# dictionary

topic: Cost, Costliness, Costly
definition:
<b>Cost, Costliness, Costly</b> <A-1,Noun,1160, dapane><p/> "expense, cost" (from dapto, "to tear;" from a root dap, meaning "to divide"), is found in <a href='B:490 14:28'>Luk 14:28</a>, in the Lord's illustration of counting the "cost" of becoming His disciple. Cp. dapanao, "to spend," and its compounds, under CHARGE, SPEND. <p/> <A-2,Noun,5094, timiotes><p/> "costliness" (from timios, "valued at great price, precious;" see No. 3, below), is connected with time, "honor, price," and used in <a href='B:730 18:19'>Rev 18:19</a>, in reference to Babylon. <p/> <B-1,Adjective,5093, timios><p/> akin to A, No. 2, is translated "costly" in <a href='B:530 3:12'>1Co 3:12</a>, of "costly" stones, in a metaphorical sense (AV, "precious"). Cp. <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 21:19'>Rev 21:19</a>. See DEAR, HONORABLE, PRECIOUS, REPUTATION. <p/> <B-2,Adjective,4185, poluteles><p/> primarily, "the very end or limit" (from polus, "much," telos, "revenue"), with reference to price, of highest "cost," very expensive, is said of spikenard, <a href='B:480 14:3'>Mar 14:3</a>; raiment, <a href='B:610 2:9'>1Ti 2:9</a>; metaphorically, of a meek and quiet spirit, <a href='B:670 3:4'>1Pe 3:4</a>, "of great price;" cp. No. 1 and A, No. 2, above. See PRECIOUS, PRICE. <p/> <B-3,Adjective,4186, polutimos><p/> lit., "of great value" (see A, No. 2 and B, No. 1), is used of a pearl, <a href='B:470 13:46'>Mat 13:46</a>; of spikenard, <a href='B:500 12:3'>Joh 12:3</a> (RV, "very precious," AV "very costly"). See PRICE. The comparative polutimo(v.l.io)teros, "much more precious," is used in <a href='B:670 1:7'>1Pe 1:7</a>.


topic: Couch
definition:
<b>Couch</b> <1,,2826, klinidion><p/> "a small bed," a diminutive form of kline, "a bed" (from klino, "to incline, recline"), is used in <a href='B:490 5:19'>Luk 5:19</a>, <a href='B:490 5:24'>Luk 5:24</a> of the "bed" (kline, in <a href='B:490 5:18'>Luk 5:18</a>) on which the palsied man was brought. See BED. <p/> <2,,2895, krabbatos><p/> see BED, No. 4.


topic: Could
definition:
<b>Could</b> <1,,2192, echo><p/> "to have," is rendered "could" in <a href='B:480 14:8'>Mar 14:8</a>, "she hath done what she could," lit., "she hath done what she had." See HAVE. <p/> <2,,2480, ischuo><p/> "to have strength," is translated in <a href='B:480 14:37'>Mar 14:37</a> "couldest thou not." See ABLE. <p/> Notes: (1) Emblepo in <a href='B:510 22:11'>Act 22:11</a>, lit., "I was not seeing," is translated "I could not see." See BEHOLD. <p/> (2) See CAN, when not used as part of another verb.


topic: Council, Councillor
definition:
<b>Council, Councillor</b> <1,,4824, sumboulion><p/> "a uniting in counsel" (sun, "together," boule, "counsel, advice"), denotes (a) "counsel" which is given, taken and acted upon, e.g., <a href='B:470 12:14'>Mat 12:14</a>, RV, "took counsel," for AV, "held a council;" <a href='B:470 22:15'>Mat 22:15</a>; hence (b) "a council," an assembly of counsellors or persons in consultation, <a href='B:510 25:12'>Act 25:12</a>, of the "council" with which Festus conferred concerning Paul. The governors and procurators of provinces had a board of advisers or assessors, with whom they took "counsel," before pronouncing judgment. See CONSULTATION. <p/> <2,,4892, sunedrion><p/> properly, "a settling together" (sun, "together," hedra, "a seat"), hence, (a) "any assembly or session of persons deliberating or adjusting," as in the Sept. of <a href='B:230 26:4'>Psa 26:4</a> (lit., "with a council of vanity"); <a href='B:240 22:10'>Pro 22:10</a>, <a href='B:300 15:17'>Jer 15:17</a>, etc.; in the NT, e.g., <a href='B:470 10:17'>Mat 10:17</a>, <a href='B:480 13:9'>Mar 13:9</a>, <a href='B:500 11:47'>Joh 11:47</a>, in particular, it denoted (b) "the Sanhedrin," the Great Council at Jerusalem, consisting of 71 members, namely, prominent members of the families of the high priest, elders and scribes. The Jews trace the origin of this to <a href='B:40 11:16'>Num 11:16</a>. The more important causes came up before this tribunal. The Roman rulers of Judea permitted the Sanhedrin to try such cases, and even to pronounce sentence of death, with the condition that such a sentence should be valid only if confirmed by the Roman procurator. In <a href='B:500 11:47'>Joh 11:47</a>, it is used of a meeting of the Sanhedrin; in <a href='B:510 4:15'>Act 4:15</a>, of the place of meeting. <p/> <3,,1010, bouleutes><p/> Joseph of Arimathaea is described as "a councillor of honorable estate," <a href='B:480 15:43'>Mar 15:43</a>, RV; cp. <a href='B:490 23:50'>Luk 23:50</a> (not as AV, "counsellor").


topic: Counsel
definition:
<b>Counsel</b> <A-1,Noun,1012, boule><p/> see under ADVICE. <p/> <A-2,Noun,4825, sumboulos><p/> "a councillor with," occurs in <a href='B:520 11:34'>Rom 11:34</a>. <p/> <B-1,Verb,1011, bouleuo><p/> "to take counsel, to resolve," is used in the Middle Voice in the NT, "took counsel" in <a href='B:510 5:33'>Act 5:33</a>, AV (RV translates boulomai); both in <a href='B:510 27:39'>Act 27:39</a>; in <a href='B:490 14:31'>Luk 14:31</a>, RV "take counsel" (AV, "consulteth"); in <a href='B:500 11:53'>Joh 11:53</a>, AV and RV (so the best mss.); <a href='B:500 12:10'>Joh 12:10</a>, RV, "took counsel," for AV, "consulted;" in <a href='B:540 1:17'>2Co 1:17</a> (twice), "purpose." See CONSULT, MINDED, PURPOSE. <p/> <B-2,Verb,4823, sumbouleuo><p/> in the Active Voice, "to advise, to counsel," <a href='B:500 18:14'>Joh 18:14</a>, "gave counsel;" in <a href='B:730 3:18'>Rev 3:18</a>, "I counsel;" in the Middle Voice, "to take cousel, consult," <a href='B:470 26:4'>Mat 26:4</a>, RV, "took counsel together," for AV, "consulted;" <a href='B:510 9:23'>Act 9:23</a>, "took counsel" (RV adds "together"); in some mss. <a href='B:500 11:53'>Joh 11:53</a>. See CONSULT.


topic: Count
definition:
<b>Count</b> <1,,2192, echo><p/> "to have, to hold;" then, "to hold in the mind, to regard, to count," has this significance in <a href='B:470 14:5'>Mat 14:5</a>, "they counted Him as a prophet;" <a href='B:640 1:17'>Phm 1:17</a>, "If then thou countest me a partner;" <a href='B:480 11:32'>Mar 11:32</a>, AV, (RV, "hold"); <a href='B:510 20:24'>Act 20:24</a>, AV. See ABLE. <p/> <2,,2233, hegeomai><p/> primarily, "to lead the way;" hence, "to lead before the mind, account," is found with this meaning in <a href='B:570 2:3'>Phi 2:3</a>, RV (AV, "esteem"); <a href='B:570 2:6'>Phi 2:6</a>, RV (AV, "thought"); <a href='B:570 2:25'>Phi 2:25</a> (AV, "supposed"); <a href='B:570 1:3-8'>Phi 1:3-8</a>, <a href='B:600 3:15'>2Th 3:15</a>, <a href='B:610 1:12'>1Ti 1:12</a>, <a href='B:610 6:1'>1Ti 6:1</a>, <a href='B:650 10:29'>Heb 10:29</a>, <a href='B:660 1:2'>Jam 1:2</a>, <a href='B:650 11:11'>Heb 11:11</a> (AV, "judged"); <a href='B:680 2:13'>2Pe 2:13</a>, <a href='B:680 3:9'>2Pe 3:9</a>. See ACCOUNT. <p/> <3,,3049, logizomai><p/> "to reckon," is rendered "count" in <a href='B:540 10:2'>2Co 10:2</a>, RV (AV, "think"); "counted" in the AV of <a href='B:520 2:26'>Rom 2:26</a>, <a href='B:520 4:3'>Rom 4:3</a>, <a href='B:520 4:5'>Rom 4:5</a>, <a href='B:520 9:8'>Rom 9:8</a> (RV, "reckoned"). <p/> <4,,5585, psephizo><p/> akin to psephos, "a stone," used in voting, occurs in <a href='B:490 14:28'>Luk 14:28</a>, <a href='B:730 13:18'>Rev 13:18</a>. <p/> <5,,4860, sumpsephizo><p/> "to count up," occurs in <a href='B:510 19:19'>Act 19:19</a>. <p/> Note: In <a href='B:660 5:11'>Jam 5:11</a>, makarizo, "to pronounce blessed," is rendered "count ... happy," AV (RV, "call ..."). For kataxioo see ACCOUNT, No. 5. For "descent is counted" see GENEALOGY.


topic: Countenance
definition:
<b>Countenance</b> <1,,3799, opsis><p/> only <a href='B:730 1:16'>Rev 1:16</a> has "countenance." See APPEARANCE. <p/> <2,,4383, prosopon><p/> is translated "countenance" in <a href='B:490 9:29'>Luk 9:29</a>, <a href='B:510 2:28'>Act 2:28</a>, and in the AV of <a href='B:540 3:7'>2Co 3:7</a> (RV, "face"). See APPEARANCE. <p/> <3,,2397, eidea><p/> akin to eidon, "to see:" see APPEARANCE. <p/> Notes: (1) In <a href='B:510 13:24'>Act 13:24</a> prosopon is translated "before" (lit., "before the presence of His coming"). <p/> (2) Skuthropos, "of a sad countenance" (skuthros, "gloomy, sad," ops, "an eye"), is used in <a href='B:470 6:16'>Mat 6:16</a>, <a href='B:490 24:17'>Luk 24:17</a>, "sad." <p/> (3) Stugnazo, "to be or become hateful, gloomy, in aspect," is translated "his countenance fell," <a href='B:480 10:22'>Mar 10:22</a>, RV (AV, "he was sad"). It is used of the heaven or sky in <a href='B:470 16:3'>Mat 16:3</a>, "lowring." See LOWRING.


topic: Country
definition:
<b>Country</b> <A-1,Noun,68, agros><p/> denotes "a field, especially a cultivated field;" hence, "the country" in contrast to the town (Eng., "agrarian, agriculture"), e.g., <a href='B:480 5:14'>Mar 5:14</a>, <a href='B:480 6:36'>Mar 6:36</a>, <a href='B:480 15:21'>Mar 15:21</a>, <a href='B:480 16:12'>Mar 16:12</a>, <a href='B:490 8:34'>Luk 8:34</a>, <a href='B:490 9:12'>Luk 9:12</a> (plural, lit., "fields"); <a href='B:490 23:26'>Luk 23:26</a>; a piece of ground, e.g., <a href='B:480 10:29'>Mar 10:29</a>, <a href='B:510 4:37'>Act 4:37</a>. See FARM. <p/> <A-2,Noun,3968, patris><p/> primarily signifies "one's fatherland, native country, of one's own town," <a href='B:470 13:54'>Mat 13:54</a>, <a href='B:470 13:57'>Mat 13:57</a>, <a href='B:480 6:1'>Mar 6:1</a>, <a href='B:480 6:4'>Mar 6:4</a>, <a href='B:490 1:4-24'>Luk 1:4-24</a>, <a href='B:500 4:44'>Joh 4:44</a>, <a href='B:650 11:14'>Heb 11:14</a>. <p/> <A-3,Noun,5561, chora><p/> properly denotes "the space lying between two limits or places;" accordingly it has a variety of meanings: "country," <a href='B:470 2:12'>Mat 2:12</a>, <a href='B:470 8:28'>Mat 8:28</a>, <a href='B:480 1:5'>Mar 1:5</a>, RV (AV, "land"); <a href='B:480 5:1'>Mar 5:1</a>, <a href='B:480 5:10'>Mar 5:10</a>, <a href='B:490 2:8'>Luk 2:8</a>, <a href='B:490 8:26'>Luk 8:26</a>, <a href='B:490 1:15-14'>Luk 1:15-14</a>, RV (AV, "land"), <a href='B:490 15:15'>Luk 15:15</a>, <a href='B:490 19:12'>Luk 19:12</a>, <a href='B:490 21:21'>Luk 21:21</a>, <a href='B:510 10:39'>Act 10:39</a>, RV (AV, "land"); <a href='B:510 12:20'>Act 12:20</a>, <a href='B:510 26:20'>Act 26:20</a>, RV (AV, "coasts"); <a href='B:510 27:27'>Act 27:27</a>; in <a href='B:480 6:55'>Mar 6:55</a> (in the best mss.) and <a href='B:510 18:23'>Act 18:23</a>, RV, "region." See COAST, FIELD, GROUND, LAND, REGION. <p/> <A-4,Noun,4066, perichoros><p/> peri, "around," and No. 3, signifies "country round about," <a href='B:490 8:37'>Luk 8:37</a>; "country about," <a href='B:490 3:3'>Luk 3:3</a>, AV (RV, "region round about"); in <a href='B:470 14:35'>Mat 14:35</a>, <a href='B:490 4:37'>Luk 4:37</a>, AV, "country round about" (RV, "region round about"); <a href='B:470 3:5'>Mat 3:5</a>, <a href='B:480 1:28'>Mar 1:28</a>, <a href='B:490 4:14'>Luk 4:14</a>, <a href='B:490 7:17'>Luk 7:17</a>, <a href='B:510 14:6'>Act 14:6</a>. See REGION. <p/> <A-5,Noun,3313, meros><p/> "a part," is rendered "country" in <a href='B:510 19:1'>Act 19:1</a>, RV. <p/> Note: Some inferior mss. have No. 4 in <a href='B:480 6:55'>Mar 6:55</a>, for No. 3. <p/> <B-1,Adjective,510, anoterikos><p/> "upper," is used in the plural in <a href='B:510 19:1'>Act 19:1</a>, to denote "upper regions," with AV, "coast," RV, "country," i.e., the high central plateau, in contrast to the roundabout way by the river through the valley. See COAST. <p/> <B-2,Adjective,3714, oreinos><p/> "hilly" (from oros, "a hill, mountain"), is translated "hill country" in <a href='B:490 1:39'>Luk 1:39</a>, <a href='B:490 1:65'>Luk 1:65</a>. <p/> <C-1,Verb,589, apodemeo><p/> signifies "to go or travel into a far country," lit., "to be away from one's people" (apo, "from," demos, "a people"), <a href='B:470 21:33'>Mat 21:33</a>, <a href='B:470 25:14'>Mat 25:14</a>; in <a href='B:470 25:15'>Mat 25:15</a> the verb is translated in the RV, "went on his journey" (AV, "took his journey"); <a href='B:480 12:1'>Mar 12:1</a>, <a href='B:490 20:9'>Luk 20:9</a>, "went into another country," RV. In <a href='B:490 15:13'>Luk 15:13</a> both versions translate by "took his journey" ("into a far country" being separately expressed); see JOURNEY. Cp. apodemos, lit., "away from one's own people, gone abroad," <a href='B:480 13:34'>Mar 13:34</a>. <p/> Notes: (1) Ge, "earth, land," is translated "country" in the AV of <a href='B:470 9:31'>Mat 9:31</a>, <a href='B:510 7:3'>Act 7:3</a>; RV, "land." See LAND. <p/> (2) Genos, "a race," is mistranslated "country" in the AV of <a href='B:510 4:36'>Act 4:36</a> (RV, "by race"). See below.


topic: Countrymen
definition:
<b>Countrymen</b> <1,,1085, genos><p/> properly denotes "an offspring;" then, "a family;" then, "a race, nation;" otherwise, "a kind or species;" it is translated "countrymen," in <a href='B:540 11:26'>2Co 11:26</a>, in Paul's reference to his fellow-nationals; so in <a href='B:550 1:14'>Gal 1:14</a>, RV, for AV, "nation." See BEGET. <p/> <2,,4853, sumphuletes><p/> lit., "a fellow-tribesman" (sun, "with," phule, "a tribe, race, nation, people"), hence, one who is of the same people, a fellow-countryman, is found in <a href='B:590 2:14'>1Th 2:14</a>.


topic: Coupled
definition:
<b>Coupled</b> * Note: The word "coupled" is inserted in italics in <a href='B:670 3:2'>1Pe 3:2</a>, the more adequately to express the original, which is, lit., "your chaste behavior in fear."


topic: Courage
definition:
<b>Courage</b> <A-1,Noun,2294, tharsos><p/> akin to tharseo, "to be of good cheer," is found in <a href='B:510 28:15'>Act 28:15</a>. <p/> <B-1,Verb,2292, tharreo><p/> is translated by some form of the verb "to be of good courage," in the RV in five of the six places where it is used: <a href='B:540 5:6'>2Co 5:6</a>, "being of good courage" (AV, "we are ... confident"); <a href='B:540 5:8'>2Co 5:8</a>, "we are of good courage" (AV, "we are confident"); <a href='B:540 7:16'>2Co 7:16</a>, "I am of good courage" (AV, "I have confidence"); <a href='B:540 10:1'>2Co 10:1</a>, "I am of good courage" (AV, "I am bold"); <a href='B:540 10:2'>2Co 10:2</a>, "show courage" (AV, "be bold"); <a href='B:650 13:6'>Heb 13:6</a>, "with good courage," lit., "being of good courage" (AV, "boldly"). See BOLD, CONFIDENCE. <p/> Note: Tharreo is a later form of tharseo. Cp. tolmao, "to be bold."


topic: Course
definition:
<b>Course</b> <A-1,Noun,165, aion><p/> "an age" (see AGE), is sometimes wrongly spoken of as a "dispensation," which does not mean a period of time, but a mode of dealing. It is translated "course" in <a href='B:560 2:2'>Eph 2:2</a>, "the course of this world," i.e., the cycle or present round of things. See AGE, ETERNAL, EVER, WORLD. <p/> <A-2,Noun,1408, dromos><p/> properly, "a running, a race" (from edramon, "to run"), hence, metaphorically, denotes "a career, course of occupation, or of life," viewed in a special aspect, <a href='B:510 13:25'>Act 13:25</a>, <a href='B:510 20:24'>Act 20:24</a>, <a href='B:620 4:7'>2Ti 4:7</a>. <p/> <A-3,Noun,2183, ephemeria><p/> primarily, "daily service," as, e.g., in the Sept. of <a href='B:140 13:11'>2Ch 13:11</a> (from epi, "upon, or by," hemera, "a day," Eng., "ephemeral"), hence denoted a "class," or "course," into which the priests were divided for the daily service in the Temple, each "class" serving for seven days (see <a href='B:130 9:25'>1Ch 9:25</a>). In the NT it is used in <a href='B:490 1:5'>Luk 1:5</a>, <a href='B:490 1:8'>Luk 1:8</a>. <p/> Note: Cp. ephemeros, "daily (food)," <a href='B:660 2:15'>Jam 2:15</a>. <p/> <A-4,Noun,5164, trochos><p/> "a wheel," is translated "wheel" in <a href='B:660 3:6'>Jam 3:6</a>, RV, with metaphorical reference to the round of human activity (AV, "course"), as a glowing axle would set on fire the whole wooden wheel. <p/> <B-1,Verb,5562, choreo><p/> "to make room for, to go forward," is rendered "hath not free course," in <a href='B:500 8:37'>Joh 8:37</a>, RV (AV, "hath no place"). See COME, No. 24. <p/> Notes: (1) Connected with dromos, A, No. 2, is euthudromeo, "to make (or run) a straight course" (euthus, "straight"), <a href='B:510 16:11'>Act 16:11</a>, <a href='B:510 21:1'>Act 21:1</a>. (2) In <a href='B:600 3:1'>2Th 3:1</a>, trecho, "to run" (RV), is translated "have free course" (AV). (3) In <a href='B:530 14:27'>1Co 14:27</a>, ana meros, "by turn," "in turn" (RV), is rendered "by course" (AV). (4) For ploos, "a sailing or voyage, course," <a href='B:510 21:7'>Act 21:7</a>, AV (RV, "voyage"), see VOYAGE.


topic: Court
definition:
<b>Court</b> <1,,60, agoraios><p/> is an adjective, "signifying pertaining to the agora, any place of public meeting, and especially where trials were held," <a href='B:510 19:38'>Act 19:38</a>; the RV translates the sentence "the courts are open;" a more literal rendering is "court days are kept." In <a href='B:510 17:5'>Act 17:5</a> it is translated in the RV, "rabble;" AV, "baser sort," lit., "frequenters of the markets." See BASER. <p/> <2,,833, aule><p/> primarily, "an uncovered space around a house, enclosed by a wall, where the stables were," hence was used to describe (a) "the courtyard of a house;" in the OT it is used of the "courts" of the tabernacle and Temple; in this sense it is found in the NT in <a href='B:730 11:2'>Rev 11:2</a>; (b) "the courts in the dwellings of well-to-do folk," which usually had two, one exterior, between the door and the street (called the proaulion, or "porch," <a href='B:480 14:68'>Mar 14:68</a>), the other, interior, surrounded by the buildings of the dwellings, as in <a href='B:470 26:69'>Mat 26:69</a> (in contrast to the room where the judges were sitting); <a href='B:480 14:66'>Mar 14:66</a>, <a href='B:490 22:55'>Luk 22:55</a>; AV, "hall;" RV "court" gives the proper significance, <a href='B:470 26:3'>Mat 26:3</a>, <a href='B:470 26:58'>Mat 26:58</a>, <a href='B:480 14:54'>Mar 14:54</a>, <a href='B:480 15:16'>Mar 15:16</a> (RV, "Praetorium"); <a href='B:490 11:21'>Luk 11:21</a>, <a href='B:500 18:15'>Joh 18:15</a>. It is here to be distinguished from the Praetorium, translated "palace." See HALL, PALACE. For the other meaning "sheepfold," <a href='B:500 10:1'>Joh 10:1</a>, <a href='B:500 10:16'>Joh 10:16</a>, see FOLD. <p/> <3,,933, basileion><p/> an adjective meaning "royal," signifies, in the neuter plural, "a royal palace," translated "kings' courts" in <a href='B:490 7:25'>Luk 7:25</a>; in the singular, <a href='B:670 2:9'>1Pe 2:9</a>, "royal." See ROYAL.


topic: Courteous, Courteously
definition:
<b>Courteous, Courteously</b> <A-1,Adjective,5391, tapeinophron><p/> "lowly-minded," is used in <a href='B:670 3:8'>1Pe 3:8</a>, "be courteous," AV (RV, "humble-minded"). <p/> <B-1,Adverb,5390, philophronos><p/> lit., "friendly," or, more fully, "with friendly thoughtfulness" (philos, "friend," phren, "the mind"), is found in <a href='B:510 28:7'>Act 28:7</a>, of the hospitality showed by Publius to Paul and his fellow-shipwrecked travelers. Note: Some mss. have the corresponding adjective philophron, "courteous," in <a href='B:670 3:8'>1Pe 3:8</a>; the most authentic mss. have tapeinophron, "humble-minded." <p/> <B-2,Adverb,5364, philanthropos><p/> is translated "courteously" in <a href='B:510 27:3'>Act 27:3</a>, AV; RV, "kindly" (Eng., "philanthropically"). See KINDLY.


topic: Cousin
definition:
<b>Cousin</b> <1,,431, anepsios><p/> in <a href='B:580 4:10'>Col 4:10</a> denotes a "cousin" rather than a nephew (AV, "sister's son"). "Cousin" is its meaning in various periods of Greek writers. In this sense it is used in the Sept., in <a href='B:40 36:11'>Num 36:11</a>. In later writings it denotes a nephew; hence the AV rendering. As Lightfoot says, there is no reason to suppose that the Apostle would have used it in any other than its proper sense. We are to understand, therefore, that Mark was the cousin of Barnabas. See SISTER. <p/> <2,,4773, sungenis><p/> in <a href='B:490 1:36'>Luk 1:36</a> (so in the most authentic mss.) and sungenes in <a href='B:490 1:58'>Luk 1:58</a> (plural), AV, "cousin" and "cousins," respectively signify "kinswoman" and "kinsfolk," (RV); so the RV and AV in <a href='B:490 2:44'>Luk 2:44</a>, <a href='B:490 21:16'>Luk 21:16</a>. The word lit. signifies "born with," i.e., of the same stock, or descent; hence "kinsman, kindred." See KIN, KINSFOLK, KINSWOMAN.


topic: Covenant (Noun and Verb)
definition:
<b>Covenant (Noun and Verb)</b> <A-1,Noun,1242, diatheke><p/> primarily signifies "a disposition of property by will or otherwise." In its use in the Sept., it is the rendering of a Hebrew word meaning a "covenant" or agreement (from a verb signifying "to cut or divide," in allusion to a sacrificial custom in connection with "covenant-making," e.g., <a href='B:10 15:10'>Gen 15:10</a>, "divided" <a href='B:300 1:34-19'>Jer 1:34-19</a>). In contradistinction to the English word "covenant" (lit., "a coming together"), which signifies a mutual undertaking between two parties or more, each binding himself to fulfill obligations, it does not in itself contain the idea of joint obligation, it mostly signifies an obligation undertaken by a single person. For instance, in <a href='B:550 3:17'>Gal 3:17</a> it is used as an alternative to a "promise" (<a href='B:550 1:3-18'>Gal 1:3-18</a>). God enjoined upon Abraham the rite of circumcision, but His promise to Abraham, here called a "covenant," was not conditional upon the observance of circumcision, though a penalty attached to its nonobservance. <p/> "The NT uses of the word may be analyzed as follows: (a) a promise or undertaking, human or Divine, <a href='B:550 3:15'>Gal 3:15</a>; (b) a promise or undertaking on the part of God, <a href='B:490 1:72'>Luk 1:72</a>, <a href='B:510 3:25'>Act 3:25</a>, <a href='B:520 9:4'>Rom 9:4</a>, <a href='B:520 11:27'>Rom 11:27</a>, <a href='B:550 3:17'>Gal 3:17</a>, <a href='B:560 2:12'>Eph 2:12</a>, <a href='B:650 7:22'>Heb 7:22</a>, <a href='B:650 8:6'>Heb 8:6</a>, <a href='B:650 8:8'>Heb 8:8</a>, <a href='B:650 8:10'>Heb 8:10</a>, <a href='B:650 10:16'>Heb 10:16</a>; (c) an agreement, a mutual undertaking, between God and Israel, see Deut. 29; 30 (described as a 'commandment,' <a href='B:650 7:18'>Heb 7:18</a>, cp. <a href='B:650 7:22'>Heb 7:22</a>); <a href='B:650 8:9'>Heb 8:9</a>, <a href='B:650 9:20'>Heb 9:20</a>; (d) by metonymy, the token of the covenant, or promise, made to Abraham, <a href='B:510 7:8'>Act 7:8</a>; (e) by metonymy, the record of the covenant, <a href='B:540 3:14'>2Co 3:14</a>, <a href='B:650 9:4'>Heb 9:4</a>; cp. <a href='B:730 11:19'>Rev 11:19</a>; (f) the basis, established by the death of Christ, on which the salvation of men is secured, <a href='B:470 26:28'>Mat 26:28</a>, <a href='B:480 14:24'>Mar 14:24</a>, <a href='B:490 22:20'>Luk 22:20</a>, <a href='B:530 11:25'>1Co 11:25</a>, <a href='B:540 3:6'>2Co 3:6</a>, <a href='B:650 10:29'>Heb 10:29</a>, <a href='B:650 12:24'>Heb 12:24</a>, <a href='B:650 13:20'>Heb 13:20</a>. <p/> "This covenant is called the 'new,' <a href='B:650 9:15'>Heb 9:15</a>, the 'second,' <a href='B:650 8:7'>Heb 8:7</a>, the 'better,' <a href='B:650 7:22'>Heb 7:22</a>. In <a href='B:650 1:9-17'>Heb 1:9-17</a>, the translation is much disputed. There does not seem to be any sufficient reason for departing in these verses from the word used everywhere else. The English word 'Testament' is taken from the titles prefixed to the Latin Versions." * [* From Notes on Galations by Hogg and Vine, p.144.] See TESTAMENT. <p/> <B-1,Verb,4934, suntithemi><p/> lit., "to put together," is used only in the Middle Voice in the NT, and, means "to determine, agree," <a href='B:500 9:22'>Joh 9:22</a>, <a href='B:510 23:20'>Act 23:20</a>; "to assent," <a href='B:510 24:9'>Act 24:9</a>; "to covenant," <a href='B:490 22:5'>Luk 22:5</a>. See AGREE, ASSENT. <p/> Note: In <a href='B:470 26:15'>Mat 26:15</a> the AV translates histemi, "to place (in the balances)," i.e., to weigh, "they covenanted with;" RV, "they weighed unto."


topic: Covenant-breakers
definition:
<b>Covenant-breakers</b> <1,,802, asunthetos><p/> from suntithemi (see above), with the negative prefix a, hence signifies "not covenant-keeping," i.e., refusing to abide by "covenants" made, "covenant-breaking," faithless, <a href='B:520 1:31'>Rom 1:31</a>. In the Sept. it is found in <a href='B:300 1:3-11'>Jer 1:3-11</a>. Cp. the corresponding verb, asuntithemi, in the Sept. of <a href='B:230 73:15'>Psa 73:15</a>, "to deal treacherously" (RV), and the noun asunthesia, "transgression, or covenant-breaking," e.g., <a href='B:150 9:2'>Ezr 9:2</a>, <a href='B:150 9:4'>Ezr 9:4</a>, <a href='B:150 10:6'>Ezr 10:6</a>. <p/> Note: Trench, Syn. lii, notes the distinction between asunthetos and aspondos, "implacable," the latter, in <a href='B:620 3:3'>2Ti 3:3</a> only, being derived from sponde, "a sacrificial libation," which accompanied treaty-making; hence, with the negative prefix a, "without a treaty or covenant," thus denoting a person who cannot be persuaded to enter into a "covenant." He points out that asunthetos presumes a state of peace interrupted by the unrighteous, aspondos a state of war, which the implacable refuse to terminate equitably. The words are clearly not synonymous.


topic: Cover, Covering
definition:
<b>Cover, Covering</b> <A-1,Verb,2572, kalupto><p/> signifies "to cover," <a href='B:470 8:24'>Mat 8:24</a>, <a href='B:470 10:26'>Mat 10:26</a>, <a href='B:490 8:16'>Luk 8:16</a>, <a href='B:490 23:30'>Luk 23:30</a>, <a href='B:660 5:20'>Jam 5:20</a> (RV); <a href='B:670 4:8'>1Pe 4:8</a>; to veil, in <a href='B:540 4:3'>2Co 4:3</a> (RV; AV, "hid"). See HIDE. <p/> Note: Cp. the corresponding noun kalumma, "a veil," <a href='B:540 1:3-16'>2Co 1:3-16</a>. See VEIL. <p/> <A-2,Verb,1943, epikalupto><p/> "to cover up or over" (epi, "over"), is used in <a href='B:520 4:7'>Rom 4:7</a>, lit., "whose sins are covered over." Cp. epikalumma, "a cloke," <a href='B:670 2:16'>1Pe 2:16</a>. <p/> <A-3,Verb,4028, perikalupto><p/> "to cover around" (peri, "around"), e.g., the face, and so, to blindfold, is translated "cover" in <a href='B:480 14:65'>Mar 14:65</a>, "blindfold" in <a href='B:490 22:64'>Luk 22:64</a>. In <a href='B:650 9:4'>Heb 9:4</a>, it signifies "to overlay." See BLINDFOLD, OVERLAY. <p/> <A-4,Verb,4780, sunkalupto><p/> lit., "to cover together;" the sun-, however, is intensive, and the verb signifies "to cover wholly, to cover up," <a href='B:490 12:2'>Luk 12:2</a>. <p/> <A-5,Verb,2619, katakalupto><p/> "to cover up" (kata, intensive), in the Middle Voice, "to cover oneself," is used in <a href='B:530 1:11-7'>1Co 1:11-7</a> (RV, "veiled"). <p/> Note: In <a href='B:530 11:4'>1Co 11:4</a>, "having his head covered" is, lit., "having (something) down the head." <p/> <B-1,Noun,4018, peribolaion><p/> lit. denotes "something thrown around" (peri, "around," ballo, "to throw"); hence, "a veil, covering," <a href='B:530 11:15'>1Co 11:15</a> (marg.), or "a mantle around the body, a vesture," <a href='B:650 1:12'>Heb 1:12</a>. See CLOTHING, Note (1), VESTURE. <p/> <B-2,Noun,4629, skepasma><p/> "a covering" (skepazo, "to cover"), strictly, "a roofing," then, "any kind of shelter or covering," is used in the plural in <a href='B:610 6:8'>1Ti 6:8</a> (AV, "rainment;" RV, "covering").


topic: Covet, Covetous, Covetousness
definition:
<b>Covet, Covetous, Covetousness</b> <A-1,Verb,1937, epithumeo><p/> "to fix the desire upon" (epi, "upon," used intensively, thumos, "passion"), whether things good or bad; hence, "to long for, lust after, covet," is used with the meaning "to covet evilly" in <a href='B:510 20:33'>Act 20:33</a>, of "coveting money and apparel;" so in <a href='B:520 7:7'>Rom 7:7</a>, <a href='B:520 13:9'>Rom 13:9</a>. See DESIRE, FAIN, LUST. <p/> <A-2,Verb,2206, zeloo><p/> is rendered "covet earnestly," in <a href='B:530 12:31'>1Co 12:31</a>, AV; RV, "desire earnestly," as in <a href='B:530 14:39'>1Co 14:39</a> (AV "covet"). See AFFECT, DESIRE, ENVY, JEALOUS, ZEALOUS. <p/> <A-3,Verb,3713, orego><p/> "to stretch after," is rendered "covet after" in <a href='B:610 6:10'>1Ti 6:10</a>, AV; RV, "reaching after." See DESIRE, REACH. <p/> <B-1,Noun,1938, epithumetes><p/> "a luster after" (akin to A, No. 1), is translated in <a href='B:530 10:6'>1Co 10:6</a>, in verbal form, "should not lust after." See LUST. <p/> <B-2,Noun,1939, epithumia><p/> denotes "coveting," <a href='B:520 1:7-8'>Rom 1:7-8</a>, RV; AV, "lust" and "concupiscence;" the commandment here referred to convicted him of sinfulness in his desires for unlawful objects besides that of gain. See DESIRE, LUST. <p/> <B-3,Noun,4124, pleonexia><p/> "covetousness," lit., "a desire to have more" (pleon, "more," echo, "to have"), always in a bad sense, is used in a general way in <a href='B:480 7:22'>Mar 7:22</a> (plural, lit., "covetings," i.e., various ways in which "covetousness" shows itself); <a href='B:520 1:29'>Rom 1:29</a>, <a href='B:560 5:3'>Eph 5:3</a>, <a href='B:590 2:5'>1Th 2:5</a>. Elsewhere it is used, (a) of material possessions, <a href='B:490 12:15'>Luk 12:15</a>, <a href='B:680 2:3'>2Pe 2:3</a>, <a href='B:540 9:5'>2Co 9:5</a> (RV, "extortion"), lit., "as (a matter of) extortion" i.e., a gift which betrays the giver's unwillingness to bestow what is due; (b) of sensuality, <a href='B:560 4:19'>Eph 4:19</a>, "greediness;" <a href='B:580 3:5'>Col 3:5</a> (where it is called "idolatry"); <a href='B:680 2:14'>2Pe 2:14</a> (AV, "covetous practices"). See EXTORTION. <p/> Note: Cp. the corresponding verb pleonekteo, "to gain, take advantage of wrong." See ADVANTAGE, DEFRAUD, GAIN, B, Note (2), WRONG. <p/> <C-1,Adjective,4123, pleonektes><p/> lit., "(eager) to have more" (see B, No. 3), i.e., to have what belongs to others; hence, "greedy of gain, covetous," <a href='B:530 1:5-11'>1Co 1:5-11</a>, <a href='B:530 6:10'>1Co 6:10</a>, <a href='B:560 5:5'>Eph 5:5</a> ("covetous man"). <p/> <C-2,Adjective,5366, philarguros><p/> lit., "money-loving," is rendered "covetous" in the AV of <a href='B:490 16:14'>Luk 16:14</a>, <a href='B:620 3:2'>2Ti 3:2</a>; RV, "lovers of money," the wider and due significance. <p/> <C-3,Adjective,866, aphilarguros><p/> No. 2, with negative prefix, is translated "without covetousness" in <a href='B:650 13:5'>Heb 13:5</a>, AV; RV, "free from the love of money." In <a href='B:610 3:3'>1Ti 3:3</a>, the AV has "not covetous," the RV, "no lover of money." <p/> Note: Trench, Syn. 24, points out the main distinction between pleonexia and philarguria as being that between "covetousness" and avarice, the former having a much wider and deeper sense, being "the genus of which philarguria is the species." The "covetous" man is often cruel as well as grasping, while the avaricious man is simply miserly and stinting.


topic: Craft, Craftsman
definition:
<b>Craft, Craftsman</b> <1,,5078, techne><p/> "craft," <a href='B:730 18:22'>Rev 18:22</a>; see ART. <p/> <2,,5079, technites><p/> akin to No. 1, "an artificer, artisan, craftsman," is translated "craftsman" in <a href='B:510 19:24'>Act 19:24</a>, <a href='B:510 19:38'>Act 19:38</a> and <a href='B:730 18:22'>Rev 18:22</a>. It is found elsewhere in <a href='B:650 11:10'>Heb 11:10</a> "builder;" but this is practically the same as "maker" (demiourgos, the next noun in the verse; see No. 5, Note). Trench, Syn. cv., suggests that technites brings out the artistic side of creation, viewing God as "moulding and fashioning ... the materials which He called into existence." This agrees with the usage of the word in the Sept. See BUILDER. <p/> <3,,2039, ergasia><p/> see DILIGENCE <p/> <4,,3673, homotechnos><p/> "one of the same trade" (from homos, "same," and techne, see No. 1), is used in <a href='B:510 18:3'>Act 18:3</a> (RV, "trade"). Cp. architekton, "master-builder," <a href='B:530 3:10'>1Co 3:10</a>. <p/> <5,,3313, meros><p/> "a part, portion," is translated "craft" in <a href='B:510 19:27'>Act 19:27</a>, AV; "trade," RV (cp. ergasia in <a href='B:510 19:25'>Act 19:25</a>). See BEHALF, COAST, PART, PIECE, PORTION, RESPECT, SORT. <p/> Note: Demiourgos, "a maker," properly signifies one who works for the people, or whose work stands forth to the public gaze (demos, "people," ergon, "work"), but this idea has been lost in the use of the word, which came to signify "a maker," <a href='B:650 11:10'>Heb 11:10</a>. This has reference to the structure, No. 2 to the design. Cp. ktistes, "a creator."


topic: Craftiness, Crafty
definition:
<b>Craftiness, Crafty</b> <A-1,Noun,3834, panourgia><p/> lit., "all-working," i.e., doing everything (pan, "all," ergon, "work"), hence, "unscrupulous conduct, craftiness," is always used in a bad sense in the NT, <a href='B:490 20:23'>Luk 20:23</a>, <a href='B:530 3:19'>1Co 3:19</a>, <a href='B:540 4:2'>2Co 4:2</a>, <a href='B:540 11:3'>2Co 11:3</a>, <a href='B:560 4:14'>Eph 4:14</a>, AV, "cunning craftiness." See SUBTLETY. In the Sept. it is used in a good sense, <a href='B:240 1:4'>Pro 1:4</a>, <a href='B:240 8:5'>Pro 8:5</a>; indifferently in <a href='B:40 24:22'>Num 24:22</a>, <a href='B:60 9:4'>Jos 9:4</a>. <p/> <B-1,Adjective,3835, panourgos><p/> "cunning, crafty," is found in <a href='B:540 12:16'>2Co 12:16</a>, where the Apostle is really quoting an accusation made against him by his detractors. In the Sept. it is used in a good sense in <a href='B:240 13:1'>Pro 13:1</a>, <a href='B:240 28:2'>Pro 28:2</a>. <p/> <C-1,Noun,1388, dolos><p/> primarily, "a bait," hence, "fraud, guile, deceit," is rendered "craft" in the AV of <a href='B:480 14:1'>Mar 14:1</a> (RV "subtilty"). See DECEIT, GUILE, SUBTLETY.


topic: Crave
definition:
<b>Crave</b> * Note: The word "crave," found in the AV of <a href='B:480 15:43'>Mar 15:43</a>, translates the verb aiteo, "to ask" (RV, "asked for"). See ASK.


topic: Create, Creation, Creator, Creature
definition:
<b>Create, Creation, Creator, Creature</b> <A-1,Verb,2936, ktizo><p/> used among the Greeks to mean the founding of a place, a city or colony, signifies, in Scripture, "to create," always of the act of God, whether (a) in the natural creation, <a href='B:480 13:19'>Mar 13:19</a>, <a href='B:520 1:25'>Rom 1:25</a> (where the title "The Creator" translates the article with the aorist participle of the verb); <a href='B:530 11:9'>1Co 11:9</a>, <a href='B:560 3:9'>Eph 3:9</a>, <a href='B:580 1:16'>Col 1:16</a>, <a href='B:610 4:3'>1Ti 4:3</a>, <a href='B:730 4:11'>Rev 4:11</a>, <a href='B:730 10:6'>Rev 10:6</a>, or (b) in the spiritual creation, <a href='B:560 2:10'>Eph 2:10</a>, <a href='B:560 2:15'>Eph 2:15</a>, <a href='B:560 4:24'>Eph 4:24</a>, <a href='B:580 3:10'>Col 3:10</a>. See MAKE. <p/> <B-1,Noun,2937, ktisis><p/> primarily "the act of creating," or "the creative act in process," has this meaning in <a href='B:520 1:20'>Rom 1:20</a>, <a href='B:550 6:15'>Gal 6:15</a>. Like the English word "creation," it also signifies the product of the "creative" act, the "creature," as in <a href='B:480 16:15'>Mar 16:15</a>, RV; <a href='B:520 1:25'>Rom 1:25</a>, <a href='B:520 8:19'>Rom 8:19</a>, <a href='B:580 1:15'>Col 1:15</a> etc.; in <a href='B:650 9:11'>Heb 9:11</a>, AV, "building." In <a href='B:480 16:15'>Mar 16:15</a>, <a href='B:580 1:23'>Col 1:23</a> its significance has special reference to mankind in general. As to its use in <a href='B:550 6:15'>Gal 6:15</a>, <a href='B:540 5:17'>2Co 5:17</a>, in the former, apparently, "the reference is to the creative act of God, whereby a man is introduced into the blessing of salvation, in contrast to circumcision done by human hands, which the Judaizers claimed was necessary to that end. In <a href='B:540 5:17'>2Co 5:17</a> the reference is to what the believer is in Christ; in consequence of the creative act he has become a new creature."* [*From Notes on Galatians, by Hogg and Vine, p. 339.] <p/> Ktisis is once used of human actions, <a href='B:670 2:13'>1Pe 2:13</a>, "ordinance" (marg., "creation"). See BUILDING, ORDINANCE. <p/> <B-2,Noun,2938, ktisma><p/> has the concrete sense, "the created thing, the creature, the product of the creative act," <a href='B:610 4:4'>1Ti 4:4</a>, <a href='B:660 1:18'>Jam 1:18</a>, <a href='B:730 5:13'>Rev 5:13</a>, <a href='B:730 8:9'>Rev 8:9</a>. <p/> <B-3,Noun,2939, ktistes><p/> among the Greeks, the founder of a city, etc., denotes in Scripture "the Creator," <a href='B:670 4:19'>1Pe 4:19</a> (cp. <a href='B:520 1:20'>Rom 1:20</a>, under B, No. 1, above). <p/> Note: It is a significant confirmation of <a href='B:520 1:1-21'>Rom 1:1-21</a>, that in all non-Christian Greek literature these words are never used by Greeks to convey the idea of a Creator or of a creative act by any of their gods. The words are confined by them to the acts of human beings. <p/> <B-4,Noun,2226, zoon><p/> "a living creature:" see BEAST.


topic: Creep, Creeping, Crept
definition:
<b>Creep, Creeping, Crept</b> <A-1,Verb,1744, enduno><p/> properly, "to envelop in" (en, "in," duno, "to enter"), "to put on," as of a garment, has the secondary and intransitive significance of "creeping into, insinuating oneself into," and is found with this meaning in <a href='B:620 3:6'>2Ti 3:6</a>. Cp. enduo, "to clothe." <p/> <A-2,Verb,391, pareisduno><p/> "to enter in by the side" (para, "beside," eis, "in"), to insinuate oneself into, by stealth, to creep in stealthily, is used in <a href='B:720 1:4'>Jud 1:4</a>. <p/> <B-1,Noun,2062, herpeton><p/> signifies a "creeping thing" (herpo, "to creep;" Eng., "serpent" is from the same root), <a href='B:660 3:7'>Jam 3:7</a> (RV, "creeping things," for AV, "serpents," which form only one of this genus); it is set in contrast to quadrupeds and birds, <a href='B:510 10:12'>Act 10:12</a>, <a href='B:510 11:6'>Act 11:6</a>, <a href='B:520 1:23'>Rom 1:23</a>. See SERPENT.


topic: Crooked
definition:
<b>Crooked</b> <1,,4646, skolios><p/> "curved, crooked," was especially used (a) of a way, <a href='B:490 3:5'>Luk 3:5</a>, with spiritual import (see <a href='B:240 28:18'>Pro 28:18</a>, Sept.); it is set in contrast to orthos and euthus, "straight;" (b) metaphorically, of what is morally "crooked," perverse, froward, of people belonging to a particular generation, <a href='B:510 2:40'>Act 2:40</a> (AV, "untoward"); <a href='B:570 2:15'>Phi 2:15</a>; of tyrannical or unjust masters, <a href='B:670 2:18'>1Pe 2:18</a>, "froward;" in this sense it is set in contrast to agathos, "good."


topic: Cross (Verb)
definition:
<b>Cross (Verb)</b> <1,,1276, diaperao><p/> "to pass over, to cross over" (dia, "through," perao, "to pass:" akin to this are peran, "across," peras, "a boundary," Latin, porta, "a gate," Eng., "portal, port," etc.), is translated by the verb "to cross" in the RV, but differently in the AV; in <a href='B:470 9:1'>Mat 9:1</a>, <a href='B:480 5:21'>Mar 5:21</a>, <a href='B:480 6:53'>Mar 6:53</a> (AV, "passed"); <a href='B:470 14:34'>Mat 14:34</a> (AV, "were gone"); <a href='B:490 16:26'>Luk 16:26</a> (AV, "neither can they pass"); <a href='B:510 21:2'>Act 21:2</a> (AV, "sailing"). See GO, PASS, SAIL. In the Sept., <a href='B:50 30:13'>Deu 30:13</a>, <a href='B:290 23:2'>Isa 23:2</a>.


topic: Cross, Crucify
definition:
<b>Cross, Crucify</b> <A-1,Noun,4716, stauros><p/> denotes, primarily, "an upright pale or stake." On such malefactors were nailed for execution. Both the noun and the verb stauroo, "to fasten to a stake or pale," are originally to be distinguished from the ecclesiastical form of a two beamed "cross." The shape of the latter had its origin in ancient Chaldea, and was used as the symbol of the god Tammuz (being in the shape of the mystic Tau, the initial of his name) in that country and in adjacent lands, including Egypt. by the middle of the 3rd cent. A.D. the churches had either departed from, or had travestied, certain doctrines of the Christian faith. In order to increase the prestige of the apostate ecclesiastical system pagans were received into the churches apart from regeneration by faith, and were permitted largely to retain their pagan signs and symbols. Hence the Tau or T, in its most frequent form, with the cross-piece lowered, was adopted to stand for the "cross" of Christ. <p/> As for the Chi, or X, which Constantine declared he had seen in a vision leading him to champion the Christian faith, that letter was the initial of the word "Christ" and had nothing to do with "the Cross" (for xulon, "a timber beam, a tree," as used for the stauros, see under TREE). <p/> The method of execution was borrowed by the Greeks and Romans from the Phoenicians. The stauros denotes (a) "the cross, or stake itself," e.g., <a href='B:470 27:32'>Mat 27:32</a>; (b) "the crucifixion suffered," e.g., <a href='B:530 1:1-18'>1Co 1:1-18</a>, where "the word of the cross," RV, stands for the Gospel; <a href='B:550 5:11'>Gal 5:11</a>, where crucifixion is metaphorically used of the renunciation of the world, that characterizes the true Christian life; <a href='B:550 6:12'>Gal 6:12</a>, <a href='B:550 6:14'>Gal 6:14</a>, <a href='B:560 2:16'>Eph 2:16</a>, <a href='B:570 3:18'>Phi 3:18</a>. <p/> The judicial custom by which the condemned person carried his stake to the place of execution, was applied by the Lord to those sufferings by which His faithful followers were to express their fellowship with Him, e.g., <a href='B:470 10:38'>Mat 10:38</a>. <p/> <B-1,Verb,4717, stauroo><p/> signifies (a) "the act of crucifixion," e.g., <a href='B:470 20:19'>Mat 20:19</a>; (b) metaphorically, "the putting off of the flesh with its passions and lusts," a condition fulfilled in the case of those who are "of Christ Jesus," <a href='B:550 5:24'>Gal 5:24</a>, RV; so of the relationship between the believer and the world, <a href='B:550 6:14'>Gal 6:14</a>. <p/> <B-2,Verb,4957, sustauroo><p/> "to crucify with" (su, "for," sun, "with"), is used (a) of actual "crucifixion" in company with another, <a href='B:470 27:44'>Mat 27:44</a>, <a href='B:480 15:32'>Mar 15:32</a>, <a href='B:500 19:32'>Joh 19:32</a> (b) metaphorically, of spiritual identification with Christ in His death, <a href='B:520 6:6'>Rom 6:6</a>, <a href='B:550 2:20'>Gal 2:20</a>. <p/> <B-3,Verb,388, anastauroo><p/> (ana, again) is used in <a href='B:650 6:6'>Heb 6:6</a> of Hebrew apostates, who as merely nominal Christians, in turning back to Judaism, were thereby virtually guilty of "crucifying" Christ again. <p/> <B-4,Verb,4362, prospegnumi><p/> "to fix or fasten to anything" (pros, "to," pegnumi, "to fix"), is used of the "crucifixion" of Christ, <a href='B:510 2:23'>Act 2:23</a>.


topic: Crowd
definition:
<b>Crowd</b> <A-1,Noun,3793, ochlos><p/> "a confused throng," is usually translated "multitude." The RV translates it "crowd" (AV, "press" in some) in <a href='B:470 9:23'>Mat 9:23</a>, <a href='B:470 9:25'>Mat 9:25</a>, <a href='B:480 2:4'>Mar 2:4</a>, <a href='B:480 3:9'>Mar 3:9</a>, <a href='B:480 5:27'>Mar 5:27</a>, <a href='B:480 5:30'>Mar 5:30</a>, <a href='B:490 8:19'>Luk 8:19</a>, <a href='B:490 19:3'>Luk 19:3</a>, <a href='B:510 1:21-35'>Act 1:21-35</a>, <a href='B:510 24:12'>Act 24:12</a>, <a href='B:510 24:18'>Act 24:18</a>. See COMPANY, MULTITUDE, NUMBER, PEOPLE. <p/> <B-1,Verb,3792, ochlopoieo><p/> "to make a crowd" (A, with poieo, "to make"), is translated "gathered a crowd" in <a href='B:510 17:5'>Act 17:5</a>, RV (AV, "company").


topic: Crown (Noun and Verb)
definition:
<b>Crown (Noun and Verb)</b> <A-1,Noun,4735, stephanos><p/> primarily, "that which surrounds, as a wall or crowd" (from stepho, "to encircle"), denotes (a) "the victor's crown," the symbol of triumph in the games or some such contest; hence, by metonymy, a reward or prize; (b) "a token of public honor" for distinguished service, military prowess, etc., or of nuptial joy, or festal gladness, especially at the parousia of kings. It was woven as a garland of oak, ivy, parsley, myrtle, or olive, or in imitation of these in gold. In some passages the reference to the games is clear, <a href='B:530 9:25'>1Co 9:25</a>, <a href='B:620 4:8'>2Ti 4:8</a> ("crown of righteousness"); it may be so in <a href='B:670 5:4'>1Pe 5:4</a>, where the fadeless character of "the crown of glory" is set in contrast to the garlands of earth. In other passages it stands as an emblem of life, joy, reward and glory, <a href='B:570 4:1'>Phi 4:1</a>, <a href='B:590 2:19'>1Th 2:19</a>, <a href='B:660 1:12'>Jam 1:12</a> ("crown of life"); <a href='B:730 2:10'>Rev 2:10</a> (ditto); <a href='B:730 3:11'>Rev 3:11</a>, <a href='B:730 4:4'>Rev 4:4</a>, <a href='B:730 4:10'>Rev 4:10</a>; of triumph, <a href='B:730 6:2'>Rev 6:2</a>, <a href='B:730 9:7'>Rev 9:7</a>, <a href='B:730 12:1'>Rev 12:1</a>, <a href='B:730 14:14'>Rev 14:14</a>. <p/> It is used of "the crown of thorns" which the soldiers plaited and put on Christ's head, <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>, <a href='B:500 19:5'>Joh 19:5</a>. At first sight this might be taken as an alternative for diadema, "a kingly crown" (see below), but considering the blasphemous character of that masquerade, and the materials used, obviously diadema would be quite unfitting and the only alternative was stephanos (see Trench xxxii). <p/> <A-2,Noun,1238, diadema><p/> is never used as stephanos is, it is always the symbol of kingly or imperial dignity, and is translated "diadem" instead of "crown" in the RV, of the claims of the Dragon, <a href='B:730 12:3'>Rev 12:3</a>, <a href='B:730 13:1'>Rev 13:1</a>, <a href='B:730 19:12'>Rev 19:12</a>. See DIADEM. <p/> <B-1,Verb,4737, stephanoo><p/> "to crown," conforms in meaning to stephanos; it is used of the reward of victory in the games, in <a href='B:620 2:5'>2Ti 2:5</a>; of the glory and honor bestowed by God upon man in regard to his position in creation, <a href='B:650 2:7'>Heb 2:7</a>; of the glory and honor bestowed upon the Lord Jesus in His exaltation, <a href='B:650 2:9'>Heb 2:9</a>.


topic: Crumb
definition:
<b>Crumb</b> <1,,5589, psichion><p/> "a small morsel," a diminutive of psix, "a bit, or crumb;" of bread or meat, it is used in <a href='B:470 15:27'>Mat 15:27</a>, <a href='B:480 7:28'>Mar 7:28</a>; some mss. have it in <a href='B:490 16:21'>Luk 16:21</a>.


topic: Cruse
definition:
<b>Cruse</b> <1,,211, alabastron><p/> was a vessel for holding ointment or perfume; it derived its name from the alabaster stone, of which it was usually made. "Cruse," RV, is a more suitable rendering than "box;" <a href='B:470 26:7'>Mat 26:7</a>, <a href='B:480 14:3'>Mar 14:3</a>, <a href='B:490 7:37'>Luk 7:37</a>.


topic: Crush
definition:
<b>Crush</b> <1,,598, apothlibo><p/> a strengthened form of thlibo, "to throng" (apo, intensive), is used in <a href='B:490 8:45'>Luk 8:45</a>, RV, "crush," for AV, "press," of the multitude who were pressing around Christ (cp. the preceding word sunecho, "to press"). In the Sept., <a href='B:40 22:25'>Num 22:25</a>.


topic: Cry (Noun and Verb), Crying
definition:
<b>Cry (Noun and Verb), Crying</b> <A-1,Noun,2906, krauge><p/> an onomatopoeic word, is used in <a href='B:470 25:6'>Mat 25:6</a>, <a href='B:490 1:42'>Luk 1:42</a> (some mss. have phone); <a href='B:510 23:9'>Act 23:9</a>, RV, "clamor;" <a href='B:560 4:31'>Eph 4:31</a>, "clamor;" <a href='B:650 5:7'>Heb 5:7</a>, <a href='B:730 21:4'>Rev 21:4</a>, "crying." Some mss. have it in <a href='B:730 14:18'>Rev 14:18</a> (the most authentic have phone). See CLAMOR. <p/> <A-2,Noun,995, boe><p/> especially "a cry for help," an onomatopoeic word (cp. Eng., "boo"), connected with boao (see B, No. 1), is found in <a href='B:660 5:4'>Jam 5:4</a>. <p/> <B-1,Verb,994, boao><p/> akin to A, No. 2, signifies (a) "to raise a cry," whether of joy, <a href='B:550 4:27'>Gal 4:27</a>, or vexation, <a href='B:510 8:7'>Act 8:7</a>; (b) "to speak with a strong voice," <a href='B:470 3:3'>Mat 3:3</a>, <a href='B:480 1:3'>Mar 1:3</a>, <a href='B:480 15:34'>Mar 15:34</a>, <a href='B:490 3:4'>Luk 3:4</a>, <a href='B:490 9:38'>Luk 9:38</a> (some mss. have anaboao here: see No. 2); <a href='B:500 1:23'>Joh 1:23</a>, <a href='B:510 17:6'>Act 17:6</a>, <a href='B:510 25:24'>Act 25:24</a> (some mss. have epiboao, No. 3, here); (c) "to cry out for help," <a href='B:490 18:7'>Luk 18:7</a>, <a href='B:490 18:38'>Luk 18:38</a>. For <a href='B:510 21:34'>Act 21:34</a>, see No. 8. <p/> <B-2,Verb,310, anaboao><p/> ana, "up," intensive, and No. 1, "to lift up the voice, cry out," is said of Christ at the moment of His death, a testimony to His supernatural power in giving up His life, <a href='B:470 27:46'>Mat 27:46</a>; in some mss. in <a href='B:480 15:8'>Mar 15:8</a>, of the shouting of a multitude; in some mss. in <a href='B:490 9:38'>Luk 9:38</a>, of the "crying" out of a man in a company (see No. 1). <p/> <B-3,Verb,1916, epiboao><p/> epi, "upon," intensive, and No. 1, "to cry out, exclaim vehemently," is used in some mss. in <a href='B:510 25:24'>Act 25:24</a> (see No. 1.) <p/> <B-4,Verb,2896, krazo><p/> akin to A, No. 1, "to cry out," an onomatopoeic word, used especially of the "cry" of the raven; then, of any inarticulate cries, from fear, pain etc; of the "cry" of a Canaanitish woman, <a href='B:470 15:22'>Mat 15:22</a> (so the best mss., instead of kraugazo); of the shouts of the children in the Temple, <a href='B:470 21:15'>Mat 21:15</a>; of the people who shouted for Christ to be crucified, <a href='B:470 27:23'>Mat 27:23</a>, <a href='B:480 1:15-14'>Mar 1:15-14</a>; of the "cry" of Christ on the Cross at the close of His sufferings, <a href='B:470 27:50'>Mat 27:50</a>, <a href='B:480 15:39'>Mar 15:39</a> (see No. 2, above). <p/> In John's Gospel it is used three times, out of the six, of Christ's utterances, <a href='B:500 7:28'>Joh 7:28</a>, <a href='B:500 7:37'>Joh 7:37</a>, <a href='B:500 12:44'>Joh 12:44</a>. In the Acts it is not used of "cries" of distress, but chiefly of the shouts of opponents; in the Apocalypse, chiefly of the utterances of heavenly beings concerning earthly matters; in <a href='B:520 8:15'>Rom 8:15</a>, <a href='B:550 4:6'>Gal 4:6</a>, of the appeal of believers to God the Father; in <a href='B:520 9:27'>Rom 9:27</a>, of a prophecy concerning Israel; in <a href='B:660 5:4'>Jam 5:4</a>, metaphorically, of hire kept back by fraud. <p/> Note: A recent translator renders this verb in <a href='B:470 27:50'>Mat 27:50</a> "uttered a scream," an utterly deplorable mistranslation and a misrepresentation of the nature of the Lord's "cry." <p/> <B-5,Verb,349, anakrazo><p/> ana, "up," intensive, and No. 4, signifies "to cry out loudly," <a href='B:480 1:23'>Mar 1:23</a>, <a href='B:480 6:49'>Mar 6:49</a>, <a href='B:490 4:33'>Luk 4:33</a>, <a href='B:490 8:28'>Luk 8:28</a>, <a href='B:490 23:18'>Luk 23:18</a>. <p/> <B-6,Verb,2905, kraugazo><p/> a stronger form of No. 4, "to make a clamor or outcry" (A, No. 1), is used in <a href='B:470 12:19'>Mat 12:19</a>, in a prophecy from Isaiah of Christ; in <a href='B:490 4:41'>Luk 4:41</a> (in the best mss., instead of krazo); <a href='B:500 11:43'>Joh 11:43</a>, <a href='B:500 12:13'>Joh 12:13</a> (in the best mss.); <a href='B:500 18:40'>Joh 18:40</a>, <a href='B:500 19:6'>Joh 19:6</a>, <a href='B:500 19:12'>Joh 19:12</a>, <a href='B:500 19:15'>Joh 19:15</a>, <a href='B:510 22:23'>Act 22:23</a>. <p/> <B-7,Verb,5455, phoneo><p/> "to utter a loud sound or cry," whether of animals, e.g., <a href='B:470 26:34'>Mat 26:34</a>; or persons, <a href='B:490 8:8'>Luk 8:8</a>, <a href='B:490 16:24'>Luk 16:24</a>; this is the word which Luke uses to describe the "cry" of the Lord at the close of His sufferings on the cross, <a href='B:490 23:46'>Luk 23:46</a> (see under anaboao and krazo, above); also, e.g., <a href='B:510 16:28'>Act 16:28</a>, <a href='B:730 14:18'>Rev 14:18</a>. See CALL, A, No. 8, CROW. <p/> <B-8,Verb,2019, epiphoneo><p/> No. 7, with epi, "upon," or "against," signifies "to shout," either against, <a href='B:490 23:21'>Luk 23:21</a>, <a href='B:510 21:34'>Act 21:34</a> (in the best mss., No. 1); <a href='B:510 22:24'>Act 22:24</a>, or in acclamation, <a href='B:510 12:22'>Act 12:22</a>. See SHOUT. <p/> Note: For aphiemi, <a href='B:480 15:37'>Mar 15:37</a>, See UTTER. Comparing the various verbs, kaleo, denotes "to call out for any purpose," boao, "to cry out as an expression of feeling," krazo, "to cry out loudly." kaleo suggests intelligence, boao, sensibilities, krazo, instincts.


topic: Crystal
definition:
<b>Crystal</b> <A-1,Noun,2930, krustallos><p/> from kruos, "ice," and hence properly anything congealed and transparent, denotes "crystal," a kind of precious stone, <a href='B:730 4:6'>Rev 4:6</a>, <a href='B:730 22:1'>Rev 22:1</a>. Rock crystal is pure quartz; it crystallizes in hexagonal prisms, each with a pyramidical apex. <p/> <B-1,Verb,2929, krustallizo><p/> "to be of crystalline brightness and transparency, to shine like crystal," is found in <a href='B:730 21:11'>Rev 21:11</a>, where it is said of Christ as the "Light-giver" (phoster) of the Heavenly City (not phos, "light," RV and AV). Possibly there the verb has a transitive force, "to transform into crystal splendor," as of the effect of Christ upon His saints.


topic: Cubit
definition:
<b>Cubit</b> <1,,4083, pechus><p/> denotes the forearm, i.e., the part between the hand and the elbow-joint; hence, "a measure of length," not from the wrist to the elbow, but from the tip of the middle finger to the elbow joint, i.e., about a foot and a half, or a little less than two feet, <a href='B:470 6:27'>Mat 6:27</a>, <a href='B:490 12:25'>Luk 12:25</a>, <a href='B:500 21:8'>Joh 21:8</a>, <a href='B:730 21:17'>Rev 21:17</a>.


topic: Cumber
definition:
<b>Cumber</b> <1,,2673, katargeo><p/> lit., "to reduce to idleness or inactivity" (kata, "down," and argos, "idle"), is once rendered "cumber," <a href='B:490 13:7'>Luk 13:7</a>. See ABOLISH. <p/> <2,,4049, perispao><p/> lit., "to draw around" (peri), "draw away, distract," is used in the Passive Voice in the sense of being over-occupied about a thing, to be "cumbered," <a href='B:490 10:40'>Luk 10:40</a>.


topic: Cummin
definition:
<b>Cummin</b> <1,,2951, kuminon><p/> is an umbelliferous plant with aromatic seeds, used as a condiment, <a href='B:470 23:23'>Mat 23:23</a>.


topic: Cup
definition:
<b>Cup</b> <1,,4221, poterion><p/> a diminutive of poter, denotes, primarily, a "drinking vessel;" hence, "a cup" (a) literal, as, e.g., in <a href='B:470 10:42'>Mat 10:42</a>. The "cup" of blessing, <a href='B:530 10:16'>1Co 10:16</a>, is so named from the third (the fourth according to Edersheim) "cup" in the Jewish Passover feast, over which thanks and praise were given to God. This connection is not to be rejected on the ground that the church at Corinth was unfamiliar with Jewish customs. That the contrary was the case, see <a href='B:530 5:7'>1Co 5:7</a>; (b) figurative, of one's lot or experience, joyous or sorrowful (frequent in the Psalms; cp. <a href='B:230 116:18'>Psa 116:18</a>, "cup of salvation"); in the NT it is used most frequently of the sufferings of Christ, <a href='B:470 1:20-23'>Mat 1:20-23</a>, <a href='B:470 26:39'>Mat 26:39</a>, <a href='B:480 1:10-39'>Mar 1:10-39</a>, <a href='B:480 14:36'>Mar 14:36</a>, <a href='B:490 22:42'>Luk 22:42</a>, <a href='B:500 18:11'>Joh 18:11</a>; also of the evil deeds of Babylon, <a href='B:730 17:4'>Rev 17:4</a>, <a href='B:730 18:6'>Rev 18:6</a>; of Divine punishments to be inflicted, <a href='B:730 14:10'>Rev 14:10</a>, <a href='B:730 16:19'>Rev 16:19</a>. Cp. <a href='B:230 11:6'>Psa 11:6</a>, <a href='B:230 75:8'>Psa 75:8</a>, <a href='B:290 51:17'>Isa 51:17</a>, <a href='B:300 25:15'>Jer 25:15</a>, <a href='B:330 1:23-34'>Eze 1:23-34</a>, <a href='B:450 12:2'>Zec 12:2</a>.


topic: Cure (Noun and Verb)
definition:
<b>Cure (Noun and Verb)</b> <A-1,Noun,2392, iasis><p/> "a healing, a cure" (akin to iaomai, "to heal," and iatros, "a physician"), is used in the plural in <a href='B:490 13:32'>Luk 13:32</a>; in <a href='B:510 4:22'>Act 4:22</a>, "healing;" in <a href='B:510 4:30'>Act 4:30</a> with the preposition eis, "unto," lit., "unto healing," translated "heal." See HEALING. <p/> <B-1,Verb,2323, therapeuo><p/> (Eng., "therapeutics," etc), denotes (a) primarily, "to serve" (cp. therapeia and therapon), <a href='B:510 17:25'>Act 17:25</a> (AV, "worshiped"); then, (b) "to heal, restore to health, to cure;" it is usually translated "to heal," but "cure" in <a href='B:470 17:16'>Mat 17:16</a>, <a href='B:470 17:18'>Mat 17:18</a>, <a href='B:490 7:21'>Luk 7:21</a>, <a href='B:490 9:1'>Luk 9:1</a>, <a href='B:500 5:10'>Joh 5:10</a>, <a href='B:510 28:9'>Act 28:9</a>, RV. See HEAL, WORSHIP.


topic: Curious
definition:
<b>Curious</b> * Note: For the adjective periergos, "busy about trifles," see BUSYBODY: it is used of magic arts in <a href='B:510 19:19'>Act 19:19</a> (lit., "things that are around work," and thus superfluous), i.e., the arts of those who pry into forbidden things, with the aid of evil spirits. See also <a href='B:610 5:13'>1Ti 5:13</a>, where the meaning is "inquistive," prying into other people's affairs.


topic: Curse, Cursing (Noun and Verb), Cursed, Accursed
definition:
<b>Curse, Cursing (Noun and Verb), Cursed, Accursed</b> <A-1,Noun,685, ara><p/> in its most usual meaning, "a malediction, cursing" (its other meaning is "a prayer"), is used in <a href='B:520 3:14'>Rom 3:14</a> (often in the Sept.). <p/> <A-2,Noun,2671, katara><p/> kata, "down," intensive, and No. 1, denotes an "execration, imprecation, curse," uttered out of malevolence, <a href='B:660 3:10'>Jam 3:10</a>, <a href='B:680 2:14'>2Pe 2:14</a>; or pronounced by God in His righteous judgment, as upon a land doomed to barrenness, <a href='B:650 6:8'>Heb 6:8</a>; upon those who seek for justification by obedience, in part or completely, to the Law, <a href='B:550 3:10'>Gal 3:10</a>, <a href='B:550 3:13'>Gal 3:13</a>; in this 13th verse it is used concretely of Christ, as having "become a curse" for us, i.e., by voluntarily undergoing on the Cross the appointed penalty of the "curse." He thus was identified, on our behalf, with the doom of sin. Here, not the verb in the Sept. of <a href='B:50 21:23'>Deu 21:23</a> is used (see B, No. 3), but the concrete noun. <p/> <A-3,Noun,33, anathema><p/> transliterated from the Greek, is frequently used in the Sept., where it translates the Heb. cherem, "a thing devoted to God," whether (a) for His service, as the sacrifices, <a href='B:30 27:28'>Lev 27:28</a> (cp. anathema, a votive offering, gift), or (b) for its destruction, as an idol, <a href='B:50 7:26'>Deu 7:26</a>, or a city, <a href='B:60 6:17'>Jos 6:17</a>. Later it acquired the more general meaning of "the disfavor of Jehovah," e.g., <a href='B:450 14:11'>Zec 14:11</a>. This is the meaning in the NT. It is used of (a) the sentence pronounced, <a href='B:510 23:14'>Act 23:14</a> (lit., "cursed themselves with a curse;" see anathematizo below); (b) of the object on which the "curse" is laid, "accursed;" in the following, the RV keeps to the word "anathema," <a href='B:520 9:3'>Rom 9:3</a>, <a href='B:530 12:3'>1Co 12:3</a>, <a href='B:530 16:22'>1Co 16:22</a>, <a href='B:550 1:1-9'>Gal 1:1-9</a>, all of which the AV renders by "accursed" except <a href='B:530 16:22'>1Co 16:22</a>, where it has "Anathema." In <a href='B:550 1:1-9'>Gal 1:1-9</a>, the Apostle declares in the strongest manner that the Gospel he preached was the one and only way of salvation, and that to preach another was to nullify the Death of Christ. <p/> <A-4,Noun,2652, katathema><p/> or, as in some mss., the longer form katanathema, is stronger than No. 3 (kata, intensive), and denotes, by metonymy, "an accursed thing" (the object cursed being put for the curse pronounced), <a href='B:730 22:3'>Rev 22:3</a>. <p/> <B-1,Verb,332, anathematizo><p/> akin to No. 3, signifies "to declare anathema," i.e., "devoted to destruction, accursed, to curse," <a href='B:480 14:71'>Mar 14:71</a>, or "to bind by a curse," <a href='B:510 23:12'>Act 23:12</a>, <a href='B:510 23:14'>Act 23:14</a>, <a href='B:510 23:21'>Act 23:21</a>. <p/> <B-2,Verb,2653, katanathematizo><p/> a strengthened form of No. 1, denotes "to utter curses against," <a href='B:470 26:74'>Mat 26:74</a>; cp. Mark's word concerning the same occasion (No. 1). <p/> <B-3,Verb,2672, kataraomai><p/> akin to A, No. 2, primarily signifies "to pray against, to wish evil against a person or thing," hence "to curse," <a href='B:470 25:41'>Mat 25:41</a>, <a href='B:480 11:21'>Mar 11:21</a>, <a href='B:490 6:28'>Luk 6:28</a>, <a href='B:520 12:14'>Rom 12:14</a>, <a href='B:660 3:9'>Jam 3:9</a>. Some mss. have it in <a href='B:470 5:44'>Mat 5:44</a>. <p/> <B-4,Verb,2551, kakologeo><p/> "to speak evil" (kakos, "evil," lego, "to speak"), is translated by the verb "to curse" in <a href='B:470 15:4'>Mat 15:4</a>, <a href='B:480 7:10'>Mar 7:10</a>, "to speak evil of father and mother," not necessarily "to curse," is what the Lord intended (RV). AV and RV have the verb "to speak evil" in <a href='B:480 9:39'>Mar 9:39</a>, <a href='B:510 19:9'>Act 19:9</a>. See EVIL. <p/> <C-1,Adjective,1944, epikataratos><p/> cursed, accursed" (epi, "upon," and A, No. 2), is used in <a href='B:550 3:10'>Gal 3:10</a>, <a href='B:550 3:13'>Gal 3:13</a>. <p/> <C-2,Adjective,1883, eparatos><p/> "accursed," is found, in the best mss., in <a href='B:500 7:49'>Joh 7:49</a>, RV, "accursed," instead of No. 1.


topic: Custom (toll)
definition:
<b>Custom (toll)</b> <1,,5056, telos><p/> "an end, termination," whether of time or purpose, denotes, in its secondary significance, "what is paid for public ends, a toll, tax, custom," <a href='B:470 17:25'>Mat 17:25</a> (RV, "toll"); <a href='B:520 13:7'>Rom 13:7</a> (RV and AV, "custom"). In Palestine the Herods of Galilee and Perea received the "custom;" in Judea it was paid to the procurator for the Roman government. See END, FINALLY, UTTERMOST. <p/> <2,,5058, telonion><p/> denotes "a custom-house," for the collection of the taxes, <a href='B:470 9:9'>Mat 9:9</a>, <a href='B:480 2:14'>Mar 2:14</a>, <a href='B:490 5:27'>Luk 5:27</a> (RV, "place of toll").


topic: Custom (usage), Accustom (Verb)
definition:
<b>Custom (usage), Accustom (Verb)</b> <A-1,Noun,1485, ethos><p/> denotes (a) "a custom, usage, prescribed by law," <a href='B:510 6:14'>Act 6:14</a>, <a href='B:510 15:1'>Act 15:1</a>, <a href='B:510 25:16'>Act 25:16</a>; "a rite or ceremony," <a href='B:490 2:42'>Luk 2:42</a>; (b) a "custom, habit, manner," <a href='B:490 22:39'>Luk 22:39</a>, <a href='B:500 19:40'>Joh 19:40</a>, <a href='B:650 10:25'>Heb 10:25</a> (AV, "manner"). See MANNER, WONT. <p/> <A-2,Noun,4914, sunetheia><p/> sun, "with," ethos (see No. 1), denotes (a) "an intercourse, intimacy," a meaning not found in the NT; (b) "a custom, customary usage," <a href='B:500 18:39'>Joh 18:39</a>, <a href='B:530 11:16'>1Co 11:16</a>; "or force of habit," <a href='B:530 8:7'>1Co 8:7</a>, RV, "being used to" (some mss. here have suneidesis, "conscience;" whence AV, "with conscience of"). <p/> <B-1,Verb,1480, ethizo><p/> akin to A, No. 1, signifies "to accustom," or in the Passive Voice, "to be accustomed." In the participial form it is equivalent to a noun, "custom," <a href='B:490 2:27'>Luk 2:27</a>. <p/> <B-2,Verb,1486, etho><p/> "to be accustomed," as in the case of No. 1, is used in the Passive participle as a noun, signifying "a custom," <a href='B:490 4:16'>Luk 4:16</a>, <a href='B:510 17:2'>Act 17:2</a> (AV, "manner;" RV, "custom") in <a href='B:470 17:15'>Mat 17:15</a>, <a href='B:480 10:1'>Mar 10:1</a>, "was wont." See MANNER, WONT.


topic: Cut
definition:
<b>Cut</b> <1,,2875, kopto><p/> denotes "to cut by a blow," e.g., branches, <a href='B:470 21:8'>Mat 21:8</a>, <a href='B:480 11:8'>Mar 11:8</a>. See BEWAIL, LAMENT, MOURN, WAIL. <p/> <2,,609, apokopto><p/> "to cut off, or cut away" (apo, "from," and No. 1), is used (a) literally, of members of the body, <a href='B:480 9:43'>Mar 9:43</a>, <a href='B:480 9:45'>Mar 9:45</a>, <a href='B:500 18:10'>Joh 18:10</a>, <a href='B:500 18:26'>Joh 18:26</a>; of ropes, <a href='B:510 27:32'>Act 27:32</a>; (b) metaphorically, in the Middle Voice, of "cutting off oneself," to excommunicate, <a href='B:550 5:12'>Gal 5:12</a>, of the Judaizing teachers, with a reference, no doubt, to circumcision. <p/> <3,,1581, ekkopto><p/> lit., "to cut or strike out" (ek, "out or off," and No. 1), "to cut or down," is used (a) literally, <a href='B:470 5:30'>Mat 5:30</a> (in <a href='B:470 3:10'>Mat 3:10</a>, <a href='B:470 7:19'>Mat 7:19</a>, <a href='B:490 3:9'>Luk 3:9</a>, "hewn down"); <a href='B:470 18:8'>Mat 18:8</a>, <a href='B:490 13:7'>Luk 13:7</a>, <a href='B:490 13:9'>Luk 13:9</a>; (b) metaphorically, of "cutting off" from spiritual blessing, <a href='B:520 11:22'>Rom 11:22</a>, <a href='B:520 11:24'>Rom 11:24</a>; of depriving persons of an occasion for something, <a href='B:540 11:12'>2Co 11:12</a>. See HEW. <p/> Note: In <a href='B:670 3:7'>1Pe 3:7</a> the best mss. have enkopto, "to hinder;" some have ekkopto. <p/> <4,,2629, katakopto><p/> lit., "to cut down, cut in pieces" (kata, "down," intensive), <a href='B:480 5:5'>Mar 5:5</a>, of the demoniac. <p/> <5,,1282, diaprio><p/> signifies "to saw asunder" (dia, "asunder," prio, "to saw"), "to divide by a saw" (as in <a href='B:130 20:3'>1Ch 20:3</a>, Sept.), hence, metaphorically, "to be sawn through mentally, to be rent with vexation, to be cut to the heart," is used in <a href='B:510 5:33'>Act 5:33</a>, <a href='B:510 7:54'>Act 7:54</a>. <p/> <6,,1371, dichotomeo><p/> lit., "to cut into two parts" (dicha, "apart," temno, "to cut," tome, "a cutting"), <a href='B:470 24:51'>Mat 24:51</a>, "to cut asunder," is used in <a href='B:490 12:46'>Luk 12:46</a>. Some take the reference to be to the mode of punishment by which criminals and captives were "cut" in two; others, on account of the fact that in these passages the delinquent is still surviving after the treatment, take the verb to denote "to cut up" by scourging, to scourge severely, the word being used figuratively. <p/> As to <a href='B:470 24:51'>Mat 24:51</a>, it has been remarked that the "cutting asunder" was an appropriate punishment for one who had lived a double life. In both passages the latter part of the sentence applies to retribution beyond this life. In the Sept. the verb is used in <a href='B:20 29:17'>Exo 29:17</a> of the dividing of the ram as a whole burnt offering at the consecration of the priests. The corresponding noun is found in <a href='B:10 15:11'>Gen 15:11</a>, <a href='B:10 15:17'>Gen 15:17</a>, <a href='B:20 29:17'>Exo 29:17</a>, <a href='B:30 1:8'>Lev 1:8</a>, <a href='B:330 24:4'>Eze 24:4</a>. <p/> <7,,4932, suntemno><p/> lit., "to cut together" (sun, "with," temno, "to cut;" the simple verb temno is not found in the NT), signifies "to contract by cutting, to cut short;" thus, to bring to an end or accomplish speedily; it is said of a prophecy or decree, <a href='B:520 9:28'>Rom 9:28</a> (twice), from the Sept. of <a href='B:290 10:23'>Isa 10:23</a>. See SHORT. <p/> <8,,851, aphaireo><p/> "to take away, remove," is translated "cut off" in <a href='B:480 14:47'>Mar 14:47</a>, AV, and <a href='B:490 22:50'>Luk 22:50</a>, and "smote off" in <a href='B:470 26:51'>Mat 26:51</a>; RV, "struck off" in each place. See SMITE, TAKE.


topic: Cymbal
definition:
<b>Cymbal</b> <1,,2950, kumbalon><p/> "a cymbal," was so called from its shape (akin to kumbos, "a hollow basin," kumbe, "a cup"), and was made of bronze, two being struck together, <a href='B:530 13:1'>1Co 13:1</a>.


topic: Daily (Adjective)
definition:
<b>Daily (Adjective)</b> <1,,1967, epiousios><p/> is found in <a href='B:470 6:11'>Mat 6:11</a>, <a href='B:490 11:3'>Luk 11:3</a>. Some would derive the word from epi, "upon," and eimi, "to be," as if to signify "(bread) present," i.e., sufficient bread, but this formation is questionable. The same objection applies to the conjecture, that it is derived from epi, and ousia, and signifies "(bread) for sustenance." The more probable derivation is from epi, and eimi, "to go," (bread) for going on, i.e., for the morrow and after, or (bread) coming (for us). See the RV marg. This suits the added semeron, "to-day," i.e., the prayer is to be for bread that suffices for this day and next, so that the mind may conform to Christ's warning against anxiety for the morrow. Confirmation of this derivation is also to be found in the word epiouse, in the phrase "the next day," <a href='B:510 7:26'>Act 7:26</a>, <a href='B:510 16:11'>Act 16:11</a>. <p/> <2,,2184, ephemeros><p/> signifies "for the day" (epi, "upon, or for," hemera, "a day," Eng., "ephemeral"), <a href='B:660 2:15'>Jam 2:15</a>. <p/> <3,,2522, kathemerinos><p/> means, lit., "according to" (kata) "the day" (hemera), "day by day, daily," <a href='B:510 6:1'>Act 6:1</a>. <p/> Notes: The following phrases contain the word hemera, "day," and are translated "daily" or otherwise: (a) kath' hemeran, lit., "according to, or for, (the) day, or throughout the day," "day by day," e.g., <a href='B:490 11:3'>Luk 11:3</a>, <a href='B:510 3:2'>Act 3:2</a>, <a href='B:510 16:5'>Act 16:5</a>, <a href='B:530 15:31'>1Co 15:31</a>, <a href='B:650 7:27'>Heb 7:27</a>; (b) hemera kai hemera lit., "day and day," "day by day," <a href='B:540 4:16'>2Co 4:16</a>; (c) hemeran ex hemeras, lit., "day from day," "from day to day," <a href='B:680 2:8'>2Pe 2:8</a>; (d) semeron, "this day," or "today," used outside the Synoptists and the Acts, in <a href='B:540 1:3-15'>2Co 1:3-15</a>, eight times in Hebrews, and in <a href='B:660 4:13'>Jam 4:13</a>; (e) tes semeron hemeras, "(unto) this very day," <a href='B:520 11:8'>Rom 11:8</a> (RV); (f) tas hemeras, <a href='B:490 21:37'>Luk 21:37</a>, RV, "every day," for AV, "in the daytime;" (g) pasan hemeran, <a href='B:510 5:42'>Act 5:42</a>, RV, "every day;" preceded by kata in <a href='B:510 17:17'>Act 17:17</a>, RV, "every day;" (h) kath' kekasten hemeran, lit., "according to each day," <a href='B:650 3:13'>Heb 3:13</a>, "day by day," RV.


topic: Dainty
definition:
<b>Dainty</b> <1,,3045, liparos><p/> properly signifies "oily, or anointed with oil" (from lipos, "grease," connected with aleipho, "to anoint"); it is said of things which pertain to delicate and sumptuous living; hence, "dainty," <a href='B:730 18:14'>Rev 18:14</a>. In the Sept., <a href='B:70 3:29'>Jdg 3:29</a>, <a href='B:160 9:35'>Neh 9:35</a>, <a href='B:290 30:23'>Isa 30:23</a>.


topic: Damnable, Damnation, and Damned
definition:
<b>Damnable, Damnation, and Damned</b> * For DAMNABLE, DAMNATION, and DAMNED see CONDEMNATION, DESTRUCTION, JUDGE, JUDGMENT 


topic: Damsel
definition:
<b>Damsel</b> <1,,2877, korasion><p/> a diminutive of kore, "a girl," denotes "a little girl" (properly a colloquial word, often used disparagingly, but not so in later writers); in the NT it is used only in familiar conversation, <a href='B:470 1:9-25'>Mat 1:9-25</a> (AV, "maid"); <a href='B:470 14:11'>Mat 14:11</a>, <a href='B:480 1:5-42'>Mar 1:5-42</a>, <a href='B:480 6:22'>Mar 6:22</a>, <a href='B:480 6:28'>Mar 6:28</a>. <p/> <2,,3813, paidion><p/> a diminutive of pais, denotes "a young child (male or female)" in the AV of <a href='B:480 1:5-41'>Mar 1:5-41</a> (1st line); the RV corrects "damsel" to "child," so as to distinguish between the narrative of facts, and the homely address to the little girl herself, in which, and in the following sentence, korasion is used. (See No. 1). See CHILD. <p/> <3,,3814, paidiske><p/> denotes "a young girl, or a female slave;" "damsel," AV, in <a href='B:500 18:17'>Joh 18:17</a>, <a href='B:510 12:13'>Act 12:13</a>, <a href='B:510 16:16'>Act 16:16</a>; RV "maid" in each case. See BONDMAID, BONDWOMAN, MAID, MAIDEN.


topic: Dance
definition:
<b>Dance</b> <1,,3738, orcheo><p/> (cp. Eng., "orchestra") probably originally signified "to lift up," as of the feet; hence, "to leap with regularity of motion." It is always used in the Middle Voice, <a href='B:470 11:17'>Mat 11:17</a>, <a href='B:470 14:6'>Mat 14:6</a>, <a href='B:480 6:22'>Mar 6:22</a>, <a href='B:490 7:32'>Luk 7:32</a>. The performance by the daughter of Herodias is the only clear instance of artistic dancing, a form introduced from Greek customs.


topic: Dancing
definition:
<b>Dancing</b> <1,,5525, choros><p/> Eng., "chorus", primarily denoted "an enclosure for dancing;" hence, "a company of dancers and singers." The supposition that the word is connected with orcheo by metathesis (i.e., change of place, of the letters ch and o) seems to be without foundation. The word is used in <a href='B:490 15:25'>Luk 15:25</a>.


topic: Danger, Dangerous
definition:
<b>Danger, Dangerous</b> <A-1,Verb,2793, kinduneuo><p/> properly signifies "to run a risk, face danger," but is used in the NT in the sense of "being in danger, jeopardy," <a href='B:510 19:27'>Act 19:27</a>, <a href='B:510 19:40'>Act 19:40</a>. It is translated "were in jeopardy" in <a href='B:490 8:23'>Luk 8:23</a>, and "stand we in jeopardy," <a href='B:530 15:30'>1Co 15:30</a>. <p/> Note: Kindunos, akin to A, "peril, danger," is always rendered "peril," <a href='B:520 8:35'>Rom 8:35</a>, <a href='B:540 11:26'>2Co 11:26</a> (eight times). <p/> <B-1,Adjective,1777, enochos><p/> lit., "held in, contained in" (en, "in," echo, "to have, hold"), hence, "bound under obligation to, liable to, subject to," is used in the sense of being in "danger" of the penal effect of a misdeed, i.e., in a forensic sense, signifying the connection of a person with (a) his crime, "guilty of an eternal sin," <a href='B:480 3:29'>Mar 3:29</a>, RV; (b) the trial or tribunal, as a result of which sentence is passed, <a href='B:470 1:5-22'>Mat 1:5-22</a>, "the judgment," "the council;" enochos here has the obsolete sense of control (J. Hastings); (c) the penalty itself, <a href='B:470 5:22'>Mat 5:22</a>, "the hell of fire," and, with the translation "worthy" (AV, "guilty"), of the punishment determined to be inflicted on Christ, <a href='B:470 26:66'>Mat 26:66</a>, <a href='B:480 14:64'>Mar 14:64</a>, "death;" (d) the person or thing against whom or which the offense is committed, <a href='B:530 11:27'>1Co 11:27</a>, "guilty," the crime being against "the body and blood of the Lord;" <a href='B:660 2:10'>Jam 2:10</a>, "guilty" of an offense against all the Law, because of a breach of one commandment. <p/> Apart from the forensic sense, this adjective is used of the thing by which one is bound, "subject to" (bondage), in <a href='B:650 2:15'>Heb 2:15</a>. See GUILTY, SUBJECT, WORTHY. <p/> <B-2,Adjective,2000, episphales><p/> lit., "prone to fall" (epi, "upon," i.e., near upon, sphallo, "to fall"), hence, "insecure, dangerous," is used in <a href='B:510 27:9'>Act 27:9</a>.


topic: Dare, Daring, Durst
definition:
<b>Dare, Daring, Durst</b> <A-1,Verb,5111, tolmao><p/> signifies "to dare," (a) in the sense of not dreading or shunning through fear, <a href='B:470 22:46'>Mat 22:46</a>, <a href='B:480 12:34'>Mar 12:34</a>, <a href='B:480 15:43'>Mar 15:43</a>, "boldly," lit., "having dared, went in;" <a href='B:490 20:40'>Luk 20:40</a>, <a href='B:500 21:12'>Joh 21:12</a>, <a href='B:510 5:13'>Act 5:13</a>, <a href='B:510 7:32'>Act 7:32</a>, <a href='B:520 15:18'>Rom 15:18</a>, <a href='B:540 10:2'>2Co 10:2</a>, RV, "show courage," (AV, "be bold"); <a href='B:540 10:12'>2Co 10:12</a>, RV, "are (not) bold;" <a href='B:540 11:21'>2Co 11:21</a>, <a href='B:570 1:14'>Phi 1:14</a>, "are bold;" <a href='B:720 1:9'>Jud 1:9</a>; (b) in the sense of bearing, enduring, bringing oneself to do a thing, <a href='B:520 5:7'>Rom 5:7</a>, <a href='B:530 6:1'>1Co 6:1</a>. Cp. apotolmao, "to be very bold," <a href='B:520 10:20'>Rom 10:20</a>. See BOLD. <p/> <B-1,Adjective,5113, tolmetes><p/> akin to A, "daring," is used in <a href='B:680 2:10'>2Pe 2:10</a>, RV, "daring" (AV, "presumptuous"), "shameless and irreverent daring."


topic: Dark, Darken, Darkly, Darkness
definition:
<b>Dark, Darken, Darkly, Darkness</b> <A-1,Adjective,4652, skoteinos><p/> "full of darkness, or covered with darkness," is translated "dark" in <a href='B:490 11:36'>Luk 11:36</a>; "full of darkness," in <a href='B:470 6:23'>Mat 6:23</a>, <a href='B:490 11:34'>Luk 11:34</a>, where the physical condition is figurative of the moral. The group of skot-words is derived from a root ska--, meaning "to cover." The same root is to be found in skene, "a tent." <p/> Note: Contrast photeinos, "full of light," e.g., <a href='B:470 6:22'>Mat 6:22</a>. <p/> <A-2,Adjective,850, auchmeros><p/> from auchmos, "drought produced by excessive heat," hence signifies "dry, murky, dark," <a href='B:680 1:19'>2Pe 1:19</a> (RV marg., "squalid"). No. 1 signifies "darkness" produced by covering; No. 2, "darkness" produced by being squalid or murky. <p/> <B-1,Noun,4653, skotia><p/> is used (a) of physical darkness, "dark," <a href='B:500 6:17'>Joh 6:17</a>, lit., "darkness had come on," and <a href='B:500 20:1'>Joh 20:1</a>, lit., "darkness still being;" (b) of secrecy, in general, whether what is done therein is good or evil, <a href='B:470 10:27'>Mat 10:27</a>, <a href='B:490 12:3'>Luk 12:3</a>; (c) of spiritual or moral "darkness," emblematic of sin, as a condition of moral or spiritual depravity, <a href='B:470 4:16'>Mat 4:16</a>, <a href='B:500 1:5'>Joh 1:5</a>, <a href='B:500 8:12'>Joh 8:12</a>, <a href='B:500 12:35'>Joh 12:35</a>, <a href='B:500 12:46'>Joh 12:46</a>, <a href='B:690 1:5'>1Jo 1:5</a>, <a href='B:690 1:2-9'>1Jo 1:2-9</a>, <a href='B:690 2:11'>1Jo 2:11</a>. <p/> <B-2,Noun,4655, skotos><p/> an older form than No. 1, grammatically masculine, is found in some mss. in <a href='B:650 12:18'>Heb 12:18</a>. <p/> <B-3,Noun,4655, skotos><p/> a neuter noun, frequent in the Sept., is used in the NT as the equivalent of No. 1; (a) of "physical darkness," <a href='B:470 27:45'>Mat 27:45</a>, <a href='B:540 4:6'>2Co 4:6</a>; (b) of "intellectual darkness," <a href='B:520 2:19'>Rom 2:19</a> (cp. C, No. 1); (c) of "blindness," <a href='B:510 13:11'>Act 13:11</a>; (d) by metonymy, of the "place of punishment," e.g., <a href='B:470 8:12'>Mat 8:12</a>, <a href='B:680 2:17'>2Pe 2:17</a>, <a href='B:720 1:13'>Jud 1:13</a>; (e) metaphorically, of "moral and spiritual darkness," e.g., <a href='B:470 6:23'>Mat 6:23</a>, <a href='B:490 1:79'>Luk 1:79</a>, <a href='B:490 11:35'>Luk 11:35</a>, <a href='B:500 3:19'>Joh 3:19</a>, <a href='B:510 26:18'>Act 26:18</a>, <a href='B:540 6:14'>2Co 6:14</a>, <a href='B:560 6:12'>Eph 6:12</a>, <a href='B:580 1:13'>Col 1:13</a>, <a href='B:590 1:5-5'>1Th 1:5-5</a>, <a href='B:670 2:9'>1Pe 2:9</a>, <a href='B:690 1:6'>1Jo 1:6</a>; (f) by metonymy, of "those who are in moral or spiritual darkness," <a href='B:560 5:8'>Eph 5:8</a>; (g) of "evil works," <a href='B:520 13:12'>Rom 13:12</a>, <a href='B:560 5:11'>Eph 5:11</a>; (h) of the "evil powers that dominate the world," <a href='B:490 22:53'>Luk 22:53</a>; (i) "of secrecy" [as in No. 1, (b)]. While skotos is used more than twice as many times as skotia in the NT, the Apostle John uses skotos only once, <a href='B:690 1:6'>1Jo 1:6</a>, but skotia 15 times out of the 18. <p/> "With the exception of the significance of secrecy [No. 1, (b) and No. 3 (i),] darkness is always used in a bad sense. Moreover the different forms of darkness are so closely allied, being either cause and effect, or else concurrent effects of the same cause, that they cannot always be distinguished; <a href='B:690 1:5'>1Jo 1:5</a>, <a href='B:690 2:8'>1Jo 2:8</a>, e.g., are passages in which both spiritual and moral darkness are intended." * [* From Notes on Thessalonians, by Hogg and Vine, pp 157-158.] <p/> <B-4,Noun,2217, zophos><p/> denotes "the gloom of the nether world;" hence, "thick darkness, darkness that may be felt;" it is rendered "darkness" in <a href='B:650 12:18'>Heb 12:18</a>, <a href='B:680 2:4'>2Pe 2:4</a>, <a href='B:720 1:6'>Jud 1:6</a>; in <a href='B:680 2:17'>2Pe 2:17</a>, RV, "blackness," AV, "mists;" in <a href='B:720 1:13'>Jud 1:13</a>, RV and AV, "blackness." See BLACKNESS, B, Nos. 1 and 2, MIST. <p/> <C-1,Verb,4654, skotizo><p/> "to deprive of light, to make dark," is used in the NT in the Passive Voice only, (a) of the heavenly bodies, <a href='B:470 24:29'>Mat 24:29</a>, <a href='B:480 13:24'>Mar 13:24</a>, <a href='B:730 8:12'>Rev 8:12</a>; (b) metaphorically, of the mind, <a href='B:520 1:21'>Rom 1:21</a>, <a href='B:520 11:10'>Rom 11:10</a>; (some mss. have it in <a href='B:490 23:45'>Luk 23:45</a>). <p/> <C-2,Verb,4656, skotoo><p/> "to darken," is used (a) of the heavenly bodies, <a href='B:730 9:2'>Rev 9:2</a>, <a href='B:730 16:10'>Rev 16:10</a>; (b) metaphorically, of the mind, <a href='B:560 4:18'>Eph 4:18</a>. <p/> Note: The phrase en ainigmati, lit., "in an enigma," is rendered "darkly" in <a href='B:530 13:12'>1Co 13:12</a>. Ainigma is akin to the verb anissomai, "to hint obscurely." The allusion is to <a href='B:40 12:8'>Num 12:8</a> (Sept.), "not in (dia, "by means of") dark speeches" (lit., "enigmas"); God's communications to Moses were not such as in the case of dreams, etc. After the same analogy, what we see and know now is seen "darkly" compared with the direct vision in the presence of God hereafter. The riddles of seeming obscurity in life will all be made clear.


topic: Dart
definition:
<b>Dart</b> <1,,956, belos><p/> akin to ballo, "to throw," denotes "a missile, an arrow, javelin, dart, etc.," <a href='B:560 6:16'>Eph 6:16</a> (see FIERY). Cp. bole, "a stone's throw or cast," <a href='B:490 22:41'>Luk 22:41</a>; bolizo, "to sound" (to fathom the depth of water), <a href='B:510 27:28'>Act 27:28</a>. <p/> Note: The noun bolis, "a dart," is found in some texts in <a href='B:650 12:20'>Heb 12:20</a> (see AV).


topic: Dash
definition:
<b>Dash</b> <1,,4350, proskopto><p/> denotes "to beat upon or against, to strike against, dash against" (pros, "to or against," kopto, "to strike, beat"); hence, of the foot, to stumble, "dash" (AV and RV), <a href='B:470 4:6'>Mat 4:6</a>, <a href='B:490 4:11'>Luk 4:11</a>. See BEAT, STUMBLE. <p/> <2,,4486, rhegnumi><p/> "to tear, rend, break," is used of the action of a demon upon a human victim, <a href='B:480 9:18'>Mar 9:18</a>, "dasheth ... down," RV; (AV, marg.; AV, text, "teareth"); <a href='B:490 9:42'>Luk 9:42</a>, RV, "dashed ... down" (AV, "threw ... down"). See BREAK, No. 6. <p/> <3,,1474, edaphizo><p/> "to beat level with the earth," e.g., as a threshing floor (cp. edaphos, "the ground"), <a href='B:490 19:44'>Luk 19:44</a>; RV, "shall dash (thee) to the ground;" (AV, "shall lay (thee) even with the ground"). See GROUND.


topic: Daughter, Daughter-in-law
definition:
<b>Daughter, Daughter-in-law</b> <1,,2364, thugater><p/> "a daughter," (etymologically, Eng., "daughter" is connected), is used of (a) the natural relationship (frequent in the Gospels); (b) spiritual relationship to God, <a href='B:540 6:18'>2Co 6:18</a>, in the sense of the practical realization of acceptance with, and the approval of, God (cp. <a href='B:290 43:6'>Isa 43:6</a>), the only place in the NT where it applies to spiritual relationship; (c) the inhabitants of a city or region, <a href='B:470 21:5'>Mat 21:5</a>, <a href='B:500 12:15'>Joh 12:15</a> ("of Zion"); cp. <a href='B:290 37:22'>Isa 37:22</a>, <a href='B:430 3:14'>Zep 3:14</a> (Sept.); (d) the women who followed Christ to Calvary, <a href='B:490 23:28'>Luk 23:28</a>; (e) women of Aaron's posterity, <a href='B:490 1:5'>Luk 1:5</a>; (f) a female descendant of Abraham, <a href='B:490 13:16'>Luk 13:16</a>. <p/> <2,,2365, thugatrion><p/> a diminutive of No. 1, denotes "a little daughter," <a href='B:480 5:23'>Mar 5:23</a>, <a href='B:480 7:25'>Mar 7:25</a>. <p/> <3,,3933, parthenos><p/> "a maiden, virgin," e.g., <a href='B:470 1:23'>Mat 1:23</a>, signifies a virgin-daughter in <a href='B:530 1:7-38'>1Co 1:7-38</a> (RV); in <a href='B:730 14:4'>Rev 14:4</a>, it is used of chaste persons. See VIRGIN. <p/> <4,,3565, numphe><p/> Eng. "nymph", denotes "a bride," <a href='B:500 3:29'>Joh 3:29</a>; also "a daughter-in-law," <a href='B:470 10:35'>Mat 10:35</a>, <a href='B:490 12:53'>Luk 12:53</a>. See BRIDE. <p/> Note: In <a href='B:670 3:6'>1Pe 3:6</a>, teknon, "a child," is translated "daughters" (AV), "children" (RV).


topic: Dawn
definition:
<b>Dawn</b> <A-1,Verb,826, augazo><p/> "to shine," is used metaphorically of the light of dawn, in <a href='B:540 4:4'>2Co 4:4</a> (some texts have kataugazo). Cp. auge, "brightness or break of day," <a href='B:510 20:11'>Act 20:11</a>. The word formerly meant "to see clearly," and it is possible that this meaning was continued in general usage. <p/> <A-2,Verb,1306, diaugazo><p/> signifies "to shine through" (dia, "through," auge, "brightness"); it describes the breaking of daylight upon the darkness of night, metaphorically, in <a href='B:680 1:19'>2Pe 1:19</a>, of the shining of spiritual light into the heart. A probable reference is to the Day to be ushered in at the Second Coming of Christ: "until the Day gleam through the present darkness, and the Light-bringer dawn in your hearts." <p/> Note: Cp. diauges, "translucent, transparent," <a href='B:730 21:21'>Rev 21:21</a> (some texts have diaphanes, "transparent"). <p/> <A-3,Verb,2020, epiphosko><p/> "to grow light" (epi, "upon," phos, "light"), in the sense of shining upon, is used in <a href='B:470 28:1'>Mat 28:1</a>; in <a href='B:490 23:54'>Luk 23:54</a>, "drew on" (of the Sabbath-day); RV, marg., "began to dawn." See DRAW. <p/> <B-1,Noun,3722, orthros><p/> "daybreak," denotes "at early dawn," <a href='B:490 24:1'>Luk 24:1</a> (RV), "early in the morning" (AV); <a href='B:500 8:2'>Joh 8:2</a> (AV and RV); in <a href='B:510 5:21'>Act 5:21</a>, RV, "about daybreak," for AV, "early in the morning." <p/> Note: Cp. orthrios, "early," in some texts in <a href='B:490 24:22'>Luk 24:22</a>; orthrinos, a later form of orthros, in some mss. in <a href='B:730 22:16'>Rev 22:16</a>; orthrizo, "to do anything early in the morning," in <a href='B:490 21:38'>Luk 21:38</a>.


topic: Day
definition:
<b>Day</b> <A-1,Noun,2250, hemera><p/> "a day," is used of (a) the period of natural light, <a href='B:10 1:5'>Gen 1:5</a>, <a href='B:240 4:18'>Pro 4:18</a>, <a href='B:480 4:35'>Mar 4:35</a>; (b) the same, but figuratively, for a period of opportunity for service, <a href='B:500 9:4'>Joh 9:4</a>, <a href='B:520 13:13'>Rom 13:13</a>; (c) one period of alternate light and darkness, <a href='B:10 1:5'>Gen 1:5</a>, <a href='B:480 1:13'>Mar 1:13</a>; (d) a period of undefined length marked by certain characteristics, such as "the day of small things," <a href='B:450 4:10'>Zec 4:10</a>; of perplexity and distress, <a href='B:290 17:11'>Isa 17:11</a>, <a href='B:380 1:1-14'>Oba 1:1-14</a>; of prosperity and of adversity, <a href='B:250 7:14'>Ecc 7:14</a>; of trial or testing, <a href='B:230 95:8'>Psa 95:8</a>; of salvation, <a href='B:290 49:8'>Isa 49:8</a>, <a href='B:540 6:2'>2Co 6:2</a>; cp. <a href='B:490 19:42'>Luk 19:42</a>; of evil, <a href='B:560 6:13'>Eph 6:13</a>; of wrath and revelation of the judgments of God, <a href='B:520 2:5'>Rom 2:5</a>; (e) an appointed time, <a href='B:250 8:6'>Ecc 8:6</a>, <a href='B:560 4:30'>Eph 4:30</a>; (f) a notable defeat in battle, etc., <a href='B:290 9:4'>Isa 9:4</a>, <a href='B:230 137:7'>Psa 137:7</a>, <a href='B:330 30:9'>Eze 30:9</a>, <a href='B:350 1:11'>Hos 1:11</a>; (g) by metonymy = "when," "at the time when;" (1), of the past, <a href='B:10 2:4'>Gen 2:4</a>, <a href='B:40 3:13'>Num 3:13</a>, <a href='B:50 4:10'>Deu 4:10</a>, (2) of the future, <a href='B:10 2:17'>Gen 2:17</a>, <a href='B:80 4:5'>Rth 4:5</a>, <a href='B:470 24:50'>Mat 24:50</a>, <a href='B:490 1:20'>Luk 1:20</a>; (h) a judgment or doom, <a href='B:220 18:20'>Job 18:20</a>. * [* From Notes on Thessalonians, by Hogg and Vine, pp. 150-151.] (i) of a time of life, <a href='B:490 1:1-18'>Luk 1:1-18</a> ("years"). <p/> As the "day" throws light upon things that have been in darkness, the word is often associated with the passing of judgment upon circumstances. In <a href='B:530 4:3'>1Co 4:3</a>, "man's day," AV, "man's judgement," RV, denotes mere human judgment upon matters ("man's" translates the adjective anthropinos, "human"), a judgment exercised in the present period of human rebellion against "God;" probably therefore "the Lord's Day," <a href='B:730 1:10'>Rev 1:10</a>, or "the Day of the Lord" (where an adjective, kuriakos, is similarly used), is the Day of His manifested judgment on the world. <p/> The phrases "the day of Christ," <a href='B:570 1:10'>Phi 1:10</a>, <a href='B:570 2:16'>Phi 2:16</a>; "the day of Jesus Christ," <a href='B:570 1:6'>Phi 1:6</a>; "the day of the Lord Jesus Christ," <a href='B:530 5:5'>1Co 5:5</a>, <a href='B:540 1:14'>2Co 1:14</a>; "the day of our Lord Jesus Christ," <a href='B:530 1:8'>1Co 1:8</a>, denote the time of the Parousia of Christ with His saints, subsequent to the Rapture, <a href='B:590 1:4-17'>1Th 1:4-17</a>. In <a href='B:680 1:19'>2Pe 1:19</a> this is spoken of simply as "the day," (see DAY-STAR). <p/> From these the phrase "the day of the Lord" is to be distinguished; in the OT it had reference to a time of the victorious interposition by God for the overthrow of the foes of Israel, e.g., <a href='B:290 2:12'>Isa 2:12</a>, <a href='B:370 5:18'>Amo 5:18</a>; if Israel transgressed in the pride of their hearts, the Day of the Lord would be a time of darkness and judgment. For their foes, however, there would come "a great and terrible day of the Lord," <a href='B:360 2:31'>Joe 2:31</a>, <a href='B:460 4:5'>Mal 4:5</a>. That period, still future, will see the complete overthrow of gentile power and the establishment of Messiah's kingdom, <a href='B:290 1:13-11'>Isa 1:13-11</a>, <a href='B:290 34:8'>Isa 34:8</a>, <a href='B:340 2:34'>Dan 2:34</a>, <a href='B:340 2:44'>Dan 2:44</a>, <a href='B:380 1:15'>Oba 1:15</a>; cp. <a href='B:290 61:2'>Isa 61:2</a>, <a href='B:500 8:56'>Joh 8:56</a>. <p/> In the NT "the day of the Lord" is mentioned in <a href='B:590 5:2'>1Th 5:2</a>, <a href='B:600 2:2'>2Th 2:2</a>, RV, where the Apostle's warning is that the church at Thessalonica should not be deceived by thinking that "the Day of the Lord is now present." This period will not begin till the circumstances mentioned in verses 3 and 4 take place. <p/> For the eventual development of the Divine purposes in relation to the human race see <a href='B:680 3:12'>2Pe 3:12</a>, "the Day of God." <p/> <A-2,Noun,827, auge><p/> "brightness, bright shining, as of the sun;" hence, "the beginning of daylight," is translated "break of day" in <a href='B:510 20:11'>Act 20:11</a>. <p/> <B-1,Adverb,1773, ennucha><p/> the neuter plural of ennuchos, used adverbially, lit., "in night" (en, "in," nux, "night," with lian, "very"), signifies "very early, yet in the night," "a great while before day," <a href='B:480 1:35'>Mar 1:35</a>. <p/> Notes: (1) For phrases, see DAILY. (2) In <a href='B:480 6:35'>Mar 6:35</a>, the clause "the day was far spent" is, lit., "a much hour (i.e., a late hour) having become," or, perhaps, "many an hour having become," i.e., many hours having passed. In the end of the verse, RV, "day," for AV, "time." (3) In <a href='B:480 2:26'>Mar 2:26</a>, AV, "in the days of," there is no word for "days" in the original; RV (from best mss.), "when;" in <a href='B:510 11:28'>Act 11:28</a>, "in the days of." (4) In <a href='B:500 21:4'>Joh 21:4</a>, the adjective proios, "at early morn," is translated "day" (RV, for AV, "the morning"); see <a href='B:470 27:1'>Mat 27:1</a>. (5) In <a href='B:600 2:3'>2Th 2:3</a>, "that day shall not come" (AV) translates nothing in the original; it is inserted to supply the sense (see the RV); cp. <a href='B:490 7:11'>Luk 7:11</a> (RV, "soon afterwards"); <a href='B:530 4:13'>1Co 4:13</a> (RV, "even until now"). (6) For "day following" see MORROW.


topic: Day-star
definition:
<b>Day-star</b> <1,,5459, phosphoros><p/> (Eng., "phosphorus," lit., "light-bearing" phos, "light," phero, "to bear"), is used of the morning star, as the light-bringer, <a href='B:680 1:19'>2Pe 1:19</a>, where it indicates the arising of the light of Christ as the Personal fulfillment, in the hearts of believers, of the prophetic Scriptures concerning His coming to receive them to Himself.


topic: Dayspring
definition:
<b>Dayspring</b> <1,,395, anatole><p/> lit., "a rising up" (cp. anatello, "to cause to rise"), is used of the rising of the sun and stars; it chiefly means the east, as in <a href='B:470 2:1'>Mat 2:1</a>, etc.; rendered "dayspring" in <a href='B:490 1:78'>Luk 1:78</a>. Its other meaning, "a shoot," is found in the Sept. in <a href='B:300 23:5'>Jer 23:5</a>, <a href='B:450 6:12'>Zec 6:12</a>. See also the margin of <a href='B:490 1:78'>Luk 1:78</a>, "branch." See EAST.


topic: Dazzling
definition:
<b>Dazzling</b> <1,,797, astrapto><p/> "to flash forth, lighten," is said of lightning, <a href='B:490 17:24'>Luk 17:24</a>, and of the apparel of the two men by the Lord's sepulchre, <a href='B:490 24:4'>Luk 24:4</a>, AV, "shining." See LIGHTEN, SHINE. <p/> <2,,1823, exastrapto><p/> a strengthened form of No. 1 (ek, out of), signifies "to flash like lightning, gleam, be radiant," in <a href='B:490 9:29'>Luk 9:29</a> of the Lord's raiment at His transfiguration, RV, "dazzling;" AV, "glistering." In the Sept., <a href='B:330 1:4'>Eze 1:4</a>, <a href='B:330 1:7'>Eze 1:7</a>, <a href='B:410 3:3'>Nah 3:3</a>.


topic: Deacon
definition:
<b>Deacon</b> <1,,1249, diakonos><p/> (Eng., "deacon"), primarily denotes a "servant," whether as doing servile work, or as an attendant rendering free service, without particular reference to its character. The word is probably connected with the verb dioko, "to hasten after, pursue" (perhaps originally said of a runner). "It occurs in the NT of domestic servants, <a href='B:500 2:5'>Joh 2:5</a>, <a href='B:500 2:9'>Joh 2:9</a>; the civil ruler, <a href='B:520 13:4'>Rom 13:4</a>; Christ, <a href='B:520 15:8'>Rom 15:8</a>, <a href='B:550 2:17'>Gal 2:17</a>; the followers of Christ in relation to their Lord, <a href='B:500 12:26'>Joh 12:26</a>, <a href='B:560 6:21'>Eph 6:21</a>, <a href='B:580 1:7'>Col 1:7</a>, <a href='B:580 4:7'>Col 4:7</a>; the followers of Christ in relation to one another, <a href='B:470 20:26'>Mat 20:26</a>, <a href='B:470 23:11'>Mat 23:11</a>, <a href='B:480 9:35'>Mar 9:35</a>, <a href='B:480 10:43'>Mar 10:43</a>; the servants of Christ in the work of preaching and teaching, <a href='B:530 3:5'>1Co 3:5</a>, <a href='B:540 3:6'>2Co 3:6</a>, <a href='B:540 6:4'>2Co 6:4</a>, <a href='B:540 11:23'>2Co 11:23</a>, <a href='B:560 3:7'>Eph 3:7</a>, <a href='B:580 1:23'>Col 1:23</a>, <a href='B:580 1:25'>Col 1:25</a>, <a href='B:590 3:2'>1Th 3:2</a>, <a href='B:610 4:6'>1Ti 4:6</a>; those who serve in the churches, <a href='B:520 16:1'>Rom 16:1</a> (used of a woman here only in NT); <a href='B:570 1:1'>Phi 1:1</a>, <a href='B:610 3:8'>1Ti 3:8</a>, <a href='B:610 3:12'>1Ti 3:12</a>; false apostles, servants of Satan, <a href='B:540 11:15'>2Co 11:15</a>. Once diakonos is used where, apparently, angels are intended, <a href='B:470 22:13'>Mat 22:13</a>; in <a href='B:470 22:3'>Mat 22:3</a>, where men are intended, doulos is used." * [* From Notes on Thessalonians, by Hogg and Vine, p. 91.] <p/> Diakonos is, generally speaking, to be distinguished from doulos, "a bondservant, slave;" diakonos views a servant in relationship to his work; doulos views him in relationship to his master. See, e.g., <a href='B:470 1:22-14'>Mat 1:22-14</a>; those who bring in the guests (<a href='B:470 1:22-4'>Mat 1:22-4</a>, <a href='B:470 22:6'>Mat 22:6</a>, <a href='B:470 22:8'>Mat 22:8</a>, <a href='B:470 22:10'>Mat 22:10</a>) are douloi; those who carry out the king's sentence (<a href='B:470 22:13'>Mat 22:13</a>) are diakonoi. <p/> Note: As to synonymous terms, leitourgos denotes "one who performs public duties;" misthios and misthotos, "a hired servant;" oiketes, "a household servant;" huperetes, "a subordinate official waiting on his superior" (originally an under-rower in a war-galley); therapon, "one whose service is that of freedom and dignity." See MINISTER, SERVANT. <p/> The so-called "seven deacons" in Acts 6 are not there mentioned by that name, though the kind of service in which they were engaged was of the character of that committed to such.


topic: Dead
definition:
<b>Dead</b> <A-1,Noun and Adjective,3498, nekros><p/> is used of (a) the death of the body, cp. <a href='B:660 2:26'>Jam 2:26</a>, its most frequent sense; (b) the actual spiritual condition of unsaved men, <a href='B:470 8:22'>Mat 8:22</a>, <a href='B:500 5:25'>Joh 5:25</a>, <a href='B:560 2:1'>Eph 2:1</a>, <a href='B:560 2:5'>Eph 2:5</a>, <a href='B:560 5:14'>Eph 5:14</a>, <a href='B:570 3:11'>Phi 3:11</a>, <a href='B:580 2:13'>Col 2:13</a>; cp. <a href='B:490 15:24'>Luk 15:24</a>; (c) the ideal spiritual condition of believers in regard to sin, <a href='B:520 6:11'>Rom 6:11</a>; (d) a church in declension, inasmuch as in that state it is inactive and barren, <a href='B:730 3:1'>Rev 3:1</a>; (e) sin, which apart from law cannot produce a sense of guilt, <a href='B:520 7:8'>Rom 7:8</a>; (f) the body of the believer in contrast to his spirit, <a href='B:520 8:10'>Rom 8:10</a>; (g) the works of the Law, inasmuch as, however good in themselves, <a href='B:520 7:13'>Rom 7:13</a>, they cannot produce life, <a href='B:650 6:1'>Heb 6:1</a>, <a href='B:650 9:14'>Heb 9:14</a>; (h) the faith that does not produce works, <a href='B:660 2:17'>Jam 2:17</a>, <a href='B:660 2:26'>Jam 2:26</a>; cp. <a href='B:660 2:20'>Jam 2:20</a>. * [* From Notes on Thessalonians, by Hogg and Vine, p. 143.] <p/> <B-1,Verb,3499, nekroo><p/> "to put to death," is used in the Active Voice in the sense of destroying the strength of, depriving of power, with reference to the evil desires which work in the body, <a href='B:580 3:5'>Col 3:5</a>. In the Passive Voice it is used of Abraham's body as being "as good as dead," <a href='B:520 4:19'>Rom 4:19</a> with <a href='B:650 11:12'>Heb 11:12</a>. <p/> <B-2,Verb,2289, thanatoo><p/> "to put to death:" see DEATH, C, No. 1.


topic: Dead, half Dead
definition:
<b>Dead, half Dead</b> <1,,2253, hemithanes><p/> from hemi, "half," and thnesko, "to die," is used in <a href='B:490 10:30'>Luk 10:30</a>.


topic: Deadly
definition:
<b>Deadly</b> <1,,2287, thanatephoros><p/> lit., "death-bearing, deadly" (thanatos, "death," phero, "to bear"), is used in <a href='B:660 3:8'>Jam 3:8</a>. In the Sept., <a href='B:40 18:22'>Num 18:22</a>, <a href='B:220 33:23'>Job 33:23</a>. <p/> <2,,2286, thanasimos><p/> from thanatos (see No. 1), "belonging to death, or partaking of the nature of death," is used in <a href='B:480 16:18'>Mar 16:18</a>.


topic: Deadness
definition:
<b>Deadness</b> <1,,3500, nekrosis><p/> "a putting to death" (cp. DEAD, A and B), is rendered "dying" in <a href='B:540 4:10'>2Co 4:10</a>; "deadness" in <a href='B:520 4:19'>Rom 4:19</a>, i.e., the state of being virtually "dead."


topic: Deaf
definition:
<b>Deaf</b> <1,,2974, kophos><p/> akin to kopto, "to beat," and kopiao, "to be tired" (from a root kop--, "to cut"), signifies "blunted, dull," as of a weapon; hence, "blunted in tongue, dumb," <a href='B:470 9:32'>Mat 9:32</a> etc.; "in hearing, deaf," <a href='B:470 11:5'>Mat 11:5</a>, <a href='B:480 7:32'>Mar 7:32</a>, <a href='B:480 7:37'>Mar 7:37</a>, <a href='B:480 9:25'>Mar 9:25</a>, <a href='B:490 7:22'>Luk 7:22</a>. See DUMB.


topic: Deal
definition:
<b>Deal</b> <1,,3307, merizo><p/> signifies "to divide into parts" (meros, "a portion, part"); hence, "to distribute, divide out, deal out to," translated "hath dealt" in <a href='B:520 12:3'>Rom 12:3</a>. See DIFFERENCE, DISTRIBUTE, DIVINE.


topic: Deal with, have Dealings with
definition:
<b>Deal with, have Dealings with</b> <1,,4160, poieo><p/> "to do," used to describe almost any act, whether complete or repeated, like the Eng. "do," is translated to deal with, in <a href='B:490 2:48'>Luk 2:48</a>. In <a href='B:490 1:25'>Luk 1:25</a>, AV, "hath dealt with (me)," the RV, adhering to the ordinary meaning, translates by "hath done unto (me)." <p/> <2,,4374, prosphero><p/> "to bring or bear to" (pros, "to," phero, "to bear"), signifies, in the Middle Voice, to bear oneself towards any one, to deal with anyone in a certain manner, <a href='B:650 12:7'>Heb 12:7</a>, "God dealeth with you." See BRING, OFFER, PRESENT. <p/> <3,,4798, sunchraomai><p/> lit., "to use with" (sun, "with," chraomai, "to use"), "to have in joint use, and hence to have dealings with," is said, in <a href='B:500 4:9'>Joh 4:9</a>, of Jews and Samaritans. <p/> Notes: (1) In <a href='B:510 25:24'>Act 25:24</a>, entunchano, "to fall in with, meet and talk with," and hence "to make suit to a person" by way of pleading with him, is translated "have dealt with" in the AV; correctly in the RV, "have made suit to," of the Jews in appealing to Festus against Paul. See INTERCESSION. <p/> (2) Katasophizomai, "to circumvent by fraud, conquer by subtle devices" (kata, "down," intensive, and sophizo, "to devise cleverly or cunningly;" cp. Eng., "sophist, sophistry"), is translated "dealt subtilly," in <a href='B:510 7:19'>Act 7:19</a>, of Pharaoh's dealing with the Israelites. This is the word in the Sept. of <a href='B:20 1:10'>Exo 1:10</a>. See SUBTILLY. <p/> (3) In <a href='B:590 2:11'>1Th 2:11</a> the italicized phrase "we dealt with" (RV), has no corresponding word in the original, but is inserted in order to bring out the participial forms of the verbs "exhorting," "encouraging," "testifying," as showing the constant practice of the apostles at Thessalonica. The incompleteness of the sentence in the original illustrates the informal homeliness of the Epistle. <p/> (4) In <a href='B:540 13:10'>2Co 13:10</a>, the verb chraomai, "to use," is rendered, in the RV, "deal (sharply)," AV, "use (sharpness)."


topic: Dear
definition:
<b>Dear</b> <1,,5093, timios><p/> from time, "honor, price," signifies (a), primarily, "accounted as of great price, precious, costly," <a href='B:530 3:12'>1Co 3:12</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 21:19'>Rev 21:19</a>, and in the superlative degree, <a href='B:730 18:12'>Rev 18:12</a>, <a href='B:730 21:11'>Rev 21:11</a>; the comparative degree is found in <a href='B:670 1:7'>1Pe 1:7</a> (polutimoteros, in the most authentic mss., "much more precious"); (b) in the metaphorical sense, "held in honor, esteemed, very dear," <a href='B:510 5:34'>Act 5:34</a>, "had in honor," RV (AV, "had in reputation"); so in <a href='B:650 13:4'>Heb 13:4</a>, RV, "let marriage be had in honor;" AV, "is honorable;" <a href='B:510 20:24'>Act 20:24</a>, "dear," negatively of Paul's estimate of his life; <a href='B:660 5:7'>Jam 5:7</a>, "precious" (of fruit); <a href='B:670 1:19'>1Pe 1:19</a>, "precious" (of the blood of Christ); <a href='B:680 1:4'>2Pe 1:4</a> (of God's promises). See COSTLY, HONORABLE, REPUTATION, PRECIOUS. Cp. timiotes, preciousness, <a href='B:730 18:19'>Rev 18:19</a>. <p/> <2,,1784, entimos><p/> "held in honor" (time, see above), "precious, dear," is found in <a href='B:490 7:2'>Luk 7:2</a>, of the centurion's servant; <a href='B:490 14:8'>Luk 14:8</a>, "more honorable;" <a href='B:570 2:29'>Phi 2:29</a>, "honor" (AV, "reputation"), of devoted servants of Christ; in <a href='B:670 2:4'>1Pe 2:4</a>, <a href='B:670 2:6'>1Pe 2:6</a>, "precious," of stones, metaphorically. See HONORABLE, REPUTATION, PRECIOUS. <p/> <3,,27, agapetos><p/> from agape, "love," signifies "beloved;" it is rendered "very dear" in <a href='B:590 2:8'>1Th 2:8</a> (AV, "dear"), of the affection of Paul and his fellow workers for the saints at Thessalonica; in <a href='B:560 5:1'>Eph 5:1</a>, <a href='B:580 1:7'>Col 1:7</a>, AV, "dear;" RV, "beloved." See BELOVED. <p/> Note: In <a href='B:580 1:13'>Col 1:13</a>, agape is translated "dear" in the AV; the RV, adhering to the noun, has "the Son of His love."


topic: Death, Death-stroke (see also Die)
definition:
<b>Death, Death-stroke (see also Die)</b> <A-1,Noun,2288, thanatos><p/> "death," is used in Scripture of: (a) the separation of the soul (the spiritual part of man) from the body (the material part), the latter ceasing to function and turning to dust, e.g., <a href='B:500 11:13'>Joh 11:13</a>, <a href='B:650 2:15'>Heb 2:15</a>, <a href='B:650 5:7'>Heb 5:7</a>, <a href='B:650 7:23'>Heb 7:23</a>. In <a href='B:650 9:15'>Heb 9:15</a>, the AV, "by means of death" is inadequate; the RV, "a death having taken place" is in keeping with the subject. In <a href='B:730 13:3'>Rev 13:3</a>, <a href='B:730 13:12'>Rev 13:12</a>, the RV, "death-stroke" (AV, "deadly wound") is, lit., "the stroke of death:" <p/> (b) the separation of man from God; Adam died on the day he disobeyed God, <a href='B:10 2:17'>Gen 2:17</a>, and hence all mankind are born in the same spiritual condition, <a href='B:520 5:12'>Rom 5:12</a>, <a href='B:520 5:14'>Rom 5:14</a>, <a href='B:520 5:17'>Rom 5:17</a>, <a href='B:520 5:21'>Rom 5:21</a>, from which, however, those who believe in Christ are delivered, <a href='B:500 5:24'>Joh 5:24</a>, <a href='B:690 3:14'>1Jo 3:14</a>. "Death" is the opposite of life; it never denotes nonexistence. As spiritual life is "conscious existence in communion with God," so spiritual "death" is "conscious existence in separation from God." <p/> "Death, in whichever of the above-mentioned senses it is used, is always, in Scripture, viewed as the penal consequence of sin, and since sinners alone are subject to death, <a href='B:520 5:12'>Rom 5:12</a>, it was as the Bearer of sin that the Lord Jesus submitted thereto on the Cross, <a href='B:670 2:24'>1Pe 2:24</a>. And while the physical death of the Lord Jesus was of the essence of His sacrifice, it was not the whole. The darkness symbolized, and His cry expressed, the fact that He was left alone in the Universe, He was 'forsaken;' cp. <a href='B:470 1:27-46'>Mat 1:27-46</a>." * [* From Notes on Thessalonians, by Hogg and Vine, p. 134.] <p/> <A-2,Noun,336, anairesis><p/> another word for "death," lit. signifies "a taking up or off" (ana, "up," airo, "to take"), as of the taking of a life, or "putting to death;" it is found in <a href='B:510 8:1'>Act 8:1</a>, of the murder of Stephen. Some mss. have it in <a href='B:510 22:20'>Act 22:20</a>. See anaireo, under KILL. In the Sept., <a href='B:40 11:15'>Num 11:15</a>, <a href='B:70 15:17'>Jdg 15:17</a>, "the lifting of the jawbone." <p/> <A-3,Noun,5054, teleute><p/> "an end, limit" (cp. telos, see END), hence, "the end of life, death," is used of the "death" of Herod, <a href='B:470 2:15'>Mat 2:15</a>. <p/> <B-1,Adjective,1935, epithanatios><p/> "doomed to death" (epi, "upon," thanatos, A, No. 1), is said of the apostles, in <a href='B:530 4:9'>1Co 4:9</a>. <p/> <C-1,Verb,2289, thanatoo><p/> "to put to death" (akin to A, No. 1), in <a href='B:470 10:21'>Mat 10:21</a>, <a href='B:480 13:12'>Mar 13:12</a>, <a href='B:490 21:16'>Luk 21:16</a>, is translated "shall ... cause (them) to be put to death," lit., "shall put (them) to death" (RV marg.). It is used of the Death of Christ in <a href='B:470 26:59'>Mat 26:59</a>, <a href='B:470 27:1'>Mat 27:1</a>, <a href='B:480 14:55'>Mar 14:55</a>, <a href='B:670 3:18'>1Pe 3:18</a>. In <a href='B:520 7:4'>Rom 7:4</a> (Passive Voice) it is translated "ye ... were made dead," RV (for AV, "are become"), with reference to the change from bondage to the Law to union with Christ; in <a href='B:520 8:13'>Rom 8:13</a>, "mortify" (marg., "make to die"), of the act of the believer in regard to the deeds of the body; in <a href='B:520 8:36'>Rom 8:36</a>, "are killed;" so in <a href='B:540 6:9'>2Co 6:9</a>. See KILL, MORTIFY. <p/> <C-2,Verb,337, anaireo><p/> lit., "to take or lift up or away" (see A, No. 2), hence, "to put to death," is usually translated "to kill or slay;" in two places "put to death," <a href='B:490 23:32'>Luk 23:32</a>, <a href='B:510 26:10'>Act 26:10</a>. It is used 17 times, with this meaning, in Acts. See KILL, SLAY, TAKE. <p/> <C-3,Verb,520, apago><p/> lit., "to lead away" (apo, "away," ago, "to lead"), is used especially in a judicial sense, "to put to death," e.g., <a href='B:510 12:19'>Act 12:19</a>. See BRING, CARRY, LEAD, TAKE. <p/> <C-4,Verb,615, apokteino><p/> "to kill," is so translated in the RV, for the AV, "put to death," in <a href='B:480 14:1'>Mar 14:1</a>, <a href='B:490 18:33'>Luk 18:33</a>; in <a href='B:500 11:53'>Joh 11:53</a>, <a href='B:500 12:10'>Joh 12:10</a>, <a href='B:500 18:31'>Joh 18:31</a>, RV, "put to death." See KILL, SLAY. <p/> Note: The phrase eschatos echo, lit., "to have extremely," i.e., "to be in extremity," in extremis, "at the last (gasp), to be at the point of death," is used in <a href='B:480 5:23'>Mar 5:23</a>.


topic: Debate (AV)
definition:
<b>Debate (AV)</b> * For the AV DEBATE (<a href='B:520 1:29'>Rom 1:29</a>, <a href='B:540 12:20'>2Co 12:20</a>) see STRIFE.


topic: Debt
definition:
<b>Debt</b> <1,,3782, opheile><p/> "that which is owned" (see Note, below), is translated "debt" in <a href='B:470 18:32'>Mat 18:32</a>; in the plural, "dues," <a href='B:520 13:7'>Rom 13:7</a>; "(her) due," <a href='B:530 7:3'>1Co 7:3</a>, of conjugal duty: some texts here have opheilomenen (eunoian) "due (benevolence)," AV; the context confirms the RV. See DUE. <p/> <2,,3783, opheilema><p/> a longer form of No. 1, expressing a "debt" more concretely, is used (a) literally, of that which is legally due, <a href='B:520 4:4'>Rom 4:4</a>; (b) metaphorically, of sin as a "debt," because it demands expiation, and thus payment by way of punishment, <a href='B:470 6:12'>Mat 6:12</a>. <p/> <3,,1156, daneion><p/> "a loan" (akin to danos, "a gift"), is translated "debt" in <a href='B:470 18:27'>Mat 18:27</a> (RV, marg., "loan"), of the ten thousand talents debtor. Cp. daneizo, "to lend," and daneistes, "a money-lender, a creditor." <p/> Note: In <a href='B:470 18:30'>Mat 18:30</a>, opheilo, "to owe," is translated "debt" in the AV (RV, "that which was due."). See DUE.


topic: Debtor
definition:
<b>Debtor</b> <1,,3781, opheiletes><p/> "one who owes anything to another," primarily in regard to money; in <a href='B:470 18:24'>Mat 18:24</a>, "who owed" (lit., "one was brought, a debtor to him of ten thousand talents"). The slave could own property, and so become a "debtor" to his master, who might seize him for payment. <p/> It is used metaphorically, (a) of a person who is under an obligation, <a href='B:520 1:14'>Rom 1:14</a>, of Paul, in the matter of preaching the Gospel; in <a href='B:520 8:12'>Rom 8:12</a>, of believers, to mortify the deeds of the body; in <a href='B:520 15:27'>Rom 15:27</a>, of gentile believers, to assist afflicted Jewish believers; in <a href='B:550 5:3'>Gal 5:3</a>, of those who would be justified by circumcision, to do the whole Law: (b) of those who have not yet made amends to those whom they have injured, <a href='B:470 6:12'>Mat 6:12</a>, "our debtors;" of some whose disaster was liable to be regarded as a due punishment, <a href='B:490 13:4'>Luk 13:4</a> (RV, "offenders;" AV, sinners;" marg., "debtors"). <p/> <2,,5533, chreopheiletes><p/> lit., "a debt-ower" (chreos, "a loan, a debt," and No. 1), is found in <a href='B:490 7:41'>Luk 7:41</a>, of the two "debtors" mentioned in the Lord's parable addressed to Simon the Pharisee, and in <a href='B:490 16:5'>Luk 16:5</a>, of the "debtors" in the parable of the unrighteous steward. This parable indicates a system of credit in the matter of agriculture. In the Sept., <a href='B:220 31:37'>Job 31:37</a>, "having taken nothing from the debtor;" <a href='B:240 29:13'>Pro 29:13</a>, "when the creditor and the debtor meet together." The word is more expressive than No. 1. <p/> Note: In <a href='B:470 23:16'>Mat 23:16</a> opheilo, "to owe" (see DEBT), is translated "he is a debtor." The RV marg., keeping the verbal form, has "bound by his oath" (AV, marg., "bound"). In the 18th verse the AV, "he is guilty," means that he is under obligation to make amends for his misdeeds.


topic: Decay
definition:
<b>Decay</b> <1,,3822, palaioo><p/> "to make old" (palaios), is translated in <a href='B:650 8:13'>Heb 8:13</a>, firstly, "hath made ... old," secondly (Passive Voice), RV "is becoming old" (AV, "decayeth"); "wax old," <a href='B:490 12:33'>Luk 12:33</a>, <a href='B:650 1:11'>Heb 1:11</a>. See OLD. <p/> <2,,1311, diaphtheiro><p/> "to destroy utterly," as used in <a href='B:540 4:16'>2Co 4:16</a> (here in the Passive Voice, lit., "is being destroyed), is rendered "is decaying" (RV, for AV, "perish"). See CORRUPT, DESTROY.


topic: Decease
definition:
<b>Decease</b> <A-1,Noun,1841, exodos><p/> (Eng., "exodus"), lit. signifies "a way out" (ex, "out," hodos, "a way"); hence, "a departure," especially from life, "a decease;" in <a href='B:490 9:31'>Luk 9:31</a>, of the Lord's death, "which He was about to accomplish;" in <a href='B:680 1:15'>2Pe 1:15</a>, of Peter's death (marg., "departure" in each case); "departure" in <a href='B:650 11:22'>Heb 11:22</a>, RV. See DEPARTURE. <p/> <B-1,Verb,5053, teleutao><p/> lit., "to end," is used intransitively and translated "deceased" in <a href='B:470 22:25'>Mat 22:25</a>. See DEATH, A, No. 3, DIE.


topic: Deceit, Deceitful, Deceitfully, Deceitfulness, Deceive, Deceivableness
definition:
<b>Deceit, Deceitful, Deceitfully, Deceitfulness, Deceive, Deceivableness</b> <A-1,Noun,539, apate><p/> "deceit or deceitfulness" (akin to apatao, "to cheat, deceive, beguile"), that which gives a false impression, whether by appearance, statement or influence, is said of riches, <a href='B:470 13:22'>Mat 13:22</a>, <a href='B:480 4:19'>Mar 4:19</a>; of sin, <a href='B:650 3:13'>Heb 3:13</a>. The phrase in <a href='B:560 4:22'>Eph 4:22</a>, "deceitful lusts," AV, "lusts of deceit," RV, signifies lusts excited by "deceit," of which "deceit" is the source of strength, not lusts "deceitful" in themselves. In <a href='B:600 2:10'>2Th 2:10</a>, "all deceit of unrighteousness," RV, signifies all manner of unscrupulous words and deeds designed to "deceive" (see <a href='B:730 1:13-15'>Rev 1:13-15</a>). In <a href='B:580 2:8'>Col 2:8</a>, "vain deceit" suggests that "deceit" is void of anything profitable. <p/> Note: In <a href='B:680 2:13'>2Pe 2:13</a>, the most authentic texts have "revelling in their love-feasts," RV (agapais), for AV, "deceivings" (apatais). <p/> <A-2,Noun,1388, dolos><p/> primarily "a bait, snare;" hence, "craft, deceit, guile," is translated "deceit" in <a href='B:480 7:22'>Mar 7:22</a>, <a href='B:520 1:29'>Rom 1:29</a>. See CRAFT, GUILE, SUBTILTY. <p/> Notes: (1) Plane, rendered "deceit" in <a href='B:590 2:3'>1Th 2:3</a>, AV, signifies wandering (cp. Eng., "planet"), hence, "error" (RV), i.e., a wandering from the right path; in <a href='B:560 4:14'>Eph 4:14</a>, "wiles of error," AV, "to deceive." See DELUDE, ERROR. <p/> (2) For dolioo, "to use deceit," see C, No. 4. <p/> <B-1,Adjective,1386, dolios><p/> "deceitful," is used in <a href='B:540 11:13'>2Co 11:13</a>, of false apostles as "deceitful workers;" cp. A, No. 2 and Note (2). <p/> <C-1,Verb,538, apatao><p/> "to beguile, deceive" (see A, No. 1), is used (a) of those who "deceive" "with empty words," belittling the true character of the sins mentioned, <a href='B:560 5:6'>Eph 5:6</a>; (b) of the fact that Adam was "not beguiled," <a href='B:610 2:14'>1Ti 2:14</a>, RV (cp. what is said of Eve; see No. 2 below); (c) of the "self-deceit" of him who thinks himself religious, but bridles not his tongue, <a href='B:660 1:26'>Jam 1:26</a>. <p/> <C-2,Verb,1818, exapatao><p/> ek (ex), intensive, and No. 1, signifies "to beguile thoroughly, to deceive wholly," <a href='B:610 2:14'>1Ti 2:14</a>, RV. See BEGUILE. <p/> <C-3,Verb,5422, phrenapatao><p/> lit., "to deceive in one's mind" (phren, "the mind," and No. 1), "to deceive by fancies" (Lightfoot), is used in <a href='B:550 6:3'>Gal 6:3</a>, with reference to self-conceit, which is "self-deceit," a sin against common sense. Cp. <a href='B:660 1:26'>Jam 1:26</a> (above). <p/> Note: Cp. phrenapates, No. 2, under DECEIVE. <p/> <C-4,Verb,1387, dolioo><p/> "to lure," as by a bait (see A, No. 2), is translated "have used deceit" in <a href='B:520 3:13'>Rom 3:13</a>. <p/> <C-5,Verb,1389, doloo><p/> a short form of No. 4, primarily signifies "to ensnare;" hence, "to corrupt," especially by mingling the truths of the Word of God with false doctrines or notions, and so handling it "deceitfully," <a href='B:540 4:2'>2Co 4:2</a>. Cp. kapeleuo, "to corrupt by way of hucksterizing," <a href='B:540 2:17'>2Co 2:17</a>. For the difference between the words see CORRUPT, A No. 1. <p/> <C-6,Verb,4105, planao><p/> akin to plane, A, Note (1) (Eng., "planet"), in the Passive form sometimes means "to go astray, wander," <a href='B:470 18:12'>Mat 18:12</a>, <a href='B:670 2:25'>1Pe 2:25</a>, <a href='B:650 11:38'>Heb 11:38</a>; frequently Active, "to deceive, by leading into error, to seduce," e.g., <a href='B:470 1:24-5'>Mat 1:24-5</a>, <a href='B:470 24:11'>Mat 24:11</a>, <a href='B:470 24:24'>Mat 24:24</a>, <a href='B:500 7:12'>Joh 7:12</a>, "leadeth astray," RV (cp. <a href='B:690 3:7'>1Jo 3:7</a>). In <a href='B:730 12:9'>Rev 12:9</a> the present participle is used with the definite article, as a title of the Devil, "the Deceiver," lit., "the deceiving one." Often it has the sense of "deceiving onself," e.g., <a href='B:530 6:9'>1Co 6:9</a>, <a href='B:530 15:33'>1Co 15:33</a>, <a href='B:550 6:7'>Gal 6:7</a>, <a href='B:660 1:16'>Jam 1:16</a>, "be not deceived," RV, "do not err," AV. See ERR, LEAD (astray), SEDUCE, WANDER, WAY (be out of the). <p/> <C-7,Verb,3884, paralogizomai><p/> see BEGUILE, No. 3.


topic: Deceiver
definition:
<b>Deceiver</b> <1,,4108, planos><p/> is, properly, an adjective, signifying "wandering, or leading astray, seducing," <a href='B:610 4:1'>1Ti 4:1</a>, "seducing (spirits);" used as a noun, it denotes an impostor of the vagabond type, and so any kind of "deceiver" or corrupter, <a href='B:470 27:63'>Mat 27:63</a>, <a href='B:540 6:8'>2Co 6:8</a>, <a href='B:700 1:7'>2Jo 1:7</a> (twice), in the last of which the accompanying definite article necessitates the translation "the deceiver," RV. See SEDUCE. <p/> <2,,5423, phrenapates><p/> akin to C, No. 3, under DECEIVE, lit., "a mind-deceiver," is used in <a href='B:630 1:10'>Tit 1:10</a>. <p/> Note: For "the deceiver," in <a href='B:730 12:9'>Rev 12:9</a>, see DECEIVE, C, No. 6.


topic: Decently
definition:
<b>Decently</b> <1,,2156, euschemonos><p/> denotes "gracefully, becomingly, in a seemly manner" (eu, "well," schema, "a form, figure"); "honestly," in <a href='B:520 13:13'>Rom 13:13</a> (marg., "decently"), in contrast to the shamefulness of gentile social life; in <a href='B:590 4:12'>1Th 4:12</a>, the contrast is to idleness and its concomitant evils and the resulting bad testimony to unbelievers; in <a href='B:530 14:40'>1Co 14:40</a>, "decently," where the contrast is to disorder in oral testimony in the churches. See HONESTLY. <p/> Note: Cp. euschemosune, "comeliness," <a href='B:530 12:23'>1Co 12:23</a>, and euschemon, "comely, honorable." See COMELY.


topic: Decide, Decision
definition:
<b>Decide, Decision</b> <A-1,Verb,1252, diakrino><p/> primarily signifies "to make a distinction," hence, "to decide, especially judically, to decide a dispute, to give judgment," <a href='B:530 6:5'>1Co 6:5</a>, AV, "judge;" RV, "decide," where church members are warned against procuring decisions by litigation in the world's law courts. See CONTEND. <p/> <B-1,Noun,1233, diagnosis><p/> transliterated in English, primarily denotes "a discrimination" (dia, "apart," ginosko, "to know"), hence, "a judicial decision," which is its meaning in <a href='B:510 25:21'>Act 25:21</a>, RV, "for the decision of the Emperor" (AV, "hearing"). <p/> Note: Cp. diaginosko, "to distinguish," <a href='B:510 23:15'>Act 23:15</a>, "to judge" (AV, "enquire"), or "determine," <a href='B:510 24:22'>Act 24:22</a>, RV (AV, "know the uttermost of"). <p/> <B-2,Noun,1253, diakrisis><p/> "a distinguishing," and so "a decision" (see A), signifies "discerning" in <a href='B:530 12:10'>1Co 12:10</a>, <a href='B:650 5:14'>Heb 5:14</a>, lit., "unto a discerning of good and evil" (translated "to discern"); in <a href='B:520 14:1'>Rom 14:1</a>, "not to (doubtful) disputations" is more literally rendered in the margin "not for decisions (of doubts)." See DISCERN. Cp. JUDGE. In the Sept., <a href='B:220 37:16'>Job 37:16</a>.


topic: Deck (Verb)
definition:
<b>Deck (Verb)</b> <1,,5558, chrusoo><p/> lit., "to gild with gold" (chrusos, "gold"), is used in <a href='B:730 17:4'>Rev 17:4</a>, <a href='B:730 18:16'>Rev 18:16</a>.


topic: Declare, Declaration
definition:
<b>Declare, Declaration</b> <A-1,Verb,312, anangello><p/> signifies "to announce, report, bring back tidings" (ana, "back," angello, "to announce"). Possibly the ana carries the significance of upward, i.e., heavenly, as characteristic of the nature of the tidings. In the following, either the AV or the RV translates the word by the verb "to declare;" in <a href='B:500 4:25'>Joh 4:25</a>, RV, "declaree," AV, "tell;" in <a href='B:500 1:16'>16:13-15</a>, RV, "declare," AV, "shew;" in <a href='B:510 15:4'>Act 15:4</a>, RV, "rehearsed," AV, "declared;" in <a href='B:510 19:18'>Act 19:18</a>, RV, "declaring," AV, "shewed" (a reference, perhaps, to the destruction of their idols, in consequence of their new faith); in <a href='B:510 20:20'>Act 20:20</a>, RV, "declaring," AV, "have shewed;" in <a href='B:690 1:5'>1Jo 1:5</a>, RV, "announce," AV, "declare." See REHEARSE, REPORT, SHEW, SPEAK, TELL. <p/> <A-2,Verb,518, apangello><p/> signifies "to announce or report from a person or place" (apo, "from"); hence, "to declare, publish;" it is rendered "declare" in <a href='B:490 8:47'>Luk 8:47</a>, <a href='B:650 2:12'>Heb 2:12</a>, <a href='B:690 1:3'>1Jo 1:3</a>. It is very frequent in the Gospels and Acts; elsewhere, other than the last two places mentioned, only in <a href='B:590 1:9'>1Th 1:9</a>, <a href='B:690 1:2'>1Jo 1:2</a>. See BRING, A, No. 36. <p/> <A-3,Verb,1229, diangello><p/> lit., "to announce through," hence, "to declare fully, or far and wide" (dia, "through"), is translated "declaring" in <a href='B:510 21:26'>Act 21:26</a>, RV (AV, "to signify"); in <a href='B:490 9:60'>Luk 9:60</a>, RV, "publish abroad" (for AV, "preach"), giving the verb its fuller significance; so in <a href='B:520 9:17'>Rom 9:17</a>, for AV, "declared," See PREACH, SIGNIFY. <p/> <A-4,Verb,2605, katangello><p/> lit., "to report down" (kata, intensive), is ordinarily translated "to preach;" "declare" in <a href='B:510 17:23'>Act 17:23</a>, AV (RV, "set forth"); in <a href='B:530 2:1'>1Co 2:1</a>, RV, "proclaiming," for AV, "declaring." It is nowhere translated by "declare" in the RV. See PREACH, SHOW, SPEAK, TEACH. <p/> <A-5,Verb,3853, parangello><p/> see CHARGE, B, No. 8. <p/> <A-6,Verb,1334, diegeomai><p/> "to conduct a narration through to the end" (dia, "through," intensive, hegeomai, "to lead"), hence denotes "to recount, to relate in full," <a href='B:480 5:16'>Mar 5:16</a>, <a href='B:490 8:39'>Luk 8:39</a>, <a href='B:490 9:10'>Luk 9:10</a>, <a href='B:510 8:33'>Act 8:33</a>, <a href='B:510 9:27'>Act 9:27</a>, <a href='B:510 12:17'>Act 12:17</a>; in <a href='B:480 9:9'>Mar 9:9</a>, <a href='B:650 11:32'>Heb 11:32</a>, "tell." See SHOW, TELL. <p/> <A-7,Verb,1555, ekdiegeomai><p/> properly, "to narrate in full," came to denote, "to tell, declare;" it is used in <a href='B:510 13:41'>Act 13:41</a>, <a href='B:510 15:3'>Act 15:3</a>. <p/> <A-8,Verb,1834, exegeomai><p/> lit., to lead out," signifies "to make known, rehearse, declare," <a href='B:490 24:35'>Luk 24:35</a> (AV, "told;" RV, rehearsed"); <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>, <a href='B:510 21:19'>Act 21:19</a>. In <a href='B:500 1:18'>Joh 1:18</a>, in the sentence "He hath declared Him," the other meaning of the verb is in view, to unfold in teaching, "to declare" by making known. See TELL. <p/> <A-9,Verb,3724, horizo><p/> "to mark off by boundaries," signifies "to determine," usually of time; in <a href='B:520 1:4'>Rom 1:4</a>, Christ is said to have been "marked out" as the Son of God, by the fact of His resurrection; "declared" (RV, marg., "determined). See DEFINE. <p/> <A-10,Verb,1213, deloo><p/> "to make plain," is rendered "to declare" in <a href='B:530 1:11'>1Co 1:11</a>, AV; <a href='B:530 3:13'>1Co 3:13</a>, <a href='B:580 1:8'>Col 1:8</a>. See SIGNIFY. <p/> <A-11,Verb,5419, phrazo><p/> "to declare," occurs in <a href='B:470 15:15'>Mat 15:15</a> and (in some texts) in <a href='B:470 13:36'>Mat 13:36</a> (as AV). <p/> Note: For gnorizo, "to make known," rendered "to declare" in <a href='B:500 17:26'>Joh 17:26</a>, <a href='B:530 15:1'>1Co 15:1</a>, <a href='B:580 4:7'>Col 4:7</a>, see KNOWN, A, No. 8. For emphanizo, "to declare plainly," <a href='B:650 11:14'>Heb 11:14</a>, AV, see MANIFEST, A, No. 2. For phaneroo, see MANIFEST, B, No. 1. For anatithemi, <a href='B:510 25:14'>Act 25:14</a>, AV, see COMMUNICATE. For "declare glad tidings" see TIDINGS. <p/> <B-1,Noun,1732, endeixis><p/> "a showing, pointing out" (en, "in," deiknumi, "to show"), is said of the "showing forth" of God's righteousness, in <a href='B:520 1:3-26'>Rom 1:3-26</a>, AV, "to declare;" RV, "to show," and "(for) the showing." In <a href='B:540 8:24'>2Co 8:24</a>, "proof;" <a href='B:570 1:28'>Phi 1:28</a>, "an evident token." See SHOW, TOKEN. <p/> Notes: (1) In <a href='B:490 1:1'>Luk 1:1</a>, diegesis is a "narrative" (RV), not a "declaration" (AV). <p/> (2) In <a href='B:540 8:19'>2Co 8:19</a>, "declaration" does not represent any word in the original.


topic: Decrease (Verb)
definition:
<b>Decrease (Verb)</b> <1,,1642, elattoo><p/> signifies "to make less or inferior, in quality, position or dignity;" "madest ... lower" and "hast made ... lower," in <a href='B:650 2:7'>Heb 2:7</a>, <a href='B:650 2:9'>Heb 2:9</a>. In <a href='B:500 3:30'>Joh 3:30</a>, it is used in the Middle Voice, in John the Baptist's "I must decrease," indicating the special interest he had in his own "decrease," i.e., in authority and popularity. See LOWER.


topic: Decree (Noun and Verb)
definition:
<b>Decree (Noun and Verb)</b> <1,,1378, dogma><p/> transliterated in English, primarily denoted "an opinion or judgment" (from dokeo, "to be of opinion"), hence, an "opinion expressed with authority, a doctrine, ordinance, decree;" "decree," <a href='B:490 2:1'>Luk 2:1</a>, <a href='B:510 16:4'>Act 16:4</a>, <a href='B:510 17:7'>Act 17:7</a>; in the sense of ordinances, <a href='B:560 2:15'>Eph 2:15</a>, <a href='B:580 2:14'>Col 2:14</a>. See ORDINANCE. <p/> Note: Krino, "to determine," is translated "hath decreed" in <a href='B:530 7:37'>1Co 7:37</a>, AV; RV, "hath determined."


topic: Dedicate, Dedication
definition:
<b>Dedicate, Dedication</b> <A-1,Verb,1457, enkainizo><p/> primarily means "to make new, to renew" (en, "in," kainos, "new"), as in the Sept. of <a href='B:140 15:8'>2Ch 15:8</a>; then, to initate or "dedicate," <a href='B:650 9:18'>Heb 9:18</a>, with reference to the first covenant, as not "dedicated" without blood; in <a href='B:650 10:20'>Heb 10:20</a>, of Christ's "dedication" of the new and living way (AV, "consecrated;" RV, "dedicated"). See CONSECRATE. In the Sept. it has this meaning in <a href='B:50 20:5'>Deu 20:5</a>, <a href='B:140 7:5'>2Ch 7:5</a>, <a href='B:290 16:11'>Isa 16:11</a>, <a href='B:290 41:1'>Isa 41:1</a>, <a href='B:290 45:16'>Isa 45:16</a>, "keep a feast (to Me)." <p/> <B-1,Noun,1456, enkainia><p/> akin to A, frequent in the Sept., in the sense of "dedication," became used particularly for the annual eight days' feast beginning on the 25th of Chisleu (mid. of Dec.), instituted by Judas Maccabaeus, 164, B.C., to commemorate the cleansing of the Temple from the pollutions of Antiochus Epiphanes; hence it was called the Feast of the Dedication, <a href='B:500 10:22'>Joh 10:22</a>. This feast could be celebrated anywhere. The lighting of lamps was a prominent feature; hence the description "Feast of Lights." Westcott suggests that <a href='B:500 9:5'>Joh 9:5</a> refers to this.


topic: Deed, Deeds
definition:
<b>Deed, Deeds</b> <1,,2041, ergon><p/> denotes "a work" (Eng., "work" is etymologically akin), "deed, act." When used in the sense of a "deed or act," the idea of "working" is stressed, e.g., <a href='B:520 15:18'>Rom 15:18</a>; it frequently occurs in an ethical sense of human actions, good or bad, e.g., <a href='B:470 23:3'>Mat 23:3</a>, <a href='B:470 26:10'>Mat 26:10</a>, <a href='B:500 1:3-21'>Joh 1:3-21</a>, <a href='B:520 2:7'>Rom 2:7</a>, <a href='B:520 2:15'>Rom 2:15</a>, <a href='B:590 1:3'>1Th 1:3</a>, <a href='B:600 1:11'>2Th 1:11</a>, etc; sometimes in a less concrete sense, e.g., <a href='B:630 1:16'>Tit 1:16</a>, <a href='B:660 1:25'>Jam 1:25</a> (RV, "that worketh," lit., "of work"). See LABOR, WORK. <p/> <2,,4234, praxis><p/> denotes "a doing, transaction, a deed the action of which is looked upon as incomplete and in progress" (cp. prasso, "to practice"); in <a href='B:470 16:27'>Mat 16:27</a>, RV, "deeds," for AV, "works;" in <a href='B:490 23:51'>Luk 23:51</a>, "deed;" in <a href='B:490 23:41'>Luk 23:41</a>, the verb is used [see Note (2) below]; <a href='B:510 19:18'>Act 19:18</a>, <a href='B:520 8:13'>Rom 8:13</a>, <a href='B:580 3:9'>Col 3:9</a>. In <a href='B:520 12:4'>Rom 12:4</a> it denotes an "action," business, or function translated "office." See OFFICE, WORK. <p/> Note: Contrast pragma, "that which has been done, an accomplished act," e.g., <a href='B:660 3:16'>Jam 3:16</a>, RV, "deed," AV, "work." <p/> <3,,4162, poiesis><p/> "a doing" (akin to poieo, "to do"), is translated "deed" in <a href='B:660 1:25'>Jam 1:25</a>, AV, (RV, "doing"). <p/> Note: Cp. poiema, "a work done," <a href='B:520 1:20'>Rom 1:20</a>, <a href='B:560 2:10'>Eph 2:10</a>. <p/> <4,,2108, euergesia><p/> see BENEFIT, No. 1. <p/> Notes: (1) Katergazomai, "to work out, bring about something, to perpetrate a deed," is used with the neuter demonstrative pronoun touto, "this," in <a href='B:530 5:3'>1Co 5:3</a>, "hath (so) done this deed," AV; RV, "hath (so) wrought this thing." <p/> (2) Prasso (see No. 2), is used in <a href='B:490 23:41'>Luk 23:41</a>, with the neuter plural of the relative pronoun, "of our deeds," lit., "(the things) which we practiced." <p/> (3) In <a href='B:540 12:12'>2Co 12:12</a> the phrase "mighty deeds" (RV, "mighty works") translates dunameis, "powers" (marg.). See WORK. <p/> (4) In <a href='B:510 24:2'>Act 24:2</a>, diorthoma, "a straightening," with ginomai, "to become," is translated in the AV, "very worthy deeds are done," RV, "evils are corrected;" more lit., "reforms take place." For the variant reading katorthoma, see CORRECTION, No. 1.


topic: Deem
definition:
<b>Deem</b> <1,,5282, huponoeo><p/> "to suppose, conjecture, surmise," is translated "deemed" in <a href='B:510 27:27'>Act 27:27</a>, AV (RV, "surmised"); in <a href='B:510 13:25'>Act 13:25</a> "think ye" (AV); RV, "suppose ye;" in <a href='B:510 25:18'>Act 25:18</a>, "supposed." See SUPPOSE, THINK.


topic: Deep (Noun and Adjective), Deepness, Deeply, Depth
definition:
<b>Deep (Noun and Adjective), Deepness, Deeply, Depth</b> <A-1,Noun,899, bathos><p/> is used (a) naturally, in <a href='B:470 13:5'>Mat 13:5</a>, "deepness;" <a href='B:480 4:5'>Mar 4:5</a>, AV, "depth," RV, "deepness;" <a href='B:490 5:4'>Luk 5:4</a>, of "deep" water; <a href='B:520 8:39'>Rom 8:39</a> (contrasted with hupsoma, "height"); (b) metaphorically, in <a href='B:520 11:33'>Rom 11:33</a>, of God's wisdom and knowledge; in <a href='B:530 2:10'>1Co 2:10</a>, of God's counsels; in <a href='B:560 3:18'>Eph 3:18</a>, of the dimensions of the sphere of the activities of God's counsels, and of the love of Christ which occupies that sphere; in <a href='B:540 8:2'>2Co 8:2</a>, of "deep" poverty; some mss. have it in <a href='B:730 2:24'>Rev 2:24</a>. <p/> <A-2,Noun,1037, buthos><p/> "a depth," is used in the NT only in the natural sense, of the sea, <a href='B:540 11:25'>2Co 11:25</a>. <p/> Notes (1) Cp. buthizo, "to sink" (intransitive), Middle Voice, <a href='B:490 5:7'>Luk 5:7</a>; (transitive) "to drown," <a href='B:610 6:9'>1Ti 6:9</a>. <p/> (2) Abussos, Eng., abyss, is translated "the deep" in <a href='B:490 8:31'>Luk 8:31</a>, <a href='B:520 10:7'>Rom 10:7</a>, AV. See ABYSS, BOTTOM. <p/> <B-1,Adjective and Adverb,901, bathus><p/> akin to A, No. 1, "deep," is said in <a href='B:500 4:11'>Joh 4:11</a>, of a well; in <a href='B:510 20:9'>Act 20:9</a>, of sleep; in <a href='B:730 2:24'>Rev 2:24</a> the plural is used, of the "deep things," the evil designs and workings, of Satan. <p/> Notes: (1) In <a href='B:490 24:1'>Luk 24:1</a>, some mss. have batheos, the genitive case, with orthros, "dawn;" the most authentic mss. have batheos, "deeply," i.e., very early. <p/> (2) In <a href='B:480 8:12'>Mar 8:12</a>, "He sighed deeply" represents anastenazo, "to fetch a deep-drawn sigh" (ana, "up," stenazo, "to sigh or groan"). See SIGH. <p/> <C-1,Verb,900, bathuno><p/> "to deepen, make deep," is used in <a href='B:490 6:48'>Luk 6:48</a> (AV, "digged deep"). The original has two separate verbs, skapto, "to dig," and bathuno; the RV therefore has "digged and went deep.


topic: Defame
definition:
<b>Defame</b> <1,,1418, dusphemeo><p/> lit., "to speak injuriously" (from dus, an inseparable prefix signifying "opposition, injury, etc., and phemi, "to speak"), is translated "defamed," <a href='B:530 4:13'>1Co 4:13</a>. Some mss. have blasphemeo. See BLASPHEME.


topic: Defect
definition:
<b>Defect</b> <1,,2275, hettema><p/> primarily "a lessening, a decrease, diminution," denotes "a loss." It is used of the "loss" sustained by the Jewish nation in that they had rejected God's testimonies and His Son and the Gospel, <a href='B:520 11:12'>Rom 11:12</a>, the reference being not only to national diminution but to spiritual "loss;" RV, "loss," for AV, "diminishing." Here the contrasting word is pleroma, "fullness." In <a href='B:530 6:7'>1Co 6:7</a> the reference is to the spiritual "loss" sustained by the church at Corinth because or their discord and their litigious ways in appealing to the world's judges. Here the RV has "defect" (marg. "loss"), for AV, "fault." The preceding adverb "altogether" shows the comprehensiveness of the "defect;" the "loss" affected the whole church, and was "an utter detriment." <p/> In the Sept. of <a href='B:290 31:8'>Isa 31:8</a> the word signifies the "loss" of a defeat, with reference to the overthrow of the Assyrians; lit. "his young men shall be for loss" (i.e., "tributary"). See DIMINISHING, FAULT, LOSS. <p/> Note: Cp. hettao, "to make inferior," used in the Passive Voice, "to be overcome" (of spiritual defeat, <a href='B:680 2:20'>2Pe 2:20</a>), and the adjective hetton or hesson, "less, worse."


topic: Defence
definition:
<b>Defence</b> <A-1,Noun,627, apologia><p/> a speech made in defense. See ANSWER. <p/> <B-1,Verb,626, apologeomai><p/> See ANSWER, B, No. 4.


topic: Defend
definition:
<b>Defend</b> <1,,292, amuno><p/> "to ward off," is used in the Middle Voice in <a href='B:510 7:24'>Act 7:24</a>, of the assistance given by Moses to his fellow Israelite against an Egyptian (translated, "defended"). The Middle Voice indicates the special personal interest Moses had in the act.


topic: Defer
definition:
<b>Defer</b> <1,,306, anaballo><p/> lit., "to throw up" (ana, "up," ballo, "to throw"), hence "to postpone," is used in the Middle Voice in <a href='B:510 24:22'>Act 24:22</a>, in the forensic sense of "deferring" the hearing of a case. <p/> Note: Cp. anabole, "a putting off, delay," <a href='B:510 25:17'>Act 25:17</a>.


topic: Defile, Defilement
definition:
<b>Defile, Defilement</b> <A-1,Verb,2840, koinoo><p/> denotes (a) "to make common;" hence, in a ceremonial sense, "to render unholy, unclean, to defile," <a href='B:470 15:11'>Mat 15:11</a>, <a href='B:470 15:18'>Mat 15:18</a>, <a href='B:470 15:20'>Mat 15:20</a>, <a href='B:480 7:15'>Mar 7:15</a>, <a href='B:480 7:18'>Mar 7:18</a>, <a href='B:480 7:20'>Mar 7:20</a>, <a href='B:480 7:23'>Mar 7:23</a>, <a href='B:510 21:28'>Act 21:28</a> (RV, "defiled;" AV, "polluted"); <a href='B:650 9:13'>Heb 9:13</a> (RV, "them that have been defiled," AV, "the unclean"); (b) "to count unclean," <a href='B:510 10:15'>Act 10:15</a>, <a href='B:510 11:9'>Act 11:9</a>. In <a href='B:730 21:27'>Rev 21:27</a>, some mss. have this verb, "defileth;" the most authentic have the adjective, koinos, "unclean." See CALL, COMMON. <p/> <A-2,Verb,3392, miano><p/> primarily, "to stain, to tinge or dye with another color," as in the staining of a glass, hence, "to pollute, contaminate, soil, defile," is used (a) of "ceremonial defilement," <a href='B:500 18:28'>Joh 18:28</a>; so in the Sept., in <a href='B:30 22:5'>Lev 22:5</a>, <a href='B:30 22:8'>Lev 22:8</a>, <a href='B:40 19:13'>Num 19:13</a>, <a href='B:40 19:20'>Num 19:20</a> etc.; (b) of "moral defilement," <a href='B:630 1:15'>Tit 1:15</a> (twice); <a href='B:650 12:15'>Heb 12:15</a>, "of moral and physical defilement," <a href='B:720 1:8'>Jud 1:8</a>. See B, Nos. 1 and 2. <p/> <A-3,Verb,3435, moluno><p/> properly denotes "to besmear," as with mud or filth, "to befoul." It is used in the figurative sense, of a conscience "defiled" by sin, <a href='B:530 8:7'>1Co 8:7</a>; of believers who have kept themselves (their "garments") from "defilement," <a href='B:730 3:4'>Rev 3:4</a>, and those who have not "soiled" themselves by adultery or fornication, <a href='B:730 14:4'>Rev 14:4</a>. <p/> Note: The difference between miaino and moluno is that the latter is not used in a ritual or ceremonial sense, as miaino is (Trench, Syn. xxxi). <p/> <A-4,Verb,4695, spiloo><p/> "to make a stain or spot," and so "to defile," is used in <a href='B:660 3:6'>Jam 3:6</a> of the "defiling" effects of an evil use of the tongue; in <a href='B:720 1:23'>Jud 1:23</a>, "spotted," with reference to moral "defilement." See SPOT. <p/> Note: (1) Cp. spilos, "a spot, a moral blemish," <a href='B:560 5:27'>Eph 5:27</a>, <a href='B:680 2:13'>2Pe 2:13</a>; aspilos, "without spot, spotless," <a href='B:610 6:14'>1Ti 6:14</a>, <a href='B:660 1:27'>Jam 1:27</a>, <a href='B:670 1:19'>1Pe 1:19</a>, <a href='B:680 3:14'>2Pe 3:14</a>; spilas, <a href='B:720 1:12'>Jud 1:12</a>, "hidden rocks," RV (AV "spots," a late meaning, equivalent to spilos). <p/> <A-5,Verb,5351, phtheiro><p/> see CORRUPT, A, No. 2. <p/> <B-1,Noun,3393, miasma><p/> whence the Eng. word, denotes "defilement" (akin to A, No. 2), and is found in <a href='B:680 2:20'>2Pe 2:20</a>, AV, "pollutions," RV, "defilements," the vices of the ungodly which contaminate a person in his intercourse with the world. <p/> <B-2,Noun,3394, miasmos><p/> also akin to A, No. 2, primarily denotes "the act of defiling," the process, in contrast to the "defiling" thing (No. 1). It is found in <a href='B:680 2:10'>2Pe 2:10</a> (AV, "uncleanness," RV, "defilement.") <p/> <B-3,Noun,3436, molusmos><p/> akin to A, No. 3, denotes "defilement," in the sense of an action by which anything is "defiled," <a href='B:540 7:1'>2Co 7:1</a>. Cp. the synonymous word spilos, A, No. 4, Note. <p/> <C-1,Adjective,2839, koinos><p/> akin to A, No. 1, common, and, from the idea of coming into contact with everything, "defiled," is used in the ceremonial sense in <a href='B:480 7:2'>Mar 7:2</a>; in <a href='B:480 7:5'>Mar 7:5</a>, RV, "defiled," for AV, "unwashen" (the verb is used in <a href='B:480 7:15'>Mar 7:15</a>). See COMMON, UNCLEAN.


topic: Define
definition:
<b>Define</b> <1,,3724, horizo><p/> (Eng., "horizon"), primarily means "to mark out the boundaries of a place" (as in the Sept. of <a href='B:40 34:6'>Num 34:6</a>, <a href='B:60 13:27'>Jos 13:27</a>); hence "to determine, appoint." In <a href='B:650 4:7'>Heb 4:7</a>, where the reference is to the time of God's invitation to enter into His rest, in contrast to Israel's failure to do so, the word may mean either the appointing of the day (i.e., the period), or the "defining" of the day, i.e., marking its limits. So the RV (AV, "limiteth"). See DECLARE, DETERMINE, LIMIT, ORDAIN.


topic: Defraud
definition:
<b>Defraud</b> <1,,650, apostereo><p/> signifies "to rob, despoil, defraud," <a href='B:480 10:19'>Mar 10:19</a>, <a href='B:530 6:8'>1Co 6:8</a>, <a href='B:530 7:5'>1Co 7:5</a> (of that which is due to the condition of natural relationship of husband and wife); in the Middle Voice, "to allow oneself to be defrauded," <a href='B:530 6:7'>1Co 6:7</a>; in the Passive Voice, "bereft," <a href='B:610 6:5'>1Ti 6:5</a>, RV, with reference to the truth, with the suggestion of being retributively "robbed" of the truth, through the corrupt condition of the mind. Some mss. have this verb in <a href='B:660 5:4'>Jam 5:4</a> for aphustereo, "to keep back by fraud." See BEREFT, DESTITUTE, FRAUD. In the Sept., <a href='B:20 21:10'>Exo 21:10</a>; in some mss., <a href='B:50 24:14'>Deu 24:14</a>. <p/> <2,,4122, pleonekteo><p/> translated "defraud" in <a href='B:590 4:6'>1Th 4:6</a>, AV (RV, "wrong"), the reference being to the latter part of the Tenth Commandment. See ADVANTAGE, C, No. 2.


topic: Degree
definition:
<b>Degree</b> <1,,898, bathmos><p/> denotes "a step," primarily of a threshold or stair, and is akin to baino, "to go;" figuratively, "a standing, a stage in a career, position, degree," <a href='B:610 3:13'>1Ti 3:13</a>, of faithful deacons. <p/> Note: Tapeinos, "low, humble," whether in condition or mind, is translated "of low degree" in <a href='B:490 1:52'>Luk 1:52</a>, <a href='B:660 1:9'>Jam 1:9</a>.


topic: Delay
definition:
<b>Delay</b> <A-1,Verb,3635, okneo><p/> akin to oknos, "a shrinking, to be loath or slow to do a thing, to hesitate, delay," is used in <a href='B:510 9:38'>Act 9:38</a>. In the Sept. in <a href='B:40 22:16'>Num 22:16</a>, "do not delay;" <a href='B:70 18:9'>Jdg 18:9</a>. <p/> <A-2,Verb,5549, chronizo><p/> from chronos, "time," lit. means "to while away time," i.e., by way of lingering, tarrying, "delaying;" "delayeth," <a href='B:470 24:48'>Mat 24:48</a>, <a href='B:490 12:45'>Luk 12:45</a>; "tarried," <a href='B:470 25:5'>Mat 25:5</a>; "tarried so long," <a href='B:490 1:21'>Luk 1:21</a>; "will (not) tarry," <a href='B:650 10:37'>Heb 10:37</a>. See TARRY. <p/> <B-1,Noun,311, anabole><p/> lit. signifies "that which is thrown up" (ana, "up," ballo, "to throw"); hence "a delay," <a href='B:510 25:17'>Act 25:17</a>. See DEFER. <p/> Note: In <a href='B:730 10:6'>Rev 10:6</a>, chronos is translated "delay" in RV marg., and is to be taken as the true meaning.


topic: Delicacies
definition:
<b>Delicacies</b> * Note: For strenos, rendered "delicacies" in <a href='B:730 18:3'>Rev 18:3</a>, AV, denoting "wantonness" (RV), i.e., arrogant luxury, see WANTON. Cp. the verb streniao, below, under DELICATELY.


topic: Delicately (live)
definition:
<b>Delicately (live)</b> <A-1,Verb,5171, truphao><p/> from thrupto, "to enervate," signifies "to lead a voluptuous life, to give oneself up to pleasure," <a href='B:660 5:5'>Jam 5:5</a>, RV, "ye have lived delicately;" AV, "ye have lived in pleasure." <p/> Notes: (1) Cp. spatalao, from spatale, "wantonness, to live riotously," used with A in <a href='B:660 5:5'>Jam 5:5</a>, "ye have lived in pleasure" (RV, "have taken your ..."); cp. <a href='B:610 5:6'>1Ti 5:6</a>, of carnal women in the church, AV, "liveth in pleasure," RV, "giveth herself to pleasure. See PLEASURE. <p/> (2) Cp. also streniao, "to run riot," translated "lived deliciously," in <a href='B:730 18:7'>Rev 18:7</a>, <a href='B:730 18:9'>Rev 18:9</a>, AV (RV, "waxed wanton" and "lived wantonly"). Cp. DELICACIES (above). See WANTON. Cp. the intensive form katastreniao, "to wax utterly wanton," <a href='B:610 5:11'>1Ti 5:11</a>. <p/> (3) Spatalao "might properly be laid to the charge of the prodigal, scattering his substance in riotous living, <a href='B:490 15:13'>Luk 15:13</a>; ... truphao to the charge of the rich man, faring sumptuously every day, <a href='B:490 16:19'>Luk 16:19</a>; streniao to Jeshurun, when, waxing fat, he kicked, <a href='B:50 32:15'>Deu 32:15</a>" (Trench, Syn. liv). <p/> <B-1,Noun,5172, truphe><p/> akin to A, is used with en, in the phrase en truphe, "luxuriously," "delicately," <a href='B:490 7:25'>Luk 7:25</a>, and denotes effeminacy, softness; "to revel" in <a href='B:680 2:13'>2Pe 2:13</a> (AV, "riot"), lit., "counting reveling in the day time a pleasure." See REVEL, RIOT. <p/> Note: Entruphao, "to revel luxuriously," is used in <a href='B:680 2:13'>2Pe 2:13</a>, RV, "reveling" (AV, "sporting themselves").


topic: Deliciously
definition:
<b>Deliciously</b> * For DELICIOUSLY, <a href='B:730 18:9'>Rev 18:9</a>, AV, see DELICATELY, Note (1).


topic: Delight in
definition:
<b>Delight in</b> <1,,4913, sunedomai><p/> lit., "to rejoice with (anyone), to delight in (a thing) with (others)," signifies "to delight with oneself inwardly in a thing," in <a href='B:520 7:22'>Rom 7:22</a>. <p/> Note: Cp. hedone, "desire, pleasure."


topic: Deliver, Deliverance, Deliverer
definition:
<b>Deliver, Deliverance, Deliverer</b> <A-1,Verb,1325, didomi><p/> "to give," is translated "delivered" in <a href='B:490 7:15'>Luk 7:15</a>; RV, "gave;" so <a href='B:490 19:13'>Luk 19:13</a>. See GIVE. <p/> <A-2,Verb,325, anadidomi><p/> ana, "up," and No. 1, "to deliver over, give up," is used of "delivering" the letter mentioned in <a href='B:510 23:33'>Act 23:33</a>. <p/> Note: For the different verb in <a href='B:510 15:30'>Act 15:30</a>, see No. 4. <p/> <A-3,Verb,591, apodidomi><p/> apo, "from," and No. 1, lit., "to give away," hence, "to give back or up," is used in Pilate's command for the Lord's body to be "given up," <a href='B:470 27:58'>Mat 27:58</a>; in the sense of "giving back," of the Lord's act in giving a healed boy back to his father, <a href='B:490 9:42'>Luk 9:42</a>. See GIVE, PAY, PAYMENT, PERFORM, RECOMPENSE, RENDER, REPAY, REQUITE, RESTORE, REWARD, SELL, YIELD. <p/> <A-4,Verb,1929, epididomi><p/> lit., "to give upon or in addition," as from oneself to another, hence, "to deliver over," is used of the "delivering" of the roll of Isaiah to Christ in the synagogue, <a href='B:490 4:17'>Luk 4:17</a>; of the "delivering" of the epistle from the elders at Jerusalem to the church at Antioch, <a href='B:510 15:30'>Act 15:30</a>. See DRIVE (let), GIVE, OFFER. <p/> <A-5,Verb,3860, paradidomi><p/> "to deliver over," in <a href='B:520 6:17'>Rom 6:17</a>, RV, "that form of teaching whereunto ye were delivered," the figure being that of a mold which gives its shape to what is cast in it (not as the AV). In <a href='B:520 8:32'>Rom 8:32</a> it is used of God in "delivering" His Son to expiatory death; so <a href='B:520 4:25'>Rom 4:25</a>; see <a href='B:480 9:31'>Mar 9:31</a>; of Christ in "delivering" Himself up, <a href='B:550 2:20'>Gal 2:20</a>, <a href='B:560 1:5,25'>Eph 1:5,25</a>. See BETRAY, A. In <a href='B:480 1:14'>Mar 1:14</a>, RV, it is used of "delivering" John the Baptist to prison. See PUT, No. 12. <p/> <A-6,Verb,525, apallasso><p/> lit., "to change from" (apo, "from," allasso, "to change"), "to free from, release," is translated "might deliver" in <a href='B:650 2:15'>Heb 2:15</a>; in <a href='B:490 12:58'>Luk 12:58</a>, it is used in a legal sense of being quit of a person, i.e., the opponent being appeased and withdrawing his suit. For its other meaning, "to depart," in <a href='B:510 19:12'>Act 19:12</a>, see DEPART. <p/> <A-7,Verb,1659, eleutheroo><p/> "to set free," is translated "deliver" in <a href='B:520 8:21'>Rom 8:21</a>. In six other places it is translated "make free," <a href='B:500 1:8,36'>Joh 1:8,36</a>, <a href='B:520 1:6,22'>Rom 1:6,22</a>, <a href='B:520 8:2'>Rom 8:2</a>, <a href='B:550 5:1'>Gal 5:1</a>, RV, "set free." See FREE. <p/> <A-8,Verb,1807, exaireo><p/> lit., "to take out," denotes, in the Middle Voice, "to take out for oneself," hence, "to deliver, to rescue," the person who does so having a special interest in the result of his act. Thus it is used, in <a href='B:550 1:4'>Gal 1:4</a>, of the act of God in "delivering" believers "out of this present evil world," the Middle Voice indicating His pleasure in the issue of their "deliverance." It signifies to "deliver" by rescuing from danger, in <a href='B:510 12:11'>Act 12:11</a>, <a href='B:510 23:27'>Act 23:27</a>, <a href='B:510 26:17'>Act 26:17</a>; from bondage, <a href='B:510 1:7,34'>Act 1:7,34</a>. For its other meaning, "to pluck out of," <a href='B:470 5:29'>Mat 5:29</a>, <a href='B:470 18:9'>Mat 18:9</a>, see PLUCK. <p/> <A-9,Verb,2673, katargeo><p/> see ABOLISH. <p/> <A-10,Verb,4506, rhuomai><p/> "to resuce from, to preserve from," and so, "to deliver," the word by which it is regularly translated, is largely synonymous with sozo, "to save." though the idea of "rescue from" is predominant in rhuomai (see <a href='B:470 27:43'>Mat 27:43</a>), that of "preservation from," in sozo. In <a href='B:520 11:26'>Rom 11:26</a> the present participle is used with the article, as a noun, "the Deliverer." This is the construction in <a href='B:590 1:10'>1Th 1:10</a>, where Christ is similarly spoken of. Here the AV wrongly has "which delivered" (the tense is not past); RV, "which delivereth;" the translation might well be (as in <a href='B:520 11:26'>Rom 11:26</a>), "our Deliverer," that is, from the retributive calamities with which God will visit men at the end of the present age. From that wrath believers are to be "delivered." The verb is used with apo, "away from," in <a href='B:470 6:13'>Mat 6:13</a>, <a href='B:490 11:4'>Luk 11:4</a> (in some mss.); so also in <a href='B:490 11:4'>Luk 11:4</a>, <a href='B:520 15:31'>Rom 15:31</a>, <a href='B:600 3:2'>2Th 3:2</a>, <a href='B:620 4:18'>2Ti 4:18</a>; and with ek, "from, out of," in <a href='B:490 1:74'>Luk 1:74</a>, <a href='B:520 7:24'>Rom 7:24</a>, <a href='B:540 1:10'>2Co 1:10</a>, <a href='B:580 1:13'>Col 1:13</a>, from bondage; in <a href='B:680 2:9'>2Pe 2:9</a>, from temptation; in <a href='B:620 3:11'>2Ti 3:11</a>, from persecution; but ek is used of ills impending, in <a href='B:540 1:10'>2Co 1:10</a>; in <a href='B:620 4:17'>2Ti 4:17</a>, ek indicates that the danger was more imminent than in <a href='B:620 4:18'>2Ti 4:18</a>, where apo is used. Accordingly the meaning "out of the midst of" cannot be pressed in <a href='B:590 1:10'>1Th 1:10</a>. <p/> <A-11,Verb,5483, charizomai><p/> "to gratify, to do what is pleasing to anyone," is translated "deliver" in the AV of <a href='B:510 1:25,16'>Act 1:25,16</a>; RV, "give up" (marg., "grant by favor," i.e., to give over to the Jews so as to gratify their wishes). See FORGIVE, GIVE, GRANT. <p/> Note: For gennao and tikto, "to bear, to be delivered" (said of women at childbirth), see BEGET. <p/> <B-1,Noun,629, apolutrosis><p/> denotes "redemption" (apo, "from," lutron, "a price of release"). In <a href='B:650 11:35'>Heb 11:35</a> it is translated "deliverance;" usually the release is effected by the payment of a ransom, or the required price, the lutron (ransom). See REDEMPTION. <p/> <B-2,Noun,859, aphesis><p/> denotes "a release, from bondage, imprisonment, etc." (the corresponding verb is aphiemi, "to send away, let go"); in <a href='B:490 4:18'>Luk 4:18</a> it is used of "liberation" from captivity (AV, "deliverance," RV, "release"). See FORGIVENESS, REMISSION. <p/> <B-3,Noun,3086, lutrotes><p/> "a redeemer, one who releases" (see No. 1), is translated "deliverer" in <a href='B:510 7:35'>Act 7:35</a> (RV marg., "redeemer"). <p/> Note: See also DELIVER, A, No. 10. <p/> <C-1,Verbal Adjective,1560, ekdotos><p/> lit., "given up" (ek, "out of," didomi, "to give"), "delivered up" (to enemies, or to the power or will of someone), is used of Christ in <a href='B:510 2:23'>Act 2:23</a>.


topic: Delude, Delusion
definition:
<b>Delude, Delusion</b> <A-1,Verb,3884, paralogizomai><p/> see BEGUILE. <p/> <B-1,Noun,4106, plane><p/> lit., "a wandering," whereby those who are led astray roam hither and thither, is always used in the NT, of mental straying, wrong opinion, error in morals or religion. In <a href='B:600 2:11'>2Th 2:11</a>, AV, it is translated "delusion," RV, "error." See DECEIT, ERROR.


topic: Demand
definition:
<b>Demand</b> * Note: For DEMAND (<a href='B:470 2:4'>Mat 2:4</a>, <a href='B:510 21:33'>Act 21:33</a>), see INQUIRE; for its use in <a href='B:490 3:14'>Luk 3:14</a>, <a href='B:490 17:20'>Luk 17:20</a>, see under ASK.


topic: Demon, Demoniac
definition:
<b>Demon, Demoniac</b> <A-1,Noun,1142, daimon><p/> "a demon," signified, among pagan Greeks, an inferior deity, whether good or bad. In the NT it denotes "an evil spirit." It is used in <a href='B:470 8:31'>Mat 8:31</a>, mistranslated "devils." Some would derive the word from a root da--, meaning "to distribute." More probably it is from a similar root da--, meaning "to know," and hence means "a knowing one." <p/> <A-2,Noun,1140, daimonion><p/> not a diminutive of daimon, No. 1, but the neuter of the adjective daimonios, pertaining to a demon, is also mistranslated "devil," "devils." In <a href='B:510 17:18'>Act 17:18</a>, it denotes an inferior pagan deity. "Demons" are the spiritual agents acting in all idolatry. The idol itself is nothing, but every idol has a "demon" associated with it who induces idolatry, with its worship and sacrifices, <a href='B:530 1:10,21'>1Co 1:10,21</a>, <a href='B:730 9:20'>Rev 9:20</a>; cp. <a href='B:50 32:17'>Deu 32:17</a>, <a href='B:290 13:21'>Isa 13:21</a>, <a href='B:290 34:14'>Isa 34:14</a>, <a href='B:290 1:65,11'>Isa 1:65,11</a>. They disseminate errors among men, and seek to seduce believers, <a href='B:610 4:1'>1Ti 4:1</a>. As seducing spirits they deceive men into the supposition that through mediums (those who have "familiar spirits," <a href='B:30 1:20,27'>Lev 1:20,27</a>, e.g.) they can converse with deceased human beings. Hence the destructive deception of spiritism, forbidden in Scripture, <a href='B:30 19:31'>Lev 19:31</a>, <a href='B:50 18:11'>Deu 18:11</a>, <a href='B:290 8:19'>Isa 8:19</a>. "Demons" tremble before God, <a href='B:660 2:19'>Jam 2:19</a>; they recognized Christ as Lord and as their future Judge, <a href='B:470 8:29'>Mat 8:29</a>, <a href='B:490 4:41'>Luk 4:41</a>. Christ cast them out of human beings by His own power. His disciples did so in His name, and by exercising faith, e.g., <a href='B:470 17:20'>Mat 17:20</a>. <p/> Acting under Satan (cp. <a href='B:730 1:16,14'>Rev 1:16,14</a>), "demons" are permitted to afflict with bodily disease, <a href='B:490 13:16'>Luk 13:16</a>. Being unclean they tempt human beings with unclean thoughts, <a href='B:470 10:1'>Mat 10:1</a>, <a href='B:480 5:2'>Mar 5:2</a>, <a href='B:480 7:25'>Mar 7:25</a>, <a href='B:490 1:8-29'>Luk 1:8-29</a>, <a href='B:730 16:13'>Rev 16:13</a>, <a href='B:730 18:2'>Rev 18:2</a>, e.g. They differ in degrees of wickedness, <a href='B:470 12:45'>Mat 12:45</a>. They will instigate the rulers of the nations at the end of this age to make war against God and His Christ, <a href='B:730 16:14'>Rev 16:14</a>. See DEVIL. <p/> <B-1,Verb,1139, daimonizomai><p/> signifies "to be possessed of a demon, to act under the control of a demon." Those who were thus afflicted expressed the mind and consciousness of the "demon" or "demons" indwelling them, e.g., <a href='B:490 8:28'>Luk 8:28</a>. The verb is found chiefly in Matt. and Mark; <a href='B:470 4:24'>Mat 4:24</a>, <a href='B:470 1:8,28,33'>Mat 1:8,28,33</a>, <a href='B:470 9:32'>Mat 9:32</a>, <a href='B:470 12:22'>Mat 12:22</a>, <a href='B:470 15:22'>Mat 15:22</a>, <a href='B:480 1:32'>Mar 1:32</a>, <a href='B:480 1:5,16,18'>Mar 1:5,16,18</a>; elsewhere in <a href='B:490 8:36'>Luk 8:36</a>, <a href='B:500 10:21'>Joh 10:21</a>, "him that hath a devil (demon)." <p/> <C-1,Adjective,1141, daimoniodes><p/> signifies "proceeding from, or resembling, a demon, demoniacal;" see marg. of <a href='B:660 3:15'>Jam 3:15</a>, RV (text, "devilish").


topic: Demonstration
definition:
<b>Demonstration</b> <1,,585, apodeixis><p/> lit., "a pointing out" (apo, "forth," deiknumi, "to show"), a "showing" or demonstrating by argument, is found in <a href='B:530 2:4'>1Co 2:4</a>, where the Apostle speaks of a proof, a "showing" forth or display, by the operation of the Spirit of God in him, as affecting the hearts and lives of his hearers, in contrast to the attempted methods of proof by rhetorical arts and philosophic arguments.


topic: Deny
definition:
<b>Deny</b> <1,,720, arneomai><p/> signifies (a) "to say ... not, to contradict," e.g., <a href='B:480 14:70'>Mar 14:70</a>, <a href='B:500 1:20'>Joh 1:20</a>, <a href='B:500 1:18,27'>Joh 1:18,27</a>, <a href='B:690 2:22'>1Jo 2:22</a>; (b) "to deny" by way of disowning a person, as, e.g., the Lord Jesus as master, e.g., <a href='B:470 10:33'>Mat 10:33</a>, <a href='B:490 12:9'>Luk 12:9</a>, <a href='B:500 13:38'>Joh 13:38</a> (in the best mss.); <a href='B:620 2:12'>2Ti 2:12</a>; or, on the other hand, of Christ Himself, "denying" that a person is His follower, <a href='B:470 10:33'>Mat 10:33</a>, <a href='B:620 2:12'>2Ti 2:12</a>; or to "deny" the Father and the Son, by apostatizing and by disseminating pernicious teachings, to "deny" Jesus Christ as master and Lord by immorality under a cloak of religion, <a href='B:680 2:1'>2Pe 2:1</a>, <a href='B:720 1:4'>Jud 1:4</a>; (c) "to deny oneself," either in a good sense, by disregarding one's own interests, <a href='B:490 9:23'>Luk 9:23</a>, or in a bad sense, to prove false to oneself, to act quite unlike oneself, <a href='B:620 2:13'>2Ti 2:13</a>; (d) to "abrogate, forsake, or renounce a thing," whether evil, <a href='B:630 2:12'>Tit 2:12</a>, or good, <a href='B:610 5:8'>1Ti 5:8</a>, <a href='B:620 3:5'>2Ti 3:5</a>, <a href='B:730 2:13'>Rev 2:13</a>, <a href='B:730 3:8'>Rev 3:8</a>; (e) "not to accept, to reject" something offered, <a href='B:510 3:14'>Act 3:14</a>, <a href='B:510 7:35'>Act 7:35</a>, "refused;" <a href='B:650 11:24'>Heb 11:24</a>, "refused." See REFUSE. <p/> <2,,533, aparneomai><p/> a strengthened form of No. 1, with apo, "from," prefixed (Lat., abnego), means (a) "to deny utterly," to abjure, to affirm that one has no connection with a person, as in Peter's denial of Christ, <a href='B:470 1:26,35,75'>Mat 1:26,35,75</a>, <a href='B:480 1:14,31,72'>Mar 1:14,31,72</a>, <a href='B:490 1:22,61'>Luk 1:22,61</a> (some mss. have it in <a href='B:500 13:38'>Joh 13:38</a>). This stronger form is used in the Lord's statements foretelling Peter's "denial," and in Peter's assurance of fidelity; the simple verb (No. 1) is used in all the records of his actual denial. The strengthened form is the verb used in the Lord's warning as to being "denied" in the presence of the angels, <a href='B:490 12:9'>Luk 12:9</a>; in the preceding clause, "he that denieth Me," the simple verb arneomai is used; the rendering therefore should be "he that denieth Me in the presence of men, shall be utterly denied in the presence of the angels of God;" (b) "to deny oneself" as a follower of Christ, <a href='B:470 16:24'>Mat 16:24</a>, <a href='B:480 8:34'>Mar 8:34</a>, <a href='B:490 9:23'>Luk 9:23</a>. <p/> <3,,483, antilego><p/> means "to speak against, contradict." In <a href='B:490 20:27'>Luk 20:27</a>, the RV, "they which say that there is no resurrection," follows the texts which have the simple verb lego; for the AV, which translates the verb antilego, "which deny that there is any resurrection." See ANSWER, CONTRADICT, GAINSAY, SPEAK, No. 6.


topic: Depart
definition:
<b>Depart</b> * (a) Compounds of ago. <p/> <1,,321, anago><p/> lit., "to lead up" (ana, "up," ago, "to lead"), is used, in the Middle Voice, as a nautical term, signifying "to set sail, put to sea;" "to depart," <a href='B:510 27:12'>Act 27:12</a>, AV (RV, "put to sea"); <a href='B:510 28:10'>Act 28:10</a> (RV, "sailed"); <a href='B:510 28:11'>Act 28:11</a> (RV, "set sail"). Cp. epanago, in <a href='B:490 5:3'>Luk 5:3</a>, to put out. See BRING, No. 11. <p/> <2,,3855, parago><p/> used intransitively, means "to pass by" (para, "by, beside"), and is so translated everywhere in the Gospels, except in the AV of <a href='B:470 9:27'>Mat 9:27</a>, "departed;" RV, "passed by." Outside the Gospels it is used in its other meaning, "to pass away," <a href='B:530 7:31'>1Co 7:31</a>, <a href='B:690 2:8'>1Jo 2:8</a> (RV), 17 See PASS. <p/> <3,,5217, hupago><p/> "to go," translated "depart" in <a href='B:660 2:16'>Jam 2:16</a>, AV, primarily and lit. meant "to lead under" (hupo, "under"); in its later use, it implied a "going," without noise or notice, or by stealth. In this passage the idea is perhaps that of a polite dismissal, "Go your ways." See GET, GO. <p/> * (b) Compounds of erchomai. <p/> <4,,565, aperchomai><p/> lit., "to come or go away" (apo), hence, "to set off, depart," e.g., <a href='B:470 8:18'>Mat 8:18</a>, is frequent in the Gospels and Acts; <a href='B:730 18:14'>Rev 18:14</a>, RV, "are gone." See COME, No. 11 (Note), GO, PASS. <p/> <5,,1330, dierchomai><p/> "to come or go through, to pass through to a place," is translated "departed" in <a href='B:510 13:14'>Act 13:14</a>, AV; RV, "passing through;" elsewhere it is usually translated "pass through" or "go through." See COME, No. 5. <p/> <6,,1831, exerchomai><p/> denotes "to come out, or go out of, to go forth." It is frequently translated by the verb "to depart," e.g., <a href='B:470 9:31'>Mat 9:31</a>; in <a href='B:490 4:42'>Luk 4:42</a>, for the AV, "He departed and went (No. 8)," the RV has "He came out and went;" in <a href='B:490 9:6'>Luk 9:6</a> the AV and RV agree. See COME, No. 3. <p/> <7,,2718, katerchomai><p/> "to come down" (its usual meaning), is translated "departed" in <a href='B:510 13:4'>Act 13:4</a>, AV (RV, "went down"). See COME, No. 7. <p/> * (c) Poreuo and a compound. <p/> <8,,4198, poreuo><p/> akin to poros, "a passage," in the Middle Voice signifies "to go on one's way, to depart from one place to another." In some places, where the AV has the verb "to depart," the RV translates by "to go one's way," e.g., <a href='B:470 2:9'>Mat 2:9</a>, "went their way;" <a href='B:470 11:7'>Mat 11:7</a>, <a href='B:470 24:1'>Mat 24:1</a>, "was going on His way." In the following the RV has the verb "to go," for the AV "depart," <a href='B:490 4:42'>Luk 4:42</a> (latter part of verse); <a href='B:490 13:31'>Luk 13:31</a>, <a href='B:500 16:7'>Joh 16:7</a>, <a href='B:620 4:10'>2Ti 4:10</a>. In <a href='B:490 21:8'>Luk 21:8</a>, "go (after)," is said of disciples or partisans. In some places both AV and RV translate by the verb "to depart," e.g., <a href='B:470 19:15'>Mat 19:15</a>, <a href='B:470 25:41'>Mat 25:41</a>, <a href='B:510 5:41'>Act 5:41</a>, <a href='B:510 22:21'>Act 22:21</a>. This verb is to be distinguished from others signifying "to go." It is best rendered, as often as possible, "to go on one's way." See GO, JOURNEY, WALK. <p/> <9,,1607, ekporeuo><p/> ek, "from," in the Middle and Passive, "to proceed from or forth," more expressive of a definite course than simply "to go forth," is translated "go forth," in <a href='B:480 6:11'>Mar 6:11</a>; "went out" in <a href='B:470 20:29'>Mat 20:29</a>, RV (AV, "departed"); both have "depart" in <a href='B:510 25:4'>Act 25:4</a>. It is frequently translated by the verb "to proceed," and is often best so rendered, e.g., in <a href='B:730 1:9,18'>Rev 1:9,18</a>, RV, for AV, "issued." See COME, No. 33. <p/> * (d) Compounds of choreo. <p/> <10,,402, anachoreo><p/> "to go back, recede, retire" (ana, "back or up," choreo, "to make room for, betake oneself," choros, "a place"), is translated "departed" in <a href='B:470 1:2-14'>Mat 1:2-14</a>, <a href='B:470 4:12'>Mat 4:12</a> (RV, "withdrew"); so in <a href='B:470 14:13'>Mat 14:13</a>, <a href='B:470 15:21'>Mat 15:21</a>, but "departed" in <a href='B:470 27:5'>Mat 27:5</a>; "withdrew" in <a href='B:500 6:15'>Joh 6:15</a>. In <a href='B:470 2:22'>Mat 2:22</a> the RV has "withdrew," which is preferable to the AV, "turned aside." The most suitable translation wherever possible, is by the verb "to withdraw." See PLACE, B, No. 1, GO, No. 15, TURN, Note (1), WITHDRAW. <p/> <11,,672, apochoreo><p/> "to depart from" (apo), is so translated in <a href='B:470 7:23'>Mat 7:23</a>, <a href='B:490 9:39'>Luk 9:39</a>, <a href='B:510 13:13'>Act 13:13</a> (both AV and RV). Some mss. have it in <a href='B:490 20:20'>Luk 20:20</a>. <p/> <12,,1633, ekchoreo><p/> signifies "to depart out" (ek), "to leave a place," <a href='B:490 21:21'>Luk 21:21</a>. <p/> * (e) Chorizo and compounds. <p/> <13,,5563, chorizo><p/> "to put apart, separate," means, in the Middle Voice, "to separate oneself, to depart from," <a href='B:510 1:4'>Act 1:4</a>, <a href='B:510 18:2'>Act 18:2</a>; in marital affairs, <a href='B:530 1:7,11,15'>1Co 1:7,11,15</a>; "departed" (RV corrects to "was parted"), <a href='B:640 1:15'>Phm 1:15</a>. The verb is also used in <a href='B:470 19:6'>Mat 19:6</a>, <a href='B:480 10:9'>Mar 10:9</a>, <a href='B:520 1:8,39'>Rom 1:8,39</a>, <a href='B:650 7:26'>Heb 7:26</a>. See PUT, No. 14, SEPARATE. <p/> <14,,673, apochorizo><p/> signifies "to separate off" (apo); in the Middle Voice, "to depart from," <a href='B:510 15:39'>Act 15:39</a>, AV, "departed asunder;" RV, "parted asunder;" <a href='B:730 6:14'>Rev 6:14</a>, RV, "was removed." See PART, REMOVE. <p/> <15,,1316, diachorizo><p/> lit., "to separate throughout" (dia), i.e., "completely," in the Middle Voice, "to separate oneself definitely from," is used in <a href='B:490 9:33'>Luk 9:33</a>, RV, "were parting from." <p/> * (f) Various other verbs. <p/> <16,,360, analuo><p/> lit., "to unloose, undo" (ana, "up, or again"), signifies "to depart," in the sense of "departing" from life, <a href='B:570 1:23'>Phi 1:23</a>, a metaphor drawn from loosing moorings preparatory to setting sail, or, according to some, from breaking up an encampment, or from the unyoking of baggage animals. See DEPARTING, No. 1. In <a href='B:490 12:36'>Luk 12:36</a>, it has its other meaning, "to return." See RETURN. <p/> <17,,630, apoluo><p/> "to loose from" (apo), in the Middle Voice, signifies "to depart," <a href='B:490 2:29'>Luk 2:29</a>, <a href='B:510 23:22'>Act 23:22</a>, RV, "let go;" <a href='B:510 28:25'>Act 28:25</a>. See DISMISS. <p/> <18,,1826, exeimi><p/> "to go out" (ex, "out," eimi, "to go"), is rendered "went out" in <a href='B:510 13:42'>Act 13:42</a>; in <a href='B:510 27:43'>Act 27:43</a>, "got," of mariners getting to shore; in <a href='B:510 17:15'>Act 17:15</a>, "departed;" in <a href='B:510 20:7'>Act 20:7</a>, "to depart." See GET, GO. <p/> <19,,3332, metairo><p/> "to make a distinction, to remove, to lift away" (in its transitive sense), is used intransitively in the NT, signifying "to depart," and is said of Christ, in <a href='B:470 13:53'>Mat 13:53</a>, <a href='B:470 19:1'>Mat 19:1</a>. It could be well translated "removed." <p/> <20,,868, aphistemi><p/> in the Active Voice, used transitively, signifies "to cause to depart, to cause to revolt," <a href='B:510 5:37'>Act 5:37</a>; used intransitively, "to stand off, or aloof, or to depart from anyone," <a href='B:490 4:13'>Luk 4:13</a>, <a href='B:490 13:27'>Luk 13:27</a>, <a href='B:510 5:38'>Act 5:38</a> ("refrain from"); <a href='B:510 12:10'>Act 12:10</a>, <a href='B:510 15:38'>Act 15:38</a>, <a href='B:510 19:9'>Act 19:9</a>, <a href='B:510 22:29'>Act 22:29</a>, <a href='B:540 12:8'>2Co 12:8</a>; metaphorically, "to fall away," <a href='B:620 2:19'>2Ti 2:19</a>; in the Middle Voice, "to withdraw or absent oneself from," <a href='B:490 2:37'>Luk 2:37</a>; to "apostatize," <a href='B:490 8:13'>Luk 8:13</a>, <a href='B:610 4:1'>1Ti 4:1</a>, <a href='B:650 3:12'>Heb 3:12</a>, RV, "falling away." See DRAW (away), FALL, No. 14, REFRAIN, WITHDRAW. <p/> <21,,525, apallasso><p/> lit., "to change from" (apo, "from," allasso, "to change"), is used once of "departing," said of the removal of diseases, <a href='B:510 19:12'>Act 19:12</a>. In <a href='B:650 2:15'>Heb 2:15</a> it signifies "to deliver, release." In <a href='B:490 12:58'>Luk 12:58</a>, it is used in a legal sense, "to be quit of." See DELIVER. <p/> <22,,3327, metabaino><p/> is rendered "to depart" in <a href='B:470 8:34'>Mat 8:34</a>, <a href='B:470 11:1'>Mat 11:1</a>, <a href='B:470 12:9'>Mat 12:9</a>, <a href='B:470 15:29'>Mat 15:29</a>, <a href='B:500 7:3'>Joh 7:3</a>, <a href='B:500 13:1'>Joh 13:1</a>, <a href='B:510 18:7'>Act 18:7</a>.


topic: Departing, Departure
definition:
<b>Departing, Departure</b> <1,,359, analusis><p/> "an unloosing" (as of things woven), "a dissolving into separate parts" (Eng., "analysis"), is once used of "departure from life," <a href='B:620 4:6'>2Ti 4:6</a>, where the metaphor is either nautical, from loosing from moorings (thus used in Greek poetry), or military, from breaking up an encampment; cp. kataluo in <a href='B:540 5:1'>2Co 5:1</a> (cp. DEPART, No. 16). <p/> <2,,867, aphixis><p/> most frequently "an arrival" (akin to aphikneomas, see COME), also signifies a "departure" (apo, "from," hikneomai, "to come:" etymologically, to come far enough, reach; cp. hikanos, "sufficient"), the "departure" being regarded in relation to the end in view. Thus Paul speaks of his "departing," <a href='B:510 20:29'>Act 20:29</a>. <p/> <3,,1841, exodos><p/> see DECEASE.


topic: Depose
definition:
<b>Depose</b> <1,,2507, kathaireo><p/> lit. signifies "to take down" (kata, "down," haireo, "to take"), the technical term for "removing a body after crucifixion," e.g., <a href='B:480 15:36'>Mar 15:36</a>; hence, "to pull down, demolish;" in <a href='B:510 19:27'>Act 19:27</a>, according to the most authentic mss., the translation is (as the RV) "that she (Diana) should even be deposed from her magnificence" (possibly, in the partitive sense of the genitive, "destroyed from, or diminished in, somewhat of her magnificence"). See CAST, DESTROY, PULL, PUT, TAKE (down).


topic: Depth
definition:
<b>Depth</b> <1,,899, bathos><p/> see DEEP <p/> <2,,3989, pelagos><p/> "the sea," <a href='B:510 27:5'>Act 27:5</a>, denotes also "the depth" (of the sea), <a href='B:470 18:6'>Mat 18:6</a>. The word is most probably connected with a form of plesso, "to strike," and plege, "a blow," suggestive of the tossing of the waves. Some would connect it with plax, "a level board," but this is improbable, and less applicable to the general usage of the word, which commonly denotes the sea in its restless character. See SEA.


topic: Deride
definition:
<b>Deride</b> * Note: For ekmukterizo, lit., "to turn up the nose at, to deride out and out," <a href='B:490 16:14'>Luk 16:14</a>, <a href='B:490 23:35'>Luk 23:35</a>, see SCOFF.


topic: Descend
definition:
<b>Descend</b> <1,,2597, katabaino><p/> "to go down" (kata, "down," baino, "to go"), used for various kinds of motion on the ground (e.g., going, walking, stepping), is usually translated "to descend." The RV uses the verb "to come down," for AV, "descend," in <a href='B:480 15:32'>Mar 15:32</a>, <a href='B:510 24:1'>Act 24:1</a>, <a href='B:730 21:10'>Rev 21:10</a>. See COME, No. 19. <p/> <2,,2718, katerchomai><p/> "to come or go down," is translated "descendeth," in <a href='B:660 3:15'>Jam 3:15</a>, AV; RV, "cometh down." See COME, No. 7.


topic: Descent
definition:
<b>Descent</b> <1,,2600, katabasis><p/> denotes "a going down," akin to No. 1 under DESCEND, "a way down," <a href='B:490 19:37'>Luk 19:37</a>. <p/> Note: For "descent" (AV in <a href='B:650 1:7,6'>Heb 1:7,6</a>), see GENEALOGY (the RV rendering).


topic: Describe
definition:
<b>Describe</b> <1,,1125, grapho><p/> "to write," is rendered "describeth" in <a href='B:520 10:5'>Rom 10:5</a>, AV, "For Moses describeth the righteousness which is of the Law ...;" this the RV corrects to "For Moses writeth that the man that doeth the righteousness which is of the Law ... " See WRITE. <p/> <2,,3004,lego,> "to say," is rendered "describeth" in <a href='B:520 4:6'>Rom 4:6</a>, AV, "David describeth the blessedness ...;" this the RV corrects to, "David pronounceth blessing upon ..." This might be regarded as the meaning, if David is considered as the human agent acting for God as the real pronouncer of blessing. Otherwise the verb lego is to be taken in its ordinary sense of "telling or relating;" especially as the blessedness (makarismos) is not an act, but a state of felicity resulting from God's act of justification.


topic: Desert (Noun and Adjective)
definition:
<b>Desert (Noun and Adjective)</b> <A-1,Noun,2047, eremia><p/> primarily "a solitude, an uninhabited place," in contrast to a town or village, is translated "deserts" in <a href='B:650 11:38'>Heb 11:38</a>; "the wilderness" in <a href='B:470 15:33'>Mat 15:33</a>, AV, "a desert place," RV; so in <a href='B:480 8:4'>Mar 8:4</a>; "wilderness" in <a href='B:540 11:26'>2Co 11:26</a>. It does not always denote a barren region, void of vegetation; it is often used of a place uncultivated, but fit for pasturage. See WILDERNESS. <p/> <B-1,Adjective,2048, eremos><p/> used as a noun, has the same meaning as eremia; in <a href='B:490 5:16'>Luk 5:16</a>, <a href='B:490 8:29'>Luk 8:29</a>, RV, "deserts," for AV, "wilderness;" in <a href='B:470 24:26'>Mat 24:26</a>, <a href='B:500 6:31'>Joh 6:31</a>, RV, "wilderness," for AV, "desert." As an adjective, it denotes (a), with reference to persons, "deserted," desolate, deprived of the friends and kindred, e.g., of a woman deserted by a husband, <a href='B:550 4:27'>Gal 4:27</a>; (b) so of a city, as Jerusalem, <a href='B:470 23:38'>Mat 23:38</a>; or uninhabited places, "desert," e.g., <a href='B:470 1:14,15'>Mat 1:14,15</a>, <a href='B:510 8:26'>Act 8:26</a>; in <a href='B:480 1:35'>Mar 1:35</a>, RV, "desert," for AV, "solitary." See DESOLATE, WILDERNESS.


topic: Desire (Noun and Verb), Desirous
definition:
<b>Desire (Noun and Verb), Desirous</b> <A-1,Noun,1939, epithumia><p/> "a desire, craving, longing, mostly of evil desires," frequently translated "lust," is used in the following, of good "desires:" of the Lord's "wish" concerning the last Passover, <a href='B:490 22:15'>Luk 22:15</a>; of Paul's "desire" to be with Christ, <a href='B:570 1:23'>Phi 1:23</a>; of his "desire" to see the saints at Thessalonica again, <a href='B:590 2:17'>1Th 2:17</a>. <p/> With regard to evil "desires," in <a href='B:580 3:5'>Col 3:5</a> the RV has "desire," for the AV, "concupiscence;" in <a href='B:590 4:5'>1Th 4:5</a>, RV, "lust," for AV, "concupiscence;" there the preceding word pathos is translated "passion," RV, for AV, "lust" (see AFFECTION); also in <a href='B:580 3:5'>Col 3:5</a> pathos and epithumia are associated, RV, "passion," for AV, "inordinate affection." Epithumia is combined with pathema, in <a href='B:550 5:24'>Gal 5:24</a>; for the AV, "affections and lusts," the RV has "passions, and the lusts thereof." Epithumia is the more comprehensive term, including all manner of "lusts and desires;" pathema denotes suffering; in the passage in Gal. (l.c.) the sufferings are those produced by yielding to the flesh; pathos points more to the evil state from which "lusts" spring. Cp. orexis, "lust," <a href='B:520 1:27'>Rom 1:27</a>. See CONCUPISCENCE, LUST, and Trench, Syn. lxxxvii. <p/> <A-2,Noun,2107, eudokia><p/> lit., "good pleasure" (eu, "well," dokeo, "to seem"), implies a gracious purpose, a good object being in view, with the idea of a resolve, showing the willingness with which the resolve is made. It is often translated "good pleasure," e.g., <a href='B:560 1:1,9'>Eph 1:1,9</a>, <a href='B:570 2:13'>Phi 2:13</a>; in <a href='B:570 1:15'>Phi 1:15</a>, "good will;" in <a href='B:520 10:1'>Rom 10:1</a>, "desire," (marg., "good pleasure"); in <a href='B:600 1:11'>2Th 1:11</a>, RV, "desire," AV and RV, marg., "good pleasure." <p/> It is used of God in <a href='B:470 11:26'>Mat 11:26</a> ("well pleasing," RV, for AV, "seemed good"); <a href='B:490 2:14'>Luk 2:14</a>, RV, "men in whom He is well pleased," lit., "men of good plearure" (the construction is objective); <a href='B:490 10:21'>Luk 10:21</a>, <a href='B:560 1:1,9'>Eph 1:1,9</a>, <a href='B:570 2:13'>Phi 2:13</a>. See PLEASURE, SEEM, WILL. <p/> <A-3,Noun,1972, epipothesis><p/> "an earnest desire, a longing for" (epi, "upon," intensive, potheo, "to desire"), is found in <a href='B:540 1:7,11'>2Co 1:7,11</a>, AV, "earnest desire," and "vehement desire;" RV, "longing" in both places. See LONGING. <p/> <A-4,Noun,1974, epipothia><p/> with the same meaning as No. 3, is used in <a href='B:520 15:23'>Rom 15:23</a>, RV, "longing," AV, "great desire." Cp. epipothetos, <a href='B:570 4:1'>Phi 4:1</a>, "longed for," and epipotheo, "to long for" [see B, Note (4)]. See LONGING. <p/> <A-5,Noun,2307, thelema><p/> denotes "a will, that which is willed" (akin to B, No. 6). It is rendered "desires," in <a href='B:560 2:3'>Eph 2:3</a>. See PLEASURE, WILL. <p/> Note: In <a href='B:670 4:3'>1Pe 4:3</a>, RV, boulema is rendered "desire." See WILL. <p/> <B-1,Verb,515, axioo><p/> "to deem worthy," is translated "desire" in <a href='B:510 28:22'>Act 28:22</a>, where a suitable rendering would be "We think it meet (or good) to hear of thee;" so in <a href='B:510 15:38'>Act 15:38</a>. See THINK. <p/> <B-2,Verb,1937, epithumeo><p/> "to desire earnestly" (as with A, No. 1), stresses the inward impulse rather than the object desired. It is translated "to desire" in <a href='B:490 16:21'>Luk 16:21</a>, <a href='B:490 17:22'>Luk 17:22</a>, <a href='B:490 22:15'>Luk 22:15</a>, <a href='B:610 3:1'>1Ti 3:1</a>, <a href='B:650 6:11'>Heb 6:11</a>, <a href='B:670 1:12'>1Pe 1:12</a>, <a href='B:730 9:6'>Rev 9:6</a>. See COVET. <p/> <B-3,Verb,2065, erotao><p/> in <a href='B:490 7:36'>Luk 7:36</a> is translated "desired;" in <a href='B:490 14:32'>Luk 14:32</a>, RV, "asketh," for AV, "desireth;" so in <a href='B:500 12:21'>Joh 12:21</a>, <a href='B:510 16:39'>Act 16:39</a>, <a href='B:510 18:20'>Act 18:20</a>, <a href='B:510 23:20'>Act 23:20</a>; in <a href='B:510 23:18'>Act 23:18</a> "asked," for AV, "prayed." See ASK. <p/> <B-4,Verb,2442,homeiromai / himeiromai> "to have a strong affection for, a yearning after," is found in <a href='B:590 2:8'>1Th 2:8</a>, "being affectionately desirous of you." It is probably derived from a root indicating rememberance. <p/> <B-5,Verb,3713, orego><p/> "to reach or stretch out," is used only in the Middle Voice, signifying the mental effort of stretching oneself out for a thing, of longing after it, with stress upon the object desired (cp. No. 2); it is translated "desire" in <a href='B:650 11:16'>Heb 11:16</a>; in <a href='B:610 3:1'>1Ti 3:1</a>, RV, "seeketh," for AV, "desireth;" in <a href='B:610 6:10'>1Ti 6:10</a>, RV, "reached after," for AV, "coveted after." In <a href='B:650 11:16'>Heb 11:16</a>, a suitable rendering would be "reach after." See COVET, SEEK. Cp. orexis, lust, <a href='B:520 1:27'>Rom 1:27</a>. <p/> <B-6,Verb,2309, thelo><p/> "to will, to wish," implying volition and purpose, frequently a determination, is most usually rendered "to will." It is translated "to desire" in the RV of the following: <a href='B:470 9:13'>Mat 9:13</a>, <a href='B:470 12:7'>Mat 12:7</a>, <a href='B:480 6:19'>Mar 6:19</a>, <a href='B:490 10:29'>Luk 10:29</a>, <a href='B:490 14:28'>Luk 14:28</a>, <a href='B:490 23:20'>Luk 23:20</a>, <a href='B:510 24:27'>Act 24:27</a>, <a href='B:510 25:9'>Act 25:9</a>, <a href='B:550 4:17'>Gal 4:17</a>, <a href='B:610 5:11'>1Ti 5:11</a>, <a href='B:650 12:17'>Heb 12:17</a>, <a href='B:650 13:18'>Heb 13:18</a>. See DISPOSED, FORWARD, INTEND, LIST, LOVE, MEAN, PLEASED, RATHER, VOLUNTARY, WILL. <p/> <B-7,Verb,1014, boulomai><p/> "to wish, to will deliberately," expresses more strongly than thelo (No. 6) the deliberate exercise of the will; it is translated "to desire" in the RV of the following: <a href='B:510 22:30'>Act 22:30</a>, <a href='B:510 23:38'>Act 23:38</a>, <a href='B:510 27:43'>Act 27:43</a>, <a href='B:510 28:18'>Act 28:18</a>, <a href='B:610 2:8'>1Ti 2:8</a>, <a href='B:610 5:14'>1Ti 5:14</a>, <a href='B:610 6:9'>1Ti 6:9</a>, <a href='B:720 1:5'>Jud 1:5</a>. See DISPOSED, INTEND, LIST, MINDED, WILLING, WISH, WOULD. <p/> <B-8,Verb,2206, zeloo><p/> "to have a zeal for, to be zealous towards," whether in a good or evil sense, the former in <a href='B:530 14:1'>1Co 14:1</a>, concerning spiritual gifts RV, "desire earnestly," AV, "desire;" in an evil sense, in <a href='B:660 4:2'>Jam 4:2</a>, RV, "covet," for AV, "desire to have." <p/> <B-9,Verb,154, aiteo><p/> "to ask," is rendered "to desire" in AV, e.g., in <a href='B:470 20:20'>Mat 20:20</a>, <a href='B:490 23:25'>Luk 23:25</a> [RV, always "to ask (for)"]. <p/> <B-10,Verb,4692, speudo><p/> is translated "earnestly desiring" in <a href='B:680 3:12'>2Pe 3:12</a>, RV. See HASTE. <p/> Note: The following are translated by the verb "to desire" in the AV. (1) Eperotao, No. 3, with epi, intensive, "to ask, interrogate, inquire of, consult, or to demand of a person;" in <a href='B:470 16:1'>Mat 16:1</a>, RV, "asked." See ASK. (2) Zeteo, "to seek;" in <a href='B:470 1:12,47'>Mat 1:12,47</a>, RV, "seeking;" in <a href='B:490 9:9'>Luk 9:9</a>, RV, "sought." See ENDEAVOR, GO, Note (2), (a), INQUIRE, REQUIRE, SEEK. (3) Epizeteo, "to seek earnestly" (No. 2, with epi, intensive), in <a href='B:510 13:7'>Act 13:7</a>, RV, "sought;" in <a href='B:570 4:17'>Phi 4:17</a>, RV, "seek for" (twice). See INQUIRE, SEEK. (4) Epipotheo, "to long after, to lust;" in <a href='B:540 5:2'>2Co 5:2</a>, RV, "longing;" in <a href='B:590 3:6'>1Th 3:6</a>, <a href='B:620 1:4'>2Ti 1:4</a>, RV, "longing;" in <a href='B:670 2:2'>1Pe 2:2</a>, RV, "long for." See A, Nos. 3,4. See LONG, LUST. (5) Exaiteomai, intensive of No. 9, occurs in <a href='B:490 22:31'>Luk 22:31</a>. (6) For parakaleo, see BESEECH, EXHORT, INTREAT. (7) For "desirous of vain glory," see VAINGLORY.


topic: Desolate (Verb and Adjective), Desolation
definition:
<b>Desolate (Verb and Adjective), Desolation</b> <A-1,Verb,2049, eremoo><p/> signifies "to make desolate, lay waste." From the primary sense of "making quiet" comes that of "making lonely." It is used only in the Passive Voice in the NT; in <a href='B:730 17:16'>Rev 17:16</a>, "shall make desolate" is, lit., "shall make her desolated;" in <a href='B:730 1:18,19'>Rev 1:18,19</a>, "is made desolate;" in <a href='B:470 12:25'>Mat 12:25</a>, <a href='B:490 11:17'>Luk 11:17</a>, "is brought to desolation." See NOUGHT (come to). Cp. DESERT. <p/> <A-2,Verb,3443, monoo><p/> "to leave alone" (akin to monos, "alone"), is used in <a href='B:610 5:5'>1Ti 5:5</a>, in the Passive Voice, but translated "desolate," lit., "was made desolate" or "left desolate." <p/> <B-1,Adjective,2048, eremos><p/> is translated "desolate" in the Lord's words against Jerusalem, <a href='B:470 23:38'>Mat 23:38</a>; some mss. have it in <a href='B:490 13:35'>Luk 13:35</a>; in reference to the habitation of Judas, <a href='B:510 1:20'>Act 1:20</a>, and to Sarah, from whom, being barren, her husband had turned, <a href='B:550 4:27'>Gal 4:27</a>. See DESERT. <p/> <B-2,Adjective,3737, orphanos><p/> (Eng., "orphan;" Lat., "orbus"), signifies "bereft of parents or of a father." In <a href='B:660 1:27'>Jam 1:27</a> it is translated "fatherless." It was also used in the general sense of being "friendless or desolate." In <a href='B:500 14:18'>Joh 14:18</a> the Lord uses it of the relationship between Himself and His disciples, He having been their guide, teacher and protector; RV, "desolate," AV, "comfortless." Some mss. have the word in <a href='B:480 12:40'>Mar 12:40</a>. See FATHERLESS. <p/> <C-1,Noun,2050, eremosis><p/> akin to A, No. 1, denotes "desolation," (a) in the sense of "making desolate," e.g., in the phrase "the abomination of desolation," <a href='B:470 24:15'>Mat 24:15</a>, <a href='B:480 13:14'>Mar 13:14</a>; the genitive is objective, "the abomination that makes desolate;" (b) with stress upon the effect of the process, <a href='B:490 21:20'>Luk 21:20</a>, with reference to the "desolation" of Jerusalem.


topic: Despair
definition:
<b>Despair</b> <1,,1820, exaporeo><p/> is used in the NT in the Passive Voice, with Middle sense, "to be utterly without a way" (ek, "out of," intensive, a, negative, poros, "a way through;" cp. poreuo, "to go through;" (Eng., "ferry" is connected); "to be quite at a loss, without resource, in despair." It is used in <a href='B:540 1:8'>2Co 1:8</a>, with reference to life; in <a href='B:540 4:8'>2Co 4:8</a>, in the sentence "perplexed, yet not unto (AV, "in') despair," the word "perplexed" translates the verb aporeo, and the phrase "unto despair" translates the intensive form exaporeo, a play on the words. In the Sept., <a href='B:230 88:15'>Psa 88:15</a>, where the translation is "having been lifted up, I was brought low and into despair." <p/> <2,,560, apelpizo><p/> lit., "to hope away" (apo, "away from," elpizo, "to hope"), i.e., "to give up in despair, to despair," is used in <a href='B:490 6:35'>Luk 6:35</a>, RV, "nothing despairing," i.e., without anxiety as to the result, or not "despairing" of the recompense from God; this is probably the true meaning; AV, "hoping for nothing again." The marg., "of no man," is to be rejected.


topic: Despise, Despiser
definition:
<b>Despise, Despiser</b> <A-1,Verb,1848, exoutheneo><p/> "to make of no account" (ex, "out," oudeis, "nobody," alternatively written, outheis), "to regard as nothing, to despise utterly, to treat with contempt." This is usually translated to "set at nought," <a href='B:490 18:9'>Luk 18:9</a>, RV, AV, "despised." So in <a href='B:520 14:3'>Rom 14:3</a>. Both have "set at nought" in <a href='B:490 23:11'>Luk 23:11</a>, <a href='B:510 4:11'>Act 4:11</a>, <a href='B:520 14:10'>Rom 14:10</a>. Both have "despise" in <a href='B:530 16:11'>1Co 16:11</a>, <a href='B:550 4:14'>Gal 4:14</a>, <a href='B:590 5:20'>1Th 5:20</a>; in <a href='B:540 10:10'>2Co 10:10</a>, RV, "of no account," for AV, "contemptible;" in <a href='B:530 1:28'>1Co 1:28</a>, AV and RV, "despised." For the important rendering in <a href='B:530 6:4'>1Co 6:4</a>, RV, see ACCOUNT. <p/> Note: In <a href='B:480 9:12'>Mar 9:12</a> some mss. have this verb; the most authentic have the alternative spelling exoudeneo, "set at nought." <p/> <A-2,Verb,2706, kataphroneo><p/> lit., "to think down upon or against anyone" (kata, "down," phren, "the mind"), hence signifies "to think slightly of, to despise," <a href='B:470 6:24'>Mat 6:24</a>, <a href='B:470 18:10'>Mat 18:10</a>, <a href='B:490 16:13'>Luk 16:13</a>, <a href='B:520 2:4'>Rom 2:4</a>, <a href='B:530 11:22'>1Co 11:22</a>, <a href='B:610 4:12'>1Ti 4:12</a>, <a href='B:610 6:2'>1Ti 6:2</a>, <a href='B:650 12:2'>Heb 12:2</a>, <a href='B:680 2:10'>2Pe 2:10</a>. <p/> <A-3,Verb,4065, periphroneo><p/> lit. denotes "to think round a thing, to turn over in the mind;" hence, "to have thoughts beyond, to despise," <a href='B:630 2:15'>Tit 2:15</a>. <p/> Notes: The following verbs, translated "to despise, etc." in the AV, are given suitable meanings in the RV: (1) Atheteo, lit., "to displace, to set aside," RV, "to reject," <a href='B:490 10:16'>Luk 10:16</a>, <a href='B:590 4:8'>1Th 4:8</a>; in <a href='B:610 5:12'>1Ti 5:12</a>, "rejected," for AV, "cast off;" in <a href='B:650 10:28'>Heb 10:28</a>, "hath set at nought;" so <a href='B:720 1:8'>Jud 1:8</a>. See DISANNUL, REJECT, VOID, No. 2. (2) Atimazo, "to dishonor" (a, negative, time, "honor"); in <a href='B:660 2:6'>Jam 2:6</a>, RV, "have dishonored." See DISHONOR, ENTREAT, SHAME, C, No. 1, SHAMEFULLY. (3) Oligoreo, "to care little for, regard lightly" (oligos, "little"); in <a href='B:650 12:5'>Heb 12:5</a>, RV, "regard lightly." See REGARD. (4) The phrase logizomai eis ouden signifies "to reckon as nothing;" in the Passive Voice, "to be counted as nothing;" in <a href='B:510 19:27'>Act 19:27</a>, RV, "be made of no account." <p/> <B-1,Adjective,820, atimos><p/> "without honor," see Note (2), above, is translated as a verb in <a href='B:530 4:10'>1Co 4:10</a>, AV, "are despised;" RV, "have dishonor," lit., "(we are) without honor;" "without honor" in <a href='B:470 13:57'>Mat 13:57</a>, <a href='B:480 6:4'>Mar 6:4</a>. The comparative degree atimoteros, "less honorable," is used in <a href='B:530 12:23'>1Co 12:23</a>. <p/> Note: Aphilagathos, "not loving the good" (a, negative, phileo, "to love," agathos, "good"), is used in <a href='B:620 3:3'>2Ti 3:3</a>, AV, "despisers of those that are good," RV, "no lovers of good." See LOVER. <p/> <C-1,Noun,2707, kataphronetes><p/> lit., "one who thinks down against," hence, "a despiser" (see A, No. 2), is found in <a href='B:510 13:41'>Act 13:41</a>. In the Sept., <a href='B:420 1:5'>Hab 1:5</a>, <a href='B:420 2:5'>Hab 2:5</a>, <a href='B:430 3:4'>Zep 3:4</a>.


topic: Despite, Despiteful, Despitefully (use)
definition:
<b>Despite, Despiteful, Despitefully (use)</b> <1,,1796, enubrizo><p/> "to treat insultingly, with contumely" (en, intensive, hubrizo, "to insult;" some connect it with huper, "above, over," Lat. super, which suggests the insulting disdain of one who considers himself superior), is translated "hath done despite" in <a href='B:650 10:29'>Heb 10:29</a>. <p/> Notes: (1) Hubrizo, "to insult, act with insolence," is translated "to use despitefully" in <a href='B:510 14:5'>Act 14:5</a>, AV; RV, "to entreat ... shamefully." See (ENTREAT) SHAMEFULLY, (ENTREAT) SPITEFULLY, REPROACH, B, No. 2. <p/> (2) The noun hubristes, "a violent man," is translated "despiteful" in <a href='B:520 1:30'>Rom 1:30</a>, AV; RV, "insolent;" in <a href='B:610 1:13'>1Ti 1:13</a>, "injurious." <p/> <2,,1908, epereazo><p/> for which see ACCUSE, B, No. 3, is found in some mss. in <a href='B:470 5:44'>Mat 5:44</a>, and translated "despitefully use," AV (the RV follows the mss. which omit the sentence). In the corresponding passage in <a href='B:490 6:28'>Luk 6:28</a>, the AV and RV have "despitefully use;" in <a href='B:670 3:16'>1Pe 3:16</a>, AV, "falsely accuse," RV, "revile." See ACCUSE, REVILE.


topic: Destitute (be, etc.)
definition:
<b>Destitute (be, etc.)</b> <1,,650, apostereo><p/> see DEFRAUD. <p/> <2,,5302, hustereo><p/> primarily, "to be behind, to be last," hence, "to lack, fail of, come short of," is translated "being destitute" in <a href='B:650 11:37'>Heb 11:37</a>. See BEHIND, B, No. 1. <p/> <3,,3007, leipo><p/> signifies "to leave, forsake;" in the Passive Voice, "to be left, forsaken, destitute;" in <a href='B:660 2:15'>Jam 2:15</a>, AV, "destitute," RV, "be in lack." See LACK, WANT.


topic: Destroy, Destroyer, Destruction, Destructive
definition:
<b>Destroy, Destroyer, Destruction, Destructive</b> <A-1,Verb,622, apollumi><p/> a strengthened form of ollumi, signifies "to destroy utterly;" in Middle Voice, "to perish." The idea is not extinction but ruin, loss, not of being, but of well-being. This is clear from its use, as, e.g., of the marring of wine skins, <a href='B:490 5:37'>Luk 5:37</a>; of lost sheep, i.e., lost to the shepherd, metaphorical of spiritual destitution, <a href='B:490 15:6'>Luk 15:6</a>, etc.; the lost son, <a href='B:490 15:24'>Luk 15:24</a>; of the perishing of food, <a href='B:500 6:27'>Joh 6:27</a>; of gold, <a href='B:670 1:7'>1Pe 1:7</a>. So of persons, <a href='B:470 2:13'>Mat 2:13</a>, "destroy;" <a href='B:470 8:25'>Mat 8:25</a>, "perish;" <a href='B:470 22:7'>Mat 22:7</a>, <a href='B:470 27:20'>Mat 27:20</a>; of the loss of well-being in the case of the unsaved hereafter, <a href='B:470 10:28'>Mat 10:28</a>, <a href='B:490 13:5'>Luk 13:5</a>, <a href='B:500 3:16'>Joh 3:16</a> (<a href='B:500 3:15'>Joh 3:15</a> in some mss.); <a href='B:500 10:28'>Joh 10:28</a>, <a href='B:500 17:12'>Joh 17:12</a>, <a href='B:520 2:12'>Rom 2:12</a>, <a href='B:530 15:18'>1Co 15:18</a>, <a href='B:540 2:15'>2Co 2:15</a>, "are perishing;" <a href='B:540 4:3'>2Co 4:3</a>, <a href='B:600 2:10'>2Th 2:10</a>, <a href='B:660 4:12'>Jam 4:12</a>, <a href='B:680 3:9'>2Pe 3:9</a>. Cp. B, II, No. 1. See DIE, LOSE, MARRED, PERISH. <p/> <A-2,Verb,2673, katargeo><p/> see ABOLISH. <p/> <A-3,Verb,2507, kathaireo><p/> "to cast down, pull down by force, etc.," is translated "to destroy" in <a href='B:510 13:19'>Act 13:19</a>. In <a href='B:510 19:27'>Act 19:27</a>, AV, "should be destroyed," the RV suitably has "should be deposed." See CAST, No. 13, PULL, PUT, TAKE. <p/> <A-4,Verb,3089, luo><p/> "to loose, dissolve, sever, break, demolish," is translated "destroy," in <a href='B:690 3:8'>1Jo 3:8</a>, of the works of the Devil. See BREAK, A, No. 4. <p/> <A-5,Verb,2647, kataluo><p/> kata, "down," intensive, and No. 4, "to destroy utterly, to overthrow completely," is rendered "destroy," in <a href='B:470 5:17'>Mat 5:17</a>, twice, of the Law; <a href='B:470 24:2'>Mat 24:2</a>, <a href='B:470 26:61'>Mat 26:61</a>, <a href='B:470 27:40'>Mat 27:40</a>, <a href='B:480 13:2'>Mar 13:2</a>, <a href='B:480 14:58'>Mar 14:58</a>, <a href='B:480 15:29'>Mar 15:29</a>, <a href='B:490 21:6'>Luk 21:6</a>, of the Temple; in <a href='B:510 6:14'>Act 6:14</a>, of Jerusalem; in <a href='B:550 2:18'>Gal 2:18</a>, of the Law as a means of justification; in <a href='B:520 14:20'>Rom 14:20</a> (AV, "destroy," RV, "overthrow"), of the marring of a person's spiritual well-being (in <a href='B:520 14:15'>Rom 14:15</a> apollumi, No. 1, is used in the same sense); in <a href='B:510 1:5-39'>Act 1:5-39</a> (RV, "overthrow") of the failure of purposes; in <a href='B:540 5:1'>2Co 5:1</a>, of the death of the body ("dissolved"). See DISSOLVE, NOUGHT (come to), OVERTHROW, THROW. <p/> For its other meaning, "to lodge," see <a href='B:490 9:12'>Luk 9:12</a> and <a href='B:490 19:7'>Luk 19:7</a>. See GUEST, LODGE. <p/> <A-6,Verb,3645, olothreuo><p/> "to destroy," especially in the sense of slaying, is found in <a href='B:650 11:28'>Heb 11:28</a>, where the RV translates the present participle with the article by the noun "destroyer." See B, below. The verb occurs frequently in the Sept., e.g., <a href='B:20 12:23'>Exo 12:23</a>, <a href='B:60 3:10'>Jos 3:10</a>, <a href='B:60 7:25'>Jos 7:25</a>, <a href='B:300 2:30'>Jer 2:30</a>, <a href='B:300 5:6'>Jer 5:6</a>, <a href='B:300 22:7'>Jer 22:7</a>. <p/> <A-7,Verb,1842, exolothreuo><p/> ek, "out of" (intensive), and No. 6, "to destroy utterly, to slay wholly," is found in <a href='B:510 3:23'>Act 3:23</a>, RV, "utterly destroyed," referring to the "destruction" of one who would refuse to hearken to the voice of God through Christ. This verb is far more abundantly used in the Sept. than No. 6; it occurs 35 times in Deut.; 34 in Josh.; 68 in the Psalms. <p/> <A-8,Verb,5351, phtheiro><p/> see CORRUPT, A, No. 2. <p/> <A-9,Verb,1311, diaphtheiro><p/> See CORRUPT, A, No. 3. <p/> Note: Portheo, "to ruin by laying waste, to make havock of," is translated "destroyed" in <a href='B:510 9:21'>Act 9:21</a>, of the attacks upon the church in Jerusalem by Saul of Tarsus; "wasted," in <a href='B:550 1:13'>Gal 1:13</a>, with reference to the same; "destroyed" in <a href='B:550 1:23'>Gal 1:23</a>, where "the faith" is put by metonymy (one thing being put for another associated with it), for those who held the faith. In each of these places the RV consistently translates by "made havock of." See HAVOC, WASTE. <p/> * (1) (Personal: DESTROYER) <p/> <B-1,Noun,3644, olothreutes><p/> akin to A, No. 6, "a destroyer," is found in <a href='B:530 10:10'>1Co 10:10</a>. <p/> Note: For the construction in <a href='B:650 11:28'>Heb 11:28</a>, "the destroyer," see A, No. 6. Cp. apolluon, in <a href='B:730 9:11'>Rev 9:11</a>, the present participle of apollumi, A, No. 1, used as a proper noun. <p/> * (2) (Abstract: DESTRUCTION) <p/> <B-2,Noun,684, apoleia><p/> akin to A, No. 1, and likewise indicating "loss of well-being, not of being," is used (a) of things, signifying their waste, or ruin; of ointment, <a href='B:470 26:8'>Mat 26:8</a>, <a href='B:480 14:4'>Mar 14:4</a>; of money, <a href='B:510 8:20'>Act 8:20</a> ("perish"); (b) of persons, signifying their spiritual and eternal perdition, <a href='B:470 7:13'>Mat 7:13</a>, <a href='B:500 17:12'>Joh 17:12</a>, <a href='B:600 2:3'>2Th 2:3</a>, where "son of perdition" signifies the proper destiny of the person mentioned; metaphorically of men persistent in evil, <a href='B:520 9:22'>Rom 9:22</a>, where "fitted" is in the Middle Voice, indicating that the vessels of wrath fitted themselves for "destruction;" of the adversaries of the Lord's people, <a href='B:570 1:28'>Phi 1:28</a> ("perdition"); of professing Christians, really enemies of the cross of Christ, <a href='B:570 3:19'>Phi 3:19</a> (RV, "perdition"); of those who are subjects of foolish and hurtful lusts, <a href='B:610 6:9'>1Ti 6:9</a> (for the preceding word "destruction" see No. 3, below); of professing Hebrew adherents who shrink back into unbelief, <a href='B:650 10:39'>Heb 10:39</a>; of false teachers, <a href='B:680 1:2,3'>2Pe 1:2,3</a>; of ungodly men, <a href='B:680 3:7'>2Pe 3:7</a>; of those who wrest the Scriptures, <a href='B:680 3:16'>2Pe 3:16</a>; of the Beast, the final head of the revived Roman Empire, <a href='B:730 1:17,11'>Rev 1:17,11</a>; (c) of impersonal subjects, as heresies, <a href='B:680 2:1'>2Pe 2:1</a>, where "destructive heresies" (RV; AV, "damnable") is, lit., "heresies of destruction" (marg., "sects of perdition"); in <a href='B:680 2:2'>2Pe 2:2</a> the most authentic mss. have aselgeiais, "lascivious," instead of apoleiais. See PERDITION, PERNICIOUS, WASTE. <p/> <B-3,Noun,2506, kathairesis><p/> akin to A, No. 3, "a taking down, a pulling down," is used three times in 2 Cor., "casting down" in the RV in each place; in <a href='B:540 10:4'>2Co 10:4</a> (AV, "pulling down"); in <a href='B:540 10:8'>2Co 10:8</a>, <a href='B:540 13:10'>2Co 13:10</a> (AV, "destruction") See PULL. <p/> <B-4,Noun,3639, olethros><p/> "ruin, destruction," akin to A, No. 6, always translated "destruction," is used in <a href='B:530 5:5'>1Co 5:5</a>, of the effect upon the physical condition of an erring believer for the purpose of his spiritual profit; in <a href='B:590 5:3'>1Th 5:3</a>, <a href='B:600 1:9'>2Th 1:9</a>, of the effect of the Divine judgments upon men at the ushering in of the Day of the Lord and the revelation of the Lord Jesus; in <a href='B:610 6:9'>1Ti 6:9</a>, of the consequences of the indulgence of the flesh, referring to physical "ruin" and possibly that of the whole being, the following word apoleia (see No. 1) stressing the final, eternal and irrevocable character of the "ruin." <p/> <B-5,Noun,5356, phthora><p/> akin to A, No. 8, denotes "the destruction that comes with corruption." In <a href='B:680 2:12'>2Pe 2:12</a> it is used twice; for the AV, "made to be taken and destroyed ... shall utterly perish (phtheeiro) in their own corruption," the RV has "to be taken and destroyed (lit., 'unto capture and destruction,' phthora) ... shall in their destroying (phthora) surely be destroyed," taking the noun in the last clause in the sense of their act of "destroying" others. See CORRUPT, CORRUPTION. <p/> <B-6,Noun,4938, suntrimma><p/> "a breaking in pieces, shattering" (the corresponding verb is suntribo; see under BREAK, BRUISE), hence, "ruin, destruction," is compounded of sun, "together," and trimma, "a rubbing or wearing away." The latter, and tribo, "to beat," are derived from a root, signifying "to rub, wear away;" hence Eng., "tribulation and trouble." It is used, metaphorically, of "destruction," in <a href='B:520 3:16'>Rom 3:16</a> (from <a href='B:290 59:7'>Isa 59:7</a>), which, in a passage setting forth the sinful state of mankind in general, suggest the "wearing" process of the effects of cruelty. The word is frequent in the Sept., especially in Isaiah and Jeremiah.


topic: Determine, Determinate
definition:
<b>Determine, Determinate</b> <1,,2919, krino><p/> primarily, "to separate," hence, "to be of opinion, approve, esteem," <a href='B:520 14:5'>Rom 14:5</a>, also "to determine, resolve, decree," is used in this sense in <a href='B:510 3:13'>Act 3:13</a>, <a href='B:510 20:16'>Act 20:16</a>, <a href='B:510 25:25'>Act 25:25</a>, <a href='B:510 27:1'>Act 27:1</a>, <a href='B:530 2:2'>1Co 2:2</a>, <a href='B:540 2:1'>2Co 2:1</a>, <a href='B:630 3:12'>Tit 3:12</a>. See CONDEMN, JUDGE, JUDGMENT, LAW, B, No. 2. <p/> <2,,3724, horizo><p/> denotes "to bound to set a boundary" (Eng., "horizon"); hence, "to mark out definitely, determine;" it is translated "to determine" in <a href='B:490 22:22'>Luk 22:22</a>, of the foreordained pathway of Christ; <a href='B:510 11:29'>Act 11:29</a>, of a "determination" to send relief; <a href='B:510 17:26'>Act 17:26</a>, where it is used of fixing the bounds of seasons. In <a href='B:510 2:23'>Act 2:23</a> the verb is translated "determinate," with reference to counsel. Here the verbal form might have been adhered to by the translation "determined;" that is to say, in the sense of "settled." In <a href='B:520 1:4'>Rom 1:4</a> it is translated "declared," where the meaning is that Christ was marked out as the Son of God by His resurrection and that of others (see under DECLARE). In <a href='B:510 10:42'>Act 10:42</a>, <a href='B:510 17:31'>Act 17:31</a> it has its other meaning of "ordain," that is, "to appoint by determined counsel." In <a href='B:650 4:7'>Heb 4:7</a>, it is translated "limiteth," but preferably in the RV, "defineth," with reference to a certain period; here again it approaches its primary meaning of marking out the bounds of. See DECLARE, No. 9, LIMIT ORDAIN. <p/> <3,,4309, proozio><p/> pro, "beforehand," and No. 2, denotes "to mark out beforehand, to determine before, foreordain;" in <a href='B:510 4:28'>Act 4:28</a>, AV, "determined before," RV, "foreordained;" so the RV in <a href='B:530 2:7'>1Co 2:7</a>, AV, "ordained;" in <a href='B:520 1:8,30'>Rom 1:8,30</a> and <a href='B:560 1:1,11'>Eph 1:1,11</a>, AV, "predestinate," RV, "foreordain." See ORDAIN, Note (1), PREDESTINATE. <p/> <4,,1956, epiluo><p/> lit., "to loosen upon," denotes "to solve, expound," <a href='B:480 4:34'>Mar 4:34</a>; "to settle," as of a controversy, <a href='B:510 19:39'>Act 19:39</a>, AV, "it shall be determined," RV, "it shall be settled. See EXPOUND, SETTLE. <p/> <5,,1231, diaginosko><p/> besides its meaning "to ascertain exactly," <a href='B:510 23:15'>Act 23:15</a>, was an Athenian law term signifying "to determine," so used in <a href='B:510 24:22'>Act 24:22</a>, RV, "determine;" AV, "know the uttermost of." <p/> <6,,5021, tasso><p/> see APPOINT, No. 5. <p/> Note: Boulomai, "to be minded, to purpose," is translated "determined" in <a href='B:510 15:37'>Act 15:37</a>; RV, "was minded." See MINDED, No. 2.


topic: Device
definition:
<b>Device</b> <1,,1761, enthumesis><p/> "a cogitation, an inward reasoning" (generally, evil surmising or supposition), is formed from en, "in," and thumos, "strong feeling, passion" (cp. thumoo, in the Middle Voice, "to be wroth, furious"); Eng., "fume" is akin; the root, thu--, signifies "to rush, rage." The word is translated "device" in <a href='B:510 17:29'>Act 17:29</a>, of man's production of images; elsewhere, "thoughts," <a href='B:470 9:4'>Mat 9:4</a>, <a href='B:470 12:25'>Mat 12:25</a>, <a href='B:650 4:12'>Heb 4:12</a>, where the accompanying word ennoia denotes inward intentions, See THOUGHT. <p/> <2,,3540, noema><p/> denotes "thought, that which is thought out" (cp. noeo, "to understand"); hence, "a purpose, device;" translated "devices" in <a href='B:540 2:11'>2Co 2:11</a>; "minds" in <a href='B:540 3:14'>2Co 3:14</a>, <a href='B:540 4:4'>2Co 4:4</a>, <a href='B:540 11:3'>2Co 11:3</a>; in <a href='B:540 10:5'>2Co 10:5</a>, "thought;" in <a href='B:570 4:7'>Phi 4:7</a>, AV, "minds," RV, "thoughts" See MIND, THOUGHT.


topic: Devil, Devlish
definition:
<b>Devil, Devlish</b> <1,,1228, diabolos><p/> "an accuser, a slanderer" (from diaballo, "to accuse, to malign"), is one of the names of Satan. From it the English word "Devil" is derived, and should be applied only to Satan, as a proper name. Daimon, "a demon," is frequently, but wrongly, translated "devil;" it should always be translated "demon," as in the RV margin. There is one "Devil," there are many demons. Being the malignant enemy of God and man, he accuses man to God, <a href='B:220 1:1-11'>Job 1:1-11</a>, <a href='B:220 1:2-5'>Job 1:2-5</a>, <a href='B:730 1:12,10'>Rev 1:12,10</a>, and God to man, Gen. 3. He afflicts men with physical sufferings, <a href='B:510 10:38'>Act 10:38</a>. Being himself sinful, <a href='B:690 3:8'>1Jo 3:8</a>, he instigated man to sin, Gen. 3, and tempts man to do evil, <a href='B:560 4:27'>Eph 4:27</a>, <a href='B:560 6:11'>Eph 6:11</a>, encouraging him thereto by deception, <a href='B:560 2:2'>Eph 2:2</a>. Death having been brought into the world by sin, the "Devil" had the power of death, but Christ through His own death, has triumphed over him, and will bring him to nought, <a href='B:650 2:14'>Heb 2:14</a>; his power over death is intimated in his struggle with Michael over the body of Moses. <a href='B:720 1:9'>Jud 1:9</a>. Judas, who gave himself over to the "Devil," was so identified with him, that the Lord described him as such, <a href='B:500 6:70'>Joh 6:70</a> (see <a href='B:500 13:2'>Joh 13:2</a>). As the "Devil" raised himself in pride against God and fell under condemnation, so believers are warned against similar sin, <a href='B:610 3:6'>1Ti 3:6</a>; for them he lays snares, <a href='B:610 3:7'>1Ti 3:7</a>, seeking to devour them as a roaring lion, <a href='B:670 5:8'>1Pe 5:8</a>; those who fall into his snare may be recovered therefrom unto the will of God, <a href='B:620 2:26'>2Ti 2:26</a>, "having been taken captive by him (i.e., by the 'Devil');" "by the Lord's servant" is an alternative, which some regard as confirmed by the use of zogreo ("to catch alive") in <a href='B:490 5:10'>Luk 5:10</a>; but the general use is that of taking captive in the usual way. If believers resist he will flee from them, <a href='B:660 4:7'>Jam 4:7</a>. His fury and malignity will be especially exercised at the end of the present age, <a href='B:730 12:12'>Rev 12:12</a>. His doom is the lake of fire, <a href='B:470 25:41'>Mat 25:41</a>, <a href='B:730 20:10'>Rev 20:10</a>. The noun is applied to slanderers, false accusers, <a href='B:610 3:11'>1Ti 3:11</a>, <a href='B:620 3:3'>2Ti 3:3</a>, <a href='B:630 2:3'>Tit 2:3</a>. <p/> Note: For "devilish," <a href='B:660 3:17'>Jam 3:17</a>, see DEMON, C.


topic: Devised (cunningly)
definition:
<b>Devised (cunningly)</b> <1,,4679, sophizo><p/> from sophos, "wise" (connected etymologically with sophes, "tasty"), in the Active Voice signifies "to make wise," <a href='B:620 3:15'>2Ti 3:15</a> (so in the Sept. of <a href='B:230 19:7'>Psa 19:7</a>, e.g., "making babes wise;" in <a href='B:230 119:98'>Psa 119:98</a>, "Thous hast made me wiser than mine enemies"). In the Middle Voice it means (a) "to become wise;" it is not used thus in the NT, but is so found in the Sept., e.g., in <a href='B:250 1:2,19'>Ecc 1:2,19</a>, <a href='B:250 7:17'>Ecc 7:17</a>; (b) "to play the sophist, to devise cleverly;" it is used with this meaning in the Passive Voice in <a href='B:680 1:16'>2Pe 1:16</a>, "cunningly devised fables." See WISE. <p/> Note: Cp. katasophizomai, "to deal subtly. See DEAL WITH, Note (2).


topic: Devotion
definition:
<b>Devotion</b> * Note: For this word, in <a href='B:510 17:23'>Act 17:23</a>, AV, which translates sebasma, "devotions," marg., "gods that ye worship," RV, "objects of your worship," in <a href='B:600 2:4'>2Th 2:4</a>, "that is worshiped," see WORSHIP. Cp. <a href='B:510 14:15'>Act 14:15</a>, where, in translating mataia, the AV has "vanities," the abstract for the concrete (RV, "vain things").


topic: Devour
definition:
<b>Devour</b> <1,,2068, esthio><p/> is a strengthened form of an old verb edo, from the root ed--, whence Lat., edo, Eng., "eat." The form ephagon, used as the 2nd aorist tense of this verb, is from the root phag--, "to eat up." It is translated "devour" in <a href='B:650 10:27'>Heb 10:27</a>; elsewhere, by the verb "to eat." See EAT. <p/> <2,,2719,katesthio / kataphago> kata, "down," intensive, and No. 1, signifies (a) "to consume by eating, to devour," said of birds, <a href='B:470 13:4'>Mat 13:4</a>, <a href='B:480 4:4'>Mar 4:4</a>, <a href='B:490 8:5'>Luk 8:5</a>; of the Dragon, <a href='B:730 12:4'>Rev 12:4</a>; of a prophet "eating" up a book, suggestive of spiritually "eating" and digesting its contents, <a href='B:730 10:9'>Rev 10:9</a> (cp. <a href='B:330 2:8'>Eze 2:8</a>, <a href='B:330 1:3-3'>Eze 1:3-3</a>, <a href='B:300 15:16'>Jer 15:16</a>); (b) metaphorically, "to squander, to waste," <a href='B:490 15:30'>Luk 15:30</a>; "to consume" one's physical powers by emotion, <a href='B:500 2:17'>Joh 2:17</a>; "to devour" by forcible appropriation, as of widows' property, <a href='B:470 23:14'>Mat 23:14</a> (AV only); <a href='B:480 12:40'>Mar 12:40</a>; "to demand maintenance," as false apostles did to the church at Corinth, <a href='B:540 11:20'>2Co 11:20</a>; "to exploit or prey on one another," <a href='B:550 5:15'>Gal 5:15</a>, where "bite ... devour ... consume" form a climax, the first two describing a process, the last the act of swallowing down; to "destroy" by fire, <a href='B:730 11:5'>Rev 11:5</a>, <a href='B:730 20:9'>Rev 20:9</a>. See EAT. <p/> <3,,2666, katapino><p/> from kata, "down," intensive, pino, "to drink," in <a href='B:670 5:8'>1Pe 5:8</a> is translated "devour," of Satan's activities against believers. The meaning "to swallow" is found in <a href='B:470 23:24'>Mat 23:24</a>, <a href='B:530 15:54'>1Co 15:54</a>, <a href='B:540 2:7'>2Co 2:7</a>, <a href='B:540 5:4'>2Co 5:4</a>, <a href='B:650 11:29'>Heb 11:29</a>, RV (for AV, "drowned"); <a href='B:730 12:16'>Rev 12:16</a>. See SWALLOW.


topic: Devout
definition:
<b>Devout</b> <1,,2126, eulabes><p/> lit., "taking hold well" (eu, "well," lambano, "to take hold"), primarily, "cautious," signifies in the NT, "careful as to the realization of the presence and claims of God, reverencing God, pious, devout;" in <a href='B:490 2:25'>Luk 2:25</a> it is said of Simeon; in <a href='B:510 2:5'>Act 2:5</a>, of certain Jews; in <a href='B:510 8:2'>Act 8:2</a>, of those who bore Stephen's body to burial; of Ananias, <a href='B:510 22:12'>Act 22:12</a> (see No. 2). "In that mingled fear and love which, combined, constitute the piety of man toward God, the Old Testament placed its emphasis on the fear, the New places it on the love (though there was love in the fear of God's saints then, as there must be fear in their love now)," Trench, Syn, xlviii. <p/> Note: Cp. the noun eulabeia, "reverence," and the verb eulabeomai, "to reverence." <p/> 2152, eusebes><p/> from eu, "well," sebomai, "to reverence," the root seb-- signifying "sacred awe," describes "reverence" exhibited especially in actions, reverence or awe well directed. Among the Greeks it was used, e.g., of practical piety towards parents. In the NT it is used of a pious attitude towards God, <a href='B:510 10:7'>Act 10:7</a>; (in some mss. in <a href='B:510 22:12'>Act 22:12</a>); "godly," in <a href='B:680 2:9'>2Pe 2:9</a>. See GODLY. In the Sept., <a href='B:240 12:12'>Pro 12:12</a>, <a href='B:290 24:16'>Isa 24:16</a>, <a href='B:290 26:7'>Isa 26:7</a>, <a href='B:290 32:8'>Isa 32:8</a>, <a href='B:400 7:2'>Mic 7:2</a>. <p/> Notes: (1) While eulabes especially suggests the piety which characterizes the inner being, the soul, in its attitude towards God, eusebes directs us rather to the energy which, directed by holy awe of God, finds expression in devoted activity. <p/> (2) Cp. theosebeia, and theosebes, which, by their very formation (theos, "God," and sebomai), express "reverence" towards God. See Trench (xlviii). <p/> <3,,4576, sebomai><p/> "to feel awe," whether before God or man, "to worship," is translated "devout," in <a href='B:510 13:43'>Act 13:43</a>, RV (AV, "religious"); <a href='B:510 13:50'>Act 13:50</a>, <a href='B:510 1:17,17'>Act 1:17,17</a>. See WORSHIP.


topic: Diadem
definition:
<b>Diadem</b> <1,,1238, diadema><p/> is derived from diadeo, "to bind round." It was the kingly ornament for the head, and especially the blue band marked with white, used to bind on the turban or tiara of Persian kings. It was adopted by Alexander the Great and his successors. Among the Greeks and Romans it was the distinctive badge of royalty. Diocletian was the first Roman emperor to wear it constantly. The word is found in <a href='B:730 12:3'>Rev 12:3</a>, <a href='B:730 13:1'>Rev 13:1</a>, <a href='B:730 19:12'>Rev 19:12</a>, in which passages it symbolizes the rule respectively of the Dragon, the Beast, and Christ. In the Sept., <a href='B:190 1:11'>Est 1:11</a>, <a href='B:190 2:17'>Est 2:17</a>; in some mss. in <a href='B:190 6:8'>Est 6:8</a> and <a href='B:190 8:15'>Est 8:15</a>; also in <a href='B:290 62:4'>Isa 62:4</a>. For the distinction between this and stephanos, see CROWN.


topic: Die, Dead (to be, become), Dying
definition:
<b>Die, Dead (to be, become), Dying</b> <1,,2348, thnesko><p/> "to die" (in the perf. tense, "to be dead"), in the NT is always used of physical "death," except in <a href='B:610 5:6'>1Ti 5:6</a>, where it is metaphorically used of the loss of spiritual life. The noun thanatos, and the verb thanatoo (below) are connected. The root of this group of words probably had the significance of the breathing out of the last breath. Cp. words under DEATH. <p/> <2,,599, apothnesko><p/> lit., "to die off or out," is used (a) of the separation of the soul from the body, i.e., the natural "death" of human beings, e.g., <a href='B:470 9:24'>Mat 9:24</a>, <a href='B:520 7:2'>Rom 7:2</a>; by reason of descent from Adam, <a href='B:530 15:22'>1Co 15:22</a>; or of violent "death," whether of men or animals; with regard to the latter it is once translated "perished," <a href='B:470 8:32'>Mat 8:32</a>; of vegetation, <a href='B:720 1:12'>Jud 1:12</a>; of seeds, <a href='B:500 12:24'>Joh 12:24</a>, <a href='B:530 15:36'>1Co 15:36</a>; it is used of "death" as a punishment in Israel under the Law, in <a href='B:650 10:28'>Heb 10:28</a>; (b) of the separation of man from God; all who are decended from Adam not only "die" physically, owing to sin, see (a) above, but are naturally in the state of separation from God, <a href='B:540 5:14'>2Co 5:14</a>. From this believers are freed both now and eternally, <a href='B:500 6:50'>Joh 6:50</a>, <a href='B:500 11:26'>Joh 11:26</a>, through the "death" of Christ, <a href='B:520 5:8'>Rom 5:8</a>, e.g.; unbelievers, who "die" physically as such, remain in eternal separation from God, <a href='B:500 8:24'>Joh 8:24</a>. Believers have spiritually "died" to the Law as a means of life, <a href='B:550 2:19'>Gal 2:19</a>, <a href='B:580 2:20'>Col 2:20</a>; to sin, <a href='B:520 6:2'>Rom 6:2</a>, and in general to all spiritual association with the world and with that which pertained to their unregenerate state, <a href='B:580 3:3'>Col 3:3</a>, because of their identification with the "death" of Christ, <a href='B:520 6:8'>Rom 6:8</a> (see No. 3, below). As life never means mere existence, so "death," the opposite of life, never means nonexistence. See PERISH. <p/> <3,,4880, sunapothnesko><p/> "to die with, to die together," is used of association in physical "death," <a href='B:480 14:31'>Mar 14:31</a>; in <a href='B:540 7:3'>2Co 7:3</a>, the Apostle declares that his love to the saints makes separation impossible, whether in life or in "death." It is used once of association spiritually with Christ in His "death," <a href='B:620 2:11'>2Ti 2:11</a>. See No. 2 (b). <p/> <4,,5053, teleutao><p/> "to end" (from telos, "an end"), hence, "to end one's life," is used (a) of the "death" of the body, <a href='B:470 2:19'>Mat 2:19</a>, <a href='B:470 9:18'>Mat 9:18</a>, <a href='B:470 15:4'>Mat 15:4</a>, where "die the death" means "surely die," RV, marg., lit., "let him end by death;" <a href='B:480 7:10'>Mar 7:10</a>, <a href='B:470 22:25'>Mat 22:25</a>, "deceased;" <a href='B:490 7:2'>Luk 7:2</a>, <a href='B:500 11:39'>Joh 11:39</a>, some mss. have verb No. 1 here; <a href='B:510 2:29'>Act 2:29</a>, <a href='B:510 7:15'>Act 7:15</a>, <a href='B:650 11:22'>Heb 11:22</a> (RV, "his end was nigh"); (b) of the gnawings of conscience in self reproach, under the symbol of a worm, <a href='B:480 9:48'>Mar 9:48</a> (<a href='B:480 9:44'>Mar 9:44</a>, <a href='B:480 9:46'>Mar 9:46</a>, AV). See DECEASE. <p/> <5,,2837, koimao><p/> in the Middle and Passive Voices, its only use in the NT, signifies "to fall asleep." It is connected etymologically with keimai, "to lie down," the root ki-, signifying "to lie." Hence it is used metaphorically of "death," <a href='B:470 27:52'>Mat 27:52</a>, etc. It is translated "be dead" in <a href='B:530 7:39'>1Co 7:39</a>. See ASLEEP. <p/> <6,,581, apoginomai><p/> lit., "to be away from" (apo, "from," ginomai, "to be, become;" apo here signifies "separation"), is used in <a href='B:670 2:24'>1Pe 2:24</a> of the believer's attitude towards sin as the result of Christ's having borne our sins in His body on the tree; RV, "having died unto sins," the aorist or momentary tense, expressing an event in the past. <p/> Note: Apollumi, "to destroy," is found in the Middle Voice in some mss. in <a href='B:500 18:14'>Joh 18:14</a>, and translated "die." The most authentic mss. have apothnesko (No. 2, above).


topic: Differ, Differing, Different, Difference
definition:
<b>Differ, Differing, Different, Difference</b> <A-1,Verb,1308, diaphero><p/> lit., "to bear through, carry different ways," hence, "to be different from," is said of the stars, <a href='B:530 15:41'>1Co 15:41</a>; of a child under age in comparison with a servant, <a href='B:550 4:1'>Gal 4:1</a>; in <a href='B:570 1:10'>Phi 1:10</a>, marg., "things that differ," for "things that are excellent. See BETTER (be). <p/> <A-2,Verb,3307, merizo><p/> denotes "to divide" (from meros, "a part:" the root mer-, indicates distribution, or measuring out, and is seen in meris, "a district"). In <a href='B:530 7:34'>1Co 7:34</a> the perfect tense of the Passive Voice is translated "there is a difference." Some take the verb with what precedes, with reference to the married brother, and translate "he has been divided." See DEAL, DISTRIBUTE, DIVIDE, GIVE, PART. <p/> <A-3,Verb,1252, diakrino><p/> lit., "to separate throughout, to make a distinction," <a href='B:510 15:9'>Act 15:9</a>; RV is translated "to make to differ," in <a href='B:530 4:7'>1Co 4:7</a>. In <a href='B:720 1:22'>Jud 1:22</a>, where the Middle Voice is used, the AV has "making a difference," the RV, adopting the alternative reading, the accusative case, has "who are in doubt," a meaning found in <a href='B:470 21:21'>Mat 21:21</a>, <a href='B:480 11:23'>Mar 11:23</a>, <a href='B:510 10:20'>Act 10:20</a>, <a href='B:520 14:23'>Rom 14:23</a>, <a href='B:660 1:6'>Jam 1:6</a>, <a href='B:660 2:4'>Jam 2:4</a>. See CONTEND. <p/> <B-1,Noun,1243, diairesis><p/> lit. signifies "to take asunder," from dia, "apart," and haireo, "to take" (Eng., "diaeresis," i.e., distinguishing two successive vowels as separate sounds); it is rendered in the AV, "diversities" in <a href='B:530 12:4'>1Co 12:4</a>, <a href='B:530 12:6'>1Co 12:6</a>; "differences" in <a href='B:530 12:5'>1Co 12:5</a>; RV, "diversities," in each place. <p/> <B-2,Noun,1293, diastole><p/> signifies "a setting asunder" (dia, "asunder," stello, "to set, place, arrange"), hence, "a distinction;" in <a href='B:520 3:22'>Rom 3:22</a>, <a href='B:520 10:12'>Rom 10:12</a>, AV, "difference;" RV, "distinction;" in <a href='B:530 14:7'>1Co 14:7</a> it is used of the "distinction" in musical sounds. <p/> <C-1,Adjective,1313, diaphoros><p/> akin to A, No. 1, signifies "varying in kind, different, diverse." It is used of spiritual gifts, <a href='B:520 12:6'>Rom 12:6</a>; of ceremonial washings, <a href='B:650 9:10'>Heb 9:10</a> ("divers"). See DIVERS, and for its other meaning, in <a href='B:650 1:4'>Heb 1:4</a>, <a href='B:650 8:6'>Heb 8:6</a>, see EXCELLENT. <p/> <C-2,Adjective,2087, heteros><p/> RV, "different," for AV, "another," in <a href='B:520 7:23'>Rom 7:23</a>, <a href='B:540 11:4'>2Co 11:4</a>, <a href='B:550 1:6'>Gal 1:6</a>; cp. <a href='B:610 1:3'>1Ti 1:3</a>, <a href='B:610 6:3'>1Ti 6:3</a>. See ANOTHER.


topic: Difficulty
definition:
<b>Difficulty</b> <1,,3433, molis><p/> signifies "with difficulty, hardly" (from molos, "toil"). In <a href='B:490 9:39'>Luk 9:39</a>, it is rendered "hardly," of the "difficulty" in the departure of a demon. In <a href='B:510 1:27,8,16'>Act 1:27,8,16</a>, where the AV has three different renderings, "scarce," "hardly," and "much work," respectively, the RV has "with difficulty" in each place. For its other meanings, "scarce, scarcely," see <a href='B:510 14:18'>Act 14:18</a>, <a href='B:520 5:7'>Rom 5:7</a>, <a href='B:670 4:18'>1Pe 4:18</a>. See HARDLY, No. 3.


topic: Dig, Dig down
definition:
<b>Dig, Dig down</b> <1,,3736, orusso><p/> "to dig, dig up soil, dig a pit," is said of a place for a winepress, <a href='B:470 21:33'>Mat 21:33</a>, <a href='B:480 12:1'>Mar 12:1</a>; of "digging" a pit for hiding something, <a href='B:470 25:18'>Mat 25:18</a>. <p/> Notes: (1) Diorusso, lit., "to dig through" (dia, "through"), is translated "to break through (or up)" in <a href='B:470 1:6,20'>Mat 1:6,20</a>, <a href='B:470 24:43'>Mat 24:43</a>, <a href='B:490 12:39'>Luk 12:39</a>. See BREAK. <p/> (2) Exorusso, lit., "to dig out," is translated "to break up" in <a href='B:480 2:4'>Mar 2:4</a>; "to pluck out (the eyes)" in <a href='B:550 4:15'>Gal 4:15</a>. See BREAK, PLUCK. <p/> <2,,4626, skapto><p/> primarily, "to dig, by way of hollowing out," hence, denotes "to dig." The root skap is seen in skapane, "a spade," skapetos, "a ditch," skaphe, "a boat," and in Eng., "scoop, skiff, and ship" (i.e., something hollowed out). The verb is found in <a href='B:490 6:48'>Luk 6:48</a>, <a href='B:490 13:8'>Luk 13:8</a>, <a href='B:490 16:3'>Luk 16:3</a>. <p/> <3,,2679, kataskapto><p/> "to dig down" (kata, "down," and No. 2), is found in <a href='B:520 11:3'>Rom 11:3</a>; of altars, and in some mss. in <a href='B:510 15:16'>Act 15:16</a>, "ruins," lit., "the things dug down." Here the best texts have katastrepho, "to overthrow, overturn."


topic: Dignity, Dignities
definition:
<b>Dignity, Dignities</b> <1,,1391, doxa><p/> primarily denotes "an opinion, estimation, repute;" in the NT, always "good opinion, praise, honor, glory, an appearance commanding respect, magnificience, excellence, manifestation of glory;" hence, of angelic powers, in respect of their state as commanding recognition, "dignities," <a href='B:680 2:10'>2Pe 2:10</a>, <a href='B:720 1:8'>Jud 1:8</a>. See GLORY, HONOR, PRAISE, WORSHIP.


topic: Diligence, Diligent, Diligently
definition:
<b>Diligence, Diligent, Diligently</b> <A-1,Noun,2039, ergasia><p/> lit., "a working" (akin to ergon, "work"), is indicative of a process, in contrast to the concrete, ergon, e.g., <a href='B:560 4:19'>Eph 4:19</a>, lit., "unto a working" (RV marg., "to make a trade of"); contrast ergon in <a href='B:560 4:12'>Eph 4:12</a>; (b) "business," <a href='B:510 19:25'>Act 19:25</a>, RV (for AV, "craft"); or gain got by "work," <a href='B:510 1:16,19'>Act 1:16,19</a>, <a href='B:510 19:24'>Act 19:24</a>; (c) endeavor, pains, "diligence," <a href='B:490 12:58'>Luk 12:58</a>. See CRAFT, GAIN, WORK. <p/> <A-2,Noun,4710, spoude><p/> "earnestness, zeal," or sometimes "the haste accompanying this," <a href='B:480 6:25'>Mar 6:25</a>, <a href='B:490 1:39'>Luk 1:39</a>, is translated "diligence" in <a href='B:520 12:8'>Rom 12:8</a>; in <a href='B:520 12:11'>Rom 12:11</a>, AV, "business" (RV, "diligence"); in <a href='B:540 8:7'>2Co 8:7</a>, AV, "diligence," RV, "earnestness;" both have "diligence" in <a href='B:650 6:11'>Heb 6:11</a>, <a href='B:680 1:5'>2Pe 1:5</a>, <a href='B:720 1:3'>Jud 1:3</a>; in <a href='B:540 1:7,12'>2Co 1:7,12</a>, RV, "earnest care," AV, "carefulness," and "care." See CARE. <p/> <B-1,Verb,4704, spoudazo><p/> has meanings corresponding to A, No. 2; it signifies "to hasten to do a thing, to exert oneself, endeavor, give diligence;" in <a href='B:550 2:10'>Gal 2:10</a>, of remembering the poor, AV, "was forward," RV, "was zealous;" in <a href='B:560 4:3'>Eph 4:3</a>, of keeping the unity of the Spirit, AV "endeavoring," RV, "giving diligence;" in <a href='B:590 2:17'>1Th 2:17</a>, of going to see friends, "endeavored;" in <a href='B:620 4:9'>2Ti 4:9</a>, <a href='B:620 4:21'>2Ti 4:21</a>, "do thy diligence;" in the following the RV uses the verb "to give diligence:" <a href='B:620 2:15'>2Ti 2:15</a>, AV, "study;" <a href='B:630 3:12'>Tit 3:12</a>, AV, "be diligent;" <a href='B:650 4:11'>Heb 4:11</a>, of keeping continuous Sabbath rest, AV, "let us labor;" in <a href='B:680 1:10'>2Pe 1:10</a>, of making our calling and election sure; in <a href='B:680 1:15'>2Pe 1:15</a>, of enabling believers to call Scripture truth to remembrance, AV, "endeavour;" in <a href='B:680 3:14'>2Pe 3:14</a>, of being found in peace without fault and blameless, when the Lord comes, AV, "be diligent." See ENDEAVOR, FORWARD, LABOR, STUDY, ZEALOUS. <p/> <B-2,Verb,3191, meletao><p/> signifies "to care for, attend carefully" (from melete, "care"); in <a href='B:610 4:15'>1Ti 4:15</a>, AV, "meditate," RV, "be diligent in;" in <a href='B:510 4:25'>Act 4:25</a>, "imagine" (marg., "meditate"); in <a href='B:480 13:11'>Mar 13:11</a>, the most authentic mss. have promerimnao. See IMAGINE, MEDITATE. <p/> <C-1,Adjective,4705, spoudaios><p/> akin to A, No. 2 and B, No. 1, primarily signifies "in haste;" hence, diligent, earnest, zealous, <a href='B:540 8:22'>2Co 8:22</a>, AV, "diligent," RV, "earnest." See EARNEST, FORWARD. In the Sept., <a href='B:330 41:25'>Eze 41:25</a>, "stout (planks)." <p/> <C-2,Adjective,4707, spoudaioteros><p/> the comparative degree of No. 1, <a href='B:540 8:22'>2Co 8:22</a>, AV, "more diligent," RV, "more "earnest;" in <a href='B:540 8:17'>2Co 8:17</a>, AV, "more forward," RV, "very earnest." See EARNEST; cp. FORWARD. <p/> <D-1,Adverb,1960, epimelos><p/> from epi, intensive, and an adverbial form of the impersonal verb melei, "it is a care" (cp. B, No. 2), signifies "carefully, diligently," <a href='B:490 15:8'>Luk 15:8</a>. <p/> <D-2,Adverb,4435, pugme><p/> the dative case of pugme, "a fist," lit. means "with the fist" (one hand being rubbed with the clenched fist of the other), a metaphorical expression for "thoroughly," in contrast to what is superficial; <a href='B:480 7:3'>Mar 7:3</a>, RV and AV marg., "diligently" (AV, text, "oft"). It also signified "boxing" (not in the NT); cp. puktes and pugmachos, "a boxer" (Lat., pugnus and pugno; Eng., "pugilist"). In the Sept., <a href='B:20 21:18'>Exo 21:18</a>, <a href='B:290 58:4'>Isa 58:4</a>. <p/> <D-3,Adverb,4709, spoudaios><p/> "speedily, earnestly, diligently" (cp. the corresponding noun, verb and adjective above), is translated "earnestly" in the RV of <a href='B:490 7:4'>Luk 7:4</a> (AV, "instantly"); "diligently" in <a href='B:630 3:13'>Tit 3:13</a>. See INSTANTLY. <p/> <D-4,Adverb,4708, spoudaioteros><p/> the comparative degree of No. 3, "more diligently," is used in <a href='B:570 2:28'>Phi 2:28</a>, RV, "the more diligently" (AV, "the more carefully"). See CAREFULLY. <p/> Notes: (1) Some mss. have the neuter of the comparative adjective spoudaioteron in <a href='B:620 1:17'>2Ti 1:17</a>. The most authentic texts have the adverb, No. 4. <p/> <D-5,Adverb,199, Akribos><p/> means "accurately, exactly." The AV translates it "diligently" in <a href='B:470 2:8'>Mat 2:8</a>, <a href='B:510 18:25'>Act 18:25</a>; "perfectly" in <a href='B:590 5:2'>1Th 5:2</a> (cp. <a href='B:490 1:3'>Luk 1:3</a>). See ACCURATELY, CAREFUL, CIRCUMSPECTLY, PERFECTLY.


topic: Dine, Dinner
definition:
<b>Dine, Dinner</b> <A-1,Verb,709, aristao><p/> primarily, "to breakfast" (see B), was later used also with the meaning "to dine," e.g., <a href='B:490 11:37'>Luk 11:37</a>; in <a href='B:500 1:21,15'>Joh 1:21,15</a>, RV, "break your fast," and "had broken their fast," for AV, "dine;" obviously there it was the first meal in the day. In the Sept., <a href='B:10 43:25'>Gen 43:25</a>, <a href='B:90 14:24'>1Sa 14:24</a>, <a href='B:130 13:7'>1Ch 13:7</a>. <p/> <B-1,Noun,712, ariston><p/> primarily, "the first food," taken early in the morning before work; the meal in the Pharisee's house, in <a href='B:490 11:37'>Luk 11:37</a>, was a breakfast or early meal (see RV, marg.); the dinner was called deipnon. Later the breakfast was called akratisma (not in NT), and dinner, ariston, as in <a href='B:470 22:4'>Mat 22:4</a>, <a href='B:490 11:38'>Luk 11:38</a>, <a href='B:490 14:12'>Luk 14:12</a>.


topic: Dip, Dipped, Dippeth
definition:
<b>Dip, Dipped, Dippeth</b> <1,,911, bapto><p/> "to immerse, dip" (derived from a root signifying "deep"), also signified "to dye," which is suggested in <a href='B:730 19:13'>Rev 19:13</a>, of the Lord's garment "dipped (i.e., dyed) in blood" (RV, "sprinkled" translates the verb rhantizo: see SPRINKLED. It is elsewhere translated "to dip," <a href='B:490 16:24'>Luk 16:24</a>, <a href='B:500 13:26'>Joh 13:26</a>. Cp. the longer form baptizo (primarily a frequentative form). See BAPTIZE. <p/> <2,,1686, embapto><p/> en, "in," and No. 1, "to dip into," is used of the act of Judas in "dipping" his hand with that of Christ in the dish, <a href='B:470 26:23'>Mat 26:23</a>, <a href='B:480 14:20'>Mar 14:20</a>.


topic: Direct
definition:
<b>Direct</b> <1,,2720, kateuthuno><p/> "to make straight" (kata, "down," intensive, euthus, "straight," euthuno, "to straighten"), is translated "guide" in <a href='B:490 1:79'>Luk 1:79</a>, of the Lord's "guidance" of the feet of His people; "direct," in <a href='B:590 3:11'>1Th 3:11</a>, of His "directing" the way of His servants; in <a href='B:600 3:5'>2Th 3:5</a>, of His "directing" the hearts of His saints into the love of God. See GUIDE.


topic: Disallow
definition:
<b>Disallow</b> <1,,593, apodokimazo><p/> "to reject as the result of disapproval" (apo, "away from," dokimazo, "to approve"), is always translated "to reject," except in the AV of <a href='B:670 1:2,7'>1Pe 1:2,7</a>. See REJECT.


topic: Disannul, Disannulling
definition:
<b>Disannul, Disannulling</b> <A-1,Verb,114, atheteo><p/> signifies "to put as of no value" (a, negative, theton, "what is placed," from tithemi, "to put, place"); hence, (a) "to act towards anything as though it were annulled;" e.g., to deprive a law of its force by opinions or acts contrary to it, <a href='B:550 3:15'>Gal 3:15</a>, AV, "disannulleth," RV, "maketh void;" (b) "to thwart the efficacy of anything, to nullify, to frustrate it," <a href='B:490 7:30'>Luk 7:30</a>, "rejected;" <a href='B:530 1:19'>1Co 1:19</a>, "will I reject;" to make void, <a href='B:550 2:21'>Gal 2:21</a>; to set at nought, <a href='B:720 1:8'>Jud 1:8</a>, RV (AV, "despised"); the parallel passage, in <a href='B:680 2:10'>2Pe 2:10</a>, has kataphroneo. In <a href='B:480 6:26'>Mar 6:26</a>, the thought is that of breaking faith with. See DESPISE, A, Note (1). <p/> <A-2,Verb,208, akuroo><p/> "to deprive of authority" (a, negative, kuros, "force, authority;" cp. kurios, "a lord," kuroo, "to strengthen"), hence, "to make of none effect," <a href='B:470 15:6'>Mat 15:6</a>, <a href='B:480 7:13'>Mar 7:13</a>, with reference to the commandment or word of God, RV, "to make void," is translated "disannul" in <a href='B:550 3:17'>Gal 3:17</a>, of the inability of the Law to deprive of force God's covenant with Abraham. This verb stresses the effect of the act, while No. 1 stresses the attitude of the rejector. See VOID. <p/> <B-1,Noun,115, athetesis><p/> akin to A, No. 1, "a setting aside, abolition," is translated "disannulling" <a href='B:650 7:18'>Heb 7:18</a>, with reference to a commandment; in <a href='B:650 9:26'>Heb 9:26</a> "to put away," with reference to sin, lit., "for a putting away." See PUTTING, Note.


topic: Disbelieve
definition:
<b>Disbelieve</b> <1,,569, apisteo><p/> "to be unbelieving" (a, negative, pistis, "faith;" cp. apistos, "unbelieving"), is translated "believed not," etc., in the AV (except in <a href='B:670 2:7'>1Pe 2:7</a>, "be disobedient"); "disbelieve" (or "disbelieved") in the RV, in <a href='B:480 1:16,16'>Mar 1:16,16</a>, <a href='B:490 1:24,41'>Luk 1:24,41</a>, <a href='B:510 28:24'>Act 28:24</a>; "disbelieve" is the best rendering, implying that the unbeliever has had a full opportunity of believing and has rejected it; some mss. have apeitheo, "to be disobedient," in <a href='B:670 2:7'>1Pe 2:7</a>, <a href='B:520 3:3'>Rom 3:3</a>, RV, "were without faith;" <a href='B:620 2:13'>2Ti 2:13</a>, RV, "are faithless. Cp. DISOBEDIENT, C. SEE BELIEVE.


topic: Discern, Discerner, Discernment
definition:
<b>Discern, Discerner, Discernment</b> <A-1,Verb,350, anakrino><p/> "to distinguish, or separate out so as to investigate (krino) by looking throughout (ana, intensive) objects or particulars," hence signifies "to examine, scrutinize, question, to hold a preliminary judicial examination preceding the trial proper" (this first examination, implying more to follow, is often present in the nonlegal uses of the word), e.g., <a href='B:490 23:14'>Luk 23:14</a>; figuratively, in <a href='B:530 4:3'>1Co 4:3</a>; it is said of searching the Scriptures in <a href='B:510 17:11'>Act 17:11</a>; of "discerning" or determining the excellence or defects of a person or thing, e.g., <a href='B:530 2:14'>1Co 2:14</a>, AV, "discerned;" RV, "judged;" in <a href='B:530 10:27'>1Co 10:27</a>, "asking (no) question" (i.e., not raising the question as to whether the meat is the residue from an idolatrous sacrifice). Except in <a href='B:490 23:14'>Luk 23:14</a>, this word is found only in Acts and 1 Cor. See EXAMINE, JUDGE. <p/> <A-2,Verb,1252, diakrino><p/> signifies "to separate, discriminate;" then, "to learn by discriminating, to determine, decide." It is translated "discern" in <a href='B:470 16:3'>Mat 16:3</a>, of discriminating between the varying conditions of the sky (see dokimazo, No. 3, below, in <a href='B:490 12:56'>Luk 12:56</a>), and in <a href='B:530 11:29'>1Co 11:29</a>, with reference to partaking of the bread and the cup of the Lord's Supper unworthily, by not "discerning" or discriminating what they represent; in <a href='B:530 11:31'>1Co 11:31</a>, the RV has "discerned," for the AV, "would judge," of trying oneself, "discerning" one's condition, and so judging any evil before the Lord; in <a href='B:530 14:29'>1Co 14:29</a>, regarding oral testimony in a gathering of believers, it is used of "discerning" what is of the Holy Spirit, RV, "discern" (AV, "judge"). See CONTEND, DECIDE, DIFFER, etc. <p/> <A-3,Verb,1381, dokimazo><p/> signifies "to test, prove, scrutinize," so as "to decide." It is translated "discern" in the AV of <a href='B:490 12:56'>Luk 12:56</a>; RV, "interpret" (marg., "prove"). See APPROVE. <p/> <B-1,Noun,1253, diakrisis><p/> cp. A, No. 2, "a distinguishing, a clear discrimination, discerning, judging," is translated "discernings" in <a href='B:530 12:10'>1Co 12:10</a>, of "discerning" spirits, judging by evidence whether they are evil or of God. In <a href='B:650 5:14'>Heb 5:14</a> the phrase consisting of pros, with this noun, lit., "towards a discerning," is translated "to discern," said of those who are capable of discriminating between good and evil. In <a href='B:520 14:1'>Rom 14:1</a> the word has its other sense of decision or judgment, and the phrase "doubtful disputations" is, lit., "judgments of reasonings" (marg., "not for decisions of doubts," i.e., not to act as a judge of the weak brother's scruples). See DECISION, B, No.2. <p/> Note: For "discernment," <a href='B:570 1:19'>Phi 1:19</a>, see JUDGMENT, Note (4). <p/> <C-1,Adjective,2924, kritikos><p/> signifies "that which relates to judging (krino, "to judge"), fit for, or skilled in, judging" (Eng., "critical"), found in <a href='B:650 4:12'>Heb 4:12</a>, of the Word of God as "quick to discern the thoughts and intents of the heart," (lit., "critical of, etc."), i.e., discriminating and passing judgment on the thoughts and feelings.


topic: Discharged
definition:
<b>Discharged</b> <1,,2673, katargeo><p/> means "to reduce to inactivity." "Discharged" is the RV translation of the word in <a href='B:520 7:2'>Rom 7:2</a>, <a href='B:520 7:6'>Rom 7:6</a> (AV, "is loosed," and "are delivered"). In <a href='B:520 7:2'>Rom 7:2</a> the meaning is that the death of a woman's first husband makes void her status as a wife in the eyes of the Law; she is therefore "discharged" from the prohibition against remarrying; the prohibition is rendered ineffective in her case. So, in <a href='B:520 7:6'>Rom 7:6</a>, with the believer in relation to the Law, he has been made dead to the Law as a means of justification and life. It is not the Law that has died (AV), but the believer (see the RV), who has been "discharged," through being put to death, as to the old nature, in identification with the death of Christ, that he might have life in Christ. See ABOLISH.


topic: Disciple
definition:
<b>Disciple</b> <A-1,Noun,3101, mathetes><p/> lit., "a learner" (from manthano, "to learn," from a root math--, indicating thought accompanied by endeavor), in contrast to didaskalos, "a teacher;" hence it denotes "one who follows one's teaching," as the "disciples" of John, <a href='B:470 9:14'>Mat 9:14</a>; of the Pharisees, <a href='B:470 22:16'>Mat 22:16</a>; of Moses, <a href='B:500 9:28'>Joh 9:28</a>; it is used of the "disciples" of Jesus (a) in a wide sense, of Jews who became His adherents, <a href='B:500 6:66'>Joh 6:66</a>, <a href='B:490 6:17'>Luk 6:17</a>, some being secretly so, <a href='B:500 19:38'>Joh 19:38</a>; (b) especially of the twelve Apostles, <a href='B:470 10:1'>Mat 10:1</a>, <a href='B:490 22:11'>Luk 22:11</a>, e.g.; (c) of all who manifest that they are His "disciples" by abiding in His Word, <a href='B:500 8:31'>Joh 8:31</a>; cp. <a href='B:500 13:35'>Joh 13:35</a>, <a href='B:500 15:8'>Joh 15:8</a>; (d) in the Acts, of those who believed upon Him and confessed Him, <a href='B:500 1:6-2'>Joh 1:6-2</a>, <a href='B:500 6:7'>Joh 6:7</a>, <a href='B:500 14:20'>Joh 14:20</a>, <a href='B:500 14:22'>Joh 14:22</a>, <a href='B:500 14:28'>Joh 14:28</a>, <a href='B:500 15:10'>Joh 15:10</a>, <a href='B:500 19:1'>Joh 19:1</a>, etc. <p/> A "disciple" was not only a pupil, but an adherent; hence they are spoken of as imitators of their teacher; cp. <a href='B:500 8:31'>Joh 8:31</a>, <a href='B:500 15:8'>Joh 15:8</a>. <p/> <A-2,Noun,3102, mathetria><p/> "a female disciple," is said of Tabitha, <a href='B:510 9:36'>Act 9:36</a>. <p/> <A-3,Noun,4827, summathetes><p/> means "a fellow disciple" (sun, with, and No. 1), <a href='B:500 11:16'>Joh 11:16</a>. <p/> Note: In <a href='B:510 1:15'>Act 1:15</a>, the RV translates the mss. which have adelphon, "brethren;" in <a href='B:510 20:7'>Act 20:7</a>, RV, "we," for AV, "disciples." <p/> <B-1,Verb,3100, matheteuo><p/> is used in the Active Voice, intransitively, in some mss., in <a href='B:470 27:57'>Mat 27:57</a>, in the sense of being the "disciple" of a person; here, however, the best mss. have the Passive Voice, lit., "had been made a disciple," as in <a href='B:470 13:52'>Mat 13:52</a>, RV, "who hath been made a disciple." It is used in this transitive sense in the Active Voice in <a href='B:470 28:19'>Mat 28:19</a>, <a href='B:510 14:21'>Act 14:21</a>.


topic: Discipline
definition:
<b>Discipline</b> <1,,4995, sophronismos><p/> from sophron, lit., "saving the mind," from saos, "contracted to" sos, "safe" (cp. sozo, "to save"), phren, "the mind," primarily, "an admonishing or calling to soundness of mind, or to self-control," is used in <a href='B:620 1:7'>2Ti 1:7</a>, AV, "a sound mind;" RV, "discipline." Cp. sophroneo ("to be of sound mind"), sophronizo ("to admonish"), sophronos ("soberly"), and sophron, "of sound mind." See MIND. Cp. CHASTISEMENT.


topic: Discourage (-d)
definition:
<b>Discourage (-d)</b> <1,,120, athumeo><p/> "to be disheartened, dispirited, discouraged" (a, negative, thumos, "spirit, courage," from the root thu--, found in thuo, "to rush," denoting "feeling, passion;" hence Eng., "fume"), is found in <a href='B:580 3:21'>Col 3:21</a>.


topic: Discourse
definition:
<b>Discourse</b> <1,,1256, dialegomai><p/> primarily denotes "to ponder, resolve in one's mind" (dia, "through," lego, "to say"); then, "to converse, dispute, discuss, discourse with;" most frequently, "to reason or dispute with." In <a href='B:650 12:5'>Heb 12:5</a> the RV, "reasoneth with" is to be preferred to the AV, "speaketh unto." The AV translates it "preached," in <a href='B:510 20:7'>Act 20:7</a>, <a href='B:510 20:9'>Act 20:9</a>; this the RV corrects to "discoursed," lit., "dialogue," i.e., not by way of a sermon, but by a "discourse" of a more conversational character. See DISPUTE, PREACH, REASON, SPEAK. In the Sept., <a href='B:20 6:27'>Exo 6:27</a>, <a href='B:70 8:1'>Jdg 8:1</a>, <a href='B:290 63:1'>Isa 63:1</a>


topic: Discover
definition:
<b>Discover</b> * Two verbs are translated by the verb "to discover," in the AV. The RV translates differently in each case. <p/> <1,,398, anaphaino><p/> see APPEAR, A, No. 3. <p/> <2,,2657, katanoeo><p/> "to perceive distinctly, discern clearly, descry," is translated "discovered" in <a href='B:510 27:39'>Act 27:39</a>, AV, of finding a bay with a creek (RV, "perceived"). See BEHOLD.


topic: Discreet, Discreetly
definition:
<b>Discreet, Discreetly</b> <A-1,Adjective,4998, sophron><p/> "of sound mind, self-controlled" (for the derivation, see DISCIPLINE), is translated "sober-minded," in its four occurrences in the RV, <a href='B:610 3:2'>1Ti 3:2</a> (AV, "sober"); <a href='B:630 1:8'>Tit 1:8</a> (AV, "ditto"); <a href='B:630 2:2'>Tit 2:2</a> (AV, "temperate"); <a href='B:630 2:5'>Tit 2:5</a> (AV, "discreet"). See SOBER, TEMPERATE. <p/> <B-1,Adverb,3562, nounechos><p/> lit., "mind-possessing" (nous, "mind, understanding," echo, "to have"), hence denotes "discreetly, sensibly, prudently." <a href='B:480 12:34'>Mar 12:34</a>.


topic: Disease, Diseased (be)
definition:
<b>Disease, Diseased (be)</b> <A-1,Noun,769, astheneia><p/> lit., "lacking strength" (a negative, sthenos, "strength"), "weakness, infirmity," is translated "diseases" in <a href='B:470 8:17'>Mat 8:17</a>, RV, for AV, "sicknesses," and in <a href='B:510 28:9'>Act 28:9</a>. Its usual rendering is "infirmity" or "infirmities;" "sickness," in <a href='B:500 11:4'>Joh 11:4</a>. Cp. B, No. 1. See INFIRMITY, SICKNESS, WEAKNESS. <p/> <A-2,Noun,3119, malakia><p/> primarily denotes "softness" (cp. malakos, "soft," <a href='B:470 11:8'>Mat 11:8</a>, etc.); hence, "debility, disease." It is found in Matthew only, <a href='B:470 4:23'>Mat 4:23</a>, <a href='B:470 9:35'>Mat 9:35</a>, <a href='B:470 10:1'>Mat 10:1</a>. It is frequent in the Sept., e.g., <a href='B:10 42:4'>Gen 42:4</a>, <a href='B:10 44:29'>Gen 44:29</a>, <a href='B:50 7:15'>Deu 7:15</a>, <a href='B:50 28:61'>Deu 28:61</a>, <a href='B:290 38:9'>Isa 38:9</a>, <a href='B:290 53:3'>Isa 53:3</a>. <p/> <A-3,Noun,3554, nosos><p/> akin to Lat. nocere, "to injure" (Eng., "nosology"), is the regular word for "disease, sickness," <a href='B:470 4:23'>Mat 4:23</a>, <a href='B:470 8:17'>Mat 8:17</a>, <a href='B:470 9:35'>Mat 9:35</a>, <a href='B:470 10:1'>Mat 10:1</a>, RV, "disease," AV, "sickness;" in <a href='B:470 4:24'>Mat 4:24</a>, <a href='B:480 1:34'>Mar 1:34</a>, <a href='B:490 4:40'>Luk 4:40</a>, <a href='B:490 6:17'>Luk 6:17</a>, <a href='B:490 9:1'>Luk 9:1</a>, <a href='B:510 19:12'>Act 19:12</a>, AV and RV render it "diseases." In <a href='B:490 7:21'>Luk 7:21</a>, AV has "infirmities." The most authentic mss. omit the word in <a href='B:480 3:15'>Mar 3:15</a>. See SICKNESS. <p/> <A-4,Noun,3553, nosema><p/> an alternative form of No. 3, is found in some mss. in <a href='B:500 5:4'>Joh 5:4</a>. Cp. noseo, "to dote about, have a diseased craving for," <a href='B:610 6:4'>1Ti 6:4</a>. <p/> <B-1,Verb,770, astheneo><p/> akin to A, No. 1, "to lack strength, to be weak, sick," is translated "were diseased" in <a href='B:500 6:2'>Joh 6:2</a>, AV (RV, "were sick"). See IMPOTENT, SICK, WEAK. <p/> <B-2,Verb,2192 2560,echo kakos> lit., "to have badly," i.e, "to be ill or in an evil case," is used in <a href='B:470 14:35'>Mat 14:35</a> (AV, "were diseased," RV, "were sick"); so in <a href='B:480 1:32'>Mar 1:32</a>, <a href='B:490 7:2'>Luk 7:2</a>. See SICK.


topic: Disfigure
definition:
<b>Disfigure</b> <1,,853, aphanizo><p/> primarily means "to cause to disappear," hence (a) "to make unsightly, to disfigure," as of the face, <a href='B:470 6:16'>Mat 6:16</a>; (b) "to cause to vanish away, consume," <a href='B:470 1:6-20'>Mat 1:6-20</a>; (c) in the Passive Voice, "to perish," <a href='B:510 13:41'>Act 13:41</a>, or "to vanish away," <a href='B:660 4:14'>Jam 4:14</a>. See CONSUME.


topic: Dish
definition:
<b>Dish</b> <1,,5165, trublion><p/> denotes "a bowl," somewhat deep, <a href='B:470 26:23'>Mat 26:23</a>, <a href='B:480 14:20'>Mar 14:20</a>; among the Greeks it was a measure in medical prescriptions.


topic: Dishonesty
definition:
<b>Dishonesty</b> <1,,152, aischune><p/> "shame," so the RV in <a href='B:540 4:2'>2Co 4:2</a> (for AV, "dishonesty"), is elsewhere rendered "shame," <a href='B:490 14:9'>Luk 14:9</a>, <a href='B:570 3:19'>Phi 3:19</a>, <a href='B:650 12:2'>Heb 12:2</a>, <a href='B:720 1:13'>Jud 1:13</a>, <a href='B:730 3:18'>Rev 3:18</a>. See SHAME.


topic: Dishonor
definition:
<b>Dishonor</b> <A-1,Noun,819, atimia><p/> from a, negative, time, "honor," denotes "dishonor, igominy, disgrace," in <a href='B:520 1:26'>Rom 1:26</a>, "vile passions" (RV), lit., "passions of dishonor," in <a href='B:520 9:21'>Rom 9:21</a>, "dishonor," of vessels designed for meaner household purposes (in contrast to time, "honor," as in <a href='B:620 2:20'>2Ti 2:20</a>); in <a href='B:530 11:14'>1Co 11:14</a>, said of long hair, if worn by men, RV, "dishonor," for AV, "shame," in contrast to doxa, glory, <a href='B:530 11:15'>1Co 11:15</a>; so in <a href='B:530 15:43'>1Co 15:43</a>, of the "sowing" of the natural body, and in <a href='B:540 6:8'>2Co 6:8</a>, of the Apostle Paul's ministry. In <a href='B:540 11:21'>2Co 11:21</a> he uses it in self-disparagement, AV, "reproach," RV, "disparagement." See DISPARAGEMENT, REPROACH, SHAME, VILE. <p/> <B-1,Adjective,820, atimos><p/> akin to A: see DESPISE, B. <p/> <C-1,Verb,818, atimazo><p/> akin to A, signifies "to dishonour, treat shamefully, insult," whether in word, <a href='B:500 8:49'>Joh 8:49</a>, or deed, <a href='B:480 12:4'>Mar 12:4</a>, <a href='B:490 20:11'>Luk 20:11</a>, RV "handled (him) shamefully," (RV "entreated entreated ... shamefully"); <a href='B:520 1:24'>Rom 1:24</a>, <a href='B:520 2:23'>Rom 2:23</a>, "dishonorest;" <a href='B:660 2:6'>Jam 2:6</a>, RV, "ye have dishonored (the poor)," (AV, "despised"); in the Passive Voice, to suffer dishonor, <a href='B:510 5:41'>Act 5:41</a> (AV, "suffer shame"). See DESPISE, A, Note (2). <p/> Note: Atimao is found in some mss. in <a href='B:480 12:4'>Mar 12:4</a>. <p/> <C-2,Verb,2617, kataischuno><p/> see ASHAMED, No. 3.


topic: Dismiss (-ed)
definition:
<b>Dismiss (-ed)</b> <1,,630, apoluo><p/> lit., "to loose from" (apo, "from," luo, "to loose"), is translated "dismiss" in <a href='B:510 15:30'>Act 15:30</a>, <a href='B:510 15:33'>Act 15:33</a>, RV (AV, "let go") and <a href='B:510 19:41'>Act 19:41</a>. See DEPART, DIVORCE, FORGIVE, GO, LIBERTY, LOOSE, PUT, No. 16, RELEASE, SEND.


topic: Disobedience, Disobedient
definition:
<b>Disobedience, Disobedient</b> <1,,543, apeitheia><p/> lit., "the condition of being unpersuadable" (a, negative, peitho, "to persuade"), denotes "obstinacy, obstinate rejection of the will of God;" hence, "disobedience;" <a href='B:560 2:2'>Eph 2:2</a>, <a href='B:560 5:6'>Eph 5:6</a>, <a href='B:580 3:6'>Col 3:6</a>, and in the RV of <a href='B:520 11:30'>Rom 11:30</a>, <a href='B:520 11:32'>Rom 11:32</a> and <a href='B:650 4:6'>Heb 4:6</a>, <a href='B:650 4:11'>Heb 4:11</a> (for AV, "unbelief"), speaking of Israel, past and present. See UNBELIEF. <p/> <2,,3876, parakoe><p/> primarily, "hearing amiss" (para, "aside," akouo, "to hear"), hence signifies "a refusal to hear;" hence, "an act of disobedience," <a href='B:520 5:19'>Rom 5:19</a>, <a href='B:540 10:6'>2Co 10:6</a>, <a href='B:650 2:2'>Heb 2:2</a>. It is broadly to be distinguished from No. 1, as an act from a condition, though parakoe itself is the effect, in transgression, of the condition of failing or refusing to hear. Carelessness in attitude is the precursor of actual "disobedience." In the OT "disobedience" is frequently described as "a refusing to hear," e.g., <a href='B:300 11:10'>Jer 11:10</a>, <a href='B:300 35:17'>Jer 35:17</a>; cp. <a href='B:510 7:57'>Act 7:57</a>. See Trench, Syn. xvi. <p/> <A-1,Adjective,545, apeithes><p/> akin to A, No. 1, signifies "unwilling to be persuaded, spurning belief, disobedient," <a href='B:490 1:17'>Luk 1:17</a>, <a href='B:510 26:19'>Act 26:19</a>, <a href='B:520 1:30'>Rom 1:30</a>, <a href='B:620 3:2'>2Ti 3:2</a>, <a href='B:630 1:16'>Tit 1:16</a>, <a href='B:630 3:3'>Tit 3:3</a>. <p/> Note: In <a href='B:610 1:9'>1Ti 1:9</a> anupotaktos, "insubordinate, unsubjected" (a, negative, n, euphonic, hupo, "under," tasso, "to order"), is translated "disobedient" in the AV; the RV has "unruly," as in <a href='B:630 1:6'>Tit 1:6</a>, <a href='B:630 1:10'>Tit 1:10</a>; in <a href='B:650 2:8'>Heb 2:8</a>, "not subject" (RV), "not put under" (AV). See PUT, UNRULY. <p/> <B-1,Verb,544, apeitheo><p/> akin to A, No. 1, and B, "to refuse to be persuaded, to refuse belief, to be disobedient," is translated "disobedient," or by the verb "to be disobedient," in the RV of <a href='B:510 14:2'>Act 14:2</a> (AV, "unbelieving"), and <a href='B:510 19:9'>Act 19:9</a> (AV, "believed not"); it is absent from the most authentic mss. in <a href='B:510 17:5'>Act 17:5</a>; in <a href='B:500 3:36'>Joh 3:36</a> "obeyeth not," RV (AV, "believeth not"); in <a href='B:520 2:8'>Rom 2:8</a> "obey not;" in <a href='B:520 10:21'>Rom 10:21</a>, "disobedient;" in <a href='B:520 1:11-31'>Rom 1:11-31</a>, "were disobedient" (AV, "have not believed"); so in <a href='B:520 15:31'>Rom 15:31</a>, <a href='B:650 3:18'>Heb 3:18</a>, <a href='B:650 11:31'>Heb 11:31</a>; in <a href='B:670 2:8'>1Pe 2:8</a>, "disobedient;" so in <a href='B:670 3:20'>1Pe 3:20</a>; in <a href='B:670 3:1'>1Pe 3:1</a>, <a href='B:670 4:17'>1Pe 4:17</a>, "obey not." In <a href='B:670 2:7'>1Pe 2:7</a> the best mss. have apisteo, "to disbelieve." See OBEY, B, No. 4, UNBELIEVING.


topic: Disorderly
definition:
<b>Disorderly</b> <A-1,Adjective,813, ataktos><p/> signifies "not keeping order" (a, negative, tasso, "to put in order, arrange"); it was especially a military term, denoting "not keeping rank, insubordinate;" it is used in <a href='B:590 5:14'>1Th 5:14</a>, describing certain church members who manifested an insubordinate spirit, whether by excitability or officiousness or idleness. See UNRULY. <p/> <B-1,Adverb,814, ataktos><p/> signifies "disorderly, with slackness" (like soldiers not keeping rank), <a href='B:600 3:6'>2Th 3:6</a>; in <a href='B:600 3:11'>2Th 3:11</a> it is said of those in the church who refused to work, and became busy-bodies (cp. <a href='B:610 5:13'>1Ti 5:13</a>). <p/> <C-1,Verb,812, atakteo><p/> signifies "to be out of rank, out of one's place, undisciplined, to behave disorderly:" in the military sense, "to break rank;" negatively in <a href='B:600 3:7'>2Th 3:7</a>, of the example set by the Apostle and his fellow missionaries, in working for their bread while they were at Thessalonica so as not to burden the saints. See BEHAVE.


topic: Disparagement
definition:
<b>Disparagement</b> * For this RV translation of atimia in <a href='B:540 11:21'>2Co 11:21</a>, see DISHONOR, A.


topic: Dispensation
definition:
<b>Dispensation</b> <1,,3622, oikonomia><p/> primarily signifies "the management of a household or of household affairs" (oikos, "a house," nomos, "a law"); then the management or administration of the property of others, and so "a stewardship," <a href='B:490 1:16-4'>Luk 1:16-4</a>; elsewhere only in the Epistles of Paul, who applies it (a) to the responsibility entrusted to him of preaching the Gospel, <a href='B:530 9:17'>1Co 9:17</a> (RV, "stewardship," AV, "dispensation"); (b) to the stewardship commited to him "to fulfill the Word of God," the fulfillment being the unfolding of the completion of the Divinely arranged and imparted cycle of truths which are consummated in the truth relating to the Church as the Body of Christ, <a href='B:580 1:25'>Col 1:25</a> (RV and AV, "dispensation"); so in <a href='B:560 3:2'>Eph 3:2</a>, of the grace of God given him as a stewardship ("dispensation") in regard to the same "mystery;" (c) in <a href='B:560 1:10'>Eph 1:10</a>, <a href='B:560 3:9'>Eph 3:9</a>, it is used of the arrangement or administration by God, by which in "the fullness of the times" (or seasons) God will sum up all things in the heavens and on earth in Christ. In <a href='B:560 3:9'>Eph 3:9</a> some mss. have koinonia, "fellowship," for oikonomia, "dispensation." In <a href='B:610 1:4'>1Ti 1:4</a> oikonomia may mean either a stewardship in the sense of (a) above, or a "dispensation" in the sense of (c). The reading oikodomia, "edifying," in some mss., is not to be accepted. See STEWARDSHIP. <p/> Note: A "dispensation" is not a period or epoch (a common, but erroneous, use of the word), but a mode of dealing, an arrangement, or administration of affairs. Cp. oikonomos, "a steward," and oikonomeo, "to be a steward."


topic: Disperse, Dispersion
definition:
<b>Disperse, Dispersion</b> <A-1,Verb,1262, dialuo><p/> "to dissolve," is used in <a href='B:510 5:36'>Act 5:36</a> of the breaking up and dispersion of a company of men, RV, "dispersed," AV, "scattered." See SCATTER. <p/> <A-2,Verb,4650, skorpizo><p/> "to scatter" (probably from a root, skarp--, signifying "to cut asunder," akin to skorpios, "a scorpion"), is used in <a href='B:470 12:30'>Mat 12:30</a>, <a href='B:490 11:23'>Luk 11:23</a>, <a href='B:500 10:12'>Joh 10:12</a>, <a href='B:500 16:32'>Joh 16:32</a>; in the RV of <a href='B:540 9:9'>2Co 9:9</a>, "scattered abroad" (AV, "he hath dispersed abroad"), of one who liberally dispenses benefits. See SCATTER. <p/> <A-3,Verb,1287, diaskorpizo><p/> dia, "through," and No. 2, signifies "to scatter abroad," in <a href='B:470 26:31'>Mat 26:31</a>, <a href='B:480 14:27'>Mar 14:27</a>, metaphorically of sheep; in <a href='B:490 1:51'>Luk 1:51</a>, of the proud; in <a href='B:500 11:52'>Joh 11:52</a>, of the "scattering" of the children of God; in <a href='B:510 5:37'>Act 5:37</a>, of the followers of Judas of Galilee (AV, "were dispersed"); cp. No. 1, re <a href='B:510 5:36'>Act 5:36</a>; of "scattering" grain by winnowing, <a href='B:470 25:24'>Mat 25:24</a>, <a href='B:470 25:26'>Mat 25:26</a>; in <a href='B:490 15:13'>Luk 15:13</a>, <a href='B:490 16:1'>Luk 16:1</a>, it signifies "to waste." See SCATTER, STRAWED, WASTE. <p/> <A-4,Verb,1289, diasperio><p/> "to scatter abroad" (dia, "through," speiro, "to sow"), is used in <a href='B:510 8:1'>Act 8:1</a>, <a href='B:510 8:4'>Act 8:4</a>, <a href='B:510 11:19'>Act 11:19</a>. <p/> <B-1,Noun,1290, diaspora><p/> akin to A, No. 4, "a scattering, a dispersion," was used of the Jews who from time to time had been scattered among the Gentiles, <a href='B:500 7:35'>Joh 7:35</a>; later with reference to Jews, so "scattered," who had professed, or actually embraced, the Christian faith, "the Dispersion," <a href='B:660 1:1'>Jam 1:1</a>, RV; especially of believers who were converts from Judaism and "scattered" throughout certain districts, "sojourners of the Dispersion," <a href='B:670 1:1'>1Pe 1:1</a>, RV. In the Sept., of Israelites, "scattered" and exiled, e.g., <a href='B:50 28:25'>Deu 28:25</a>, <a href='B:50 30:4'>Deu 30:4</a>, <a href='B:160 1:9'>Neh 1:9</a>.


topic: Displeased
definition:
<b>Displeased</b> <1,,23, aganakteo><p/> from agan, "much," and achomai, "to grieve," primarily meant "to feel a violent irritation, physically;" it was used, too, of the fermenting of wine; hence, metaphorically, "to show signs of grief, to be displeased, to be grieved, vexed;" it is translated "sore displeased" in <a href='B:470 21:15'>Mat 21:15</a>, AV; "much displeased," in <a href='B:480 10:14'>Mar 10:14</a>; the RV always renders it "to be moved with, or to have indignation," as the AV elsewhere, <a href='B:470 20:24'>Mat 20:24</a>, <a href='B:470 26:8'>Mat 26:8</a>, <a href='B:480 14:4'>Mar 14:4</a>, <a href='B:490 13:14'>Luk 13:14</a>. See INDIGNATION. <p/> <2,,4360, prosochthizo><p/> "to be wroth or displeased with" (pros, "toward," or "with," ochtheo, "to be sorely vexed"), is used in <a href='B:650 3:10'>Heb 3:10</a>, <a href='B:650 3:17'>Heb 3:17</a> (AV, "grieved;" RV, "displeased"). "Grieved" does not adequately express the righteous anger of God intimated in the passage. See GRIEVE. <p/> <3,,2371, thumomacheo><p/> lit., "to fight with great animosity" (thumos, "passion," machomai, "to fight"), hence, "to be very angry, to be highly displeased," is said of Herod's "displeasure" with the Tyrians and Sidonians, <a href='B:510 12:20'>Act 12:20</a>.


topic: Disposed (to be)
definition:
<b>Disposed (to be)</b> <1,,1014, boulomia><p/> "to wish, to purpose, to will deliberately," indicating a predisposition acting through the deliberate will, is translated "was disposed" in <a href='B:510 18:27'>Act 18:27</a>, AV (RV, "was minded"). It expresses more strongly than thelo (No. 2) the deliberate exercise of the will. See DESIRE, B, No. 7. <p/> <2,,2309, thelo><p/> means "to will;" it signifies more especially the natural impulse or volition, and indicates a less formal or deliberate purpose than No. 1. It is translated "are disposed" in <a href='B:530 10:27'>1Co 10:27</a>. See DESIRE, B, No. 6.


topic: Disposition
definition:
<b>Disposition</b> <1,,1296, diatage><p/> an ordinance, e.g., <a href='B:520 13:2'>Rom 13:2</a> (cp. diatasso, "to appoint, ordain"), is rendered "disposition" in <a href='B:510 7:53'>Act 7:53</a>; RV, "as it (the law) was ordained by angels" (marg., "as the ordinance of angels;" lit., "unto ordinances of angels"). Angels are mentioned in connection with the giving of the Law of Moses in <a href='B:50 33:2'>Deu 33:2</a>. In <a href='B:550 3:19'>Gal 3:19</a>, <a href='B:650 2:2'>Heb 2:2</a> the purpose of the reference to them is to show the superiority of the Gospel to the Law. In <a href='B:510 7:53'>Act 7:53</a> Stephen mentions the angels to stress the majesty of the Law. See ORDAIN, ORDINANCE.


topic: Disputation
definition:
<b>Disputation</b> <1,,2214, zetesis><p/> denotes, firstly, "a seeking" (zeteo, "to seek"), then, "a debate, dispute, questioning," <a href='B:510 15:2'>Act 15:2</a>, <a href='B:510 15:7'>Act 15:7</a> (some texts have suzetesis, "reasoning," in both verses), RV, "questioning," for AV, "disputation" and "disputing;" for <a href='B:500 3:25'>Joh 3:25</a>, <a href='B:510 25:20'>Act 25:20</a>, <a href='B:610 1:4'>1Ti 1:4</a>, <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 QUESTION, QUESTIONING. <p/> <2,,1261, dialogismos><p/> is translated "disputations" in <a href='B:520 14:1'>Rom 14:1</a>. See below.


topic: Dispute, Disputer, Disputing
definition:
<b>Dispute, Disputer, Disputing</b> <A-1,Noun,1261, dialogimos><p/> denotes, primarily, "an inward reasoning, an opinion" (dia, "through," suggesting separation, logismos, "a reasoning"), e.g., <a href='B:490 2:35'>Luk 2:35</a>, <a href='B:490 5:22'>Luk 5:22</a>, <a href='B:490 6:8'>Luk 6:8</a>; then, "a deliberating, questioning," <a href='B:490 24:38'>Luk 24:38</a>; (more strongly) "a disputing," <a href='B:570 2:14'>Phi 2:14</a>, <a href='B:610 2:8'>1Ti 2:8</a> (AV, "doubtings"); in <a href='B:520 14:1'>Rom 14:1</a>, "disputations;" marg., "(not for decisions) of doubts" (lit., "not unto discussions or doubts," which is perhaps a suitable rendering). Cp. dialogizomai, "to reason." See DOUBTING, IMAGINATION, REASONING, THOUGHT. <p/> <A-2,Noun,3055, logomachia><p/> denotes "a dispute about words" (logos, "a word," mache, "a fight"), or about trivial things, <a href='B:610 6:4'>1Ti 6:4</a>, RV, "disputes," AV, "strifes," See STRIFE. <p/> <A-3,Noun,3859, diaparatribe><p/> denotes "a constant or incessant wrangling" (dia, "through," para, "beside," tribo, "to wear out," suggesting the attrition or wearing effect of contention), <a href='B:610 6:5'>1Ti 6:5</a>, RV, "wranglings," AV, "perverse disputings." Some mss. have the word paradiatribe, in the opposite order of the prefixed prepositions. See WRANGLING. <p/> <A-4,Noun,485, antilogia><p/> denotes "a gainsaying, contradiction" (anti, "against," lego, "to speak"), <a href='B:650 6:16'>Heb 6:16</a> (AV, "strife," RV, "dispute"); <a href='B:650 7:7'>Heb 7:7</a>, "a gainsaying" (RV, "dispute;" AV, "contradiction"); <a href='B:650 12:3'>Heb 12:3</a> (RV, "gainsaying;" AV, "contradiction"); <a href='B:720 1:11'>Jud 1:11</a> ("gainsaying"). See CONTRADICTION, B. <p/> <A-5,Noun,4804, suzetetes><p/> from sun, "with," zeteo, "to seek," denotes "a disputer," <a href='B:530 1:20'>1Co 1:20</a>, where the reference is especially to a learned "disputant," a sophist. <p/> <B-1,Verb,1256, dialegomai><p/> akin to A, No. 1, primarily signifies "to think different things with oneself, to ponder;" then, with other persons, "to converse, argue, dispute;" it is translated "to dispute" in <a href='B:480 9:34'>Mar 9:34</a> (for <a href='B:480 9:33'>Mar 9:33</a>, see No. 2), the RV and AV "had disputed" is somewhat unsuitable here, for the delinquency was not that they had wrangled, but that they had reasoned upon the subject at all; in <a href='B:510 17:17'>Act 17:17</a>, AV (RV, "reasoned," as in the AV of <a href='B:510 18:4'>Act 18:4</a>, <a href='B:510 18:19'>Act 18:19</a>); in <a href='B:510 1:19-9'>Act 1:19-9</a> (RV, "reasoning"); in <a href='B:510 24:12'>Act 24:12</a>, "disputing;" in <a href='B:720 1:9'>Jud 1:9</a>, "disputed." See DISCOURSE. <p/> <B-2,Verb,1260, dialogizomai><p/> akin to A, No. 1, "to bring together different reasons, to reckon them up, to reason, discuss," in <a href='B:480 9:33'>Mar 9:33</a> is translated "ye disputed among yourselves," AV; RV, "were reasoning." See CAST, No. 15, REASON. <p/> <B-3,Verb,4802, suzeteo><p/> akin to A, No. 5, lit., "to seek or examine together," signifies "to discuss," but is translated "to dispute" in <a href='B:510 6:9'>Act 6:9</a>, <a href='B:510 9:29'>Act 9:29</a>; elsewhere only in Mark and Luke. See INQUIRE, QUESTION, REASON.


topic: Disrepute
definition:
<b>Disrepute</b> <1,,557, apelegmos><p/> from apo, "from," and elencho, "to refute," denotes "censure, repudiation" (of something shown to be worthless), hence, "contempt," "disrepute," <a href='B:510 19:27'>Act 19:27</a>, RV, "(come into) disrepute," for AV, "(to be) set at nought." It is akin to apelencho, "to convict, refute" (not in the NT), elencho, "to convict," elenxis, "rebuke," and elegmos, "reproof." See NOUGHT.


topic: Dissension
definition:
<b>Dissension</b> <1,,4714, stasis><p/> akin to histemi, "to stand," denotes (a) "a standing, stability," <a href='B:650 9:8'>Heb 9:8</a>, "(while as the first tabernacle) is yet standing;" (b) "an insurrection, uproar," <a href='B:480 15:7'>Mar 15:7</a>, <a href='B:490 23:19'>Luk 23:19</a>, <a href='B:490 23:25'>Luk 23:25</a>, <a href='B:510 19:40'>Act 19:40</a>, <a href='B:510 24:5'>Act 24:5</a>; (c) "a dissension," <a href='B:510 15:2'>Act 15:2</a>, <a href='B:510 23:7'>Act 23:7</a>, <a href='B:510 23:10'>Act 23:10</a>. See INSURRECTION, SEDITION, STANDING, UPROAR.


topic: Dissimulation, Dissemble
definition:
<b>Dissimulation, Dissemble</b> <A-1,Noun,5272, hupokrisis><p/> primarily, "a reply," came to mean "the acting of a stage-player," because such answered one another in dialogue; hence the meaning "dissembling or pretense." It is translated "dissimulation" in <a href='B:550 2:13'>Gal 2:13</a> (see B). See HYPOCRISY. <p/> <B-1,Verb,4942, sunupokrinomai><p/> sun, "with," hupokrinomai, akin to A, "to join in acting the hypocrite," in pretending to act from one motive, whereas another motive really inspires the act. So in <a href='B:550 2:13'>Gal 2:13</a>, Peter with other believing Jews, in separating from believing Gentiles at Antioch, pretended that the motive was loyalty to the Law of Moses, whereas really it was fear of the Judaizers. <p/> <C-1,Adjective,505, anupokritos><p/> from a, negative, n, euphonic, and an adjectival form corresponding to A, signifies "unfeigned;" it is said of love, <a href='B:540 6:6'>2Co 6:6</a>, <a href='B:670 1:22'>1Pe 1:22</a>, <a href='B:520 12:9'>Rom 12:9</a>, AV, "without dissimulation," RV, "without hypocrisy;" of faith, <a href='B:610 1:5'>1Ti 1:5</a>, <a href='B:620 1:5'>2Ti 1:5</a>, "unfeigned;" of the wisdom that is from above, <a href='B:660 3:17'>Jam 3:17</a>, "without hypocrisy." See HYPOCRISY.


topic: Dissolve
definition:
<b>Dissolve</b> <1,,3089, luo><p/> "to loose," is used of the future demolition of the elements or heavenly bodies, <a href='B:680 1:3-12'>2Pe 1:3-12</a>; in <a href='B:680 3:10'>2Pe 3:10</a>, AV, "shall melt," RV, "shall be dissolved;" in <a href='B:680 1:3-12'>2Pe 1:3-12</a>, AV and RV, "dissolved." See BREAK. <p/> <2,,2647, kataluo><p/> see DESTROY, A, No. 5.


topic: Distraction (without)
definition:
<b>Distraction (without)</b> <1,,563, aperispastos><p/> from a, negative, perispao, "to draw around, draw away, distract" (see CUMBER), is found in <a href='B:530 7:35'>1Co 7:35</a>.


topic: Distress, Distressed
definition:
<b>Distress, Distressed</b> <A-1,Noun,318, ananke><p/> denotes (a) "a necessity," imposed whether by external circumstances, e.g., <a href='B:490 23:17'>Luk 23:17</a>, or inward pressure, e.g., <a href='B:530 9:16'>1Co 9:16</a>; (b) "straits, distress," <a href='B:490 21:23'>Luk 21:23</a> (in <a href='B:490 21:25'>Luk 21:25</a> "distress" translates No. 3); <a href='B:530 7:26'>1Co 7:26</a>, <a href='B:590 3:7'>1Th 3:7</a>; the last two refer to the lack of material things. See NECESSARY, NECESSITY, NEEDS. <p/> <A-2,Noun,4730, stenochoria><p/> see ANGUISH. <p/> <A-3,Noun,4928, sunoche><p/> see ANGUISH. <p/> <A-4,Noun,2347, thlipsis><p/> see AFFLICTION, B, No. 5. <p/> <B-1,Verb,928, basanizo><p/> properly signifies "to test by rubbing on the touchstone" (basanos, "a touchstone"), then, "to question by applying torture;" hence "to vex, torment;" in the Passive Voice, "to be harassed, distressed;" it is said of men struggling in a boat against wind and waves, <a href='B:470 14:24'>Mat 14:24</a>, RV, "distressed" (AV, "tossed"); <a href='B:480 6:48'>Mar 6:48</a>, RV, "distressed" (AV, "toiling"). See PAIN, TOIL, TORMENT, VEX. <p/> <B-2,Verb,4660, skullo><p/> primarily signifies "to skin, to fly;" then "to rend, mangle;" hence, "to vex, trouble, annoy;" it is found in the most authentic mss. in <a href='B:470 9:36'>Mat 9:36</a>, RV, "distressed" (of the multitudes who applied to the Lord for healing); AV, "fainted," translating the alternative reading, ekluo, lit., "to loosen out." It is also used in <a href='B:480 5:35'>Mar 5:35</a>, <a href='B:490 7:6'>Luk 7:6</a>, <a href='B:490 8:49'>Luk 8:49</a>. See TROUBLE. <p/> <B-3,Verb,4729, stenochoreo><p/> see ANGUISH. <p/> <B-4,Verb,2669, kataponeo><p/> primarily, "to tire down with toil, exhaust with labor" (kata, "down," ponos, "labor"), hence signifies "to afflict, oppress;" in the Passive Voice, "to be oppressed, much distressed;" it is translated "oppressed" in <a href='B:510 7:24'>Act 7:24</a>, and "sore distressed" in <a href='B:680 2:7'>2Pe 2:7</a>, RV, (AV, "vexed"). See OPPRESS, VEX.


topic: Distribute, Distribution
definition:
<b>Distribute, Distribution</b> <A-1,Verb,1239, diadidomi><p/> lit., "to give through," (dia, "through," didomi, "to give"), as from one to another, "to deal out," is said of "distributing" to the poor, <a href='B:490 18:22'>Luk 18:22</a>, <a href='B:510 4:35'>Act 4:35</a>, "distribution was made," or to a company of people, <a href='B:500 6:11'>Joh 6:11</a>. It is translated "divideth" in <a href='B:490 11:22'>Luk 11:22</a>. In <a href='B:730 17:13'>Rev 17:13</a> the most authentic mss. have the verb didomi, to give, instead of the longer form. <p/> <A-2,Verb,3307, merizo><p/> is translated "hath distributed" in <a href='B:530 7:17'>1Co 7:17</a>, and in the AV of <a href='B:540 10:13'>2Co 10:13</a>, where, however, this rendering is unsuitable, as it is not a case of distributing among a number, but apportioning a measure to the Apostle and his co-workers; hence the RV, "apportioned." See DIFFER, A, No. 2. <p/> Note: Koinoneo, "to share in common with," is translated "distributing" in <a href='B:520 12:13'>Rom 12:13</a>, AV. The verb does not mean "to distribute;" hence RV, "communicating." Similarly koinonia, "fellowship, communion," is translated "distribution" in <a href='B:540 9:13'>2Co 9:13</a>, AV; RV, "contribution." <p/> <B-1,Adjective,2130, eumetadotos><p/> "ready to impart" (eu, "well," meta, "with," didomi, "to give:" see A, No. 1), is used in <a href='B:610 6:18'>1Ti 6:18</a>, "ready to distribute."


topic: District
definition:
<b>District</b> <1,,3310, meris><p/> denotes "a part" (akin to merizo, DISTRIBUTE, A, No. 2), <a href='B:490 10:42'>Luk 10:42</a>, <a href='B:510 8:21'>Act 8:21</a>, <a href='B:540 6:15'>2Co 6:15</a>, <a href='B:580 1:12'>Col 1:12</a> (lit., "unto the part," or share, of the inheritance). In <a href='B:510 16:12'>Act 16:12</a> the RV translates it "district," with reference to Macedonia. See PART.


topic: Ditch
definition:
<b>Ditch</b> <1,,999, bothunos><p/> any kind of "deep hole or pit" (probably connected with bathos, "deep"), is translated "ditch" in the AV of <a href='B:470 15:14'>Mat 15:14</a>, <a href='B:490 6:39'>Luk 6:39</a>, RV, "pit" in each place, as in both versions of <a href='B:470 12:11'>Mat 12:11</a>. See PIT.


topic: Divers
definition:
<b>Divers</b> <A-1,Adjective,1313, disphoros><p/> is rendered "divers" in <a href='B:650 9:10'>Heb 9:10</a>. See DIFFER, C. <p/> <A-2,Adjective,4164, poikilos><p/> denotes "parti-colored, variegated" (poikillo means "to make gay:" the root of the first syllable is pik--, found in Eng., "picture"), hence "divers," <a href='B:470 4:24'>Mat 4:24</a>, <a href='B:480 1:34'>Mar 1:34</a>, <a href='B:490 4:40'>Luk 4:40</a>, <a href='B:620 3:6'>2Ti 3:6</a>, <a href='B:630 3:3'>Tit 3:3</a>, <a href='B:650 2:4'>Heb 2:4</a> (RV, "manifold"); <a href='B:650 13:9'>Heb 13:9</a>, <a href='B:660 1:2'>Jam 1:2</a> (RV, "manifold"); in <a href='B:670 1:6'>1Pe 1:6</a>, <a href='B:670 4:10'>1Pe 4:10</a>, "manifold," both AV and RV. See MANIFOLD. <p/> Notes: (1) Cp. polupoikilos, <a href='B:560 3:10'>Eph 3:10</a>, "manifold" (lit., "much varied"). <p/> (2) The pronoun tines, "some" (the plural of tis, "someone"), is translated "divers" in the AV of <a href='B:480 8:3'>Mar 8:3</a>, <a href='B:510 19:9'>Act 19:9</a>; RV, "some." <p/> (3) In <a href='B:530 12:28'>1Co 12:28</a>, genos, in the plural, is rendered "divers kinds." See DIVERSITIES. <p/> <B-1,Adverb,4187, polutropos><p/> means "in many ways" (polus, "much," tropos, "a manner, way;" Eng., "trope"), "in divers manners," <a href='B:650 1:1'>Heb 1:1</a>. <p/> Note: The phrase kata topous, lit., "throughout places" (kata, "down, or throughout," in a distributive sense, topos, "a place"), is translated "in divers places," in <a href='B:470 24:7'>Mat 24:7</a>, <a href='B:480 13:8'>Mar 13:8</a>, <a href='B:490 21:11'>Luk 21:11</a>.


topic: Diversity, Diversities
definition:
<b>Diversity, Diversities</b> <1,,1243, diairesis><p/> See DIFFER, B, No. 1. <p/> Note: Genos, "a kind, class, sort" (Eng., "genus"), is translated "diversities" in the AV of <a href='B:530 12:28'>1Co 12:28</a> (marg., "kinds"); RV, "divers kinds."


topic: Divide, Divider, Dividing
definition:
<b>Divide, Divider, Dividing</b> <A-1,Verb,873, aphorizo><p/> lit., "to mark off by boundaries or limits" (apo, "from," horizo, "to determine, mark out"), denotes "to separate;" "divideth," <a href='B:470 25:32'>Mat 25:32</a>, AV; RV, "separateth," as in the preceding part of the verse. See SEPARATE, SEVER. <p/> <A-2,Verb,1244, diaireo><p/> lit., "to take asunder" (see DIFFER, B, No. 1), "to divide into parts, to distribute," is found in <a href='B:490 15:12'>Luk 15:12</a>, <a href='B:530 12:11'>1Co 12:11</a>. <p/> <A-3,Verb,1239, diadidomi><p/> see DISTRIBUTE, A, No. 1. <p/> <A-4,Verb,1252, diakrino><p/> "to separate," discriminate, hence, "to be at variance with oneself, to be divided in one's mind," is rendered "divided" in <a href='B:660 2:4'>Jam 2:4</a>, RV; AV, "partial." See DISCERN. <p/> <A-5,Verb,1096, ginomai><p/> "to become," is translated "was divided" in <a href='B:730 16:19'>Rev 16:19</a> (of "the great city"), lit., "became into three parts." <p/> <A-6,Verb,3307, merizo><p/> akin to meros, "a part, to part, divide into," in the Middle Voice means "to divide anything with another, to share with." The usual meaning is "to divide," <a href='B:470 1:12-26'>Mat 1:12-26</a>, <a href='B:480 1:3-26'>Mar 1:3-26</a>, <a href='B:480 6:41'>Mar 6:41</a>, <a href='B:490 12:13'>Luk 12:13</a> (Middle Voice); <a href='B:520 12:3'>Rom 12:3</a>, "hath dealt" <a href='B:530 1:13'>1Co 1:13</a>, <a href='B:650 7:2'>Heb 7:2</a>, RV (AV, "gave a part"). Elsewhere with other meanings, <a href='B:530 7:17'>1Co 7:17</a>, <a href='B:530 7:34'>1Co 7:34</a>, <a href='B:540 10:13'>2Co 10:13</a>. See DEAL, DIFFER, A, No. 2, DISTRIBUTE, A, No. 2, GIVE. <p/> <A-7,Verb,1266, diamerizo><p/> dia, "through," and No. 6, "to divide through," i.e., "completely, to divide up," is translated "to divide" in <a href='B:490 1:11-18'>Luk 1:11-18</a>, <a href='B:490 1:12-53'>Luk 1:12-53</a>, <a href='B:490 22:17'>Luk 22:17</a>; "parted" in <a href='B:470 27:35'>Mat 27:35</a>, <a href='B:480 15:24'>Mar 15:24</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 2:45'>Act 2:45</a>; in <a href='B:510 2:3'>Act 2:3</a>, AV, "cloven," RV, "parting asunder." See CLOVEN. <p/> <A-8,Verb,3718, orthotomeo><p/> lit., "to cut straight" (orthos, "straight," temno, "to cut"), is found in <a href='B:620 2:15'>2Ti 2:15</a>, AV, "rightly dividing," RV, "handling aright" (the word of truth); the meaning passed from the idea of cutting or "dividing," to the more general sense of "rightly dealing with a thing." What is intended here is not "dividing" Scripture from Scripture, but teaching Scripture accurately. In the Sept., of directing one's paths, <a href='B:240 3:6'>Pro 3:6</a>, <a href='B:240 11:5'>Pro 11:5</a> ("righteousness traces out blameless paths"). <p/> Note: In <a href='B:510 13:19'>Act 13:19</a>, the AV, "He divided their land ... by lot," represents the verb kataklerodoteo, from kata, suggesting "distribution," kleros, "a lot," didomi, "to give." The most authentic mss. have katakleronomeo, "to distribute," as an inheritance, from kleronomia, "an inheritance;" hence RV, "He gave them their land for an inheritance." For schizo, <a href='B:510 14:4'>Act 14:4</a>, <a href='B:510 23:7'>Act 23:7</a>, see BREAK, No. 12. <p/> <B-1,Noun,3312, meristes><p/> "a divider," is found in <a href='B:490 12:14'>Luk 12:14</a>. <p/> <B-2,Noun,3311, merismos><p/> akin to No. 1, primarily denotes "a division, partition" (meros, "a part"); hence, (a) "a distribution," <a href='B:650 2:4'>Heb 2:4</a>, "gifts" (marg. of RV, "distributions"); (b) "a dividing or separation," <a href='B:650 4:12'>Heb 4:12</a>, "dividing" (AV, "dividing asunder"). Some take this in the Active sense, "as far as the cleaving asunder or separation of soul and spirit;" others in the Passive sense, "as far as the division (i.e., the dividing line) between soul and spirit," i.e., where one differs from the other. The former seems more in keeping with the meaning of the word. See GIFT.


topic: Divination
definition:
<b>Divination</b> <1,,4436, puthon><p/> (Eng., "python"), in Greek mythology was the name of the Pythian serpent or dragon, dwelling in Pytho, at the foot of mount Parnassus, guarding the oracle of Delphi, and slain by Apollo. Thence the name was transferred to Apollo himself. Later the word was applied to diviners or soothsayers, regarded as inspired by Apollo. Since demons are the agents inspiring idolatry, <a href='B:530 10:20'>1Co 10:20</a>, the young woman in <a href='B:510 16:16'>Act 16:16</a> was possessed by a demon instigating the cult of Apollo, and thus had "a spirit of divination."


topic: Divine
definition:
<b>Divine</b> <A-1,Adjective,2304, theios><p/> "Divine" (from theos, "God"), is used of the power of God, <a href='B:680 1:3'>2Pe 1:3</a>, and of His nature, <a href='B:680 1:4'>2Pe 1:4</a>, in each place, as that which proceeds from Himself. In <a href='B:510 17:29'>Act 17:29</a> it is used as a noun with the definite article, to denote "the Godhead," the Deity (i.e., the one true God). This word, instead of theos, was purposely used by the Apostle in speaking to Greeks on Mars Hill, as in accordance with Greek usage. Cp. DIVINITY. In the Sept., <a href='B:20 31:3'>Exo 31:3</a>, <a href='B:20 35:31'>Exo 35:31</a>, <a href='B:220 27:3'>Job 27:3</a>, <a href='B:220 33:4'>Job 33:4</a>, <a href='B:240 2:17'>Pro 2:17</a>. <p/> <B-1,Noun,2999, latreia><p/> akin to latreuo, "to serve," primarily, any service for hire, denotes in Scripture the service of God according to the requirements of the Levitical Law, <a href='B:520 9:4'>Rom 9:4</a>, <a href='B:650 9:1'>Heb 9:1</a>, <a href='B:650 9:6'>Heb 9:6</a>, "Divine service." It is used in the more general sense of service to God, in <a href='B:500 16:2'>Joh 16:2</a>, <a href='B:520 12:1'>Rom 12:1</a>. See SERVICE.


topic: Divinity
definition:
<b>Divinity</b> <1,,2305, theiotes><p/> "divinity," the RV rendering in <a href='B:520 1:20'>Rom 1:20</a> (AV, "Godhead"), is derived from theios (see DIVINE, A), and is to be distinguished from theotes, in <a href='B:580 2:9'>Col 2:9</a>, "Godhead." In <a href='B:520 1:20'>Rom 1:20</a> the Apostle "is declaring how much of God may be known from the revelation of Himself which He has made in nature, from those vestiges of Himself which men may everywhere trace in the world around them. Yet it is not the personal God whom any man may learn to know by these aids; He can be known only by the revelation of Himself in His Son; ... but in the second passage (<a href='B:580 2:9'>Col 2:9</a>), Paul is declaring that in the Son there dwells all the fullness of absolute Godhead; they were no mere rays of Divine glory which gilded Him, lighting up His Person for a season and with a splendor not His own; but He was, and is, absolute and perfect God; and the Apostle uses theotes to express this essential and personal Godhead of the Son" (Trench, Syn. ii). Theotes indicates the "Divine" essence of Godhood, the personality of God; theiotes, the attributes of God, His "Divine" nature and properties. See GODHEAD.


topic: Division
definition:
<b>Division</b> <1,,1267, diamerismos><p/> primarily, "a parting, distribution," denotes "a discussion, dissension, division or discord, breaking up as of family ties" (dia, "asunder," meros, "a part"), it is found in <a href='B:490 12:51'>Luk 12:51</a>, where it is contrasted with eirene, "peace." Cp. DIVIDE, A, No. 7. <p/> <2,,1307, dichostasia><p/> lit., "a standing apart" (diche, "asunder, apart," stasis, "a standing;" the root di-- indicating "division," is found in many words in various languages), is used in <a href='B:520 16:17'>Rom 16:17</a>, where believers are enjoined to mark those who cause "division" and to turn away from them; and in <a href='B:550 5:20'>Gal 5:20</a>, RV (AV, "seditions"), where "divisions" are spoken of as "works of the flesh." Some mss. have this noun in <a href='B:530 3:3'>1Co 3:3</a>. <p/> <3,,4978, schisma><p/> (Eng., "schism"), denotes "a cleft, a rent," <a href='B:470 9:16'>Mat 9:16</a>, <a href='B:480 2:21'>Mar 2:21</a>; then, metaphorically, "a division, dissension," <a href='B:500 7:43'>Joh 7:43</a>, <a href='B:500 9:16'>Joh 9:16</a>, <a href='B:500 10:19'>Joh 10:19</a>, <a href='B:530 1:10'>1Co 1:10</a>, <a href='B:530 11:18'>1Co 11:18</a>; in <a href='B:530 12:25'>1Co 12:25</a> it is translated "schism" (marg., "division"). The root is skid--, seen in the corresponding verb schizo, "to cleave" (Lat. scindo). See SCHISM. Cp. hairesis, a sect.


topic: Divorce, Divorcement
definition:
<b>Divorce, Divorcement</b> <A-1,Verb,630, apoluo><p/> "to let loose from, let go free" (apo, "from," luo, "to loose"), is translated "is divorced" in the AV of <a href='B:470 5:32'>Mat 5:32</a> (RV, "is put away"); it is further used of "divorce" in <a href='B:470 1:19'>Mat 1:19</a>, <a href='B:470 19:3'>Mat 19:3</a>, <a href='B:470 1:19-9'>Mat 1:19-9</a>, <a href='B:480 10:2'>Mar 10:2</a>, <a href='B:480 10:4'>Mar 10:4</a>, <a href='B:480 10:11'>Mar 10:11</a>, <a href='B:490 16:18'>Luk 16:18</a>. The Lord also used it of the case of a wife putting away her husband, <a href='B:480 10:12'>Mar 10:12</a>, a usage among Greeks and Romans, not among Jews. See DISMISS. <p/> <B-1,Noun,647, apostasion><p/> primarily, "a defection," lit., "a standing off" (apo, "from," stasis, "a standing;" cp. aphistemi, "to cause to withdraw"), denotes, in the NT, "a writing or bill of divorcement," <a href='B:470 5:31'>Mat 5:31</a>, <a href='B:470 19:7'>Mat 19:7</a>, <a href='B:480 10:4'>Mar 10:4</a>. In Sept., <a href='B:50 24:3'>Deu 24:3</a>, <a href='B:290 50:1'>Isa 50:1</a>, <a href='B:300 3:8'>Jer 3:8</a>.


topic: Do, Done
definition:
<b>Do, Done</b> * In English the verb "to do" serves the purpose of a large number of verbs, and has a large variety of meanings. It therefore translates a considerable number of Greek verbs. These, with their specific meanings, are as follows: <p/> <1,,4160, poieo><p/> signifies (a) "to make," (b) "to do," i.e., to adopt a way of expressing by act the thoughts and feelings. It stands for a number of such acts, chiefly "to make, produce, create, cause," e.g., <a href='B:470 17:4'>Mat 17:4</a>. See ABIDE, APPOINT, BEAR, BRING, CAUSE, COMMIT, CONTINUE, DEAL, EXECUTE, EXERCISE, FULFILL, GAIN, GIVE, HOLD, KEEP, MAKE, MEAN, OBSERVE, ORDAIN, PERFORM, PROVIDE, PURPOSE, PUT, SHOW, SHOOT FORTH, SPEND, TAKE, TARRY, WORK, YIELD. <p/> <2,,4238, prasso><p/> signifies "to practice," though this is not always to be pressed. The Apostle John, in his Epistles, uses the continuous tenses of poieo, to indicate a practice, the habit of doing something, e.g., <a href='B:690 3:4'>1Jo 3:4</a> (the AV, "committeth" and "commit" in <a href='B:690 1:3-9'>1Jo 1:3-9</a>, e.g., is wrong; "doeth," RV, in the sense of "practicing", is the meaning). He uses prasso twice in the Gospel, <a href='B:500 3:20'>Joh 3:20</a>, <a href='B:500 5:29'>Joh 5:29</a>. The Apostle Paul uses prasso in the sense of practicing, and the RV so renders the word in <a href='B:520 1:32'>Rom 1:32</a>, <a href='B:520 2:2'>Rom 2:2</a>, instead of AV, "commit," though, strangely enough, the RV translates it "committed," instead of "practiced," in <a href='B:540 12:21'>2Co 12:21</a>. <p/> Generally speaking, in Paul's Epistles poieo denotes "an action complete in itself," while prasso denotes "a habit." The difference is seen in <a href='B:520 1:32'>Rom 1:32</a>, RV. Again, poieo stresses the accomplishment, e.g., "perform," in <a href='B:520 4:21'>Rom 4:21</a>; prasso stresses the process leading to the accomplishment, e.g., "doer," in <a href='B:520 2:25'>Rom 2:25</a>. In <a href='B:520 2:3'>Rom 2:3</a> he who does, poieo, the things mentioned, is warned against judging those who practice them, prasso. <p/> The distinction in <a href='B:500 1:3-21'>Joh 1:3-21</a> is noticeable: "Every one that doeth (prasso, practiceth) ill ... he that doeth (poieo) the truth." While we cannot draw the regular distinction, that prasso speaks of doing evil things, and poieo of doing good things, yet very often "where the words assume an ethical tinge, there is a tendency to use the verbs with this distinction" (Trench, Syn., xcvi). See COMMIT, EXACT, KEEP, REQUIRE, USE. <p/> <3,,1096, ginomai><p/> "to become," is sometimes translated "do" or "done," e.g., <a href='B:490 4:23'>Luk 4:23</a>, "done (at Capernaum)," followed by poieo in the next clause. In <a href='B:470 21:42'>Mat 21:42</a>, <a href='B:480 12:11'>Mar 12:11</a>, this verb is translated, in the AV, "(the Lord's) doing;" RV, "this was from the Lord." See BECOME. <p/> <4,,2038, ergazomai><p/> denotes "to work" (ergon, "work"). In <a href='B:550 6:10'>Gal 6:10</a> the RV renders it "let us work," for AV, "let us do;" in 3 John 5, "thou doest." See COMMIT, LABOR, MINISTER, TRADE, WORK. <p/> <5,,2716, katergazomai><p/> kata (intensive), is a more emphatic verb than No. 4. In <a href='B:520 2:9'>Rom 2:9</a> the RV has "worketh" for AV, "doeth." In <a href='B:520 7:15'>Rom 7:15</a>, <a href='B:520 7:17'>Rom 7:17</a>, both translate it "I do" (RV marg., "work"); so in <a href='B:520 7:20'>Rom 7:20</a>, "I that do." In <a href='B:530 5:3'>1Co 5:3</a> the RV has "wrought," for AV, "done." In <a href='B:560 6:13'>Eph 6:13</a> both render it "having done (all); more suitably, "having wrought" (all); the AV marg. "having overcome" does not give the correct meaning. See CAUSE, B, Note (2), PERFORM, WORK, WROUGHT. <p/> <6,,2480, ischuo><p/> signifies "to be strong, to prevail." It is translated "I can do," in <a href='B:570 4:13'>Phi 4:13</a>. See ABLE, etc. <p/> <7,,3930, parecho><p/> lit. means "to hold near" (para, "beside," and echo, "to have"), i.e., "to present, offer, supply." It is translated "do for" in <a href='B:490 7:4'>Luk 7:4</a>. See BRING, No. 21. <p/> Notes: (1) In <a href='B:570 2:13'>Phi 2:13</a> energeo, "to work," is translated "to do," AV; RV, "to work." (2) In <a href='B:490 13:32'>Luk 13:32</a> apoteleo, "to complete, perform," is translated "I ... do," AV; RV, "I perform" (some mss. have epiteleo here). (3) In <a href='B:510 15:36'>Act 15:36</a>, echo, "to have, to hold," sometimes used to express the condition in which a person is, how he is faring, is translated "(how) they do," AV; RV, "how they fare." It is often used of a physical condition, e.g., <a href='B:470 4:24'>Mat 4:24</a> (see SICK). (4) In <a href='B:510 25:9'>Act 25:9</a> katatithemi, "to deposit, or lay up, for future use, to lay up favor for oneself with a person," is translated "to do (the Jews a pleasure)," AV: RV, "to gain (favor with the Jews)," (5) In <a href='B:500 16:2'>Joh 16:2</a> prosphero, "to bring near, offer, present," is translated "doeth (service)," AV; RV, "offereth (service)." (6) In <a href='B:650 4:13'>Heb 4:13</a> the phrase hemin ho logos, rendered "(with whom) we have to do," is, lit., "(with whom is) the account to us." (7) In <a href='B:530 13:10'>1Co 13:10</a>, katargeo, "to render inactive, abolish," so is translated "shall be done away;" <a href='B:540 3:7'>2Co 3:7</a>, AV, "was to be done away," RV, "was passing away;" <a href='B:540 3:11'>2Co 3:11</a>. See ABOLISH, DESTROY. (8) For "done aforetime," <a href='B:520 3:25'>Rom 3:25</a>, RV, see PAST. For "did," <a href='B:620 4:14'>2Ti 4:14</a>, AV, see SHOW, No. 3. For "do good" see GOOD.


topic: Doctor
definition:
<b>Doctor</b> <1,,1320, didaskalos><p/> a teacher (from didasko, "to teach"), cp. didaskalia, "teaching, doctrine, instruction," is translated "doctors," with reference to the teachers of the Jewish religion, <a href='B:490 2:46'>Luk 2:46</a>. Cp. paideutes, "a teacher." See MASTER, TEACHER. <p/> <2,,3547, nomodidaskalos><p/> "a teacher of the Law" (nomos, "a law," and No. 1), with reference to the teachers of the Mosaic Law, is used in the same sense as No. 1, <a href='B:490 5:17'>Luk 5:17</a>, <a href='B:510 5:34'>Act 5:34</a>; also of those who went about among Christians, professing to be instructors of the Law, <a href='B:610 1:7'>1Ti 1:7</a>. See TEACHER. See under LAW.


topic: Doctrine
definition:
<b>Doctrine</b> <1,,1322, didache><p/> akin to No. 1, under DOCTOR, denotes "teaching," either (a) that which is taught, e.g., <a href='B:470 7:28'>Mat 7:28</a>, AV, "doctrine," RV, "teaching;" <a href='B:630 1:9'>Tit 1:9</a>, RV; <a href='B:730 1:2-15'>Rev 1:2-15</a>, <a href='B:730 2:24'>Rev 2:24</a>, or (b) the act of teaching, instruction, e.g., <a href='B:480 4:2'>Mar 4:2</a>, AV, "doctrine," RV, "teaching;" the RV has "the doctrine" in <a href='B:520 16:17'>Rom 16:17</a>. See NOTE (1) below. <p/> <2,,1319, didaskalia><p/> denotes, as No. 1 (from which, however, it is to be distinguished), (a) "that which is taught, doctrine," <a href='B:470 15:9'>Mat 15:9</a>, <a href='B:480 7:7'>Mar 7:7</a>, <a href='B:560 4:14'>Eph 4:14</a>, <a href='B:580 2:22'>Col 2:22</a>, <a href='B:610 1:10'>1Ti 1:10</a>, <a href='B:610 4:1'>1Ti 4:1</a>, <a href='B:610 4:6'>1Ti 4:6</a>, <a href='B:610 6:1'>1Ti 6:1</a>, <a href='B:610 6:3'>1Ti 6:3</a>, <a href='B:620 4:3'>2Ti 4:3</a>, <a href='B:630 1:9'>Tit 1:9</a> ("doctrine," in last part of verse: see also No. 1); <a href='B:630 2:1'>Tit 2:1</a>, <a href='B:630 2:10'>Tit 2:10</a>; (b) "teaching, instruction," <a href='B:520 12:7'>Rom 12:7</a>, "teaching;" <a href='B:520 15:4'>Rom 15:4</a>, "learning;" <a href='B:610 4:13'>1Ti 4:13</a>, AV, "doctrine," RV, "teaching;" <a href='B:610 4:16'>1Ti 4:16</a>, AV, "the doctrine," RV, (correctly) "thy teaching; <a href='B:610 5:17'>1Ti 5:17</a>, AV, "doctrine," RV "teaching;" <a href='B:620 3:10'>2Ti 3:10</a>, <a href='B:620 3:16'>2Ti 3:16</a> (ditto); <a href='B:630 2:7'>Tit 2:7</a>, "thy doctrine." Cp. No. 1, under DOCTOR. See LEARNING. <p/> Notes: (1) Whereas didache is used only twice in the Pastoral Epistles, <a href='B:620 4:2'>2Ti 4:2</a>, <a href='B:630 1:9'>Tit 1:9</a>, didaskalia occurs fifteen times. Both are used in the Active and Passive senses (i.e., the act of teaching and what is taught), the Passive is predominant in didache, the Active in didaskalia; the former stresses the authority, the latter the act (Cremer). Apart from the Apostle Paul, other writers make use of didache only, save in <a href='B:470 15:9'>Mat 15:9</a>, <a href='B:480 7:7'>Mar 7:7</a> (didaskalia). <p/> (2) In <a href='B:650 6:1'>Heb 6:1</a>, logos, "a word," is translated "doctrine," AV; the RV margin gives the lit. rendering, "the word (of the beginning of Christ)," and, in the text, "the (first) principles (of Christ)."


topic: Doer
definition:
<b>Doer</b> <1,,4163, poietes><p/> akin to poieo, see DO, No. 1, signifies "a doer," <a href='B:520 2:13'>Rom 2:13</a>, <a href='B:660 1:1-23'>Jam 1:1-23</a>, <a href='B:660 1:25'>Jam 1:25</a>, <a href='B:660 4:11'>Jam 4:11</a>. Its meaning "poet" is found in <a href='B:510 17:28'>Act 17:28</a>. <p/> Notes: (1) For prasso, rendered "doer" in <a href='B:520 2:25'>Rom 2:25</a>, see DO, No. 2. <p/> (2) In <a href='B:620 2:9'>2Ti 2:9</a>, kakourgos is rendered "evil doer" (RV, "malefactor").


topic: Dog
definition:
<b>Dog</b> <1,,2965, kuon><p/> is used in two senses, (a) natural, <a href='B:470 7:6'>Mat 7:6</a>, <a href='B:490 16:21'>Luk 16:21</a>, <a href='B:680 2:22'>2Pe 2:22</a>; (b) metaphorical, <a href='B:570 3:2'>Phi 3:2</a>, <a href='B:730 22:15'>Rev 22:15</a>, of those whose moral impurity will exclude them from the New Jerusalem. The Jews used the term of Gentiles, under the idea of ceremonial impurity. Among the Greeks it was an epithet of impudence. Lat., canis, and Eng., "hound" are etymologically akin to it. <p/> <2,,2952, kunarion><p/> a diminutive of No. 1, "a little dog, a puppy," is used in <a href='B:470 1:15-27'>Mat 1:15-27</a>, <a href='B:480 1:7-28'>Mar 1:7-28</a>.


topic: Dominion (have ... over)
definition:
<b>Dominion (have ... over)</b> <A-1,Noun,2904, kratos><p/> "force, strength, might," more especially "manifested power," is derived from a root kra--, "to perfect, to complete:" "creator" is probably connected. It also signifies "dominion," and is so rendered frequently in doxologies, <a href='B:670 4:11'>1Pe 4:11</a>, <a href='B:670 5:11'>1Pe 5:11</a>, <a href='B:720 1:25'>Jud 1:25</a>, <a href='B:730 1:6'>Rev 1:6</a>, <a href='B:730 5:13'>Rev 5:13</a> (RV); in <a href='B:610 6:16'>1Ti 6:16</a>, and <a href='B:650 2:14'>Heb 2:14</a> it is translated "power." See MIGHT, POWER, STRENGTH. <p/> Note: Synonymous words are bia, "force," often oppressive, dunamis, "power," especially "inherent power;" energeia, "power" especially in exercise, operative power; exousia, primarily "liberty of action," then "authority" either delegated or arbitrary; ischus, "strength," especially physical, power as an endowment. <p/> <A-2,Noun,2963, kuriotes><p/> denotes "lordship" (kurios, "a lord"), "power, dominion," whether angelic or human, <a href='B:560 1:21'>Eph 1:21</a>, <a href='B:580 1:16'>Col 1:16</a>, <a href='B:680 2:10'>2Pe 2:10</a> (RV, for AV, "government"); <a href='B:720 1:8'>Jud 1:8</a>. In Eph. and Col. it indicates a grade in the angelic orders, in which it stands second. <p/> <B-1,Verb,2961, kurieuo><p/> "to be lord over, rule over, have dominion over" (akin to A, No. 2), is used of (a) Divine authority over men, <a href='B:520 14:9'>Rom 14:9</a>, "might be Lord;" (b) human authority over men, <a href='B:490 22:25'>Luk 22:25</a>, "lordship," <a href='B:610 6:15'>1Ti 6:15</a>, "lords" (RV, marg., "them that rule as lords"); (c) the permanent immunity of Christ from the "dominion" of death, <a href='B:520 6:9'>Rom 6:9</a>; (d) the deliverance of the believer from the "dominion" of sin, <a href='B:520 6:14'>Rom 6:14</a>; (e) the "dominion" of law over men, <a href='B:520 7:1'>Rom 7:1</a>; (f) the "dominion" of a person over the faith of other believers, <a href='B:540 1:24'>2Co 1:24</a> (RV, "lordship"). See LORD. <p/> <B-2,Verb,2634, katakurieuo><p/> kata, "down" (intensive), and No. 1, "to exercise, or gain, dominion over, to lord it over," is used of (a) the "lordship" of gentile rulers, <a href='B:470 20:25'>Mat 20:25</a>, AV, "exercise dominion," RV, "lord it;" <a href='B:480 10:42'>Mar 10:42</a>, AV, "exercise lordship," RV, "lord it;" (b) the power of demons over men, <a href='B:510 19:16'>Act 19:16</a>, AV, "overcame," RV, "mastered;" (c) of the evil of elders in "lording" it over the saints under their spiritual care, <a href='B:670 5:3'>1Pe 5:3</a>. See LORDSHIP, OVERCOME. <p/> Note: For authenteo, "to have dominion," <a href='B:610 2:12'>1Ti 2:12</a>, RV, see AUTHORITY, No. 3.


topic: Door
definition:
<b>Door</b> <1,,2374, thura><p/> "a door, gate" (Eng., "door" is connected), is used (a) literally, e.g., <a href='B:470 6:6'>Mat 6:6</a>, <a href='B:470 27:60'>Mat 27:60</a>; (b) metaphorically, of Christ, <a href='B:500 10:7'>Joh 10:7</a>, <a href='B:500 10:9'>Joh 10:9</a>; of faith, by acceptance of the Gospel, <a href='B:510 14:27'>Act 14:27</a>; of "openings" for preaching and teaching the Word of God, <a href='B:530 16:9'>1Co 16:9</a>, <a href='B:540 2:12'>2Co 2:12</a>, <a href='B:580 4:3'>Col 4:3</a>, <a href='B:730 3:8'>Rev 3:8</a>; of "entrance" into the Kingdom of God, <a href='B:470 25:10'>Mat 25:10</a>, <a href='B:490 1:13-25'>Luk 1:13-25</a>; of Christ's "entrance" into a repentant believer's heart, <a href='B:730 3:20'>Rev 3:20</a>; of the nearness of Christ's second advent, <a href='B:470 24:33'>Mat 24:33</a>, <a href='B:480 13:29'>Mar 13:29</a>; cp. <a href='B:660 5:9'>Jam 5:9</a>; of "access" to behold visions relative to the purposes of God, <a href='B:730 4:1'>Rev 4:1</a>. <p/> Note: For the phrase "that kept the door," thuroros, <a href='B:500 1:18-17'>Joh 1:18-17</a> ("porter" in <a href='B:480 13:34'>Mar 13:34</a>, <a href='B:500 10:3'>Joh 10:3</a>), see PORTER.


topic: Dote
definition:
<b>Dote</b> <1,,3552, noseo><p/> signifies "to be ill, to be ailing," whether in body or mind; hence, "to be taken with such a morbid interest in a thing as is tantamount to a disease, to dote," <a href='B:610 6:4'>1Ti 6:4</a> (marg., "sick"). The primary meaning of "dote" is to be foolish (cp. <a href='B:300 50:36'>Jer 50:36</a>, the evident meaning of noseo, in this respect, is "to be unsound."


topic: Double
definition:
<b>Double</b> <A-1,Adjective,1362, diplous><p/> denotes "twofold, double," <a href='B:610 5:17'>1Ti 5:17</a>, <a href='B:730 18:6'>Rev 18:6</a> (twice). The comparative degree diploteron (neuter) is used adverbially in <a href='B:470 23:15'>Mat 23:15</a>, "twofold more." <p/> <B-1,Verb,1363, diploo><p/> signifies "to double, to repay or render twofold," <a href='B:730 18:6'>Rev 18:6</a>.


topic: Double-minded
definition:
<b>Double-minded</b> <1,,1374, dipsuchos><p/> lit. means "two-souled" (dis, "twice," psuche, "a soul"), hence, "double-minded," <a href='B:660 1:8'>Jam 1:8</a>, <a href='B:660 4:8'>Jam 4:8</a>.


topic: Double-tongued
definition:
<b>Double-tongued</b> <1,,1351, dilogos><p/> primarily means "saying the same thing twice, or given to repetition" (dis, "twice," logos, "a word, or speech"); hence, "saying a thing to one person and giving a different view of it to another, double-tongued," <a href='B:610 3:8'>1Ti 3:8</a>.


topic: Doubt (be in, make to), Doubtful, Doubting
definition:
<b>Doubt (be in, make to), Doubtful, Doubting</b> <A-1,Verb,639, aporeo><p/> always used in the Middle Voice, lit. means "to be without a way" (a, negative, poros, "a way, transit"), "to be without resources, embarrassed, in doubt, perplexity, at a loss," as was Herod regarding John the Baptist, <a href='B:480 6:20'>Mar 6:20</a> (RV, following the most authentic mss., "was much perplexed"); as the disciples were, regarding the Lord's betrayal, <a href='B:500 13:22'>Joh 13:22</a>, "doubting;" and regarding the absence of His body from the tomb, <a href='B:490 24:4'>Luk 24:4</a>, "were perplexed;" as was Festus, about the nature of the accusations brought against Paul, <a href='B:510 25:20'>Act 25:20</a>, AV "doubted," RV, "being perplexed;" as Paul was, in his experiences of trial, <a href='B:540 4:8'>2Co 4:8</a>, "perplexed," and, as to the attitude of the believers of the churches in Galatia towards Judaistic errors, <a href='B:550 4:20'>Gal 4:20</a>, AV, "I stand in doubt," RV, "I am perplexed." Perplexity is the main idea. See PERPLEX. Cp. the noun aporia, "distress," <a href='B:490 21:25'>Luk 21:25</a>. <p/> <A-2,Verb,1280, diaporeo><p/> dia, "asunder" (intensive), and No. 1, signifies "to be thoroughly perplexed," with a perplexity amounting to despair, <a href='B:510 2:12'>Act 2:12</a>, <a href='B:510 5:24'>Act 5:24</a>, <a href='B:510 10:17'>Act 10:17</a>, AV, "were in doubt," "doubted," RV, "were (was) perplexed." See also <a href='B:490 9:7'>Luk 9:7</a> (some mss. have it in <a href='B:490 24:4'>Luk 24:4</a>, where the most authentic have No. 1). See PERPLEX. <p/> <A-3,Verb,1252, diakrino><p/> see CONTEND and DIFFER, A, No. 2; in <a href='B:510 11:12'>Act 11:12</a>, AV, "nothing doubting," RV, "making no distinction;" in <a href='B:720 1:22'>Jud 1:22</a>, RV, "who are in doubt" (AV, "making a difference," RV, marg., "while they dispute"); in <a href='B:660 1:6'>Jam 1:6</a>, AV, "wavereth," RV, "doubteth." This verb suggests, not so much weakness of faith, as lack of it (contrast, Nos. 4 and 5). <p/> <A-4,Verb,1365, distazo><p/> "to stand in two ways" (dis, "double," stasis, "a standing"), implying "uncertainty which way to take," is used in <a href='B:470 14:31'>Mat 14:31</a>, <a href='B:470 28:17'>Mat 28:17</a>; said of believers whose faith is small. Cp. No. 5. <p/> <A-5,Verb,3349, meterizo><p/> from meteoros (Eng., "meteor"), signifying "in mid air, raised on high," was primarily used of putting a ship out to sea, or of "raising" fortifications, or of the "rising" of the wind. In the Sept., it is used, e.g., in <a href='B:400 4:1'>Mic 4:1</a>, of the "exaltation" of the Lord's house; in <a href='B:330 10:16'>Eze 10:16</a>, of the "lifting" up of the wings of the cherubim; in <a href='B:380 1:4'>Oba 1:4</a>, of the "mounting" up of the eagle; in the NT metaphorically, of "being anxious," through a "distracted" state of mind, of "wavering" between hope and fear, <a href='B:490 12:29'>Luk 12:29</a>, "neither be ye of doubtful mind" (AV, marg., "live not in careful suspense"), addressed to those who have little faith. Cp. No. 4. The interpretation "do not exalt yourselves" is not in keeping with the context. <p/> <A-6,Verb,5590 142,psuchen airo> lit., "to raise the breath, or to lift the soul," signifies "to hold in suspense," RV of <a href='B:500 10:24'>Joh 10:24</a> (AV, "make us to doubt"), suggestive of "an objective suspense due to lack of light" (Warfield), through a failure of their expectations, rather than, subjectively, through unbelief. The meaning may thus be, "How long dost Thou raise our expectations without satisfying them?" <p/> <B-1,Noun,1261, dialogismos><p/> expresses reasoning or questioning hesitation, <a href='B:610 2:8'>1Ti 2:8</a>. See DISPUTE, A, No. 1. <p/> Note: For AV, "doubtful" in <a href='B:520 14:1'>Rom 14:1</a> see DECISION, B, No. 2.


topic: Doubt (no), Doubtless
definition:
<b>Doubt (no), Doubtless</b> <1,,3843, pantos><p/> see ALTOGETHER, B. <p/> Notes: (1) In <a href='B:540 12:1'>2Co 12:1</a> the best texts have no word representing "doubtless." (2) In <a href='B:490 11:20'>Luk 11:20</a>, the particle ara, AV, "no doubt," means "then" (RV). (3) In <a href='B:530 9:10'>1Co 9:10</a> the conjunction gar, AV, "no doubt," here means "assuredly," or "yea" (RV). (4) In <a href='B:570 3:8'>Phi 3:8</a>, the opening phrase means "yea, verily," as RV. (5) In <a href='B:530 9:2'>1Co 9:2</a>, the RV, "at least," gives the right sense (not "doubtless").


topic: Dove, Turtle-dove
definition:
<b>Dove, Turtle-dove</b> <1,,4058, peristera><p/> denotes "a dove or pigeon," <a href='B:470 3:16'>Mat 3:16</a>, <a href='B:470 10:16'>Mat 10:16</a> (indicating its proverbial harmlessness); <a href='B:470 21:12'>Mat 21:12</a>, <a href='B:480 1:10'>Mar 1:10</a>, <a href='B:480 11:15'>Mar 11:15</a>, <a href='B:490 2:24'>Luk 2:24</a> ("pigeons"); <a href='B:490 3:22'>Luk 3:22</a>, <a href='B:500 1:32'>Joh 1:32</a>, <a href='B:500 2:14'>Joh 2:14</a>, <a href='B:500 2:16'>Joh 2:16</a>. <p/> <2,,5167, trugon><p/> denotes "a turtle-dove" (from truzo, "to murmur, to coo"), <a href='B:490 2:24'>Luk 2:24</a>.


topic: Drag
definition:
<b>Drag</b> <1,,4951, suro><p/> "to draw, drag, haul," is used of a net, <a href='B:500 21:8'>Joh 21:8</a>; of violently "draging" persons along, <a href='B:510 8:3'>Act 8:3</a>, "haling;" <a href='B:510 14:19'>Act 14:19</a>, RV, "dragged," AV, "drew;" <a href='B:510 17:6'>Act 17:6</a> (ditto); <a href='B:730 12:4'>Rev 12:4</a>, AV, "drew," RV, "draweth." See DRAW, HALE. <p/> Note: Cp. the strengthened form katasuro, "to hale," used in <a href='B:490 12:58'>Luk 12:58</a>. <p/> <2,,1670, helkuo><p/> "to draw," differs from suro, as "drawing" does from violent "dragging." It is used of "drawing" a net, <a href='B:500 21:6'>Joh 21:6</a>, <a href='B:500 21:11'>Joh 21:11</a> (cp. No. 1, in <a href='B:500 21:8'>Joh 21:8</a>); Trench remarks, "At <a href='B:500 21:6'>Joh 21:6</a> and <a href='B:500 21:11'>Joh 21:11</a> helko (or helkuo) is used; for there a drawing of the net to a certain point is intended; by the disciples to themselves in the ship, by Peter to himself upon the shore. but at <a href='B:500 21:8'>Joh 21:8</a> helko gives place to suro: for nothing is there intended but the dragging of the net, which had been fastened to the ship, after it through the water" (Syn., xxi). <p/> This less violent significance, usually present in helko, but always absent from suro, is seen in the metaphorical use of helko, to signify "drawing" by inward power, by Divine impulse, <a href='B:500 6:44'>Joh 6:44</a>, <a href='B:500 12:32'>Joh 12:32</a>. So in the Sept., e.g., <a href='B:260 1:4'>Son 1:4</a>, <a href='B:300 31:3'>Jer 31:3</a>, "with lovingkindness have I drawn thee." It is used of a more vigorous action, in <a href='B:500 18:10'>Joh 18:10</a>, of "drawing" a sword; in <a href='B:510 16:19'>Act 16:19</a>, <a href='B:510 21:30'>Act 21:30</a>, of forcibly "drawing" men to or from a place; so in <a href='B:660 2:6'>Jam 2:6</a>, AV, "draw," RV, "drag." See DRAW.


topic: Dragon
definition:
<b>Dragon</b> <1,,1404, drakon><p/> denoted "a mythical monster, a dragon;" also a large serpent, so called because of its keen power of sight (from a root derk, signifying "to see"). Twelve times in the Apocalypse it is used of the Devil, <a href='B:730 1:12-4'>Rev 1:12-4</a>, <a href='B:730 12:7'>Rev 12:7</a>, <a href='B:730 12:9'>Rev 12:9</a>, <a href='B:730 12:13'>Rev 12:13</a>, <a href='B:730 1:12-17'>Rev 1:12-17</a>, <a href='B:730 13:2'>Rev 13:2</a>, <a href='B:730 13:4'>Rev 13:4</a>, <a href='B:730 13:11'>Rev 13:11</a>, <a href='B:730 16:13'>Rev 16:13</a>, <a href='B:730 20:2'>Rev 20:2</a>.


topic: Draught
definition:
<b>Draught</b> <1,,61, agra><p/> "a hunting, catching" (from ago, "to lead"), is used only in connection with fishing. In <a href='B:490 5:4'>Luk 5:4</a> it signifies the act of catching fish; in <a href='B:490 5:9'>Luk 5:9</a> it stands for the catch itself. <p/> <2,,856, aphedron><p/> "a latrine, a sink, drain," is found in <a href='B:470 15:17'>Mat 15:17</a>, <a href='B:480 7:19'>Mar 7:19</a>.


topic: Draw (away, back, nigh, on, out, up)
definition:
<b>Draw (away, back, nigh, on, out, up)</b> * (A) In the sense of "dragging, pulling, or attracting:" <p/> <1,,307, anabibazo><p/> a causal form of anabaino, "to go up," denotes, lit., "to make go up, cause to ascend" (ana, "up," bibazo, "to cause to mount"), hence, "to draw a boat up on land," <a href='B:470 13:48'>Mat 13:48</a>. <p/> <2,,1670, helko><p/> is translated "to draw" in the AV, of <a href='B:510 21:30'>Act 21:30</a>, <a href='B:660 2:6'>Jam 2:6</a>; see DRAG, No. 2. <p/> <3,,4951, suro><p/> see DRAG, No. 1. <p/> <4,,4685, spao><p/> "to draw or pull," is used, in the Middle Voice, of "drawing" a sword from its sheath, <a href='B:480 14:47'>Mar 14:47</a>, <a href='B:510 16:27'>Act 16:27</a>. <p/> <5,,385, anaspao><p/> ana, "up," and No. 4, "to draw up," is used of "drawing" up an animal out of a pit, <a href='B:490 14:5'>Luk 14:5</a> (RV, "draw up;" AV, "pull out"), and of the "drawing" up of the sheet into heaven, in the vision in <a href='B:510 11:10'>Act 11:10</a>. <p/> <6,,645, apospao><p/> apo, "from," and No. 4, "to draw away," lit., "to wrench away from," is used of a sword, <a href='B:470 26:51'>Mat 26:51</a>; of "drawing" away disciples into error, <a href='B:510 20:30'>Act 20:30</a>; of Christ's "withdrawal" from the disciples, in Gethsemane, <a href='B:490 22:41'>Luk 22:41</a>, AV, "was withdrawn," RV, "was parted" (or "was reft away from them"); of "parting" from a company, <a href='B:510 21:1'>Act 21:1</a> (AV, "were gotten," RV, "were parted"). See GET, PART. <p/> <7,,501, antleo><p/> signified, primarily, "to draw out a ship's bilgewater, to bale or pump out" (from antlos, "bilge-water"), hence, "to draw water" in any way (ana, "up," and a root, tel--, "to lift, bear"), <a href='B:500 1:2-9'>Joh 1:2-9</a>, <a href='B:500 4:7'>Joh 4:7</a>, <a href='B:500 4:15'>Joh 4:15</a>. <p/> Note: In <a href='B:500 4:11'>Joh 4:11</a>, "to draw with" translates the corresponding noun antlema, "a bucket for drawing water by a rope." <p/> <8,,1828, exelko><p/> ek, "out of," and No. 2, "to draw away, or lure forth," is used metaphorically in <a href='B:660 1:14'>Jam 1:14</a>, of being "drawn away" by lust. As in hunting or fishing the game is "lured" from its haunt, so man's lust "allures" him from the safety of his self-restraint. <p/> <9,,392, anatassomai><p/> "to arrange in order," is used in <a href='B:490 1:1'>Luk 1:1</a>; RV, "to draw up" (some interpret the word to mean to "bring together" from memory assisted by the Holy Spirit). <p/> * (B) In the sense of "approaching or withdrawing:" <p/> <10,,1448, engizo><p/> "to come near, draw nigh" (akin to engus, "near"), is translated by the verb "draw near or nigh," in the RV, <a href='B:490 12:33'>Luk 12:33</a>, AV, "approacheth;" <a href='B:650 10:25'>Heb 10:25</a>, AV, "approaching;" <a href='B:490 18:35'>Luk 18:35</a>, <a href='B:490 19:29'>Luk 19:29</a>, <a href='B:490 19:37'>Luk 19:37</a>, <a href='B:510 22:6'>Act 22:6</a>, AV, "was come nigh;" <a href='B:490 7:12'>Luk 7:12</a>, "came nigh;" <a href='B:510 9:3'>Act 9:3</a>, "came near." See APPROACH. <p/> <11,,4334, proserchomai><p/> is translated "draw near" in <a href='B:650 4:16'>Heb 4:16</a>, <a href='B:650 7:25'>Heb 7:25</a>, RV, <a href='B:650 10:22'>Heb 10:22</a>, AV and RV; in <a href='B:510 7:31'>Act 7:31</a>, "drew near." See COME, GO. <p/> <12,,4317, prosago><p/> used transitively, "to bring to;" intransitively, "to draw near," is so rendered in <a href='B:510 27:27'>Act 27:27</a>. See BRING. <p/> <13,,5288, hupostello><p/> "to draw back, withdraw," perhaps a metaphor from lowering a sail and so slackening the course, and hence of being remiss in holding the truth; in the Active Voice, rendered "drew back" in <a href='B:550 2:12'>Gal 2:12</a>, RV (AV, "withdrew"); in the Middle, in <a href='B:650 10:38'>Heb 10:38</a>, "shrink back" RV (AV, "draw back"); the prefix hupo, "underneath," is here suggestive of stealth. In <a href='B:650 10:39'>Heb 10:39</a> the corresponding noun, hupostole, is translated "of them that shrinking back"). In <a href='B:510 20:20'>Act 20:20</a>, <a href='B:510 20:27'>Act 20:27</a>, "shrank," RV. See KEEP, Note (6), SHRINK, SHUN, WITHDRAW. <p/> <14,,868, aphistemi><p/> see DEPART, A, No. 20. <p/> <15,,1096, ginomai><p/> "to become, begin to be," is translated "drawing nigh," in <a href='B:500 6:19'>Joh 6:19</a>. See BECOME. <p/> <16,,2020, epihosko><p/> "to dawn" (lit., "to make to shine upon"), is said of the approach of the Sabbath, <a href='B:490 23:54'>Luk 23:54</a> (marg., "began to dawn"); cp. <a href='B:470 28:1'>Mat 28:1</a>. See DAWN, A, No. 3. <p/> Notes: (1) In <a href='B:480 6:53'>Mar 6:53</a>, prosormizo, "to bring a ship (or boat) to anchor, cast anchor, land at a place" (pros, "to," hormizo, "to moor, bring to anchorage"), is translated "moored to the shore," in the RV, for AV, "drew." <p/> (2) In <a href='B:510 19:33'>Act 19:33</a>, where the most authentic mss. have sumbibazo, the RV translates it "brought" (marg., "instructed"), AV, "draw out." Some mss. have probibazo, "to bring or drag forward." See BRING, No. 24.


topic: Dream (Noun and Verb), Dreamer
definition:
<b>Dream (Noun and Verb), Dreamer</b> <A-1,Noun,3677, onar><p/> is "a vision in sleep," in distinction from a waking vision, <a href='B:470 1:20'>Mat 1:20</a>, <a href='B:470 1:2-13'>Mat 1:2-13</a>, <a href='B:470 2:19'>Mat 2:19</a>, <a href='B:470 2:22'>Mat 2:22</a>, <a href='B:470 27:19'>Mat 27:19</a>. <p/> <A-2,Noun,1798, enupnion><p/> is, lit., "what appears in sleep" (en, "in," hupnos, "sleep"), an ordinary "dream," <a href='B:510 2:17'>Act 2:17</a>. For synonymous nouns, see VISION. <p/> <B-1,Verb,1797, enupniazo><p/> akin to A, No. 2, is used in <a href='B:510 2:17'>Act 2:17</a>, in the Passive Voice, in a phrase (according to the most authentic mss.) which means "shall be given up to dream by dreams," translated "shall dream dreams;" metaphorically in <a href='B:720 1:8'>Jud 1:8</a>, of being given over to sensuous "dreamings," RV, AV, "dreamers," and so defiling the flesh.


topic: Dressed
definition:
<b>Dressed</b> * Note: This is the AV translation of the Passive of georgeo, <a href='B:650 6:7'>Heb 6:7</a>, "to till the ground, to practice as a farmer;" RV, "is tilled." See TILL.


topic: Dresser
definition:
<b>Dresser</b> * Note: For ampelourgos, "dresser," <a href='B:490 13:7'>Luk 13:7</a>, AV (RV, "vine-dresser"), see VINEDRESSER.


topic: Drift
definition:
<b>Drift</b> <1,,3901, pararheo><p/> lit., "to flow past, glide by" (para, "by," rheo, "to flow"), is used in <a href='B:650 2:1'>Heb 2:1</a>, where the significance is to find oneself "flowing" or "passing by," without giving due heed to a thing, here "the things that were heard," or perhaps the salvation of which they spoke; hence the RV, "lest haply we drift away from them," for AV, "let them slip." The AV marg. "run out as leaking vessels," does not give the meaning. In the Sept., <a href='B:240 3:21'>Pro 3:21</a>, <a href='B:290 44:4'>Isa 44:4</a>.


topic: Drink (-eth, -er, -ing), Drank
definition:
<b>Drink (-eth, -er, -ing), Drank</b> <A-1,Noun,4188, poma><p/> akin to B, No. 1, denotes "the thing drunk" (from a root po--, found in the Eng., "portion;" it is connected with the root pi--; see B, No. 3), <a href='B:530 10:4'>1Co 10:4</a>, <a href='B:650 9:10'>Heb 9:10</a>. <p/> <A-2,Noun,4213, posis><p/> akin to B, No. 1, suggests "the act of drinking," <a href='B:500 6:55'>Joh 6:55</a> (where it is practically equivalent to No. 1); <a href='B:520 14:17'>Rom 14:17</a>, "drinking," RV; <a href='B:580 2:16'>Col 2:16</a>. <p/> <A-3,Noun,4608, sikera><p/> is "a strong, intoxicating drink," made from any sweet ingredients, whether grain, vegetables, or the juice of fruits, or a decoction of honey; "strong drink," <a href='B:490 1:15'>Luk 1:15</a>. In the Sept., <a href='B:30 10:9'>Lev 10:9</a>, <a href='B:40 6:3'>Num 6:3</a>, <a href='B:40 28:7'>Num 28:7</a>, <a href='B:50 14:26'>Deu 14:26</a>, <a href='B:50 29:6'>Deu 29:6</a>, <a href='B:290 5:11'>Isa 5:11</a>, <a href='B:290 5:22'>Isa 5:22</a>, <a href='B:290 24:9'>Isa 24:9</a>, <a href='B:290 28:7'>Isa 28:7</a>, <a href='B:290 29:9'>Isa 29:9</a>. <p/> <B-1,Verb,4095, pino><p/> "to drink," is used chiefly in the Gospels and in 1 Cor., whether literally (most frequently), or figuratively, (a) of "drinking" of the blood of Christ, in the sense of receiving eternal life, through His death, <a href='B:500 1:6-54'>Joh 1:6-54</a>, <a href='B:500 6:56'>Joh 6:56</a>; (b) of "receiving" spiritually that which refreshes, strengthens and nourishes the soul, <a href='B:500 7:37'>Joh 7:37</a>; (c) of "deriving" spiritual life from Christ, <a href='B:500 4:14'>Joh 4:14</a>, as Israel did typically, <a href='B:530 10:4'>1Co 10:4</a>; (d) of "sharing" in the sufferings of Christ humanly inflicted, <a href='B:470 1:20-23'>Mat 1:20-23</a>, <a href='B:480 1:10-39'>Mar 1:10-39</a>; (e) of "participating" in the abominations imparted by the corrupt religious and commercial systems emanating from Babylon, <a href='B:730 18:3'>Rev 18:3</a>; (f) of "receiving" Divine judgment, through partaking unworthily of the Lord's Supper, <a href='B:530 11:29'>1Co 11:29</a>; (g) of "experiencing" the wrath of God, <a href='B:730 14:10'>Rev 14:10</a>, <a href='B:730 16:6'>Rev 16:6</a>; (h) of the earth's "receiving" the benefits of rain, <a href='B:650 6:7'>Heb 6:7</a>. <p/> <B-2,Verb,3184, methuo><p/> from methu, "wine, to be drunk," is used in <a href='B:500 2:10'>Joh 2:10</a> in the Passive Voice, and is translated in the RV, "have drunk freely;" AV, "have well drunk." See DRUNK. <p/> <B-3,Verb,4222, potizo><p/> "to give to drink, to make to drink," is used (a) in the material sense, in <a href='B:470 10:42'>Mat 10:42</a>, <a href='B:470 25:35'>Mat 25:35</a>, <a href='B:470 25:37'>Mat 25:37</a>, <a href='B:470 25:42'>Mat 25:42</a> (here of "ministering" to those who belong to Christ and thus doing so virtually to Him); <a href='B:470 27:48'>Mat 27:48</a>, <a href='B:480 9:41'>Mar 9:41</a>, <a href='B:480 15:36'>Mar 15:36</a>, <a href='B:490 13:15'>Luk 13:15</a> ("to watering"); <a href='B:520 12:20'>Rom 12:20</a>, <a href='B:530 1:3-8'>1Co 1:3-8</a>; (b) figuratively, with reference to "teaching" of an elementary character, <a href='B:530 3:2'>1Co 3:2</a>, "I fed (you with milk);" of "spiritual watering by teaching" the Word of God, <a href='B:530 3:6'>1Co 3:6</a>; of being "provided" and "satisfied" by the power and blessing of the Spirit of God, <a href='B:530 12:13'>1Co 12:13</a>; of the effect upon the nations of "partaking" of the abominable mixture, provided by Babylon, of paganism with details of the Christian faith, <a href='B:730 14:8'>Rev 14:8</a>. See FEED, WATER. <p/> <B-4,Verb,4844, sumpino><p/> "to drink together" (sun, "with," and B, No. 1), is found in <a href='B:510 10:41'>Act 10:41</a>. <p/> <B-5,Verb,5202, hudropoteo><p/> "to drink water" (hudor, "water," poteo, "to drink"), is found in <a href='B:610 5:23'>1Ti 5:23</a>, RV, "be (no longer) a drinker of water."


topic: Drive, Driven, Drave, Drove
definition:
<b>Drive, Driven, Drave, Drove</b> <1,,1544, ekballo><p/> denotes, lit., "to cast forth," with the suggestion of force (ek, "out," ballo, "to cast"); hence "to drive out or forth." It is translated "driveth" in <a href='B:480 1:12'>Mar 1:12</a>, RV, "driveth forth." In <a href='B:500 2:15'>Joh 2:15</a> for the AV, "drove," the RV has "cast," the more usual translation. See CAST, No. 5. <p/> <2,,1559, ekdioko><p/> "to chase away, drive out" (ek, "out," dioko, "to pursue"), is used in <a href='B:590 2:15'>1Th 2:15</a>, RV, "drave out," AV, "have persecuted." Some mss. have this verb for dioko, in <a href='B:490 11:49'>Luk 11:49</a>. <p/> <3,,1643, elauno><p/> signifies "to drive, impel, urge on." It is used of "rowing," <a href='B:480 6:48'>Mar 6:48</a>, <a href='B:500 6:19'>Joh 6:19</a>; of the act of a demon upon a man, <a href='B:490 8:29'>Luk 8:29</a>; of the power of winds upon ships, <a href='B:660 3:4'>Jam 3:4</a>; and of storms upon mists, <a href='B:680 2:17'>2Pe 2:17</a>, AV, "carried," RV, "driven." See also CARRY, Note (2), ROW. <p/> <4,,556, apelauno><p/> apo, "from," and No. 3, "to drive from," is used in <a href='B:510 18:16'>Act 18:16</a>. <p/> <5,,1856, exotheo><p/> "to thrust out" (ek, "out," otheo, "to push, thrust"), is translated "thrust" in <a href='B:510 7:45'>Act 7:45</a>, RV (AV, "drave"); in <a href='B:510 27:39'>Act 27:39</a>, of "driving" a storm-tossed ship ashore (RV, "drive," AV, "thrust"). Cp. No. 6. See THRUST. <p/> <6,,5342, phero><p/> "to bear," is translated "driven" in <a href='B:510 27:15'>Act 27:15</a>, <a href='B:510 27:17'>Act 27:17</a>, of "being borne" in a storm-tossed ship. See BEAR, etc. <p/> <7,,1308, diaphero><p/> lit., "to bear through" (dia, "through," and No. 6), in <a href='B:510 27:27'>Act 27:27</a> signifies "to be borne hither and thither" (RV, "were driven to and fro;" AV, "up and down"). See BETTER (be), No. 1. <p/> <8,,416, anemizo><p/> "to drive by the wind" (anemos, "wind"), is used in <a href='B:660 1:6'>Jam 1:6</a>. <p/> Note: For "let ... drive," <a href='B:510 27:15'>Act 27:15</a>, see GIVE, No. 3.


topic: Drop (Noun)
definition:
<b>Drop (Noun)</b> <1,,2361, thrombos><p/> "a large, thick drop of clotted blood" (etymologically akin to trepho, "to curdle"), is used in <a href='B:490 22:44'>Luk 22:44</a>, in the plural, in the narrative of the Lord's agony in Gethsemane.


topic: Dropsy
definition:
<b>Dropsy</b> <1,,5203, hudropikos><p/> "dropsical, suffering from dropsy" (hudrops, "dropsy"), is found in <a href='B:490 14:2'>Luk 14:2</a>, the only instance recorded of the healing of this disease by the Lord.


topic: Drown
definition:
<b>Drown</b> <1,,1036, buthizo><p/> "to plunge into the deep, to sink" (buthos, "bottom, the deep, the sea"), akin to bathos, "depth," and abussos, "bottomless," and Eng., "bath," is used in <a href='B:490 5:7'>Luk 5:7</a> of the "sinking" of a boat; metaphorically in <a href='B:610 6:9'>1Ti 6:9</a>, of the effect of foolish and hurtful lusts, which "drown men in destruction and perdition." See SINK. <p/> <2,,2666, katapino><p/> lit., "to drink down" (pino, "to drink," prefixed by kata, "down"), signifies "to swallow up" (RV, in <a href='B:650 11:29'>Heb 11:29</a>, for AV, "were drowned"). It is elsewhere translated by the verb "to swallow, or swallow up," except in <a href='B:670 5:8'>1Pe 5:8</a>, "devour." See DEVOUR, No. 3, SWALLOW. <p/> <3,,2670, katapontizo><p/> "to throw into the sea" (kata, "down," pontos, "the open sea"), in the Passive Voice, "to be sunk in, to be drowned," is translated "were drowned," in <a href='B:470 18:6'>Mat 18:6</a>, AV (RV, "should be sunk"); elsewhere in <a href='B:470 14:30'>Mat 14:30</a>, "(beginning) to sink." See SINK.


topic: Drunk, (-en, be), Drunkard, Drunkenness
definition:
<b>Drunk, (-en, be), Drunkard, Drunkenness</b> <A-1,Verb,3184, methuo><p/> signifies "to be drunk with wine" (from methu, "mulled wine;" hence Eng., "mead, honey-wine"); originally it denoted simply "a pleasant drink." For <a href='B:500 2:10'>Joh 2:10</a> see under DRINK. The verb is used of "being intoxicated" in <a href='B:470 24:49'>Mat 24:49</a>, <a href='B:510 2:15'>Act 2:15</a>, <a href='B:530 11:21'>1Co 11:21</a>, <a href='B:590 5:7'>1Th 5:7</a>; metaphorically, of the effect upon men of partaking of the abominations of the Babylonish system, <a href='B:730 17:2'>Rev 17:2</a>; of being in a state of mental "intoxication," through the shedding of men's blood profusely, <a href='B:730 17:6'>Rev 17:6</a>. <p/> <A-2,Verb,3182, methusko><p/> signifies "to make drunk, or to grow drunk" (an inceptive verb, marking the process or the state expressed in No. 1), "to become intoxicated," <a href='B:490 12:45'>Luk 12:45</a>, <a href='B:560 5:18'>Eph 5:18</a>, <a href='B:590 5:7'>1Th 5:7</a>. <p/> <B-1,Adjective,3183, methusos><p/> "drunken" (cp. No. 2), is used as noun, in the singular, in <a href='B:530 5:11'>1Co 5:11</a>, and in the plural, in <a href='B:530 6:10'>1Co 6:10</a>, "drunkard," "drunkards." <p/> <C-1,Noun,3178, methe><p/> "strong drink" (akin to methu, "wine," see under A. 1, above), denotes "drunkenness, habitual intoxication," <a href='B:490 21:34'>Luk 21:34</a>, <a href='B:520 13:13'>Rom 13:13</a>, <a href='B:550 5:21'>Gal 5:21</a>.


topic: Dry
definition:
<b>Dry</b> <A-1,Adjective,3584, xeros><p/> is used (a) naturally, of "dry" land, <a href='B:650 11:29'>Heb 11:29</a>; or of land in general, <a href='B:470 23:15'>Mat 23:15</a>, "land;" or of physical infirmity, "withered," <a href='B:470 12:10'>Mat 12:10</a>, <a href='B:480 3:3'>Mar 3:3</a>, <a href='B:490 6:6'>Luk 6:6</a>, <a href='B:490 6:8'>Luk 6:8</a>, <a href='B:500 5:3'>Joh 5:3</a>; (b) figuratively, in <a href='B:490 23:31'>Luk 23:31</a>, with reference to the spiritual "barrenness" of the Jews, in contrast to the character of the Lord. Cp. <a href='B:230 1:3'>Psa 1:3</a>, <a href='B:290 56:3'>Isa 56:3</a>, <a href='B:330 17:24'>Eze 17:24</a>, <a href='B:330 20:47'>Eze 20:47</a>. See LAND, WITHERED. <p/> <A-2,Adjective,504, anudros><p/> "waterless" (a, negative, n, euphonic, hudor, "water"), is rendered "dry" in <a href='B:470 12:43'>Mat 12:43</a>, AV, and <a href='B:490 11:24'>Luk 11:24</a> (RV, "waterless"); "without water" in <a href='B:680 2:17'>2Pe 2:17</a>, <a href='B:720 1:12'>Jud 1:12</a>. See WATER. <p/> <B-1,Verb,3583, xeraino><p/> akin to A. 1, "to dry, dry up, make dry, wither," is translated "dried" (of physical infirmity), in <a href='B:480 5:29'>Mar 5:29</a>; of a tree, in the AV of <a href='B:480 11:20'>Mar 11:20</a> (RV, "withered away"); of water, in <a href='B:730 16:12'>Rev 16:12</a>. It is translated "ripe" (RV, "overripe") in <a href='B:730 14:15'>Rev 14:15</a>, of a harvest (used figuratively of the gathered nations against Jerusalem at the end of this age); "pineth away," in <a href='B:480 9:18'>Mar 9:18</a>. See OVERRIPE, PINE AWAY, RIPE, WITHER.


topic: Due
definition:
<b>Due</b> <A-1,Adjective,2398, idios><p/> "one's own," is applied to kairos, "a season," in <a href='B:550 6:9'>Gal 6:9</a>, "in due season," i.e., in the season Divinely appointed for the reaping. So in <a href='B:610 2:6'>1Ti 2:6</a>, "the testimony to be borne in its own (AV, 'due') times (seasons);" <a href='B:610 6:15'>1Ti 6:15</a>, "in its own (idios) times (seasons);" similarly in <a href='B:630 1:3'>Tit 1:3</a>. See BUSINESS, B. <p/> Note: For axios, "the due reward," see REWARD, Note (1). <p/> <B-1,Verb,3784, opheilo><p/> signifies "to owe, to be indebted," especially financially, <a href='B:470 18:30'>Mat 18:30</a>, RV, "that which was due;" <a href='B:470 18:34'>Mat 18:34</a>, "all that was due." See BEHOVE, BOUND (to be). <p/> <B-2,Verb,1163, dei><p/> an impersonal verb signifying "it is necessary," is translated "was due" in <a href='B:520 1:27'>Rom 1:27</a>, RV (AV, "was meet"). See BEHOVE. <p/> <C-1,Noun,3782, opheile><p/> akin to B, No. 1, is rendered "dues" in <a href='B:520 13:7'>Rom 13:7</a>. In <a href='B:530 7:3'>1Co 7:3</a>, RV, it is translated "her due" (the AV, "due benevolence" follows another reading). <p/> Notes: (1) In the phrases "in due season" in <a href='B:470 24:45'>Mat 24:45</a>, <a href='B:490 12:42'>Luk 12:42</a>, <a href='B:520 5:6'>Rom 5:6</a> (lit., "according to time"), and "in due time," <a href='B:670 5:6'>1Pe 5:6</a>, there is no word representing "due" in the original, and the phrases are, lit., "in season," "in time." <p/> (2) For the phrase "born out of due time," in <a href='B:530 15:8'>1Co 15:8</a>, see BEGET, B, No. 2.


topic: Dull
definition:
<b>Dull</b> <A-1,Adjective,3576, nothros><p/> "slow, sluggish, indolent, dull" (the etymology is uncertain), is translated "dull" in <a href='B:650 5:11'>Heb 5:11</a> (in connection with akoe, "hearing;" lit., "in hearings"); "sluggish," in <a href='B:650 6:12'>Heb 6:12</a>. See SLOTHFUL, SLUGGISH. In the Sept., <a href='B:240 22:29'>Pro 22:29</a>. Cp. nothrokardios, "slow of heart" (kardia, "the heart"), <a href='B:240 12:8'>Pro 12:8</a>. <p/> Note: In <a href='B:490 24:25'>Luk 24:25</a> "slow (of heart)" translates the synonymous word bradus. Of these Trench says (Syn. civ), "Bradus differs from the words with which it is here brought into comparison, in that no moral fault or blame is necessarily involved in it; so far indeed is it from this, that of the three occasions on which it is used in the NT two are in honor; for to be 'slow' to evil things, to rash speaking, or to anger (<a href='B:660 1:19'>Jam 1:19</a>, twice), is a grace, and not the contrary. ... There is a deeper, more inborn sluggishness implied in nothros, and this bound up as it were in the very life, more than in either of the other words of this group." Trench compares and contrasts argos, "idle," but this word is not strictly synonymous with the other two. <p/> <B-1,Adverb,917, bareos><p/> "heavily, with difficulty" (barus, "heavy"), is used with akouo, "to hear," in <a href='B:470 13:15'>Mat 13:15</a>, <a href='B:510 28:27'>Act 28:27</a> (from <a href='B:290 6:10'>Isa 6:10</a>), lit., "to hear heavily, to be dull of hearing." In the Sept., <a href='B:10 31:35'>Gen 31:35</a> (lit., "bear it not heavily"); <a href='B:290 6:10'>Isa 6:10</a>.


topic: Dumb
definition:
<b>Dumb</b> <A-1,Adjective,216, alalos><p/> lit., "speechless" (a, negative, and laleo, "to speak"), is found in <a href='B:480 7:37'>Mar 7:37</a>, <a href='B:480 9:17'>Mar 9:17</a>, <a href='B:480 9:25'>Mar 9:25</a>. In the Sept., <a href='B:230 38:13'>Psa 38:13</a>. <p/> <A-2,Adjective,880, aphonos><p/> lit., "voiceless, or soundless" (a, negative, and phone, "a sound"), has reference to voice, <a href='B:510 8:32'>Act 8:32</a>, <a href='B:530 12:2'>1Co 12:2</a>, <a href='B:680 2:16'>2Pe 2:16</a>, while alalos has reference to words. In <a href='B:530 14:10'>1Co 14:10</a> it is used metaphorically of the significance of voices or sounds, "without signification." In the Sept. <a href='B:290 53:7'>Isa 53:7</a>. <p/> <A-3,Adjective,2974, kophos><p/> denotes "blunted or dulled;" see DEAF. <p/> <B-1,Verb,4623, siopao><p/> from siope, "silence, to be silent," is used of Zacharias' "dumbness," <a href='B:490 1:20'>Luk 1:20</a>. See PEACE (hold one's).


topic: Dung
definition:
<b>Dung</b> <1,,4657, skubalon><p/> denotes "refuse," whether (a) "excrement," that which is cast out from the body, or (b) "the leavings of a feast," that which is thrown away from the table. Some have derived it from kusibalon (with metathesis of k and s), "thrown to dogs;" others connect it with a root meaning "shred." Judaizers counted gentile Christians as dogs, while they themselves were seated at God's banquet. The Apostle, reversing the image, counts the Judaistic ordinances as refuse upon which their advocates feed, <a href='B:570 3:8'>Phi 3:8</a>. <p/> <2,,2874, koprion><p/> "manure," <a href='B:490 13:8'>Luk 13:8</a>, used in the plural with ballo, "to throw," is translated by the verb "to dung." Some mss. have the accusative case of the noun kopria, "a dunghill." See below.


topic: Dunghill
definition:
<b>Dunghill</b> <1,,2874, kopria><p/> "a dunghill," is found in <a href='B:490 14:35'>Luk 14:35</a>.


topic: Dust
definition:
<b>Dust</b> <A-1,Noun,5522,chous, or choos> from cheo, "to pour," primarily, "earth dug out, an earth heap," then, "loose earth or dust," is used in <a href='B:480 6:11'>Mar 6:11</a>, <a href='B:730 18:19'>Rev 18:19</a>. <p/> <A-2,Noun,2868, koniortos><p/> "raised or flying dust" (konia, "dust," ornumi, "to stir up"), is found in <a href='B:470 10:14'>Mat 10:14</a>, <a href='B:490 9:5'>Luk 9:5</a>, <a href='B:490 10:11'>Luk 10:11</a>, <a href='B:510 13:51'>Act 13:51</a>, <a href='B:510 22:23'>Act 22:23</a>. <p/> <B-1,Verb,3039, likmao><p/> primarily, "to winnow" (from likmos, "a winnowing-fan"), hence, "to scatter" as chaff or dust, is used in <a href='B:470 21:44'>Mat 21:44</a>, <a href='B:490 20:18'>Luk 20:18</a>, RV, "scatter as dust," AV, "grind to powder." There are indications in the papyri writings that the word came to denote "to ruin, to destroy."


topic: Duty
definition:
<b>Duty</b> <1,,3784, opheilo><p/> "to owe, to be indebted," is translated "it was our duty," in <a href='B:490 17:10'>Luk 17:10</a>, lit., "we owe (ought) to do;" so in <a href='B:520 15:27'>Rom 15:27</a>, AV, "their duty is:" RV, "they owe it." See BEHOVE, BOUND.


topic: Dwell, Dwellers, Dwelling (place)
definition:
<b>Dwell, Dwellers, Dwelling (place)</b> <A-1,Verb,3611, oikeo><p/> "to dwell" (from oikos, "a house"), "to inhabit as one's abode," is derived from the Sanskrit, vic, "a dwelling place" (the Eng. termination "wick" is connected). It is used (a) of God as "dwelling" in light, <a href='B:610 6:16'>1Ti 6:16</a>; (b) of the "indwelling" of the Spirit of God in the believer, <a href='B:520 8:9'>Rom 8:9</a>, <a href='B:520 8:11'>Rom 8:11</a>, or in a church, <a href='B:530 3:16'>1Co 3:16</a>; (c) of the "indwelling" of sin, <a href='B:520 7:20'>Rom 7:20</a>; (d) of the absence of any good thing in the flesh of the believer, <a href='B:520 7:18'>Rom 7:18</a>; (e) of the "dwelling" together of those who are married, <a href='B:530 1:7-13'>1Co 1:7-13</a>. <p/> <A-2,Verb,2730, katoikeo><p/> kata, "down," and No. 1, the most frequent verb with this meaning, properly signifies "to settle down in a dwelling, to dwell fixedly in a place." Besides its literal sense, it is used of (a) the "indwelling" of the totality of the attributes and powers of the Godhead in Christ, <a href='B:580 1:19'>Col 1:19</a>, <a href='B:580 2:9'>Col 2:9</a>; (b) the "indwelling" of Christ in the hearts of believers ("may make a home in your hearts"), <a href='B:560 3:17'>Eph 3:17</a>; (c) the "dwelling" of Satan in a locality, <a href='B:730 2:13'>Rev 2:13</a>; (d) the future "indwelling" of righteousness in the new heavens and earth, <a href='B:680 3:13'>2Pe 3:13</a>. It is translated "dwellers" in <a href='B:510 1:19'>Act 1:19</a>, <a href='B:510 2:9'>Act 2:9</a>; "inhabitants" in <a href='B:730 17:2'>Rev 17:2</a>, AV (RV, "they that dwell"), "inhabiters" in <a href='B:730 8:13'>Rev 8:13</a>, <a href='B:730 12:12'>Rev 12:12</a>, AV (RV, "them that dwell"). <p/> Cp. the nouns katoikesis (below), katoikia, "habitation," <a href='B:510 17:26'>Act 17:26</a>; katoiketerion, "a habitation," <a href='B:560 2:22'>Eph 2:22</a>, <a href='B:730 18:2'>Rev 18:2</a>. Contrast paroikeo, "to sojourn," the latter being temporary, the former permanent. See HABITATION, INHABITANT. <p/> <A-3,Verb,2730, katoikizo><p/> "to cause to dwell," is said of the act of God concerning the Holy Spirit in <a href='B:660 4:5'>Jam 4:5</a>, RV (some mss. have No. 2). <p/> <A-4,Verb,1774, enoikeo><p/> lit., "to dwell in" (en, "in," and No. 1), is used, with a spiritual significance only, of (a) the "indwelling" of God in believers, <a href='B:540 6:16'>2Co 6:16</a>; (b) the "indwelling" of the Holy Spirit, <a href='B:520 8:11'>Rom 8:11</a>, <a href='B:620 1:14'>2Ti 1:14</a>; (c) the "indwelling" of the Word of Christ, <a href='B:580 3:16'>Col 3:16</a>; (d) the "indwelling" of faith, <a href='B:620 1:5'>2Ti 1:5</a>; (e) the "indwelling" of sin in the believer, <a href='B:520 7:17'>Rom 7:17</a>. <p/> <A-5,Verb,4039, perioikeo><p/> peri, "around," and No. 1, "to dwell around, be a neighbor," is used in <a href='B:490 1:65'>Luk 1:65</a>. Cp. perioikos, "a neighbor," <a href='B:490 1:58'>Luk 1:58</a>. <p/> <A-6,Verb,4924, sunoikeo><p/> sun, "with," and No. 1, "to dwell with," is used in <a href='B:670 3:7'>1Pe 3:7</a>. <p/> <A-7,Verb,1460, enkatoikeo><p/> en, "in," and No. 2, "to dwell among," is used in <a href='B:680 2:8'>2Pe 2:8</a>. <p/> <A-8,Verb,3306, meno><p/> "to abide, remain," is translated "to dwell," in the AV of <a href='B:500 1:1-39'>Joh 1:1-39</a>, <a href='B:500 6:56'>Joh 6:56</a>, <a href='B:500 14:10'>Joh 14:10</a>, <a href='B:500 14:17'>Joh 14:17</a>, <a href='B:510 28:16'>Act 28:16</a>. The RV adheres throughout to the verb "to abide." See ABIDE. <p/> <A-9,Verb,4637, skenoo><p/> "to pitch a tent" (skene), "to tabernacle," is translated "dwelt," in <a href='B:500 1:14'>Joh 1:14</a>, AV, RV marg., "tabernacled;" in <a href='B:730 7:15'>Rev 7:15</a>, AV, "shall dwell," RV, "shall spread (His) tabernacle;" in <a href='B:730 12:12'>Rev 12:12</a>, <a href='B:730 13:6'>Rev 13:6</a>, <a href='B:730 21:3'>Rev 21:3</a>, "dwell." See TABERNACLE. <p/> <A-10,Verb,2681, kataskenoo><p/> "to pitch one's tent" (kata, "down," skene, "a tent"), is translated "lodge" in <a href='B:470 13:32'>Mat 13:32</a>, <a href='B:480 4:32'>Mar 4:32</a>, <a href='B:490 13:19'>Luk 13:19</a>; in <a href='B:510 2:26'>Act 2:26</a>, RV, "dwell," AV, "rest." <p/> <A-11,Verb,1687, embateuo><p/> primarily, "to step in, or on" (from embaino, "to enter"), hence (a) "to frequent, dwell in," is used metaphorically in <a href='B:580 2:18'>Col 2:18</a>, RV, "dwelling in" (marg., "taking his stand upon"); (b) with reference to the same passage, alternatively, "to invade, to enter on;" perhaps used in this passage as a technical term of the mystery religions, denoting the entrance of the initiated into the new life (AV, "intruding into"). A suggested alternative reading involves the rendering "treading on air," i.e., indulging in vain speculations, but evidences in the papyri writings make the emendation unnecessary. <p/> <A-12,Verb,2521, kathemai><p/> "to sit down," is translated "dwell," in <a href='B:490 21:35'>Luk 21:35</a>. See SET, SIT. <p/> <A-13,Verb,2523, kathizo><p/> "to sit down," denotes "to dwell," in <a href='B:510 18:11'>Act 18:11</a> (RV, "dwelt," for AV, "continued"). <p/> <A-14,Verb,790, astateo><p/> "to wander about" (a, negative, histemi, "to stand"), "to have no fixed dwelling-place," is used in <a href='B:530 4:11'>1Co 4:11</a>. Cp. akatastatos, "unstable," <a href='B:660 1:8'>Jam 1:8</a>, <a href='B:660 3:8'>Jam 3:8</a>; akatastasia, "revolution, confusion," e.g., <a href='B:530 14:33'>1Co 14:33</a>. <p/> <B-1,Noun,3940, paroikia><p/> denotes "a sojourning," <a href='B:510 13:17'>Act 13:17</a>, lit., "in the sojourning," translated "when they sojourned," RV (AV, "dwelt as strangers"); in <a href='B:670 1:17'>1Pe 1:17</a>, "sojourning." <p/> <B-2,Noun,2731, katoikesis><p/> akin to A, No. 2, "a dwelling, a habitation," is used in <a href='B:480 5:3'>Mar 5:3</a>. <p/> Note: Cp. oikia, and oikos, "a house," oikema, "a prison," katoikia, "a habitation" (see A, No. 2). <p/> <B-3,Noun,3410, misthoma><p/> primarily, "a price, a hire" (akin to misthos, "wages, hire," and misthoo, "to let out for hire"), is used in <a href='B:510 28:30'>Act 28:30</a> to denote "a hired dwelling."


topic: Dysentery
definition:
<b>Dysentery</b> <1,,1420, dusenterion><p/> whence Eng., "dysentery," is so translated in <a href='B:510 28:8'>Act 28:8</a>, RV, for AV "bloody flux" (enteron denotes an "intestine").


topic: Each other
definition:
<b>Each other</b> <1,,240, allelon><p/> a reciprocal pronoun, preceded by the preposition meta, "with," signifies "with each other," <a href='B:490 23:12'>Luk 23:12</a>, RV, for AV, "together." Similarly in <a href='B:490 24:14'>Luk 24:14</a> pros allelous, where pros suggests greater intimacy. See ONE ANOTHER.


topic: Each, Each man, Each one
definition:
<b>Each, Each man, Each one</b> <1,,1538, hekastos><p/> "each" or "every," is used of any number separately, either (a) as an adjective qualifying a noun, e.g., <a href='B:490 6:44'>Luk 6:44</a>, <a href='B:500 19:23'>Joh 19:23</a>, <a href='B:650 3:13'>Heb 3:13</a>, where "day by day," is, lit., "according to each day;" or, more emphatically with heis, "one," in <a href='B:470 26:22'>Mat 26:22</a>, <a href='B:490 4:40'>Luk 4:40</a>, <a href='B:490 16:5'>Luk 16:5</a>, <a href='B:510 2:3'>Act 2:3</a>, <a href='B:510 2:6'>Act 2:6</a>, <a href='B:510 20:31'>Act 20:31</a>, <a href='B:530 12:18'>1Co 12:18</a>, <a href='B:560 4:7'>Eph 4:7</a>, <a href='B:560 4:16'>Eph 4:16</a>, RV, "each (several)," for AV, "every;" <a href='B:580 4:6'>Col 4:6</a>, <a href='B:590 2:11'>1Th 2:11</a>, <a href='B:600 1:3'>2Th 1:3</a>; (b) as a distributive pronoun, e.g., <a href='B:510 4:35'>Act 4:35</a>, <a href='B:520 2:6'>Rom 2:6</a>, <a href='B:550 6:4'>Gal 6:4</a>; in <a href='B:570 2:4'>Phi 2:4</a>, it is used in the plural; some mss. have it thus in <a href='B:730 6:11'>Rev 6:11</a>. The repetition in <a href='B:650 8:11'>Heb 8:11</a> is noticeable, "every man" (i.e., everyone). Prefixed by the preposition ana, "apiece" (a colloquialism), it is used, with stress on the individuality, in <a href='B:730 21:21'>Rev 21:21</a>, of the gates of the heavenly city, "each one of the several," RV; in <a href='B:560 5:33'>Eph 5:33</a>, preceded by kath' hena, "by one," it signifies "each (one) his own." The phrase hen kath' hen, lit., "one by one," is used in <a href='B:730 4:8'>Rev 4:8</a>, "each one of them."


topic: Eagle
definition:
<b>Eagle</b> <1,,105, aetos><p/> "an eagle" (also a vulture), is perhaps connected with aemi, "to blow," as of the wind, on account of its windlike flight. In <a href='B:470 24:28'>Mat 24:28</a>, <a href='B:490 17:37'>Luk 17:37</a> the vultures are probably intended. The meaning seems to be that, as these birds of prey gather where the carcass is, so the judgments of God will descend upon the corrupt state of humanity. The figure of the "eagle" is used in Ezek. 17 to represent the great powers of Egypt and Babylon, as being employed to punish corrupt and faithless Israel. Cp. <a href='B:220 39:30'>Job 39:30</a>, <a href='B:240 30:17'>Pro 30:17</a>. The "eagle" is mentioned elsewhere in the NT in <a href='B:730 4:7'>Rev 4:7</a>, <a href='B:730 8:13'>Rev 8:13</a> (RV); <a href='B:730 12:14'>Rev 12:14</a>. There are eight species in Palestine.


topic: Ear (of corn)
definition:
<b>Ear (of corn)</b> <1,,4719, stachus><p/> is found in <a href='B:470 12:1'>Mat 12:1</a>, <a href='B:480 2:23'>Mar 2:23</a>, <a href='B:480 4:28'>Mar 4:28</a> ("ear," twice); <a href='B:490 6:1'>Luk 6:1</a>. The first part of the word is derived from the root sta--, found in parts of the verb histemi, "to cause to stand." It is used as a proper name in <a href='B:520 16:9'>Rom 16:9</a>.


topic: Ear (of the body)
definition:
<b>Ear (of the body)</b> <1,,3775, ous><p/> Latin auris, is used (a) of the physical organ, e.g., <a href='B:490 4:21'>Luk 4:21</a>, <a href='B:510 7:57'>Act 7:57</a>; in <a href='B:510 11:22'>Act 11:22</a>, in the plural with akouo, "to hear," lit., "was heard into the ears of someone," i.e., came to the knowledge of; similarly, in the singular, <a href='B:470 10:27'>Mat 10:27</a>, in familiar private conversation; in <a href='B:660 5:4'>Jam 5:4</a> the phrase is used with eiserchomai, "to enter into;" in <a href='B:490 1:44'>Luk 1:44</a>, with ginomai, "to become, to come;" in <a href='B:490 12:3'>Luk 12:3</a>, with lalein, "to speak" and pros, "to;" (b) metaphorically, of the faculty of perceiving with the mind, understanding and knowing, <a href='B:470 13:16'>Mat 13:16</a>; frequently with akouo, "to hear," e.g., <a href='B:470 11:15'>Mat 11:15</a>, <a href='B:470 13:9'>Mat 13:9</a>, <a href='B:470 13:43'>Mat 13:43</a>; Rev. 2 and 3, at the close of each of the messages to the churches; in <a href='B:470 13:15'>Mat 13:15</a>, <a href='B:510 28:27'>Act 28:27</a>, with bareos, "heavily," of being slow to understand and obey; with a negative in <a href='B:480 8:18'>Mar 8:18</a>, <a href='B:520 11:8'>Rom 11:8</a>; in <a href='B:490 9:44'>Luk 9:44</a> the lit. meaning is "put those words into your ears," i.e., take them into your mind and keep them there; in <a href='B:510 7:51'>Act 7:51</a> it is used with aperitmetos, "uncircumcised." As seeing is metaphorically associated with conviction, so hearing is with obedience (hupakoe, lit., "hearing under;" the Eng., "obedience" is etymologically "hearing over against," i.e., with response in the hearer). <p/> <2,,5621, otion><p/> a diminutive of No. 1, but without the diminutive force, it being a common tendency in everyday speech to apply a diminutive from to most parts of the body, is used in <a href='B:470 26:51'>Mat 26:51</a>, <a href='B:480 14:47'>Mar 14:47</a> (in some mss.); <a href='B:490 22:51'>Luk 22:51</a>, <a href='B:500 18:10'>Joh 18:10</a> (in some mss.) and <a href='B:500 18:26'>Joh 18:26</a>, all with reference to the "ear" of Malchus. <p/> Note: The most authentic mss. have the alternative diminutive otarion, in <a href='B:480 14:47'>Mar 14:47</a>, <a href='B:500 18:10'>Joh 18:10</a>. <p/> <3,,189, akoe><p/> "hearing," akin to akouo, "to hear," denotes (a) the sense of "hearing," e.g., <a href='B:530 12:17'>1Co 12:17</a>, <a href='B:680 2:8'>2Pe 2:8</a>; (b) that which is "heard," a report, e.g., <a href='B:470 4:24'>Mat 4:24</a>; (c) the physical organ, <a href='B:480 7:35'>Mar 7:35</a>, standing for the sense of "hearing;" so in <a href='B:490 7:1'>Luk 7:1</a>, RV, for AV, "audience;" <a href='B:510 17:20'>Act 17:20</a>, <a href='B:620 1:4-4'>2Ti 1:4-4</a> (in <a href='B:620 4:3'>2Ti 4:3</a>, lit., "being tickled as to the ears"); (d) a message or teaching, <a href='B:500 12:38'>Joh 12:38</a>, <a href='B:520 1:10-17'>Rom 1:10-17</a>, <a href='B:550 3:2'>Gal 3:2</a>, <a href='B:550 3:5'>Gal 3:5</a>, <a href='B:590 2:13'>1Th 2:13</a>, <a href='B:650 4:2'>Heb 4:2</a>, RV, "(the word) of hearing," for AV, "(the word) preached." See FAME, HEARING, PREACH, REPORT, RUMOR. <p/> Note: In <a href='B:470 28:14'>Mat 28:14</a>, the verb akouo is used with the preposition epi, "upon or before" (or hupo, "by," in some mss.), lit., "if this come to a hearing before the governor."


topic: Early
definition:
<b>Early</b> <A-1,Noun,3722, othros><p/> denotes "daybreak, dawn" (cp. Lat. orior, "to rise"). Used with the adverb batheos, "deeply," in <a href='B:490 24:1'>Luk 24:1</a>, it means "at early dawn" (RV). In <a href='B:500 8:2'>Joh 8:2</a> it is used in the genitive case, orthrou, "at dawn," i.e., "early in the morning." In <a href='B:510 5:21'>Act 5:21</a>, it is used with the article and preceded by the preposition hupo, "under, or about," lit., "about the dawn," "about daybreak," RV (for AV, "early in the morning."). <p/> <B-1,Adjective,3720, orthrinos><p/> "early," akin to A., is a later form of orthrios. It is found, in the most authentic mss., in <a href='B:490 24:22'>Luk 24:22</a>, of the women at the sepulchre, lit., "early ones" (some texts have the form orthrios, "at daybreak"). <p/> <B-2,Adjective,4406, proimos><p/> or proimos, a longer and later form of prois, pertaining to the "morning," is formed from pro, "before" (cp. protos, "first"), and used in <a href='B:660 5:7'>Jam 5:7</a>, of the early rain. <p/> <C-1,Adverb,4404, proi><p/> "early in the day, at morn," is derived from pro, "before" (see B, No. 2, above). In <a href='B:480 16:2'>Mar 16:2</a>, AV, it is translated "early in the morning;" in <a href='B:480 16:9'>Mar 16:9</a>, <a href='B:500 18:28'>Joh 18:28</a>, <a href='B:500 20:1'>Joh 20:1</a>, "early;" in <a href='B:470 16:3'>Mat 16:3</a>, <a href='B:470 20:1'>Mat 20:1</a>, <a href='B:470 21:18'>Mat 21:18</a>, <a href='B:480 1:35'>Mar 1:35</a>, <a href='B:480 11:20'>Mar 11:20</a>, <a href='B:480 13:35'>Mar 13:35</a>, <a href='B:480 15:1'>Mar 15:1</a>, "in the morning;" in <a href='B:510 28:23'>Act 28:23</a>, "(from) morning." See MORNING. <p/> Note: In <a href='B:470 20:1'>Mat 20:1</a>, hama, "at once," is redered "early."


topic: Earnest (Noun)
definition:
<b>Earnest (Noun)</b> <1,,728, arrabon><p/> originally, "earnest-money" deposited by the purchaser and forfeited if the purchase was not completed, was probably a Phoenician word, introduced into Greece. In general usage it came to denote "a pledge" or "earnest" of any sort; in the NT it is used only of that which is assured by God to believers; it is said of the Holy Spirit as the Divine "pledge" of all their future blessedness, <a href='B:540 1:22'>2Co 1:22</a>, <a href='B:540 5:5'>2Co 5:5</a>; in <a href='B:560 1:14'>Eph 1:14</a>, particularly of their eternal inheritance. In the Sept., <a href='B:10 1:38-18'>Gen 1:38-18</a>, <a href='B:10 38:20'>Gen 38:20</a>. In modern Greek arrabona is an "engagement ring."


topic: Earnest, Earnestness, Earnestly
definition:
<b>Earnest, Earnestness, Earnestly</b> <A-1,Noun,4710, spoude><p/> akin to speudo, "to hasten," denotes "haste," <a href='B:480 6:25'>Mar 6:25</a>, <a href='B:490 1:39'>Luk 1:39</a>; hence, "earnestness," <a href='B:540 8:7'>2Co 8:7</a>, RV, for AV, "diligence," and <a href='B:540 8:8'>2Co 8:8</a>, for AV, "forwardness;" in <a href='B:540 7:12'>2Co 7:12</a>, "earnest care," for AV, "care;" in <a href='B:540 8:16'>2Co 8:16</a>, "earnest care." See BUSINESS, CARE, CAREFULNESS, DILIGENCE, FORWARDNESS, HASTE. <p/> <B-1,Adjective,4705, spoudaios><p/> akin to A, denotes "active, diligent, earnest," <a href='B:540 8:22'>2Co 8:22</a> RV, "earnest," for AV, "diligent;" in the latter part of the verse the comparative degree, spoudaioteros, is used, RV, "more earnest," for AV, "more diligent;" in <a href='B:540 8:17'>2Co 8:17</a>, RV, in the superlative sense, "very earnest," for AV, "more forward." See DILIGENT, FORWARD. <p/> <C-1,Adverb,1619, ektenos><p/> "earnestly" (ek, "out," teino, "to stretch;" Eng., "tension," etc.), is used in <a href='B:510 12:5'>Act 12:5</a>, "earnestly," RV, for AV, "without ceasing" (some mss. have the adjective ektenes, "earnest"); in <a href='B:670 1:22'>1Pe 1:22</a>, "fervently." The idea suggested is that of not relaxing in effort, or acting in a right spirit. See FERVENTLY. <p/> <C-2,Adverb,1617, ektenesteron><p/> the comparative degree of No. 1, used as an adverb in this neuter form, denotes "more earnestly, fervently," <a href='B:490 22:44'>Luk 22:44</a>. <p/> <C-3,Adverb,4709, spoudaios><p/> akin to B, signifies "with haste," or "with zeal, earnestly," <a href='B:490 7:4'>Luk 7:4</a>, RV, "earnestly," for AV, "instantly;" in <a href='B:620 1:17'>2Ti 1:17</a> (RV); <a href='B:630 3:13'>Tit 3:13</a>, "diligently;" in <a href='B:570 2:28'>Phi 2:28</a>, the comparative spoudaioteros, RV, "the more diligently," AV, "the more carefully." See CAREFULLY, DILIGENTLY, INSTANTLY. <p/> <D-1,Adverbial Phrase,1722 1616,en ekteneia> lit., "in earnestness," cp. C, No. 1, is translated "earnestly" in <a href='B:510 26:7'>Act 26:7</a>, RV, for AV, "instantly." See INSTANTLY. <p/> Notes: (1) For the phrase "earnest expectation," <a href='B:520 8:19'>Rom 8:19</a>, <a href='B:570 1:20'>Phi 1:20</a>, see EXPECTATION. (2) In <a href='B:530 12:31'>1Co 12:31</a>, <a href='B:530 14:1'>1Co 14:1</a>, <a href='B:530 14:39'>1Co 14:39</a>, zeloo, "to be zealous about," is translated "desire earnestly." See DESIRE. (3) In <a href='B:680 3:12'>2Pe 3:12</a>, speudo is translated "earnestly desiring," for AV, "hasting unto." See HASTEN. (4) In <a href='B:720 1:3'>Jud 1:3</a>, epagonizo, "to contend earnestly," is so translated. (5) In <a href='B:660 5:17'>Jam 5:17</a> the dative case of the noun proseuche is translated "earnestly" (AV), in connection with the corresponding verb, lit., "he prayed with prayer" (RV, "fervently"), implying persevering continuance in prayer with fervor. Cp., e.g., <a href='B:230 40:1'>Psa 40:1</a>, lit., "in waiting I waited." See FERVENT. (6) Atenizo, akin to C, No. 1, "to fix the eyes upon, gaze upon," is translated "earnestly looked" in <a href='B:490 22:56'>Luk 22:56</a>, AV (RV, "looking steadfastly"); in <a href='B:510 3:12'>Act 3:12</a>, AV, "look ye earnestly," RV, "fasten ye your eyes on;" in <a href='B:510 23:1'>Act 23:1</a>, AV, "earnestly beholding," RV, "looking steadfastly on." (7) In <a href='B:650 2:1'>Heb 2:1</a>, prosecho, "to give heed," is used with the adverb perissoteros, "more abundantly," to signify "to give the more earnest heed;" lit., "to give heed more exceedingly." For the verb see ATTEND, GIVE, No. 16, HEED, REGARD.


topic: Earth
definition:
<b>Earth</b> <1,,1093, ge><p/> denotes (a) "earth as arable land," e.g., <a href='B:470 13:5'>Mat 13:5</a>, <a href='B:470 13:8'>Mat 13:8</a>, <a href='B:470 13:23'>Mat 13:23</a>; in <a href='B:530 15:47'>1Co 15:47</a> it is said of the "earthly" material of which "the first man" was made, suggestive of frailty; (b) "the earth as a whole, the world," in contrast, whether to the heavens, e.g., <a href='B:470 5:18'>Mat 5:18</a>, <a href='B:470 5:35'>Mat 5:35</a>, or to heaven, the abode of God, e.g., <a href='B:470 6:19'>Mat 6:19</a>, where the context suggests the "earth" as a place characterized by mutability and weakness; in <a href='B:580 3:2'>Col 3:2</a> the same contrast is presented by the word "above;" in <a href='B:500 3:31'>Joh 3:31</a> (RV, "of the earth," for AV, "earthly") it describes one whose origin and nature are "earthly" and whose speech is characterized thereby, in contrast with Christ as the One from heaven; in <a href='B:580 3:5'>Col 3:5</a> the physical members are said to be "upon the earth," as a sphere where, as potential instruments of moral evils, they are, by metonymy, spoken of as the evils themselves; (c) "the inhabited earth," e.g., <a href='B:490 21:35'>Luk 21:35</a>, <a href='B:510 1:8'>Act 1:8</a>, <a href='B:510 8:33'>Act 8:33</a>, <a href='B:510 10:12'>Act 10:12</a>, <a href='B:510 11:6'>Act 11:6</a>, <a href='B:510 17:26'>Act 17:26</a>, <a href='B:510 22:22'>Act 22:22</a>, <a href='B:650 11:13'>Heb 11:13</a>, <a href='B:730 13:8'>Rev 13:8</a>. In the following the phrase "on the earth" signifies "among men," <a href='B:490 12:49'>Luk 12:49</a>, <a href='B:490 18:8'>Luk 18:8</a>, <a href='B:500 17:4'>Joh 17:4</a>; (d) "a country, territory," e.g., <a href='B:490 4:25'>Luk 4:25</a>, <a href='B:500 3:22'>Joh 3:22</a>; (e) "the ground," e.g., <a href='B:470 10:29'>Mat 10:29</a>, <a href='B:480 4:26'>Mar 4:26</a>, RV, "(upon the) earth," for AV, "(into the) ground;" (f) "land," e.g., <a href='B:480 4:1'>Mar 4:1</a>, <a href='B:500 1:21-9'>Joh 1:21-9</a>, <a href='B:500 21:11'>Joh 21:11</a>. Cp. Eng. words beginning with ge, e.g., "geodetic," "geodesy," "geology," "geometry," "geography." See COUNTRY, GROUND, LAND, WORLD. <p/> <2,,3625, oikoumene><p/> the present participle, Passive Voice, of oikeo, "to dwell, inhabit," denotes the "inhabited earth." It is translated "world" in every place where it has this significance, save in <a href='B:490 21:26'>Luk 21:26</a>, AV, where it is translated "earth." See WORLD. <p/> Note: For epigeios, translated "on earth" in <a href='B:570 2:10'>Phi 2:10</a>, ostrakino, "of earth," <a href='B:620 2:20'>2Ti 2:20</a>, and katachthonios, "under the earth," <a href='B:570 2:10'>Phi 2:10</a>, see EARTHEN.


topic: Earthen, Earthly, Earthy
definition:
<b>Earthen, Earthly, Earthy</b> <1,,3749, ostrakinos><p/> signifies "made of earthenware or clay" (from ostrakon, "baked clay, potsherd, shell;" akin to osteon, "a bone"), <a href='B:620 2:20'>2Ti 2:20</a>, "of earth;" <a href='B:540 4:7'>2Co 4:7</a>, "earthen." <p/> <2,,1919, epigeios><p/> "on earth" (epi, "on," ge, "the earth"), is rendered "earthly" in <a href='B:500 3:12'>Joh 3:12</a>, <a href='B:540 5:1'>2Co 5:1</a>, <a href='B:570 3:19'>Phi 3:19</a>, <a href='B:660 3:15'>Jam 3:15</a>; in <a href='B:570 2:10'>Phi 2:10</a>, "on earth," RV; "terrestrial" in <a href='B:530 15:40'>1Co 15:40</a> (twice). See TERRESTRIAL. <p/> <3,,5517, choikos><p/> denotes "earthy," made of earth, from chous, "soil, earth thrown down or heaped up," <a href='B:530 1:15-49'>1Co 1:15-49</a>. <p/> <4,,2709, katachthonios><p/> "under the earth, subterranean" (kata, "down," chthon, "the ground," from a root signifying that which is deep), is used in <a href='B:570 2:10'>Phi 2:10</a>.


topic: Earthquake
definition:
<b>Earthquake</b> <1,,4578, seismos><p/> "a shaking, a shock," from seio, "to move to and fro, to shake," chiefly with the idea of concussion (Eng., "seismic," "seismology," "seismometry"), is used (a) of a "tempest" in the sea, <a href='B:470 8:24'>Mat 8:24</a>; (b) of "earthquakes," <a href='B:470 24:7'>Mat 24:7</a>, <a href='B:470 27:54'>Mat 27:54</a>, <a href='B:470 28:2'>Mat 28:2</a>, <a href='B:480 13:8'>Mar 13:8</a>, <a href='B:490 21:11'>Luk 21:11</a>, <a href='B:510 16:26'>Act 16:26</a>, <a href='B:730 6:12'>Rev 6:12</a>, <a href='B:730 8:5'>Rev 8:5</a>, <a href='B:730 11:13'>Rev 11:13</a> (twice), <a href='B:730 11:19'>Rev 11:19</a>, <a href='B:730 16:18'>Rev 16:18</a> (twice). See TEMPEST.


topic: Ease, Eased
definition:
<b>Ease, Eased</b> <A-1,Verb,373, anapauo><p/> signifies "to cause or permit one to cease from any labor or movement" so as to recover strength. It implies previous toil and care. Its chief significance is that of taking, or causing to take, rest; it is used in the Middle Voice in <a href='B:490 12:19'>Luk 12:19</a>, "take (thine) ease," indicative of unnecessary, self-indulgent relaxation. In the papyri it is used technically, as an agricultural term. Cp. anapausis, "rest." See REFRESH, REST. <p/> <B-1,Noun,425, anesis><p/> denotes "a letting loose, relaxation, easing;" it is connected with aniemi, "to loosen, relax" (ana, "back," and hiemi, "to send"). It signifies "rest," not from toil, but from endurance and suffering. Thus it is said (a) of a "less vigorous" condition in imprisonment, <a href='B:510 24:23'>Act 24:23</a>, "indulgence," AV, "liberty;" (b) "relief" from anxiety, <a href='B:540 2:13'>2Co 2:13</a>, <a href='B:540 7:5'>2Co 7:5</a>, "relief" (AV, "rest"); (c) "relief" from persecutions, <a href='B:600 1:7'>2Th 1:7</a>, "rest;" (d) of "relief" from the sufferings of poverty, <a href='B:540 8:13'>2Co 8:13</a>, "be eased," lit., "(that there should be) easing for others (trouble to you)." Cp. the synonymous word anapausis, "cessation or rest" (akin to A). See INDULGENCE, LIBERTY, RELIEF, REST. In the Sept., <a href='B:140 23:15'>2Ch 23:15</a>.


topic: East
definition:
<b>East</b> <1,,395, anatole><p/> primarily "a rising," as of the sun and stars, corresponds to anatello, "to make to rise," or, intransitively, "to arise," which is also used of the sunlight, as well as of other objects in nature. In <a href='B:490 1:78'>Luk 1:78</a> it is used metaphorically of Christ as "the Dayspring," the One through whom light came into the world, shining immediately into Israel, to dispel the darkness which was upon all nations. Cp. <a href='B:460 4:2'>Mal 4:2</a>. Elsewhere it denotes the "east," as the quarter of the sun's rising, <a href='B:470 1:2-2'>Mat 1:2-2</a>, <a href='B:470 2:9'>Mat 2:9</a>, <a href='B:470 8:11'>Mat 8:11</a>, <a href='B:470 24:27'>Mat 24:27</a>, <a href='B:490 13:29'>Luk 13:29</a>, <a href='B:730 7:2'>Rev 7:2</a>, <a href='B:730 16:12'>Rev 16:12</a>, <a href='B:730 21:13'>Rev 21:13</a>. The "east" in general stands for that side of things upon which the rising of the sun gives light. In the heavenly city itself, <a href='B:730 21:13'>Rev 21:13</a>, the reference to the "east" gate points to the outgoing of the influence of the city "eastward." See DAYSPRING.


topic: Easter
definition:
<b>Easter</b> <1,,3957, pascha><p/> mistranslated "Easter" in <a href='B:510 12:4'>Act 12:4</a>, AV, denotes the Passover (RV). The phrase "after the Passover" signifies after the whole festival was at an end. The term "Easter" is not of Christian origin. It is another form of Astarte, one of the titles of the Chaldean goddess, the queen of heaven. The festival of Pasch held by Christians in post-apostolic times was a continuation of the Jewish feast, but was not instituted by Christ, nor was it connected with Lent. From this Pasch the pagan festival of "Easter" was quite distinct and was introduced into the apostate Western religion, as part of the attempt to adapt pagan festivals to Christianity. See PASSOVER.


topic: Easy, Easier, Easily
definition:
<b>Easy, Easier, Easily</b> <1,,5543, chrestos><p/> primarily signifies "fit for use, able to be used" (akin to chraomai, "to use"), hence, "good, virtuous, mild, pleasant" (in contrast to what is hard, harsh, sharp, bitter). It is said (a) of the character of God as "kind, gracious," <a href='B:490 6:35'>Luk 6:35</a>, <a href='B:670 2:3'>1Pe 2:3</a>; "good," <a href='B:520 2:4'>Rom 2:4</a>, where the neuter of the adjective is used as a noun, "the goodness" (cp. the corresponding noun chrestotes, "goodness," in the same verse); of the yoke of Christ, <a href='B:470 11:30'>Mat 11:30</a>, "easy" (a suitable rendering would be "kindly"); (c) of believers, <a href='B:560 4:32'>Eph 4:32</a>; (d) of things, as wine, <a href='B:490 5:39'>Luk 5:39</a>, RV, "good," for AV, "better" (cp. <a href='B:300 24:3'>Jer 24:3</a>, <a href='B:300 24:5'>Jer 24:5</a>, of figs); (e) ethically, of manners, <a href='B:530 15:33'>1Co 15:33</a>. See GOOD, GRACIOUS, KIND. <p/> <2,,2123, eukopoteros><p/> the comparative degree of eukopos, "easy, with easy labor" (eu, "well," kopos, "labor"), hence, of that which is "easier to do," is found in the Synoptics only, <a href='B:470 9:5'>Mat 9:5</a>, <a href='B:470 19:24'>Mat 19:24</a>, <a href='B:480 2:9'>Mar 2:9</a>, <a href='B:480 10:25'>Mar 10:25</a>, <a href='B:490 5:23'>Luk 5:23</a>, <a href='B:490 16:17'>Luk 16:17</a>, <a href='B:490 18:25'>Luk 18:25</a>. <p/> Notes: (1) The adverb "easily" is included in the translation of euperistatos in <a href='B:650 12:1'>Heb 12:1</a>, "easily beset," lit., "the easily besetting sin," probably a figure from a garment, "easily surrounding," and therefore easily entangling. See BESET. <p/> (2) In <a href='B:530 13:5'>1Co 13:5</a>, AV, "is not easily provoked," there is no word in the original representing "easily;" RV, "is not provoked." <p/> (3) For "easy to be entreated" see INTREAT. For "easy to be understood" see UNDERSTAND.


topic: Eat, Eat with, Eating
definition:
<b>Eat, Eat with, Eating</b> <A-1,Verb,2068, esthio><p/> signifies "to eat" (as distinct from pino, "to drink"); it is a lengthened form from edo (Lat., edo; cp. Eng., "edible"); in <a href='B:650 10:27'>Heb 10:27</a>, metaphorically, "devour;" it is said of the ordinary use of food and drink, <a href='B:530 9:7'>1Co 9:7</a>, <a href='B:530 11:22'>1Co 11:22</a>; of partaking of food at table, e.g., <a href='B:480 2:16'>Mar 2:16</a>; of reveling, <a href='B:470 24:49'>Mat 24:49</a>, <a href='B:490 12:45'>Luk 12:45</a>. Cp. the strengthened, form katesthio, and the verb sunesthio, below. See DEVOUR. <p/> <A-2,Verb,5315, phago><p/> "to eat, devour, consume," is obsolete in the present and other tenses, but supplies certain tenses which are wanting in No. 1, above. In <a href='B:490 8:55'>Luk 8:55</a> the AV has "(to give her) meat," the RV "(that something be given her) to eat." The idea that this verb combines both "eating" and "drinking," while No. 1 differentiates the one from the other, is not borne out in the NT. The word is very frequent in the Gospels and is used eleven times in 1 Cor. See also No. 3. See MEAT. <p/> <A-3,Verb,5176, trogo><p/> primarily, "to gnaw, to chew," stresses the slow process; it is used metaphorically of the habit of spiritually feeding upon Christ, <a href='B:500 6:54'>Joh 6:54</a>, <a href='B:500 1:6-58'>Joh 1:6-58</a> (the aorists here do not indicate a definite act, but view a series of acts seen in perspective); of the constant custom of "eating" in certain company, <a href='B:500 13:18'>Joh 13:18</a>; of a practice unduly engrossing the world, <a href='B:470 24:38'>Mat 24:38</a>. <p/> In John 6, the change in the Lord's use from the verb esthio (phago) to the stronger verb trogo, is noticeable. The more persistent the unbelief of His hearers, the more difficult His language and statements became. In <a href='B:500 1:6-53'>Joh 1:6-53</a> the verb phago is used; in <a href='B:500 6:54'>Joh 6:54</a>, <a href='B:500 6:58'>Joh 6:58</a>, trogo (in <a href='B:500 6:58'>Joh 6:58</a> it is put into immediate contrast with phago). The use of trogo in <a href='B:470 24:38'>Mat 24:38</a>, <a href='B:500 13:18'>Joh 13:18</a> is a witness against pressing into the meaning of the word the sense of munching or gnawing; it had largely lost this sense in its common usage. <p/> <A-4,Verb,1089, geuo><p/> primarily, "to cause to taste, to give one a taste of," is used in the Middle Voice and denotes (a) "to taste," its usual meaning; (b) "to take food, to eat," <a href='B:510 10:10'>Act 10:10</a>, <a href='B:510 20:11'>Act 20:11</a>, <a href='B:510 23:14'>Act 23:14</a>; the meaning to taste must not be pressed in these passages, the verb having acquired the more general meaning. As to whether <a href='B:510 20:11'>Act 20:11</a> refers to the Lord's Supper or to an ordinary meal, the addition of the words "and eaten" is perhaps a sufficient indication that the latter is referred to here, whereas <a href='B:510 20:7'>Act 20:7</a>, where the single phrase "to break bread" is used, refers to the Lord's Supper. A parallel instance is found in <a href='B:510 2:43'>Act 2:43</a>, <a href='B:510 2:46'>Act 2:46</a>. In the former verse the phrase "the breaking of bread," unaccompanied by any word about taking food, clearly stands for the Lord's Supper; whereas in <a href='B:510 2:46'>Act 2:46</a> the phrase "breaking bread at home" is immediately explained by "they did take their food," indicating their ordinary meals. See TASTE. <p/> <A-5,Verb,977, bibrosko><p/> "to eat," is derived from a root, bor--, "to devour" (likewise seen in the noun broma, "food, meat;" cp. Eng., "carnivorous," "voracious," from Lat. vorax). This verb is found in <a href='B:500 6:13'>Joh 6:13</a>. The difference between this and phago, No. 2, above, may be seen perhaps in the fact that whereas in the Lord's question to Philip in <a href='B:500 6:5'>Joh 6:5</a>, phago intimates nothing about a full supply, the verb bibrosko, in <a href='B:500 6:13'>Joh 6:13</a>, indicates that the people had been provided with a big meal, of which they had partaken eagerly. <p/> <A-6,Verb,2719, kataphago><p/> "to satiate, to satisfy," as with food, is used in the Middle Voice in <a href='B:510 27:38'>Act 27:38</a>, "had eaten enough;" in <a href='B:530 4:8'>1Co 4:8</a>, "ye are filled." See FILL. <p/> <A-7,Verb,2880, korennumi><p/> "to satiate, to satisfy," as with food, is used in the Middle Voice in <a href='B:510 27:38'>Act 27:38</a>, "had eaten enough;" in <a href='B:530 4:8'>1Co 4:8</a>, "ye are filled." See FILL. <p/> <A-8,Verb,4906, sunesthio><p/> "to eat with" (sun, "with," and No. 1), is found in <a href='B:490 15:2'>Luk 15:2</a>, <a href='B:510 10:41'>Act 10:41</a>, <a href='B:510 11:3'>Act 11:3</a>, <a href='B:530 5:11'>1Co 5:11</a>, <a href='B:550 2:12'>Gal 2:12</a>. <p/> <A-9,Verb,3542 2192,nomen echo> is a phrase consisting of the noun nome, denoting (a) "pasturage," (b) "growth, increase," and echo, "to have." In <a href='B:500 10:9'>Joh 10:9</a> the phrase signifies "to find pasture" (a). In <a href='B:620 2:17'>2Ti 2:17</a>, with the meaning (b), the phrase is, lit., "will have growth," translated "will eat," i.e., "will spread like a gangrene." It is used in Greek writings, other than the NT, of the spread of a fire, and of ulcers. See PASTURE. <p/> Note: The verb metalambano, "to take a part or share of anything with others, to partake of, share," is translated "did eat," in <a href='B:510 2:46'>Act 2:46</a>, corrected in the RV to "did take;" a still more suitable rendering would be "shared," the sharing of food being suggested; cp. metadidomi, "to share," e.g., <a href='B:490 3:11'>Luk 3:11</a>. <p/> <B-1,Noun,1035, brosis><p/> akin to A, No. 5, denotes (a) "the act of eating," e.g., <a href='B:520 14:17'>Rom 14:17</a>; said of rust, <a href='B:470 1:6-20'>Mat 1:6-20</a>; or, more usually (b) "that which is eaten, food" (like broma, "food"), "meat," <a href='B:500 4:32'>Joh 4:32</a>, <a href='B:500 6:27'>Joh 6:27</a>, <a href='B:500 6:55'>Joh 6:55</a>, <a href='B:580 2:16'>Col 2:16</a>, <a href='B:650 12:16'>Heb 12:16</a> ("morsel of meat"); "food," <a href='B:540 9:10'>2Co 9:10</a>; "eating," <a href='B:530 8:4'>1Co 8:4</a>. See FOOD, MEAT, RUST. <p/> <B-2,Noun,4371, prosphagion><p/> primarily "a dainty or relish" (especially cooked fish), to be eaten with bread (pros, "to," and A, No. 2), then, "fish" in general, is used in <a href='B:500 21:5'>Joh 21:5</a>, "Have ye aught to eat?" (AV, "have ye any meat?"). Moulton remarks that the evidences of the papyri are to the effect that prosphagion, "is not so broad a word as 'something to eat.' The Apostles had left even loaves behind them once, <a href='B:480 8:14'>Mar 8:14</a>; they might well have left the 'relish' on this occasion. It would normally be fish; cp. <a href='B:480 6:38'>Mar 6:38</a>" (Gram. of NT Greek, Vol. 1, p. 170). <p/> <C-1,Adjective,1034, brosimos><p/> akin to A, No. 5, and B., signifying "eatable," is found in <a href='B:490 24:41'>Luk 24:41</a>, RV, appropriately, "to eat," for the AV, "meat." In the Sept., <a href='B:30 19:23'>Lev 19:23</a>, <a href='B:160 9:25'>Neh 9:25</a>, <a href='B:330 47:12'>Eze 47:12</a>.


topic: Edge, Edged
definition:
<b>Edge, Edged</b> <A-1,Noun,4750, stoma><p/> the mouth (cp. Eng., "stomach," from stomachos, <a href='B:610 5:23'>1Ti 5:23</a>), has a secondary and figurative meaning in reference to the "edge of a sharp instrument, as of a sword," <a href='B:490 21:24'>Luk 21:24</a>, <a href='B:650 11:34'>Heb 11:34</a> (cp. the Sept., e.g., <a href='B:10 34:26'>Gen 34:26</a>, <a href='B:70 18:27'>Jdg 18:27</a>). See FACE, MOUTH. <p/> <B-1,Adjective,1366, distomos><p/> lit., "double-mouthed" (dis, "twice," and A.), "two-edged," is used of a sword with two edges, <a href='B:650 4:12'>Heb 4:12</a>, <a href='B:730 1:16'>Rev 1:16</a>, <a href='B:730 2:12'>Rev 2:12</a>. In the Sept., <a href='B:70 3:16'>Jdg 3:16</a>, <a href='B:230 149:6'>Psa 149:6</a>, <a href='B:240 5:4'>Pro 5:4</a>.


topic: Edification, Edify, Edifying
definition:
<b>Edification, Edify, Edifying</b> <A-1,Noun,3619, oikodome><p/> denotes (a) "the act of building" (oikos, "a home," and demo, "to build"); this is used only figuratively in the NT, in the sense of edification, the promotion of spiritual growth (lit., "the things of building up"), <a href='B:520 14:19'>Rom 14:19</a>, <a href='B:520 15:2'>Rom 15:2</a>, <a href='B:530 14:3'>1Co 14:3</a>, <a href='B:530 14:5'>1Co 14:5</a>, <a href='B:530 14:12'>1Co 14:12</a>, <a href='B:530 14:26'>1Co 14:26</a>, e.g.; (b) "a building, edifice," whether material, <a href='B:470 24:1'>Mat 24:1</a>, e.g., or figurative, of the future body of the believer, <a href='B:540 5:1'>2Co 5:1</a>, or of a local church, <a href='B:530 3:9'>1Co 3:9</a>, or the whole church, "the body of Christ," <a href='B:560 2:21'>Eph 2:21</a>. See BUILDING. <p/> <B-1,Verb,3618, oikodomeo><p/> lit., "to build a house" (see above), (a) usually signifies "to build," whether literally, or figuratively; the present participle, lit., "the (ones) building," is used as a noun, "the builders," in <a href='B:470 21:42'>Mat 21:42</a>, <a href='B:480 12:10'>Mar 12:10</a>, <a href='B:490 20:17'>Luk 20:17</a>, <a href='B:510 4:11'>Act 4:11</a> (in some mss.; the most authentic have the noun oikodomos); <a href='B:670 2:7'>1Pe 2:7</a>; (b) is used metaphorically, in the sense of "edifying," promoting the spiritual growth and development of character of believers, by teaching or by example, suggesting such spiritual progress as the result of patient labor. It is said (1) of the effect of this upon local churches, <a href='B:510 9:31'>Act 9:31</a>, <a href='B:530 14:4'>1Co 14:4</a>; (2) of the individual action of believers towards each other, <a href='B:530 8:1'>1Co 8:1</a>, <a href='B:530 10:23'>1Co 10:23</a>, <a href='B:530 14:17'>1Co 14:17</a>, <a href='B:590 5:11'>1Th 5:11</a>; (3) of an individual in regard to himself, <a href='B:530 14:4'>1Co 14:4</a>. In <a href='B:530 8:10'>1Co 8:10</a>, where it is translated "emboldened," the Apostle uses it with pathetic irony, of the action of a brother in "building up" his brother who had a weak conscience, causing him to compromise his scruples; "strengthened," or "confirmed," would be suitable renderings. See BUILD, EMBOLDEN.


topic: Effect (of none)
definition:
<b>Effect (of none)</b> <1,,208, akuroo><p/> signifies "to render void, deprive of force and authority" (from a, negative, and kuros, "might, authority;" kurios, "a lord," is from the same root), the opposite to kuroo, "to confirm" (see CONFIRM). It is used of making "void" the Word of God, <a href='B:470 15:6'>Mat 15:6</a>, <a href='B:480 7:13'>Mar 7:13</a> (AV, "making of none effect"), and of the promise of God to Abraham as not being deprived of authority by the Law 430 years after, <a href='B:550 3:17'>Gal 3:17</a>, "disannul." Kuroo is used in <a href='B:550 3:15'>Gal 3:15</a>. See DISANNUL, VOID. <p/> <2,,2673, katargeo><p/> "to reduce to inactivity, to render useless," is translated "to make of none effect," in <a href='B:520 3:3'>Rom 3:3</a>, <a href='B:520 3:31'>Rom 3:31</a>, <a href='B:520 4:14'>Rom 4:14</a>, <a href='B:550 3:17'>Gal 3:17</a> (cp. akuroo, No. 1, in the same verse), and in the AV of <a href='B:550 5:4'>Gal 5:4</a>, RV, "ye are severed" (from Christ). For the meaning and use of the word see ABOLISH and DESTROY. <p/> <3,,2758, kenoo><p/> "to make empty, to empty," is translated "should be made of none effect" in <a href='B:530 1:17'>1Co 1:17</a>, AV (RV "made void"); it is used (a) of the Cross of Christ, there; (b) of Christ, in emptying Himself, <a href='B:570 2:7'>Phi 2:7</a>; (c) of faith, <a href='B:520 4:14'>Rom 4:14</a>; (d) of the Apostle Paul's glorying in the Gospel ministry, <a href='B:530 9:15'>1Co 9:15</a>; (e) of his glorying on behalf of the church at Corinth, <a href='B:540 9:3'>2Co 9:3</a>. See EMPTY, VAIN, VOID. <p/> Note: In <a href='B:520 9:6'>Rom 9:6</a> the verb ekpipto, lit., "to fall out of, as of a ship falling out of its course" (cp. the same word in <a href='B:510 27:17'>Act 27:17</a>, "were driven"), is translated "hath taken none effect," AV (RV, "hath come to nought"). See NOUGHT.


topic: Effectual
definition:
<b>Effectual</b> <A-1,Adjective,1756, energes><p/> denotes "active, powerful in action" (en, "in," ergon, "work;" Eng. "energy;" the word "work" is derived from the same root). It is translated "effectual" in <a href='B:530 16:9'>1Co 16:9</a>, of the door opened for the Gospel in Ephesus, and made "effectual" in the results of entering it; and in <a href='B:640 1:6'>Phm 1:6</a>, of the fellowship of Philemon's faith "in the knowledge of every good thing" (RV). In <a href='B:650 4:12'>Heb 4:12</a> it describes the Word of God as "active," RV (AV, "powerful"), i.e., full of power to achieve results. See ACTIVE, POWERFUL. <p/> <B-1,Verb,1754, energeo><p/> "to put forth power, be operative, to work" (its usual meaning), is rendered by the verb "to work effectually," or "to be effectual," in the AV of <a href='B:540 1:6'>2Co 1:6</a>, <a href='B:550 2:8'>Gal 2:8</a>, <a href='B:590 2:13'>1Th 2:13</a>; in each case the RV translates it by the simple verb "to work" (past tense, "wrought"). In <a href='B:660 5:16'>Jam 5:16</a> the RV omits the superfluous word "effectual," and translates the sentence "the supplication of a righteous man availeth much in its working," the verb being in the present participial form. Here the meaning may be "in its inworking," i.e., in the effect produced in the praying man, bringing him into line with the will of God, as in the case of Elijah. For a fuller treatment of the word, see WORK. See also DO, MIGHTY, SHEW, Note (11). <p/> Note: The noun energeia, "working," is translated "effectual working," in the AV of <a href='B:560 3:7'>Eph 3:7</a>, <a href='B:560 4:16'>Eph 4:16</a>.


topic: Effeminate
definition:
<b>Effeminate</b> <1,,3120, malakos><p/> "soft, soft to the touch" (Lat., mollis, Eng., "mollify," "emollient," etc.), is used (a) of raiment, <a href='B:470 11:8'>Mat 11:8</a> (twice); <a href='B:490 7:25'>Luk 7:25</a>; (b) metaphorically, in a bad sense, <a href='B:530 6:9'>1Co 6:9</a>, "effeminate," not simply of a male who practices forms of lewdness, but persons in general, who are guilty of addiction to sins of the flesh, voluptuous.


topic: Effulgence
definition:
<b>Effulgence</b> <1,,541, apaugasma><p/> "radiance, effulgence," is used of light shining from a luminous body (apo, "from," and auge, "brightness"). The word is found in <a href='B:650 1:3'>Heb 1:3</a>, where it is used of the Son of God as "being the effulgence of His glory." The word "effulgence" exactly corresponds (in its Latin form) to apaugasma. The "glory" of God expresses all that He is in His nature and His actings and their manifestation. The Son, being one with the Father in Godhood, is in Himself, and ever was, the shining forth of the "glory," manifesting in Himself all that God is and does, all, for instance, that is involved in His being "the very image of His substance," and in His creative acts, His sustaining power, and in His making purification of sins, with all that pertains thereto and issues from it.


topic: Eight, Eighteen, Eighth
definition:
<b>Eight, Eighteen, Eighth</b> <1,,3638, okto><p/> "eight" (Lat., octo, octavus; cp. Eng., "octagon," "octave," "octavo," "October," etc.), is used in <a href='B:490 2:21'>Luk 2:21</a>, <a href='B:490 9:28'>Luk 9:28</a>, <a href='B:500 20:26'>Joh 20:26</a>, <a href='B:510 9:33'>Act 9:33</a>, <a href='B:510 25:6'>Act 25:6</a>, <a href='B:670 3:20'>1Pe 3:20</a>; in composition with other numerals, okto kai deka, lit., "eight and ten, eighteen," <a href='B:490 13:4'>Luk 13:4</a>, <a href='B:490 13:11'>Luk 13:11</a>, <a href='B:490 13:16'>Luk 13:16</a>; triakonta kai okto, "thirty and eight," <a href='B:500 5:5'>Joh 5:5</a>. <p/> <2,,3590, ogdoos><p/> "eighth" (connected with the preceding), is used in <a href='B:490 1:59'>Luk 1:59</a>, <a href='B:510 7:8'>Act 7:8</a>, <a href='B:680 2:5'>2Pe 2:5</a>, <a href='B:730 17:11'>Rev 17:11</a>, <a href='B:730 21:20'>Rev 21:20</a>. <p/> <3,,3637, oktaemeros><p/> an adjective, signifying an "eighth-day" person or thing, "eight days old" (okto, and hemera, "a day"), is used in <a href='B:570 3:5'>Phi 3:5</a>. This, and similar numerical adjectives not found in the NT, indicate duration rather than intervals. The Apostle shows by his being an "eighth-day" person as to circumcision, that his parents were neither Ishmaelites (circumcised in their thirteenth year) nor other Gentiles, converted to Judaism (circumcised on becoming Jews).


topic: Either
definition:
<b>Either</b> <1,,2228, e><p/> is a disjunctive particle. One of its uses is to distinguish things which exclude each other, or one of which can take the place of another. It is translated "either" in <a href='B:470 6:24'>Mat 6:24</a>, <a href='B:470 12:33'>Mat 12:33</a>, <a href='B:490 16:13'>Luk 16:13</a>, <a href='B:510 17:21'>Act 17:21</a>, <a href='B:530 14:6'>1Co 14:6</a>. The RV rightly omits it in <a href='B:490 6:42'>Luk 6:42</a>, and translates it by "or" in <a href='B:490 15:8'>Luk 15:8</a>, <a href='B:570 3:12'>Phi 3:12</a>, <a href='B:660 3:12'>Jam 3:12</a>. <p/> Note: The adverb enteuthen, denoting "hence," is repeated in the phrase rendered "on either side," (lit., "hence and hence") in <a href='B:500 19:18'>Joh 19:18</a>. The RV of <a href='B:730 22:2'>Rev 22:2</a> translates it "on this side," distinguishing it from ekeithen, "on that side;" the AV, following another reading for the latter adverb, has "on either side." See HENCE.


topic: Elder, Eldest
definition:
<b>Elder, Eldest</b> <A-1,Adjective,4245, presbuteros><p/> an adjective, the comparative degree of presbus, "an old man, an elder," is used (a) of age, whether of the "elder" of two persons, <a href='B:490 15:25'>Luk 15:25</a>, or more, <a href='B:500 8:9'>Joh 8:9</a>, "the eldest;" or of a person advanced in life, a senior, <a href='B:510 2:17'>Act 2:17</a>; in <a href='B:650 11:2'>Heb 11:2</a>, the "elders" are the forefathers in Israel; so in <a href='B:470 15:2'>Mat 15:2</a>, <a href='B:480 7:3'>Mar 7:3</a>, <a href='B:480 7:5'>Mar 7:5</a>; the feminine of the adjective is used of "elder" women in the churches, <a href='B:610 5:2'>1Ti 5:2</a>, not in respect of position but in seniority of age; (b) of rank or positions of responsibility, (1) among Gentiles, as in the Sept. of <a href='B:10 50:7'>Gen 50:7</a>, <a href='B:40 22:7'>Num 22:7</a>; (2) in the Jewish nation, firstly, those who were the heads or leaders of the tribes and families, as of the seventy who assisted Moses, <a href='B:40 11:16'>Num 11:16</a>, <a href='B:50 27:1'>Deu 27:1</a>, and those assembled by Solomon; secondly, members of the Sanhedrin, consisting of the chief priests, "elders" and scribes, learned in Jewish law, e.g., <a href='B:470 16:21'>Mat 16:21</a>, <a href='B:470 26:47'>Mat 26:47</a>; thirdly, those who managed public affairs in the various cities, <a href='B:490 7:3'>Luk 7:3</a>; (3) in the Christian churches, those who, being raised up and qualified by the work of the Holy Spirit, were appointed to have the spiritual care of, and to exercise oversight over, the churches. To these the term "bishops," episkopoi, or "overseers," is applied (see <a href='B:510 20:17'>Act 20:17</a> with <a href='B:510 20:28'>Act 20:28</a>, and <a href='B:630 1:5'>Tit 1:5</a>, <a href='B:630 1:7'>Tit 1:7</a>), the latter term indicating the nature of their work, presbuteroi their maturity of spirtual experience. The Divine arrangement seen throughout the NT was for a plurality of these to be appointed in each church, <a href='B:510 14:23'>Act 14:23</a>, <a href='B:510 20:17'>Act 20:17</a>, <a href='B:570 1:1'>Phi 1:1</a>, <a href='B:610 5:17'>1Ti 5:17</a>, <a href='B:630 1:5'>Tit 1:5</a>. The duty of "elders" is described by the verb episkopeo. They were appointed according as they had given evidence of fulfilling the Divine qualifications, <a href='B:630 1:1-9'>Tit 1:1-9</a>; cp. <a href='B:610 1:3-7'>1Ti 1:3-7</a>, <a href='B:670 5:2'>1Pe 5:2</a>; (4) the twenty-four "elders" enthroned in heaven around the throne of God, <a href='B:730 4:4'>Rev 4:4</a>, <a href='B:730 4:10'>Rev 4:10</a>, <a href='B:730 1:5-14'>Rev 1:5-14</a>, <a href='B:730 7:11'>Rev 7:11</a>, <a href='B:730 7:13'>Rev 7:13</a>, <a href='B:730 11:16'>Rev 11:16</a>, <a href='B:730 14:3'>Rev 14:3</a>, <a href='B:730 19:4'>Rev 19:4</a>. The number twenty-four is representative of earthly conditions. The word "elder" is nowhere applied to angels. See OLD. <p/> <A-2,Adjective,4850, sumpresbuteros><p/> "a fellow-elder" (sun, "with"), is used in <a href='B:670 5:1'>1Pe 5:1</a>. <p/> <A-3,Adjective,3187, meizon><p/> "greater," the comparative degree of megas, "great," is used of age, and translated "elder" in <a href='B:520 9:12'>Rom 9:12</a>, with reference to Esau and Jacob. See GREATER, GREATEST, MORE. <p/> <B-1,Noun,4244, presbuterion><p/> "an assembly of aged men," denotes (a) the Council or Senate among the Jews, <a href='B:490 22:66'>Luk 22:66</a>, <a href='B:510 22:5'>Act 22:5</a>; (b) the "elders" or bishops in a local church, <a href='B:610 4:14'>1Ti 4:14</a>, "the presbytery." For their functions see A, No. 1, (3).


topic: Elect, Elected, Election
definition:
<b>Elect, Elected, Election</b> <A-1,Adjective,1588, eklektos><p/> lit. signifies "picked out, chosen" (ek, "from," lego, "to gather, pick out"), and is used of (a) Christ, the "chosen" of God, as the Messiah, <a href='B:490 23:35'>Luk 23:35</a> (for the verb in <a href='B:490 9:35'>Luk 9:35</a> see Note below), and metaphorically as a "living Stone," "a chief corner Stone," <a href='B:670 2:4'>1Pe 2:4</a>, <a href='B:670 2:6'>1Pe 2:6</a>; some mss. have it in <a href='B:500 1:34'>Joh 1:34</a>, instead of huios, "Son;" (b) angels, <a href='B:610 5:21'>1Ti 5:21</a>, as "chosen" to be of especially high rank in administrative association with God, or as His messengers to human beings, doubtless in contrast to fallen angels (see <a href='B:680 2:4'>2Pe 2:4</a>, <a href='B:720 1:6'>Jud 1:6</a>); (c) believers (Jews or Gentiles), <a href='B:470 24:22'>Mat 24:22</a>, <a href='B:470 24:24'>Mat 24:24</a>, <a href='B:470 24:31'>Mat 24:31</a>, <a href='B:480 13:20'>Mar 13:20</a>, <a href='B:480 13:22'>Mar 13:22</a>, <a href='B:480 13:27'>Mar 13:27</a>, <a href='B:490 18:7'>Luk 18:7</a>, <a href='B:520 8:33'>Rom 8:33</a>, <a href='B:580 3:12'>Col 3:12</a>, <a href='B:620 2:10'>2Ti 2:10</a>, <a href='B:630 1:1'>Tit 1:1</a>, <a href='B:670 1:1'>1Pe 1:1</a>, <a href='B:670 2:9'>1Pe 2:9</a> (as a spiritual race); <a href='B:470 20:16'>Mat 20:16</a>, <a href='B:470 22:14'>Mat 22:14</a>, <a href='B:730 17:14'>Rev 17:14</a>, "chosen;" individual believers are so mentioned in <a href='B:520 16:13'>Rom 16:13</a>, <a href='B:700 1:1'>2Jo 1:1</a>, <a href='B:700 1:13'>2Jo 1:13</a>. <p/> Believers were "chosen" "before the foundation of the world" (cp. "before times eternal," <a href='B:620 1:9'>2Ti 1:9</a>), in Christ, <a href='B:560 1:4'>Eph 1:4</a>, to adoption, <a href='B:560 1:5'>Eph 1:5</a>; good works, <a href='B:560 2:10'>Eph 2:10</a>; conformity to Christ, <a href='B:520 8:29'>Rom 8:29</a>; salvation from the delusions of the Antichrist and the doom of the deluded, <a href='B:600 2:13'>2Th 2:13</a>; eternal glory, <a href='B:520 9:23'>Rom 9:23</a>. <p/> The source of their "election" is God's grace, not human will, <a href='B:560 1:1-5'>Eph 1:1-5</a>, <a href='B:520 9:11'>Rom 9:11</a>, <a href='B:520 11:5'>Rom 11:5</a>. They are given by God the Father to Christ as the fruit of His death, all being foreknown and foreseen by God, <a href='B:500 17:6'>Joh 17:6</a>, <a href='B:520 8:29'>Rom 8:29</a>. While Christ's death was sufficient for all men, and is effective in the case of the "elect," yet men are treated as responsible, being capable of the will and power to choose. For the rendering "being chosen as firstfruits," an alternative reading in <a href='B:600 2:13'>2Th 2:13</a>, see FIRSTFRUITS. See CHOICE, B. <p/> <A-2,Adjective,4899, suneklektos><p/> means "elect together with," <a href='B:670 5:13'>1Pe 5:13</a>. <p/> <B-1,Noun,1589, ekloge><p/> denotes "a picking out, selection" (Eng., "eclogue"), then, "that which is chosen;" in <a href='B:510 9:15'>Act 9:15</a>, said of the "choice" of God of Saul of Tarsus, the phrase is, lit., "a vessel of choice." It is used four times in Romans; in <a href='B:510 9:11'>Act 9:11</a>, of Esau and Jacob, where the phrase "the purpose ... according to election" is virtually equivalent to "the electing purpose;" in <a href='B:510 11:5'>Act 11:5</a>, the "remnant according to the election of grace" refers to believing Jews, saved from among the unbelieving nation; so in <a href='B:510 11:7'>Act 11:7</a>; in <a href='B:510 11:28'>Act 11:28</a>, "the election" may mean either the "act of choosing" or the "chosen" ones; the context, speaking of the fathers, points to the former, the choice of the nation according to the covenant of promise. In <a href='B:590 1:4'>1Th 1:4</a>, "your election" refers not to the church collectively, but to the individuals constituting it; the Apostle's assurance of their "election" gives the reason for his thankgiving. Believers are to give "the more diligence to make their calling and election sure," by the exercise of the qualities and graces which make them fruitful in the knowledge of God, <a href='B:680 1:10'>2Pe 1:10</a>. For the corresponding verb eklegomai, see CHOOSE.


topic: Elements
definition:
<b>Elements</b> <1,,4747, stoicheion><p/> used in the plural, primarily signifies any first things from which others in a series, or a composite whole, take their rise; the word denotes "an element, first principle" (from stoichos, "a row, rank, series;" cp. the verb stoicheo, "to walk or march in rank;" see WALK); it was used of the letters of the alphabet, as elements of speech. In the NT it is used of (a) the substance of the material world, <a href='B:680 3:10'>2Pe 3:10</a>, <a href='B:680 3:12'>2Pe 3:12</a>; (b) the delusive speculations of gentile cults and of Jewish theories, treated as elementary principles, "the rudiments of the world," <a href='B:580 2:8'>Col 2:8</a>, spoken of as "philosophy and vain deceit;" these were presented as superior to faith in Christ; at Colosse the worship of angels, mentioned in <a href='B:580 2:18'>Col 2:18</a>, is explicable by the supposition, held by both Jews and Gentiles in that district, that the constellations were either themselves animated heavenly beings, or were governed by them; (c) the rudimentary principles of religion, Jewish or Gentile, also described as "the rudiments of the world," <a href='B:580 2:20'>Col 2:20</a>, and as "weak and beggarly rudiments," <a href='B:550 4:3'>Gal 4:3</a>, <a href='B:550 4:9'>Gal 4:9</a>, RV, constituting a yoke of bondage; (d) the "elementary" principles (the A.B.C.) of the OT, as a revelation from God, <a href='B:650 5:12'>Heb 5:12</a>, RV, "rudiments," lit., "the rudiments of the beginning of the oracles of God," such as are taught to spiritual babes. See PRINCIPLES, RUDIMENTS.


topic: Eleven, Eleventh
definition:
<b>Eleven, Eleventh</b> <1,,1733, hendeka><p/> lit., "one ten" (lat., undecim), is used only of the eleven Apostles remaining after the death of Judas Iscariot, <a href='B:470 28:16'>Mat 28:16</a>, <a href='B:480 16:14'>Mar 16:14</a>, <a href='B:490 24:9'>Luk 24:9</a>, <a href='B:490 24:33'>Luk 24:33</a>, <a href='B:510 1:26'>Act 1:26</a>, <a href='B:510 2:14'>Act 2:14</a>. <p/> <2,,1734, hendekatos><p/> an adjective derived from the above, is found in <a href='B:470 20:6'>Mat 20:6</a>, <a href='B:470 20:9'>Mat 20:9</a>, <a href='B:730 21:20'>Rev 21:20</a>.


topic: Eloquent
definition:
<b>Eloquent</b> <1,,3052, logios><p/> an adjective, from logos, "a word," primarily meant "learned, a man skilled in literature and the arts." In the AV of <a href='B:510 18:24'>Act 18:24</a>, it is translated "eloquent," said of Apollos; the RV is almost certainly right in translating it "learned." It was much more frequently used among the Greeks of one who was erudite than of one who was skilled in words. He had stores of "learning" and could use it convincingly.


topic: Else
definition:
<b>Else</b> <1,,1893, epei><p/> a conjunction, when used of cause, meaning "since," "otherwise," "for then," "because;" in an ellipsis, "else," as in <a href='B:530 7:14'>1Co 7:14</a>, where the ellipsis would be "if the unbelieving husband were not sanctified in the wife, your children would be unclean;" cp. <a href='B:520 11:6'>Rom 11:6</a>, <a href='B:520 11:22'>Rom 11:22</a>, <a href='B:530 5:10'>1Co 5:10</a>, <a href='B:650 9:26'>Heb 9:26</a>. Sometimes it introduces a question, as in <a href='B:520 3:6'>Rom 3:6</a>, <a href='B:530 14:16'>1Co 14:16</a>, <a href='B:530 15:29'>1Co 15:29</a>, <a href='B:650 10:2'>Heb 10:2</a>. It is translated "else" in <a href='B:530 14:16'>1Co 14:16</a> and in the RV in <a href='B:650 9:26'>Heb 9:26</a>, <a href='B:650 10:2'>Heb 10:2</a>, for AV, "for then."


topic: Elsewhere
definition:
<b>Elsewhere</b> <1,,237, allachostrong><p/> connected with allos, "another," is used in <a href='B:480 1:38'>Mar 1:38</a> (RV only).


topic: Embolden
definition:
<b>Embolden</b> <1,,3618, oikodomeo><p/> is rendered "embolden" in <a href='B:530 8:10'>1Co 8:10</a>, in reference to blameworthy actions (see marg.), the delinquent being built up, so to speak, to do what is contrary to his conscience. See BUILD, EDIFICATION.


topic: Embrace
definition:
<b>Embrace</b> <1,,782, aspazomai><p/> lit. signifies "to draw to oneself;" hence, "to greet, salute, welcome," the ordinary meaning, e.g., in Rom. 16, where it is used 21 times. It also signifies "to bid farewell," e.g., <a href='B:510 20:1'>Act 20:1</a>, RV, "took leave of" (AV, "embraced"). A "salutation or farewell" was generally made by embracing and kissing (see <a href='B:490 10:4'>Luk 10:4</a>, which indicates the posibility of delay on the journey by frequent salutation). In <a href='B:650 11:13'>Heb 11:13</a> it is said of those who greeted the promises from afar, RV, "greeted," for AV, "embraced." Cp. aspasmos, "a salutation." See GREET, LEAVE (take), SALUTE. <p/> Note: In <a href='B:510 21:6'>Act 21:6</a> the most authentic texts have apaspazomai (apo, and No. 1), "to bid farewell." <p/> <2,,4843, sumperilambano><p/> lit., "to take around with," (sun, "with" peri, "around," lambano, "to take"), "to embrace," is used in <a href='B:510 20:10'>Act 20:10</a>, in connection with Paul's recovery of Eutychus. In the Sept., <a href='B:150 5:3'>Ezr 5:3</a>, "to enclose."


topic: Emerald
definition:
<b>Emerald</b> <A-1,Noun,4665, smaragdos><p/> is a transparent stone of a light green color, occupying the first place in the second row on the high priest's breastplate, <a href='B:20 28:18'>Exo 28:18</a>. Tyre imported it from Syria, <a href='B:330 27:16'>Eze 27:16</a>. It is one of the foundations of the heavenly Jerusalem, <a href='B:730 21:19'>Rev 21:19</a>. The name was applied to other stones of a similar character, such as the carbuncle. <p/> <B-1,Adjective,4664, smaragdinos><p/> "emerald in character," descriptive of the rainbow round about the throne in <a href='B:730 4:3'>Rev 4:3</a>, is used in the papyri to denote emerald green.


topic: Emperor
definition:
<b>Emperor</b> <1,,4575, sebastos><p/> "august, reverent," the masculine gender of an adjective (from sebas, "reverential awe"), became used as the title of the Roman emperor, <a href='B:510 25:21'>Act 25:21</a>, <a href='B:510 25:25'>Act 25:25</a>, RV, for AV, "Augustus;" then, taking its name from the emperor, it became a title of honor applied to certain legions or cohorts or battalions, marked for their valor, <a href='B:510 27:1'>Act 27:1</a>. Cp. sebazomai, "to worship," <a href='B:520 1:25'>Rom 1:25</a>; sebasma, "an object of worship," <a href='B:510 17:23'>Act 17:23</a>, <a href='B:600 2:4'>2Th 2:4</a>.


topic: Empty
definition:
<b>Empty</b> <A-1,Verb,2758, kenoo><p/> "to empty," is so translated in <a href='B:570 2:7'>Phi 2:7</a>, RV, for AV, "made ... of no reputation." The clauses which follow the verb are exegetical of its meaning, especially the phrases "the form of a servant," and "the likeness of men." Christ did not "empty" Himself of Godhood. He did not cease to be what He essentially and eternally was. The AV, while not an exact translation, goes far to express the act of the Lord (see GIFFORD on the Incarnation). For other occurrences of the word, see <a href='B:520 4:14'>Rom 4:14</a>, <a href='B:530 1:17'>1Co 1:17</a>, <a href='B:530 9:15'>1Co 9:15</a>, <a href='B:540 9:3'>2Co 9:3</a>. In the Sept., <a href='B:300 14:2'>Jer 14:2</a>, <a href='B:300 15:9'>Jer 15:9</a>. <p/> <A-2,Verb,4980, scholazo><p/> from schole, "leisure," that for which leisure is employed, such as "a lecture" (hence, "the place where lectures are given;" Eng., "school"), is used of persons, to have time for anything and so to be occupied in, <a href='B:530 7:5'>1Co 7:5</a>; of things, to be unoccupied, empty, <a href='B:470 12:44'>Mat 12:44</a> (some mss. have it in <a href='B:490 11:25'>Luk 11:25</a>). See GIVE (oneself to). <p/> <B-1,Adjective,2756, kenos><p/> expresses the "hollowness" of anything, the "absence" of that which otherwise might be possesed. It is used (a) literally, <a href='B:480 12:3'>Mar 12:3</a>, <a href='B:490 1:53'>Luk 1:53</a>, <a href='B:490 1:20-11'>Luk 1:20-11</a>; (b) metaphorically, of imaginations, <a href='B:510 4:25'>Act 4:25</a>; of words which convey erroneous teachings, <a href='B:560 5:6'>Eph 5:6</a>; of deceit, <a href='B:580 2:8'>Col 2:8</a>; of a person whose professed faith is not accompanied by works, <a href='B:660 2:20'>Jam 2:20</a>; negatively, concerning the grace of God, <a href='B:530 15:10'>1Co 15:10</a>; of refusal to receive it, <a href='B:540 6:1'>2Co 6:1</a>; of faith, <a href='B:530 15:14'>1Co 15:14</a>; of preaching (id); and other forms of Christian activity and labor, <a href='B:530 15:58'>1Co 15:58</a>, <a href='B:550 2:2'>Gal 2:2</a>, <a href='B:570 2:16'>Phi 2:16</a>, <a href='B:590 2:1'>1Th 2:1</a>, <a href='B:590 3:5'>1Th 3:5</a>. The synonymous word mataios, "vain," signifies "void" of result, it marks the aimlessness of anything. The vain (kenos) man in <a href='B:660 2:20'>Jam 2:20</a> is one who is "empty" of Divinely imparted wisdom; in <a href='B:660 1:26'>Jam 1:26</a> the vain (mataios) religion is one that produces nothing profitable. Kenos stresses the absence of quality, mataios, the absence of useful aim or effect. Cp. the corresponding adverb kenos, "in vain," in <a href='B:660 4:5'>Jam 4:5</a>, the noun kenodoxia, "vainglory," <a href='B:570 2:3'>Phi 2:3</a>, the adjective kenodoxos, "vainglorious," <a href='B:550 5:26'>Gal 5:26</a>, and the noun kenophonia, "vain," or "empty," babblings, <a href='B:610 6:20'>1Ti 6:20</a>, <a href='B:620 2:16'>2Ti 2:16</a>.


topic: Emulation, AV
definition:
<b>Emulation, AV</b> * For EMULATION, AV (<a href='B:520 11:14'>Rom 11:14</a>, <a href='B:550 5:20'>Gal 5:20</a>) see JEALOUSY


topic: Enable
definition:
<b>Enable</b> <1,,1743, endunamoo><p/> "to render strong" (en, "in," dunamis, "power"), is translated "enabled" in <a href='B:610 1:12'>1Ti 1:12</a>, more lit., "instrengthened," "inwardly strengthened," suggesting strength in soul and purpose (cp. <a href='B:570 4:13'>Phi 4:13</a>). See STRENGTH, STRONG. (In the Sept., <a href='B:70 6:34'>Jdg 6:34</a>, <a href='B:130 12:18'>1Ch 12:18</a>, <a href='B:230 52:7'>Psa 52:7</a>.)


topic: Enact
definition:
<b>Enact</b> <1,,3549, nomotheteo><p/> "to ordain by law, to enact" (nomos, "a law," tithemi, "to put"), is used in the Passive Voice, and rendered "enacted" in <a href='B:650 8:6'>Heb 8:6</a>, RV, for AV, "established;" in <a href='B:650 7:11'>Heb 7:11</a>, used intransitively, it is rendered "received the Law." See ESTABLISH, LAW.


topic: Encounter
definition:
<b>Encounter</b> <1,,4820, sumballo><p/> lit., "to throw together" (sun, "with," ballo, "to throw"), is used of "encountering" in war, <a href='B:490 14:31'>Luk 14:31</a>, RV, "to encounter ... (in war)," for AV, "to make war against;" of meeting in order to discuss, in <a href='B:510 17:18'>Act 17:18</a>, "encountered," of the philosophers in Athens and the Apostle. See CONFER, HELP, MAKE, MEET, PONDER.


topic: Encourage, Encouragement
definition:
<b>Encourage, Encouragement</b> <A-1,Verb,4389, protrepo><p/> "to urge forward, persuade," is used in <a href='B:510 18:27'>Act 18:27</a> in the Middle Voice, RV, "encouraged," indicating their particular interest in giving Apollos the "encouragement" mentioned; the AV, "exhorting," wrongly connects the verb. <p/> <A-2,Verb,3888, paramutheomai><p/> from para, "with," and muthos, "counsel, advice," is translated "encouraging" in <a href='B:590 2:11'>1Th 2:11</a>, RV, and "encourage" in <a href='B:590 5:14'>1Th 5:14</a>, RV, there signifying to stimulate to the discharge of the ordinary duties of life. In <a href='B:500 11:19'>Joh 11:19</a>, <a href='B:500 11:31'>Joh 11:31</a>, it means "to comfort." See COMFORT. Cp. the nouns paramuthia, <a href='B:530 14:3'>1Co 14:3</a>, and paramuthion, <a href='B:570 2:1'>Phi 2:1</a>, "comfort." <p/> <B-1,Noun,3874, paraklesis><p/> "a calling to one's aid" (para, "by the side," kaleo, "to call"), then, "an exhortation, encouragement," is translated "encouragement" in <a href='B:650 6:18'>Heb 6:18</a>, RV, for AV, "consolation;" it is akin to parakaleo, "to beseeach or exhort, encourage, comfort," and parakletos, "a paraclete or advocate." See COMFORT, CONSOLATION, EXHORTATION, INTREATY.


topic: End, Ending
definition:
<b>End, Ending</b> <A-1,Noun,5056, telos><p/> signifies (a) "the limit," either at which a person or thing ceases to be what he or it was up to that point, or at which previous activities were ceased, <a href='B:540 3:13'>2Co 3:13</a>, <a href='B:670 4:7'>1Pe 4:7</a>; (b) "the final issue or result" of a state or process, e.g., <a href='B:490 1:33'>Luk 1:33</a>; in <a href='B:520 10:4'>Rom 10:4</a>, Christ is described as "the end of the Law unto righteousness to everyone that believeth;" this is best explained by <a href='B:550 1:3-26'>Gal 1:3-26</a>; cp. <a href='B:660 5:11'>Jam 5:11</a>; the following more expecially point to the issue or fate of a thing, <a href='B:470 26:58'>Mat 26:58</a>, <a href='B:520 6:21'>Rom 6:21</a>, <a href='B:540 11:15'>2Co 11:15</a>, <a href='B:570 3:19'>Phi 3:19</a>, <a href='B:650 6:8'>Heb 6:8</a>, <a href='B:670 1:9'>1Pe 1:9</a>; (c) "a fulfillment," <a href='B:490 22:37'>Luk 22:37</a>, AV, "(have) an end;" (d) "the utmost degree" of an act, as of the love of Christ towards His disciples, <a href='B:500 13:1'>Joh 13:1</a>; (e) "the aim or purpose" of a thing, <a href='B:610 1:5'>1Ti 1:5</a>; (f) "the last" in a succession or series <a href='B:730 1:8'>Rev 1:8</a> (AV, only, "ending"); <a href='B:730 21:6'>Rev 21:6</a>, <a href='B:730 22:13'>Rev 22:13</a>. See CONTINUAL, CUSTOM (Toll), FINALLY, UTTERMOST. <p/> Note: The following phrases contain telos (the word itself coming under one or other of the above): eis telos, "unto the end," e.g., <a href='B:470 10:22'>Mat 10:22</a>, <a href='B:470 24:13'>Mat 24:13</a>, <a href='B:490 18:5'>Luk 18:5</a>, "continual;" <a href='B:500 13:1'>Joh 13:1</a> (see above); <a href='B:540 3:13'>2Co 3:13</a>, "on the end" (RV); heos telous, "unto the end," <a href='B:530 1:8'>1Co 1:8</a>, <a href='B:540 1:13'>2Co 1:13</a>; achri telous, "even to the end" (a stronger expression than the preceding); <a href='B:650 6:11'>Heb 6:11</a>, <a href='B:730 2:26'>Rev 2:26</a> (where "even" might well have been added); mechri telous, with much the same meaning as achri telous, <a href='B:650 3:6'>Heb 3:6</a>, <a href='B:650 3:14'>Heb 3:14</a>. See other expressions in the Notes after C. <p/> <A-2,Noun,4930, sunteleia><p/> signifies "a bringing to completion together" (sun "with," teleo, "to complete," akin to No. 1), marking the "completion" or consummation of the various parts of a scheme. In <a href='B:470 1:13-40'>Mat 1:13-40</a>, <a href='B:470 13:49'>Mat 13:49</a>, <a href='B:470 24:3'>Mat 24:3</a>, <a href='B:470 28:20'>Mat 28:20</a>, the rendering "the end of the world" (AV and RV, text) is misleading; the RV marg., "the consummation of the age," is correct. The word does not denote a termination, but the heading up of events to the appointed climax. Aion is not the world, but a period or epoch or era in which events take place. In <a href='B:650 9:26'>Heb 9:26</a>, the word translated "world" (AV) is in the plural, and the phrase is "the consumation of the ages." It was at the heading up of all the various epochs appointed by Divine counsels that Christ was manifested (i.e., in His Incarnation) "to put away sin by the sacrifice of Himself." <p/> <A-3,Noun,4009, peras><p/> "a limit, boundary" (from pera, "beyond"), is used (a) of space, chiefly in the plural, <a href='B:470 12:42'>Mat 12:42</a>, RV, "ends," for AV, "uttermost parts;" so <a href='B:490 11:31'>Luk 11:31</a> (AV, "utmost"); <a href='B:520 10:18'>Rom 10:18</a> (AV and RV, "ends"); (b) of the termination of something occurring in a period, <a href='B:650 6:16'>Heb 6:16</a>, RV, "final," for AV, "an end," said of strife. See UTTERMOST. <p/> <A-4,Noun,1545, ekbasis><p/> denotes "a way out" (ek, "out," baino, "to go"), <a href='B:530 10:13'>1Co 10:13</a>, "way of escape;" or an issue, <a href='B:650 13:7'>Heb 13:7</a> (AV, "end," RV, "issue"). See ISSUE. <p/> <B-1,Verb,5055, teleo><p/> "to complete, finish, bring to an end," is translated "had made an end," in <a href='B:470 11:1'>Mat 11:1</a>. See ACCOMPLISH. <p/> <B-2,Verb,4931, sunteleo><p/> cp. A, No. 2, signifies (a) "to bring to an end, finish completely" (sun, "together," imparting a perfective significance to teleo), <a href='B:470 7:28'>Mat 7:28</a> (in some mss.); <a href='B:490 4:2'>Luk 4:2</a>, <a href='B:490 4:13'>Luk 4:13</a>, <a href='B:510 21:27'>Act 21:27</a>, RV, "completed;" (b) "to bring to fulfillment," <a href='B:480 13:4'>Mar 13:4</a>, <a href='B:520 9:28'>Rom 9:28</a>; (c) "to effect, make," <a href='B:650 8:8'>Heb 8:8</a>. See FINISH, FULFILL, MAKE. <p/> <B-3,Verb,4137, pleroo><p/> (a) "to fill," (b) "to fulfill, complete, end," is translated "had ended" in <a href='B:490 7:1'>Luk 7:1</a>; "were ended" (Passive) in <a href='B:510 19:21'>Act 19:21</a>. See ACCOMPLISH. <p/> Note: In <a href='B:500 13:2'>Joh 13:2</a>, the verb ginomai, there signifying "to be in progress," and used in the present participle, is translated "during supper" (RV). A less authentic reading, is genomenou, "being ended" (AV). <p/> <C-1,Adjective,2078, eschatos><p/> "last, utmost, extreme," is used as a noun (a) of time, rendered "end" in <a href='B:650 1:2'>Heb 1:2</a>, RV, "at the end of these days," i.e., at the "end" of the period under the Law, for AV, "in these last days;" so in <a href='B:670 1:20'>1Pe 1:20</a>, "at the end of the times." In <a href='B:680 2:20'>2Pe 2:20</a>, the plural, ta eschata, lit., "the last things," is rendered "the latter end," AV, (RV, "the last state"); the same phrase is used in <a href='B:470 12:45'>Mat 12:45</a>, <a href='B:490 11:26'>Luk 11:26</a>; (b) of place, <a href='B:510 13:47'>Act 13:47</a>, AV, "ends (of the earth)," RV, "uttermost part. See LAST, LOWEST, UTTERMOST. <p/> Notes: (1) In <a href='B:470 28:1'>Mat 28:1</a>, opse, "late (in the evening)," is rendered "in the end (of)," AV, RV, "late (on)." (2) In <a href='B:670 1:13'>1Pe 1:13</a>, teleios, "perfectly," RV, is rendered "to the end," in AV. (3) The phrase eis touto, lit., "unto this," signifies "to this end," <a href='B:500 18:37'>Joh 18:37</a>, RV (twice; AV, "for this cause," in the second clause); so <a href='B:480 1:38'>Mar 1:38</a>, <a href='B:510 26:16'>Act 26:16</a>, <a href='B:520 14:9'>Rom 14:9</a>, <a href='B:520 14:9'>Rom 14:9</a>, <a href='B:540 2:9'>2Co 2:9</a>, <a href='B:610 4:10'>1Ti 4:10</a> (AV, "therefore"); <a href='B:670 4:6'>1Pe 4:6</a>, <a href='B:690 3:8'>1Jo 3:8</a> (AV, "for this purpose"). (4) Eis, "unto," followed by the article and the infinitive mood of a verb, signifies "to the end that ..." marking the aim of an action, <a href='B:510 7:19'>Act 7:19</a>, <a href='B:520 1:11'>Rom 1:11</a>, <a href='B:520 4:16'>Rom 4:16</a>, <a href='B:520 4:18'>Rom 4:18</a>, <a href='B:560 1:12'>Eph 1:12</a>, <a href='B:590 3:13'>1Th 3:13</a>, <a href='B:600 1:5'>2Th 1:5</a>, <a href='B:600 2:2'>2Th 2:2</a>, <a href='B:600 2:6'>2Th 2:6</a>, <a href='B:670 3:7'>1Pe 3:7</a>. In <a href='B:490 18:1'>Luk 18:1</a>, pros, "to," has the same construction and meaning. (5) The conjunction hina, "in order that," is sometimes rendered "to the end that," <a href='B:560 3:17'>Eph 3:17</a>, <a href='B:600 3:14'>2Th 3:14</a>, <a href='B:630 3:8'>Tit 3:8</a>. (6) In <a href='B:470 24:31'>Mat 24:31</a>, the prepositions apo, "from," and heos, "unto," are used with the plural of akros, "highest, extreme," signifying "from one end ... to the other," lit., "from extremities ... to extremities."


