topic: Prophecy, Prophesy, Prophesying
definition:
<b>Prophecy, Prophesy, Prophesying</b> <A-1,Noun,4394, propheteia><p/> signifies "the speaking forth of the mind and counsel of God" (pro, "forth," phemi, "to speak:" see PROPHET); in the NT it is used (a) of the gift, e.g., <a href='B:520 12:6'>Rom 12:6</a>, <a href='B:530 12:10'>1Co 12:10</a>, <a href='B:530 13:2'>1Co 13:2</a>; (b) either of the exercise of the gift or of that which is "prophesied," e.g., <a href='B:470 13:14'>Mat 13:14</a>, <a href='B:530 13:8'>1Co 13:8</a>, <a href='B:530 14:6'>1Co 14:6</a>, <a href='B:530 14:22'>1Co 14:22</a>, <a href='B:590 5:20'>1Th 5:20</a>, "prophesying (s);" <a href='B:610 1:18'>1Ti 1:18</a>, <a href='B:610 4:14'>1Ti 4:14</a>, <a href='B:680 1:1-21'>2Pe 1:1-21</a>, <a href='B:730 1:3'>Rev 1:3</a>, <a href='B:730 11:6'>Rev 11:6</a>, <a href='B:730 19:10'>Rev 19:10</a>, <a href='B:730 22:7'>Rev 22:7</a>, <a href='B:730 22:10'>Rev 22:10</a>, <a href='B:730 1:22-19'>Rev 1:22-19</a>. <p/> "Though much of OT prophecy was purely predictive, see <a href='B:400 5:2'>Mic 5:2</a>, e.g., and cp. <a href='B:500 11:51'>Joh 11:51</a>, prophecy is not necessarily, nor even primarily, fore-telling. It is the declaration of that which cannot be known by natural means, <a href='B:470 26:68'>Mat 26:68</a>, it is the forth-telling of the will of God, whether with reference to the past, the present, or the future, see <a href='B:10 20:7'>Gen 20:7</a>, <a href='B:50 18:18'>Deu 18:18</a>, <a href='B:730 10:11'>Rev 10:11</a>, <a href='B:730 11:3'>Rev 11:3</a>. <p/> "In such passages as <a href='B:530 12:28'>1Co 12:28</a>, <a href='B:560 2:20'>Eph 2:20</a>, the 'prophets' are placed after the 'Apostles,' since not the prophets of Israel are intended, but the 'gifts' of the ascended Lord, <a href='B:560 4:8'>Eph 4:8</a>, <a href='B:560 4:11'>Eph 4:11</a>; cp. <a href='B:510 13:1'>Act 13:1</a>; the purpose of their ministry was to edify, to comfort, and to encourage the believers, <a href='B:530 14:3'>1Co 14:3</a>, while its effect upon unbelievers was to show that the secrets of a man's heart are known to God, to convict of sin, and to constrain to worship, <a href='B:530 1:14-25'>1Co 1:14-25</a>. <p/> "With the completion of the canon of Scripture prophecy apparently passed away, <a href='B:530 1:13-9'>1Co 1:13-9</a>. In his measure the teacher has taken the place of the prophet, cp. the significant change in <a href='B:680 2:1'>2Pe 2:1</a>. The difference is that, whereas the message of the prophet was a direct revelation of the mind of God for the occasion, the message of the teacher is gathered from the completed revelation contained in the Scriptures." * [* From Notes on Thessalonians by Hogg and Vine, pp. 196,197.] <p/> <B-1,Adjective,4397, prophetikos><p/> "of or relating to prophecy," or "proceeding from a prophet, prophetic," is used of the OT Scriptures, <a href='B:520 16:26'>Rom 16:26</a>, "of the prophets," lit., "(by) prophetic (Scriptures);" <a href='B:680 1:19'>2Pe 1:19</a>, "the word of prophecy (made more sure)," i.e., confirmed by the person and work of Christ (AV, "a more sure, etc."), lit., "the prophetic word." <p/> <C-1,Verb,4395, propheteuo><p/> "to be a prophet, to prophesy," is used (a) with the primary meaning of telling forth the Divine counsels, e.g., <a href='B:470 7:22'>Mat 7:22</a>, <a href='B:470 26:68'>Mat 26:68</a>, <a href='B:530 1:11-5'>1Co 1:11-5</a>, <a href='B:530 13:9'>1Co 13:9</a>, <a href='B:530 14:1'>1Co 14:1</a>, <a href='B:530 1:14-5'>1Co 1:14-5</a>, <a href='B:530 14:24'>1Co 14:24</a>, <a href='B:530 14:31'>1Co 14:31</a>, <a href='B:530 14:39'>1Co 14:39</a>, <a href='B:730 11:3'>Rev 11:3</a>; (b) of foretelling the future, e.g., <a href='B:470 15:7'>Mat 15:7</a>, <a href='B:500 11:51'>Joh 11:51</a>, <a href='B:670 1:10'>1Pe 1:10</a>; Jude 14.


topic: Prophet
definition:
<b>Prophet</b> <1,,4396, prophetes><p/> "one who speaks forth or openly" (see PROPHECY, A), "a proclaimer of a divine message," denoted among the Greeks an interpreter of the oracles of the gods. In the Sept. it is the translation of the word roeh, "a seer;" <a href='B:90 9:9'>1Sa 9:9</a>, indicating that the "prophet" was one who had immediate intercourse with God. It also translates the word nabhi, meaning "either one in whom the message from God springs forth" or "one to whom anything is secretly communicated." Hence, in general, "the prophet" was one upon whom the Spirit of God rested, <a href='B:40 1:11-29'>Num 1:11-29</a>, one, to whom and through whom God speaks, <a href='B:40 12:2'>Num 12:2</a>, <a href='B:370 1:3-8'>Amo 1:3-8</a>. In the case of the OT prophets their messages were very largely the proclamation of the Divine purposes of salvation and glory to be accomplished in the future; the "prophesying" of the NT "prophets" was both a preaching of the Divine counsels of grace already accomplished and the foretelling of the purposes of God in the future. <p/> In the NT the word is used (a) of "the OT prophets," e.g., <a href='B:470 5:12'>Mat 5:12</a>, <a href='B:480 6:15'>Mar 6:15</a>, <a href='B:490 4:27'>Luk 4:27</a>, <a href='B:500 8:52'>Joh 8:52</a>, <a href='B:520 11:3'>Rom 11:3</a>; (b) of "prophets in general," e.g., <a href='B:470 10:41'>Mat 10:41</a>, <a href='B:470 21:46'>Mat 21:46</a>, <a href='B:480 6:4'>Mar 6:4</a>; (c) of "John the Baptist," <a href='B:470 21:26'>Mat 21:26</a>, <a href='B:490 1:76'>Luk 1:76</a>; (d) of "prophets in the churches," e.g., <a href='B:510 13:1'>Act 13:1</a>, <a href='B:510 15:32'>Act 15:32</a>, <a href='B:510 21:10'>Act 21:10</a>, <a href='B:530 1:12-29'>1Co 1:12-29</a>, <a href='B:530 14:29'>1Co 14:29</a>, <a href='B:530 14:32'>1Co 14:32</a>, <a href='B:530 14:37'>1Co 14:37</a>, <a href='B:560 2:20'>Eph 2:20</a>, <a href='B:560 3:5'>Eph 3:5</a>, <a href='B:560 4:11'>Eph 4:11</a>; (e) of "Christ, as the aforepromised Prophet," e.g., <a href='B:500 1:21'>Joh 1:21</a>, <a href='B:500 6:14'>Joh 6:14</a>, <a href='B:500 7:40'>Joh 7:40</a>, <a href='B:510 3:22'>Act 3:22</a>, <a href='B:510 7:37'>Act 7:37</a>, or, without the article, and, without reference to the Old Testament, <a href='B:480 6:15'>Mar 6:15</a>, <a href='B:490 7:16'>Luk 7:16</a>; in <a href='B:490 24:19'>Luk 24:19</a> it is used with aner, "a man;" <a href='B:500 4:19'>Joh 4:19</a>, <a href='B:500 9:17'>Joh 9:17</a>; (f) of "two witnesses" yet to be raised up for special purposes, <a href='B:730 11:10'>Rev 11:10</a>, <a href='B:730 11:18'>Rev 11:18</a>; (g) of "the Cretan poet Epimenides," <a href='B:630 1:12'>Tit 1:12</a>; (h) by metonymy, of "the writings of prophets," e.g., <a href='B:490 24:27'>Luk 24:27</a>, <a href='B:510 8:28'>Act 8:28</a>. <p/> <2,,5578, pseudoprophetes><p/> "a false prophet," is used of such (a) in OT times, <a href='B:490 6:26'>Luk 6:26</a>, <a href='B:680 2:1'>2Pe 2:1</a>; (b) in the present period since Pentecost, <a href='B:470 7:15'>Mat 7:15</a>, <a href='B:470 24:11'>Mat 24:11</a>, <a href='B:470 24:24'>Mat 24:24</a>, <a href='B:480 13:22'>Mar 13:22</a>, <a href='B:510 13:6'>Act 13:6</a>, <a href='B:690 4:1'>1Jo 4:1</a>; (c) with reference to a false "prophet" destined to arise as the supporter of the "Beast" at the close of this age, <a href='B:730 16:13'>Rev 16:13</a>, <a href='B:730 19:20'>Rev 19:20</a>, <a href='B:730 20:10'>Rev 20:10</a> (himself described as "another beast," <a href='B:730 13:11'>Rev 13:11</a>).


topic: Prophetess
definition:
<b>Prophetess</b> <1,,4398, prophetis><p/> the feminine of prophetes (see above), is used of Anna, <a href='B:490 2:36'>Luk 2:36</a>; of the self-assumed title of "the woman Jezebel" in <a href='B:730 2:20'>Rev 2:20</a>.


topic: Propitiation
definition:
<b>Propitiation</b> <A-1,Verb,2433, hilaskomai><p/> was used amongst the Greeks with the significance "to make the gods propitious, to appease, propitiate," inasmuch as their good will was not conceived as their natural attitude, but something to be earned first. This use of the word is foreign to the Greek Bible, with respect to God, whether in the Sept. or in the NT. It is never used of any act whereby man brings God into a favorable attude or gracious disposition. It is God who is "propitiated" by the vindication of His holy and righteous character, whereby, through the provision He has made in the vicarious and expiatory sacrifice of Christ, He has so dealt with sin that He can show mercy to the believing sinner in the removal of his guilt and the remission of his sins. <p/> Thus in <a href='B:490 18:13'>Luk 18:13</a> it signifies "to be propitious" or "merciful to" (with the person as the object of the verb), and in <a href='B:650 2:17'>Heb 2:17</a> "to expiate, to make propitiation for" (the object of the verb being sins); here the RV, "to make propitiation" is an important correction of the AV, "to make reconciliation." Through the "propitiation" sacrifice of Christ, he who believes upon Him is by God's own act delivered from justly deserved wrath, and comes under the covenant of grace. Never is God said to be reconciled, a fact itself indicative that the enmity exists on man's part alone, and that it is man who needs to be reconciled to God, and not God to man. God is always the same and, since He is Himself immutable, His relative attitude does change towards those who change. He can act differently towards those who come to Him by faith, and solely on the ground of the "propitiatory" sacrifice of Christ, not because He has changed, but because He ever acts according to His unchanging righteousness. <p/> The expiatory work of the Cross is therefore the means whereby the barrier which sin interposes between God and man is broken down. by the giving up of His sinless life sacrifically, Christ annuls the power of sin to separate between God and the believer. <p/> In the OT the Hebrew verb kaphar is connected with kopher, "a covering" (see MERCY SEAT), and is used in connection with the burnt offering, e.g., <a href='B:30 1:4'>Lev 1:4</a>, <a href='B:30 14:20'>Lev 14:20</a>, <a href='B:30 16:24'>Lev 16:24</a>, the guilt offering e.g., <a href='B:30 5:16'>Lev 5:16</a>, <a href='B:30 5:18'>Lev 5:18</a>, the sin offering, e.g., <a href='B:30 4:20'>Lev 4:20</a>, <a href='B:30 4:26'>Lev 4:26</a>, <a href='B:30 4:31'>Lev 4:31</a>, <a href='B:30 4:35'>Lev 4:35</a>, the sin offering and burnt offering together, e.g., <a href='B:30 5:10'>Lev 5:10</a>, <a href='B:30 9:7'>Lev 9:7</a>, the meal offering and peace offering, e.g., <a href='B:330 45:15'>Eze 45:15</a>, <a href='B:330 45:17'>Eze 45:17</a>, as well as in other respects. It is used of the ram offered at the consecration of the high priest, <a href='B:20 29:33'>Exo 29:33</a>, and of the blood which God gave upon the altar to make "propitiation" for the souls of the people, and that because "the life of the flesh is in the blood," <a href='B:30 17:11'>Lev 17:11</a>, and "it is the blood that maketh atonement by reason of the life" (RV). Man has forfeited his life on account of sin and God has provided the one and only way whereby eternal life could be bestowed, namely, by the voluntary laying down of His life by His Son, under Divine retribution. Of this the former sacrifices appointed by God were foreshadowings. <p/> <B-1,Noun,2435, hilasterion><p/> akin to A, is regarded as the neuter of an adjective signifying "propitiatory." In the Sept. it is used adjectivelly in connection with epithema, "a cover," in <a href='B:20 25:17'>Exo 25:17</a>, <a href='B:20 37:6'>Exo 37:6</a>, of the lid of the ark (see MERCY SEAT), but it is used as a noun (without epithema), of locality, in <a href='B:20 1:25-22'>Exo 1:25-22</a>, <a href='B:20 31:7'>Exo 31:7</a>, <a href='B:20 35:12'>Exo 35:12</a>, <a href='B:20 1:37-9'>Exo 1:37-9</a>, <a href='B:30 16:2'>Lev 16:2</a>, <a href='B:30 1:16-15'>Lev 1:16-15</a>, <a href='B:40 7:89'>Num 7:89</a>, and this is its use in <a href='B:650 9:5'>Heb 9:5</a>. <p/> Elsewhere in the NT it occurs in <a href='B:520 3:25'>Rom 3:25</a>, where it is used of Christ Himself; the RV text and punctuation in this verse are important: "whom God set forth to be a propitiation, through faith, by His blood." The phrase "by His blood" is to be taken in immediate connection with "propitiation." Christ, through His expiatory death, is the Personal means by whom God shows the mercy of His justifying grace to the sinner who believes. His "blood" stands for the voluntary giving up of His life, by the shedding of His blood in expiatory sacrifice, under Divine judgment righteously due to us as sinners, faith being the sole condition on man's part. <p/> Note: "By metonymy, 'blood' is sometimes put for 'death,' inasmuch as, blood being essential to life, <a href='B:30 17:11'>Lev 17:11</a>, when the blood is shed life is given up, that is, death takes place. The fundamental principle on which God deals with sinners is expressed in the words 'apart from shedding of blood,' i.e., unless a death takes place, 'there is no remission' of sins, <a href='B:650 9:22'>Heb 9:22</a>. <p/> "But whereas the essential of the type lay in the fact that blood was shed, the essential of the antitype lies in this, that the blood shed was that of Christ. Hence, in connection with Jewish sacrifices, 'the blood' is mentioned without reference to the victim from which it flowed, but in connection with the great antitypical sacrifice of the NT the words 'the blood' never stand alone; the One Who shed the blood is invariably specified, for it is the Person that gives value to the work; the saving efficacy of the Death depends entirely upon the fact that He Who died was the Son of God." * [* From Notes on Thessalonians by Hogg and Vine, p. 168.] <p/> <B-2,Noun,2434, hilasmos><p/> akin to hileos ("merciful, propitious"), signifies "an expiation, a means whereby sin is covered and remitted." It is used in the NT of Christ Himself as "the propitiation," in <a href='B:690 2:2'>1Jo 2:2</a>, <a href='B:690 4:10'>1Jo 4:10</a>, signifying that He Himself, through the expiatory sacrifice of His Death, is the Personal means by whom God shows mercy to the sinner who believes on Christ as the One thus provided. In the former passage He is described as "the propitiation for our sins; and not for ours only, but also for the whole world." The italicized addition in the AV, "the sins of," gives a wrong interpretation. What is indicated is that provision is made for the whole world, so that no one is, by Divine predetermination, excluded from the scope of God's mercy; the efficacy of the "propitiation," however, is made actual for those who believe. In <a href='B:690 4:10'>1Jo 4:10</a>, the fact that God "sent His Son to be the propitiation for our sins," is shown to be the great expression of God's love toward man, and the reason why Christians should love one another. In the Sept., <a href='B:30 25:9'>Lev 25:9</a>, <a href='B:40 5:8'>Num 5:8</a>, <a href='B:130 28:20'>1Ch 28:20</a>, <a href='B:230 130:4'>Psa 130:4</a>, <a href='B:330 44:27'>Eze 44:27</a>, <a href='B:370 8:14'>Amo 8:14</a>.


topic: Proportion
definition:
<b>Proportion</b> <1,,356, analogia><p/> Cp. Eng., "analogy," signified in classical Greek "the right relation, the concidence or agreement existing or demanded according to the standard of the several relations, not agreement as equality" (Cremer). It is used in <a href='B:520 12:6'>Rom 12:6</a>, where "let us prophesy according to the proportion of our faith," RV, recalls <a href='B:520 12:3'>Rom 12:3</a>. It is a warning against going beyond what God has given and faith receives. This meaning, rather than the other rendering, "according to the analogy of the faith," is in keeping with the context. The word analogia is not to be rendered literally. "Proportion" here represents its true meaning. The fact that there is a definite article before "faith" in the original does not necessarily afford an intimation that the faith, the body of Christian doctrine, is here in view. The presence of the definite article is due to the fact that faith is an abstract noun. The meaning "the faith" is not relevant to the context.


topic: Proselyte
definition:
<b>Proselyte</b> <1,,4339, proselutos><p/> akin to proserchomai, "to come to," primarily signifies "one who has arrived, a stranger;" in the NT it is used of converts to Judaism, or foreign converts to the Jewish religion, <a href='B:470 23:15'>Mat 23:15</a>, <a href='B:510 2:10'>Act 2:10</a>, <a href='B:510 6:5'>Act 6:5</a>, <a href='B:510 13:43'>Act 13:43</a>. There seems to be no connection necessarily with Palestine, for in <a href='B:510 2:10'>Act 2:10</a>, <a href='B:510 13:43'>Act 13:43</a> it is used of those who lived abroad. Cp. the Sept., e.g., in <a href='B:20 22:21'>Exo 22:21</a>, <a href='B:20 23:9'>Exo 23:9</a>, <a href='B:50 10:19'>Deu 10:19</a>, of the "stranger" living among the children of Israel.


topic: Prosper
definition:
<b>Prosper</b> <1,,2137, euodoo><p/> "to help on one's way" (eu, "well," hodos, "a way or journey"), is used in the Passive Voice signifying "to have a prosperous journey," <a href='B:520 1:10'>Rom 1:10</a>; metaphorically, "to prosper, be prospered," <a href='B:530 16:2'>1Co 16:2</a>, RV, "(as) he may prosper," AV, "(as God) hath prospered (him)," lit., "in whatever he may be prospered," i.e., in material things; the continuous tense suggests the successive circumstances of varying prosperity as week follows week; in <a href='B:710 1:2'>3Jo 1:2</a>, of the "prosperity" of physical and spiritual health.


topic: Protest
definition:
<b>Protest</b> * Note: In <a href='B:530 15:31'>1Co 15:31</a>, "I protest by" is a rendering of ne, a particle of strong affirmation used in oaths. In the Sept., <a href='B:10 1:42-16'>Gen 1:42-16</a>.


topic: Proud
definition:
<b>Proud</b> <1,,5244, huperephanos><p/> signifies "showing oneself above others, preeminent" (huper, "above," phainomai, "to appear, be manifest"); it is always used in Scripture in the bad sense of "arrogant, disdainful, proud," <a href='B:490 1:51'>Luk 1:51</a>, <a href='B:520 1:30'>Rom 1:30</a>, <a href='B:620 3:2'>2Ti 3:2</a>, <a href='B:660 4:6'>Jam 4:6</a>, <a href='B:670 5:5'>1Pe 5:5</a>. <p/> Note: For the AV renderings of the verb tuphoo, in <a href='B:610 3:6'>1Ti 3:6</a>, <a href='B:610 6:4'>1Ti 6:4</a>, <a href='B:620 3:4'>2Ti 3:4</a>, see HIGHMINDED.


topic: Prove
definition:
<b>Prove</b> <A-1,Verb,1381, dokimazo><p/> "to test, prove," with the expectation of approving, is translated "to prove" in <a href='B:490 14:19'>Luk 14:19</a>, <a href='B:520 12:2'>Rom 12:2</a>, <a href='B:530 3:13'>1Co 3:13</a>, RV (AV, "shall try"); <a href='B:530 11:28'>1Co 11:28</a>, RV (AV, "examine"); <a href='B:540 8:8'>2Co 8:8</a>, <a href='B:540 8:22'>2Co 8:22</a>, <a href='B:540 13:5'>2Co 13:5</a>, <a href='B:550 6:4'>Gal 6:4</a>, <a href='B:560 5:10'>Eph 5:10</a>, <a href='B:590 2:4'>1Th 2:4</a> (2nd part), RV (AV, "trieth"); <a href='B:590 5:21'>1Th 5:21</a>, <a href='B:610 3:10'>1Ti 3:10</a>; in some mss. <a href='B:650 3:9'>Heb 3:9</a> (the most authentic have the noun dokimasia, "a proving"); <a href='B:670 1:7'>1Pe 1:7</a>, RV (AV, "tried"); <a href='B:690 4:1'>1Jo 4:1</a>, RV (AV, "try"). See APPROVE. <p/> <A-2,Verb,584, apodeiknumi><p/> "to show forth," signifies "to prove" in <a href='B:510 25:7'>Act 25:7</a>. See APPROVE, No. 3. <p/> <A-3,Verb,3936, paristemi><p/> "to present," signifies "to prove" in <a href='B:510 24:13'>Act 24:13</a>. See COMMEND, No. 4. <p/> <A-4,Verb,3985, peirazo><p/> "to try," either in the sense of attempting, e.g., <a href='B:510 16:7'>Act 16:7</a>, or of testing, is rendered "to prove" in <a href='B:500 6:6'>Joh 6:6</a>. See EXAMINE, TEMPT. <p/> <A-5,Verb,4822, sumbibazo><p/> "to join together," signifies "to prove" in <a href='B:510 9:22'>Act 9:22</a>. See COMPACTED, No. 2. <p/> <A-6,Verb,4921,sunistemi / sunistano> "to commend, to prove," is translated "I prove (myself a transgressor)" in <a href='B:550 2:18'>Gal 2:18</a> (AV, "I make"). See COMMEND. <p/> <B-1,Noun,3986, peirasmos><p/> (a) "a trying, testing," (b) "a temptation," is used in sense (a) in <a href='B:670 4:12'>1Pe 4:12</a>, with the preposition pros, "towards" or "with a view to," RV, "to prove" (AV, "to try"), lit., "for a testing." See TEMPTATION. <p/> Notes: (1) In <a href='B:490 10:36'>Luk 10:36</a>, RV, ginomai, "to become, come to be," is translated "proved (neighbor)," AV, "was...;" so in <a href='B:650 2:2'>Heb 2:2</a>. (2) In <a href='B:520 3:9'>Rom 3:9</a>, AV, proatitiaomai, "to accuse beforehand," is translated "we have before proved" (marg., "charged"); for the RV, see CHARGE, C, No. 9.


topic: Provide, Providence, Provision
definition:
<b>Provide, Providence, Provision</b> <A-1,Verb,2090, hetoimazo><p/> "to prepare," is translated "hast provided" in <a href='B:490 12:20'>Luk 12:20</a>, AV. See PREPARE. <p/> <A-2,Verb,2932, ktaomai><p/> "to get, to gain," is rendered "provide" in <a href='B:470 10:9'>Mat 10:9</a>. See OBTAIN, POSSESS. <p/> <A-3,Verb,3936, paristemi><p/> "to present," signifies "to provide" in <a href='B:510 23:24'>Act 23:24</a>. See COMMAND, PROVE, No. 3. <p/> <A-4,Verb,4265, problepo><p/> "to foresee," is translated "having provided" in <a href='B:650 11:40'>Heb 11:40</a>. See FORESEE. <p/> <A-5,Verb,4306, pronoeo><p/> "to take thought for, provide," is translated "provide ... for" in <a href='B:610 5:8'>1Ti 5:8</a>; in <a href='B:520 12:17'>Rom 12:17</a>, <a href='B:540 8:21'>2Co 8:21</a>, RV, to take thought for (AV, "to provide"). <p/> Note: In <a href='B:490 12:33'>Luk 12:33</a>, AV, poieo, "to make" (RV), is translated "provide." <p/> <B-1,Noun,4307, pronoia><p/> "forethought" (pro, "before," noeo, "to think"), is translated "providence" in <a href='B:510 24:2'>Act 24:2</a>; "provision" in <a href='B:520 13:14'>Rom 13:14</a>.


topic: Province
definition:
<b>Province</b> <1,,1885, eparcheia[-ia]><p/> was a technical term for the administrative divisions of the Roman Empire. The original meaning was the district within which a magistrate, whether consul or pretor, exercised supreme authority. The word provincia acquired its later meaning when Sardinia and Sicily were added to the Roman territories, 227 B.C. On the establishment of the empire the proconsular power over all "provinces" was vested in the emperor. Two "provinces," Asia and Africa, were consular, i.e., held by ex-consuls; the rest were praetorian. Certain small "provinces," e.g. Judea and Cappadocia, were governed by procurators. They were usually districts recently added to the empire and not thoroughly Romanized. Judea was so governed in the intervals between the rule of native kings; ultimately it was incorporated in the "province" of Syria. The "province" mentioned in <a href='B:510 23:34'>Act 23:34</a>, <a href='B:510 25:1'>Act 25:1</a> was assigned to the jurisdiction of an eparchos, "a prefect or governor" (cp. GOVERNOR, POCONSUL). In the Sept., <a href='B:190 4:11'>Est 4:11</a>. <p/> <2,,2583, kanon><p/> originally denoted "a straight rod," used as a ruler or measuring instrument, or, in rare instances, "the beam of a balance," the secondary notion being either (a) of keeping anything straight, as of a rod used in weaving, or (b) of testing straightness, as a carpenter's rule; hence its metaphorical use to express what serves "to measure or determine" anything. by a common transition in the meaning of words, "that which measures," was used for "what was measured;" thus a certain space at Olympia was called a kanon. So in music, a canon is a composition in which a given melody is the model for the formation of all the parts. In general the word thus came to serve for anything regulating the actions of men, as a standard or principle. In <a href='B:550 6:16'>Gal 6:16</a>, those who "walk by this rule (kanon)" are those who make what is stated in <a href='B:550 1:6-15'>Gal 1:6-15</a> their guiding line in the matter of salvation through faith in Christ alone, apart from works, whether following the principle themselves or teaching it to others. In <a href='B:540 10:13'>2Co 10:13</a>, <a href='B:540 1:10-16'>2Co 1:10-16</a>, it is translated "province," RV (AV, "rule" and "line of things;" marg., "line;" RV marg., "limit" or "measuring rod.") Here it signifies the limits of the responsibility in gospel service as measured and appointed by God.


topic: Provocation, Provoke
definition:
<b>Provocation, Provoke</b> <A-1,Noun,3894, parapikrasmos><p/> from para, "amiss" or "from," used intensively, and pikraino, "to make bitter" (pikros, "sharp, bitter"), "provocation," occurs in <a href='B:650 3:8'>Heb 3:8</a>, <a href='B:650 3:15'>Heb 3:15</a>. In the Sept., <a href='B:230 95:8'>Psa 95:8</a>. <p/> <A-2,Noun,3948, paroxusmos><p/> denotes "a stimulation" (Eng., "paroxysm"), (cp. B, No. 2): in <a href='B:650 10:24'>Heb 10:24</a>, "to provoke," lit., "unto a stimulation (of love)." See CONTENTION, No. 2. <p/> <B-1,Verb,3893, parapikraino><p/> "to embitter, provoke" (akin to A, No. 1), occurs in <a href='B:650 3:16'>Heb 3:16</a>. <p/> <B-2,Verb,3947, paroxuno><p/> primarily, "to sharpen" (akin to A, No. 2), is used metaphorically, signifying "to rouse to anger, to provoke," in the Passive Voice, in <a href='B:510 17:16'>Act 17:16</a>, RV, "was provoked" (AV, "was stirred"); in <a href='B:530 13:5'>1Co 13:5</a>, RV, "is not provoked" (the word "easily" in AV, represents no word in the original). See STIR. <p/> <B-3,Verb,2042, erethizo><p/> "to excite, stir up, provoke," is used (a) in a good sense in <a href='B:540 9:2'>2Co 9:2</a>, AV, "hath provoked," RV, "hath stirred up;" (b) in an evil sense in <a href='B:580 3:21'>Col 3:21</a>, "provoke." See STIR. <p/> <B-4,Verb,3949, parorgizo><p/> "to provoke to wrath:" see ANGER, B, No. 2. <p/> <B-5,Verb,3863, parazeloo><p/> "to provoke to jealousy:" see JEALOUSY. <p/> <B-6,Verb,653, apostomatizo><p/> in classical Greek meant "to speak from memory, to dictate to a pupil" (apo, "from," stoma, "a mouth"); in later Greek, "to catechize;" in <a href='B:490 11:53'>Luk 11:53</a>, "to provoke (Him) to speak." <p/> <B-7,Verb,4292, prokaleo><p/> "to call forth," as to a contest, hence "to stir up what is evil in another," occurs in the Middle Voice in <a href='B:550 5:26'>Gal 5:26</a>.


topic: Prudence, Prudent
definition:
<b>Prudence, Prudent</b> <A-1,Noun,5428, phronesis><p/> akin to phroneo, "to have understanding" (phren, "the mind"), denotes "practical wisdom, prudence in the management of affairs." It is translated "wisdom" in <a href='B:490 1:17'>Luk 1:17</a>; "prudence" in <a href='B:560 1:8'>Eph 1:8</a>. See WISDOM. <p/> <A-2,Noun,4907, sunesis><p/> "understanding," is rendered "prudence" in <a href='B:530 1:19'>1Co 1:19</a>, RV (AV, "understanding"); it suggests quickness of apprehension, the penetrating consideration which precedes action. Cp. B, in the same verse. See KNOWLEDGE, UNDERSTANDING. <p/> <B-1,Adjective,4908, sunetos><p/> signifies "intelligent, sagacious, understanding" (akin to suniemi, "to perceive"), translated "prudent" in <a href='B:470 11:25'>Mat 11:25</a>, AV (RV, "understanding"); <a href='B:490 10:21'>Luk 10:21</a> (ditto); <a href='B:510 13:7'>Act 13:7</a>, RV, "(a man) of understanding;" in <a href='B:530 1:19'>1Co 1:19</a>, "prudent," RV an AV. Cp. asunetos, "without understanding."


topic: Psalm
definition:
<b>Psalm</b> <1,,5568, psalmos><p/> primarily denoted "a striking or twitching with the fingers (on musical strings);" then, "a sacred song, sung to musical accompaniment, a psalm." It is used (a) of the OT book of "Psalms," <a href='B:490 20:42'>Luk 20:42</a>, <a href='B:490 24:44'>Luk 24:44</a>, <a href='B:510 1:20'>Act 1:20</a>; (b) of a particlular "psalm," <a href='B:510 13:33'>Act 13:33</a> (cp. <a href='B:510 13:35'>Act 13:35</a>); (c) of "psalms" in general, <a href='B:530 14:26'>1Co 14:26</a>, <a href='B:560 5:19'>Eph 5:19</a>, <a href='B:580 3:16'>Col 3:16</a>. <p/> Note: For psallo, rendered "let him sing psalms" in <a href='B:660 5:13'>Jam 5:13</a>, see MELODY, SING.


topic: Public, Publicly
definition:
<b>Public, Publicly</b> <A-1,Adjective,1219, demosios><p/> "belonging to the people" (demos, "the people"), is translated "public" in <a href='B:510 5:18'>Act 5:18</a>, RV, "public (ward)," AV, "common (prison)." <p/> <B-1,Adverb,5320, phaneros><p/> see OPENLY, No. 2. <p/> Note: For a form of demosios used as an adverb, "publicly," see OPENLY, Note (4).


topic: Publican
definition:
<b>Publican</b> <1,,5057, telones><p/> primarily denoted "a farmer of the tax" (from telos, "toll, custom, tax"), then, as in the NT, a subsequent subordinate of such, who collected taxes in some district, "a tax gatherer;" such were naturally hated intensely by the people; they are classed with "sinners," <a href='B:470 1:9-11'>Mat 1:9-11</a>, <a href='B:470 11:9'>Mat 11:9</a>, <a href='B:480 1:2-16'>Mar 1:2-16</a>, <a href='B:490 5:30'>Luk 5:30</a>, <a href='B:490 7:34'>Luk 7:34</a>, <a href='B:490 15:1'>Luk 15:1</a>; with harlots, <a href='B:470 1:21-32'>Mat 1:21-32</a>; with "the Gentile," <a href='B:470 18:17'>Mat 18:17</a>; some mss. have it in <a href='B:470 5:47'>Mat 5:47</a>, the best have ethnikoi, "Gentiles." See also <a href='B:470 5:46'>Mat 5:46</a>, <a href='B:470 10:3'>Mat 10:3</a>, <a href='B:490 3:12'>Luk 3:12</a>, <a href='B:490 5:27'>Luk 5:27</a>, <a href='B:490 5:29'>Luk 5:29</a>, <a href='B:490 7:29'>Luk 7:29</a>, <a href='B:490 1:18-11'>Luk 1:18-11</a>, <a href='B:490 18:13'>Luk 18:13</a>. <p/> Note: For architelones, "a chief publican," see CHIEF, B, No. 4.


topic: Publish
definition:
<b>Publish</b> <1,,2784, kerusso><p/> "to be a herald, to proclaim, preach," is translated "to publish" in <a href='B:480 1:45'>Mar 1:45</a>, <a href='B:480 5:20'>Mar 5:20</a>, <a href='B:480 7:36'>Mar 7:36</a>, <a href='B:480 13:10'>Mar 13:10</a>, AV (RV, "preached"); <a href='B:490 8:39'>Luk 8:39</a>. See PREACH, PROCLAIM. <p/> <2,,1308, diaphero><p/> "to bear through," is translated "was published" in <a href='B:510 13:49'>Act 13:49</a>, AV (RV, "was spread abroad"). See BETTER (be), No. 1. <p/> <3,,1096, ginomai><p/> "to become, come to be," is translated "was published" in <a href='B:510 10:37'>Act 10:37</a>, lit., "came to be." <p/> <4,,1229, diangello><p/> "to publish abroad," is so translated in <a href='B:490 9:60'>Luk 9:60</a>, RV (AV, "preach"), and <a href='B:520 9:17'>Rom 9:17</a>. See DECLARE, A, No. 3.


topic: Puff (up)
definition:
<b>Puff (up)</b> <1,,5448, phusioo><p/> "to puff up, blow up, inflate" (from phusa, "bellows"), is used metaphorically in the NT, in the sense of being "puffed" up with pride, <a href='B:530 4:6'>1Co 4:6</a>, <a href='B:530 1:4-19'>1Co 1:4-19</a>, <a href='B:530 5:2'>1Co 5:2</a>, <a href='B:530 8:1'>1Co 8:1</a>, <a href='B:530 13:4'>1Co 13:4</a>, <a href='B:580 2:18'>Col 2:18</a>. <p/> <2,,5187, tuphoo><p/> is always rendered "to puff up" in the RV. See HIGH-MINDED, PROUD.


topic: Pull (down)
definition:
<b>Pull (down)</b> <1,,2507, kathaireo><p/> "to take down," is translated "I will pull down" in <a href='B:490 12:18'>Luk 12:18</a>. See DESTROY, No. 3. <p/> Notes: (1) In <a href='B:720 1:23'>Jud 1:23</a>, AV, harpazo, "to seize, snatch away," is rendered "pulling ... out." See SNATCH. (2) In <a href='B:510 23:10'>Act 23:10</a>, AV, diaspao, "to rend or tear asunder," is translated "should have been pulled in pieces" (RV, "should be torn in pieces"). (3) Ekballo, "to cast out," is translated "to pull out" in <a href='B:470 7:4'>Mat 7:4</a>, <a href='B:490 6:42'>Luk 6:42</a> (twice), AV (RV, "cast out"). See CAST, No. 5. (4) For anaspao, rendered "pull out" in <a href='B:490 14:5'>Luk 14:5</a>, AV, see DRAW, No. 5. (5) For kathairesis, "a casting down," <a href='B:540 10:4'>2Co 10:4</a>, see CAST, A, No. 14, Note.


topic: Punish
definition:
<b>Punish</b> <1,,2849, kolazo><p/> primarily denotes "to curtail, prune, dock" (from kolos, "docked"); then, "to check, restrain, punish;" it is used in the Middle Voice in <a href='B:510 4:21'>Act 4:21</a>; Passive Voice in <a href='B:680 2:9'>2Pe 2:9</a>, AV, "to be punished" (RV, "under punishment," lit., "being punished"), a futurative present tense. <p/> <2,,5097, timoreo><p/> primarily, "to help," then, "to avenge" (from time, "value, honor," and ouros, "a guardian"), i.e., "to help" by redressing injuries, is used in the Active Voice in <a href='B:510 26:11'>Act 26:11</a>, RV, "punishing" (AV, "I punished"); Passive Voice in <a href='B:510 22:5'>Act 22:5</a>, lit., "(that) they may be punished." Cp. No. 5, below. <p/> Note: For <a href='B:600 1:9'>2Th 1:9</a>, "shall suffer punishment," RV, See JUSTICE. See SUFFER, Note (10).


topic: Punishment
definition:
<b>Punishment</b> <1,,1557, ekdikesis><p/> for <a href='B:670 2:14'>1Pe 2:14</a>, AV, "punishment" (RV, "vengeance"), see AVENGE, B, No. 2. <p/> <2,,2009, epitimia><p/> in the NT denotes "penalty, punishment," <a href='B:540 2:6'>2Co 2:6</a>. Originally it signified the enjoyment of the rights and privileges of citizenship; then it became used of the estimate (time) fixed by a judge on the infringement of such rights, and hence, in general, a "penalty." <p/> <3,,2851, kolasis><p/> akin to kolazo (PUNISH, No. 1), "punishment," is used in <a href='B:470 25:46'>Mat 25:46</a>, "(eternal) punishment," and <a href='B:690 4:18'>1Jo 4:18</a>, "(fear hath) punishment," RV (AV, "torment"), which there describes a process, not merely an effect; this kind of fear is expelled by perfect love; where God's love is being perfected in us, it gives no room for the fear of meeting with His reprobation; the "punishment" referred to is the immediate consequence of the sense of sin, not a holy awe but a slavish fear, the negation of the enjoyment of love. <p/> <4,,1349, dike><p/> "justice," or "the execution of a sentence," is translated "punishment" in <a href='B:720 1:7'>Jud 1:7</a>, RV (AV, "vengeance"). See JUSTICE. <p/> <5,,5098, timoria><p/> primarily "help" (see PUNISH, No. 2), denotes "vengeance, punishment," <a href='B:650 10:29'>Heb 10:29</a>. <p/> Note: The distinction, sometimes suggested, between No. 3 as being disciplinary, with special reference to the sufferer, and No. 5, as being penal, with reference to the satisfaction of him who inflicts it, cannot be maintained in the Koine Greek of NT times.


topic: Purchase
definition:
<b>Purchase</b> <1,,2932, ktaomai><p/> see OBTAIN, A, No. 4. <p/> <2,,4046, peripoieo><p/> signifies "to gain" or "get for oneself, purchase;" Middle Voice in <a href='B:510 20:28'>Act 20:28</a>, <a href='B:610 3:13'>1Ti 3:13</a> (RV "gain"); see GAIN. <p/> <3,,59, agorazo><p/> is rendered "to purchase" in the RV of <a href='B:730 5:9'>Rev 5:9</a>, <a href='B:730 1:14-4'>Rev 1:14-4</a>. See BUY, No. 1. <p/> Note: For peripoiesis, "purchased possession," <a href='B:560 1:14'>Eph 1:14</a>, see POSSESSION.


topic: Pure, Pureness, Purity
definition:
<b>Pure, Pureness, Purity</b> <A-1,Adjective,53, hagnos><p/> "pure from defilement, not contaminated" (from the same root as hagios, "holy"), is rendered "pure" in <a href='B:570 4:8'>Phi 4:8</a>, <a href='B:610 5:22'>1Ti 5:22</a>, <a href='B:660 3:17'>Jam 3:17</a>, <a href='B:690 3:3'>1Jo 3:3</a>; see CHASTE. <p/> <A-2,Adjective,2513, katharos><p/> "pure," as being cleansed, e.g., <a href='B:470 5:8'>Mat 5:8</a>, <a href='B:610 1:5'>1Ti 1:5</a>, <a href='B:610 3:9'>1Ti 3:9</a>, <a href='B:620 1:3'>2Ti 1:3</a>, <a href='B:620 2:22'>2Ti 2:22</a>, <a href='B:630 1:15'>Tit 1:15</a>, <a href='B:650 10:22'>Heb 10:22</a>, <a href='B:660 1:27'>Jam 1:27</a>, <a href='B:670 1:22'>1Pe 1:22</a>, <a href='B:730 15:6'>Rev 15:6</a>, <a href='B:730 21:18'>Rev 21:18</a>, <a href='B:730 22:1'>Rev 22:1</a> (in some mss.). See CHASTE, Note, CLEAN, A. <p/> Note: In <a href='B:670 1:22'>1Pe 1:22</a> the AV, "with a pure heart," follows those mss. which have this adjective (RV, "from the heart"). <p/> <A-3,Adjective,1506, elikrines><p/> signifies "unalloyed, pure;" (a) it was used of unmixed substances; (b) in the NT it is used of moral and ethical "purity," <a href='B:570 1:10'>Phi 1:10</a>, "sincere;" so the RV in <a href='B:680 3:1'>2Pe 3:1</a> (AV, "pure"). Some regard the etymological meaning as "tested by the sunlight" (Cremer). See CHASTE, Note, SINCERE. <p/> Note: Wine mixed with water may be hagnos, "not being contaminated;" it is not katharos, when there is the admixture of any element even though the latter is "pure" in itself. <p/> <B-1,Noun,54, hagnotes><p/> the state of being hagnos (A, No. 1), occurs in <a href='B:540 6:6'>2Co 6:6</a>, "pureness;" <a href='B:540 11:3'>2Co 11:3</a>, in the best mss., "(and the) purity," RV. <p/> <B-2,Noun,47, hagneia><p/> synonymous with No. 1, "purity," occurs in <a href='B:610 4:12'>1Ti 4:12</a>, <a href='B:610 5:2'>1Ti 5:2</a>, where it denotes the chastity which excludes all impurity of spirit, manner, or act.


topic: Purge
definition:
<b>Purge</b> <1,,2508, kathairo><p/> akin to katharos (see PURE, A, No. 2), "to cleanse," is used of pruning, <a href='B:500 15:2'>Joh 15:2</a>, AV, "purgeth" (RV, "cleanseth"). In the Sept., <a href='B:100 4:6'>2Sa 4:6</a>, <a href='B:290 28:27'>Isa 28:27</a>, <a href='B:300 38:28'>Jer 38:28</a>. <p/> <2,,1571, ekkathairo><p/> "to cleanse out, cleanse thoroughly," is said of "purging" out leaven, <a href='B:530 5:7'>1Co 5:7</a>; in <a href='B:620 2:21'>2Ti 2:21</a>, of "purging" oneself from those who utter "profane babblings," <a href='B:620 1:2-18'>2Ti 1:2-18</a>. <p/> <3,,1223 2508, diakathairo><p/> "to cleanse thoroughly," is translated "will throughly purge" in <a href='B:490 3:17'>Luk 3:17</a>, AV (RV, "thoroughly to cleanse;" less authentic mss. have No. 5). <p/> <4,,2511, kathakizo><p/> "to cleanse, make clean," is translated "purging (all meats)," in <a href='B:480 7:19'>Mar 7:19</a>, AV, RV, "making (all meats) clean;" <a href='B:650 9:14'>Heb 9:14</a>, AV, "purge" (RV, "cleanse"); so <a href='B:650 9:22'>Heb 9:22</a> (for <a href='B:650 9:23'>Heb 9:23</a>, see PURIFY); <a href='B:650 10:2'>Heb 10:2</a>. See CLEAN, B, No. 1. <p/> <5,,1245, diakatharizo><p/> "to cleanse thoroughly," is translated "will throughly purge" in <a href='B:470 3:12'>Mat 3:12</a>, AV. See CLEAN, B, No. 2. Cp. the synonymous verb. No. 3. <p/> Notes: (1) For <a href='B:650 1:3'>Heb 1:3</a>. AV, "had purged," see PURIFICATION. (2) For the AV rendering of the noun katharismos, "cleansing," "that he was purged," see CLEAN, C, No. 1.


topic: Purification, Purity, Purifying
definition:
<b>Purification, Purity, Purifying</b> <A-1,Noun,2512, katharismos><p/> is rendered "a cleansing" (akin to No. 4, above), <a href='B:480 1:44'>Mar 1:44</a>, <a href='B:490 5:14'>Luk 5:14</a>; in <a href='B:650 1:3'>Heb 1:3</a>, RV, "purification." <p/> <A-2,Noun,2514, katharotes><p/> "cleansing," <a href='B:650 9:13'>Heb 9:13</a>. See CLEAN, C, No. 2. <p/> <A-3,Noun,49, hagnismos><p/> denotes "a ceremonial purification," <a href='B:510 21:26'>Act 21:26</a>, for the circumstances of which with reference to the vow of a Nazirite (RV), see <a href='B:40 1:6-13'>Num 1:6-13</a>. <p/> <B-1,Verb,48, hagnizo><p/> akin to hagnos, "pure" (see CHASTE), "to purify, cleanse from defilement," is used of "purifying" (a) ceremonially, <a href='B:500 11:55'>Joh 11:55</a>, <a href='B:510 21:24'>Act 21:24</a>, <a href='B:510 21:26'>Act 21:26</a> (cp. No. 3 above); <a href='B:510 24:18'>Act 24:18</a>; (b) morally, the heart, <a href='B:660 4:8'>Jam 4:8</a>; the soul, <a href='B:670 1:22'>1Pe 1:22</a>; oneself, <a href='B:690 3:3'>1Jo 3:3</a>. <p/> <B-2,Verb,2511, katharizo><p/> "to cleanse, make free from admixture," is translated "to purify" in <a href='B:510 15:9'>Act 15:9</a>, AV (RV, "cleansing"); <a href='B:630 2:14'>Tit 2:14</a>, <a href='B:650 9:23'>Heb 9:23</a>, AV (RV, "cleansed"). See CLEAN, B, NO. 1.


topic: Purloin
definition:
<b>Purloin</b> <1,,3557, nosphizo><p/> is translated "purloining" in <a href='B:630 2:10'>Tit 2:10</a>. See KEEP, A, No. 10.


topic: Purple
definition:
<b>Purple</b> <A-1,Noun,4209, porphura><p/> originally denoted the "purple-fish," then, "purple dye" (extracted from certain shell fish): hence, "a purple garment," <a href='B:480 15:17'>Mar 15:17</a>, <a href='B:480 15:20'>Mar 15:20</a>, <a href='B:490 16:19'>Luk 16:19</a>, <a href='B:730 18:12'>Rev 18:12</a>. <p/> <B-1,Adjective,4210, porphureos><p/> "purple, a reddish purple," is used of the robe put in mockery on Christ, <a href='B:500 19:2'>Joh 19:2</a>, <a href='B:500 19:5'>Joh 19:5</a>; in <a href='B:730 17:4'>Rev 17:4</a> (in the best texts; some have No. 1); <a href='B:730 18:16'>Rev 18:16</a>, as a noun (with himation, "a garment," understood).


topic: Purple (seller of)
definition:
<b>Purple (seller of)</b> <1,,4211, porphuropolis><p/> denotes "a seller of purple fabrics" (from porphura, and poleo, "to sell"), <a href='B:510 16:14'>Act 16:14</a>.


topic: Purpose (Noun and Verb)
definition:
<b>Purpose (Noun and Verb)</b> <A-1,Noun,1013, boulema><p/> "a purpose or will" (akin to boulomai, "to will, wish, purpose"), "a deliberate intention," occurs in <a href='B:510 27:43'>Act 27:43</a>, "purpose;" <a href='B:520 9:19'>Rom 9:19</a>, "will;" <a href='B:670 4:3'>1Pe 4:3</a>, in the best mss. (some have thelema), AV, "will," RV, "desire." See WILL. <p/> <A-2,Noun,4286, prothesis><p/> "a setting forth" (used of the "showbread"), "a purpose" (akin to B, No. 3), is used (a) of the "purposes of God," <a href='B:520 8:28'>Rom 8:28</a>, <a href='B:520 9:11'>Rom 9:11</a>, <a href='B:560 1:11'>Eph 1:11</a>, <a href='B:560 3:11'>Eph 3:11</a>, <a href='B:620 1:9'>2Ti 1:9</a>; (b) of "human purposes," as to things material, <a href='B:510 27:13'>Act 27:13</a>; spiritual, <a href='B:510 11:23'>Act 11:23</a>, <a href='B:620 3:10'>2Ti 3:10</a>. See SHEWBREAD. <p/> <A-3,Noun,1106, gnome><p/> "an opinion, purpose, judgement," is used in the genitive case with ginomai, "to come to be," in <a href='B:510 20:3'>Act 20:3</a>, "he purposed," AV (RV, "he determined"), lit., "he came to be of purpose." <p/> Notes: The following phrases are translated with the word "purpose:" (a) eis auto touto, "for this same (or very) "purpose," lit., "unto this same (thing)," <a href='B:520 9:17'>Rom 9:17</a>, <a href='B:560 6:22'>Eph 6:22</a>, <a href='B:580 4:8'>Col 4:8</a>; (b) eis touto, "for this purpose," <a href='B:510 26:16'>Act 26:16</a>, AV (RV, "to this end"), lit., "unto this;" so <a href='B:690 3:8'>1Jo 3:8</a>; (c) eis ti, "to what purpose," <a href='B:470 26:8'>Mat 26:8</a>, lit., "unto what;" <a href='B:480 14:4'>Mar 14:4</a>; RV, "to what purpose" (AV, "why"). <p/> <B-1,Verb,1011, bouleuo><p/> "to take counsel, resolve," always in the Middle Voice in the NT, "to take counsel with oneself," to determine with oneself, is translated "I purpose" in <a href='B:540 1:17'>2Co 1:17</a> (twice). See COUNSEL, B, No. 1. <p/> <B-2,Verb,5087, tithemi><p/> "to put, place," is used in the Middle Voice in <a href='B:510 19:21'>Act 19:21</a>, "purposed," in the sense of resolving. <p/> <B-3,Verb,4388, protithemi><p/> "to set before, set forth" (pro, "before," and No. 2, akin to A, No. 2), is used in <a href='B:520 3:25'>Rom 3:25</a>, "set forth," RV marg., "purposed," AV marg., "foreordained," Middle Voice, which lays stress upon the personal interest which God had in so doing; either meaning, "to set forth" or "to purpose," would convey a scriptural view, but the context bears out the former as being intended here; in <a href='B:520 1:13'>Rom 1:13</a>, "I purposed;" <a href='B:560 1:9'>Eph 1:9</a>, "He purposed (in Him)," RV. See SET. <p/> <B-4,Verb,4160, poieo><p/> "to make," is translated "He purposed" in <a href='B:560 3:11'>Eph 3:11</a> (for the noun prothesis, in the same verse, see A, No. 2). See DO, No. 1. <p/> <B-5,Verb,4255, proaireo><p/> "to bring forth or forward," or, in the Middle Voice, "to take by choice, prefer, purpose," is translated "He hath purposed" in <a href='B:540 9:7'>2Co 9:7</a>, RV (AV, "he purposed").


topic: Pursue
definition:
<b>Pursue</b> <1,,1377, dioko><p/> "to put to flight, pursue, persecute," is rendered "to pursue" in <a href='B:540 4:9'>2Co 4:9</a>, RV (AV, "persecute"), and is used metaphorically of "seeking eagerly" after peace in <a href='B:670 3:11'>1Pe 3:11</a>, RV (AV, "ensue"). See FOLLOW.


topic: Put
definition:
<b>Put</b> <1,,5087, tithemi><p/> "to place, lay, set, put," is translated "to put" in <a href='B:470 5:15'>Mat 5:15</a>, <a href='B:470 12:18'>Mat 12:18</a>; in <a href='B:470 22:44'>Mat 22:44</a>, RV, "put (underneath Thy feet);" <a href='B:480 4:21'>Mar 4:21</a> (1st part), in the 2nd part, RV, "put" (in some texts, No. 4, AV, "set"); <a href='B:480 10:16'>Mar 10:16</a>, AV (RV, "laying"); <a href='B:490 8:16'>Luk 8:16</a> (1st part); 2nd part, RV (AV, "setteth"); <a href='B:490 11:33'>Luk 11:33</a>, <a href='B:500 19:19'>Joh 19:19</a>, <a href='B:510 1:7'>Act 1:7</a>, AV (RV, "set"); <a href='B:510 4:3'>Act 4:3</a>, <a href='B:510 5:18'>Act 5:18</a>, <a href='B:510 5:25'>Act 5:25</a>, <a href='B:510 12:4'>Act 12:4</a>, <a href='B:520 14:13'>Rom 14:13</a>, <a href='B:530 15:25'>1Co 15:25</a>, <a href='B:540 3:13'>2Co 3:13</a>, <a href='B:610 1:12'>1Ti 1:12</a>, AV (RV, "appointing"); <a href='B:730 11:9'>Rev 11:9</a>, AV (RV, "laid"). See APPOINT, No. 3. <p/> <2,,4060, pertithemi><p/> "to put around or on" (peri, "around," and No. 1), is so used in <a href='B:470 27:28'>Mat 27:28</a>, <a href='B:480 15:17'>Mar 15:17</a>, RV, "put on" (AV, "... about"); <a href='B:480 15:36'>Mar 15:36</a>, <a href='B:500 19:29'>Joh 19:29</a>. See BESTOW, No. 5. <p/> <3,,3908, paratithemi><p/> "to set before" (para, "beside" or "before"), is rendered "to put forth" (of a parable) in <a href='B:470 13:24'>Mat 13:24</a>, <a href='B:470 13:31'>Mat 13:31</a>, AV (RV, "set before"). See SET. <p/> <4,,2007, epitithemi><p/> "to put on upon," is so rendered in <a href='B:470 19:13'>Mat 19:13</a>, AV (RV, "lay"); so <a href='B:480 7:32'>Mar 7:32</a>, <a href='B:480 8:25'>Mar 8:25</a> (some mss. have No. 1, here); <a href='B:470 21:7'>Mat 21:7</a>, <a href='B:470 27:29'>Mat 27:29</a>, <a href='B:500 9:15'>Joh 9:15</a>, <a href='B:500 19:2'>Joh 19:2</a> (1st part); <a href='B:510 9:12'>Act 9:12</a> (RV, "laying ... on "); <a href='B:510 15:10'>Act 15:10</a>. See ADD, No. 1. <p/> <5,,659, apotithemi><p/> always in the Middle Voice in the NT, "to put off (apo) from oneself," is rendered "to put away" in the RV in the following: <a href='B:560 4:25'>Eph 4:25</a>, <a href='B:660 1:21'>Jam 1:21</a> (AV, "laying apart"); <a href='B:670 2:1'>1Pe 2:1</a> (AV, "laying aside"). See CAST, No. 16. <p/> <6,,906, ballo><p/> "to throw, cast, put," is translated "to put," in <a href='B:470 9:17'>Mat 9:17</a> (twice); <a href='B:470 25:27'>Mat 25:27</a>, <a href='B:470 27:6'>Mat 27:6</a>, <a href='B:480 2:22'>Mar 2:22</a>, <a href='B:480 7:33'>Mar 7:33</a>, <a href='B:490 5:37'>Luk 5:37</a>, <a href='B:500 5:7'>Joh 5:7</a>, <a href='B:500 12:6'>Joh 12:6</a>, <a href='B:500 13:2'>Joh 13:2</a> (of "putting" up a sword); <a href='B:500 20:25'>Joh 20:25</a> (RV twice, AV, "put" and "thrust"), <a href='B:500 20:27'>Joh 20:27</a>, RV; <a href='B:660 3:3'>Jam 3:3</a>, <a href='B:730 2:24'>Rev 2:24</a> (RV, "cast"). See CAST, No. 1. <p/> Note: bleteos, Strong's number 992 (a gerundive form from ballo), meaning "(that which) one must put," is found in <a href='B:490 5:38'>Luk 5:38</a>, and, in some mss., <a href='B:480 2:22'>Mar 2:22</a>. <p/> <7,,1544, ekballo><p/> "to cast out," is translated "to put forth or out" in <a href='B:470 9:25'>Mat 9:25</a>, <a href='B:480 5:40'>Mar 5:40</a> (<a href='B:490 8:54'>Luk 8:54</a> in some mss); <a href='B:500 10:4'>Joh 10:4</a>, <a href='B:510 9:40'>Act 9:40</a>. See CAST, No. 5. <p/> <8,,1911, epiballo><p/> "to put to or unto," is so translated in <a href='B:470 9:16'>Mat 9:16</a>, <a href='B:490 5:36'>Luk 5:36</a>, <a href='B:490 9:62'>Luk 9:62</a>; in <a href='B:510 12:1'>Act 12:1</a>, RV, "put forth (his hands)," AV, "stretched forth." See CAST, No. 7. <p/> <9,,4016, periballo><p/> "to put or throw around," is translated "put on" in <a href='B:500 19:2'>Joh 19:2</a>, AV (RV, "arrayed ... in"). See CAST, No. 10, CLOTHE, No. 6. <p/> <10,,4261, proballo><p/> "to put forward," is so used in <a href='B:510 19:33'>Act 19:33</a>. See SHOOT FORTH. <p/> <11,,1325, didomi><p/> "to give," is rendered "to put" in <a href='B:490 15:22'>Luk 15:22</a>, of the ring on the returned Prodigal's finger; <a href='B:540 8:16'>2Co 8:16</a> and <a href='B:730 17:17'>Rev 17:17</a>, of "putting" into the heart by God; <a href='B:650 8:10'>Heb 8:10</a>, of laws into the mind (AV, marg., "give"); <a href='B:650 10:16'>Heb 10:16</a>, of laws on (RV; AV, "into") the heart. See GIVE. <p/> <12,,3860, paradidomi><p/> "to give or hand over," is rendered "put in prison" in <a href='B:480 1:14'>Mar 1:14</a>, AV (RV, "delivered up"). See BETRAY. <p/> <13,,4160, poieo><p/> "to do, make," is translated "to put" (with exo, "forth") in <a href='B:510 5:34'>Act 5:34</a>, lit., "do (them) outside." <p/> <14,,5563, chorizo><p/> "to separate, divide" (cp. choris, "apart, separate from"), is translated "to put asunder" in <a href='B:470 19:6'>Mat 19:6</a>, <a href='B:480 10:9'>Mar 10:9</a>, of "putting" away a wife. <p/> <15,,1631, ekphuo><p/> "to cause to grow out, put forth" (ek, "out," phuo, "to bring forth, produce, beget"), is used of the leaves of a tree, <a href='B:470 24:32'>Mat 24:32</a>, <a href='B:480 13:28'>Mar 13:28</a>, "putteth forth." <p/> <16,,630, apoluo><p/> "to set free, let go," is rendered "to put away" in reference to one who is betrothed, <a href='B:470 1:19'>Mat 1:19</a>; a wife, <a href='B:470 1:5-32'>Mat 1:5-32</a> (twice; in 2nd part, RV; AV, "is divorced"); <a href='B:470 19:3'>Mat 19:3</a>, <a href='B:470 1:19-9'>Mat 1:19-9</a> (twice); <a href='B:480 10:2'>Mar 10:2</a>, <a href='B:480 10:4'>Mar 10:4</a>, <a href='B:480 1:10-12'>Mar 1:10-12</a>, <a href='B:490 16:18'>Luk 16:18</a> (twice). See DISMISS. <p/> Note: In <a href='B:530 1:7-12'>1Co 1:7-12</a>, AV, aphiemi, "to send away," is translated "to put away" (RV, "leave"), of the act of the husband toward the wife; in <a href='B:530 7:13'>1Co 7:13</a>, "leave," of the act of the wife toward the husband. <p/> <17,,142, airo><p/> "to take up, remove," is rendered "put away," of bitterness, wrath, anger, clamor, railing and malice, <a href='B:560 4:31'>Eph 4:31</a>; in <a href='B:530 5:2'>1Co 5:2</a> of the Divine effects of church discipline. See BEAR, No. 9. <p/> <18,,1808, exairo><p/> "to put away from the midst of" (ek, "from," and No. 17), is used of church discipline, <a href='B:530 5:13'>1Co 5:13</a>. <p/> <19,,2673, katargeo><p/> is rendered "I put away" in <a href='B:530 13:11'>1Co 13:11</a>; in <a href='B:530 15:24'>1Co 15:24</a>, AV, "shall have put down" (RV, "abolished"). See ABOLISH. <p/> <20,,2507, kathaireo><p/> "to take down, put down," rendered "He hath put down" in <a href='B:490 1:52'>Luk 1:52</a>. See CAST, A, No. 14. <p/> <21,,649, apostello><p/> "to send forth" (apo, "from or forth," stello, "to send"), is said of using the sickle, <a href='B:480 4:29'>Mar 4:29</a>, RV, "he putteth forth," marg., "sendeth forth" (AV, "putteth in"). See SEND, SET. <p/> <22,,554, apekduo><p/> "to strip off clothes or arms," is used in the Middle Voice in the NT, <a href='B:580 2:15'>Col 2:15</a>, RV, "having put off from Himself," (AV, "having spoiled"); in <a href='B:580 3:9'>Col 3:9</a>, "ye have put off," of "the old man" (see MAN). See SPOIL. <p/> <23,,3179,methistemi / methistano> "to change, remove" (meta, implying "change," histemi, "to cause to stand"), is used of "putting" a man out of his stewardship, <a href='B:490 16:4'>Luk 16:4</a> (Passive Voice). See REMOVE, TRANSLATE, TURN (away). <p/> <24,,321, anago><p/> "to lead or bring up," is used nautically of "putting" out to sea, <a href='B:510 27:2'>Act 27:2</a>, <a href='B:510 27:4'>Act 27:4</a>, RV. See LAUNCH. <p/> <25,,1877, epanago><p/> "to bring up or back," is used in the same sense as No. 24, in <a href='B:490 1:5-4'>Luk 1:5-4</a>. See LAUNCH. <p/> <26,,1746, enduo><p/> used in the Middle Voice, of "putting" on oneself, or on another, is translated "to put on" (a) literally, <a href='B:470 6:25'>Mat 6:25</a>, <a href='B:470 27:31'>Mat 27:31</a>, <a href='B:480 6:9'>Mar 6:9</a>, <a href='B:480 15:20'>Mar 15:20</a>, <a href='B:490 12:22'>Luk 12:22</a>, <a href='B:490 15:22'>Luk 15:22</a>; (b) metaphorically, of "putting" on the armor of light, <a href='B:520 13:12'>Rom 13:12</a>; the Lord Jesus Christ, <a href='B:520 13:14'>Rom 13:14</a>; Christ, <a href='B:550 3:27'>Gal 3:27</a>; incorruption and immortality (said of the body of the believer), <a href='B:530 1:15-54'>1Co 1:15-54</a>; the new man, <a href='B:560 4:24'>Eph 4:24</a>, <a href='B:580 3:10'>Col 3:10</a>; the whole armor of God, <a href='B:560 6:11'>Eph 6:11</a>; the breastplate of of righteousness, <a href='B:560 6:14'>Eph 6:14</a>, RV; the breastplate of faith and love, <a href='B:590 5:8'>1Th 5:8</a>; various Christian qualities, <a href='B:580 3:12'>Col 3:12</a>. See CLOTHE, No. 2. <p/> <27,,1688, embibazo><p/> "to put in" (en, "in," bibazo, not found in the NT), is used of "putting" persons on board ship, <a href='B:510 27:6'>Act 27:6</a>. In the Sept., <a href='B:120 9:28'>2Ki 9:28</a>, <a href='B:240 4:11'>Pro 4:11</a>. <p/> <28,,4264, probibazo><p/> "to put forward," hence, "to induce, incite," is rendered "being put forward" in <a href='B:470 14:8'>Mat 14:8</a>, RV (AV, "being before instructed"). In the Sept., <a href='B:20 35:34'>Exo 35:34</a>, <a href='B:50 6:7'>Deu 6:7</a>. <p/> <29,,654, apostrepho><p/> "to turn away, remove, return," is used of "putting" up again a sword into its sheath, <a href='B:470 26:52'>Mat 26:52</a>. See BRING, A, No. 22. <p/> Notes: (1) Ekteino, "to stretch forth" (always so translated in the RV, save in <a href='B:510 27:30'>Act 27:30</a>, "lay out," of anchors), is rendered "to put forth" in the AV of <a href='B:470 8:3'>Mat 8:3</a>, <a href='B:480 1:41'>Mar 1:41</a>, <a href='B:490 5:13'>Luk 5:13</a>. (2) In <a href='B:490 14:7'>Luk 14:7</a>, AV, lego, "to speak" (see RV), is translated "He put forth." (3) In <a href='B:510 13:46'>Act 13:46</a>, AV, apotheo, "to thrust away" (RV), is rendered "put ... from;" in <a href='B:610 1:19'>1Ti 1:19</a>, AV, "having put away" (RV, "having thrust from"), Middle Voice in each; so in <a href='B:510 7:27'>Act 7:27</a>, AV and RV, "thrust away." See CAST, No. 13, THRUST. (4) For "to put away" in <a href='B:650 9:26'>Heb 9:26</a>, see PUTTING, Note (below). (5) In <a href='B:510 7:33'>Act 7:33</a>, AV, luo, "to loose" (RV), is translated "put off." See LOOSE. (6) For the AV of hupotasso, "put under" in <a href='B:530 1:15-28'>1Co 1:15-28</a>, <a href='B:560 1:22'>Eph 1:22</a>, <a href='B:650 2:8'>Heb 2:8</a>, see SUBJECT, and for the connected negative adjective anupotaktos, rendered "not put under" in <a href='B:650 2:8'>Heb 2:8</a>, AV, see DISOBEDIENT, B, (Note). (7) In <a href='B:500 19:29'>Joh 19:29</a>, AV, prosphero, "to bring to," is translated "they put it to (His mouth)," RV, "they brought it ..." (8) For anamimnesko, "to put in remembrance," <a href='B:530 4:17'>1Co 4:17</a>, RV, see REMEMBRANCE. (9) For apokteino, "to kill," rendered "put to death" in <a href='B:480 14:1'>Mar 14:1</a>, etc., see DEATH, C, No. 4. (10) For <a href='B:590 2:4'>1Th 2:4</a>, AV, "to be put in trust," see ENTRUST. (11) For the phrase "put ... to ... account" in <a href='B:640 1:18'>Phm 1:18</a>, see ACCOUNT, A, No. 2. (12) In <a href='B:510 15:9'>Act 15:9</a>, AV, diakrino, "to make a distinction" (RV), is translated "put (no) difference." (13) In <a href='B:470 9:16'>Mat 9:16</a>, AV, pleroma, "the fullness or filling," is rendered "(that) which is put in to fill it up," RV, "(that) which should fill it up." See FILL. (14) For paradeigmatizo, "to put to an open shame," <a href='B:650 6:6'>Heb 6:6</a>, see SHAME. (15) For phimoo, "to put to silence," see SILENCE. (16) For "I will put My trust," <a href='B:650 2:13'>Heb 2:13</a>, see TRUST.


topic: Putting
definition:
<b>Putting</b> <1,,1745, endusis><p/> "a putting on" (akin to enduo, PUT, No. 26), is used of apparel, <a href='B:670 3:3'>1Pe 3:3</a>. In the Sept., <a href='B:190 5:1'>Est 5:1</a>, <a href='B:220 41:4'>Job 41:4</a>. <p/> <2,,1936, epithesis><p/> "a putting on" (akin to epitithemi, PUT, No. 4), is used of the "putting" or laying on of hands; in <a href='B:620 1:6'>2Ti 1:6</a>, RV, "laying" (AV, "putting"). See LAYING ON. <p/> <3,,595, apothesis><p/> "a putting off or away" (akin to apotithemi, PUT, No. 5), is used metaphorically in <a href='B:670 3:21'>1Pe 3:21</a>, of the "putting" away of the filth of the flesh; in <a href='B:680 1:14'>2Pe 1:14</a>, RV, of "the putting off" of the body (as a tabernacle) at death (AV, "I must put off"). <p/> <4,,555, apekdusis><p/> "a putting off, stripping off" (akin to apekduo, PUT, No. 22), is used in <a href='B:580 2:11'>Col 2:11</a>, of "the body of the flesh" (RV, an important rendering). <p/> Note: For athetesis, "a putting away," translated "to put away" in <a href='B:650 9:26'>Heb 9:26</a>, lit., "(unto) a setting aside," see DISANNUL, B.


topic: Quake
definition:
<b>Quake</b> <1,,1790, entromos><p/> an adjective signifying "trembling with fear" (en, "in," tremo, "to tremble"), is used with eimi, "to be," in <a href='B:650 12:21'>Heb 12:21</a> (some mss. have ektromos, with the same meaning), "I quake," lit., "I am trembling." It is used with ginomai, "to become," in <a href='B:510 7:32'>Act 7:32</a>, "trembled," lit., "became trembling," and <a href='B:510 16:29'>Act 16:29</a>, RV, "trembling for fear" (AV, "came trembling"). See TREMBLE. <p/> <2,,4579, seio><p/> "did quake," <a href='B:470 27:51'>Mat 27:51</a>, <a href='B:470 28:4'>Mat 28:4</a>, RV (AV, "did shake"). See MOVE, No. 3, SHAKE, TREMBLE.


topic: Quarrel
definition:
<b>Quarrel</b> * For QUARREL See COMPLAINT, No. 2, and SET, No. 15, <a href='B:480 6:19'>Mar 6:19</a>, RV


topic: Quarter
definition:
<b>Quarter</b> <1,,3840, pantothen><p/> "from all sides," is translated "from every quarter" in <a href='B:480 1:45'>Mar 1:45</a>. See EVERY SIDE, ROUND ABOUT. <p/> Notes: (1) In <a href='B:730 20:8'>Rev 20:8</a>, AV, gonia, "an angle, corner," is rendered "quarter" (RV, "corner"). (2) In <a href='B:510 16:3'>Act 16:3</a>, AV, topois, "parts" (RV) is translated "quarters." (3) In <a href='B:510 9:32'>Act 9:32</a> the phrase dia panton, lit., "throughout all," is rendered "throughout all parts," RV (meros, "a part," being understood), AV, "throughout all quarters." (4) For "quarters" in <a href='B:510 28:7'>Act 28:7</a>, AV, see NEIGHBORHOOD.


topic: Quaternion
definition:
<b>Quaternion</b> <1,,5069, tetradion><p/> "a group of four" (tetra--, "four"), occurs in <a href='B:510 12:4'>Act 12:4</a>. A "quaternion" was a set of four men occupied in the work of a guard, two soldiers being chained to the prisoner and two keeping watch; alternatively one of the four watched while the other three slept. The night was divided into four watches of three hours each; there would be one "quaternion" for each watch by day and by night. Cp. the "guard" in <a href='B:470 27:65'>Mat 27:65</a>, <a href='B:470 28:11'>Mat 28:11</a>.


topic: Queen
definition:
<b>Queen</b> <1,,938, basilissa><p/> the feminine of basileus, "a king," is used (a) of the "Queen of Sheba," <a href='B:470 12:42'>Mat 12:42</a>, <a href='B:490 11:31'>Luk 11:31</a>; of "Candace," <a href='B:510 8:27'>Act 8:27</a>; (b) metaphorically, of "Babylon," <a href='B:730 18:7'>Rev 18:7</a>.


topic: Quench, Unquenchable
definition:
<b>Quench, Unquenchable</b> <A-1,Verb,4570, sbennumi><p/> is used (a) of "quenching" fire or things on fire, <a href='B:470 12:20'>Mat 12:20</a>, quoted from <a href='B:290 42:3'>Isa 42:3</a>, figurative of the condition of the feeble; <a href='B:650 11:34'>Heb 11:34</a>; in the Passive Voice, <a href='B:470 25:8'>Mat 25:8</a>, of torches (see LAMP), RV, "are going out," lit., "are being quenched;" of the retributive doom hereafter of sin unrepented of and unremitted in this life, <a href='B:480 9:48'>Mar 9:48</a> (in some mss. in <a href='B:480 9:44'>Mar 9:44</a>, <a href='B:480 9:46'>Mar 9:46</a>); (b) metaphorically, of "quenching" the fire-tipped darts of the evil one, <a href='B:560 6:16'>Eph 6:16</a>; of "quenching" the Spirit, by hindering His operations in oral testimony in the church gatherings of believers, <a href='B:590 5:19'>1Th 5:19</a>. "The peace, order, and edification of the saints were evidence of the ministry of the Spirit among them, <a href='B:530 14:26'>1Co 14:26</a>, <a href='B:530 1:14-33'>1Co 1:14-33</a>, <a href='B:530 14:40'>1Co 14:40</a>, but if, through ignorance of His ways, or through failure to recognize, or refusal to submit to, them, or through impatience with the ignorance or self-will of others, the Spirit were quenched, these happy results would be absent. For there was always the danger that the impulses of the flesh might usurp the place of the energy of the Spirit in the assembly, and the endeavor to restrain this evil by natural means would have the effect of hindering His ministry also. Apparently then, this injunction was intended to warn believers against the substitution of a mechanical order for the restraints of the Spirit." * [* From Notes on Thessalonians, by Hogg and Vine, p. 196.] Cp. <a href='B:260 8:7'>Son 8:7</a>. <p/> <B-1,Adjective,762, asbestos><p/> "not quenched" (a, negative, and A), is used of the doom of persons described figuratively as "chaff," <a href='B:470 3:12'>Mat 3:12</a>, <a href='B:490 3:17'>Luk 3:17</a>, "unquenchable;" of the fire of Gehenna (see HELL), <a href='B:480 9:43'>Mar 9:43</a>, RV, "unquenchable fire" (in some mss. <a href='B:480 9:45'>Mar 9:45</a>). In the Sept., <a href='B:220 20:26'>Job 20:26</a>.


topic: Question (Noun and Verb), Questioning
definition:
<b>Question (Noun and Verb), Questioning</b> <A-1,Noun,2214, zetesis><p/> primarily "a seeking, search" (zeteo, "to seek"), for which see DISPUTATION, is used in <a href='B:500 3:25'>Joh 3:25</a>, <a href='B:510 25:20'>Act 25:20</a>, RV, "(being perplexed) how to inquire (concerning these things)," AV "(because I doubted of such manner) of questions," lit., "being perplexed as to the inquiry (or discussion) concerning these things;" in <a href='B:610 1:4'>1Ti 1:4</a> (in some mss.); <a href='B:610 6:4'>1Ti 6:4</a>, <a href='B:620 2:23'>2Ti 2:23</a>, <a href='B:630 3:9'>Tit 3:9</a>. See INQUIRY. <p/> <A-2,Noun,2213, zetema><p/> synonymous with No. 1, but, generally speaking, suggesting in a more concrete form the subject of an inquiry, occurs in <a href='B:510 15:2'>Act 15:2</a>, <a href='B:510 18:15'>Act 18:15</a>, <a href='B:510 23:29'>Act 23:29</a>, <a href='B:510 25:19'>Act 25:19</a>, <a href='B:510 26:3'>Act 26:3</a>. <p/> <A-3,Noun,3056, logos><p/> "a word," is translated "question" in <a href='B:470 21:24'>Mat 21:24</a> (AV, "thing"); in <a href='B:480 11:29'>Mar 11:29</a> (RV, marg., "word") and <a href='B:490 20:3'>Luk 20:3</a>, AV, "one thing:" there is no word in the original for "one," hence the RV, "a question." <p/> <A-4,Noun,1537 2214, ekzetesis><p/> "a questioning," is found in the best texts in <a href='B:610 1:4'>1Ti 1:4</a> (see RV); cp. No. 1. <p/> Notes: (1) In <a href='B:470 22:41'>Mat 22:41</a>, there is no word in the original for "question." (2) For suzetesis or sunzetesis, "a questioning together" (sun, "with"), see DISPUTATION. (3) In <a href='B:510 19:40'>Act 19:40</a>, AV, enkaleo, "to bring a charge against," is translated "to be called in question" (RV, "to be accused"). <p/> <B-1,Verb,4802, suzeteo><p/> or sunzeteo, "to search together" (cp. Note, above), "to discuss, dispute," is translated "to question" (or "question with or together") in <a href='B:480 1:27'>Mar 1:27</a>, <a href='B:480 8:11'>Mar 8:11</a>, <a href='B:480 9:10'>Mar 9:10</a>, <a href='B:480 9:14'>Mar 9:14</a>, <a href='B:480 9:16'>Mar 9:16</a>, <a href='B:480 12:28'>Mar 12:28</a>, RV (AV, "reasoning together"); <a href='B:490 22:23'>Luk 22:23</a>, RV (AV, "inquire"); <a href='B:490 24:15'>Luk 24:15</a>, RV (AV, "reasoned"). See DISPUTE, B, No. 3, INQUIRE, REASON. <p/> <B-2,Verb,1905, eperotao><p/> "to ask," is translated "asked ... a question," in <a href='B:470 22:35'>Mat 22:35</a>, <a href='B:470 22:41'>Mat 22:41</a>; in <a href='B:490 2:46'>Luk 2:46</a>, "asking ... questions;" "questioned" in <a href='B:490 23:9'>Luk 23:9</a>. See ASK, A, No. 3.


topic: Quicken
definition:
<b>Quicken</b> <1,,2227, zoopoieo><p/> "to make alive:" see LIFE, C. <p/> <2,,2225, zoogoneo><p/> "to endue with life, produce alive, preserve alive:" see LIVE, No. 6. <p/> <3,,4806,suzoopoieo / sunzoopoieo> "to quicken together with, make alive with" (sun, "with" and No. 1), is used in <a href='B:560 2:5'>Eph 2:5</a>, <a href='B:580 2:13'>Col 2:13</a>, of the spiritual life with Christ, imparted to believers at their conversion.


topic: Quickly
definition:
<b>Quickly</b> <1,,5035, tachstrong><p/> the neuter of tachus, "swift, quick," signifies "quickly," <a href='B:470 5:25'>Mat 5:25</a>, <a href='B:470 1:28-8'>Mat 1:28-8</a>, <a href='B:480 9:39'>Mar 9:39</a>, RV (AV, "lightly"); <a href='B:490 15:22'>Luk 15:22</a>, <a href='B:500 11:29'>Joh 11:29</a>, <a href='B:730 2:16'>Rev 2:16</a> (<a href='B:730 2:5'>Rev 2:5</a> in some mss.); <a href='B:730 3:11'>Rev 3:11</a>, <a href='B:730 11:14'>Rev 11:14</a>, <a href='B:730 22:7'>Rev 22:7</a>, <a href='B:730 22:12'>Rev 22:12</a>, <a href='B:730 22:20'>Rev 22:20</a>. See LIGHTLY. <p/> <2,,5032, tacheion><p/> the comparative degree of No. 1, is translated "quickly" in <a href='B:500 13:27'>Joh 13:27</a>; "out(ran)" in <a href='B:500 20:4'>Joh 20:4</a>, RV, lit., "(ran before) more quickly (than Peter);" "shortly" in <a href='B:610 3:14'>1Ti 3:14</a>, <a href='B:650 13:23'>Heb 13:23</a>; in <a href='B:650 13:19'>Heb 13:19</a>, "(the) sooner." See SHORTLY. <p/> <3,,5030, tacheos><p/> akin to No. 1, is translated "quickly" in <a href='B:490 14:21'>Luk 14:21</a>, <a href='B:490 16:6'>Luk 16:6</a>, <a href='B:500 11:31'>Joh 11:31</a>, RV; "shortly" in <a href='B:530 4:19'>1Co 4:19</a>, <a href='B:570 2:19'>Phi 2:19</a>, <a href='B:570 2:24'>Phi 2:24</a>, <a href='B:620 4:9'>2Ti 4:9</a>; with a suggestion of rashness in the following, <a href='B:550 1:6'>Gal 1:6</a>, RV, "quickly" (AV, "soon"); <a href='B:600 2:2'>2Th 2:2</a>; and <a href='B:610 5:22'>1Ti 5:22</a>, "hastily," (AV, "suddenly"). See HASTILY, C. <p/> <4,,1722 5034,en tachei> lit., "in, or with, swiftness, with speed" (en, "in," and the dative case of tachos, "speed"), is translated "quickly" in <a href='B:510 12:7'>Act 12:7</a>, <a href='B:510 22:18'>Act 22:18</a>; "speedily" in <a href='B:490 18:8'>Luk 18:8</a>; "shortly" in <a href='B:510 25:4'>Act 25:4</a>, <a href='B:520 16:20'>Rom 16:20</a>, <a href='B:610 3:14'>1Ti 3:14</a> in some texts; <a href='B:730 1:1'>Rev 1:1</a>, <a href='B:730 22:6'>Rev 22:6</a>. In the last two places, "with speed" is probably the meaning. See SHORTLY, SPEEDILY.


topic: Quicksands
definition:
<b>Quicksands</b> * Note: This is the AV rendering in <a href='B:510 27:17'>Act 27:17</a> of Surtis, "Syrtis" (RV). The Syrtes, Major and Minor, lie on the north coast of Africa, between the headlands of Tunis and Barca. They have been regarded as dangerous to mariners from very early times, both from the character of the sands and from the crosscurrents of the adjoining waters. In the voyage described in this chapter the vessel had left the shelter of the island of Cauda and was drifting before the N.E. wind Euraquilo. The mariners might well fear that they would be driven on the Syrtes on the leeward of their course. The changing character of the tempest, however, drove them into the sea of Adria.


topic: Quiet, Quietness
definition:
<b>Quiet, Quietness</b> <A-1,Adjective,2263, eremos><p/> "quiet, tranquil," occurs in <a href='B:610 2:2'>1Ti 2:2</a>, RV, "tranquil" (AV, "quiet"); it indicates tranquillity arising from without. <p/> <A-2,Adjective,2272, hesuchios><p/> has much the same meaning as No. 1, but indicates "tranquillity arising from within," causing no distrubance to others. It is translated "quiet" in <a href='B:610 2:2'>1Ti 2:2</a>, RV (AV, "peaceable"); "quiet" in <a href='B:670 3:4'>1Pe 3:4</a>, where it is associated with "meek," and is to characterize the spirit or disposition. See PEACEABLE. <p/> <B-1,Verb,2270, hesuchazo><p/> akin to A, No, 2, "to be still, to live quietly:" see CEASE, A, No. 3. <p/> <B-2,Verb,2687, katastello><p/> denotes "to quiet:" see APPEASE. <p/> <B-3,Verb,2270, hesuchazo><p/> akin to A, No, 2, "to be still, to live quietly:" see CEASE, A, No. 3. <p/> <C-1,Noun,1515, eirene><p/> "peace," is translated "quietness" in <a href='B:510 24:2'>Act 24:2</a>, AV (RV, "peace"). See PEACE (e). <p/> <C-2,Noun,2271, hesuchia><p/> akin to A, No. 2, and B. No. 1, denotes "quietness," <a href='B:600 3:12'>2Th 3:12</a>; it is so translated in the RV of <a href='B:610 1:2-12'>1Ti 1:2-12</a> (AV, "silence"); in <a href='B:510 22:2'>Act 22:2</a>, RV, "(they were the more) quiet," AV, "(they kept the more) silence," lit., "they kept quietness the more."


topic: Quit
definition:
<b>Quit</b> <1,,525, apallasso><p/> "to free from," is used in the Passive Voice in <a href='B:490 12:58'>Luk 12:58</a>, RV, "to be quit" (AV, "to be delivered"). See DELIVER, A, No. 6. <p/> <2,,407, andrizo><p/> signifies "to make a man of" (aner, "a man"); in the Middle Voice, in <a href='B:530 16:13'>1Co 16:13</a>, "to play the man," "quit you like men."


topic: Rabbi
definition:
<b>Rabbi</b> <1,,4461,rabbei / rabbi> from a word rab, primarily denoting "master" in contrast to a slave; this with the added pronominal suffix signified "my master" and was a title of respect by which teachers were addressed. The suffix soon lost its specific force, and in the NT the word is used as courteous title of address. It is applied to Christ in <a href='B:470 26:25'>Mat 26:25</a>, <a href='B:470 26:49'>Mat 26:49</a>, <a href='B:480 9:5'>Mar 9:5</a>, <a href='B:480 11:21'>Mar 11:21</a>, <a href='B:480 14:45'>Mar 14:45</a>, <a href='B:500 1:38'>Joh 1:38</a> (where it is interpreted as didaskalos, "master," marg., "teacher" (see also "Rabboni" in <a href='B:500 20:16'>Joh 20:16</a>); <a href='B:500 1:49'>Joh 1:49</a>, <a href='B:500 3:2'>Joh 3:2</a>, <a href='B:500 4:31'>Joh 4:31</a>, <a href='B:500 6:25'>Joh 6:25</a>, <a href='B:500 9:2'>Joh 9:2</a>, <a href='B:500 11:8'>Joh 11:8</a>; to John the Baptist in <a href='B:500 3:26'>Joh 3:26</a>. In <a href='B:470 1:23-8'>Mat 1:23-8</a> Christ forbids his disciples to covet or use it. In the latter verse it is again explained as didaskalos, "master" (some mss. have kathegetes, "a guide").


topic: Rabble
definition:
<b>Rabble</b> * For RABBLE see COURT, No. 1 12 (AV, "silence"); in <a href='B:510 22:2'>Act 22:2</a>, RV, "(they were the more) quiet," AV, "(they kept the more) silence," lit., "they kept quietness the more."


topic: Rabboni
definition:
<b>Rabboni</b> <1,,4462,rabbounei / rabboni> formed in a similar way to the above, was an Aramaic form of a title almost entirely applied to the president of the Sanhedrin, if such was a descendant of Hillel. It was even more respectful than Rabbi, and signified "My great master;" in its use in the NT the pronominal force of the suffix is apparently retained (contrast Rabbi above); it is found in <a href='B:480 10:51'>Mar 10:51</a> in the best texts, RV, "Rabboni" (AV, "Lord"), addressed to Christ by blind Bartimaeus, and in <a href='B:500 20:16'>Joh 20:16</a> by Mary Magdalene, where it is interpreted by didaskalos, "Master" (marg., "Teacher").


topic: Raca
definition:
<b>Raca</b> <1,,4469, raka><p/> is an Aramaic word akin to the Heb. req, "empty," the first "a" being due to a Galilean change. In the AV of 1611 it was spelled racha; in the edition of 1638, raca. It was a word of utter contempt, signifying "empty," intellectually rather than morally, "empty-headed," like Abimelech's hirelings, <a href='B:70 9:4'>Jdg 9:4</a>, and the "vain" man of <a href='B:660 2:20'>Jam 2:20</a>. As condemned by Christ, <a href='B:470 5:22'>Mat 5:22</a>, it was worse than being angry, inasmuch as an outrageous utterance is worse than a feeling unexpressed or somewhat controlled in expression; it does not indicate such a loss of self-control as the word rendered "fool," a godless, moral reprobate.


topic: Race (contest)
definition:
<b>Race (contest)</b> <1,,73, agon><p/> is translated "race" in <a href='B:650 12:1'>Heb 12:1</a>, one of the modes of athletic contest, this being the secondary meaning of the word. See CONFLICT. <p/> <2,,4712, stadion><p/> "a stadium," denotes a "racecourse," <a href='B:530 9:24'>1Co 9:24</a>. The stadium (about 600 Greek feet or 1/8 of a Roman mile) was the length of the Olympic course. See FURLONG. <p/> Note: No. 1 signifies the "race" itself; No. 2 the "course."


topic: Rage, Raging
definition:
<b>Rage, Raging</b> <A-1,Verb,5433, phruasso><p/> was primarily used of "the snorting, neighing and prancing of horses;" hence, metaphorically, of "the haughtiness and insolence of men," <a href='B:510 4:25'>Act 4:25</a>. In the Sept., <a href='B:230 2:1'>Psa 2:1</a>. <p/> <B-1,Noun,2830, kludon><p/> "a billow, surge" (akin to kluzo, "to wash over," said of the sea; cp. kludonizomai, "to be tossed by the waves," <a href='B:560 4:14'>Eph 4:14</a>), is translated "raging" in <a href='B:490 8:24'>Luk 8:24</a>; in <a href='B:660 1:6'>Jam 1:6</a>, RV, "surge" (AV, "wave"). <p/> Note: In <a href='B:720 1:13'>Jud 1:13</a>, AV, the adjective agrios, "wild," is translated "raging" (RV, "wild"). See WILD.


topic: Rail, Railer, Railing
definition:
<b>Rail, Railer, Railing</b> <A-1,Verb,987, blasphemeo><p/> "to blaspheme, rail, revile" (for the meanings of which see BLASPHEME), is translated "to rail at, or on," in <a href='B:470 27:39'>Mat 27:39</a>, RV (AV, "reviled"); <a href='B:480 15:29'>Mar 15:29</a>, <a href='B:490 23:39'>Luk 23:39</a>, <a href='B:680 2:10'>2Pe 2:10</a>, RV (AV, "to speak evil of"); <a href='B:490 2:12'>Luk 2:12</a>, RV (AV, "speak evil of"). Cp. loidoreo, "to revile" (see REVILE), and B, No. 2 and C, No. 2. <p/> <B-1,Noun,988, blasphemia><p/> is translated "railings" in <a href='B:470 15:19'>Mat 15:19</a>, RV; <a href='B:610 6:4'>1Ti 6:4</a>, AV and RV; "railing" in <a href='B:480 7:22'>Mar 7:22</a>, RV; <a href='B:580 3:8'>Col 3:8</a>, RV; <a href='B:720 1:9'>Jud 1:9</a>, AV and RV, lit., "judgment of railing;" in <a href='B:560 4:31'>Eph 4:31</a>, RV (AV, "evil speaking"). See BLASPHEMY. <p/> <B-2,Noun,3059, loidoria><p/> "abuse, railing, reviling," is rendered "reviling" in the RV, <a href='B:670 3:9'>1Pe 3:9</a> (twice); in <a href='B:610 5:14'>1Ti 5:14</a>, AV marg., "for their reviling." See REVILE, C. <p/> <C-1,Adjective,989, blasphemos><p/> akin to A, and B, No. 1; see BLASPHEME, C. <p/> <C-2,Adjective,3060, loidoros><p/> an adjective denoting "reviling, railing" (akin to B, No. 2), is used as a noun, "a railer," <a href='B:530 5:11'>1Co 5:11</a>. See REVILE.


topic: Raiment
definition:
<b>Raiment</b> * Notes: (1) For himation, rendered "raiment" in <a href='B:470 17:2'>Mat 17:2</a>, AV (RV, "garments"), so <a href='B:470 27:31'>Mat 27:31</a>, <a href='B:480 9:3'>Mar 9:3</a>, <a href='B:490 23:34'>Luk 23:34</a>, <a href='B:500 19:24'>Joh 19:24</a>, <a href='B:510 22:20'>Act 22:20</a>, <a href='B:730 3:5'>Rev 3:5</a>, <a href='B:730 3:18'>Rev 3:18</a>, <a href='B:730 4:4'>Rev 4:4</a>; AV and RV, <a href='B:510 18:6'>Act 18:6</a>, see CLOTHING, No. 2 and ROBE. Himatismos is rendered "raiment" in <a href='B:490 9:29'>Luk 9:29</a>; enduma in <a href='B:470 3:4'>Mat 3:4</a>, <a href='B:470 6:25'>Mat 6:25</a>, <a href='B:470 6:28'>Mat 6:28</a>, <a href='B:470 28:3'>Mat 28:3</a>, <a href='B:490 12:23'>Luk 12:23</a>. For esthes, translated "raiment" in <a href='B:660 2:2'>Jam 2:2</a> (2nd part), AV, see APPAREL. (2) For skepasma, "a covering," rendered "raiment" in <a href='B:610 6:8'>1Ti 6:8</a>, AV, see COVER, B, No. 2.


topic: Rain (Noun and Verb)
definition:
<b>Rain (Noun and Verb)</b> <A-1,Noun,5205, huetos><p/> from huo, "to rain," is used especially, but not entirely, of "showers," and is found in <a href='B:510 14:17'>Act 14:17</a>, <a href='B:510 28:2'>Act 28:2</a>, <a href='B:650 6:7'>Heb 6:7</a>, <a href='B:660 5:7'>Jam 5:7</a> (see EARLY and LATTER); <a href='B:660 5:18'>Jam 5:18</a>, <a href='B:730 11:6'>Rev 11:6</a> (see B). <p/> <A-2,Noun,1028, broche><p/> akin to B, below, lit., "a wetting," hence, "rain," is used in <a href='B:470 7:25'>Mat 7:25</a>, <a href='B:470 7:27'>Mat 7:27</a>. In the Sept., <a href='B:230 68:9'>Psa 68:9</a>, <a href='B:230 105:32'>Psa 105:32</a>. It is found in the papyri in connection with irrigation in Egypt (Deissmann, Light from the Ancient East). <p/> <B-1,Verb,1026, brecho><p/> akin to A, No. 2, signifies (a) "to wet," <a href='B:490 7:38'>Luk 7:38</a>, <a href='B:490 7:44'>Luk 7:44</a>, RV (AV, to wash); (b) "to send rain," <a href='B:470 5:45'>Mat 5:45</a>; to rain, <a href='B:490 17:29'>Luk 17:29</a> (of fire and brimstone); <a href='B:660 5:17'>Jam 5:17</a>, used impersonally (twice); <a href='B:730 11:6'>Rev 11:6</a>, where huetos (A, No. 1) is used as the subject, lit., "(that) rain rain (not)."


topic: Rainbow
definition:
<b>Rainbow</b> <1,,2463, iris><p/> whence Eng., "iris," the flower, describes the "rainbow" seen in the heavenly vision, "round about the throne, like an emerald to look upon," <a href='B:730 4:3'>Rev 4:3</a>, emblematic of the fact that, in the exercise of God's absolute sovereignty and perfect counsels, He will remember His covenant concerning the earth (<a href='B:10 1:9-17'>Gen 1:9-17</a>); in <a href='B:730 10:1'>Rev 10:1</a>, "the rainbow," RV, the definite article suggests a connection with the scene in <a href='B:730 4:3'>Rev 4:3</a>; here it rests upon the head of an angel who declares that "there shall be delay no longer" (<a href='B:730 4:6'>Rev 4:6</a>, RV marg., the actual meaning); the mercy to be shown to the earth must be preceded by the execution of Divine judgments upon the nations who defy God and His Christ. Cp. <a href='B:330 1:28'>Eze 1:28</a>.


topic: Raise (up)
definition:
<b>Raise (up)</b> <1,,1453, egeiro><p/> for the various meanings of which see ARISE, No. 3, is used (a) of "raising" the dead, Active and Passive Voices, e.g., of the resurrection of Christ, <a href='B:470 16:21'>Mat 16:21</a>, <a href='B:470 17:23'>Mat 17:23</a>, <a href='B:470 20:19'>Mat 20:19</a>, RV; <a href='B:470 26:32'>Mat 26:32</a>, RV, "(after) I am raised up" (AV, "... risen again"); <a href='B:490 9:22'>Luk 9:22</a>, <a href='B:490 20:37'>Luk 20:37</a>, <a href='B:500 2:19'>Joh 2:19</a>, <a href='B:510 3:15'>Act 3:15</a>, <a href='B:510 4:10'>Act 4:10</a> [not <a href='B:510 5:30'>Act 5:30</a>, see (c) below]; <a href='B:510 10:40'>Act 10:40</a> [not <a href='B:510 13:23'>Act 13:23</a> in the best texts, see (c) below]; <a href='B:510 13:30'>Act 13:30</a>, <a href='B:510 13:37'>Act 13:37</a>, <a href='B:520 1:4-25'>Rom 1:4-25</a>, <a href='B:520 6:4'>Rom 6:4</a>, <a href='B:520 6:9'>Rom 6:9</a>, <a href='B:520 7:4'>Rom 7:4</a>, <a href='B:520 8:11'>Rom 8:11</a> (twice); <a href='B:520 8:34'>Rom 8:34</a>, RV; <a href='B:520 10:9'>Rom 10:9</a>, <a href='B:530 6:14'>1Co 6:14</a> (1st part); <a href='B:530 1:15-14'>1Co 1:15-14</a>, RV; <a href='B:530 15:15'>1Co 15:15</a> (twice), <a href='B:530 1:15-17'>1Co 1:15-17</a>, <a href='B:530 15:20'>1Co 15:20</a>, RV; <a href='B:540 4:14'>2Co 4:14</a>, <a href='B:550 1:1'>Gal 1:1</a>, <a href='B:560 1:20'>Eph 1:20</a>, <a href='B:580 2:12'>Col 2:12</a>, <a href='B:590 1:10'>1Th 1:10</a>, <a href='B:670 1:21'>1Pe 1:21</a>; in <a href='B:620 2:8'>2Ti 2:8</a>, RV, "risen;" (b) of the resurrection of human beings, <a href='B:470 10:8'>Mat 10:8</a>, <a href='B:470 11:5'>Mat 11:5</a>, <a href='B:470 27:52'>Mat 27:52</a>, RV (AV, "arose"); <a href='B:480 12:26'>Mar 12:26</a>, RV; <a href='B:490 7:22'>Luk 7:22</a>, <a href='B:500 5:21'>Joh 5:21</a>, <a href='B:500 12:1'>Joh 12:1</a>, <a href='B:500 12:9'>Joh 12:9</a>, <a href='B:500 12:17'>Joh 12:17</a>, <a href='B:510 26:8'>Act 26:8</a>, <a href='B:530 15:29'>1Co 15:29</a>, <a href='B:530 15:32'>1Co 15:32</a>, RV; <a href='B:530 15:35'>1Co 15:35</a>, <a href='B:530 1:15-43'>1Co 1:15-43</a> (twice), <a href='B:530 15:44'>1Co 15:44</a>, <a href='B:530 15:52'>1Co 15:52</a>, <a href='B:540 1:9'>2Co 1:9</a>, <a href='B:540 4:14'>2Co 4:14</a>, <a href='B:650 11:19'>Heb 11:19</a>; (c) of "raising" up a person to occupy a place in the midst of a people, said of Christ, <a href='B:510 5:30'>Act 5:30</a>; in <a href='B:510 13:23'>Act 13:23</a>, AV only (the best texts have ago, to bring, RV, "hath ... brought"); of David, <a href='B:510 13:22'>Act 13:22</a> (for <a href='B:510 13:33'>Act 13:33</a> see No. 2); (d) metaphorically, of a horn of salvation, <a href='B:490 1:69'>Luk 1:69</a>; (e) of children, from stones, by creative power, <a href='B:490 3:8'>Luk 3:8</a>; (f) of the Temple, as the Jews thought, <a href='B:500 2:20'>Joh 2:20</a>, RV, "wilt thou raise (it) up" (AV, "rear"); (g) of "lifting" up a person, from physical infirmity, <a href='B:480 1:31'>Mar 1:31</a>, RV, "raised ... up" (AV, "lifted"); so <a href='B:480 9:27'>Mar 9:27</a>, <a href='B:510 3:7'>Act 3:7</a>, <a href='B:510 10:26'>Act 10:26</a>, RV (AV, "took"); <a href='B:660 5:15'>Jam 5:15</a>, "shall raise ... up;" (h) metaphorically, of "raising" up affliction, <a href='B:570 1:17'>Phi 1:17</a>, RV (in the best texts; the AV, <a href='B:570 1:16'>Phi 1:16</a>, following those which have epiphero, has "to add"). See AWAKE, No. 1. <p/> <2,,450, anistemi><p/> for the various applications of which See ARISE, No. 1, is translated "to raise or raise up," (a) of the resurrection of the dead by Christ, <a href='B:500 1:6-40'>Joh 1:6-40</a>, <a href='B:500 6:44'>Joh 6:44</a>, <a href='B:500 6:54'>Joh 6:54</a>; (b) of the resurrection of Christ from the dead, <a href='B:510 2:24'>Act 2:24</a> (for <a href='B:510 2:30'>Act 2:30</a> see RV, kathizo, "to set," as in the best texts); <a href='B:510 2:32'>Act 2:32</a>, <a href='B:510 13:34'>Act 13:34</a>, see (c) below; <a href='B:510 17:31'>Act 17:31</a>; (c) of "raising" up a person to occupy a place in the midst of a nation, said of Christ, <a href='B:510 3:26'>Act 3:26</a>, <a href='B:510 7:37'>Act 7:37</a>, <a href='B:510 13:33'>Act 13:33</a>, RV, "raised up Jesus," not here by resurrection from the dead, as the superfluous "again" of the AV would suggest; this is confirmed by the latter part of the verse, which explains the "raising" up as being by way of His incarnation, and by the contrast in <a href='B:510 13:34'>Act 13:34</a>, where stress is laid upon His being "raised" from the dead, the same verb being used: (d) of "raising" up seed, <a href='B:470 22:24'>Mat 22:24</a>; (e) of being "raised" from natural sleep, <a href='B:470 1:24'>Mat 1:24</a>, AV, "being raised" (RV, "arose"); here some mss. have diegeiro, "to arouse completely;" see ARISE, No. 4. <p/> Note: for the contrast between No. 1 and No. 2 see ARISE, No. 3 (parag. 2). <p/> <3,,1825, exegeiro><p/> ek, "out of," and No. 1, is used (a) of the "resurrection" of believers, <a href='B:530 6:14'>1Co 6:14</a> [2nd part; see No. 1 (a) for the 1st part]; (b) of "raising" a person to public position, <a href='B:520 9:17'>Rom 9:17</a>, "did I raise thee up," RV, said of Pharaoh. <p/> <4,,1817, exanistemi><p/> ek, "out of," and No. 2, is used of "raising" up seed, <a href='B:480 12:19'>Mar 12:19</a>, <a href='B:490 20:28'>Luk 20:28</a>; elsewhere, <a href='B:510 15:5'>Act 15:5</a>, "to rise up." See RISE. <p/> <5,,4891, sunegeiro><p/> "to raise together" (sun, "with," and No. 1), is used of the believer's spiritual resurrection with Christ. <a href='B:560 2:6'>Eph 2:6</a>; Passive Voice in <a href='B:580 2:12'>Col 2:12</a>, RV, "ye were ... raised (with Him)," AV, "ye are risen;" so <a href='B:580 3:1'>Col 3:1</a>. See RISE. <p/> Notes: (1) In <a href='B:510 13:50'>Act 13:50</a>, AV, epegeiro, "to rouse up, excite," is translated "raised" (RV, "stirred up," as in AV and RV in <a href='B:510 14:2'>Act 14:2</a>). (2) In <a href='B:510 24:12'>Act 24:12</a>, poieo, to make, is used with epistasis, a collection of people, and translated "stirring up (a crowd)," RV, lit., 'making a collection (of a crowd)'; some mss. have episustasis, a resurrection, preceded by ex (i.e., ek), "out of, or by," instrumental, is translated "raised to life again" (a paraphrase), RV, "by a resurrection."


topic: Ranks
definition:
<b>Ranks</b> <1,,4237, prasia><p/> "a garden bed or plot" (probably from prason, "a leek"), is used metaphorically in <a href='B:480 6:40'>Mar 6:40</a> of "ranks" of persons arranged in orderly groups.


topic: Ransom
definition:
<b>Ransom</b> <1,,3083, lutron><p/> "a means of loosing" (from luo, "to loose"), occurs frequently in the Sept., where it is always used to signify "equivalence." Thus it is used of the "ransom" for a life, e.g., <a href='B:20 21:30'>Exo 21:30</a>, of the redemption price of a slave, e.g., <a href='B:30 19:20'>Lev 19:20</a>, of land, <a href='B:30 25:24'>Lev 25:24</a>, of the price of a captive, <a href='B:290 45:13'>Isa 45:13</a>. In the NT it occurs in <a href='B:470 20:28'>Mat 20:28</a>, <a href='B:480 10:45'>Mar 10:45</a>, where it is used of Christ's gift of Himself as "a ransom for many." Some interpreters have regarded the "ransom" price as being paid to Satan; others, to an impersonal power such as death, or evil, or "that ultimate necessity which has made the whole course of things what it has been." Such ideas are largely conjectural, the result of an attempt to press the details of certain Old Testament illustrations beyond the actual statements of New Testament doctrines. <p/> That Christ gave up His life in expiatory sacrifice under God's judgment upon sin and thus provided a "ransom" whereby those who receive Him on this ground obtain deliverance from the penalty due to sin, is what Scripture teaches. What the Lord states in the two passages mentioned involves this essential character of His death. In these passages the preposition is anti, which has a vicarious significance, indicating that the "ransom" holds good for those who, accepting it as such, no longer remain in death since Christ suffered death in their stead. The change of preposition in <a href='B:610 2:6'>1Ti 2:6</a>, where the word antilutron, a substitutionary "ransom," is used, is significant. There the preposition is huper, "on behalf of," and the statement is made that He "gave Himself a ransom for all," indicating that the "ransom" was provisionally universal, while being of a vicarious character. Thus the three passages consistently show that while the provision was universal, for Christ died for all men, yet it is actual for those only who accept God's conditions, and who are described in the Gospel statements as "the many." The giving of His life was the giving of His entire person, and while His death under Divine judgment was alone expiatory, it cannot be dissociated from the character of His life which, being sinless, gave virtue to His death and was a testimony to the fact that His death must be of a vicarious nature. <p/> <2,,487, antilutron><p/><a href='B:610 2:6'>1Ti 2:6</a>. See under No. 1.


topic: Rather
definition:
<b>Rather</b> <A-1,Adverb,3123, mallon><p/> the comparative degree of mala, "very, very much," is frequently translated "rather," e.g., <a href='B:470 10:6'>Mat 10:6</a>, <a href='B:470 10:28'>Mat 10:28</a>, <a href='B:530 14:1'>1Co 14:1</a>, <a href='B:530 14:5'>1Co 14:5</a>; sometimes followed by "than," with a connecting particle, e.g., <a href='B:470 18:13'>Mat 18:13</a> ("more than"); or without, e.g., <a href='B:500 3:19'>Joh 3:19</a>, <a href='B:510 4:19'>Act 4:19</a>, RV (AV, "more"); in <a href='B:530 9:12'>1Co 9:12</a>, AV, "rather" (RV, "yet more"); <a href='B:530 12:22'>1Co 12:22</a>, RV, "rather" (AV, "more"); <a href='B:540 3:9'>2Co 3:9</a> (ditto); <a href='B:640 1:16'>Phm 1:16</a> (ditto); in <a href='B:680 1:10'>2Pe 1:10</a>, AV, "the rather" (RV, "the more"). See MORE. <p/> <B-1,Verb,2309, thelo><p/> "to will, wish," is translated "I had rather" in <a href='B:530 14:19'>1Co 14:19</a>. See DESIRE, B, No. 6. <p/> <C-1,Preposition,3844, para><p/> "beyond, in comparison with," is translated "rather than" in <a href='B:520 1:25'>Rom 1:25</a>, RV (AV, "more than;" marg., "rather"). <p/> <D-1,Conjunction,235, alla><p/> "but, on the contrary," is translated "and rather" in <a href='B:490 17:8'>Luk 17:8</a>. <p/> Notes: (1) In <a href='B:650 13:19'>Heb 13:19</a>, AV, perissoteros, "the more exceedingly" (RV), is translated "the rather." (2) In <a href='B:490 11:41'>Luk 11:41</a>, <a href='B:490 12:31'>Luk 12:31</a>, AV, plen, an adverb signifying "yet, howbeit," is translated "rather" (RV, "howbeit"). (3) In <a href='B:520 3:8'>Rom 3:8</a>, AV, the negative particle me, "not," is translated with "rather" in italics (RV, "why not"). (4) In <a href='B:490 10:20'>Luk 10:20</a>, AV, "rather rejoice," there is no word in the original for "rather" (see the RV).


topic: Raven
definition:
<b>Raven</b> <1,,2876, korax><p/> "a raven" (perhaps onomatopoeic, representing the sound), occurs in the plural in <a href='B:490 12:24'>Luk 12:24</a>. The Heb. oreb and the Arabic ghurab are from roots meaning "to be black;" the Arabic root also has the idea of leaving home. Hence the evil omen attached to the bird. It is the first bird mentioned in the Bible, <a href='B:10 8:7'>Gen 8:7</a>. Christ used the "ravens" to illustrate and enforce the lesson of God's provision and care.


topic: Ravening
definition:
<b>Ravening</b> <A-1,Adjective,727, harpax><p/> an adjective signifying "rapacious," is translated "ravening" (of wolves) in <a href='B:470 7:15'>Mat 7:15</a>, see EXTORT, C. <p/> <B-1,Noun,724, harpage><p/> is translated "ravening" in <a href='B:490 11:39'>Luk 11:39</a>, AV: see EXTORT, B, No. 1.


topic: Reach
definition:
<b>Reach</b> <1,,190, akoloutheo><p/> "to follow," is translated "have reached," in <a href='B:730 18:5'>Rev 18:5</a>, of the sins of Babylon. Some mss. have the verb kollaomai, "to cleave together," RV, marg.; see FOLLOW. <p/> <2,,3713, orego><p/> "to reach or stretch out," is rendered "reached after" in <a href='B:610 6:10'>1Ti 6:10</a>, RV; see DESIRE, B, No. 5. <p/> <3,,5342, phero><p/> "to bear, carry," is used of "reaching" forth the hand in <a href='B:500 20:27'>Joh 20:27</a> (twice). See BEAR, No. 2. <p/> <4,,2185, ephikneomai><p/> "to come to, reach," is used in <a href='B:540 1:10-14'>2Co 1:10-14</a>. <p/> <5,,2658, katantao><p/> "to come to a place," is translated "reach" in <a href='B:510 27:12'>Act 27:12</a>, RV (AV, "attain to"). See COME, No. 28. <p/> Note: In <a href='B:570 3:13'>Phi 3:13</a>, AV, epekteino, in the Middle Voice, "to stretch forward," is translated "reaching forth" (RV, "stretching forward").


topic: Read, Reading
definition:
<b>Read, Reading</b> <A-1,Verb,314, anaginosko><p/> primarily, "to know certainly, to know again, recognize" (ana, "again," ginosko, "to know"), is used of "reading" written characters, e.g., <a href='B:470 12:3'>Mat 12:3</a>, <a href='B:470 12:5'>Mat 12:5</a>, <a href='B:470 21:16'>Mat 21:16</a>, <a href='B:470 24:15'>Mat 24:15</a>; of the private "reading" of Scripture, <a href='B:510 8:28'>Act 8:28</a>, <a href='B:510 8:30'>Act 8:30</a>, <a href='B:510 8:32'>Act 8:32</a>; of the public "reading" of Scripture, <a href='B:490 4:16'>Luk 4:16</a>, <a href='B:510 13:27'>Act 13:27</a>, <a href='B:510 15:21'>Act 15:21</a>, <a href='B:540 3:15'>2Co 3:15</a>, <a href='B:580 4:16'>Col 4:16</a> (thrice); <a href='B:590 5:27'>1Th 5:27</a>, <a href='B:730 1:3'>Rev 1:3</a>. In <a href='B:540 1:13'>2Co 1:13</a> there is a purposive play upon words; firstly, "we write none other things unto you, than what ye read (anaginosko)" signifies that there is no hidden or mysterious meaning in his Epistles; whatever doubts may have arisen and been expressed in this respect, he means what he says; then follows the similar verb epiginosko, "to acknowledge," "or even acknowledge, and I hope ye will acknowledge unto the end." The paronomasia can hardly be reproduced in English. Similarly, in <a href='B:540 3:2'>2Co 3:2</a> the verb ginosko, "to know," and anaginosko, "to read," are put in that order, and metaphorically applied to the church at Corinth as being an epistle, a message to the world, written by the Apostle and his fellow missionaries, through their ministry of the gospel and the consequent change in the lives of the converts, an epistle "known and read of all men." For other instances of paronomasia see, e.g., <a href='B:520 12:3'>Rom 12:3</a>, phroneo, huperphroneo, sophroneo; <a href='B:530 1:2-14'>1Co 1:2-14</a>, sunkrino, anakrino; <a href='B:600 3:11'>2Th 3:11</a>, ergazomai, and periergazomai; <a href='B:530 7:31'>1Co 7:31</a>, chraomai and katachraomai; <a href='B:530 11:31'>1Co 11:31</a>, diakrino and krino; <a href='B:530 12:2'>1Co 12:2</a>, ago and apago; <a href='B:570 1:3-3'>Phi 1:3-3</a>, katatome and peritome. <p/> <B-1,Noun,320, anagnosis><p/> in nonbiblical Greek denoted "recognition" or "a survey" (the latter found in the papyri); then, "reading;" in the NT the public "reading" of Scripture, <a href='B:510 13:15'>Act 13:15</a>, <a href='B:540 3:14'>2Co 3:14</a>, <a href='B:610 4:13'>1Ti 4:13</a>, where the context makes clear that the reference is to the care required in reading the Scriptures to a company, a duty ever requiring the exhortation "take heed." Later, readers in churches were called anagnostai. In the Sept., <a href='B:160 8:8'>Neh 8:8</a>.


topic: Readiness
definition:
<b>Readiness</b> <1,,4288, prothumia><p/> "eargerness, willingness, readiness" (pro, "forward," thumos, "mind, disposition," akin to prothumos, READY, A, No. 2), is translated "readiness of mind" in <a href='B:510 17:11'>Act 17:11</a>, "readiness" in <a href='B:540 8:11'>2Co 8:11</a>; in <a href='B:540 8:12'>2Co 8:12</a>, RV (AV, "a willing mind"); in <a href='B:540 8:19'>2Co 8:19</a>, RV "(our) readiness," AV, "(your) ready mind;" in <a href='B:540 9:2'>2Co 9:2</a>, RV, "readiness" (AV, "forwardness of ... mind;" see FORWARDNESS, Note (4). <p/> <2,,2092, hetoimos><p/> an adjective (see READY, A, No. 1), is used with echo, "to have," and en, "in," idiomatically, as a noun in <a href='B:540 10:6'>2Co 10:6</a>, RV, "being in readiness" (AV, "having in readiness"), of the Apostle's aim for the church to be obedient to Christ. Cp. READY, C.


topic: Ready
definition:
<b>Ready</b> <A-1,Adjective,2092, hetoimos><p/> "prepared, ready" (akin to hetoimasia, "preparation"), is used (a) of persons, <a href='B:470 24:44'>Mat 24:44</a>, <a href='B:470 25:10'>Mat 25:10</a>, <a href='B:490 12:40'>Luk 12:40</a>, <a href='B:490 22:33'>Luk 22:33</a>, <a href='B:510 23:15'>Act 23:15</a>, <a href='B:510 23:21'>Act 23:21</a> (for <a href='B:540 10:6'>2Co 10:6</a>, see above); <a href='B:630 3:1'>Tit 3:1</a>, <a href='B:670 3:15'>1Pe 3:15</a>; (b) of things, <a href='B:470 22:4'>Mat 22:4</a> (2nd part), <a href='B:470 22:8'>Mat 22:8</a>, <a href='B:480 14:15'>Mar 14:15</a>, RV, "ready" (AV, "prepared"); <a href='B:490 14:17'>Luk 14:17</a>, <a href='B:500 7:6'>Joh 7:6</a>, <a href='B:540 9:5'>2Co 9:5</a>, <a href='B:540 10:16'>2Co 10:16</a>, RV, "things ready" (AV, "things made ready"); <a href='B:670 1:5'>1Pe 1:5</a>. See PREPARE, No. 5, Note (2). <p/> <A-2,Adjective,4289, prothumos><p/> "predisposed, willing" (akin to prothumia, see READINESS), is translated "ready" in <a href='B:520 1:15'>Rom 1:15</a>, expressive of willingness, eagerness: in <a href='B:480 14:38'>Mar 14:38</a>, RV, "willing" (AV, "ready"); in <a href='B:470 26:41'>Mat 26:41</a>. "willing." See WILLING. <p/> <B-1,Verb,3195, mello><p/> "to be about to," is translated "to be ready" in <a href='B:680 1:12'>2Pe 1:12</a>, RV, where the future indicates that the Apostle will be prepared, as in the past and the present, to remind his readers of the truths they know (some mss. have ouk ameleso, "I will not be negligent," AV; cp., however, <a href='B:680 1:15'>2Pe 1:15</a>. Field, in Notes on the Translation of the NT, suggests that the true reading is meleso, the future of melo, "to be a care, or an object of care"); in <a href='B:730 3:2'>Rev 3:2</a>, RV, "were ready" (some texts have the present tense, as in the AV). Elsewhere, where the AV has the rendering to be ready, the RV gives renderings in accordance with the usual significance as follows: <a href='B:490 7:2'>Luk 7:2</a>, "was ... at the point of;" <a href='B:510 20:7'>Act 20:7</a>, "intending;" <a href='B:730 12:4'>Rev 12:4</a>, "about (to)." <p/> <B-2,Verb,2090, hetoimazo><p/> "make ready:" see PREPARE, B, No. 1. <p/> <B-3,Verb,3903, paraskeuazo><p/> "to prepare, make ready:" see PREPARE, B, No. 4. <p/> Note: On the difference between No. 2 and No. 3, see PREPARE, Note (1) under No. 5. <p/> <C-1,Adverb,2093, hetoimos><p/> "readily" (akin to A, No. 1), is used with echo, "to have," lit., "to have readily," i.e., "to be in readiness, to be ready," <a href='B:510 21:13'>Act 21:13</a>, <a href='B:540 12:14'>2Co 12:14</a>, <a href='B:670 4:5'>1Pe 4:5</a>. <p/> Notes: (1) In <a href='B:650 8:13'>Heb 8:13</a>, AV, engus, "near," is translated "ready" (RV, "nigh"). See NIGH. (2) For "ready to distribute," <a href='B:610 6:18'>1Ti 6:18</a>, see DISTRIBUTE, B. (3) In <a href='B:620 4:6'>2Ti 4:6</a>, AV, spendomai, "I am being offered," RV, with ede, "already," is translated "I am now ready to be offered." See OFFER. (4) In <a href='B:670 5:2'>1Pe 5:2</a> prothumos, "willingly, with alacrity," is rendered "of a ready mind."


topic: Reap
definition:
<b>Reap</b> <1,,2325, therizo><p/> "to reap" (akin to theros, "summer, harvest"), is used (a) literally, <a href='B:470 6:26'>Mat 6:26</a>, <a href='B:470 25:24'>Mat 25:24</a>, <a href='B:470 25:26'>Mat 25:26</a>, <a href='B:490 12:24'>Luk 12:24</a>, <a href='B:490 1:19-22'>Luk 1:19-22</a>, <a href='B:660 5:4'>Jam 5:4</a> (2nd part), AV, "have reaped;" (b) figuratively or in proverbial expressions, <a href='B:500 4:36'>Joh 4:36</a> (twice), <a href='B:500 1:4-38'>Joh 1:4-38</a>, with immediate reference to bringing Samaritans into the kingdom of God, in regard to which the disciples would enjoy the fruits of what Christ Himself had been doing in Samaria; the Lord's words are, however, of a general application in respect of such service; in <a href='B:530 9:11'>1Co 9:11</a>, with reference to the right of the Apostle and his fellow missionaries to receive material assistance from the church, a right which he forbore to excerise; in <a href='B:540 9:6'>2Co 9:6</a> (twice), with reference to rendering material help to the needy, either "sparingly" or "bountifully," the "reaping" being proportionate to the sowing; in <a href='B:550 1:6-8'>Gal 1:6-8</a> (twice), of "reaping" corruption, with special reference, according to the context, to that which is naturally shortlived, transient (though the statement applies to every form of sowing to the flesh), and of "reaping" eternal life (characteristics and moral qualities being in view), as a result of sowing "to the Spirit," the reference probably being to the new nature of the believer, which is, however, under the controlling power of the Holy Spirit, <a href='B:550 6:9'>Gal 6:9</a>, the "reaping" (the effect of well doing) being accomplished, to a limited extent, in this life, but in complete fulfillment at and beyond the Judgment-Seat of Christ; diligence or laxity here will then produce proportionate results; in <a href='B:730 14:15'>Rev 14:15</a> (twice), <a href='B:730 14:16'>Rev 14:16</a>, figurative of the discriminating judgment Divinely to be fulfilled at the close of this age, when the wheat will be separated from the tares (see <a href='B:470 13:30'>Mat 13:30</a>).


topic: Reaper
definition:
<b>Reaper</b> <1,,2327, theristes><p/> "a reaper" (akin to therizo, see above), is used of angels in <a href='B:470 13:30'>Mat 13:30</a>, <a href='B:470 13:39'>Mat 13:39</a>.


topic: Reason (Noun)
definition:
<b>Reason (Noun)</b> <1,,3056, logos><p/> "a word," etc., has also the significance of "the inward thought itself, a reckoning, a regard, a reason," translated "reason" in <a href='B:510 18:14'>Act 18:14</a>, in the phrase "reason would," kata logon, lit., "according to reason (I would bear with you);" in <a href='B:670 3:15'>1Pe 3:15</a>, "a reason (concerning the hope that is in you)." See WORD. <p/> Note: In <a href='B:510 6:2'>Act 6:2</a>, AV, the adjective arestos, "pleasing, agreeable," is translated "reason" (RV, "fit," marg., "pleasing"). See FIT, No. 2.


topic: Reason (Verb)
definition:
<b>Reason (Verb)</b> <1,,1260, dialogizomai><p/> "to bring together different reasons and reckon them up, to reason," is used in the NT (a) chiefly of thoughts and considerations which are more or less objectionable, e.g., of the disciples who "reasoned" together, through a mistaken view of Christ's teaching regarding leaven, <a href='B:470 1:16-8'>Mat 1:16-8</a>, <a href='B:480 1:8-17'>Mar 1:8-17</a>; of their "reasoning" as to who was the greatest among them, <a href='B:480 9:33'>Mar 9:33</a>, RV, "were ye reasoning," AV, "ye disputed" (for <a href='B:480 9:34'>Mar 9:34</a>, see DISPUTE); of the scribes and Pharisees in criticizing Christ's claim to forgive sins, <a href='B:480 2:6'>Mar 2:6</a>, <a href='B:480 2:8'>Mar 2:8</a> (twice); <a href='B:490 1:5-22'>Luk 1:5-22</a>; of the chief priests and elders in considering how to answer Christ's question regarding John's baptism, <a href='B:470 21:25'>Mat 21:25</a>, <a href='B:480 11:31'>Mar 11:31</a> (some mss. have logizomai, here, which is nowhere else rendered "to reason"); of the wicked husbandmen, and their purpose to murder the heir and sieze his inheritasnce, <a href='B:490 20:14'>Luk 20:14</a>; of the rich man who "reasoned" within himself, RV (AV, "thought"), as to where to bestow his fruits, <a href='B:490 12:17'>Luk 12:17</a> (some mss. have it in <a href='B:500 11:50'>Joh 11:50</a>, the best have logizomai; see ACCOUNT, No. 4); (b) of considerations not objectionable, <a href='B:490 1:29'>Luk 1:29</a>, "cast in (her) mind;" <a href='B:490 3:15'>Luk 3:15</a>, RV, and AV, marg., "reasoned" (AV, "mused"). See CAST, No. 15, DISPUTE, B, No. 2. <p/> <2,,1256, dialegomai><p/> "to think different things with oneself, to ponder," then, "to dispute with others," is translated "to reason" in <a href='B:510 17:2'>Act 17:2</a>, AV and RV; <a href='B:510 17:17'>Act 17:17</a>, RV; <a href='B:510 18:4'>Act 18:4</a>, <a href='B:510 18:19'>Act 18:19</a>, AV and RV; <a href='B:510 1:19-9'>Act 1:19-9</a>, RV; <a href='B:510 24:25'>Act 24:25</a>, AV and RV; <a href='B:650 12:5'>Heb 12:5</a>, RV, "reasoneth (with you)," AV, "speaketh (unto you)." See DISPUTE, B, No. 1. <p/> <3,,4817, sullogizomai><p/> "to compute" (sun, "with," and logizomai; cp. Eng., "syllogism"), also denotes "to reason," and is so rendered in <a href='B:490 20:5'>Luk 20:5</a>. <p/> <4,,4802, suzeteo><p/> "to seek or examine together" (sun, "with," zeteo, "to seek"), "to discuss," is translated "reasoning" in <a href='B:480 12:28'>Mar 12:28</a>, AV (RV, "questioning"); similarly in <a href='B:490 24:15'>Luk 24:15</a>. See DISPUTE, B, No. 3.


topic: Reasonable
definition:
<b>Reasonable</b> <1,,3050, logikos><p/> pertaining to "the reasoning faculty, reasonable, rational," is used in <a href='B:520 12:1'>Rom 12:1</a>, of the service (latreia) to be rendered by believers in presenting their bodies "a living sacrifice, holy, acceptable to God." The sacrifice is to be intelligent, in contrast to those offered by ritual and compulsion; the presentation is to be in accordance with the spiritual intelligence of those who are new creatures in Christ and are mindful of "the mercies of God." For the significance of the word in <a href='B:670 2:2'>1Pe 2:2</a>, see under MILK.


topic: Reasoning
definition:
<b>Reasoning</b> <1,,1261, dialogismos><p/> "a thought, reasoning, inward questioning" [akin to dialogizomai, see REASON (Verb), No. 1], is translated "reasoning" or "reasonings" in <a href='B:490 5:22'>Luk 5:22</a>, RV (AV, "thoughts"); <a href='B:490 9:46'>Luk 9:46</a>, <a href='B:490 9:47'>Luk 9:47</a>, RV (AV, "thoughts"); <a href='B:490 24:38'>Luk 24:38</a> (AV, "thoughts"); <a href='B:520 1:21'>Rom 1:21</a> (AV, "imaginations"); <a href='B:530 3:20'>1Co 3:20</a> (AV, "thoughts"). See DISPUTE, A, No. 1. <p/> Note: In those mss. which contain <a href='B:510 28:29'>Act 28:29</a>, occurs suzetesis, "a disputation," which is translated "reasoning" (AV).


topic: Rebuke (Verb and Noun)
definition:
<b>Rebuke (Verb and Noun)</b> <A-1,Verb,2008, epitimao><p/> primarily, "to put honor upon," then, "to adjudge," hence signifies "to rebuke." Except for <a href='B:620 4:2'>2Ti 4:2</a>, <a href='B:720 1:9'>Jud 1:9</a>, it is confined in the NT to the Synoptic Gospels, where it is frequently used of the Lord's rebukes to (a) evil spirits, e.g., <a href='B:470 17:18'>Mat 17:18</a>, <a href='B:480 1:25'>Mar 1:25</a>, <a href='B:480 9:25'>Mar 9:25</a>, <a href='B:490 4:35'>Luk 4:35</a>, <a href='B:490 4:41'>Luk 4:41</a>, <a href='B:490 9:42'>Luk 9:42</a>; (b) winds, <a href='B:470 8:26'>Mat 8:26</a>, <a href='B:480 4:39'>Mar 4:39</a>, <a href='B:490 8:24'>Luk 8:24</a>; (c) fever, <a href='B:490 4:39'>Luk 4:39</a>; (d) disciples, <a href='B:480 8:33'>Mar 8:33</a>, <a href='B:490 9:55'>Luk 9:55</a>; contrast <a href='B:490 19:39'>Luk 19:39</a>. For rebukes by others see <a href='B:470 16:22'>Mat 16:22</a>, <a href='B:470 19:13'>Mat 19:13</a>, <a href='B:470 20:31'>Mat 20:31</a>, <a href='B:480 8:32'>Mar 8:32</a>, <a href='B:480 10:13'>Mar 10:13</a>, <a href='B:480 10:48'>Mar 10:48</a>, RV, "rebuke" (AV, "charged"); <a href='B:490 17:3'>Luk 17:3</a>, <a href='B:490 18:15'>Luk 18:15</a>, <a href='B:490 18:39'>Luk 18:39</a>, <a href='B:490 23:40'>Luk 23:40</a>. See CHARGE, C, No. 7. <p/> <A-2,Verb,1651, elencho><p/> "to convict, refute, reprove," is translated "to rebuke" in the AV of the following (the RV always has the verb "to reprove"): <a href='B:610 5:20'>1Ti 5:20</a>, <a href='B:630 1:13'>Tit 1:13</a>, <a href='B:630 2:15'>Tit 2:15</a>, <a href='B:650 12:5'>Heb 12:5</a>, <a href='B:730 3:19'>Rev 3:19</a>. See CONVICT, No. 1. <p/> Note: While epitimao signifies simply "a rebuke" which may be either undeserved, <a href='B:470 16:22'>Mat 16:22</a>, or ineffectual, <a href='B:490 23:40'>Luk 23:40</a>, elencho implies a "rebuke" which carries conviction. <p/> <A-3,Verb,1969, epiplesso><p/> "to strike at" (epi, "upon" or "at," plesso, "to strike, smite"), hence, "to rebuke," is used in the injunction against "rebuking" an elder, <a href='B:610 5:1'>1Ti 5:1</a>. <p/> Note: In <a href='B:570 2:15'>Phi 2:15</a>, the best texts have amomos, "without blemish" (a, negative, momos, "a blemish, a moral disgrace"), RV, "without blemish;" some mss. have amometos (a, negative, and momaomai, "to blame"), AV, "without rebuke." Contrast amemptos in the same verse, "blameless on account of absence of inconsistency" or "ground of reproof," whereas amomos indicates "absence of stain or blemish." We may have blemish, with freedom from blame. <p/> <B-1,Noun,1649, elenxis><p/> akin to A, No. 2, denotes "rebuke;" in <a href='B:680 2:16'>2Pe 2:16</a>, it is used with echo, "to have," and translated "he was rebuke," lit., "he had rebuke." In the Sept., <a href='B:220 21:4'>Job 21:4</a>, "reproof;" <a href='B:220 23:2'>Job 23:2</a>, "pleading."


topic: Receive, Receiving
definition:
<b>Receive, Receiving</b> <A-1,Verb,2983, lambano><p/> denotes either "to take" or "to receive," (I) literally, (a) without an object, in contrast to asking, e.g., <a href='B:470 7:8'>Mat 7:8</a>, <a href='B:480 11:24'>Mar 11:24</a>, RV, "have received" (the original has no object); (b) in contrast to giving, e.g., <a href='B:470 10:8'>Mat 10:8</a>, <a href='B:510 20:35'>Act 20:35</a>; (c) with objects, whether things, e.g., <a href='B:480 10:30'>Mar 10:30</a>, <a href='B:490 18:30'>Luk 18:30</a>, in the best mss. (some have No. 4); <a href='B:500 13:30'>Joh 13:30</a>, <a href='B:510 9:19'>Act 9:19</a>, RV, "took" (AV, "received"); <a href='B:530 9:25'>1Co 9:25</a>, RV, "receive" (AV, "obtain"); or persons, e.g., <a href='B:500 6:21'>Joh 6:21</a>, <a href='B:500 13:20'>Joh 13:20</a>, <a href='B:500 16:14'>Joh 16:14</a>, RV, "take;" <a href='B:700 1:10'>2Jo 1:10</a>; in <a href='B:480 14:65'>Mar 14:65</a>, RV, "received (Him with blows of their hands);" this has been styled a vulgarism; (II) metaphorically, of the word of God, <a href='B:470 13:20'>Mat 13:20</a>, <a href='B:480 4:16'>Mar 4:16</a>; the sayings of Christ, <a href='B:500 12:48'>Joh 12:48</a>; the witness of Christ, <a href='B:500 3:11'>Joh 3:11</a>; a hundredfold in this life, and eternal life in the world to come, <a href='B:480 10:30'>Mar 10:30</a>; mercy, <a href='B:650 4:16'>Heb 4:16</a>, RV, "may receive" (AV, "may obtain"); a person (prosopon, see FACE), <a href='B:490 20:21'>Luk 20:21</a>, "acceptest," and <a href='B:550 2:6'>Gal 2:6</a>, "accepteth," an expression used in the OT either in the sense of being gracious or kind to a person, e.g., <a href='B:10 19:21'>Gen 19:21</a>, <a href='B:10 32:20'>Gen 32:20</a>, or (negatively) in the sense of being impartial, e.g., <a href='B:30 19:15'>Lev 19:15</a>, <a href='B:50 10:17'>Deu 10:17</a>; this latter is the meaning in the two NT passages just mentioned. See ACCEPT, A, No. 4, TAKE, etc. <p/> Lambano and prosopon are combined in the nouns prosopolempsia, "respect of persons," and prosopolemptes, "respecter of persons," and in the verb prosopolempto, "to have respect of persons:" see PERSON. <p/> <A-2,Verb,3880, paralambano><p/> "to receive from another" (para, "from beside"), or "to take," signifies "to receive," e.g., in <a href='B:480 7:4'>Mar 7:4</a>, <a href='B:500 1:11'>Joh 1:11</a>, <a href='B:500 14:3'>Joh 14:3</a>, <a href='B:530 11:23'>1Co 11:23</a>, <a href='B:530 15:1'>1Co 15:1</a>, <a href='B:530 15:3'>1Co 15:3</a>, <a href='B:550 1:9'>Gal 1:9</a>, <a href='B:550 1:12'>Gal 1:12</a>, <a href='B:570 4:9'>Phi 4:9</a>, <a href='B:580 2:6'>Col 2:6</a>, <a href='B:580 4:17'>Col 4:17</a>, <a href='B:590 2:13'>1Th 2:13</a> (1st part); <a href='B:590 4:1'>1Th 4:1</a>, <a href='B:600 3:6'>2Th 3:6</a>, <a href='B:650 12:28'>Heb 12:28</a>. See TAKE. <p/> <A-3,Verb,353, analambano><p/> "to take up" (ana), "to take to oneself, receive," is rendered "to receive" in <a href='B:480 16:19'>Mar 16:19</a>, <a href='B:510 1:2'>Act 1:2</a>, <a href='B:510 1:11'>Act 1:11</a>, <a href='B:510 1:22'>Act 1:22</a>, RV, "He was received up" (AV, "taken"); <a href='B:480 10:16'>Mar 10:16</a>, <a href='B:610 3:16'>1Ti 3:16</a>. See TAKE. <p/> <A-4,Verb,618, apolambano><p/> signifies "to receive from another," (a) to "receive" as one's due (for <a href='B:490 18:30'>Luk 18:30</a>, see No. 1); <a href='B:490 23:41'>Luk 23:41</a>, <a href='B:520 1:27'>Rom 1:27</a>, <a href='B:580 3:24'>Col 3:24</a>, <a href='B:700 1:8'>2Jo 1:8</a>; (b) without the indication of what is due, <a href='B:490 16:25'>Luk 16:25</a>, <a href='B:550 4:5'>Gal 4:5</a> (in some mss. <a href='B:710 1:8'>3Jo 1:8</a>, for No. 7); (c) to receive back, <a href='B:490 6:34'>Luk 6:34</a> (twice); <a href='B:490 15:27'>Luk 15:27</a>. For its other meaning, "to take apart," <a href='B:480 7:33'>Mar 7:33</a>, see TAKE. <p/> <A-5,Verb,4355, proslambano><p/> denotes "to take to oneself" (pros, "to") or "to receive," always in the Middle Voice, signifying a special interest on the part of the receiver, suggesting a welcome, <a href='B:510 28:2'>Act 28:2</a>, <a href='B:520 14:1'>Rom 14:1</a>, <a href='B:520 14:3'>Rom 14:3</a>, <a href='B:520 15:7'>Rom 15:7</a>, <a href='B:640 1:12'>Phm 1:12</a> (in some mss; the best omit it); <a href='B:640 1:17'>Phm 1:17</a>. See TAKE. <p/> <A-6,Verb,3335, metalambano><p/> "to have or get a share of, partake of" (meta, with), is rendered "receiveth" in <a href='B:650 6:7'>Heb 6:7</a>. See EAT, HAVE, PARTAKE, TAKE. In the Sept., <a href='B:190 5:1'>Est 5:1</a>. <p/> <A-7,Verb,5274, hupolambano><p/> "to take or bear up" (hupo, "under"), "to receive," is rendered "received" in <a href='B:510 1:9'>Act 1:9</a>, of the cloud at the Ascension; in <a href='B:710 1:8'>3Jo 1:8</a>, RV, "welcome" (AV, "receive"). See ANSWER, B, No. 3, SUPPOSE, WELCOME. <p/> <A-8,Verb,1209, dechomai><p/> "to receive by deliberate and ready reception of what is offered," is used of (a) taking with the hand, taking hold, taking hold of or up, e.g., <a href='B:490 2:28'>Luk 2:28</a>, RV, "he received (Him)," AV, "took he (Him) up;" <a href='B:490 1:16-7'>Luk 1:16-7</a>, <a href='B:490 22:17'>Luk 22:17</a>, <a href='B:560 6:17'>Eph 6:17</a>; (b) "receiving," said of a place "receiving" a person, of Christ into the Heavens, <a href='B:510 3:21'>Act 3:21</a>; or of persons in giving access to someone as a visitor, e.g., <a href='B:500 4:45'>Joh 4:45</a>, <a href='B:540 7:15'>2Co 7:15</a>, <a href='B:550 4:14'>Gal 4:14</a>, <a href='B:580 4:10'>Col 4:10</a>; by way of giving hospitality, etc., e.g., <a href='B:470 10:14'>Mat 10:14</a>, <a href='B:470 10:40'>Mat 10:40</a> (four times), <a href='B:470 10:41'>Mat 10:41</a> (twice); <a href='B:470 18:5'>Mat 18:5</a>, <a href='B:480 6:11'>Mar 6:11</a>, <a href='B:480 9:37'>Mar 9:37</a>, <a href='B:490 9:5'>Luk 9:5</a>, <a href='B:490 9:48'>Luk 9:48</a>, <a href='B:490 9:53'>Luk 9:53</a>, <a href='B:490 10:8'>Luk 10:8</a>, <a href='B:490 10:10'>Luk 10:10</a>, <a href='B:490 16:4'>Luk 16:4</a>, <a href='B:490 16:9'>Luk 16:9</a>, of reception, "into the eternal tabnacles," said of followers of Christ who have used "the mammon of unrighteousness" to render assistance to ("make ... friends of") others; of Rahab's reception of the spies, <a href='B:650 11:31'>Heb 11:31</a>; of the reception, by the Lord, of the spirit of a departing believer, <a href='B:510 7:59'>Act 7:59</a>; of "receiving" a gift, <a href='B:540 8:4'>2Co 8:4</a> (in some mss; RV follows those which omit it); of the favorable reception of testimony and teaching, etc., <a href='B:490 8:13'>Luk 8:13</a>, <a href='B:510 8:14'>Act 8:14</a>, <a href='B:510 11:1'>Act 11:1</a>, <a href='B:510 17:11'>Act 17:11</a>, <a href='B:530 2:14'>1Co 2:14</a>, <a href='B:540 8:17'>2Co 8:17</a>, <a href='B:590 1:6'>1Th 1:6</a>, <a href='B:590 2:13'>1Th 2:13</a>, where paralambano (No. 2) is used in the 1st part, "ye received," dechomai in the 2nd part, "ye accepted," RV (AV, "received"), the former refers to the ear, the latter, adding the idea of appropriation, to the heart; <a href='B:660 1:21'>Jam 1:21</a>; in <a href='B:600 2:10'>2Th 2:10</a>, "the love of the truth," i.e., love for the truth; cp. <a href='B:470 11:14'>Mat 11:14</a>, "if ye are willing to receive it," an elliptical construction frequent in Greek writings; of "receiving," by way of bearing with, enduring, <a href='B:540 11:16'>2Co 11:16</a>; of "receiving" by way of getting, <a href='B:510 22:5'>Act 22:5</a>, <a href='B:510 28:21'>Act 28:21</a>; of becoming partaker of benefits, <a href='B:480 10:15'>Mar 10:15</a>, <a href='B:490 18:17'>Luk 18:17</a>, <a href='B:510 7:38'>Act 7:38</a>, <a href='B:540 6:1'>2Co 6:1</a>, <a href='B:540 11:4'>2Co 11:4</a> (last clause "did accept:" cp. lambano in previous clauses); <a href='B:570 4:18'>Phi 4:18</a>. <p/> Note: There is a certain distinction between lambano and dechomai (more pronounced in the earlier, classical use), in that in many instances lambano suggests a self-prompted taking, whereas dechomai more frequently indicates "a welcoming or an appropriating reception" (Grimm-Thayer). <p/> <A-9,Verb,324, anadechomai><p/> "to receive gladly," is used in <a href='B:510 28:7'>Act 28:7</a>, of the reception by Publius of the shipwrecked company in Melita; in <a href='B:650 11:17'>Heb 11:17</a>, of Abraham's reception of God's promises, RV, "gladly (ana, "up," regarded as intensive) received." Moulton and Milligan point out the frequency of this verb in the papyri in the legal sense of taking the responsibility of something, becoming security for, undertaking, and say "The predominance of this meaning suggests its application in <a href='B:650 11:17'>Heb 11:17</a>. The statement that Abraham had 'undertaken,' 'assumed the responsibility of,' the promises, would not perhaps be alien to the thought." The responsibility would surely be that of his faith in "receiving" the promises. In Classical Greek it had the meaning of "receiving," and it is a little difficult to attach any other sense to the circumstances, save perhaps that Abraham's faith undertook to exercise the assurance of the fulfillment of the promises. <p/> <A-10,Verb,588, apodechomai><p/> "to welcome, to accept gladly" (apo, "from"), "to receive without reserve," is used (a) literally, <a href='B:490 8:40'>Luk 8:40</a>, RV, "welcomed;" <a href='B:490 9:11'>Luk 9:11</a> (in the best texts, some have No. 8); <a href='B:510 18:27'>Act 18:27</a>, <a href='B:510 21:17'>Act 21:17</a>, <a href='B:510 28:30'>Act 28:30</a>; (b) metaphorically, <a href='B:510 2:41'>Act 2:41</a>, <a href='B:510 24:3'>Act 24:3</a>, "we accept," in the sense of acknowledging, the term being used in a tone of respect. See ACCEPT, A No. 2. <p/> <A-11,Verb,1523, eisdechomai><p/> "to receive into" (eis), is used only in <a href='B:540 6:17'>2Co 6:17</a>, where the verb does not signify "to accept," but "to admit" (as antithetic to "come ye out," and combining <a href='B:290 52:11'>Isa 52:11</a> with <a href='B:430 3:20'>Zep 3:20</a>). <p/> <A-12,Verb,1926, epidechomai><p/> lit., "to accept besides" (epi, "upon"), "to accept" (found in the papyri, of accepting the terms of a lease), is used in the sense of accepting in <a href='B:710 1:9'>3Jo 1:9</a>; in <a href='B:710 1:10'>3Jo 1:10</a>, in the sense of "receiving" with hospitality, in each verse said negatively concerning Diotrephes. <p/> <A-13,Verb,3858, paradechmoai><p/> "to receive or admit with approval" (para, "beside"), is used (a) of persons, <a href='B:510 15:4'>Act 15:4</a> (in some texts, No. 10); <a href='B:650 12:6'>Heb 12:6</a>; (b) of things, <a href='B:480 4:20'>Mar 4:20</a>, AV, "receive" (RV, "accept"); <a href='B:510 16:21'>Act 16:21</a>, <a href='B:510 22:18'>Act 22:18</a>, <a href='B:610 5:9'>1Ti 5:9</a>. In the Sept., <a href='B:20 23:1'>Exo 23:1</a>, <a href='B:240 3:12'>Pro 3:12</a>. <p/> <A-14,Verb,4327, prosedechomai><p/> "to receive to oneself, to receive favorably," also "to look for, wait for," is used of "receiving" in <a href='B:490 15:2'>Luk 15:2</a>, <a href='B:520 16:2'>Rom 16:2</a>, <a href='B:570 2:29'>Phi 2:29</a>. See ACCEPT, A, No. 3, ALLOW, LOOK (for), TAKE, WAIT. <p/> <A-15,Verb,5264, hupodechomai><p/> denotes "to receive under one's roof" (hupo, "under"), "receive as a guest, entertain hospitably," <a href='B:490 10:38'>Luk 10:38</a>, <a href='B:490 19:6'>Luk 19:6</a>, <a href='B:510 17:7'>Act 17:7</a>, <a href='B:660 2:25'>Jam 2:25</a>. <p/> <A-16,Verb,2865, komizo><p/> denotes "to bear, carry," e.g., <a href='B:490 7:37'>Luk 7:37</a>; in the Middle Voice, "to bear for oneself," hence (a) "to receive," <a href='B:650 10:36'>Heb 10:36</a>, <a href='B:650 11:13'>Heb 11:13</a> (in the best texts; some have lambano, No. 1), <a href='B:650 11:39'>Heb 11:39</a>, <a href='B:670 1:9'>1Pe 1:9</a>, <a href='B:670 5:4'>1Pe 5:4</a>; in some texts in <a href='B:680 2:13'>2Pe 2:13</a> (in the best mss. adikeomai, "suffering wrong," RV); (b) "to receive back, recover," <a href='B:470 25:27'>Mat 25:27</a>, <a href='B:650 11:19'>Heb 11:19</a>; metaphorically, of requital, <a href='B:540 5:10'>2Co 5:10</a>, <a href='B:580 3:25'>Col 3:25</a>, of "receiving back again" by the believer at the Judgment-Seat of Christ hereafter, for wrong done in this life; <a href='B:560 6:8'>Eph 6:8</a>, of "receiving," on the same occasion, "whatsoever good thing each one doeth," RV; see BRING, No. 20. <p/> <A-17,Verb,568, apecho><p/> denotes (a) transitively, "to have in full, to have received;" so the RV in <a href='B:470 6:2'>Mat 6:2</a>, <a href='B:470 6:5'>Mat 6:5</a>, <a href='B:470 6:16'>Mat 6:16</a> (for AV, "they have"); <a href='B:490 6:24'>Luk 6:24</a>, AV, and RV; in all these instances the present tense (to which the AV incorrectly adheres in the Matt. 6 verses) has a perfective force, consequent upon the combination with the prefix apo ("from"), not that it stands for the perfect tense, but that it views the action in its accomplished result; so in <a href='B:570 4:18'>Phi 4:18</a>, where the AV and RV translate it "I have;" in <a href='B:640 1:15'>Phm 1:15</a>, "(that) thou shouldest have (him for ever)," AV, "shouldest receive;" see HAVE, No. 2, and the reference to illustrations from the papyri of the use of the verb in receipts; (b) intransitively, "to be away, distant," used with porro, "far," <a href='B:470 15:8'>Mat 15:8</a>, <a href='B:480 7:6'>Mar 7:6</a>; with makran, "far off, afar," <a href='B:490 7:6'>Luk 7:6</a>, <a href='B:490 15:20'>Luk 15:20</a>; without an accompanying adverb, <a href='B:490 24:13'>Luk 24:13</a>, "which was from." See ABSTAIN, ENOUGH, HAVE. <p/> <A-18,Verb,5562, choreo><p/> "to give space, make room for" (chora, "a place"), is used metaphorically, of "receiving" with the mind, <a href='B:470 1:19-12'>Mat 1:19-12</a>; into the heart, <a href='B:540 7:2'>2Co 7:2</a>, RV, "open your hearts," marg., "make room" (AV, "receive"). See COME, No. 24, CONTAIN, No. 1, COURSE, B. <p/> <A-19,Verb,2975, lanchano><p/> "to obtain by lot," is translated "received" in <a href='B:510 1:17'>Act 1:17</a>, RV (AV, "had obtained"). See LOT. <p/> Notes: (1) In <a href='B:480 2:2'>Mar 2:2</a>, AV, choreo is translated "there was (no) room to receive" [RV, "there was (no longer) room (for);] (2) In <a href='B:730 13:16'>Rev 13:16</a>, AV, didomi is translated "to receive" (marg., "to give them"), RV, "(that) there be given (them)." (3) In <a href='B:540 7:9'>2Co 7:9</a>, AV, zemioo, "to suffer loss" (RV), is translated "ye might receive damage." (4) In <a href='B:490 7:22'>Luk 7:22</a>, RV, anablepo, "to recover sight," is translated "receive their sight" (AV, "see"). (5) For "received (RV, 'hath taken') tithes," <a href='B:650 7:6'>Heb 7:6</a>, see TITHE. (6) For eleeo, in the Passive Voice, <a href='B:540 4:1'>2Co 4:1</a>, AV, "having received mercy" (RV, "obtained"), see MERCY. (7) For patroparadotos, in <a href='B:670 1:18'>1Pe 1:18</a>, AV, "received by tradition from your fathers," see HANDED DOWN. (8) In the AV of <a href='B:470 1:13-20'>Mat 1:13-20</a>, <a href='B:470 1:13-23'>Mat 1:13-23</a>, speiro, "to sow seed," is translated "received seed;" see sow. <p/> <B-1,Noun,3028,lepsis / lempsis> "a receiving" (akin to lambano, A, No. 1), is used in <a href='B:570 4:15'>Phi 4:15</a>. In the Sept., <a href='B:240 15:27'>Pro 15:27</a>, <a href='B:240 15:29'>Pro 15:29</a>. <p/> <B-2,Noun,354,anale(m)psis> "a taking up" (ana, "up," and No. 1), is used in <a href='B:490 9:51'>Luk 9:51</a> with reference to Christ's ascension; "that He should be received up" is, lit., "of the receiving up (of Him)." <p/> <B-3,Noun,3336,metale(m)psis> "a participation, taking, receiving," is used in <a href='B:610 4:3'>1Ti 4:3</a>, in connection with food, "to be received," lit., "with a view to (eis) reception." <p/> <B-4,Noun,4356,prosle(m)psis> pros, "to," and No. 1, is used in <a href='B:520 11:15'>Rom 11:15</a>, of the restoration of Israel.


topic: Reckon, Reckoning
definition:
<b>Reckon, Reckoning</b> <1,,3049, logizomai><p/> is properly used (a) of "numerical calculation," e.g., <a href='B:490 22:37'>Luk 22:37</a>; (b) metaphorically, "by a reckoning of characteristics or reasons, to take into account," <a href='B:520 2:26'>Rom 2:26</a>, "shall ... be reckoned," RV (AV, "counted"), of "reckoning" uncircumcision for circumcision by God's estimate in contrast to that of the Jew regarding his own condition (<a href='B:520 2:3'>Rom 2:3</a>); in <a href='B:520 4:3'>Rom 4:3</a>, <a href='B:520 1:4-6'>Rom 1:4-6</a>, <a href='B:520 4:9'>Rom 4:9</a>, <a href='B:520 4:11'>Rom 4:11</a>, <a href='B:520 1:4-24'>Rom 1:4-24</a>, of "reckoning" faith for righteousness, or "reckoning" righteousness to persons, in all of which the RV uses the verb "to reckon" instead of the AV "to count or to impute;" in <a href='B:520 4:4'>Rom 4:4</a> the subject is treated by way of contrast between grace and debt, which latter involves the "reckoning" of a reward for works; what is owed as a debt cannot be "reckoned" as a favor, but the faith of Abraham and his spiritual children sets them outside the category of those who seek to be justified by self-effort, and, vice versa, the latter are excluded from the grace of righteousness bestowed on the sole condition of faith; so in <a href='B:550 3:6'>Gal 3:6</a> (RV, "was reckoned," AV, "was accounted"); since Abraham, like all the natural descendants of Adam, was a sinner, he was destitute of righteousness in the sight of God; if, then, his relationship with God was to be rectified (i.e., if he was to be justified before God), the rectification could not be brought about by works of merit on his part; in <a href='B:660 2:23'>Jam 2:23</a>, RV, "reckoned," the subject is viewed from a different standpoint (see under JUSTIFICATION, B, last four paragraphs); for other instances of "reckoning" in this respect see <a href='B:520 9:8'>Rom 9:8</a>, RV, "are reckoned" (AV, "are counted"); <a href='B:540 5:19'>2Co 5:19</a>, RV, "(not) reckoning (trespasses)," AV, "imputing;" (c) "to consider, calculate," translated "to reckon" in <a href='B:520 6:11'>Rom 6:11</a>, <a href='B:520 8:36'>Rom 8:36</a>, <a href='B:540 10:11'>2Co 10:11</a>, RV, "let (such a one) reckon (this)," RV (AV, "thinkest"); <a href='B:540 3:28'>2Co 3:28</a> (AV, "we conclude"); <a href='B:540 8:18'>2Co 8:18</a>, <a href='B:540 11:5'>2Co 11:5</a> (AV, "I suppose"); see ACCOUNT, A, No. 4, CONSIDER, No. 6, COUNT, No. 3, SUPPOSE: (e) "to purpose, decide," <a href='B:540 10:2'>2Co 10:2</a>, RV, "count" (AV, "think"); see COUNT, No. 3. <p/> <2,,3004, lego><p/> "to say, speak," also has the meaning "to gather, reckon, account," used in this sense in <a href='B:650 7:11'>Heb 7:11</a>, RV, "be reckoned" (AV, "be called"). See ASK, A, No. 6. <p/> <3,,4868, sunairo><p/> "to take up together" (sun, "with," airo, "to take"), is used with the noun logos, "an account," signifying "to settle account," <a href='B:470 18:23'>Mat 18:23</a>, RV, "make a reckoning" (AV, "take account"); <a href='B:470 18:24'>Mat 18:24</a>, AV and RV, "to reckon" (logos being understood); <a href='B:470 25:19'>Mat 25:19</a>, RV, "maketh a reckoning" (AV, "reckoneth"). This phrase occurs not infrequently in the papyri in the sense of settling accounts (see Deissmann, Light from the Ancient East, 118). In the Sept. the verb occurs in its literal sense in <a href='B:20 23:5'>Exo 23:5</a>, "thou shalt help to raise" (lit., "raise with").


topic: Recline
definition:
<b>Recline</b> <1,,345, anakeimai><p/> lit., and in classical usage, "to be laid up, laid," denotes, in the NT, "to recline at table;" it is translated "reclining" in <a href='B:500 13:23'>Joh 13:23</a>, RV (AV, "leaning"); cp. anapipto in <a href='B:500 13:25'>Joh 13:25</a>, RV, "leaning back." See also <a href='B:500 13:12'>Joh 13:12</a>, marg. See LEAN, SIT, TABLE (at the).


topic: Recommend
definition:
<b>Recommend</b> * For RECOMMEND, <a href='B:510 14:26'>Act 14:26</a>, <a href='B:510 15:40'>Act 15:40</a>, AV, see COMMEND, No. 2


topic: Recompence, Recompense
definition:
<b>Recompence, Recompense</b> <A-1,Noun,468, antapodoma><p/> akin to antapodidomi, "to recompense" (see below), lit., "a giving back in return" (anti, "in return," apo, back, didomi, "to give"), a requital, recompence, is used (a) in a favorable sense, <a href='B:490 14:12'>Luk 14:12</a>; (b) in an unfavorable sense, <a href='B:520 11:9'>Rom 11:9</a>, indicating that the present condition of the Jewish nation is the retributive effect of their transgressions, on account of which that which was designed as a blessing ("their table") has become a means of judgment. <p/> <A-2,Noun,469, antapodosis><p/> derived, like No. 1, from antapodidomi, is rendered "recompense" in <a href='B:580 3:24'>Col 3:24</a>, RV (AV, "reward"). <p/> <A-3,Noun,489, antimisthia><p/> "a reward, requital" (anti, "in return," misthos, "wages, hire"), is used (a) in a good sense, <a href='B:540 6:13'>2Co 6:13</a>; (b) in a bad sense, <a href='B:520 1:27'>Rom 1:27</a>. <p/> <A-4,Noun,3405, misthapodosia><p/> "a payment of wages" (from mithos, see No. 3, and apodidomi, B, No. 2), "a recompence," is used (a) of reward, <a href='B:650 10:35'>Heb 10:35</a>, <a href='B:650 11:26'>Heb 11:26</a>; (b) of punishment, <a href='B:650 2:2'>Heb 2:2</a>. Cp. misthapodotes, "a rewarder," <a href='B:650 11:6'>Heb 11:6</a>. <p/> <B-1,Verb,467, antapodidomi><p/> akin to A, No. 1 and No. 2, "to give back as an equivalent, to requite, recompense" (the anti expressing the idea of a complete return), is translated "render" in <a href='B:590 3:9'>1Th 3:9</a>, here only in the NT of thanksgiving to God (cp. the Sept. of <a href='B:230 116:12'>Psa 116:12</a>); elsewhere it is used of "recompense," "whether between men (but in that case only of good, not of evil, see No. 2 in <a href='B:590 5:15'>1Th 5:15</a>), <a href='B:490 14:14'>Luk 14:14</a>, cp. the corresponding noun in <a href='B:490 14:12'>Luk 14:12</a>; or between God and evil-doers, <a href='B:520 12:19'>Rom 12:19</a>, RV (AV, "repay"); <a href='B:650 10:30'>Heb 10:30</a>, cp. the noun in <a href='B:520 11:9'>Rom 11:9</a>; or between God and those who do well, <a href='B:490 14:14'>Luk 14:14</a>, <a href='B:520 11:35'>Rom 11:35</a>, cp. the noun in <a href='B:580 3:24'>Col 3:24</a>; in <a href='B:600 1:6'>2Th 1:6</a> both reward and retribution are in view." * [* From Notes on Thessalonians, by Hogg and Vine, p. 226.] <p/> <B-2,Verb,591, apodidomi><p/> "to give up or back, restore, return," is translated "shall recompense" in the RV of <a href='B:470 6:4'>Mat 6:4</a>, <a href='B:470 6:6'>Mat 6:6</a>, <a href='B:470 6:18'>Mat 6:18</a> (AV, "shall reward"); in <a href='B:520 12:17'>Rom 12:17</a>, AV, "recompense" (RV, "render"); in <a href='B:590 5:15'>1Th 5:15</a>, "render," See DELIVER, GIVE, PAY, PERFORM, RENDER, REPAY, REQUITE, RESTORE, REWARD, SELL, YIELD.


topic: Reconcile, Reconciliation
definition:
<b>Reconcile, Reconciliation</b> <A-1,Verb,2644, katallasso><p/> properly denotes "to change, exchange" (especially of money); hence, of persons, "to change from enmity to friendship, to reconcile." With regard to the relationship between God and man, the use of this and connected words shows that primarily "reconciliation" is what God accomplishes, exercising His grace towards sinful man on the ground of the death of Christ in propitiatory sacrifice under the judgment due to sin, <a href='B:540 5:19'>2Co 5:19</a>, where both the verb and the noun are used (cp. No. 2, in <a href='B:580 1:21'>Col 1:21</a>). by reason of this men in their sinful condition and alienation from God are invited to be "reconciled" to Him; that is to say, to change their attitude, and accept the provision God had made, whereby thier sins can be remitted and they themselves be justified in His sight in Christ. <p/><a href='B:520 5:10'>Rom 5:10</a> expresses this in another way: "For if, while we were enemies, we were reconciled to God through the death of His Son...;" that we were "enemies" not only expresses man's hostile attitude to God but signifies that until this change of attitude takes place men are under condemnation, exposed to God's wrath. The death of His Son is the means of the removal of this, and thus we "receive the reconciliation," <a href='B:520 5:11'>Rom 5:11</a>, RV. This stresses the attitude of God's favor toward us. The AV rendering "atonement" is incorrect. Atonement is the offering itself of Christ under Divine judgment upon sin. We do not receive atonement. What we do receive is the result, namely, "reconciliation." <p/> The removal of God's wrath does not contravene His immutability. He always acts according to His unchanging righteousness and lovingkindness, and it is because He changes not that His relative attitude does change towards those who change. All His acts show that He is Light and Love. Anger, where there is no personal element, is a sign of moral health if, and if only, it is accompanied by grief. There can be truest love along with righteous indignation, <a href='B:480 3:5'>Mar 3:5</a>, but love and enmity cannot exist together. It is important to distinguish "wrath" and "hostility." The change in God's relative attitude toward those who receive the "reconciliation" only proves His real unchangeableness. Not once is God said to be "reconciled." The enmity is alone on our part. It was we who needed to be "reconciled" to God, not God to us, and it is propitiation, which His righteousness and mercy have provided, that makes the "reconciliation" possible to those who receive it. <p/> When the writers of the NT speak upon the subject of the wrath of God, "the hostility is represented not as on the part of God, but of man. And this is the reason why the Apostle never uses diallasso <a word used only in <a href='B:470 5:24'>Mat 5:24</a>, in the NT] in this connection, but always katallasso, because the former word denotes mutual concession after mutual hostility [frequently exemplified in the Sept.], an idea absent from katallasso" (Lightfoot, Notes on the Epistles of Paul, p. 288). <p/> The subject finds its great unfolding in <a href='B:540 1:5-20'>2Co 1:5-20</a>, which states that God "reconciled us (believers) to Himself through Christ," and that "the ministry of reconciliation" consists in this, "that God was in Christ reconciling the world unto Himself." The insertion of a comma in the AV after the word "Christ" is misleading; the doctrine stated here is not that God was in Christ (the unity of the Godhead is not here in view), but that what God has done in the matter of reconciliation He has done in Christ, and this is based upon the fact that "Him who knew no sin He made to be sin on our behalf; that we might become the righteousness of God in Him." On this ground the command to men is "be ye reconciled to God." <p/> The verb is used elsewhere in <a href='B:530 7:11'>1Co 7:11</a>, of a woman returning to her husband. <p/> <A-2,Verb,604, apokatallasso><p/> "to reconcile completely" (apo, from, and No. 1), a stronger form of No. 1, "to change from one condition to another," so as to remove all enmity and leave no impediment to unity and peace, is used in <a href='B:560 2:16'>Eph 2:16</a>, of the "reconciliation" of believing Jew and Gentile "in one body unto God through the Cross;" in <a href='B:580 1:21'>Col 1:21</a> not the union of Jew and Gentile is in view, but the change wrought in the individual believer from alienation and enmity, on account of evil works, to "reconciliation" with God; in <a href='B:580 1:20'>Col 1:20</a> the word is used of the Divine purpose to "reconcile" through Christ "all things unto Himself ... whether things upon the earth, or things in the heavens," the basis of the change being the peace effected "through the blood of His Cross." It is the Divine purpose, on the ground of the work of Christ accomplished on the Cross, to bring the whole universe, except rebellious angels and unbelieving man, into full accord with the mind of God, <a href='B:560 1:10'>Eph 1:10</a>. Things "under the earth," <a href='B:570 2:10'>Phi 2:10</a>, are subdued, not "reconciled." <p/> <A-3,Verb,1259, diallasso><p/> "to effect an alteration, to exchange," and hence, "to reconcile," in cases of mutual hostility yielding to mutual concession, and thus differing from No. 1 (under which see Lightfoot's remarks), is used in the Passive Voice in <a href='B:470 5:24'>Mat 5:24</a>, which illustrates the point. There is no such idea as "making it up" where God and man are concerned. <p/> <B-1,Noun,2643, katallage><p/> akin to A, No. 1, primarily "an exchange," denotes "reconciliation," a change on the part of one party, induced by an action on the part of another; in the NT, the "reconciliation" of men to God by His grace and love in Christ. The word is used in <a href='B:520 5:11'>Rom 5:11</a>, <a href='B:520 11:15'>Rom 11:15</a>. The occasioning cause of the world-wide proclamation of "reconciliation" through the Gospel, was the casting away (partially and temporarily) of Israel. A new relationship Godward is offered to the Gentiles in the Gospel. The word also occurs in <a href='B:540 1:5-19'>2Co 1:5-19</a>, where "the ministry of reconciliation" and "the word of reconciliation" are not the ministry of teaching the doctrine of expiation, but that of beseeching men to be "reconciled" to God on the ground of what God has wrought in Christ. See No. 1, above. <p/> Note: In the OT in some passages the AV incorrectly has "reconciliation," the RV rightly changes the translation to "atonement," e.g., <a href='B:30 8:15'>Lev 8:15</a>, <a href='B:330 45:20'>Eze 45:20</a>, RV, "make atonement for" (AV, "reconcile").


topic: Reconciliation (make)
definition:
<b>Reconciliation (make)</b> * For RECONCILIATION (MAKE), <a href='B:650 2:17'>Heb 2:17</a>, AV, see PROPITIATION


topic: Recover
definition:
<b>Recover</b> <1,,4982, sozo><p/> "to save," is sometimes used of "healing" or "restoration to health," the latter in <a href='B:500 11:12'>Joh 11:12</a>, RV, "he will recover," marg., "be saved" (AV, "he shall do well"). See HEAL, PRESERVE, SAVE, WHOLE. <p/> <2,,366, ananepho><p/> "to return to soberness," as from a state of delirium or drunkenness (ana, "back," or "again," nepho, "to be sober, to be wary"), is used in <a href='B:620 2:26'>2Ti 2:26</a>, "may recover themselves" (RV marg., "return to soberness," AV marg., "awake"), said of those who, opposing the truth through accepting perversions of it, fall into the snare of the Devil, becoming intoxicated with error; for these "recovery" is possible only by "repentance unto the knowledge of the truth." For a translation of the verse see CAPTIVE, B, No. 3. <p/> Notes: (1) For "recovering of sight," <a href='B:490 4:18'>Luk 4:18</a>, see SIGHT. (2) In <a href='B:480 16:18'>Mar 16:18</a>, the phrase echo kalos, lit., "to have well," i.e., "to be well," is rendered "they shall recover."


topic: Red
definition:
<b>Red</b> <A-1,Adjective,4450, purrhos><p/> denotes "fire-colored" (pur, "fire"), hence, "fiery red," <a href='B:730 6:4'>Rev 6:4</a>, <a href='B:730 12:3'>Rev 12:3</a>, in the latter passage said of the Dragon, indicative of the cruelty of the Devil. <p/> <A-2,Adjective,2063, eruthros><p/> denotes "red" (the ordinary color); the root rudh--, is seen, e.g., in the Latin rufus, Eng., "ruby," "ruddy," "rust," etc. It is applied to the Red Sea, <a href='B:510 7:36'>Act 7:36</a>, <a href='B:650 11:29'>Heb 11:29</a>. The origin of the name is uncertain; it has been regarded as due, e.g., to the color of the corals which cover the Red Sea bed or line its shores, or to the tinge of the mountains which border it, or to the light of the sky upon its waters. <p/> <B-1,Verb,4449, purrhazo><p/> "to be fiery red" (akin to A, No. 1), is used of the sky, <a href='B:470 1:16-3'>Mat 1:16-3</a>. In the Sept., purrhizo, <a href='B:30 13:19'>Lev 13:19</a>, <a href='B:30 1:13-43'>Lev 1:13-43</a>, <a href='B:30 13:49'>Lev 13:49</a>, <a href='B:30 14:37'>Lev 14:37</a>.


topic: Redeem, Redemption
definition:
<b>Redeem, Redemption</b> <A-1,Verb,1805, exagorazo><p/> a strengthened form of agorazo, "to buy" (see BUY, No. 1), denotes "to buy out" (ex for ek), especially of purchasing a slave with a view to his freedom. It is used metaphorically (a) in <a href='B:550 3:13'>Gal 3:13</a>, <a href='B:550 4:5'>Gal 4:5</a>, of the deliverance by Christ of Christian Jews from the Law and its curse; what is said of lutron (RANSOM, No. 1) is true of this verb and of agorazo, as to the Death of Christ, that Scripture does not say to whom the price was paid; the various suggestions made are purely speculative; (b) in the Middle Voice, "to buy up for oneself," <a href='B:560 5:16'>Eph 5:16</a>; and <a href='B:580 4:5'>Col 4:5</a>, of "buying up the opportunity" (RV marg.; text, "redeeming the time," where "time" is kairos, "a season," a time in which something is seasonable), i.e., making the most of every opportunity, turning each to the best advantage since none can be recalled if missed. <p/> Note: In <a href='B:730 5:9'>Rev 5:9</a>, <a href='B:730 1:14-4'>Rev 1:14-4</a>, AV, agorazo, "to purchase" (RV) is translated "redeemed." See PURCHASE. <p/> <A-2,Verb,3084, lutroo><p/> "to release on receipt of ransom" (akin to lutron, "a ransom"), is used in the Middle Voice, signifying "to release by paying a ransom price, to redeem" (a) in the natural sense of delivering, <a href='B:490 24:21'>Luk 24:21</a>, of setting Israel free from the Roman yoke; (b) in a spiritual sense, <a href='B:630 2:14'>Tit 2:14</a>, of the work of Christ in "redeeming" men "from all iniquity" (anomia, "lawlessness," the bondage of self-will which rejects the will of God); <a href='B:670 1:18'>1Pe 1:18</a> (Passive Voice), "ye were redeemed," from a vain manner of life, i.e., from bondage to tradition. In both instances the Death of Christ is stated as the means of "redemption." <p/> Note: While both No. 1 and No. 2 are translated "to redeem," exagorazo does not signify the actual "redemption," but the price paid with a view to it, lutroo signifies the actual "deliverance," the setting at liberty. <p/> <B-1,Noun,3085, lutrosis><p/> "a redemption" (akin to A, No. 2), is used (a) in the general sense of "deliverance," of the nation of Israel, <a href='B:490 1:68'>Luk 1:68</a> RV, "wrought redemption;" <a href='B:490 2:38'>Luk 2:38</a>; (b) of "the redemptive work" of Christ, <a href='B:650 9:12'>Heb 9:12</a>, bringing deliverance through His death, from the guilt and power of sin. In the Sept., <a href='B:30 25:29'>Lev 25:29</a>, <a href='B:30 25:48'>Lev 25:48</a>, <a href='B:40 18:16'>Num 18:16</a>, <a href='B:70 1:15'>Jdg 1:15</a>, <a href='B:230 49:8'>Psa 49:8</a>, <a href='B:230 111:9'>Psa 111:9</a>, <a href='B:230 130:7'>Psa 130:7</a>, <a href='B:290 63:4'>Isa 63:4</a>. <p/> <B-2,Noun,629, apolutrosis><p/> a strengthened form of No. 1, lit., "a releasing, for (i.e., on payment of) a ransom." It is used of (a) "deliverance" from physical torture, <a href='B:650 11:35'>Heb 11:35</a>, see DELIVER, B, No. 1; (b) the deliverance of the people of God at the coming of Christ with His glorified saints, "in a cloud with power and great glory," <a href='B:490 21:28'>Luk 21:28</a>, a "redemption" to be accomplished at the "outshining of His Parousia," <a href='B:600 2:8'>2Th 2:8</a>, i.e., at His second advent; (c) forgiveness and justification, "redemption" as the result of expiation, deliverance from the guilt of sins, <a href='B:520 3:24'>Rom 3:24</a>, "through the redemption that is in Christ Jesus;" <a href='B:560 1:7'>Eph 1:7</a>, defined as "the forgiveness of our trespasses," RV; so <a href='B:580 1:14'>Col 1:14</a>, "the forgiveness of our sins," indicating both the liberation from the guilt and doom of sin and the introduction into a life of liberty, "newness of life" (<a href='B:520 6:4'>Rom 6:4</a>); <a href='B:650 9:15'>Heb 9:15</a>, "for the redemption of the transgressions that were under the first covenant," RV, here "redemption of" is equivalent to "redemption from," the genitive case being used of the object from which the "redemption" is effected, not from the consequence of the transgressions, but from the trangressions themselves; (d) the deliverance of the believer from the presence and power of sin, and of his body from bondage to corruption, at the coming (the Parousia in its inception) of the Lord Jesus, <a href='B:520 8:23'>Rom 8:23</a>, <a href='B:530 1:30'>1Co 1:30</a>, <a href='B:560 1:14'>Eph 1:14</a>, <a href='B:560 4:30'>Eph 4:30</a>. See also PROPITIATION.


topic: Redound
definition:
<b>Redound</b> * For REDOUND, <a href='B:540 4:15'>2Co 4:15</a> (RV, "abound"), see ABUNDANCE, B, No. 1 (c)


topic: Reed
definition:
<b>Reed</b> <1,,2563, kalamos><p/> denotes (a) "the reed" mentioned in <a href='B:470 11:7'>Mat 11:7</a>, <a href='B:470 12:20'>Mat 12:20</a>, <a href='B:490 7:24'>Luk 7:24</a>, the same as the Heb., qaneh (among the various reeds in the OT), e.g., <a href='B:290 42:3'>Isa 42:3</a>, from which <a href='B:470 12:20'>Mat 12:20</a> is quoted (cp. <a href='B:220 40:21'>Job 40:21</a>, <a href='B:330 29:6'>Eze 29:6</a>, "a reed with jointed, hollow stalk"); (b) "a reed staff, staff," <a href='B:470 1:27-30'>Mat 1:27-30</a>, <a href='B:470 27:48'>Mat 27:48</a>, <a href='B:480 15:19'>Mar 15:19</a>, <a href='B:480 15:36'>Mar 15:36</a> (cp. rhabdos, "a rod;" in <a href='B:120 18:21'>2Ki 18:21</a>, rhabdos kalamine); (c) "a measuring reed or rod," <a href='B:730 11:1'>Rev 11:1</a>, <a href='B:730 1:21-16'>Rev 1:21-16</a>; (d) "a writing reed, a pen," <a href='B:710 1:13'>3Jo 1:13</a>; see PEN.


topic: Refined
definition:
<b>Refined</b> <1,,4448, puroomai><p/> "to burn," is translated "refined," as of metals, in <a href='B:730 1:15'>Rev 1:15</a>, <a href='B:730 3:18'>Rev 3:18</a>, RV (AV, "burned," and "tried"). See BURN, No. 4.


topic: Reformation
definition:
<b>Reformation</b> <1,,1357, diorthosis><p/> properly, "a making straight" (dia, "through," orthos, "straight;" cp. diorthoma in <a href='B:510 24:2'>Act 24:2</a>; see CORRECTION, No. 1), denotes a "reformation" or reforming, <a href='B:650 9:10'>Heb 9:10</a>; the word has the meaning either (a) of a right arrangement, right ordering, or, more usually, (b) of restoration, amendment, bringing right again; what is here indicated is a time when the imperfect, the inadequate, would be superseded by a better order of things, and hence the meaning (a) seems to be the right one; it is thus to be distinguished from that of <a href='B:510 24:2'>Act 24:2</a>, mentioned above. The word is used in the papyri in the other sense of the rectification of things, whether by payments or manner of life.


topic: Refrain
definition:
<b>Refrain</b> <1,,3973, pauo><p/> "to stop," is used in the Active Voice in the sense of "making to cease, restraining" in <a href='B:670 3:10'>1Pe 3:10</a>, of causing the tongue to refrain from evil; elsewhere in the Middle Voice, see CEASE, No. 1. <p/> <2,,868, aphistemi><p/> "to cause to depart," is used intransitively, in the sense of "departing from, refraining from," <a href='B:510 5:38'>Act 5:38</a>. See DEPART, No. 20.


topic: Refresh, Refreshing
definition:
<b>Refresh, Refreshing</b> <A-1,Verb,373, anapauo><p/> "to give intermission from labor, to give rest, refresh" (ana, "back," pauo, "to cause to cease"), is translated "to refresh" in <a href='B:530 16:18'>1Co 16:18</a>, <a href='B:540 7:13'>2Co 7:13</a>, <a href='B:640 1:7'>Phm 1:7</a>, <a href='B:640 1:20'>Phm 1:20</a>. See REST. <p/> <A-2,Verb,4875, sunanapauomai><p/> "to lie down, to rest with" (sun, "with," and No. 1 in the Middle Voice), is used metaphorically of being "refreshed" in spirit with others, in <a href='B:520 15:32'>Rom 15:32</a>, AV, "may with (you) be refreshed" (RV, "... find rest"). In the Sept., <a href='B:290 11:6'>Isa 11:6</a>. <p/> <A-3,Verb,404, anapsucho><p/> "to make cool, refresh" (ana, "back," psucho, "to cool"), is used in <a href='B:620 1:16'>2Ti 1:16</a> (cp. B). In the papyri it is used of "taking relaxation." <p/> Note: In <a href='B:510 27:3'>Act 27:3</a>, the verb tunchano, "to obtain or receive," with the object epimeleia, "care," is translated "to refresh himself" (RV, marg., "to receive attention," i.e., to enjoy the kind attention of his friends). <p/> <B-1,Noun,403, anapsuxis><p/> "a refreshing" (akin to A, No. 3), occurs in <a href='B:510 3:19'>Act 3:19</a>. In the Sept., <a href='B:20 8:15'>Exo 8:15</a>. In the papyri it is used of "obtaining relief."


topic: Refuse (Verb)
definition:
<b>Refuse (Verb)</b> <1,,720, arneomai><p/> "to deny, renounce, reject," in late Greek came to signify "to refuse to acknowledge, to disown," and is translated "to refuse" in <a href='B:510 7:35'>Act 7:35</a>, <a href='B:650 11:24'>Heb 11:24</a>. See DENY, No. 1. <p/> <2,,3868, paraiteomai><p/> for the various meanings of which see AVOID, No. 3, denotes "to refuse" in <a href='B:510 25:11'>Act 25:11</a>, <a href='B:610 4:7'>1Ti 4:7</a>, <a href='B:610 5:11'>1Ti 5:11</a>, <a href='B:620 2:23'>2Ti 2:23</a>, RV (AV, "avoid"); <a href='B:630 3:10'>Tit 3:10</a>, RV (marg., "avoid;" AV, "reject"); <a href='B:650 12:25'>Heb 12:25</a> (twice), perhaps in the sense of "begging off." See EXCUSE, INTREAT, REJECT. <p/> <3,,1381, dokimazo><p/> "to prove, to approve," used with a negative in <a href='B:520 1:28'>Rom 1:28</a>, is translated "they refused," RV (AV, "they did not like"); RV marg., "did not approve." See APPROVE, No. 1. <p/> Notes: (1) For parakouo, "to refuse to hear," RV in <a href='B:470 18:17'>Mat 18:17</a> (twice), see HEAR, A, No. 7. (2) In <a href='B:610 4:4'>1Ti 4:4</a>, AV, apobletos, "rejected" (RV), is translated "refused." See REJECT.


topic: Regard
definition:
<b>Regard</b> <1,,991, blepo><p/> "to behold, look, perceive, see," has the sense of "regarding" by way of pariality, in <a href='B:470 22:16'>Mat 22:16</a>, <a href='B:480 12:14'>Mar 12:14</a>. See BEHOLD, No. 2. <p/> <2,,1788, entrepo><p/> "to turn about" (en, "in," trepo, "to turn"), is metaphorically used of "putting to shame," e.g., <a href='B:530 4:14'>1Co 4:14</a>; in the Middle Voice, "to reverence, regard," translated "regard" in <a href='B:490 18:2'>Luk 18:2</a>, <a href='B:490 18:4'>Luk 18:4</a>. See ASHAMED, REVERENCE, SHAME. <p/> <3,,5426, phroneo><p/> "to think, set the mind on," implying moral interest and reflection, is translated "to regard" in <a href='B:520 14:6'>Rom 14:6</a> (twice); the second part in the AV represents an interpolation and is not part of the original. The Scripture does not speak of not "regarding" a day. See CARE, B, No. 6, MIND, SAVOR, THINK, UNDERSTAND. <p/> <4,,1914, epiblepo><p/> "to look upon" (epi, "upon," and No. 1), in the NT "to look on with favor," is used in <a href='B:490 1:48'>Luk 1:48</a>, AV, "hath regarded" (RV, "hath looked upon"); in <a href='B:660 2:3'>Jam 2:3</a>, RV, "ye have regard to" (AV, "ye have respect to"). See LOOK, No. 6, RESPECT. <p/> <5,,3643, oligoreo><p/> denotes "to think little of" (oligos, "little," ora, "care"), "to regard lightly," <a href='B:650 12:5'>Heb 12:5</a>, RV (AV, "despise"). See DESPISE, Note (3). In the Sept., <a href='B:240 3:11'>Pro 3:11</a>. <p/> <6,,4337, prosecho><p/> "to take or give heed," is translated "they had regard" in <a href='B:510 8:11'>Act 8:11</a>, AV (RV, "they gave heed"). See ATTEND, No. 1. <p/> <7,,272, ameleo><p/> "not to care," is translated "I regared ... not" in <a href='B:650 8:9'>Heb 8:9</a>. See NEGLECT. <p/> Notes: (1) In <a href='B:550 6:4'>Gal 6:4</a>, RV, eis, "into," is translated "in regard of (himself)," AV, "in;" so in <a href='B:540 10:16'>2Co 10:16</a>, <a href='B:560 5:32'>Eph 5:32</a>. (2) In <a href='B:520 6:20'>Rom 6:20</a>, the dative case of dikaiosune, "righteousness," signifies, not "from righteousness," AV, but "in regard of righteousness," RV, lit., "free to righteousness;" i.e., righteousness laid no sort of bond upon them, they had no relation to it in any way. (3) In <a href='B:540 8:4'>2Co 8:4</a> the accusative case of charis and koinonia is, in the best texts, used absolutely, i.e., not as the objects of an expressed verb; hence the RV, "in regard to" (AV, "that we would receive," where the verb is the result of a supplementary gloss). (4) For "not regarding" in <a href='B:570 2:30'>Phi 2:30</a>, AV (RV, "hazarding"), see HAZARD, No. 2.


topic: Regeneration
definition:
<b>Regeneration</b> <1,,3824, palingenesia><p/> "new birth" (palin, "again," genesis, "birth"), is used of "spiritual regeneration," <a href='B:630 3:5'>Tit 3:5</a>, involving the communication of a new life, the two operating powers to produce which are "the word of truth," <a href='B:660 1:18'>Jam 1:18</a>, <a href='B:670 1:23'>1Pe 1:23</a>, and the Holy Spirit, <a href='B:500 1:3-6'>Joh 1:3-6</a>; the loutron, "the laver, the washing," is explained in <a href='B:560 5:26'>Eph 5:26</a>, "having cleansed it by the washing (loutron) of water with the word." <p/> The new birth and "regeneration" do not represent successive stages in spiritual experience, they refer to the same event but view it in different aspects. The new birth stresses the communication of spiritual life in contrast to antecedent spiritual death; "regeneration" stresses the inception of a new state of things in contrast with the old; hence the connection of the use of the word with its application to Israel, in <a href='B:470 19:28'>Mat 19:28</a>. Some regard the kai in <a href='B:630 3:5'>Tit 3:5</a> as epexegetic, "even;" but, as Scripture marks two distinct yet associated operating powers, there is not sufficient ground for this interpretation. See under EVEN. <p/> In <a href='B:470 19:28'>Mat 19:28</a> the word is used, in the Lord's discourse, in the wider sense, of the "restoration of all things" (<a href='B:510 3:21'>Act 3:21</a>, RV), when, as a result of the second advent of Christ, Jehovah "sets His King upon His holy hill of Zion" (<a href='B:230 2:6'>Psa 2:6</a>), and Israel, now in apostasy, is restored to its destined status, in the recognition and under the benign sovereignty of its Messiah. Thereby will be accomplished the deliverance of the world from the power and deception of Satan and from the despotic and anti-christian rulers of the nations. This restitution will not in the coming millennial age be universally a return to the pristine condition of Edenic innocence previous to the Fall, but it will fulfill the establishment of God's covenant with Abraham concerning his descendants, a veritable rebirth of the nation, involving the peace and prosperity of the Gentiles. That the worldwide subjection to the authority of Christ will not mean the entire banishment of evil, is clear from <a href='B:730 1:20-8'>Rev 1:20-8</a>. Only in the new heavens and earth, "wherein dwelleth righteousness," will sin and evil be entirely absent.


topic: Region
definition:
<b>Region</b> <1,,5561, chora><p/> "a space lying between two limits, a country, land," is translated "region" in <a href='B:470 4:16'>Mat 4:16</a>, <a href='B:490 3:1'>Luk 3:1</a>, <a href='B:510 8:1'>Act 8:1</a>, <a href='B:510 13:49'>Act 13:49</a>, <a href='B:510 16:6'>Act 16:6</a>, <a href='B:510 18:23'>Act 18:23</a>, RV. In the last three passages it has the technical sense of a subdivision of a Roman province, Lat. regio; as also No. 2 in <a href='B:510 14:6'>Act 14:6</a>. See COUNTRY, No. 3. <p/> <2,,4066, perichoros><p/> "a country or region round about" (peri), is translated "region round about" in <a href='B:470 3:5'>Mat 3:5</a>, <a href='B:470 14:35'>Mat 14:35</a>, RV; <a href='B:480 1:28'>Mar 1:28</a> (in some mss. <a href='B:480 6:55'>Mar 6:55</a>); <a href='B:490 3:3'>Luk 3:3</a>, RV; <a href='B:490 4:14'>Luk 4:14</a>, <a href='B:490 4:37'>Luk 4:37</a>, RV; <a href='B:490 7:17'>Luk 7:17</a>, <a href='B:510 14:6'>Act 14:6</a> (see No. 1). See COUNTRY, No. 4. <p/> <3,,2824, klima><p/> "an inclination, slope," is translated "regions" in <a href='B:520 15:23'>Rom 15:23</a> RV; <a href='B:540 11:10'>2Co 11:10</a>, <a href='B:550 1:21'>Gal 1:21</a>. See PART, A, No. 3. <p/> Note: For "regions beyond," <a href='B:540 10:16'>2Co 10:16</a>, AV, see PART, A, Note (9).


topic: Regret
definition:
<b>Regret</b> <A-1,Verb,3338, metamelomai><p/> "to regret, to repent one," is translated "to regret" in <a href='B:540 7:8'>2Co 7:8</a>, RV (twice), AV, "repent." See REPENT. <p/> <B-1,Adjective,278, ametameletos><p/> "not repented of" (a, negative, and A), is translated "which bringeth no regret" in <a href='B:540 7:10'>2Co 7:10</a>, RV, said of repentance (AV, "not to be repented of"); elsewhere, in <a href='B:520 11:29'>Rom 11:29</a>. See REPENT.


topic: Rehearse
definition:
<b>Rehearse</b> <1,,312, anagello><p/> "to bring back word" (ana, "back," angello, "to announce"), is translated "to rehearse" in <a href='B:510 14:27'>Act 14:27</a>, <a href='B:510 15:4'>Act 15:4</a>, RV. See ANNOUNCE. <p/> <2,,1834, exegeomai><p/> primarily, "to lead, show the way," is used metaphorically with the meaning "to unfold, declare, narrate," and is translated "to rehearse" in the RV of <a href='B:490 24:35'>Luk 24:35</a>, <a href='B:510 10:8'>Act 10:8</a>, <a href='B:510 15:12'>Act 15:12</a>, <a href='B:510 15:14'>Act 15:14</a>, RV. See DECLARE, No. 8. <p/> Note: In <a href='B:510 11:4'>Act 11:4</a>, the AV translates the Middle Voice of archo, "to begin," "rehearsed ... from the beginning," RV, "began, (and)."


topic: Reign (Verb and Noun)
definition:
<b>Reign (Verb and Noun)</b> <1,,936, basileuo><p/> "to reign," is used (I) literally, (a) of God, <a href='B:730 11:17'>Rev 11:17</a>, <a href='B:730 19:6'>Rev 19:6</a>, in each of which the aorist tense (in the latter, translated "reigneth") is "ingressive," stressing the point of entrance; (b) of Christ, <a href='B:490 1:33'>Luk 1:33</a>, <a href='B:530 15:25'>1Co 15:25</a>, <a href='B:730 11:15'>Rev 11:15</a>; as rejected by the Jews, <a href='B:490 19:14'>Luk 19:14</a>, <a href='B:490 19:27'>Luk 19:27</a>; (c) of the saints, hereafter, <a href='B:530 4:8'>1Co 4:8</a> (2nd part), where the Apostle, casting a reflection upon the untimely exercise of authority on the part of the church at Corinth, anticipates the due time for it in the future (see No. 2); <a href='B:730 5:10'>Rev 5:10</a>, <a href='B:730 20:4'>Rev 20:4</a>, where the aorist tense is not simply of a "point" character, but "constative," that is, regarding a whole action as having occurred, without distinguishing any steps in its progress (in this instance the aspect is future); <a href='B:730 20:6'>Rev 20:6</a>, <a href='B:730 22:5'>Rev 22:5</a>, (d) of earthly potentates, <a href='B:470 2:22'>Mat 2:22</a>, <a href='B:610 6:15'>1Ti 6:15</a>, where "kings" is, lit., "them that reign;" (II) metaphorically, (a) of believers, <a href='B:520 5:17'>Rom 5:17</a>, where "shall reign in life" indicates the activity of life in fellowship with Christ in His sovereign power, reaching its fullness hereafter; <a href='B:530 4:8'>1Co 4:8</a> (1st part), of the carnal pride that laid claim to a power not to be exercised until hereafter; (b) of Divine grace, <a href='B:520 5:21'>Rom 5:21</a>; (c) of sin, <a href='B:520 5:21'>Rom 5:21</a>, <a href='B:520 6:12'>Rom 6:12</a>; (d) of death, <a href='B:520 5:14'>Rom 5:14</a>, <a href='B:520 5:17'>Rom 5:17</a>. <p/> <2,,4821, sumbasileuo><p/> "to reign together with" (sun, "with," and No. 1), is used of the future "reign" of believers together and with Christ in the kingdom of God in manifestation, <a href='B:530 4:8'>1Co 4:8</a> (3rd part); of those who endure <a href='B:620 2:12'>2Ti 2:12</a>, cp. <a href='B:730 20:6'>Rev 20:6</a>. <p/> Notes: (1) In <a href='B:520 15:12'>Rom 15:12</a>, AV, archo, "to rule" (RV, is translated "to reign." (2) In <a href='B:730 17:18'>Rev 17:18</a>, echo, "to have," with basileia, "a kingdom," is translated "reigneth," lit., "hath a kingdom," suggestive of a distinction between the sovereignty of mystic Babylon and that of ordinary sovereigns. (3) In <a href='B:490 3:1'>Luk 3:1</a>, hegemonia, "rule," is rendered "reign."


topic: Reins
definition:
<b>Reins</b> <1,,3510, nephros><p/> "a kidney" (Eng., "nephritis," etc.), usually in the plural, is used metaphorically of "the will and the affections," <a href='B:730 2:23'>Rev 2:23</a>, "reins" (cp. <a href='B:230 7:9'>Psa 7:9</a>, <a href='B:300 11:20'>Jer 11:20</a>, <a href='B:300 17:10'>Jer 17:10</a>, <a href='B:300 20:12'>Jer 20:12</a>). The feelings and emotions were regarded as having their seat in the "kidneys."


topic: Reject
definition:
<b>Reject</b> <A-1,Verb,593, apodokimazo><p/> "to reject" as the result of examination and disapproval (apo, "away from," dokimazo, "to approve"), is used (a) of the "rejection" of Christ by the elders and chief priests of the Jews, <a href='B:470 21:42'>Mat 21:42</a>, <a href='B:480 8:31'>Mar 8:31</a>, <a href='B:480 12:10'>Mar 12:10</a>, <a href='B:490 9:22'>Luk 9:22</a>, <a href='B:490 20:17'>Luk 20:17</a>, <a href='B:670 2:4'>1Pe 2:4</a>, <a href='B:670 2:7'>1Pe 2:7</a> (AV, "disallowed"); by the Jewish people, <a href='B:490 17:25'>Luk 17:25</a>; (b) of the "rejection" of Esau from inheriting "the blessing," <a href='B:650 12:17'>Heb 12:17</a>. See DISALLOW. Cp. and contrast exoutheneo, <a href='B:510 4:11'>Act 4:11</a>. See DESPISE. <p/> <A-2,Verb,114, atheteo><p/> properly, "to do away" with what has been laid down, to make atheton (i.e., "without place," a, negative, tithemi, "to place"), hence, besides its meanings "to set aside, make void, nullify, disannul," signifies "to reject;" in <a href='B:480 6:26'>Mar 6:26</a>, regarding Herod's pledge to Salome, it almost certainly has the meaning "to break faith with" (cp. the Sept. of <a href='B:300 12:6'>Jer 12:6</a>, and <a href='B:310 1:2'>Lam 1:2</a>, "dealt treacherously"). Moulton and Milligan illustrate this meaning from the papyri. Field suggests "disappoint." In <a href='B:480 7:9'>Mar 7:9</a> "ye reject (the commandment)" means "ye set aside;" in <a href='B:490 7:30'>Luk 7:30</a>, "ye reject" may have the meaning of "nullifying or making void the counsel of God;" in <a href='B:490 10:16'>Luk 10:16</a> (four times), "rejecteth," RV (AV, "despiseth"); "rejecteth" in <a href='B:500 12:48'>Joh 12:48</a>; "reject" in <a href='B:530 1:19'>1Co 1:19</a> (AV, "bring to nothing"); <a href='B:590 4:8'>1Th 4:8</a>, "to despise," where the reference is to the charges in <a href='B:590 4:2'>1Th 4:2</a>; in <a href='B:610 5:12'>1Ti 5:12</a> RV, "have rejected" (AV, "have cast off"). See DESPISE, Notes (1), DISANNUL, No. 1. <p/> <A-3,Verb,1609, ekptuo><p/> "to spit out" (ek, "out," and ptuo, "to spit"), i.e., "to abominate, loathe," is used in <a href='B:550 4:14'>Gal 4:14</a>, "rejected" (marg., "spat out"), where the sentence is elliptical: "although my disease repelled you, you did not refuse to hear my message." <p/> <A-4,Verb,3868, paraiteomai><p/> besides the meanings "to beg from another," <a href='B:480 15:6'>Mar 15:6</a> (in the best texts); "to entreat that ... not," <a href='B:650 12:19'>Heb 12:19</a>; "to beg off, ask to be excused," <a href='B:490 1:14-19'>Luk 1:14-19</a>, <a href='B:490 12:25'>Luk 12:25</a> (see REFUSE, No. 2), is translated to reject in <a href='B:630 3:10'>Tit 3:10</a>, AV. See EXCUSE, INTREAT, REFUSE. <p/> <B-1,Adjective,96, adokimos><p/> "not standing the test" (see CAST,)C, is translated "rejected" in <a href='B:530 9:27'>1Co 9:27</a>, RV; <a href='B:650 6:8'>Heb 6:8</a>, AV and RV. See REPROBATE. <p/> <B-2,Adjective,579, apobletos><p/> lit., "cast away" (apo, "from," ballo, "to throw"), occurs in <a href='B:610 4:4'>1Ti 4:4</a>, RV, "rejected" (AV, "refused"). See REFUSE.


topic: Rejoice
definition:
<b>Rejoice</b> <1,,5463, chairo><p/> "to rejoice," is most frequently so translated. As to this verb, the following are grounds and occasions for "rejoicing," on the part of believers: in the Lord, <a href='B:570 3:1'>Phi 3:1</a>, <a href='B:570 4:4'>Phi 4:4</a>; His incarnation, <a href='B:490 1:14'>Luk 1:14</a>; His power, <a href='B:490 13:17'>Luk 13:17</a>; His presence with the Father, <a href='B:500 14:28'>Joh 14:28</a>; His presence with them, <a href='B:500 16:22'>Joh 16:22</a>, <a href='B:500 20:20'>Joh 20:20</a>; His ultimate triumph, <a href='B:500 8:56'>Joh 8:56</a>; hearing the gospel, <a href='B:510 13:48'>Act 13:48</a>; their salvation, <a href='B:510 8:39'>Act 8:39</a>; receiving the Lord, <a href='B:490 19:6'>Luk 19:6</a>; their enrollment in Heaven, <a href='B:490 10:20'>Luk 10:20</a>; their liberty in Christ, <a href='B:510 15:31'>Act 15:31</a>; their hope, <a href='B:520 12:12'>Rom 12:12</a> (cp. <a href='B:520 5:2'>Rom 5:2</a>, <a href='B:730 19:7'>Rev 19:7</a>); their prospect of reward, <a href='B:470 5:12'>Mat 5:12</a>; the obedience and godly conduct of fellow believers, <a href='B:520 16:19'>Rom 16:19</a>, RV, "I rejoice" (AV, "I am glad"); <a href='B:540 7:7'>2Co 7:7</a>, <a href='B:540 7:9'>2Co 7:9</a>, <a href='B:540 13:9'>2Co 13:9</a>, <a href='B:580 2:5'>Col 2:5</a>, <a href='B:590 3:9'>1Th 3:9</a>, <a href='B:700 1:4'>2Jo 1:4</a>, <a href='B:710 1:3'>3Jo 1:3</a>; the proclamation of Christ, <a href='B:570 1:18'>Phi 1:18</a>; the gospel harvest, <a href='B:500 4:36'>Joh 4:36</a>; suffering with Christ, <a href='B:510 5:41'>Act 5:41</a>, <a href='B:670 4:13'>1Pe 4:13</a>; suffering in the cause of the gospel, <a href='B:540 13:9'>2Co 13:9</a> (1st part); <a href='B:570 2:17'>Phi 2:17</a> (1st part); <a href='B:580 1:24'>Col 1:24</a>; in persecutions, trials and afflictions, <a href='B:470 5:12'>Mat 5:12</a>, <a href='B:490 6:23'>Luk 6:23</a>, <a href='B:540 6:10'>2Co 6:10</a>; the manifestation of grace, <a href='B:510 11:23'>Act 11:23</a>; meeting with fellow believers, <a href='B:530 16:17'>1Co 16:17</a>, RV, "I rejoice;" <a href='B:570 2:28'>Phi 2:28</a>; receiving tokens of love and fellowship, <a href='B:570 4:10'>Phi 4:10</a>; the "rejoicing" of others, <a href='B:520 12:15'>Rom 12:15</a>, <a href='B:540 7:13'>2Co 7:13</a>; learning of the well-being of others, <a href='B:540 7:16'>2Co 7:16</a>. See FAREWELL, GLAD, GREETING, etc. <p/> <2,,4796, sunchairo><p/> "to rejoice with" (sun, and No. 1), is used of "rejoicing" together in the recovery of what was lost, <a href='B:490 15:6'>Luk 15:6</a>, <a href='B:490 15:9'>Luk 15:9</a>; in suffering in the cause of the gospel, <a href='B:570 2:17'>Phi 2:17</a> (2nd part), <a href='B:570 2:18'>Phi 2:18</a>; in the joy of another, <a href='B:490 1:58'>Luk 1:58</a>; in the honor of fellow believers, <a href='B:530 12:26'>1Co 12:26</a>; in the triumph of the truth, <a href='B:530 13:6'>1Co 13:6</a>, RV, "rejoiceth with." <p/> <3,,21, agalliao><p/> "to rejoice greatly, to exult," is used, (I) in the Active Voice, of "rejoicing" in God, <a href='B:490 1:47'>Luk 1:47</a>; in faith in Christ, <a href='B:670 1:8'>1Pe 1:8</a>, RV (Middle Voice in some mss.), "ye rejoice greatly;" in the event of the marriage of the Lamb, <a href='B:730 19:7'>Rev 19:7</a>, "be exceeding glad," RV; (II) in the Middle Voice, (a) of "rejoicing" in persecutions, <a href='B:470 5:12'>Mat 5:12</a> (2nd part); in the light of testimony for God, <a href='B:500 5:35'>Joh 5:35</a>; in salvation received through the gospel, <a href='B:510 16:34'>Act 16:34</a>, "he rejoiced greatly," RV; in salvation ready to be revealed, <a href='B:670 1:6'>1Pe 1:6</a>; at the revelation of His glory, <a href='B:670 4:13'>1Pe 4:13</a>, "with exceeding joy," lit., "ye may rejoice (see No. 1) exulting;" (b) of Christ's "rejoicing" (greatly) "in the Holy Spirit," <a href='B:490 10:21'>Luk 10:21</a>, RV; said of His praise, as foretold in <a href='B:230 16:9'>Psa 16:9</a>, quoted in <a href='B:510 2:26'>Act 2:26</a> (which follows the Sept., "My tongue"); (c) of Abraham's "rejoicing," by faith, to see Christ's day, <a href='B:500 8:56'>Joh 8:56</a>. <p/> <4,,2165, euphraino><p/> in the Active Voice, "to cheer, gladden" (eu, "well," phren, "the mind"), signifies in the Passive Voice "to rejoice, make merry;" it is translated "to rejoice" in <a href='B:510 2:26'>Act 2:26</a>, RV, "was glad," AV, "did ... rejoice," of the heart of Christ as foretold in <a href='B:230 16:9'>Psa 16:9</a> [cp. No. 3, II (b)]; in <a href='B:510 7:41'>Act 7:41</a>, of Israel's idolatry; in <a href='B:520 15:10'>Rom 15:10</a> (quoted from the Sept. of <a href='B:50 32:43'>Deu 32:43</a>, where it is a command to the Gentiles to "rejoice" with the Jews in their future deliverance by Christ from all their foes, at the establishment of the Messianic Kingdom) the Apostle applies it to the effects of the gospel; in <a href='B:550 4:27'>Gal 4:27</a> (touching the barrenness of Sarah as referred to in <a href='B:290 54:1'>Isa 54:1</a>, and there pointing to the ultimate restoration of Israel to God's favor, cp. <a href='B:290 51:2'>Isa 51:2</a>), the word is applied to the effects of the gospel, in that the progeny of grace would greatly exceed the number of those who had acknowledged allegiance to the Law; grace and faith are fruitful, law and works are barren as a means of salvation; in <a href='B:730 12:12'>Rev 12:12</a>, it is used in a call to the heavens to "rejoice" at the casting out of Satan and the inauguration of the Kingdom of God in manifestation and the authority of His Christ; in <a href='B:730 18:20'>Rev 18:20</a>, of a call to heaven, saints, apostles, prophets, to "rejoice" in the destruction of Babylon. See GLAD, No. 3, MERRY, No. 1. <p/> <5,,2744, kauchaomai><p/> "to boast, to glory," is rendered "to rejoice," (a) <a href='B:520 5:2'>Rom 5:2</a>, in hope of the glory of God; (b) <a href='B:520 5:3'>Rom 5:3</a>, RV (AV "glory"), in tribulation; (c) <a href='B:520 5:11'>Rom 5:11</a>, RV (AV, "we joy"), in God; (d) <a href='B:570 3:3'>Phi 3:3</a>, RV, "glory" (AV, "rejoice") in Christ Jesus; (e) <a href='B:660 1:9'>Jam 1:9</a> (RV, "glory," AV, "rejoice"), the brother of low degree in his high estate; the rich brother in being made low; (f) <a href='B:660 4:16'>Jam 4:16</a>, of evil glorying. See GLORY (to boast). <p/> Notes: (1) In <a href='B:660 2:13'>Jam 2:13</a>, AV, katakauchaomai, "to glory, boast against," is translated "rejoiceth against" (RV, "glorieth against"). See GLORY (to boast), A, No. 2. (2) The nouns kauchema, kauchesis, signifying "glorying, boasting," are always so rendered in the RV, where the AV has "rejoicing," the former in <a href='B:540 1:14'>2Co 1:14</a>, <a href='B:550 6:4'>Gal 6:4</a>, <a href='B:570 1:26'>Phi 1:26</a>, <a href='B:570 2:16'>Phi 2:16</a>, <a href='B:650 3:6'>Heb 3:6</a>; the latter in <a href='B:530 15:31'>1Co 15:31</a>, <a href='B:540 1:12'>2Co 1:12</a>, <a href='B:590 2:19'>1Th 2:19</a>, <a href='B:660 4:16'>Jam 4:16</a>. See GLORY, B, Nos. 1 and 2.


topic: Release
definition:
<b>Release</b> <1,,630, apoluo><p/> "to loose from," is translated "to release" in <a href='B:470 18:27'>Mat 18:27</a>, RV (AV, "loosed"); <a href='B:470 27:15'>Mat 27:15</a>, <a href='B:470 27:17'>Mat 27:17</a>, <a href='B:470 27:21'>Mat 27:21</a>, <a href='B:470 27:26'>Mat 27:26</a>, <a href='B:480 15:6'>Mar 15:6</a>, <a href='B:480 15:9'>Mar 15:9</a>, <a href='B:480 15:11'>Mar 15:11</a>, <a href='B:480 15:15'>Mar 15:15</a>, <a href='B:490 6:37'>Luk 6:37</a> (twice), RV (AV, "forgive" and "ye shall be forgiven"); <a href='B:490 23:16'>Luk 23:16</a> (<a href='B:490 23:17'>Luk 23:17</a>, in some mss.), <a href='B:490 6:18'>Luk 6:18</a>, <a href='B:490 6:20'>Luk 6:20</a>, <a href='B:490 6:25'>Luk 6:25</a>, <a href='B:490 23:22'>Luk 23:22</a>, RV (AV, "let ... go"); <a href='B:500 18:39'>Joh 18:39</a> (twice); <a href='B:500 19:10'>Joh 19:10</a>; in <a href='B:500 19:12'>Joh 19:12</a>, in the 1st part, AV and RV; in the 2nd part, RV, "release" (AV, "let ... go"); so in <a href='B:510 3:13'>Act 3:13</a>. See DEPART, DISMISS. <p/> Note: For aphesis, "release," <a href='B:490 4:18'>Luk 4:18</a>, RV, see DELIVERANCE.


topic: Relief
definition:
<b>Relief</b> <1,,1248, diakonia><p/> "ministry," is translated "relief" in <a href='B:510 11:29'>Act 11:29</a> [RV, marg., "for (eis) ministry"]. <p/> <2,,425, anesis><p/> "a loosening, relaxation" (akin to aniemi, "to send away, let go, loosen"), is translated "relief" in <a href='B:540 2:13'>2Co 2:13</a>, <a href='B:540 7:5'>2Co 7:5</a> (AV, "rest"). See REST.


topic: Relieve
definition:
<b>Relieve</b> <1,,1884, eparkeo><p/> signifies "to be strong enough for," and so either "to ward off," or "to aid, to relieve" (a strengthened form of arkeo, which has the same three meanings, epi being intensive); it is used in <a href='B:610 5:10'>1Ti 5:10</a>, <a href='B:610 5:16'>1Ti 5:16</a> (twice).


topic: Religion
definition:
<b>Religion</b> <1,,2356, threseia><p/> signifies "religion" in its external aspect (akin to threskos, see below), "religious worship," especially the ceremonial service of "religion;" it is used of the "religion" of the Jews, <a href='B:510 26:5'>Act 26:5</a>; of the "worshiping" of angels, <a href='B:580 2:18'>Col 2:18</a>, which they themselves repudiate (<a href='B:730 1:22-9'>Rev 1:22-9</a>); "there was an officious parade of humility in selecting these lower beings as intercessors rather than appealing directly to the Throne of Grace" (Lightfoot); in <a href='B:660 1:1-27'>Jam 1:1-27</a> the writer purposely uses the word to set in contrast that which is unreal and deceptive, and the "pure religion" which consists in visiting "the fatherless and widows in their affliction," and in keeping oneself "unspotted from the world." He is "not herein affirming. ... these offices to be the sum total, nor yet the great essentials, of true religion, but declares them to be the body, the threskeia, of which godliness, or the love of God, is the informing soul" (Trench). <p/> <2,,1175, deisidaimonia><p/> primarily denotes "fear of the gods" (from deido, "to fear," daimon, "a pagan deity," Eng., "demon"), regarded whether as a religious attitude, or, in its usual meaning, with a condemnatory or contemptuous significance, "superstition." That is how Festus regarded the Jews' "religion," <a href='B:510 25:19'>Act 25:19</a>, AV and RV marg., "superstition" (RV, "religion"). See RELIGIOUS, Note (1), and under SUPERSTITIOUS. <p/> Notes: (1) Threskeia is external, theosebeia is the reverential worship of God (see GODLINESS), eusebeia is piety (see GODLINESS), eulabeia the devotedness arising from godly fear (see FEAR). (2) For "the Jews' religion," <a href='B:550 1:1-14'>Gal 1:1-14</a>, see JEWS, B.


topic: Religious
definition:
<b>Religious</b> <1,,2357, threskos><p/> "religious, careful of the externals of divine service," akin to threskeia (see above), is used in <a href='B:660 1:26'>Jam 1:26</a>. <p/> Notes: (1) For deisidaimon, <a href='B:510 17:22'>Act 17:22</a>, RV, marg., "religious," see SUPERSTITIOUS. (2) For "religious (proselytes)," AV in <a href='B:510 13:43'>Act 13:43</a>, see DEVOUT, No. 3.


topic: Remain
definition:
<b>Remain</b> <1,,3306, meno><p/> "to stay, abide," is frequently rendered "to remain," e.g., <a href='B:470 11:23'>Mat 11:23</a>, <a href='B:490 10:7'>Luk 10:7</a>, <a href='B:500 1:33'>Joh 1:33</a>, AV (RV, "abiding"); <a href='B:500 9:41'>Joh 9:41</a> (in <a href='B:500 15:11'>Joh 15:11</a>, the best texts have the verb to be, see RV); <a href='B:500 15:16'>Joh 15:16</a>, AV (RV, "abide"); <a href='B:500 19:31'>Joh 19:31</a>, <a href='B:510 5:4'>Act 5:4</a> (twice), RV, "whiles it remained, did it (not) remain (thine own)?;" <a href='B:510 27:41'>Act 27:41</a>, <a href='B:530 7:11'>1Co 7:11</a>, <a href='B:530 15:6'>1Co 15:6</a>, <a href='B:540 3:11'>2Co 3:11</a>, <a href='B:540 3:14'>2Co 3:14</a>, <a href='B:540 9:9'>2Co 9:9</a>, AV (RV, "abideth"); <a href='B:650 12:27'>Heb 12:27</a>, <a href='B:690 3:9'>1Jo 3:9</a>. See ABIDE. <p/> <2,,1265, diameno><p/> "to remain throughout" (dia, "through," and No. 1), is translated "to remain" in <a href='B:490 1:22'>Luk 1:22</a>, <a href='B:650 1:11'>Heb 1:11</a>, AV (RV, "Thou continuest"). See CONTINUE, No. 4. <p/> <3,,620, apoleipo><p/> in the Passive Voice, "to be reserved, to remain," is translated "remaineth" in <a href='B:650 4:6'>Heb 4:6</a>, <a href='B:650 4:9'>Heb 4:9</a>, <a href='B:650 10:26'>Heb 10:26</a>. See LEAVE, No. 4. <p/> <4,,4035, perileipo><p/> "to leave over," used in the Middle Voice, is translated "remain" in <a href='B:590 4:15'>1Th 4:15</a>, <a href='B:590 4:17'>1Th 4:17</a>, AV (RV, "are left"), where it stands for the living believers at the coming (the beginning of the Parousia) of Christ. <p/> <5,,4052, perisseuo><p/> "to abound, to be over and above, to remain over," is rendered "(that which) remained over" in <a href='B:470 14:20'>Mat 14:20</a>, RV; and <a href='B:490 9:17'>Luk 9:17</a>, RV (AV, "remained"); <a href='B:500 1:6-13'>Joh 1:6-13</a> (AV, "... over and above"). See ABUNDANCE, B, No. 1. <p/> Notes: (1) In <a href='B:480 8:8'>Mar 8:8</a>, perisseuma, "an abundance," is used in the plural, RV, "(of broken pieces) that remained over" (AV "that was left"). (2) In <a href='B:530 7:29'>1Co 7:29</a>, AV, to loipon, lit., "(as to) what is left," "(as for) the rest," is translated "it remaineth" (RV, "henceforth"); in <a href='B:730 3:2'>Rev 3:2</a>, ta loipa, the plural, "the things that remain."


topic: Remember, Remembrance, Reminded
definition:
<b>Remember, Remembrance, Reminded</b> <A-1,Verb,3403, mimnesko><p/> from the older form mnaomai, in the Active Voice signifies "to remind;" in the Middle Voice, "to remind oneself of," hence, "to remember, to be mindful of;" the later form is found only in the present tense, in <a href='B:650 2:6'>Heb 2:6</a>, "are mindful of," and <a href='B:650 13:3'>Heb 13:3</a>, "remember;" the perfect tense in <a href='B:530 11:2'>1Co 11:2</a>, <a href='B:620 1:4'>2Ti 1:4</a> (RV, "remembering," AV, "being mindful of"), is used with a present meaning. RV variations from the AV are, in <a href='B:490 1:54'>Luk 1:54</a>, RV, "that He might remember" (AV, "in remembrance of"); <a href='B:680 3:2'>2Pe 3:2</a>, "remember" (AV, "be mindful of"); <a href='B:730 16:19'>Rev 16:19</a> (Passive Voice), "was remembered" (AV, "came in rememberance"). The Passive Voice is used also in <a href='B:510 10:31'>Act 10:31</a>, AV and RV, "are had in remembrance." See MINDFUL OF (to be). <p/> <A-2,Verb,3421, mnemoneuo><p/> signifies "to call to mind, remember;" it is used absolutely in <a href='B:480 8:18'>Mar 8:18</a>; everywhere else it has an object, (a) persons, <a href='B:490 17:32'>Luk 17:32</a>, <a href='B:550 2:10'>Gal 2:10</a>, <a href='B:620 2:8'>2Ti 2:8</a>, where the RV rightly has "remember Jesus Christ, risen from the dead;" Paul was not reminding Timothy (nor did he need to) that Christ was raised from the dead (AV), what was needful for him was to "remember" (to keep in mind) the One who rose, the Source and Supplier of all his requirements; (b) things, e.g., <a href='B:470 16:9'>Mat 16:9</a>, <a href='B:500 15:20'>Joh 15:20</a>, <a href='B:500 16:21'>Joh 16:21</a>, <a href='B:510 20:35'>Act 20:35</a>, <a href='B:580 4:18'>Col 4:18</a>, <a href='B:590 1:3'>1Th 1:3</a>, <a href='B:590 2:9'>1Th 2:9</a>, <a href='B:650 11:15'>Heb 11:15</a>, "had been mindful of;" <a href='B:650 13:7'>Heb 13:7</a>, <a href='B:730 18:5'>Rev 18:5</a>; (c) a clause, representing a circumstance, etc., <a href='B:500 16:4'>Joh 16:4</a>, <a href='B:510 20:31'>Act 20:31</a>, <a href='B:560 2:11'>Eph 2:11</a>, <a href='B:600 2:5'>2Th 2:5</a>, <a href='B:730 2:5'>Rev 2:5</a>, <a href='B:730 3:3'>Rev 3:3</a>; in <a href='B:650 11:22'>Heb 11:22</a> it signifies "to make mention of." See MENTION. <p/> <A-3,Verb,363, anamimnesko><p/> ana, "back," and No. 1, signifies in the Active Voice "to remind, call to one's mind," <a href='B:530 4:17'>1Co 4:17</a>, "put (AV, bring) ... into remembrance;" so <a href='B:620 1:6'>2Ti 1:6</a>; in the Passive Voice, "to remember, call to (one's own) mind," <a href='B:480 11:21'>Mar 11:21</a>, "calling to remembrance;" <a href='B:480 14:72'>Mar 14:72</a>, "called to mind;" <a href='B:540 7:15'>2Co 7:15</a>, "remembereth;" <a href='B:650 10:32'>Heb 10:32</a>, "call to remembrance." <p/> <A-4,Verb,5279, hupomimnesko><p/> signifies "to cause one to remember, put one in mind of" (hupo, "under," often implying suggestion, and No. 1), <a href='B:500 14:26'>Joh 14:26</a>, "shall ... bring ... to (your) remembrance;" <a href='B:620 2:14'>2Ti 2:14</a>, "put ... in remembrance;" <a href='B:630 3:1'>Tit 3:1</a>, "put ... in mind;" <a href='B:710 1:10'>3Jo 1:10</a>, RV, "I will bring to remembrance" (AV, "I will remember"); <a href='B:720 1:5'>Jud 1:5</a>, "to put ... in remembrance." In <a href='B:490 22:61'>Luk 22:61</a> it is used in the Passive Voice, "(Peter) remembered," lit., "was put in mind." <p/> <A-5,Verb,1878, epanamimnesko><p/> "to remind again" (epi, "upon," and No. 3), is used in <a href='B:520 15:15'>Rom 15:15</a>, RV, "putting (you) again in remembrance," AV, "putting (you) in mind." See MIND. <p/> Note: In <a href='B:610 4:6'>1Ti 4:6</a>, AV, hupotithemi, "to lay under, to suggest," is translated "put ... in remembrance" (RV, "put ... in mind"). See MIND. <p/> <B-1,Noun,364, anamnesis><p/> "a remembrance" (ana, "up," or "again," and A, No. 1), is used (a) in Christ's command in the institution of the Lord's Supper, <a href='B:490 22:19'>Luk 22:19</a>, <a href='B:530 1:11-25'>1Co 1:11-25</a>, not "in memory of" but in an affectionate calling of the Person Himself to mind; (b) of the "remembrance" of sins, <a href='B:650 10:3'>Heb 10:3</a>, RV, "a remembrance" (AV, "a remembrance again;" but the prefix ana does not here signify "again"); what is indicated, in regard to the sacrifices under the Law; is not simply an external bringing to "remembrance," but an awakening of mind. In the Sept., <a href='B:30 24:7'>Lev 24:7</a>, <a href='B:40 10:10'>Num 10:10</a>, <a href='B:230 38:1'>Psa 38:1</a>, <a href='B:230 70:1'>Psa 70:1</a>, Titles. <p/> <B-2,Noun,5280, hupomnesis><p/> denotes "a reminding, a reminder;" in <a href='B:620 1:5'>2Ti 1:5</a> it is used with lambano, "to receive," lit., "having received a reminder," RV, "having been reminded" (AV, "when I call to remembrance"); in <a href='B:680 1:13'>2Pe 1:13</a>, <a href='B:680 3:1'>2Pe 3:1</a>, "remembrance." <p/> Note: A distinction has been drawn between Nos. 1 and 2, in that anamnesis indicates an unassisted recalling, hupomnesis, a "remembrance" prompted by another. <p/> <B-3,Noun,3417, mneia><p/> denotes "a rembrance," or "a mention." See MENTION. <p/> <B-4,Noun,3420, mneme><p/> denotes "a memory" (akin to mnaomai, A, No. 1), "remembrance, mention," <a href='B:680 1:15'>2Pe 1:15</a>, "remembrance;" here, however, it is used with poieo, "to make" (Middle Voice), and some suggest that the meaning is "to make mention."


topic: Remission, Remit
definition:
<b>Remission, Remit</b> <A-1,Noun,859, aphesis><p/> "a dismissal, release" (from aphiemi, B), is used of the forgiveness of sins and translated "remission" in <a href='B:470 26:28'>Mat 26:28</a>, <a href='B:480 1:4'>Mar 1:4</a>, <a href='B:490 1:77'>Luk 1:77</a>, <a href='B:490 3:3'>Luk 3:3</a>, <a href='B:490 24:47'>Luk 24:47</a>, <a href='B:510 2:38'>Act 2:38</a>, <a href='B:510 5:31'>Act 5:31</a> (AV, "forgiveness"); <a href='B:510 10:43'>Act 10:43</a>, <a href='B:510 13:38'>Act 13:38</a>, RV (AV, "forgiveness"); <a href='B:510 26:18'>Act 26:18</a> (ditto); <a href='B:650 9:22'>Heb 9:22</a>, <a href='B:650 10:18'>Heb 10:18</a>. See FORGIVE, B, and A, No. 1. <p/> <A-2,Noun,3929, paresis><p/> "a passing by of debt or sin," <a href='B:520 3:25'>Rom 3:25</a>, AV, "remission" (RV and AV marg., "passing over"). See PASSING OVER. <p/> Note: No. 2 is a matter of forbearance, No. 1 a matter of grace. <p/> <B-1,Verb,863, aphiemi><p/> "to send away" (akin to A, No. 1), is translated "to remit" in <a href='B:500 20:23'>Joh 20:23</a> (twice), AV (RV, "to forgive"). Scripture makes clear that the Lord's words could not have been intended to bestow the exercise of absolution, which Scripture declares is the prerogative of God alone. There is no instance in the NT of this act on the part of the Apostles. The words are to be understood in a "declarative" sense; the statement has regard to the effects of their ministry of the gospel, with its twofold effects of "remisson" or retention. They could not, nor could anyone subsequently, forgive sins, any more than that Joseph actually restored the butler to his office and hanged the baker (<a href='B:10 41:13'>Gen 41:13</a>), or any more than that the prophets actually accomplished things when they declared that they were about to be done (<a href='B:300 1:10'>Jer 1:10</a>, <a href='B:330 43:3'>Eze 43:3</a>). See FORGIVE, No. 1.


topic: Remnant
definition:
<b>Remnant</b> <1,,3062, loipos><p/> an adjective (akin to leipo, "to leave") signifying "remaining," is used as a noun and translated "the rest" in the RV, where the AV has "the remnant," <a href='B:470 22:6'>Mat 22:6</a>, <a href='B:730 11:13'>Rev 11:13</a>, <a href='B:730 12:17'>Rev 12:17</a>, <a href='B:730 19:21'>Rev 19:21</a>. See OTHER, RESIDUE, REST (the). <p/> <2,,3005, leimma><p/> "that which is left" (akin to leipo, "to leave"), "a remnant," is used in <a href='B:520 11:5'>Rom 11:5</a>, "there is a remnant," i.e., there is a spiritual "remnant" saved by the gospel from the midst of apostate Israel. While on one sense there has been and is a considerable number, yet, compared with the whole nation, past and present, the "remnant" is small, and as such is an evidence of God's electing grace (see <a href='B:520 11:4'>Rom 11:4</a>). In the Sept., <a href='B:120 19:4'>2Ki 19:4</a>. <p/> <3,,5259 3005, hupolemma><p/> hupo, "under," signifying "diminution," and No. 2, is used in <a href='B:520 9:27'>Rom 9:27</a>, some mss. have kataleimma, which has virtually the same meaning (kata, "down, behind"), "a remnant," where the contrast is drawn between the number of Israel as a whole, and the small number in it of those who are saved through the Gospel. The quotation is chiefly from the Sept. of <a href='B:290 1:10-23'>Isa 1:10-23</a>, with a modification recalling <a href='B:350 1:10'>Hos 1:10</a>, especially with regard to the word "number." The return of the "remnant" is indicated in the name "Shear-Jashub," see <a href='B:290 7:3'>Isa 7:3</a>, marg. The primary reference was to the return of a remnant from captivity to their own land and to God Himself; here the application is to the effects of the gospel. There is stress on the word "remnant."


topic: Remove, Removing
definition:
<b>Remove, Removing</b> <A-1,Verb,3327, metabanio><p/> "to pass over from one place to another" (meta, implying "change," and baino, "to go"), is translated "to remove" in <a href='B:470 17:20'>Mat 17:20</a> (twice). See PASS, No. 7. <p/> <A-2,Verb,3179, methistemi><p/> is used transitively in the sense of causing "to remove," in <a href='B:510 13:22'>Act 13:22</a>, of the "removing" of King Saul, by bringing about his death; in <a href='B:530 13:2'>1Co 13:2</a>, of "removing" mountains. See PUT, No. 23, TRANSLATE, TURN. <p/> <A-3,Verb,3346, metatithemi><p/> "to remove a person or thing from one place to another" (meta, implying "change," tithemi, "to put"), e.g., <a href='B:510 7:16'>Act 7:16</a>, "were carried over," signifies, in the Middle Voice, "to change oneself," and is so used in <a href='B:550 1:6'>Gal 1:6</a> "(I marvel that) ye are ... removing," RV (not as AV, "removed"); the present tense suggests that the defection of the Galatians from the truth was not yet complete and would continue unless they changed their views. The Middle Voice indicates that they were themselves responsible for their declension, rather than the Judaizers who had influenced them. See CARRY, No. 5. <p/> <A-4,Verb,3911, paraphero><p/> lit., "to bring to or before" (para, "beside," phero, "to carry"), "to take or carry away," is translated "remove" in the Lord's prayer in Gethsemane, <a href='B:480 14:36'>Mar 14:36</a>, RV (AV, "take away"); <a href='B:490 22:42'>Luk 22:42</a>. See TAKE. In the Sept., <a href='B:90 21:13'>1Sa 21:13</a>. <p/> <A-5,Verb,3351, metoikizo><p/> "to remove to a new abode, cause to migrate" (meta, implying "change," oikos, "a dwelling place"), is translated "removed" in <a href='B:510 7:4'>Act 7:4</a>; "I will carry ... away" (<a href='B:510 7:43'>Act 7:43</a>). See CARRYING AWAY, B. <p/> <A-6,Verb,673, apochorizo><p/> "to separate, part asunder," is used in the Passive Voice in <a href='B:730 6:14'>Rev 6:14</a>, "(the heaven) was removed," RV (AV, "departed"). See DEPART, No. 14. <p/> Notes: (1) In <a href='B:470 21:21'>Mat 21:21</a>, <a href='B:480 11:23'>Mar 11:23</a>, airo, "to lift, take up," is translated "be thou removed" (RV, "be thou taken up"). (2) In <a href='B:730 2:5'>Rev 2:5</a>, AV, kineo, "to move" (RV), is translated "will remove." See MOVE. <p/> <B-1,Noun,3331, metathesis><p/> "change of position" (transliterated in Eng., "metathesis," a transposition of the letter of a word), from meta, implying "change," and tithemi, "to place," is used only in Hebrews and translated "removing" in <a href='B:650 12:27'>Heb 12:27</a>; "translation" in <a href='B:650 11:5'>Heb 11:5</a>; "change" in <a href='B:650 7:12'>Heb 7:12</a>. See CHANGE, A.


topic: Rend, Rent (Verb and Noun)
definition:
<b>Rend, Rent (Verb and Noun)</b> <A-1,Verb,4486, rhegnumi><p/> "to tear, rend," is translated "to rend" in <a href='B:470 7:6'>Mat 7:6</a>, of swine. See BREAK, A, No. 6. <p/> <A-2,Verb,1284,diarrhesso / diaresso> a late form of diarrhegnumi, "to break asunder, rend" (dia, "through," and No. 1), is used of "rending" one's garments, <a href='B:470 26:65'>Mat 26:65</a>, <a href='B:480 14:63'>Mar 14:63</a>, <a href='B:510 14:14'>Act 14:14</a>. See BREAK, A, No. 7. <p/> <A-3,Verb,4048,perirrhegnumi / periregnumi> "to tear off all round" (peri, "around"), is said of garments in <a href='B:510 16:22'>Act 16:22</a>. <p/> <A-4,Verb,4977, schizo><p/> "to split, rend open," translated "to rend" in <a href='B:470 27:51'>Mat 27:51</a> (twice); <a href='B:480 1:10'>Mar 1:10</a>, RV, "rent asunder" (AV, "open"); <a href='B:480 15:38'>Mar 15:38</a>, <a href='B:490 5:36'>Luk 5:36</a>, RV, "rendeth (from);" the AV follows the mss. which omit it in the 1st part of this verse; <a href='B:490 23:45'>Luk 23:45</a>, <a href='B:500 19:24'>Joh 19:24</a>, <a href='B:500 21:11'>Joh 21:11</a>, RV, "rent" (AV, "broken"), of a net. See BREAK, A, No. 12. <p/> <A-5,Verb,1288, diaspao><p/> "to tear asunder," is translated "rent asunder" in <a href='B:480 5:4'>Mar 5:4</a>, RV (AV, "plucked asunder"); for <a href='B:510 23:10'>Act 23:10</a>, see TEAR. <p/> Note: In <a href='B:480 9:26'>Mar 9:26</a>, AV, sparasso, "to tear" (RV), is rendered "rent." See TEAR. <p/> <B-1,Noun,4978, schisma><p/> "a rent, division" (akin to A, No. 4), signifies a "rent" in wine-skins in <a href='B:470 9:16'>Mat 9:16</a>, <a href='B:480 2:21'>Mar 2:21</a>. See DIVISION, No. 3.


topic: Render
definition:
<b>Render</b> <1,,591, apodidomi><p/> "to give up or back," is translated "to render," (a) of righteous acts, (1) human, <a href='B:470 21:41'>Mat 21:41</a>, <a href='B:470 22:21'>Mat 22:21</a>, <a href='B:480 12:17'>Mar 12:17</a>, <a href='B:490 16:2'>Luk 16:2</a>, RV (AV, "give"); <a href='B:490 20:25'>Luk 20:25</a>, <a href='B:520 13:7'>Rom 13:7</a>, <a href='B:530 7:3'>1Co 7:3</a>; (2) Divine, <a href='B:470 16:27'>Mat 16:27</a>, RV, "shall render" (AV, "shall reward"), an important RV change; <a href='B:520 2:6'>Rom 2:6</a>, <a href='B:620 4:14'>2Ti 4:14</a>, RV (AV, "reward"); <a href='B:730 18:6'>Rev 18:6</a> (ditto); <a href='B:730 22:12'>Rev 22:12</a>, RV (AV, "give"); (b) of unrighteous acts, <a href='B:520 12:17'>Rom 12:17</a>, RV (AV, "recompense"); <a href='B:590 5:15'>1Th 5:15</a>, <a href='B:670 3:9'>1Pe 3:9</a>. See DELIVER, A, No. 3, RECOMPENSE, B, No. 2. <p/> <2,,467, antapodidomi><p/> "to give in return for," is translated "render" in <a href='B:590 3:9'>1Th 3:9</a>. See RECOMPENSE, REPAY. <p/> <3,,3930, parecho><p/> "to furnish, provide, supply," is translated "render" in <a href='B:580 4:1'>Col 4:1</a>, RV (AV, "give"), of what is due from masters to servants. See GIVE, No. 8. <p/> <4,,1325, didomi><p/> "to give," is translated "rendering" in <a href='B:600 1:8'>2Th 1:8</a>, RV (AV, "taking"), of the Divine execution of vengeance at the revelation of Christ from heaven hereafter. See GIVE, No. 1.


topic: Renew, Renewing (Verb and Noun)
definition:
<b>Renew, Renewing (Verb and Noun)</b> <A-1,Verb,341, anakainoo><p/> "to make new" (ana, "back" or "again," kainos, "new," not recent but different), "to renew," is used in the Passive Voice in <a href='B:540 4:16'>2Co 4:16</a>, of the daily renewal of "the inward man" (in contrast to the physical frame), i.e., of the "renewal" of spiritual power; in <a href='B:580 3:10'>Col 3:10</a>, of "the new man" (in contrast to the old unregenerate nature), which "is being renewed unto knowledge," RV (cp. No. 3 in <a href='B:560 4:23'>Eph 4:23</a>), i.e., the true knowledge in Christ, as opposed to heretical teachings. <p/> Note: This word has not been found elsewhere in Greek writings as yet, though No. 2 is, which would prevent the supposition that the Apostle coined a new word. <p/> <A-2,Verb,340, anakainizo><p/> is a variant form of No. 1, used in <a href='B:650 6:6'>Heb 6:6</a>, of the imposibility of "renewing" to repentance those Jews who professedly adhered to the Christian faith, if, after their experiences of it (not actual possession of its regenerating effects), they apostatized into their former Judaism. In the Sept., <a href='B:140 15:8'>2Ch 15:8</a>, <a href='B:230 39:2'>Psa 39:2</a>, <a href='B:230 103:5'>Psa 103:5</a>, <a href='B:230 104:30'>Psa 104:30</a>, <a href='B:310 5:21'>Lam 5:21</a>. <p/> <A-3,Verb,365, ananeoo><p/> "to renew, make young" (ana, as in No. 1, and neos, "recent," not different), is used in <a href='B:560 4:23'>Eph 4:23</a>, "be renewed (in the spirit of your mind)." The "renewal" here mentioned is not that of the mind itself in its natural powers of memory, judgment and perception, but "the spirit of the mind," which, under the controlling power of the indwelling Holy Spirit, directs its bent and energies Godward in the enjoyment of "fellowship with the Father and with His Son, Jesus Christ," and of the fulfillment of the will of God. The word is frequent in inscriptions and in the papyri. <p/> <B-1,Noun,342, anakainosis><p/> akin to A, No. 1, "a renewal," is used in <a href='B:520 12:2'>Rom 12:2</a>, "the renewing (of your mind)," i.e., the adjustment of the moral and spiritual vision and thinking to the mind of God, which is designed to have a transforming effect upon the life; in <a href='B:630 3:5'>Tit 3:5</a>, where "the renewing of the Holy Spirit" is not a fresh bestowment of the Spirit, but a revival of His power, developing the Christian life; this passage stresses the continual operation of the indwelling Spirit of God; the Romans passage stresses the willing response on the part of the believer.


topic: Renounce
definition:
<b>Renounce</b> <1,,550, apeipon><p/> lit., "to tell from" (apo, "from," eipon, an aorist form used to supply parts of lego, "to say"), signifies "to renounce," <a href='B:540 4:2'>2Co 4:2</a> (Middle Voice), of disowning "the hidden things of shame." In the Sept. of <a href='B:110 11:2'>1Ki 11:2</a> it signifies "to forbid," a meaning found in the papyri. The meaning "to renounce" may therefore carry with it the thought of forbidding the approach of the things disowned. <p/> <2,,657, apotasso><p/> "to set apart, to appoint," a meaning found in the papyri (apo, from, tasso, "to arrange"), is used in the Middle Voice in the sense either of "taking leave of," e.g., <a href='B:510 18:18'>Act 18:18</a>, or "forsaking," <a href='B:490 14:33'>Luk 14:33</a>, RV, "renounceth" (AV "forsaketh"). See FORSAKE, LEAVE.


topic: Repay
definition:
<b>Repay</b> <1,,591, apodidomi><p/> "to give back," is translated "I will repay" in <a href='B:490 10:35'>Luk 10:35</a>. See DELIVER, A, No. 3, RECOMPENSE, B, No. 2, RENDER, No. 1. <p/> <2,,467, antapodidomi><p/> "to give in return for," is translated "I will repay" in <a href='B:520 12:19'>Rom 12:19</a>, AV (RV, "I will recompense"). See RECOMPENSE, B, No. 1, RENDER, No. 2. <p/> <3,,661,apotino / apotio> signifying "to pay off" (apo, "off," tino, "to pay a fine"), is used in <a href='B:640 1:19'>Phm 1:19</a>, of Paul's promise to "repay" whatever Onesimus owed Philemon, or to whatever extent the runaway slave had wronged his master. The verb is very common in the papyri, e.g., in a contract of apprenticeship the father has to pay a forfeit for each day of the son's absence from work. Moulton and Milligan, who draw this and other illustrations in the way of "repayment," point out that "this verb is stronger than apodidomi (No. 1), and carries with it the idea of 'repayment' by way of a fine or punishment, a fact which lends emphasis to its use in <a href='B:640 1:19'>Phm 1:19</a>."


topic: Repent, Repentance
definition:
<b>Repent, Repentance</b> <A-1,Verb,3340, metanoeo><p/> lit., "to perceive afterwards" (meta, "after," implying "change," noeo, "to perceive;" nous, "the mind, the seat of moral reflection"), in contrast to pronoeo, "to perceive beforehand," hence signifies "to change one's mind or purpose," always, in the NT, involving a change for the better, an amendment, and always, except in <a href='B:490 1:17-4'>Luk 1:17-4</a>, of "repentance" from sin. The word is found in the Synoptic Gospels (in Luke, nine times), in Acts five times, in the Apocalypse twelve times, eight in the messages to the churches, <a href='B:730 2:5'>Rev 2:5</a> (twice), <a href='B:730 2:16'>Rev 2:16</a>, <a href='B:730 2:21'>Rev 2:21</a> (twice), RV, "she willeth not to repent" (2nd part); <a href='B:730 3:3'>Rev 3:3</a>, <a href='B:730 3:19'>Rev 3:19</a> (the only churches in those chapters which contain no exhortation in this respect are those at Smyrna and Philadelphia); elsewhere only in <a href='B:540 12:21'>2Co 12:21</a>. See also the general Note below. <p/> <A-2,Verb,3338, metamelomai><p/> meta, as in No. 1, and melo, "to care for," is used in the Passive Voice with the Middle Voice sense, signifying "to regret, to repent oneself," <a href='B:470 21:29'>Mat 21:29</a>, RV, "repented himself;" <a href='B:470 21:32'>Mat 21:32</a>, RV, "ye did (not) repent yourselves" (AV, "ye repented not"); <a href='B:470 27:3'>Mat 27:3</a>, "repented himself" <a href='B:540 7:8'>2Co 7:8</a> (twice), RV, "regret" in each case; <a href='B:650 7:21'>Heb 7:21</a>, where alone in the NT it is said (negatively) of God. <p/> <B-1,Adjective,278, ametameletos><p/> "not repented of, unregretted" (a, negative, and a verbal adjective of A, No. 2), signifies "without change of purpose;" it is said (a) of God in regard to his "gifts and calling," <a href='B:520 11:29'>Rom 11:29</a>; (b) of man, <a href='B:540 7:10'>2Co 7:10</a>, RV, "[repentance (metanoia, see)C] ... which bringeth no regret" (AV, "not to be repented of"); the difference between metanoia and metamelomai, illustrated here, is briefly expressed in the contrast between "repentance" and "regret." <p/> <C-1,Noun,3341, metanoia><p/> "afterthought, change of mind, repentance," corresponds in meaning to A, No. 1, and is used of "repentance" from sin or evil, except in <a href='B:650 12:17'>Heb 12:17</a>, where the word "repentance" seems to mean, not simply a change of Isaac's mind, but such a change as would reverse the effects of his own previous state of mind. Esau's birthright-bargain could not be recalled; it involved an irretrievable loss. As regards "repentance" from sin, (a) the requirement by God on man's part is set forth, e.g., in <a href='B:470 3:8'>Mat 3:8</a>, <a href='B:490 3:8'>Luk 3:8</a>, <a href='B:510 20:21'>Act 20:21</a>, <a href='B:510 26:20'>Act 26:20</a>; (b) the mercy of God in giving "repentance" or leading men to it is set forth, e.g., in <a href='B:510 5:31'>Act 5:31</a>, <a href='B:510 11:18'>Act 11:18</a>, <a href='B:520 2:4'>Rom 2:4</a>, <a href='B:620 2:25'>2Ti 2:25</a>. The most authentic mss. omit the word in <a href='B:470 9:13'>Mat 9:13</a>, <a href='B:480 2:17'>Mar 2:17</a>, as in the RV. <p/> Note: In the OT, "repentance" with reference to sin is not so prominent as that change of mind or purpose, out of pity for those who have been affected by one's action, or in whom the results of the action have not fulfilled expectations, a "repentance" attributed both to God and to man, e.g., <a href='B:10 6:6'>Gen 6:6</a>, <a href='B:20 32:14'>Exo 32:14</a> (that this does not imply anything contrary to God's immutability, but that the aspect of His mind is changed toward an object that has itself changed, see under RECONCILE). <p/> In the NT the subject chiefly has reference to "repentance" from sin, and this change of mind involves both a turning from sin and a turning to God. The parable of the Prodigal Son is an outstanding illustration of this. Christ began His ministry with a call to "repentance," <a href='B:470 4:17'>Mat 4:17</a>, but the call is addressed, not as in the OT to the nation, but to the individual. In the Gospel of John, as distinct from the Synoptic Gospels, referred to above, "repentance" is not mentioned, even in connection with John the Baptist's preaching; in John's Gospel and 1st Epistle the effects are stressed, e.g., in the new birth, and, generally, in the active turning from sin to God by the exercise of faith (<a href='B:500 3:3'>Joh 3:3</a>, <a href='B:500 9:38'>Joh 9:38</a>, <a href='B:690 1:9'>1Jo 1:9</a>), as in the NT in general.


topic: Repetitions (use vain)
definition:
<b>Repetitions (use vain)</b> <1,,945,battalogeo / battologeo> "to repeat idly," is used in <a href='B:470 6:7'>Mat 6:7</a>, "use (not) vain repetitions;" the meaning "to stammer" is scarcely to be associated with this word. The word is probably from an Aramaic phrase and onomatopoeic in character. The rendering of the Sinaitic Syriac is "Do not be saying battalatha, idle things," i.e., meaningless and mechanically repeated phrases, the reference being to pagan (not Jewish) modes of prayer. Battalos, "the Gabbler," was a nickname for Demosthenes, the great orator, assigned to him by his rivals.


topic: Reply
definition:
<b>Reply</b> <1,,470, antapokrinomai><p/> is translated "repliest against" in <a href='B:520 9:20'>Rom 9:20</a> (anti, "against," apokrinomai, "to answer"); in <a href='B:490 14:6'>Luk 14:6</a>, "answer again." See ANSWER, B, No. 2.


topic: Report (Noun and Verb)
definition:
<b>Report (Noun and Verb)</b> <A-1,Noun,189, akoe><p/> "a hearing," is translated "report" in <a href='B:500 12:38'>Joh 12:38</a>, <a href='B:520 10:16'>Rom 10:16</a>, and in the RV of <a href='B:470 4:24'>Mat 4:24</a>, <a href='B:470 14:1'>Mat 14:1</a>, <a href='B:480 1:28'>Mar 1:28</a>. See HEARING, B, No. 1. <p/> <A-2,Noun,2162, euphemia><p/> "a good report, good reputation" (eu, "well," pheme "a saying or report"), is used in <a href='B:540 6:8'>2Co 6:8</a>. Contrast No. 3. <p/> <A-3,Noun,1426, dusphemia><p/> "evil-speaking, defamation" (dus-, an inseparable prefix, the opposite to eu, "well," see No. 2), is used in <a href='B:540 6:8'>2Co 6:8</a>. <p/> <A-4,Noun,3056, logos><p/> "a word," is translated "report," i.e., "a story, narrative;" in <a href='B:490 5:15'>Luk 5:15</a> (AV, "fame"); <a href='B:490 7:17'>Luk 7:17</a> (AV, "rumor"); <a href='B:510 11:22'>Act 11:22</a> (AV, "tidings"). See WORD. <p/> Note: For marturia, rendered "report" in <a href='B:610 3:7'>1Ti 3:7</a>, AV, see TESTIMONY, WITNESS. <p/> <B-1,Adjective,2613, euphemos><p/> akin to A, No. 2, primarily, "uttering words or sounds of good omen," then, "avoiding ill-omened words," and hence "fair-sounding," "of good report," is so rendered in <a href='B:570 4:8'>Phi 4:8</a>. <p/> <C-1,Verb,3140, martureo><p/> "to be a witness, bear witness, testify," signifies, in the Passive Voice, "to be well testified of, to have a good report," <a href='B:510 6:3'>Act 6:3</a>, "of good (AV, honest) report," lit., "being well testified of;" <a href='B:510 10:22'>Act 10:22</a>, <a href='B:510 16:2'>Act 16:2</a>, <a href='B:510 22:12'>Act 22:12</a>, <a href='B:610 5:10'>1Ti 5:10</a>; in <a href='B:650 11:2'>Heb 11:2</a>, <a href='B:650 11:39'>Heb 11:39</a>, AV, "obtained a good report" (RV, "had witness borne to them"); in <a href='B:710 1:12'>3Jo 1:12</a>, AV, "hath good report" (RV, "hath the witness"), lit., "witness hath been borne." See TESTIFY, WITNESS. <p/> <C-2,Verb,518, apangello><p/> "to report" (apo, "from," angello, "to give a message"), "announce, declare" (by a messenger, speaker, or writer), is translated "reported" in <a href='B:510 4:23'>Act 4:23</a>, <a href='B:510 16:36'>Act 16:36</a>, RV (AV, "told"); <a href='B:510 16:38'>Act 16:38</a> (some mss. have No. 3; AV, "told"); "report" in <a href='B:530 14:25'>1Co 14:25</a>, AV (RV, "declaring"); <a href='B:590 1:9'>1Th 1:9</a>, RV, "report" (AV, "shew"); so <a href='B:510 28:21'>Act 28:21</a>. See DECLARE, No. 2. <p/> <C-3,Verb,312, anangello><p/> "to bring back word," in later Greek came to have the same meaning as No. 2, "to announce, declare;" it is translated "are reported" in <a href='B:670 1:12'>1Pe 1:12</a>, AV (RV, "have been announced"). See DECLARE, No. 1. <p/> <C-4,Verb,191, akouo><p/> "to hear," is used in the Passive Voice, impersonally, in <a href='B:530 5:1'>1Co 5:1</a>, lit., "it is heard" or "there is heard," translated "it is reported." See HEAR. <p/> <C-5,Verb,987, blasphemeo><p/> "to speak slanderously, impiously, profanely" (blapto, "to injure," and pheme, "a saying"), is translated "we be slanderously reported" in <a href='B:520 3:8'>Rom 3:8</a> (Passive Voice). See BLASPHEME, B. <p/> Note: In <a href='B:470 28:15'>Mat 28:15</a>, AV, diaphemizo, "to spread abroad" (dia, "throughout," pheme, "a saying, report"), is translated "is commonly reported" (RV, "was spread abroad"). See BLAZE ABROAD.


topic: Reproach (Noun and Verb), Reproachfully
definition:
<b>Reproach (Noun and Verb), Reproachfully</b> <A-1,Noun,3680, oneidismos><p/> "a reproach, defamation," is used in <a href='B:520 15:3'>Rom 15:3</a>, <a href='B:610 3:7'>1Ti 3:7</a>, <a href='B:650 10:33'>Heb 10:33</a>, <a href='B:650 11:26'>Heb 11:26</a>, <a href='B:650 13:13'>Heb 13:13</a>. <p/> <A-2,Noun,3681, oneidos><p/> akin to No. 1, is used in <a href='B:490 1:25'>Luk 1:25</a> in the concrete sense of "a matter of reproach, a disgrace." To have no children was, in the Jewish mind, more than a misfortune, it might carry the implication that this was a Divine punishment for some secret sin. Cp. <a href='B:10 30:1'>Gen 30:1</a>, <a href='B:90 1:1-10'>1Sa 1:1-10</a>. <p/> <A-3,Noun,819, atimia><p/> "dishonor," is translated "reproach" in <a href='B:540 11:21'>2Co 11:21</a>, AV (RV, "disparagement"). See DISHONOR, SHAME, VILE. <p/> Note: In <a href='B:540 12:10'>2Co 12:10</a>, AV, hubris, "insolence, injury," is translated "reproaches" (RV, "injuries"). See HARM. <p/> <B-1,Verb,3679, oneidizo><p/> akin to A, Nos. 1 and 2, signifies (a), in the Active Voice, "to reproach, upbraid," <a href='B:470 5:11'>Mat 5:11</a>, RV, "shall reproach" (AV, "shall revile"); <a href='B:470 11:20'>Mat 11:20</a>, "to upbraid;" <a href='B:470 27:44'>Mat 27:44</a>, RV, "cast ... reproach" [AV, "cast ... in (His) teeth"]; <a href='B:480 15:32'>Mar 15:32</a> RV, "reproached" (AV, "reviled"); <a href='B:480 16:14'>Mar 16:14</a> "upbraided;" <a href='B:490 6:22'>Luk 6:22</a> "shall reproach;" <a href='B:520 15:3'>Rom 15:3</a>, <a href='B:660 1:5'>Jam 1:5</a>, "upbraideth;" (b) in the Passive Voice, "to suffer reproach, be reproached," <a href='B:610 4:10'>1Ti 4:10</a> (in some mss. in the 2nd part); <a href='B:670 4:14'>1Pe 4:14</a>. <p/> <B-2,Verb,5195, hubrizo><p/> akin to hubris (see A, Note), used transitively, denotes "to outrage, insult, treat insolently;" it is translated "Thou reproachest" in <a href='B:490 11:45'>Luk 11:45</a>. The word is much stronger than "to reproach;" the significance is "Thou insultest (even us)," i.e., who are superior to ordinary Pharisees. The lawyer's imputation was unjust; Christ's rebuke was not hubris, "insult." What He actually said was by way of "reproach" (oneidizo). See DESPITEFULLY. <p/> Notes: (1) For anepileptos, "without reproach," RV, in <a href='B:610 3:2'>1Ti 3:2</a>, <a href='B:610 5:7'>1Ti 5:7</a>, <a href='B:610 6:14'>1Ti 6:14</a>, see BLAMELESS, B No. 5. (2) In <a href='B:610 5:14'>1Ti 5:14</a>, AV, loidoria, "reviling" (RV), used in the genitive case with charin, "in respect of," "for," is translated "reproachfully" (RV, "for reviling"). Cp. loidoreo, "to revile." See RAILING.


topic: Reprobate
definition:
<b>Reprobate</b> <1,,96, adokimos><p/> signifying "not standing the test, rejected" (a, negative, dokimos, "approved"), was primarily applied to metals (cp. <a href='B:290 1:22'>Isa 1:22</a>); it is used always in the NT in a Passive sense, (a) of things, <a href='B:650 6:8'>Heb 6:8</a>, "rejected," of land that bears thorns and thistles; (b) of persons, <a href='B:520 1:28'>Rom 1:28</a>, of a "reprobate mind," a mind of which God cannot approve, and which must be rejected by Him, the effect of refusing "to have God in their knowledge;" in <a href='B:530 9:27'>1Co 9:27</a> (for which see CAST, REJECTED); <a href='B:540 1:13-7'>2Co 1:13-7</a>, where the RV rightly translates the adjective "reprobate" (AV, "reprobates"), here the reference is to the great test as to whether Christ is in a person; in <a href='B:620 3:8'>2Ti 3:8</a> of those "reprobate concerning the faith," i.e., men whose moral sense is perverted and whose minds are beclouded with their own speculations; in <a href='B:630 1:16'>Tit 1:16</a>, of the defiled, who are "unto every good work reprobate," i.e., if they are put to the test in regard to any good work (in contrast to their profession), they can only be rejected. In the Sept., <a href='B:240 25:4'>Pro 25:4</a>, <a href='B:290 1:22'>Isa 1:22</a>.


topic: Reproof, Reprove
definition:
<b>Reproof, Reprove</b> <A-1,Noun,1650, elegmos><p/> "a reproof" (akin to B), is found in the best texts in <a href='B:620 3:16'>2Ti 3:16</a> (some mss. have elenchos, which denotes "a proof, proving, test," as in <a href='B:650 11:1'>Heb 11:1</a>, "proving," RV marg., "test"). Cp. elenxis, "rebuke," <a href='B:680 2:16'>2Pe 2:16</a> (lit., "had rebuke"). <p/> <B-1,Verb,1651, elencho><p/> "to convict, rebuke, reprove," is translated "to reprove" in <a href='B:490 3:19'>Luk 3:19</a>, <a href='B:500 3:20'>Joh 3:20</a>, RV marg., "convicted;" the real meaning here is "exposed" (AV marg., "discovered"); <a href='B:560 5:11'>Eph 5:11</a>, <a href='B:560 5:13'>Eph 5:13</a>, where "to expose" is again the significance; in <a href='B:500 16:8'>Joh 16:8</a>, AV, "will reprove" (RV, "will convict"); in <a href='B:530 14:24'>1Co 14:24</a>, RV, "reproved" (AV, "convinced"); in the following the RV has "to reprove," for AV, "to rebuke," <a href='B:610 5:20'>1Ti 5:20</a>, <a href='B:630 2:15'>Tit 2:15</a>, <a href='B:650 12:5'>Heb 12:5</a>, <a href='B:730 3:19'>Rev 3:19</a>; for synonymous words see CONVICT and REBUKE.


topic: Reputation, Repute
definition:
<b>Reputation, Repute</b> <1,,1380, dokeo><p/> signifies (a) "to be of opinion" (akin to doxa, "an opinion"), "to suppose," e.g., <a href='B:490 12:51'>Luk 12:51</a>, <a href='B:490 13:2'>Luk 13:2</a> (see SUPPOSE); (b) "to seem, to be reputed;" in <a href='B:550 2:2'>Gal 2:2</a>, RV, "who were of repute" (AV, "which were of reputation"); in <a href='B:550 2:6'>Gal 2:6</a> (twice), <a href='B:550 2:9'>Gal 2:9</a>, RV, "were reputed" and "were of repute" (AV, "seemed"); in each case the present participle of the verb with the article is used, lit., "(well) thought of" by them, persons held in consideration; in <a href='B:550 2:6'>Gal 2:6</a>, RV, "(those) who were reputed to be somewhat" (AV, "who seemed to be somewhat"); so <a href='B:550 2:9'>Gal 2:9</a>, where there is no irony [cp. the rendering "are accounted" in <a href='B:480 10:42'>Mar 10:42</a> (i.e., not rulers nominally)], Paul recognized that James, Cephas, and John were, as they were "reputed" by the church at Jerusalem, its responsible guides; (c) impersonally, "to think, to seem good." See SEEM and THINK. <p/> The first meaning, "to suppose," implies a subjective opinion based on thought; the second meaning, exemplified in the Galatians passages, expresses, from the standpoint of the observer, his own judgment about a matter (Trench, Syn., lxxx). <p/> Notes: (1) In <a href='B:510 5:34'>Act 5:34</a>, AV, timios, "honored, had in honor" (RV), is translated "had in reputation." (2) In <a href='B:570 2:29'>Phi 2:29</a>, AV, entimos, "honorable," with echo, "to have," i.e., "to hold in honor," is translated "hold ... in reputation" (RV, "hold ... in honor"). (3) For kenoo, in <a href='B:570 2:7'>Phi 2:7</a>, AV, "made (Himself) of no reputation," see EMPTY.


topic: Request (Noun and Verb)
definition:
<b>Request (Noun and Verb)</b> <A-1,Noun,155, aitema><p/> denotes "that which has been asked for" (akin to aiteo, "to ask"); in <a href='B:490 23:24'>Luk 23:24</a>, RV, "what they asked for" (AV, "as they required"), lit., "their request (should be done, ginomai);" in <a href='B:570 4:6'>Phi 4:6</a>, "requests;" in <a href='B:690 5:15'>1Jo 5:15</a>, "petitions." See PETITION, REQUIRE. <p/> <A-2,Noun,1162, deesis><p/> "an asking, entreaty, supplication," is translated "request" in <a href='B:570 1:4'>Phi 1:4</a>, AV (RV, "supplication"). See PRAYER, SUPPLICATION. <p/> <B-1,Verb,1189, deomai><p/> akin to A, No. 2, "to beseech, pray, request," is translated "to make request" in <a href='B:520 1:10'>Rom 1:10</a>. See BESEECH, No. 3. <p/> <B-2,Verb,154, aiteo><p/> "to ask," is translated "to make request" in <a href='B:580 1:9'>Col 1:9</a>, RV (AV, "to desire"). See ASK, No. 1. <p/> <B-3,Verb,2065, erotao><p/> "to ask," is translated "to make request" in <a href='B:690 5:16'>1Jo 5:16</a>. See ASK, No. 2 and remarks on the difference between Nos. 1 and 2.


topic: Require
definition:
<b>Require</b> <1,,2212, zeteo><p/> "to seek, seek after," also signifies "to require, demand," "shall be required," <a href='B:490 12:48'>Luk 12:48</a>; in <a href='B:530 4:2'>1Co 4:2</a>, "it is required (in stewards)." See DESIRE, Note (2), ENDEAVOR, GO, Note (2) (a), SEEK. <p/> <2,,1567, ekzeteo><p/> "to seek out" (ek, "out," and No. 1), also denotes "to demand, require," <a href='B:490 1:11-51'>Luk 1:11-51</a>, of executing vengeance for the slaughter of the prophets (cp. <a href='B:100 4:11'>2Sa 4:11</a>, <a href='B:330 3:18'>Eze 3:18</a>). See SEEK. <p/> <3,,523, apaiteo><p/> "to ask back, demand back" (apo, "from," or "back," aiteo, "to ask"), is translated "shall be required" in <a href='B:490 12:20'>Luk 12:20</a>, lit. "do they require," in the impersonal sense; elsewhere, <a href='B:490 6:30'>Luk 6:30</a>, "to ask again." It is used in the papyri frequently in the sense of "demanding, making demands." <p/> <4,,4238, prasso><p/> "to do, practice, perform," is used financially in the sense of "exacting" payment, in <a href='B:490 19:23'>Luk 19:23</a>. See EXTORT, A. <p/> Notes: (1) In <a href='B:490 23:23'>Luk 23:23</a>, AV, aiteo, "to ask" (Middle Voice) is translated "requiring" (RV, "asking'); so in <a href='B:530 1:22'>1Co 1:22</a> (Active Voice, AV, "require" (RV, "ask"). (2) In <a href='B:490 23:24'>Luk 23:24</a>, AV, the noun aitema (see REQUEST), "that which is asked for," is translated "as they required" (RV, "what they asked for"). (3) In <a href='B:530 7:36'>1Co 7:36</a> the rendering "need so requireth" (RV) represents the phrase houtos ("thus") opheilei ("it ought") genesthai ("to become," i.e., "to be done").


topic: Requite
definition:
<b>Requite</b> <1,,287, amoibe><p/> "a requital, recompence" (akin to ameibomai, "to repay," not found in the NT), is used with the verb apodidomi, "to render," in <a href='B:610 5:4'>1Ti 5:4</a>, and translated "to requite." This use is illustrated in the papyri by way of making a return, conferring a benefaction in return for something (Moulton and Milligan).


topic: Rescue
definition:
<b>Rescue</b> <1,,1807, exaireo><p/> "to take out" (ek, "from," haireo, "to take"), is used of "delivering" from persons and circumstances, and translated "rescued" in <a href='B:510 23:27'>Act 23:27</a>. See DELIVER, No. 8, PLUCK.


topic: Reserve
definition:
<b>Reserve</b> <1,,5083, tereo><p/> "to guard, keep, preserve, give heed to," is translated "to reserve," (a) with a happy issue, <a href='B:670 1:4'>1Pe 1:4</a>; (b) with a retributive issue, <a href='B:680 2:4'>2Pe 2:4</a>, <a href='B:680 2:9'>2Pe 2:9</a>, AV (RV, "keep"); <a href='B:680 2:17'>2Pe 2:17</a>, <a href='B:680 3:7'>2Pe 3:7</a>, <a href='B:720 1:6'>Jud 1:6</a>, AV (RV, "hath kept"); <a href='B:720 1:13'>Jud 1:13</a>; (c) with the possibility either of deliverance or execution, <a href='B:510 25:21'>Act 25:21</a>, AV (RV, "kept"). See KEEP. <p/> Note: In <a href='B:520 11:4'>Rom 11:4</a>, AV, kataleipo, "to leave behind, leave remaining," is translated "I have reserved" (RV, "I have left"). See LEAVE.


topic: Residue
definition:
<b>Residue</b> <1,,2645, kataloipos><p/> an adjective denoting "left remaining" (kata, "after, behind," leipo, "to leave"), akin to the verb in the Note above, is translated "residue" in <a href='B:510 15:17'>Act 15:17</a>, from the Sept. of <a href='B:370 9:12'>Amo 9:12</a>. <p/> Note: In <a href='B:480 16:13'>Mar 16:13</a>, AV, the plural of loipos, "left," is translated "residue" (RV, "rest").


topic: Resist
definition:
<b>Resist</b> <1,,436, anthistemi><p/> "to set against" (anti, "against," histemi, "to cause to stand"), used in the Middle (or Passive) Voice and in the intransitive 2nd aorist and perfect Active, signifying "to withstand, oppose, resist," is translated "to resist" in <a href='B:470 5:39'>Mat 5:39</a>, <a href='B:510 6:10'>Act 6:10</a>, AV (RV, "withstand"); <a href='B:520 9:19'>Rom 9:19</a>, AV (RV, "withstandeth"); <a href='B:520 13:2'>Rom 13:2</a> (2nd and 3rd parts; for 1st part, see No. 3), AV (RV, "withstandeth" and "withstand"); <a href='B:550 2:11'>Gal 2:11</a>, RV (AV, "withstood"); <a href='B:620 3:8'>2Ti 3:8</a> (2nd part), AV (RV, "withstand"); <a href='B:660 4:7'>Jam 4:7</a>, <a href='B:670 5:9'>1Pe 5:9</a>, AV (RV, "withstand"); "to withstand" in <a href='B:510 13:8'>Act 13:8</a>, <a href='B:560 6:13'>Eph 6:13</a>, <a href='B:620 3:8'>2Ti 3:8</a> (1st part); <a href='B:620 4:15'>2Ti 4:15</a>. <p/> <2,,478, antikathistemi><p/> "to stand firm against" (anti, "against," kathistemi, "to set down," kata), is translated "ye have (not) resisted" in <a href='B:650 12:4'>Heb 12:4</a>. In the Sept., <a href='B:50 31:21'>Deu 31:21</a>, <a href='B:60 5:7'>Jos 5:7</a>, <a href='B:400 2:8'>Mic 2:8</a>. <p/> <3,,498, antitasso><p/> anti, "against," tasso, "to arrange," originally a military term, "to range in battle against," and frequently so found in the papyri, is used in the Middle Voice signifying "to set oneself against, resist," (a) of men, <a href='B:510 18:6'>Act 18:6</a>, "opposed themselves;" elsewhere "to resist," of resisting human potentates, <a href='B:520 13:2'>Rom 13:2</a>; (b) of God, <a href='B:660 4:6'>Jam 4:6</a>, <a href='B:660 5:6'>Jam 5:6</a>, negatively, of leaving persistent evildoers to pursue their self-determined course, with eventual retribution; <a href='B:670 5:5'>1Pe 5:5</a>. See OPPOSE. <p/> <4,,496, antipipto><p/> lit., and primarily, "to fall against or upon" (anti, "against," pipto, "to fall"), then, "to strive against, resist," is used in <a href='B:510 7:51'>Act 7:51</a> of "resisting" the Holy Spirit.


