# dictionary

topic: Best
definition:
<b>Best</b> <1,,4413, protos><p/> is one of two words translated "best" in the AV, but the only one so rendered in the RV. In <a href='B:490 15:22'>Luk 15:22</a> "the best (robe)" is, lit., "the first (robe)," i.e., chief, principal, first in rank or quality. See BEFORE, BEGINNING, CHIEF, FIRST, FORMER. <p/> <2,,3187, meizon><p/> "greater," is translated "best" in <a href='B:530 12:31'>1Co 12:31</a>, "the best gifts," greater, not in quality, but in importance and value. It is the comparative degree of megas, "great;" the superlative, megistos, is used only in <a href='B:680 1:4'>2Pe 1:4</a>. See ELDER, GREATER and MORE.


topic: Bestow
definition:
<b>Bestow</b> <1,,1325, didomi><p/> "to give," is rendered "bestow" in <a href='B:690 3:1'>1Jo 3:1</a>, the implied idea being that of giving freely. The AV has it in <a href='B:540 8:1'>2Co 8:1</a>; the RV adheres to the lit. rendering, "the grace of God which hath been given in the churches of Macedonia." See ADVENTURE and especially GIVE. <p/> <2,,4863, sunago><p/> "to bring together" (sun, "together," ago, "to bring"), is used in the sense of "bestowing," or stowing, by the rich man who laid up his goods for himself, <a href='B:490 1:12-18'>Luk 1:12-18</a>. See ASSEMBLE, COME, GATHER, LEAD, RESORT, TAKE. <p/> <3,,2872, kopiao><p/> (a) "to grow tired with toil," <a href='B:470 11:28'>Mat 11:28</a>, <a href='B:500 4:6'>Joh 4:6</a>, <a href='B:730 2:3'>Rev 2:3</a>, also means (b) "to bestow labor, work with toil," <a href='B:520 16:6'>Rom 16:6</a>, <a href='B:550 4:11'>Gal 4:11</a>; in <a href='B:500 4:38'>Joh 4:38</a>, AV, "bestowed (no) labor," RV, "have (not) labored," and, in the same verse, AV and RV, "labored." See LABOR, TOIL, WEARY. <p/> <4,,5595, psomizo><p/> primarily "to feed by putting little bits into the mouths of infants or animals," came to denote simply "to give out food, to feed," and is rendered by the phrase "bestow ... to feed" in <a href='B:530 13:3'>1Co 13:3</a>; "feed," <a href='B:520 12:20'>Rom 12:20</a>; there the person to be fed is mentioned; in <a href='B:530 13:3'>1Co 13:3</a> the material to be given is specified, and the rendering "bestow ... to feed" is necessary. See FEED. <p/> <5,,4060, peritithemi><p/> "to put around or on" (peri, "around," tithemi, "to put"), is translated in <a href='B:530 12:23'>1Co 12:23</a> (metaphorically) "bestow" (marg., "put on"). See PUT, SET, No. 5. <p/> <6,,5483, charizomai><p/> "to show favor, grant, bestow," is rendered "bestowed" in <a href='B:490 7:21'>Luk 7:21</a>, RV, for AV, "gave." Here and in <a href='B:550 3:18'>Gal 3:18</a>, the verb might be translated "graciously conferred." See DELIVER, FORGIVE, GIVE, GRANT. <p/> Note: For "freely bestowed" see ACCEPT, A, Note.


topic: Betray, Betrayer
definition:
<b>Betray, Betrayer</b> <A-1,Verb,3860, paradidomi><p/> "to betray" (para, "up," didomi, "to give"), lit., "to give over," is used either (a) in the sense of delivering a person or thing to be kept by another, to commend, e.g., <a href='B:510 28:16'>Act 28:16</a>; (b) to deliver to prison or judgment, e.g., <a href='B:470 4:12'>Mat 4:12</a>, <a href='B:610 1:20'>1Ti 1:20</a>; (c) to deliver over treacherously by way of "betrayal," <a href='B:470 17:22'>Mat 17:22</a> (RV, "delivered"); <a href='B:470 26:16'>Mat 26:16</a>, <a href='B:500 6:64'>Joh 6:64</a> etc.; (d) to hand on, deliver, e.g., <a href='B:530 11:23'>1Co 11:23</a>; (e) to allow of something being done, said of the ripening of fruit, <a href='B:480 4:29'>Mar 4:29</a>, RV, "is ripe" (marg., "alloweth"). See BRING, Note (4), CAST, COMMIT, DELIVER, GIVE, HAZARD, PUT (in prison), RECOMMEND. <p/> <B-1,Noun,4273, prodotes><p/> "a betrayer" (akin to A), is translated "betrayers" in <a href='B:510 7:52'>Act 7:52</a>; "traitor," "traitors," in <a href='B:490 6:16'>Luk 6:16</a>, <a href='B:620 3:4'>2Ti 3:4</a>. See TRAITOR.


topic: Betroth
definition:
<b>Betroth</b> <1,,3423, mnesteuo><p/> in the Active Voice, signifies "to woo a woman and ask for her in marriage;" in the NT, only in the Passive Voice, "to be promised in marriage, to be betrothed," <a href='B:470 1:18'>Mat 1:18</a>, <a href='B:490 1:27'>Luk 1:27</a>, <a href='B:490 2:5'>Luk 2:5</a>, RV, "betrothed," (AV, "espoused"). See ESPOUSED.


topic: Better
definition:
<b>Better</b> <1,,2909, kreisson><p/> from kratos, "strong" (which denotes power in activity and effect), serves as the comparative degree of agathos, "good" (good or fair, intrinsically). Kreisson is especially characteristic of the Epistle to the Hebrews, where it is used 12 times; it indicates what is (a) advantageous or useful, <a href='B:530 7:9'>1Co 7:9</a>, <a href='B:530 7:38'>1Co 7:38</a>, <a href='B:530 11:17'>1Co 11:17</a>, <a href='B:650 11:40'>Heb 11:40</a>, <a href='B:650 12:24'>Heb 12:24</a>, <a href='B:680 2:21'>2Pe 2:21</a>, <a href='B:570 1:23'>Phi 1:23</a>, where it is coupled with mallon, "more," and pollo, "much, by far," "very far better" (RV); (b) excellent, <a href='B:650 1:4'>Heb 1:4</a>, <a href='B:650 6:9'>Heb 6:9</a>, <a href='B:650 7:7'>Heb 7:7</a>, <a href='B:650 7:19'>Heb 7:19</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 9:23'>Heb 9:23</a>, <a href='B:650 10:34'>Heb 10:34</a>, <a href='B:650 11:16'>Heb 11:16</a>, <a href='B:650 11:35'>Heb 11:35</a>. <p/> <2,,2570 3123,kalon ... mallon> the neuter of kalos, with mallon, "more," is used in <a href='B:480 9:42'>Mar 9:42</a>, "it were better (lit., 'much better') for him if a great millstone were hanged about his neck." In verses <a href='B:480 9:43'>Mar 9:43</a>, <a href='B:480 9:45'>Mar 9:45</a>, <a href='B:480 9:47'>Mar 9:47</a>, kalos is used alone (RV, "good," for AV, "better"). <p/> Note: In <a href='B:490 5:39'>Luk 5:39</a> the most authentic texts have chrestos, "good," instead of the comparative, chrestoteros, "better."


topic: Better (be)
definition:
<b>Better (be)</b> <1,,1308, diaphero><p/> used (a) transitively, means "to carry through" or "about" (dia, "through," phero, "to carry"), <a href='B:480 11:16'>Mar 11:16</a> ("carry ... through"); <a href='B:510 13:49'>Act 13:49</a>, <a href='B:510 27:27'>Act 27:27</a> ("driven to and fro"); (b) intransitively, (1) "to differ," <a href='B:520 2:18'>Rom 2:18</a>, <a href='B:550 2:6'>Gal 2:6</a>, <a href='B:570 1:10'>Phi 1:10</a>; (2) "to excel, be better," e.g., <a href='B:470 6:26'>Mat 6:26</a>, <a href='B:470 10:31'>Mat 10:31</a> ("of more value"); <a href='B:470 12:12'>Mat 12:12</a>, <a href='B:490 12:7'>Luk 12:7</a>, <a href='B:490 12:24'>Luk 12:24</a>, <a href='B:530 15:41'>1Co 15:41</a>, <a href='B:550 4:1'>Gal 4:1</a>; some would put <a href='B:520 2:18'>Rom 2:18</a> and <a href='B:570 1:10'>Phi 1:10</a> here (see marg.). See CARRY, DIFFER, DRIVE, EXCELLENT, MATTER (make), PUBLISH. <p/> <2,,4052, perisseuo><p/> "to be over or above (a number), to be more than enough, to be pre-eminent, superior," <a href='B:470 5:20'>Mat 5:20</a>, is translated "are we the better," in <a href='B:530 8:8'>1Co 8:8</a> (cp. <a href='B:530 15:58'>1Co 15:58</a>, <a href='B:520 15:13'>Rom 15:13</a>, <a href='B:540 3:9'>2Co 3:9</a>, <a href='B:540 8:7'>2Co 8:7</a>, <a href='B:570 1:9'>Phi 1:9</a>, <a href='B:580 2:7'>Col 2:7</a>, <a href='B:590 4:1'>1Th 4:1</a>, <a href='B:590 4:10'>1Th 4:10</a>). See ABOUND. <p/> <3,,3081, lusiteleo><p/> signifies "to indemnify, pay expenses, pay taxes" (from luo, "to loose," telos, "toll, custom"); hence, "to be useful, advantageous, to be better," <a href='B:490 17:2'>Luk 17:2</a>. <p/> <4,,5242, huperecho><p/> lit. means "to hold or have above" (huper, "above," echo, "to hold"); hence, metaphorically, to be superior to, to be better than, <a href='B:570 2:3'>Phi 2:3</a>, <a href='B:670 2:13'>1Pe 2:13</a>, "supreme," in reference to kings; in <a href='B:520 13:1'>Rom 13:1</a>, "higher;" <a href='B:570 3:8'>Phi 3:8</a>, "excellency," more strictly "the surpassing thing, (namely, the knowledge of Christ);" in <a href='B:570 4:7'>Phi 4:7</a> "passeth." See EXCELLENCY, HIGHER, PASS, SUPREME. <p/> Notes: (1) In <a href='B:520 3:9'>Rom 3:9</a> the RV rightly translates proecho (which there is used in the Passive Voice, not the Middle) "are we in worse case than ...?," i.e., "are we surpassed?" "are we at a disadvantage?" The question is, are the Jews, so far from being better off than the Gentiles, in such a position that their very privileges bring them into a greater disadvantage or condemnation than the Gentiles? The AV "are we better" does not convey the meaning. <p/> (2) Sumphero, in <a href='B:470 18:6'>Mat 18:6</a>, AV, is translated "it were better for him," RV, "profitable." See <a href='B:470 1:5-30'>Mat 1:5-30</a> etc. See BRING, EXPEDIENT, GOOD, D, Note (2), PROFITABLE.


topic: Bettered (to be)
definition:
<b>Bettered (to be)</b> <1,,5623, opheleo><p/> in the Active Voice signifies "to help, to succor, to be of service;" in the Passive "to receive help, to derive profit or advantage;" in <a href='B:480 5:26'>Mar 5:26</a>, "was (nothing) bettered," of the woman who had an issue of blood. See under ADVANTAGE, C, No. 1, and cp. A, Nos. 2, 3 and B.


topic: Between
definition:
<b>Between</b> * In addition to the prepositions en and pros (see Note +, p. 9), the following have this meaning: <p/> <1,,303 3349,ana meson> lit., "up to the middle of," i.e., among, or in the midst of, hence, between, is used in <a href='B:530 6:5'>1Co 6:5</a>, of those in the church able to decide between brother and brother, instead of their going to law with one another in the world's courts. <p/> <2,,3342, metaxstrong><p/> "in the midst, or between" (from meta, and xun, i.e., sun, "with"), is used as a preposition, (a) of mutual relation, <a href='B:470 18:15'>Mat 18:15</a>, <a href='B:510 15:9'>Act 15:9</a>, <a href='B:520 2:15'>Rom 2:15</a>, RV, "one with another," lit., "between one another," for AV, "the meanwhile;" (b) of place, <a href='B:470 23:35'>Mat 23:35</a>, <a href='B:490 11:51'>Luk 11:51</a>, <a href='B:490 16:26'>Luk 16:26</a>, <a href='B:510 12:6'>Act 12:6</a>; (c) of time, "meanwhile," <a href='B:500 4:31'>Joh 4:31</a>. In <a href='B:510 13:42'>Act 13:42</a>, the AV marg. has "in the week between," the literal rendering. See WHILE. <p/> Note: The phrase ek meta (ek, "out of," meta, "with") is translated "between ... and" in the AV of <a href='B:500 3:25'>Joh 3:25</a> (RV, "on the part of ... with").


topic: Bewail
definition:
<b>Bewail</b> <1,,2799, klaio><p/> "to wail," whether with tears or any external expression of grief, is regularly translated "weep" in the RV; once in the AV it is rendered "bewail," <a href='B:730 18:9'>Rev 18:9</a>. See WEEP. <p/> Note: The associated noun is klauthmos, "weeping." Cp. dakruo, "to weep," <a href='B:500 11:35'>Joh 11:35</a>. <p/> <2,,2875, kopto><p/> primarily, "to beat, smite;" then, "to cut off," <a href='B:470 21:8'>Mat 21:8</a>, <a href='B:480 11:8'>Mar 11:8</a>, is used in the Middle Voice, of beating oneself, beating the breast, as a token of grief; hence, "to bewail," <a href='B:470 11:17'>Mat 11:17</a> (RV, "mourn," for AV, "lament"); <a href='B:470 24:30'>Mat 24:30</a>, "mourn;" <a href='B:730 1:7'>Rev 1:7</a> (RV, "mourn;" AV, "wail"); in <a href='B:490 8:52'>Luk 8:52</a>, <a href='B:490 23:27'>Luk 23:27</a> "bewail;" in <a href='B:730 18:9'>Rev 18:9</a>, "wail" (for AV, "lament"). See CUT, MOURN. Cp. kopetos, "lamentation," <a href='B:510 8:2'>Act 8:2</a>. <p/> <3,,3996, pentheo><p/> denotes "to lament, mourn," especially for the dead; in <a href='B:540 12:21'>2Co 12:21</a>, RV, "mourn" (AV, "bewail"). See also <a href='B:730 18:11'>Rev 18:11</a>, <a href='B:730 18:15'>Rev 18:15</a>, <a href='B:730 18:19'>Rev 18:19</a>. Cp. penthos, "mourning." See MOURN. <p/> Notes: (1) Threneo, "to sing a dirge, to lament," is rendered "wail" in <a href='B:470 11:17'>Mat 11:17</a>, RV; "mourned" in <a href='B:490 7:32'>Luk 7:32</a>; "to lament" in <a href='B:490 23:27'>Luk 23:27</a>, <a href='B:500 16:20'>Joh 16:20</a>. Threnos, "lamentation," occurs in <a href='B:470 2:18'>Mat 2:18</a>. <p/> (2) Odurmos from oduromai, "to wail" (a verb not found in the NT), denotes "mourning," <a href='B:470 2:18'>Mat 2:18</a>, <a href='B:540 7:7'>2Co 7:7</a>. <p/> (3) Cp. lupeomai, "to grieve;" see also Trench, Syn. lxv.


topic: Beware
definition:
<b>Beware</b> <1,,991, blepo><p/> "to see," is applied to mental vision, and is sometimes used by way of warning "to take heed" against an object, <a href='B:480 8:15'>Mar 8:15</a>, <a href='B:480 12:38'>Mar 12:38</a>, <a href='B:510 13:40'>Act 13:40</a>, <a href='B:570 3:2'>Phi 3:2</a> (three times); in <a href='B:580 2:8'>Col 2:8</a>, RV, "take heed," marg., "see whether." See BEHOLD. <p/> <2,,4337, prosecho><p/> lit., "to hold to" (pros, "to," echo, "to have, to hold"), hence, "to turn one's mind or attention to a thing by being on one's guard against it" is translated "beware" in <a href='B:470 7:15'>Mat 7:15</a>, <a href='B:470 10:17'>Mat 10:17</a>, <a href='B:470 16:6'>Mat 16:6</a>, <a href='B:470 1:16-12'>Mat 1:16-12</a>, <a href='B:490 12:1'>Luk 12:1</a>, <a href='B:490 20:46'>Luk 20:46</a>. See ATTEND, HEED, REGARD. <p/> <3,,5442, phulasso><p/> "to guard, watch, keep," is used, in the Middle Voice, of being "on one's guard against" (the Middle V. stressing personal interest in the action), <a href='B:490 12:15'>Luk 12:15</a>, "beware of," RV, "keep yourselves from," as in <a href='B:510 21:25'>Act 21:25</a>; in <a href='B:620 4:15'>2Ti 4:15</a>, "be thou ware;" in <a href='B:680 3:17'>2Pe 3:17</a>, "beware." See GUARD, KEEP, OBSERVE, SAVE.


topic: Bewitch
definition:
<b>Bewitch</b> <1,,940, baskaino><p/> primarily, "to slander, to prate about anyone;" then "to bring evil on a person by feigned praise, or mislead by an evil eye, and so to charm, bewitch" (Eng., "fascinate" is connected), is used figuratively in <a href='B:550 3:1'>Gal 3:1</a>, of leading into evil doctrine. <p/> <2,,1839, existemi><p/> is rendered "bewitch" in <a href='B:510 8:9'>Act 8:9</a>, <a href='B:510 8:11'>Act 8:11</a>, AV, concerning Simon the sorcerer; it does not mean "to bewitch," as in the case of the preceding verb, but "to confuse, amaze" (RV). See AMAZE, B. No. 1.


topic: Bewray
definition:
<b>Bewray</b> * Note: The word "bewrayeth," <a href='B:470 26:73'>Mat 26:73</a>, is a translation of poieo, "to make," with delos, "manifest, evident;" lit., "maketh thee manifest."


topic: Beyond
definition:
<b>Beyond</b> * In addition to the preposition huper, "over," rendered "beyond" in <a href='B:540 8:3'>2Co 8:3</a>, the following adverbs have this meaning: <p/> <1,,1900, epekeina><p/> epi, "upon," and ekeina, "those," the word "parts" being understood, is used in <a href='B:510 7:43'>Act 7:43</a>. <p/> <2,,4008, peran><p/> "on the other side, across," is used with the definite article, signifying the regions "beyond," the opposite shore, <a href='B:470 8:18'>Mat 8:18</a> etc. With verbs of going it denotes direction towards and "beyond" a place, e.g., <a href='B:500 10:40'>Joh 10:40</a>. It frequently indicates "beyond," of locality, without a verb of direction, <a href='B:470 16:5'>Mat 16:5</a>, <a href='B:480 10:1'>Mar 10:1</a>, RV; <a href='B:500 1:28'>Joh 1:28</a>, <a href='B:500 3:26'>Joh 3:26</a>. See FARTHER, SIDE. <p/> Note: In <a href='B:540 10:14'>2Co 10:14</a>, the verb huperekteino, "to stretch overmuch," is so rendered in the RV, for AV, "... beyond our measure." In <a href='B:540 10:16'>2Co 10:16</a> the adverb huperekeina, "beyond," is used as a preposition.


topic: Bid Farewell
definition:
<b>Bid Farewell</b> <1,,657, apotasso><p/> is used in the Middle Voice to signify "to bid adieu to a person." It primarily means "to set apart, separate" (apo, "from," tasso, "to set, arrange"); then, "to take leave of, to bid farewell to," <a href='B:480 6:46'>Mar 6:46</a> (RV); <a href='B:490 9:61'>Luk 9:61</a>; "to give parting instructions to," <a href='B:510 18:18'>Act 18:18</a>, <a href='B:510 18:21'>Act 18:21</a>, <a href='B:540 2:13'>2Co 2:13</a>; "to forsake, renounce," <a href='B:490 14:33'>Luk 14:33</a>. See FORSAKE, RENOUNCE, SEND, Note (2) at end. <p/> <2,,575 782, apaspazomai><p/> "to bid farewell" (apo, "from," aspazomai, "to greet"), is used in <a href='B:510 21:6'>Act 21:6</a>, AV, "had taken our leave of;" RV, "bade ... farewell."


topic: Bid, Bidden, Bade, Bid again
definition:
<b>Bid, Bidden, Bade, Bid again</b> <1,,2564, kaleo><p/> "to call," often means "to bid," in the sense of "invite," e.g., <a href='B:470 1:22-4'>Mat 1:22-4</a>, <a href='B:470 1:22-9'>Mat 1:22-9</a>, <a href='B:490 1:14-10'>Luk 1:14-10</a>, <a href='B:490 14:13'>Luk 14:13</a>, RV; <a href='B:730 19:9'>Rev 19:9</a>, RV. See CALL, NAME, SURNAME. <p/> <2,,2753, keleuo><p/> "to command," is translated "bid" in <a href='B:470 14:28'>Mat 14:28</a>, only. See COMMAND, No. 5. Compare the synonym entello, "to command." <p/> <3,,3004, eipon><p/> used as the aorist tense of lego, "to speak, to say," sometimes has the meaning of "commanding, or bidding," and is translated "bid," or "bade," e.g., in <a href='B:470 16:22'>Mat 16:22</a>, <a href='B:470 23:3'>Mat 23:3</a>, <a href='B:490 10:40'>Luk 10:40</a>, <a href='B:490 9:54'>Luk 9:54</a>, AV, "command," RV, "bid;" <a href='B:510 11:12'>Act 11:12</a>; "bidding," <a href='B:510 22:24'>Act 22:24</a>, RV. See SAY, SPEAK. <p/> <4,,479, antikaleo><p/> "to bid again, invite in turn," is found in <a href='B:490 14:12'>Luk 14:12</a>. <p/> Notes: (1) Lego, "to say," is translated "bid" and "biddeth" in the AV of <a href='B:700 1:1-11'>2Jo 1:1-11</a>; RV, "give (him no greeting)," "giveth (him greeting)". See GREETING. <p/> (2) In <a href='B:470 1:24'>Mat 1:24</a>, prostasso, "to command," is translated "had bidden," AV; RV, "commanded." See COMMAND.


topic: Bier
definition:
<b>Bier</b> <1,,4673, soros><p/> originally denoted a receptacle for containing the bones of the dead, "a cinerary urn;" then "a coffin," <a href='B:10 50:26'>Gen 50:26</a>, <a href='B:220 21:32'>Job 21:32</a>; then, "the funeral couch of bier" on which the Jews bore their dead to burial, <a href='B:490 7:14'>Luk 7:14</a>.


topic: Bill
definition:
<b>Bill</b> <1,,975, biblion><p/> primarily "a small book, a scroll, or any sheet on which something has been written;" hence, in connection with apostasion, "divorce," signifies "a bill of divorcement," <a href='B:470 19:7'>Mat 19:7</a> (AV, "writing"); <a href='B:480 10:4'>Mar 10:4</a>. See BOOK, SCROLL, WRITING. <p/> <2,,1121, gramma><p/> from grapho "to write" (Eng., "graph, graphic," etc.), in <a href='B:490 16:6'>Luk 16:6</a>, AV, is translated "bill." It lit. signifies that which is drawn, a picture; hence, a written document; hence, a "bill," or bond, or note of hand, showing the amount of indebtedness. In the passage referred to the word is in the plural, indicating perhaps, but not necessarily, various "bills." The bonds mentioned in rabbinical writings, were formal, signed by witnesses and the Sanhedrin of three, or informal, when only the debtor signed. The latter were usually written on wax, and easily altered. See LEARNING, LETTER, SCRIPTURE, WRITING.


topic: Bind, Binding (see also Bound)
definition:
<b>Bind, Binding (see also Bound)</b> <1,,1210, deo><p/> "to bind," is used (a) literally, of any sort of "binding," e.g., <a href='B:510 22:5'>Act 22:5</a>, <a href='B:510 24:27'>Act 24:27</a>, (b) figuratively, of the Word of God, as not being "bound," <a href='B:620 2:9'>2Ti 2:9</a>, i.e., its ministry, course and efficacy were not hindered by the bonds and imprisonment suffered by the Apostle. A woman who was bent together, had been "bound" by Satan through the work of a demon, <a href='B:490 13:16'>Luk 13:16</a>. Paul speaks of himself, in <a href='B:510 20:22'>Act 20:22</a>, as being "bound in the spirit," i.e., compelled by his convictions, under the constraining power of the Spirit of God, to go to Jerusalem. A wife is said to be "bound" to her husband, <a href='B:520 7:2'>Rom 7:2</a>, <a href='B:530 7:39'>1Co 7:39</a>; and the husband to the wife, <a href='B:530 7:27'>1Co 7:27</a>. The Lord's words to the Apostle Peter in <a href='B:470 16:19'>Mat 16:19</a>, as to "binding," and to all the disciples in <a href='B:470 18:18'>Mat 18:18</a>, signify, in the former case, that the Apostle, by his ministry of the Word of Life, would keep unbelievers outside the kingdom of God, and admit those who believed. So with regard to <a href='B:470 18:18'>Mat 18:18</a>, including the exercise of disciplinary measures in the sphere of the local church; the application of the Rabbinical sense of forbidding is questionable. See BOND, KNIT, Note. TIE. <p/> <2,,4019, perideo><p/> peri, "around," with No. 1, "to bind around," is used in <a href='B:500 11:44'>Joh 11:44</a> of the napkin around the face of Lazarus. Cp. <a href='B:220 12:18'>Job 12:18</a>, Sept. <p/> <3,,5265, hupodeo><p/> hupo, "under," with No. 1, "to bind underneath," is used of binding of sandals, <a href='B:510 12:8'>Act 12:8</a>; rendered "shod" in <a href='B:480 6:9'>Mar 6:9</a>, <a href='B:560 6:15'>Eph 6:15</a>. See SHOD. <p/> <4,,2611, katadeo><p/> kata, "down," with No. 1, "to bind or tie down, or bind up," is used in <a href='B:490 10:34'>Luk 10:34</a> of the act of the good Samaritan. <p/> <5,,4887, sundeo><p/> sun, "together," and No. 1, "to bind together," implying association, is used in <a href='B:650 13:3'>Heb 13:3</a> of those bound together in confinement. <p/> <6,,1195, desmeuo><p/> signifies "to put in fetters or any kind of bond," <a href='B:490 8:29'>Luk 8:29</a>, <a href='B:510 22:4'>Act 22:4</a>, or "to bind a burden upon a person," <a href='B:470 23:4'>Mat 23:4</a>. The verb is connected with No. 1. <p/> Notes: (1) Cp. desmos, "a band, bond, fetter," e.g., <a href='B:490 13:16'>Luk 13:16</a>, and desmios, "bound," <a href='B:510 25:14'>Act 25:14</a>, AV (RV, "a prisoner"); <a href='B:650 13:3'>Heb 13:3</a>, "them that are in bonds." See BOND, CHAIN, PRISONER, STRING. <p/> (2) Sundesmos (see No. 5, above), "that which binds together," is translated "bands," in <a href='B:580 2:19'>Col 2:19</a>. See BONDS. <p/> <7,,4385, proteino><p/> lit., "to stretch forth" (pro, "forth," teino, "to stretch"), is used in <a href='B:510 22:25'>Act 22:25</a>, AV, "they bound;" RV, "they had tied (him) up," in reference to the preparations made for scourging, probably, to stretch the body forward, to make it tense for severer punishment. See TIE.


topic: Bird (fowl)
definition:
<b>Bird (fowl)</b> <1,,3732, orneon><p/> is probably connected with a word signifying "to perceive, to hear;" <a href='B:730 18:2'>Rev 18:2</a>, <a href='B:730 19:17'>Rev 19:17</a>, <a href='B:730 19:21'>Rev 19:21</a>. See FOWL. Cp. ornis, a hen. <p/> <2,,4071, peteinon><p/> signifies "that which is able to fly, winged." It is connected with ptenon signifying "feathered, winged," which is used in <a href='B:530 15:39'>1Co 15:39</a>. Cp. petomai and petaomai, "to fly." In the Gospels the RV always translates it "birds," e.g., <a href='B:470 6:26'>Mat 6:26</a>; but "fowls" in <a href='B:510 10:12'>Act 10:12</a>, <a href='B:510 11:6'>Act 11:6</a>. The AV unsuitably has "fowls," in the Gospels, except <a href='B:470 8:20'>Mat 8:20</a>, <a href='B:470 13:32'>Mat 13:32</a>, <a href='B:490 9:58'>Luk 9:58</a>.


topic: Birth
definition:
<b>Birth</b> <1,,1083, gennesis><p/> "a birth, begetting, producing" (related to gennao, "to beget"), is used in <a href='B:470 1:18'>Mat 1:18</a>, <a href='B:490 1:14'>Luk 1:14</a>. Some mss. have genesis, "lineage, birth" (from ginomai, "to become"). <p/> <2,,1079, genete><p/> "a being born, or the hour of birth" (related to genea, "race, generation"), is connected with ginomai, "to become, to be born," and is used in <a href='B:500 9:1'>Joh 9:1</a>. <p/> Notes (1) For genesis and gennema see FRUIT, GENERATION, NATURE. <p/> (2) In <a href='B:550 4:19'>Gal 4:19</a>, odino, "to have birth pangs," is rendered "travail in birth," AV; RV, "am in travail." See <a href='B:730 12:2'>Rev 12:2</a>.


topic: Birthday
definition:
<b>Birthday</b> <1,,1077, genesia><p/> a neuter plural (akin to genesis, "lineage," from ginomai), primarily denoted "the festivities of a birthday, a birthday feast," though among the Greeks it was also used of a festival in commemoration of a deceased friend. It is found in <a href='B:470 14:6'>Mat 14:6</a>, <a href='B:480 6:21'>Mar 6:21</a>. Some have regarded it as the day of the king's accession, but this meaning is not confirmed in Greek writings.


topic: Birthright
definition:
<b>Birthright</b> <1,,4415, protokia><p/> "a birthright" (from protos, "first," tikto, "to beget"), is found in <a href='B:650 12:16'>Heb 12:16</a>, with reference to Esau (cp. prototokos, firstborn). The "birthright" involved pre-eminence and authority, <a href='B:10 27:29'>Gen 27:29</a>, <a href='B:10 49:3'>Gen 49:3</a>. Another right was that of the double portion, <a href='B:50 21:17'>Deu 21:17</a>, <a href='B:130 1:5-2'>1Ch 1:5-2</a>. Connected with the "birthright" was the progenitorship of the Messiah. Esau transferred his "birthright" to Jacob for a paltry mess of pottage, profanely despising this last spirtual privilge, Gen. 25; 27. In the history of the nation God occassionally set aside the "birthright," to show that the objects of His choice depended not on the will of the flesh, but on His own authority. Thus Isaac was preferred to Ishmael, Jacob to Esau, Joseph to Reuben, David to his elder brethren, Solomon to Adonijah. See FIRSTBORN.


topic: Bishop (overseer)
definition:
<b>Bishop (overseer)</b> <1,,1985, episkopos><p/> lit., "an overseer" (epi, "over," skopeo, "to look or watch"), whence Eng. "bishop," which has precisely the same meaning, is found in <a href='B:510 20:28'>Act 20:28</a>, <a href='B:570 1:1'>Phi 1:1</a>, <a href='B:610 3:2'>1Ti 3:2</a>, <a href='B:630 1:7'>Tit 1:7</a>, <a href='B:670 2:25'>1Pe 2:25</a>. See OVERSEER. <p/> Note: Presbuteros, "an elder," is another term for the same person as bishop or overseer. See <a href='B:510 20:17'>Act 20:17</a> with verse <a href='B:510 20:28'>Act 20:28</a>. The term "elder" indicates the mature spiritual experience and understanding of those so described; the term "bishop," or "overseer," indicates the character of the work undertaken. According to the Divine will and appointment, as in the NT, there were to be "bishops" in every local 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:630 1:5'>Tit 1:5</a>, <a href='B:660 5:14'>Jam 5:14</a>. Where the singular is used, the passage is describing what a "bishop" should be, <a href='B:610 3:2'>1Ti 3:2</a>, <a href='B:630 1:7'>Tit 1:7</a>. Christ Himself is spoken of as "the ... Bishop of our souls," <a href='B:670 2:25'>1Pe 2:25</a>. See ELDER. <p/> <2,,1984, episkope><p/> besides its meaning, "visitation," e.g., <a href='B:670 2:12'>1Pe 2:12</a> (cp. the Sept. of <a href='B:20 3:16'>Exo 3:16</a>, <a href='B:290 10:3'>Isa 10:3</a>, <a href='B:300 10:15'>Jer 10:15</a>), is rendered "office," in <a href='B:510 1:20'>Act 1:20</a>, RV (AV, "bishoprick"); in <a href='B:610 3:1'>1Ti 3:1</a>, "the office of a bishop," lit., "(if any one seeketh) overseership," there is no word representing office. <p/> Note: The corresponding verb is episkopeo, which, in reference to the work of an overseer, is found in <a href='B:670 5:2'>1Pe 5:2</a>, RV, "exercising the oversight," for AV "taking the oversight." See OVERSIGHT.


topic: Bite
definition:
<b>Bite</b> <1,,1143, dakno><p/> "to bite," in <a href='B:550 5:15'>Gal 5:15</a>, "if ye bite and devour one another," is used metaphorically of wounding the soul, or rendering with reproaches.


topic: Bitter, Bitterly, Bitterness
definition:
<b>Bitter, Bitterly, Bitterness</b> <A-1,Adjective,4089, pikros><p/> from a root pik, meaning "to cut, to prick," hence, lit., "pointed, sharp, keen, pungent to the sense of taste, smell, etc.," is found in <a href='B:660 3:11'>Jam 3:11</a>, <a href='B:660 3:14'>Jam 3:14</a>. In <a href='B:660 3:11'>Jam 3:11</a> it has its natural sense, with reference to water; in <a href='B:660 3:14'>Jam 3:14</a> it is used metaphorically of jealousy, RV. <p/> <B-1,Verb,4087, pikraino><p/> related to A, signifies, in the Active Voice, "to be bitter," <a href='B:580 3:19'>Col 3:19</a>, or "to embitter, irritate, or to make bitter," <a href='B:730 10:9'>Rev 10:9</a>; the Passive Voice, "to be made bitter," is used in <a href='B:730 8:11'>Rev 8:11</a>, <a href='B:730 10:10'>Rev 10:10</a>. <p/> <C-1,Noun,4088, pikria><p/> denotes "bitterness." It is used in <a href='B:510 8:23'>Act 8:23</a>, metaphorically, of a condition of extreme wickedness, "gall of bitterness" or "bitter gal;" in <a href='B:520 3:14'>Rom 3:14</a>, of evil speaking; in <a href='B:560 4:31'>Eph 4:31</a>, of "bitter" hatred; in <a href='B:650 12:15'>Heb 12:15</a>, in the same sense, metaphorically, of a root of "bitterness," producing "bitter" fruit. <p/> <D-1,Adverb,4090, pikros><p/> "bitterly," is used of the poignant grief of Peter's weeping for his denial of Christ, <a href='B:470 26:75'>Mat 26:75</a>, <a href='B:490 22:62'>Luk 22:62</a>. <p/> Note: In the Sept., pikros (not in the NT), "a bitter herb," is used in <a href='B:20 12:8'>Exo 12:8</a>, <a href='B:40 9:11'>Num 9:11</a>.


topic: Black, Blackness
definition:
<b>Black, Blackness</b> <1,,3189, melas><p/> "black," <a href='B:470 5:36'>Mat 5:36</a>, <a href='B:730 6:5'>Rev 6:5</a>, <a href='B:730 6:12'>Rev 6:12</a>, is derived from a root mal--, meaning "to be dirty;" hence Latin, malus, "bad." See INK. <p/> <2,Noun,1105, gnophos><p/><a href='B:650 12:18'>Heb 12:18</a>, "blackness, gloom," seems to have been associated with the idea of a tempest. It is related to skotos, "darkness," in that passage, and in the Sept. of <a href='B:20 10:22'>Exo 10:22</a>, <a href='B:50 4:11'>Deu 4:11</a>, <a href='B:430 1:15'>Zep 1:15</a>. <p/> <3,Noun,2217, zophos><p/> akin to No. 1, especially "the gloom of the regions of the lost," is used four times; <a href='B:680 2:4'>2Pe 2:4</a>, "darkness" (RV); <a href='B:680 2:17'>2Pe 2:17</a>, RV, "blackness," for AV, "mist;" <a href='B:720 1:6'>Jud 1:6</a>, "darkness;" <a href='B:720 1:13'>Jud 1:13</a>, "blackness," suggesting a kind of emanation. See DARKNESS, MIST.


topic: Blame, Blameless
definition:
<b>Blame, Blameless</b> <A-1,Verb,3469, momaomai><p/> "to find fault with, to blame, or calumniate," is used in <a href='B:540 6:3'>2Co 6:3</a>, of the ministry of the Gospel; in <a href='B:540 8:20'>2Co 8:20</a>, of the ministration of financial help. <p/> Notes: (1) Cp. the synonymous verb, memphomai, "to find fault," <a href='B:480 7:2'>Mar 7:2</a>, <a href='B:520 9:19'>Rom 9:19</a>, <a href='B:650 8:8'>Heb 8:8</a>. See FAULT. <p/> (2) In <a href='B:550 2:11'>Gal 2:11</a>, kataginosko is rightly rendered "stood condemned," RV, for AV, "was to be blamed." See CONDEMN. <p/> <B-1,Adjective,299, amomos><p/> See BLEMISH, B. <p/> <B-2,Adjective,298, amometos><p/> translated in <a href='B:570 2:15'>Phi 2:15</a> "without blemish" (AV, "without rebuke"), is rendered "blameless" in <a href='B:680 3:14'>2Pe 3:14</a> (AV and RV). <p/> <B-3,Adjective,273, amemptos><p/> related to memphomai (A, Note), is translated "unblameable" in <a href='B:590 3:13'>1Th 3:13</a>; "blameless," in <a href='B:490 1:6'>Luk 1:6</a>, <a href='B:570 2:15'>Phi 2:15</a>, <a href='B:570 3:6'>Phi 3:6</a>; "faultless" in <a href='B:650 8:7'>Heb 8:7</a>. See FAULTLESS, UNBLAMEABLE. <p/> "If amomos is the 'unblemished,' amemptos is the 'unblamed.' ... Christ was amomos in that there was in Him no spot or blemish, and He could say, 'Which of you convinceth (convicteth) Me of sin?' but in strictness of speech He was not amemptos (unblamed), nor is this epithet ever given to Him in the NT, seeing that He endured the contradition of sinners against Himself, who slandered His footsteps and laid to His charge 'things that He knew not' (i.e., of which He was guiltless)." Trench. Syn. 103. <p/> <B-4,Adjective,338, anaitios><p/> "guiltless" (a, negative, n, euphonic, and aitia, "a charge"), is translated, "blameless" in the AV of <a href='B:470 12:5'>Mat 12:5</a>, "guiltless" in <a href='B:470 12:7'>Mat 12:7</a>. The RV has "guiltless" in both places. In the Sept., in <a href='B:50 19:10'>Deu 19:10</a>, <a href='B:50 19:13'>Deu 19:13</a>, <a href='B:50 1:21-9'>Deu 1:21-9</a>. See GUILTLESS. <p/> <B-5,Adjective,423, anepileptos><p/> lit., "that cannot be laid hold of," hence, "not open to censure, irreproachable" (from a, negative, n, euphonic, and epilambano, "to lay hold of"), is used in <a href='B:610 3:2'>1Ti 3:2</a>, <a href='B:610 5:7'>1Ti 5:7</a>, <a href='B:610 6:14'>1Ti 6:14</a> (in all three places the RV has "without reproach;" in the first two AV, "blameless," in the last, "unrebukeable;" an alternative rendering would be "irrephensible"). See REPROACH, UNREBUKEABLE. <p/> <B-6,Adjective,410, anenkletos><p/> signifies "that which cannot be called to account" (from a, negative, n, euphonic, and enkaleo, "to call in"), i.e., with nothing laid to one's charge (as the result of public investigation), in <a href='B:530 1:8'>1Co 1:8</a>, RV, "unreproveable," AV, "blameless;" in <a href='B:580 1:22'>Col 1:22</a>, AV and RV, "unreproveable;" in <a href='B:610 3:10'>1Ti 3:10</a>, <a href='B:630 1:1-7'>Tit 1:1-7</a>, AV and RV, "blameless." It implies not merely acquittal, but the absence of even a charge or accusation against a person. This is to be the case with elders. <p/> <C-1,Adverb,274, amemptos><p/> in <a href='B:590 2:10'>1Th 2:10</a>, "unblameably;" in <a href='B:590 5:23'>1Th 5:23</a>, "without blame," AV, "blameless," is said of believers at the Judgment-Seat of Christ in His Parousia (His presence after His coming), as the outcome of present witness and steadfastness. See B, No. 3, above.


topic: Blaspheme, Blasphemy, Blasphemer, Blasphemous
definition:
<b>Blaspheme, Blasphemy, Blasphemer, Blasphemous</b> <A-1,Noun,988, blasphemia><p/> either from blax, "sluggish, stupid," or, probably, from blapto, "to injure," and pheme, "speech," (Eng. "blasphemy") is so translated thirteen times in the RV, but "railing" in <a href='B:470 15:19'>Mat 15:19</a>, <a href='B:480 7:22'>Mar 7:22</a>, <a href='B:560 4:31'>Eph 4:31</a>, <a href='B:580 3:8'>Col 3:8</a>, <a href='B:610 6:4'>1Ti 6:4</a>, <a href='B:720 1:9'>Jud 1:9</a>. The word "blasphemy" is practically confined to speech defamatory of the Divine Majesty. See Note, below. See EVIL SPEAKING, RAILING. <p/> <B-1,Verb,987, blasphemeo><p/> "to blaspheme, rail at or revile," is used (a) in a general way, of any contumelious speech, reviling, calumniating, railing at, etc., as of those who railed at Christ, e.g., <a href='B:470 27:39'>Mat 27:39</a>, <a href='B:480 15:29'>Mar 15:29</a>, <a href='B:490 22:65'>Luk 22:65</a> (RV, "reviling"); <a href='B:490 23:39'>Luk 23:39</a>; (b) of those who speak contemptuously of God or of sacred things, e.g., <a href='B:470 9:3'>Mat 9:3</a>, <a href='B:480 3:28'>Mar 3:28</a>, <a href='B:520 2:24'>Rom 2:24</a>, <a href='B:610 1:20'>1Ti 1:20</a>, <a href='B:610 6:1'>1Ti 6:1</a>, <a href='B:730 13:6'>Rev 13:6</a>, <a href='B:730 16:9'>Rev 16:9</a>, <a href='B:730 16:11'>Rev 16:11</a>, <a href='B:730 16:21'>Rev 16:21</a>; "hath spoken blasphemy," <a href='B:470 26:65'>Mat 26:65</a>; "rail at," <a href='B:680 2:10'>2Pe 2:10</a>, <a href='B:720 1:8'>Jud 1:8</a>, <a href='B:720 1:10'>Jud 1:10</a>; "railing," <a href='B:680 2:12'>2Pe 2:12</a>; "slanderously reported," <a href='B:520 3:8'>Rom 3:8</a>; "be evil spoken of," <a href='B:520 14:16'>Rom 14:16</a>, <a href='B:530 10:30'>1Co 10:30</a>, <a href='B:680 2:2'>2Pe 2:2</a>; "speak evil of," <a href='B:630 3:2'>Tit 3:2</a>, <a href='B:670 4:4'>1Pe 4:4</a>; "being defamed," <a href='B:530 4:13'>1Co 4:13</a>. The verb (in the present participial form) is translated "blasphemers" in <a href='B:510 19:37'>Act 19:37</a>; in <a href='B:480 2:7'>Mar 2:7</a>, "blasphemeth," RV, for AV, "speaketh blasphemies." <p/> There is no noun in the original representing the English "blasphemer." This is expressed either by the verb, or by the adjective blasphemos. See DEFAME, RAIL, REPORT, REVILE. <p/> <C-1,Adjective,989, blasphemos><p/> "abusive, speaking evil," is translated "blasphemous," in <a href='B:510 6:11'>Act 6:11</a>, <a href='B:510 6:13'>Act 6:13</a>; "a blasphemer," <a href='B:610 1:13'>1Ti 1:13</a>; "railers," <a href='B:620 3:2'>2Ti 3:2</a>, RV; "railing," <a href='B:680 2:11'>2Pe 2:11</a>. See RAIL. <p/> Note: As to Christ's teaching concerning "blasphemy" against the Holy Spirit, e.g., <a href='B:470 12:32'>Mat 12:32</a>, that anyone, with the evidence of the Lord's power before His eyes, should declare it to be Satanic, exhibited a condition of heart beyond Divine illumination and therefore hopeless. Divine forgiveness would be inconsistent with the moral nature of God. As to the Son of Man, in his state of humiliation, there might be misunderstanding, but not so with the Holy Spirit's power demonstrated.


topic: Blaze abroad
definition:
<b>Blaze abroad</b> <1,,1310, diaphemizo><p/> "to spread abroad" (dia, "throughout," phemizo, "to speak"), is so translated in the RV in <a href='B:470 9:31'>Mat 9:31</a>, <a href='B:470 28:15'>Mat 28:15</a> (AV, "commonly reported"); <a href='B:480 1:45'>Mar 1:45</a> (AV, "blaze abroad").


topic: Blemish
definition:
<b>Blemish</b> <A-1,Noun,3470, momos><p/> akin to momaomai (see BLAME, A), signifies (a) "a blemish" (Sept. only); (b) "a shame, a moral disgrace," metaphorical of the licentious, <a href='B:680 2:13'>2Pe 2:13</a>. <p/> <B-1,Adjective,299, amomos><p/> "without blemish;" is always so rendered in the RV, <a href='B:560 1:4'>Eph 1:4</a>, <a href='B:560 5:27'>Eph 5:27</a>, <a href='B:570 2:15'>Phi 2:15</a>, <a href='B:580 1:22'>Col 1:22</a>, <a href='B:650 9:14'>Heb 9:14</a>, <a href='B:670 1:19'>1Pe 1:19</a>, <a href='B:720 1:24'>Jud 1:24</a>, <a href='B:730 14:5'>Rev 14:5</a>. This meaning is to be preferred to the various AV renderings, "without blame," <a href='B:560 1:4'>Eph 1:4</a>, "unblameable," <a href='B:580 1:22'>Col 1:22</a>, "faultless," <a href='B:720 1:24'>Jud 1:24</a>, "without fault," <a href='B:730 14:5'>Rev 14:5</a>. The most authentic mss. have amomos, "without blemish," in <a href='B:570 2:15'>Phi 2:15</a>, for amometos, "without rebuke." In the Sept., in reference to sacrifices, especially in Lev. and Num., the Psalms and Ezek., "of blamelessness in character and conduct." See BLAME, FAULT.


topic: Bless, Blessed, Blessedness, Blessing
definition:
<b>Bless, Blessed, Blessedness, Blessing</b> <A-1,Verb,2127, eulogeo><p/> lit., "to speak well of" (eu, "well," logos, "a word"), signifies, (a) "to praise, to celebrate with praises," of that which is addressed to God, acknowledging His goodness, with desire for His glory, <a href='B:490 1:64'>Luk 1:64</a>, <a href='B:490 2:28'>Luk 2:28</a>, <a href='B:490 24:51'>Luk 24:51</a>, <a href='B:490 24:53'>Luk 24:53</a>, <a href='B:660 3:9'>Jam 3:9</a>; (b) "to invoke blessings upon a person," e.g., <a href='B:490 6:28'>Luk 6:28</a>, <a href='B:520 12:14'>Rom 12:14</a>. The present participle Passive, "blessed, praised," is especially used of Christ in <a href='B:470 21:9'>Mat 21:9</a>, <a href='B:470 23:39'>Mat 23:39</a>, and the parallel passages; also in <a href='B:500 12:13'>Joh 12:13</a>; (c) "to consecrate a thing with solemn prayers, to ask God's blessing on a thing," e.g., <a href='B:490 9:16'>Luk 9:16</a>, <a href='B:530 10:16'>1Co 10:16</a>; (d) "to cause to prosper, to make happy, to bestow blessings on," said of God, e.g., in <a href='B:510 3:26'>Act 3:26</a>, <a href='B:550 3:9'>Gal 3:9</a>, <a href='B:560 1:3'>Eph 1:3</a>. Cp. the synonym aineo, "to praise." See PRAISE. <p/> <A-2,Verb,1757, eneulogeomai><p/> "to bless," is used in the Passive Voice, <a href='B:510 3:25'>Act 3:25</a>, <a href='B:550 3:8'>Gal 3:8</a>. The prefix en apparently indicates the person on whom the blessing is conferred. <p/> <A-3,Verb,3106, makarizo><p/> from a root mak--, meaning "large, lengthy," found also in makros, "long," mekos, "length," hence denotes "to pronounce happy, blessed," <a href='B:490 1:48'>Luk 1:48</a>, <a href='B:660 5:11'>Jam 5:11</a>. See HAPPY. <p/> <B-1,Adjective,2128, eulogetos><p/> akin to A, 1, means "blessed, praised;" it is applied only to God, <a href='B:480 14:61'>Mar 14:61</a>, <a href='B:490 1:68'>Luk 1:68</a>, <a href='B:520 1:25'>Rom 1:25</a>, <a href='B:520 9:5'>Rom 9:5</a>, <a href='B:540 1:3'>2Co 1:3</a>, <a href='B:540 11:31'>2Co 11:31</a>, <a href='B:560 1:3'>Eph 1:3</a>, <a href='B:670 1:3'>1Pe 1:3</a>. In the Sept. it is also applied to man, e.g., in <a href='B:10 24:31'>Gen 24:31</a>, <a href='B:10 26:29'>Gen 26:29</a>, <a href='B:50 7:14'>Deu 7:14</a>, <a href='B:70 17:2'>Jdg 17:2</a>, <a href='B:80 2:20'>Rth 2:20</a>, <a href='B:90 15:13'>1Sa 15:13</a>. <p/> <B-2,Adjective,3107, makarios><p/> akin to A, No. 3, is used in the beatitudes in Matt. 5 and Luke 6, is especially frequent in the Gospel of Luke, and is found seven times in Revelation, <a href='B:730 1:3'>Rev 1:3</a>, <a href='B:730 14:13'>Rev 14:13</a>, <a href='B:730 16:15'>Rev 16:15</a>, <a href='B:730 19:9'>Rev 19:9</a>, <a href='B:730 20:6'>Rev 20:6</a>, <a href='B:730 22:7'>Rev 22:7</a>, <a href='B:730 22:14'>Rev 22:14</a>. It is said of God twice, <a href='B:610 1:11'>1Ti 1:11</a>, <a href='B:610 6:15'>1Ti 6:15</a>. In the beatitudes the Lord indicates not only the characters that are "blessed," but the nature of that which is the highest good. <p/> <C-1,Noun,2129, eulogia><p/> akin to A, 1, lit., "good speaking, praise," is used of (a) God and Christ, <a href='B:730 1:5-13'>Rev 1:5-13</a>, <a href='B:730 7:12'>Rev 7:12</a>; (b) the invocation of blessings, benediction, <a href='B:650 12:17'>Heb 12:17</a>, <a href='B:660 3:10'>Jam 3:10</a>; (c) the giving of thanks, <a href='B:530 10:16'>1Co 10:16</a>; (d) a blessing, a benefit bestowed, <a href='B:520 15:29'>Rom 15:29</a>, <a href='B:550 3:14'>Gal 3:14</a>, <a href='B:560 1:3'>Eph 1:3</a>, <a href='B:650 6:7'>Heb 6:7</a>; of a monetary gift sent to needy believers, <a href='B:540 1:9-6'>2Co 1:9-6</a>; (e) in a bad sense, of fair speech, <a href='B:520 16:18'>Rom 16:18</a>, RV, where it is joined with chrestologia, "smooth speech," the latter relating to the substance, eulogia to the expression. See BOUNTY. <p/> <C-2,Noun,3109, makarismos><p/> akin to A, 3, "blessedness," indicates an ascription of blessing rather than a state; hence in <a href='B:520 4:6'>Rom 4:6</a>, where the AV renders it as a noun, "(describeth) the blessedness;" the RV rightly puts "(pronounceth) blessing." So <a href='B:520 4:9'>Rom 4:9</a>. In <a href='B:550 4:15'>Gal 4:15</a> the AV has "blessedness," RV, "gratulation." The Galatian believers had counted themselves happy when they heard and received the Gospel. Had they lost that opinion? See GRATULATION. <p/> Note: In <a href='B:510 13:34'>Act 13:34</a>, hosia, lit., "holy things," is translated "mercies" (AV), "blessings" (RV).


topic: Blind, Blindness
definition:
<b>Blind, Blindness</b> <A-1,Verb,5186, tuphloo><p/> "to blind" (from a root tuph--, "to burn, smoke;" cp. tuphos, "smoke"), is used metaphorically, of the dulling of the intellect, <a href='B:500 12:40'>Joh 12:40</a>, <a href='B:540 4:4'>2Co 4:4</a>, <a href='B:690 2:11'>1Jo 2:11</a>. <p/> <A-2,Verb,4456, poroo><p/> signifies "to harden" (from poros, "a thick skin, a hardening"); rendered "blinded," AV, in <a href='B:520 11:7'>Rom 11:7</a>, <a href='B:540 3:14'>2Co 3:14</a> (RV, "hardened"); cp. <a href='B:540 4:4'>2Co 4:4</a>. See HARDEN. <p/> <B-1,Adjective,5185, tuphlos><p/> "blind," is used both physically and metaphorically, chiefly in the Gospels; elsewhere four times; physically, <a href='B:510 13:11'>Act 13:11</a>; metaphorically, <a href='B:520 2:19'>Rom 2:19</a>, <a href='B:680 1:9'>2Pe 1:9</a>, <a href='B:730 3:17'>Rev 3:17</a>. The word is frequently used as a noun, signifying "a blind man." <p/> <C-1,Noun,4457, porosis><p/> akin to A. No. 2, primarily means "a covering with a callus," a "hardening," <a href='B:520 11:25'>Rom 11:25</a>, <a href='B:560 4:18'>Eph 4:18</a>, RV, for AV, "blindness;" <a href='B:480 3:5'>Mar 3:5</a>, RV, for AV, "hardness." It is metaphorical of a dulled spiritual perception. See HARDNESS. <p/> Note: In <a href='B:500 9:8'>Joh 9:8</a>, the most authentic mss. have prosaites, "a beggar," RV, instead of tuphlos, "blind."


topic: Blindfold
definition:
<b>Blindfold</b> <1,,4028, perikalupto><p/> signifies "to blindfold" (peri, "around," kalupto, "to hide"), <a href='B:490 22:64'>Luk 22:64</a>. See COVER, OVERLAY.


topic: Blood
definition:
<b>Blood</b> <A-1,Noun,129, haima><p/> (hence Eng., prefix haem,), besides its natural meaning, stands, (a) in conjunction with sarx, "flesh," "flesh and blood," <a href='B:470 16:17'>Mat 16:17</a>, <a href='B:530 15:50'>1Co 15:50</a>, <a href='B:550 1:16'>Gal 1:16</a>; the original has the opposite order, blood and flesh, in <a href='B:560 6:12'>Eph 6:12</a>, <a href='B:650 2:14'>Heb 2:14</a>; this phrase signifies, by synecdoche, "man, human beings." It stresses the limitations of humanity; the two are essential elements in man's physical being; "the life of the flesh is in the blood," <a href='B:30 17:11'>Lev 17:11</a>; (b) for human generation, <a href='B:500 1:13'>Joh 1:13</a>; (c) for "blood" shed by violence, e.g., <a href='B:470 23:35'>Mat 23:35</a>, <a href='B:730 17:6'>Rev 17:6</a>; (d) for the "blood" of sacrificial victims, e.g., <a href='B:650 9:7'>Heb 9:7</a>; of the "blood" of Christ, which betokens His death by the shedding of His "blood" in expiatory sacrifice; to drink His "blood" is to appropriate the saving effects of His expiatory death, <a href='B:500 6:53'>Joh 6:53</a>. As "the life of the flesh is in the blood," <a href='B:30 17:11'>Lev 17:11</a>, and was forfeited by sin, life eternal can be imparted only by the expiation made, in the giving up of the life by the sinless Savior. <p/> <A-2,Noun,130, haimatekchusia><p/> denotes "shedding of blood," <a href='B:650 9:22'>Heb 9:22</a> (haima, "blood," ekchuno, "to pour out, shed"). <p/> <B-1,Verb,131, haimorrhoeo><p/> from haima, "blood," rheo, "to flow" (Eng., "hemorrhage"), signifies "to suffer from a flow of blood," <a href='B:470 9:20'>Mat 9:20</a>. <p/> Notes: (1) In <a href='B:480 5:25'>Mar 5:25</a>, <a href='B:490 8:43'>Luk 8:43</a>, different constructions are used, the translations respectively being "having a flowing of blood" and "being in (i.e., with) a flowing of blood." <p/> (2) In <a href='B:510 17:26'>Act 17:26</a> (RV, "of one;" AV, "of one blood"), the most authentic mss. do not contain the noun haima, "blood." So with the phrase "through His blood," in <a href='B:580 1:14'>Col 1:14</a>. <p/> (3) For "bloody flux" in <a href='B:510 28:8'>Act 28:8</a>, AV, see DYSENTERY (RV).


topic: Blot out
definition:
<b>Blot out</b> <1,,1813, exaleipho><p/> from ek, "out," used intensively, and aleipho, "to wipe," signifies "to wash, or to smear completely." Hence, metaphorically, in the sense of removal, "to wipe away, wipe off, obliterate;" <a href='B:510 3:19'>Act 3:19</a>, of sins; <a href='B:580 2:14'>Col 2:14</a>, of writing; <a href='B:730 3:5'>Rev 3:5</a>, of a name in a book; <a href='B:730 7:17'>Rev 7:17</a>, <a href='B:730 21:4'>Rev 21:4</a>, of tears.


topic: Blow (Noun)
definition:
<b>Blow (Noun)</b> <1,,4475, rhapisma><p/> (a) "a blow with a rod or staff," (b) "a blow with the hand, a slap or cuff," is found in three places; of the maltreatment of Christ by the officials or attendants of the high priest, <a href='B:480 14:65'>Mar 14:65</a>, RV, "received (according to the most authentic mss.) Him with blows of their hands," (AV, "did strike Him with the palms of their hands"); that they received, or took, Him would indicate their rough handling of Him; <a href='B:500 18:22'>Joh 18:22</a>, <a href='B:500 19:3'>Joh 19:3</a>; in all three places the RV marg. gives the meaning (a), as to the use of a rod. <p/> So with the corresponding verb rhapizo, in <a href='B:470 26:67'>Mat 26:67</a>. The soldiers subsequently beat Him with a reed, <a href='B:470 27:30'>Mat 27:30</a>, where tupto, "to beat," is used; rhapizo occurs elsewhere in <a href='B:470 5:39'>Mat 5:39</a>. See SMITE.


topic: Blow (Verb)
definition:
<b>Blow (Verb)</b> <1,,4154, pneo><p/> signifies (a) "to blow," e.g., <a href='B:470 7:25'>Mat 7:25</a>, <a href='B:500 3:8'>Joh 3:8</a>; in <a href='B:510 27:40'>Act 27:40</a> the present participle is used as a noun, lit., "to the blowing" (i.e., to the wind); (b) "to breathe." See BREATHE. <p/> <2,,5285, hupopneo><p/> hupo, "under" (indicating repression), and No. 1, denotes "to blow softly," <a href='B:510 27:13'>Act 27:13</a>. <p/> Note: In <a href='B:510 28:13'>Act 28:13</a>, epiginomai, "to come on," is used of the springing up of a wind, AV, "blew;" RV, "sprang up."


topic: Boast, Boaster, Boastful
definition:
<b>Boast, Boaster, Boastful</b> <A-1,Verb,2744, kauchaomai><p/> and its related words katakauchaomai, "to glory or boast" and the nouns kauchesis and kauchema, translated "boast," and "boasting," in the AV, are always translated "glory," and "glorying" in the RV, e.g., <a href='B:540 10:15'>2Co 10:15</a>, <a href='B:540 11:10'>2Co 11:10</a>, <a href='B:540 11:17'>2Co 11:17</a>, <a href='B:560 2:9'>Eph 2:9</a>. See GLORY. <p/> <A-2,Verb,3166, megalaucheo><p/> from megala, "great things," and aucheo, "to lift up the neck," hence, "to boast," is found in some texts of <a href='B:660 3:5'>Jam 3:5</a>. The most authentic mss. have the two words separated. It indicates any kind of haughty speech which stirs up strife or provokes others. <p/> Note: In <a href='B:510 5:36'>Act 5:36</a>, the verb lego, "to say," is rendered "boasting" in the AV; "giving out" (RV). <p/> <B-1,Noun,213, alazon><p/> "a boaster," <a href='B:520 1:30'>Rom 1:30</a>, <a href='B:620 3:2'>2Ti 3:2</a>, AV, "boasters," RV, "boastful," primarily signifies "a wanderer about the country" (from ale, "wandering"), "a vagabond;" hence, "an impostor." <p/> <B-2,Noun,212, alazoneia><p/> the practice of an alazon, denotes quackery; hence, "arrogant display, or boastings," <a href='B:660 4:16'>Jam 4:16</a>, RV, "vauntings;" in <a href='B:690 2:16'>1Jo 2:16</a>, RV, "vainglory;" AV, "pride." See PRIDE, VAUNT. <p/> Note: In <a href='B:540 9:4'>2Co 9:4</a>, hupostasis, "a support, substance," means "confidence" (RV); AV, "confident boasting."


topic: Boat
definition:
<b>Boat</b> <1,,4142, ploiarion><p/> "a skiff or small boat," is a diminutive of ploion (No. 2), <a href='B:480 3:9'>Mar 3:9</a>, <a href='B:480 4:36'>Mar 4:36</a>, <a href='B:500 6:22'>Joh 6:22</a> (but No. 2 in the 2nd part of the verse), <a href='B:500 6:23'>Joh 6:23</a> (here some texts have No. 2), <a href='B:500 6:24'>Joh 6:24</a>, <a href='B:500 21:8'>Joh 21:8</a>. <p/> <2,,4143, ploion><p/> AV, "ship," is preferably translated "boat" (RV) in the Gospels, where it is of frequent use; it is found 18 times in Acts, where, as in <a href='B:660 3:4'>Jam 3:4</a>, <a href='B:730 8:9'>Rev 8:9</a>, <a href='B:730 18:19'>Rev 18:19</a>, it signifies a ship. See SHIP. <p/> <3,,4627, skaphe><p/> is, lit., "anything dug or scooped out" (from skapto, "to dig"), "as a trough, a tub, and hence a light boat, or skiff, a boat belonging to a larger vessel," <a href='B:510 27:16'>Act 27:16</a>, <a href='B:510 27:30'>Act 27:30</a>, <a href='B:510 27:32'>Act 27:32</a>.


topic: Body, Bodily
definition:
<b>Body, Bodily</b> <A-1,Noun,4983, soma><p/> is "the body as a whole, the instrument of life," whether of man living, e.g., <a href='B:470 6:22'>Mat 6:22</a>, or dead, <a href='B:470 27:52'>Mat 27:52</a>; or in resurrection, <a href='B:530 15:44'>1Co 15:44</a>; or beasts, <a href='B:650 13:11'>Heb 13:11</a>; of grain, <a href='B:530 1:15-38'>1Co 1:15-38</a>; of the heavenly hosts, <a href='B:530 15:40'>1Co 15:40</a>. In <a href='B:730 18:13'>Rev 18:13</a> it is translated "slaves." In its figurative uses the essential idea is preserved. <p/> Sometimes the word stands, by synecdoche, for "the complete man," <a href='B:470 5:29'>Mat 5:29</a>, <a href='B:470 6:22'>Mat 6:22</a>, <a href='B:520 12:1'>Rom 12:1</a>, <a href='B:660 3:6'>Jam 3:6</a>, <a href='B:730 18:13'>Rev 18:13</a>. Sometimes the person is identified with his or her "body," <a href='B:510 9:37'>Act 9:37</a>, <a href='B:510 13:36'>Act 13:36</a>, and this is so even of the Lord Jesus, <a href='B:500 19:40'>Joh 19:40</a> with <a href='B:500 19:42'>Joh 19:42</a>. The "body" is not the man, for he himself can exist apart from his "body," <a href='B:540 1:12-3'>2Co 1:12-3</a>. The "body" is an essential part of the man and therefore the redeemed are not perfected till the resurrection, <a href='B:650 11:40'>Heb 11:40</a>; no man in his final state will be without his "body," <a href='B:500 1:5-29'>Joh 1:5-29</a>, <a href='B:730 20:13'>Rev 20:13</a>. <p/> The word is also used for physical nature, as distinct from pneuma, "the spiritual nature," e.g., <a href='B:530 5:3'>1Co 5:3</a>, and from psuche, "the soul," e.g., <a href='B:590 5:23'>1Th 5:23</a>. "Soma, 'body,' and pneuma, 'spirit,' may be separated; pneuma and psuche, 'soul,' can only be distinguished" (Cremer). <p/> It is also used metaphorically, of the mystic body of Christ, with reference to the whole church, e.g., <a href='B:560 1:23'>Eph 1:23</a>, <a href='B:580 1:18'>Col 1:18</a>, <a href='B:580 1:22'>Col 1:22</a>, <a href='B:580 1:24'>Col 1:24</a>; also of a local church, <a href='B:530 12:27'>1Co 12:27</a>. <p/> <A-2,Noun,5559, chros><p/> signifies "the surface of a body," especially of the human body, <a href='B:510 19:12'>Act 19:12</a>, with reference to the handkerchiefs carried from Paul's body to the sick. <p/> <A-3,Noun,4430, ptoma><p/> denotes, lit., "a fall" (akin to pipto, "to fall"); hence, "that which is fallen, a corpse," <a href='B:470 14:12'>Mat 14:12</a>, <a href='B:470 24:28'>Mat 24:28</a>, "carcase;" <a href='B:480 6:29'>Mar 6:29</a>, <a href='B:480 15:45'>Mar 15:45</a>, "corpse;" <a href='B:730 1:11-9'>Rev 1:11-9</a>, "dead bodies" (Gk., "carcase," but plural in the 2nd part of <a href='B:730 11:9'>Rev 11:9</a>). See CARCASE, CORPSE. <p/> <B-1,Adjective,4954, sussomos><p/> sun, "with," and A, No. 1., means "united in the same body," <a href='B:560 3:6'>Eph 3:6</a>, of the church. <p/> <B-2,Adjective,4984, somatikos><p/> "bodily," is used in <a href='B:490 3:22'>Luk 3:22</a>, of the Holy Spirit in taking a bodily shape; in <a href='B:610 4:8'>1Ti 4:8</a> of bodily exercise. <p/> <C-1,Adverb,4985, somatikos><p/> "bodily, corporeally," is used in <a href='B:580 2:9'>Col 2:9</a>.


topic: Boisterous
definition:
<b>Boisterous</b> * Note: The AV "boisterous" in <a href='B:470 14:30'>Mat 14:30</a> is a rendering of the word ischuros, "strong" (see margin); it is not in the most authentic mss.


topic: Bold, Boldness, Boldly
definition:
<b>Bold, Boldness, Boldly</b> <A-1,Verb,2292, tharreo><p/> a later form of tharseo (see CHEER, COMFORT), is connected with thero, "to be warm" (warmth of temperament being associated with confidence); hence, "to be confident, bold, courageous;" RV, invariably, "to be of good courage;" <a href='B:540 5:6'>2Co 5:6</a>, <a href='B:540 5:8'>2Co 5:8</a> (AV, "to be confident"); <a href='B:540 7:16'>2Co 7:16</a> (AV, "to have confidence"); <a href='B:540 1:10-2'>2Co 1:10-2</a> (AV, "to be bold"); <a href='B:650 13:6'>Heb 13:6</a>, AV, "boldly;" RV, "with good courage" (lit., "being courageous"). See COURAGE. <p/> <A-2,Verb,3955, parrhesiazomai><p/> "to speak boldly, or freely," primarily had reference to speech (see B, below), but acquired the meaning of "being bold, or waxing bold," <a href='B:590 2:2'>1Th 2:2</a>; in <a href='B:510 13:46'>Act 13:46</a>, RV, "spake out boldly" (the aorist participle here signifies "waxing bold"); <a href='B:510 9:27'>Act 9:27</a>, <a href='B:510 9:29'>Act 9:29</a>, "preached boldly (see also <a href='B:510 18:26'>Act 18:26</a>, <a href='B:510 19:8'>Act 19:8</a>); in <a href='B:510 26:26'>Act 26:26</a>, "speak freely." See FREELY. <p/> <A-3,Verb,5111, tolmao><p/> signifies "to dare to do, or to bear, something terrible or difficult;" hence, "to be bold, to bear onself boldly, deal boldly;" it is translated "be bold" in <a href='B:540 10:2'>2Co 10:2</a>, as contrasted with tharreo in verse <a href='B:540 10:1'>2Co 10:1</a>, and the first line of verse 2, "shew courage" (see No. 1, above); in <a href='B:540 10:12'>2Co 10:12</a>, RV, "are not bold to," for AV, "dare not make ourselves of." Tharreo denotes confidence in one's own powers, and has reference to character; tolmao denotes boldness in undertaking and has reference to manifestation (Thayer). See COURAGE, DARE. <p/> <A-4,Verb,662, apotolmao><p/> apo (intensive), with No. 3, means "to be very bold, to speak out boldly," and is used in <a href='B:520 10:20'>Rom 10:20</a>. <p/> <B-1,Noun,3954, parrhesia><p/> from pas, "all," rhesis, "speech" (see A, No. 2), denotes (a), primarily, "freedom of speech, unreservedness of utterance," <a href='B:510 4:29'>Act 4:29</a>, <a href='B:510 4:31'>Act 4:31</a>, <a href='B:540 3:12'>2Co 3:12</a>, <a href='B:540 7:4'>2Co 7:4</a>, <a href='B:640 1:8'>Phm 1:8</a>; or "to speak without ambiguity, plainly," <a href='B:500 10:24'>Joh 10:24</a>; or "without figures of speech," <a href='B:500 16:25'>Joh 16:25</a>; (b) "the absence of fear in speaking boldly; hence, confidence, cheerful courage, boldness, without any connection necessarily with speech;" the RV has "boldness" in the following; <a href='B:510 4:13'>Act 4:13</a>, <a href='B:560 3:12'>Eph 3:12</a>, <a href='B:610 3:13'>1Ti 3:13</a>, <a href='B:650 3:6'>Heb 3:6</a>, <a href='B:650 4:16'>Heb 4:16</a>, <a href='B:650 10:19'>Heb 10:19</a>, <a href='B:650 10:35'>Heb 10:35</a>, <a href='B:690 2:28'>1Jo 2:28</a>, <a href='B:690 3:21'>1Jo 3:21</a>, <a href='B:690 4:17'>1Jo 4:17</a>, <a href='B:690 5:14'>1Jo 5:14</a>; (c) the deportment by which one becomes conspicuous, <a href='B:500 7:4'>Joh 7:4</a>, <a href='B:500 11:54'>Joh 11:54</a>, acts openly, or secures publicity, <a href='B:580 2:15'>Col 2:15</a>. See CONFIDENCE, OPENLY, PLAINNESS. <p/> <C-1,Adverb,5112, tolmeroteros><p/> the comparative degree of tolmeros, means "the more boldly," <a href='B:520 15:15'>Rom 15:15</a>; in some texts, tolmeroteron. Cp. A, No. 3. Cp. tolmetes, "presumptuous," RV, "daring," <a href='B:680 2:10'>2Pe 2:10</a>.


topic: Bond
definition:
<b>Bond</b> <1,,1199, desmos><p/> from deo, "to bind" (see BAND), is usually found in the plural, either masculine or neuter; (a) it stands thus for the actual "bonds" which bind a prisoner, as in <a href='B:490 8:29'>Luk 8:29</a>, <a href='B:510 16:26'>Act 16:26</a>, <a href='B:510 20:23'>Act 20:23</a> (the only three places where the neuter plural is used); <a href='B:510 22:30'>Act 22:30</a>; (b) the masculine plural stands frequently in a figurative sense for "a condition of imprisonment," <a href='B:570 1:7'>Phi 1:7</a>, <a href='B:570 1:13'>Phi 1:13</a>, i.e., "so that my captivity became manifest as appointed for the cause of Christ;" <a href='B:570 1:14'>Phi 1:14</a>, <a href='B:570 1:16'>Phi 1:16</a>, <a href='B:580 4:18'>Col 4:18</a>, <a href='B:620 2:9'>2Ti 2:9</a>, <a href='B:640 1:10'>Phm 1:10</a>, <a href='B:640 1:13'>Phm 1:13</a>, <a href='B:650 10:34'>Heb 10:34</a>. <p/> In <a href='B:480 7:35'>Mar 7:35</a> "the bond (AV string)" stands metaphorically for "the infirmity which caused an impediment in his speech." So in <a href='B:490 13:16'>Luk 13:16</a>, of the infirmity of the woman who was bowed together. See BAND, CHAIN, STRING. <p/> <2,,1198, desmios><p/> "a binding," denotes "a prisoner," e.g., <a href='B:510 25:14'>Act 25:14</a>, RV, for the AV, "in bonds;" <a href='B:650 13:3'>Heb 13:3</a>, "them that are in bonds," Paul speaks of himself as a prisoner of Christ, <a href='B:560 3:1'>Eph 3:1</a>, <a href='B:620 1:8'>2Ti 1:8</a>, <a href='B:640 1:1'>Phm 1:1</a>, <a href='B:640 1:9'>Phm 1:9</a>; "in the Lord," <a href='B:560 4:1'>Eph 4:1</a>. See PRISONER. <p/> <3,,4886, sundesmos><p/> "that which binds together" (sum, "with," and No. 1), is said of "the bond of iniquity," <a href='B:510 8:23'>Act 8:23</a>; "the bond of peace," <a href='B:560 4:3'>Eph 4:3</a>; "the bond of perfectness," <a href='B:580 3:14'>Col 3:14</a> (figurative of the ligaments of the body); elsewhere; <a href='B:580 2:19'>Col 2:19</a>, "bands," figuratively of the bands which unite the church, the body of Christ. See BAND. <p/> <4,,254, halusis><p/> denotes "a chain;" so the RV in <a href='B:560 6:20'>Eph 6:20</a>, for AV "bonds." See CHAIN. <p/> <5,,1112, gramma><p/> in <a href='B:490 16:6'>Luk 16:6</a>, RV, means "a bill or note of hand." See BILL, No. 2. <p/> <6,,5498, cheirographon><p/> "a handwriting," is rendered "bond" in <a href='B:580 2:14'>Col 2:14</a>, RV.


topic: Bondage
definition:
<b>Bondage</b> <A-1,Noun,1397, douleia><p/> akin to deo, "to bind," primarily "the condition of being a slave," came to denote any kind of bondage, as, e.g., of the condition of creation, <a href='B:520 8:21'>Rom 8:21</a>; of that fallen condition of man himself which makes him dread God, <a href='B:520 8:15'>Rom 8:15</a>, and fear death, <a href='B:650 2:15'>Heb 2:15</a>; of the condition imposed by the Mosaic Law, <a href='B:550 4:24'>Gal 4:24</a>. See SERVE. <p/> <B-1,Verb,1398, douleuo><p/> "to serve as a slave, to be a slave, to be in bondage," is frequently used without any association of slavery, e.g., <a href='B:510 20:19'>Act 20:19</a>, <a href='B:520 6:6'>Rom 6:6</a>, <a href='B:520 7:6'>Rom 7:6</a>, <a href='B:520 12:11'>Rom 12:11</a>, <a href='B:550 5:13'>Gal 5:13</a>. See SERVE. <p/> <B-2,Verb,1402, douloo><p/> different from No. 1, in being transitive instead of intransitive, signifies "to make a slave of, to bring into bondage," <a href='B:510 7:6'>Act 7:6</a>, <a href='B:530 9:19'>1Co 9:19</a>, RV; in the Passive Voice, "to be brought under bondage," <a href='B:680 2:19'>2Pe 2:19</a>; "to be held in bondage," <a href='B:550 4:3'>Gal 4:3</a> (lit., "were reduced to bondage"); <a href='B:630 2:3'>Tit 2:3</a>, "of being enslaved to wine;" <a href='B:520 6:18'>Rom 6:18</a>, "of service to righteousness" (lit. "were made bondservants"). As with the purchased slave there were no limitations either in the kind or the time of service, so the life of the believer is to be lived in continuous obedience to God. See ENSLAVED, GIVE, SERVANT. <p/> <B-3,Verb,1396, doulagogeo><p/> "to bring into bondage" (from A, above, and ago, "to bring"), is used in <a href='B:530 9:27'>1Co 9:27</a>, concerning the body, RV, "bondage," for AV, "subjection." <p/> <B-4,Verb,2615, katadouloo><p/> "to bring into bondage," occurs in <a href='B:540 11:20'>2Co 11:20</a>, <a href='B:550 2:4'>Gal 2:4</a>.


topic: Bondman, Bondmaid
definition:
<b>Bondman, Bondmaid</b> <1,,1401, doulos><p/> from deo, "to bind," "a slave," originally the lowest term in the scale of servitude, came also to mean "one who gives himself up to the will of another," e.g., <a href='B:530 7:23'>1Co 7:23</a>, <a href='B:520 6:17'>Rom 6:17</a>, <a href='B:520 6:20'>Rom 6:20</a>, and became the most common and general word for "servant," as in <a href='B:470 8:9'>Mat 8:9</a>, without any idea of bondage. In calling himself, however, a "bondslave of Jesus Christ," e.g., <a href='B:520 1:1'>Rom 1:1</a>, the Apostle Paul intimates (1) that he had been formerly a "bondslave" of Satan, and (2) that, having been bought by Christ, he was now a willing slave, bound to his new Master. See SERVANT. <p/> The feminine, doule, signifies "a handmaid," <a href='B:490 1:38'>Luk 1:38</a>, <a href='B:490 1:48'>Luk 1:48</a>, <a href='B:510 2:18'>Act 2:18</a>. <p/> <2,,3814, paidiske><p/> "a young girl, maiden," also denoted "a young female slave, bondwoman, or handmaid." For the AV, "bondmaid" or "bondwoman," in <a href='B:550 1:4-23'>Gal 1:4-23</a>, <a href='B:550 1:4-31'>Gal 1:4-31</a>, the RV has "handmaid." See DAMSEL, HANDMAID, MAID.


topic: Bone
definition:
<b>Bone</b> <1,,3747, osteon><p/> probably from a word signifying strength, or firmness, sometimes denotes "hard substances other than bones," e.g., the stone or kernel of fruit. In the NT it always denotes "bones," <a href='B:470 23:27'>Mat 23:27</a>, <a href='B:490 24:39'>Luk 24:39</a>, <a href='B:500 19:36'>Joh 19:36</a>, <a href='B:650 11:22'>Heb 11:22</a>. <p/> Note: As to <a href='B:560 5:30'>Eph 5:30</a>, RV, "We are members of His body" (in contrast to the AV), "the words that follow in the common text are an unintelligent gloss, in which unsuccessful endeavor is made to give greater distinctness to the Apostle's statement" (Westcott).


topic: Book
definition:
<b>Book</b> <1,,976, biblos><p/> (Eng. "Bible") was the inner part, or rather the cellular substance, of the stem of the papyrus (Eng. "paper"). It came to denote the paper made from this bark in Egypt, and then a written "book," roll, or volume. It is used in referring to "books" of Scripture, the "book," or scroll, of Matthew's Gospel, <a href='B:470 1:1'>Mat 1:1</a>; the Pentateuch, as the "book" of Moses, <a href='B:480 12:26'>Mar 12:26</a>; Isaiah, as "the book of the words of Isaiah," <a href='B:490 3:4'>Luk 3:4</a>; the Psalms, <a href='B:490 20:42'>Luk 20:42</a>, <a href='B:510 1:20'>Act 1:20</a>; "the prophets," <a href='B:510 7:42'>Act 7:42</a>; to "the Book of Life," <a href='B:570 4:3'>Phi 4:3</a>, <a href='B:730 3:5'>Rev 3:5</a>, <a href='B:730 20:15'>Rev 20:15</a>. Once only it is used of secular writings, <a href='B:510 19:19'>Act 19:19</a>. <p/> <2,,975, biblion><p/> a diminutive of No. 1, had in Hellenistic Greek almost lost its diminutive force and was ousting biblos in ordinary use; it denotes "a scroll or a small book." It is used in <a href='B:490 4:17'>Luk 4:17</a>, <a href='B:490 4:20'>Luk 4:20</a>, of the "book" of Isaiah; in <a href='B:500 20:30'>Joh 20:30</a>, of the Gospel of John; in <a href='B:550 3:10'>Gal 3:10</a>, <a href='B:650 10:7'>Heb 10:7</a>, of the whole of the OT; in <a href='B:650 9:19'>Heb 9:19</a>, of the "book" of Exodus; in <a href='B:730 1:11'>Rev 1:11</a>, <a href='B:730 22:7'>Rev 22:7</a>, <a href='B:730 1:22-10'>Rev 1:22-10</a>, <a href='B:730 22:18'>Rev 22:18</a> (twice), 19, of the Apocalypse; in <a href='B:500 21:25'>Joh 21:25</a>, <a href='B:620 4:13'>2Ti 4:13</a>, of "books" in general; in <a href='B:730 13:8'>Rev 13:8</a>, <a href='B:730 17:8'>Rev 17:8</a>, <a href='B:730 20:12'>Rev 20:12</a>, <a href='B:730 21:27'>Rev 21:27</a>, of the "Book" of Life (see Note, below); in <a href='B:730 20:12'>Rev 20:12</a>, of other "books" to be opened in the Day of Judgment, containing, it would seem, the record of human deeds. In <a href='B:730 1:5-9'>Rev 1:5-9</a> the "Book" represents the revelation of God's purposes and counsels concerning the world. So with the "little book" in <a href='B:730 10:8'>Rev 10:8</a>. In <a href='B:730 6:14'>Rev 6:14</a> it is used of a scroll, the rolling up of which illustrates the removal of the heaven. <p/> In <a href='B:470 19:7'>Mat 19:7</a>, <a href='B:480 10:4'>Mar 10:4</a> the word is used of a bill of divorcement. See BILL. <p/> Note: In <a href='B:730 22:19'>Rev 22:19</a>, the most authentic mss. have xulon, "tree (of life)," instead of "biblion." <p/> <3,,974, biblaridion><p/> another diminutive of No. 1, is always rendered "little book," in <a href='B:730 10:2'>Rev 10:2</a>, <a href='B:730 1:10-10'>Rev 1:10-10</a>. Some texts have it also in verse <a href='B:730 10:8'>Rev 10:8</a>, instead of biblion (but see beginning of No. 2).


topic: Boon
definition:
<b>Boon</b> <1,,1434, dorema><p/> translated "boon" in <a href='B:660 1:17'>Jam 1:17</a>, RV, is thus distinguished, as the thing given, from the preceding word in the verse, dosis, "the act of giving" (AV, "gift" in each case); elsewhere in <a href='B:520 5:16'>Rom 5:16</a>. It is to be distinguished also from doron, the usual word for a gift. See GIFT.


topic: Border
definition:
<b>Border</b> <1,,2899, kraspedon><p/> was primarily "the extremity or prominent part of a thing, an edge;" hence "the fringe of a garment, or a little fringe," hanging down from the edge of the mantle or cloak. The Jews had these attached to their mantles to remind them of the Law, according to <a href='B:40 1:15-39'>Num 1:15-39</a>, <a href='B:50 22:12'>Deu 22:12</a>, <a href='B:450 8:23'>Zec 8:23</a>. This is the meaning in <a href='B:470 23:5'>Mat 23:5</a>. In <a href='B:470 9:20'>Mat 9:20</a>, <a href='B:470 14:36'>Mat 14:36</a>, <a href='B:480 6:56'>Mar 6:56</a>, <a href='B:490 8:44'>Luk 8:44</a>, it is used of the border of Christ's garment (AV "hem," in the first two places). See HEM. <p/> <2,,3725, horion><p/> "the border of a country or district" (cp. Eng., "horizon"), is always used in the plural. The AV has "coasts," but "borders" in <a href='B:470 4:13'>Mat 4:13</a>; the RV always "borders," <a href='B:470 2:16'>Mat 2:16</a>, <a href='B:470 4:13'>Mat 4:13</a>, <a href='B:470 8:34'>Mat 8:34</a>, <a href='B:470 15:22'>Mat 15:22</a>, <a href='B:470 15:39'>Mat 15:39</a>, <a href='B:470 19:1'>Mat 19:1</a>, <a href='B:480 5:17'>Mar 5:17</a>, <a href='B:480 7:31'>Mar 7:31</a> (twice); <a href='B:480 10:1'>Mar 10:1</a>, <a href='B:510 13:50'>Act 13:50</a>. In some of these it signifies territory. See COAST. <p/> <3,,3181, methorion><p/> meta, "with," and No. 2, similar in meaning, is found, in some mss., in <a href='B:480 7:24'>Mar 7:24</a>. Cp. horothesia, under BOUND.


topic: Borrow
definition:
<b>Borrow</b> <1,,1155, daneizo><p/> in the Active Voice, signifies "to lend money," as in <a href='B:490 1:6-35'>Luk 1:6-35</a>; in the Middle Voice, "to have money lent to oneself, to borrow," <a href='B:470 5:42'>Mat 5:42</a>. Cp. dan(e)ion, "a debt," <a href='B:470 18:27'>Mat 18:27</a>, and dan(e)istes, "a creditor," <a href='B:490 7:41'>Luk 7:41</a>. See LEND.


topic: Bosom
definition:
<b>Bosom</b> <1,,2859, kolpos><p/> signifies (a) "the front of the body between the arms;" hence, to recline in the "bosom" was said of one who so reclined at table that his head covered, as it were, the "bosom" of the one next to him, <a href='B:500 13:23'>Joh 13:23</a>. Hence, figuratively, it is used of a place of blessedness with another, as with Abraham in paradise, <a href='B:490 1:16-23'>Luk 1:16-23</a> (plural in <a href='B:490 16:23'>Luk 16:23</a>), from the custom of reclining at table in the "bosom," a place of honor; of the Lord's eternal and essential relation with the Father, in all its blessedness and affection as intimated in the phrase, "The Only-begotten Son, which is in the bosom of the Father" (<a href='B:500 1:18'>Joh 1:18</a>); (b) "of the bosom of a garment, the hollow formed by the upper forepart of a loose garment, bound by a girdle and used for carrying or keeping things;" thus figuratively of repaying one liberally, <a href='B:490 6:38'>Luk 6:38</a>; cp. <a href='B:290 65:6'>Isa 65:6</a>, <a href='B:300 39:18'>Jer 39:18</a>; (c) "of an inlet of the sea," because of its shape, like a bosom, <a href='B:510 27:39'>Act 27:39</a>. See BAY, CREEK.


topic: Bottom, Bottomless
definition:
<b>Bottom, Bottomless</b> <A-1,Adverb,2736, kato><p/> for this see BENEATH. <p/> <B-1,Adjective,12, abussos><p/> "bottomless" (from a, intensive, and bussos, "a depth"), is used as a noun denoting the abyss (AV, "bottomless pit"). It describes an immeasurable depth, the underworld, the lower regions, the abyss of Sheol. In <a href='B:520 10:7'>Rom 10:7</a>, quoted from <a href='B:50 30:13'>Deu 30:13</a>, the abyss (the abode of the lost dead) is substituted for the sea (the change in the quotation is due to the facts of the death and resurrection of Christ); the AV has "deep" here and in <a href='B:490 8:31'>Luk 8:31</a>; the reference is to the lower regions as the abode of demons, out of which they can be let loose, <a href='B:730 11:7'>Rev 11:7</a>, <a href='B:730 17:8'>Rev 17:8</a>; it is found seven times in the Apocalypse, <a href='B:730 1:9-2'>Rev 1:9-2</a>, <a href='B:730 9:11'>Rev 9:11</a>, <a href='B:730 11:7'>Rev 11:7</a>, <a href='B:730 17:8'>Rev 17:8</a>, <a href='B:730 20:1'>Rev 20:1</a>, <a href='B:730 20:3'>Rev 20:3</a>; in <a href='B:730 1:9-2'>Rev 1:9-2</a> the RV has "the pit of the abyss." See DEEP.


topic: Bound (Noun)
definition:
<b>Bound (Noun)</b> <1,,3734, horothesia><p/> "the fixing of a boundary," rather than the boundary itself (from horos, "a boundary," and tithemi, "to place"), is used in <a href='B:510 17:26'>Act 17:26</a>, "bounds."


topic: Bound (to be)
definition:
<b>Bound (to be)</b> * (a) of obligation: <p/> <1,,3784, opheilo><p/> "to owe, whether of a debt or any obligation," is translated "we are bound," in <a href='B:600 1:3'>2Th 1:3</a>, <a href='B:600 2:13'>2Th 2:13</a> (the Apostle expressing his obligation to give thanks for his readers). See BEHOVE. <p/> Note: Dei, it is necessary (for which see MUST), expresses, not the obligation (as does opheilo) but the certainty or inevitableness of what is bound to happen, e.g., <a href='B:500 3:15'>Joh 3:15</a>, "must be lifted up" (i.e., inevitably), and <a href='B:510 4:12'>Act 4:12</a>, "wherein we must be saved" (i.e., there is a certainty of salvation). <p/> (b) of binding: <p/> <2,,4029, perikeimai><p/> lit., "to lie around" (peri, "around," keimai, "to lie"), "to be compassed," is used of binding fetters around a person, <a href='B:510 28:20'>Act 28:20</a>; in <a href='B:480 9:42'>Mar 9:42</a>, <a href='B:490 17:2'>Luk 17:2</a>, to hang about a person's neck; in <a href='B:650 5:2'>Heb 5:2</a>, to compass about, metaphorically of infirmities; in <a href='B:650 12:1'>Heb 12:1</a>, of those who have witness borne to their faith. See COMPASS, HANG. <p/> Note: For "bound" in <a href='B:510 22:5'>Act 22:5</a>, <a href='B:510 24:27'>Act 24:27</a>, see BIND, No. 1; for <a href='B:510 22:25'>Act 22:25</a>, AV, see BIND, No. 7; for <a href='B:490 8:29'>Luk 8:29</a>, see BIND, No. 6.


topic: Bounty, Bountifully
definition:
<b>Bounty, Bountifully</b> <1,,2129, eulogia><p/> "a blessing," has the meaning of "bounty" in <a href='B:540 9:5'>2Co 9:5</a>, of the offering sent by the church at Corinth to their needy brethren in Judea. <p/> Note: In the next verse the adverb "bountifully" is a translation of the phrase ep'eulogiais, lit., "with blessings" (RV marg.), that is, that blessings may accrue. See BLESSING. <p/> <2,,572, haplotes><p/> from haplous, "simple, single," is translated "bountifulness" in <a href='B:540 9:11'>2Co 9:11</a>, AV; RV, "liberality" (marg., "singleness"); cp. <a href='B:540 8:2'>2Co 8:2</a>, <a href='B:540 9:13'>2Co 9:13</a>; from sincerity of mind springs "liberality." The thought of sincerity is present in <a href='B:520 12:8'>Rom 12:8</a>, <a href='B:540 11:3'>2Co 11:3</a>, <a href='B:560 6:5'>Eph 6:5</a>, <a href='B:580 3:22'>Col 3:22</a>. See LIBERAL, SIMPLICITY, SINGLENESS. <p/> <3,,100, charis><p/> "grace," is rendered, "bounty" in <a href='B:530 16:3'>1Co 16:3</a>, RV, (AV, "liberality"), by metonymy for a material gift. See BENEFIT, No. 3. <p/> <4,,100, hadrotes><p/> lit., "fatness" (from hadros, "thick, well-grown"), is used of a monetary gift, in <a href='B:540 8:20'>2Co 8:20</a>, AV, "abundance," RV, "bounty."


topic: Bow (Noun)
definition:
<b>Bow (Noun)</b> <1,,5115, toxon><p/> "a bow," is used in <a href='B:730 6:2'>Rev 6:2</a>. Cp. <a href='B:420 1:3-9'>Hab 1:3-9</a>. The instrument is frequently mentioned in the Sept., especially in the Psalms.


topic: Bow, Bowed (Verb)
definition:
<b>Bow, Bowed (Verb)</b> <1,,2578, kampto><p/> "to bend," is used especially of bending the knees in religious veneration, <a href='B:520 11:4'>Rom 11:4</a>, <a href='B:520 14:11'>Rom 14:11</a>, <a href='B:560 3:14'>Eph 3:14</a>, <a href='B:570 2:10'>Phi 2:10</a>. <p/> <2,,4781, sunkampto><p/> signifies "to bend completely together, to bend down by compulsory force," <a href='B:520 11:10'>Rom 11:10</a>. <p/> <3,,4794, sunkupto><p/> "to bow together" (sun, "together with," kupto, "to bow"), is said, in <a href='B:490 13:11'>Luk 13:11</a>, of the woman crippled with a physical infirmity. <p/> <4,,2827, klino><p/> "to incline, to bow down," is used of the women who in their fright "bowed" their faces to the earth at the Lord's empty tomb, <a href='B:490 24:5'>Luk 24:5</a>; of the act of the Lord on the Cross immediately before giving up His Spirit. What is indicated in the statement "He bowed His head," is not the helpless dropping of the head after death, but the deliberate putting of His head into a position of rest, <a href='B:500 19:30'>Joh 19:30</a>. The verb is deeply significant here. The Lord reversed the natural order. The same verb is used in His statement in <a href='B:470 8:20'>Mat 8:20</a>, <a href='B:490 9:58'>Luk 9:58</a>, "the Son of Man hath not where to lay His head." It is used, too, of the decline of day, <a href='B:490 9:12'>Luk 9:12</a>, <a href='B:490 24:29'>Luk 24:29</a>; of turning enemies to flight, <a href='B:650 11:34'>Heb 11:34</a>. See LAY, SPENT. No. 7, TURN, WEAR. <p/> <5,,5087, tithemi><p/> "to put, or place," is said of the soldiers who mockingly bowed their knees to Christ, <a href='B:480 15:19'>Mar 15:19</a>. See APPOINT. <p/> Note: For gonupeteo, "to bow the knee," <a href='B:470 27:29'>Mat 27:29</a>, see KNEEL.


topic: Bowels
definition:
<b>Bowels</b> <1,,4698, splanchnon><p/> always in the plural, properly denotes "the physical organs of the intestines," and is once used in this respect, <a href='B:510 1:18'>Act 1:18</a> (for the use by Greeks and Hebrews, see AFFECTION, No. 2). The RV substitutes the following for the word "bowels:" "affections," <a href='B:540 6:12'>2Co 6:12</a>; "affection," <a href='B:540 7:15'>2Co 7:15</a>; "tender mercies," <a href='B:570 1:8'>Phi 1:8</a>, <a href='B:570 2:1'>Phi 2:1</a>; "a heart (of compassion)," <a href='B:580 3:12'>Col 3:12</a>; "heart," <a href='B:640 1:12'>Phm 1:12</a>, <a href='B:640 1:20'>Phm 1:20</a>; "hearts," <a href='B:640 1:7'>Phm 1:7</a>; "compassion," <a href='B:690 3:17'>1Jo 3:17</a>. The word is rendered "tender" in the AV and RV of <a href='B:490 1:78'>Luk 1:78</a>, in connection with the word "mercy." See AFFECTION, No. 2, COMPASSION, A, No. 2 and B, No. 2.


topic: Bowl
definition:
<b>Bowl</b> <1,,5357, phiale><p/> (Eng., "phial") denotes "a bowl;" so the RV, for AV, "vial," in <a href='B:730 5:8'>Rev 5:8</a>, <a href='B:730 15:7'>Rev 15:7</a>, <a href='B:730 1:16-4'>Rev 1:16-4</a>, <a href='B:730 16:8'>Rev 16:8</a>, <a href='B:730 16:10'>Rev 16:10</a>, <a href='B:730 16:12'>Rev 16:12</a>, <a href='B:730 16:17'>Rev 16:17</a>, <a href='B:730 17:1'>Rev 17:1</a>, <a href='B:730 21:9'>Rev 21:9</a>; the word is suggestive of rapidity in the emptying of the contents. While the seals (ch. 6) give a general view of the events of the last "week" or "hebdomad," in the vision given to Daniel, <a href='B:340 1:9-27'>Dan 1:9-27</a>, the "trumpets" refer to the judgments which, in a more or less extended period, are destined to fall especially, though not only, upon apostate Christendom and apostate Jews. The emptying of the "bowls" betokens the final series of judgments in which this exercise of the wrath of God is "finished" (<a href='B:730 15:1'>Rev 15:1</a>, RV). These are introduced by the 7th trumpet. See <a href='B:730 11:15'>Rev 11:15</a> and the successive order in <a href='B:730 11:18'>Rev 11:18</a>, "the nations were wroth, and Thy wrath came ...;" see also <a href='B:730 6:17'>Rev 6:17</a>, <a href='B:730 1:14-20'>Rev 1:14-20</a>, <a href='B:730 1:19-21'>Rev 1:19-21</a>.


topic: Box
definition:
<b>Box</b> <1,,211, alabastron><p/> "an alabaster vessel," is translated in the AV of <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>, "box," RV, "cruse." The breaking refers to the seal, not to the box or cruse. See CRUSE.


topic: Boy
definition:
<b>Boy</b> <1,,3816, pais><p/> denotes "a boy" (in contrast to paidion, a diminutive of pais, and to teknon, "a child"). With reference to Christ, instead of the AV "child," the RV suitably translates otherwise as follows: <a href='B:490 2:43'>Luk 2:43</a>, "the boy Jesus;" <a href='B:510 4:27'>Act 4:27</a>, <a href='B:510 4:30'>Act 4:30</a>, "The Holy Servant, Jesus." So in the case of others, <a href='B:470 17:18'>Mat 17:18</a>, <a href='B:490 9:42'>Luk 9:42</a> ("boy"). See CHILD, MAID, MANSERVANT, SERVANT, SON, YOUNG MAN.


topic: Braided (AV, Broided)
definition:
<b>Braided (AV, Broided)</b> <1,,4117, plegma><p/> signifies "what is woven" (from pleko, "to weave, plait"), whether a net or basket (Josephus uses it of the ark of bulrushes in which the infant Moses was laid), or of a web, plait, braid. It is used in <a href='B:610 2:9'>1Ti 2:9</a>, of "braided hair," which the Vulgate signifies as "ringlets, curls." <p/> Notes: (1) Cp. emploke, <a href='B:670 3:3'>1Pe 3:3</a>, "plaiting," i.e., intertwining the hair in ornament. <p/> (2) "Broided" is to be distinguished from broidered, which means to adorn with needlework (not to plait).


topic: Branch
definition:
<b>Branch</b> <1,,2798, klados><p/> from klao, "to break" (cp. klasma, "a broken piece"), properly a young tender shoot, "broken off" for grafting, is used for any kind of branch, <a href='B:470 13:32'>Mat 13:32</a>, <a href='B:470 21:8'>Mat 21:8</a>, <a href='B:470 24:32'>Mat 24:32</a>, <a href='B:480 4:32'>Mar 4:32</a>, <a href='B:480 13:28'>Mar 13:28</a>, <a href='B:490 13:19'>Luk 13:19</a>; the descendants of Israel, <a href='B:520 1:11-19'>Rom 1:11-19</a>, <a href='B:520 11:21'>Rom 11:21</a>. <p/> <2,,2814, klema><p/> akin to klao, "to break," denotes "a tender, flexible branch, especially the shoot of a vine, a vine sprout," <a href='B:500 15:2'>Joh 15:2</a>, <a href='B:500 1:15-6'>Joh 1:15-6</a>. <p/> <3,,4746,stoibas / stibas> from steibo, "to tread on," primarily denoted "a layer of leaves, reeds, twigs or straw, serving for a bed;" then "a branch full of leaves, soft foliage," which might be used in making a bed, or for treading upon, <a href='B:480 11:8'>Mar 11:8</a>. <p/> <4,,902, baion><p/> of Egyptian origin, frequent in the papyri writings, denotes "a branch of the palm tree," <a href='B:500 12:13'>Joh 12:13</a>. <p/> Note: Matthew, Mark and John each use a different word for "branch" in narrating Christ's entry into Jerusalem.


topic: Branded
definition:
<b>Branded</b> <1,,2743, kausteriazo><p/> "to burn in with a brading iron" (cp. Eng., "caustic"), is found, in the best mss., in <a href='B:610 4:2'>1Ti 4:2</a>, RV "branded." Others have kauteriazo (from kauterion, "a branding-iron," "cauterize"), to mark by "branding," an act not quite so severe as that indicated by the former. The reference is to apostates whose consciences are "branded" with the effects of their sin. See SEARED. <p/> Note: In the RV of <a href='B:550 6:17'>Gal 6:17</a>, "branded" does not represent a word in the original; it serves to bring out the force of the Apostle's metaphor of bearing in his body the stigmata, the marks, of the Lord Jesus. The reference is not to the branding of slaves, soldiers and criminals, but rather to the religious devotee, who "branded" himself with the mark of the god whom he specially worshipped. So Paul describes the physical marks due to the lictor's rods at Philippi and to the stones at Lystra, marks which, while not self-inflicted, betokened his devotion to Christ and his rejoicing therein.


topic: Brass, Brazen
definition:
<b>Brass, Brazen</b> <1,,5475, chalkos><p/> primarily, "copper," became used for metals in general, later was applied to bronze, a mixture of copper and tin, then, by metonymy, to any article made of these metals, e.g., money, <a href='B:470 10:9'>Mat 10:9</a>, <a href='B:480 6:8'>Mar 6:8</a>, <a href='B:480 12:41'>Mar 12:41</a>, or a sounding instrument, <a href='B:530 13:1'>1Co 13:1</a>, figurative of a person destitute of love. See <a href='B:730 18:12'>Rev 18:12</a>. See MONEY. <p/> <2,,5470, chalkeos><p/> "made of brass or bronze," is used of idols, <a href='B:730 9:20'>Rev 9:20</a>. <p/> <3,,5473, chalkion><p/> is used in <a href='B:480 7:4'>Mar 7:4</a> of "brazen vessels." <p/> <4,,5474, chalkolibanon><p/> is used of "white or shining copper or bronze," and describes the feet of the Lord, in <a href='B:730 1:15'>Rev 1:15</a>, <a href='B:730 2:18'>Rev 2:18</a>. <p/> <5,,5471, chalkeus><p/> denotes "a coppersmith," <a href='B:620 4:14'>2Ti 4:14</a>.


topic: Brawler
definition:
<b>Brawler</b> <1,,3943, paroninos><p/> an adjective, lit., "tarrying at wine" (para, "at," oinos, "wine"), "given to wine," <a href='B:610 3:3'>1Ti 3:3</a>, <a href='B:630 1:7'>Tit 1:7</a>, AV, probably has the secondary sense, of the effects of wine-bibbing, viz., abusive brawling. Hence RV, "brawler." See WINE. <p/> <2,,269, amachos><p/> an adjective, lit., "not fighting" (a, negative, mache, "a fight"), came to denote, metaphorically, "not contentious," <a href='B:610 3:3'>1Ti 3:3</a>, <a href='B:630 3:2'>Tit 3:2</a>, RV, for AV, "not a brawler," "not brawlers." See CONTENTIOUS.


topic: Bread (loaf)
definition:
<b>Bread (loaf)</b> <1,,740, artos><p/> "bread" (perhaps derived from aro, "to fit together," or from a root ar--, "the earth"), signifies (a) "a small loaf or cake," composed of flour and water, and baked, in shape either oblong or round, and about as thick as the thumb; these were not cut, but broken and were consecrated to the Lord every Sabbath and called the "shewbread" (loaves of presentation), <a href='B:470 12:4'>Mat 12:4</a>; when the "shewbread" was reinstituted by Nehemiah (<a href='B:160 10:32'>Neh 10:32</a>) a poll-tax of 1/3 shekel was laid on the Jews, <a href='B:470 17:24'>Mat 17:24</a>; (b) "the loaf at the Lord's Supper," e.g., <a href='B:470 26:26'>Mat 26:26</a> ("Jesus took a loaf," RV, marg.); the breaking of "bread" became the name for this institution, <a href='B:510 2:42'>Act 2:42</a>, <a href='B:510 20:7'>Act 20:7</a>, <a href='B:530 10:16'>1Co 10:16</a>, <a href='B:530 11:23'>1Co 11:23</a>; (c) "bread of any kind," <a href='B:470 16:11'>Mat 16:11</a>; (d) metaphorically, "of Christ as the Bread of God, and of Life," <a href='B:500 6:33'>Joh 6:33</a>, <a href='B:500 6:35'>Joh 6:35</a>; (e) "food in general," the necessities for the sustenance of life, <a href='B:470 6:11'>Mat 6:11</a>, <a href='B:540 9:10'>2Co 9:10</a>, etc. <p/> <2,,106, azumos><p/> denotes "unleavened bread," i.e., without any process of fermentation; hence, metaphorically, "of a holy, spiritual condition," <a href='B:530 5:7'>1Co 5:7</a>, and of "sincerity and truth" (<a href='B:530 5:8'>1Co 5:8</a>). With the article it signifies the feast of unleavened bread, <a href='B:470 26:17'>Mat 26:17</a>, <a href='B:480 14:1'>Mar 14:1</a>, <a href='B:480 14:12'>Mar 14:12</a>, <a href='B:490 22:1'>Luk 22:1</a>, <a href='B:490 22:7'>Luk 22:7</a>, <a href='B:510 12:3'>Act 12:3</a>, <a href='B:510 20:6'>Act 20:6</a>.


topic: Break, Breaker, Breaking, Brake
definition:
<b>Break, Breaker, Breaking, Brake</b> <A-1,Verb,2806,klao / klazo> "to break, to break off pieces," is used of "breaking bread," (a) of the Lord's act in providing for people, <a href='B:470 14:19'>Mat 14:19</a>, <a href='B:470 15:36'>Mat 15:36</a>, <a href='B:480 8:6'>Mar 8:6</a>, <a href='B:480 8:19'>Mar 8:19</a>; (b) of the "breaking of bread" in the Lord's Supper, <a href='B:470 26:26'>Mat 26:26</a>, <a href='B:480 14:22'>Mar 14:22</a>, <a href='B:490 22:19'>Luk 22:19</a>, <a href='B:510 20:7'>Act 20:7</a>, <a href='B:530 10:16'>1Co 10:16</a>, <a href='B:530 11:24'>1Co 11:24</a>; (c) of an ordinary meal, <a href='B:510 2:46'>Act 2:46</a>, <a href='B:510 20:11'>Act 20:11</a>, <a href='B:510 27:35'>Act 27:35</a>; (d) of the Lord's act in giving evidence of His resurrection, <a href='B:490 24:30'>Luk 24:30</a>. <p/> <A-2,Verb,1575, ekklao><p/> ek, "off," and No. 1, "to break off," is used metaphorically of branches, <a href='B:520 11:17'>Rom 11:17</a>, <a href='B:520 1:11-20'>Rom 1:11-20</a>. <p/> <A-3,Verb,2622, kataklao><p/> kata, "down," and No. 1, is used in <a href='B:480 6:41'>Mar 6:41</a>, <a href='B:490 9:16'>Luk 9:16</a>, of Christ's "breaking" loaves for the multitudes. <p/> <A-4,Verb,3089, luo><p/> "to loosen," especially by way of deliverance, sometimes has the meaning of "breaking, destructively," e.g., of "breaking" commandments, not only infringing them, but loosing the force of them, rendering them not binding, <a href='B:470 5:19'>Mat 5:19</a>, <a href='B:500 5:18'>Joh 5:18</a>; of "breaking" the Law of Moses, <a href='B:500 7:23'>Joh 7:23</a>; Scripture, <a href='B:500 10:35'>Joh 10:35</a>; of the "breaking up" of a ship, <a href='B:510 27:41'>Act 27:41</a>; of the "breaking down" of the middle wall of partition, <a href='B:560 2:14'>Eph 2:14</a>; of the marriage tie, <a href='B:530 7:27'>1Co 7:27</a>. See DESTROY, DISSOLVE, LOOSE, MELT, PUT, Note (5), UNLOOSE. <p/> <A-5,Verb,4937, suntribo><p/> lit., "to rub together," and so "to shatter, shiver, break in pieces by crushing," is said of the bruising of a reed, <a href='B:470 12:20'>Mat 12:20</a> (No. 9 is used in the next clause); the "breaking" of fetters in pieces, <a href='B:480 5:4'>Mar 5:4</a>; the "breaking" of an alabaster cruse, <a href='B:480 14:3'>Mar 14:3</a>; an earthenware vessel, <a href='B:730 2:27'>Rev 2:27</a>; of the physical bruising of a person possessed by a demon, <a href='B:490 9:39'>Luk 9:39</a>; concerning Christ, "a bone of Him shall not be broken," <a href='B:500 19:36'>Joh 19:36</a>; metaphorically of the crushed condition of a "broken-hearted" person, <a href='B:490 4:18'>Luk 4:18</a> (AV only); of the eventual crushing of Satan, <a href='B:520 16:20'>Rom 16:20</a>. See BRUISE. This verb is frequent in the Sept. in the Passive Voice, e.g., <a href='B:230 51:17'>Psa 51:17</a>, <a href='B:290 57:15'>Isa 57:15</a>, of a contrite heart, perhaps a figure of stones made smooth by being rubbed together in streams. Cp. suntrimma, "destruction." <p/> <A-6,Verb,4486, rhegnumi><p/> "to tear, rend, as of garments, etc.," is translated "break" in the AV, of <a href='B:470 9:17'>Mat 9:17</a>, of wine-skins (RV, "burst"); as in <a href='B:480 2:22'>Mar 2:22</a>, <a href='B:490 5:37'>Luk 5:37</a>.; "break forth" in <a href='B:550 4:27'>Gal 4:27</a>. See BURST, REND, TEAR. <p/> <A-7,Verb,1284, diarrhegnumi><p/> dia, "through" (intensive), and No. 6, "to burst asunder, to rend, cleave," is said of the rending of garments, <a href='B:470 26:65'>Mat 26:65</a>, <a href='B:480 14:63'>Mar 14:63</a>, <a href='B:510 14:14'>Act 14:14</a>; of the "breaking" of a net, <a href='B:490 5:6'>Luk 5:6</a>; of fetters, <a href='B:490 8:29'>Luk 8:29</a>. See REND. <p/> <A-8,Verb,4366, prosrhegnumi><p/> see BEAT, No. 8. <p/> <A-9,Verb,2608, katagnumi><p/> kata, "down" (intensive), and No. 6, is used of the "breaking" of a bruised reed, <a href='B:470 12:20'>Mat 12:20</a>, and of the "breaking" of the legs of those who were crucified, <a href='B:500 1:19-33'>Joh 1:19-33</a>. <p/> <A-10,Verb,4917, sunthlao><p/> sun, "together" (intensive), and thlao, "to break or crush, to break in pieces, to shatter," is used in <a href='B:470 21:44'>Mat 21:44</a>, <a href='B:490 20:18'>Luk 20:18</a> of the physical effect of falling on a stone. <p/> <A-11,Verb,4919, sunthrupto><p/> sun, and thrupto, "to crush, to break small, weaken," is used metaphorically of "breaking" one's heart, <a href='B:510 21:13'>Act 21:13</a>. <p/> <A-12,Verb,4977, schizo><p/> "to split, to rend open," is said of the veil of the temple, <a href='B:470 27:51'>Mat 27:51</a>; the rending of rocks, <a href='B:470 27:51'>Mat 27:51</a>; the rending of the heavens, <a href='B:480 1:10'>Mar 1:10</a>; a garment, <a href='B:490 5:36'>Luk 5:36</a>, <a href='B:500 19:24'>Joh 19:24</a>; a net, <a href='B:500 21:11'>Joh 21:11</a>; in the Passive Voice, metaphorically, of being divided into factions, <a href='B:510 14:4'>Act 14:4</a>, <a href='B:510 23:7'>Act 23:7</a>. See DIVINE, Note, OPEN, REND, RENT. <p/> Note: Cp. schisma (Eng., "schism"), said of the rent in a garment, <a href='B:470 9:16'>Mat 9:16</a>. See DIVISION, RENT, SCHISM. <p/> <A-13,Verb,1358, diorusso><p/> lit., "to dig through" (dia, "through," orusso, "to dig"), is used of the act of thieves in "breaking" into a house, <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>. <p/> <A-14,Verb,1846, exorusso><p/> lit., "to dig out" (cp. No. 13), is used of the "breaking up" of part of a roof, <a href='B:480 2:4'>Mar 2:4</a>, and, in a vivid expression, of plucking out the eyes, <a href='B:550 4:15'>Gal 4:15</a>. See PLUCK. <p/> Note: For aristao, "to break one's fast," see DINE. <p/> <B-1,Noun,2800, klasis><p/> "a breaking" (akin to A, No. 1), is used in <a href='B:490 24:35'>Luk 24:35</a>, <a href='B:510 2:42'>Act 2:42</a>, of the "breaking" of bread. <p/> <B-2,Noun,2801, klasma><p/> "a broken piece, fragment," is always used of remnants of food, <a href='B:470 14:20'>Mat 14:20</a>, <a href='B:470 15:37'>Mat 15:37</a> and corresponding passages. See PIECE. <p/> <B-3,Noun,3847, parabasis><p/> "a transgression" (para, "across," baino, "to go"), is translated "breaking" in <a href='B:520 2:23'>Rom 2:23</a>, AV; RV, "transgression;" AV and RV ditto in <a href='B:520 4:15'>Rom 4:15</a>, <a href='B:520 5:14'>Rom 5:14</a>, <a href='B:550 3:19'>Gal 3:19</a>, <a href='B:610 2:14'>1Ti 2:14</a>, <a href='B:650 2:2'>Heb 2:2</a>, <a href='B:650 9:15'>Heb 9:15</a>. See TRANSGRESSION. <p/> <B-4,Noun,3848, parabates><p/> "a transgressor" (cp. No. 3), is translated "breaker," <a href='B:520 2:25'>Rom 2:25</a>, AV; RV, "transgressor." In <a href='B:520 2:27'>Rom 2:27</a> the AV turns it into a verb, "dost transgress." See <a href='B:550 2:18'>Gal 2:18</a>, <a href='B:660 2:9'>Jam 2:9</a>, <a href='B:660 2:11'>Jam 2:11</a>.


topic: Breast
definition:
<b>Breast</b> <1,,4738, stethos><p/> connected with histemi, "to stand," i.e., that which stands out, is used of mourners in smiting the "breast," <a href='B:490 18:13'>Luk 18:13</a>, <a href='B:490 23:48'>Luk 23:48</a>; of John in reclining on the "breast" of Christ, <a href='B:500 13:25'>Joh 13:25</a>, <a href='B:500 21:20'>Joh 21:20</a>; of the "breasts" of the angels in <a href='B:730 15:6'>Rev 15:6</a>. <p/> <2,,3149, mastos><p/> used in the plural, "paps," <a href='B:490 11:27'>Luk 11:27</a>, <a href='B:490 23:29'>Luk 23:29</a>, <a href='B:730 1:13'>Rev 1:13</a>, AV, is preferably rendered "breasts," in the RV.


topic: Breastplate
definition:
<b>Breastplate</b> <1,,2382, thorax><p/> primarily, "the breast," denotes "a breastplate or corselet," consisting of two parts and protecting the body on both sides, from the neck to the middle. It is used metaphorically of righteousness, <a href='B:560 6:14'>Eph 6:14</a>; of faith and love, <a href='B:590 5:8'>1Th 5:8</a>, with perhaps a suggestion of the two parts, front and back, which formed the coat of mail (an alternative term for the word in the NT sense); elsewhere in <a href='B:730 9:9'>Rev 9:9</a>, <a href='B:730 9:17'>Rev 9:17</a>.


topic: Breath, Breathe
definition:
<b>Breath, Breathe</b> <A-1,Noun,4157, pnoe><p/> akin to pneo, "to blow," lit., "a blowing," signifies (a) "breath, the breath of life," <a href='B:510 17:25'>Act 17:25</a>; (b) "wind," <a href='B:510 2:2'>Act 2:2</a>. See WIND. <p/> <A-2,Noun,4151, pneuma><p/> "spirit," also denotes "breath," <a href='B:730 11:11'>Rev 11:11</a>, <a href='B:730 13:15'>Rev 13:15</a>, RV. In <a href='B:600 2:8'>2Th 2:8</a>, the AV has "spirit" for RV, "breath." See GHOST, LIFE, SPIRIT, WIND. <p/> <B-1,Verb,1709, empneo><p/> lit., "to breathe in, or on," is used in <a href='B:510 9:1'>Act 9:1</a>, indicating that threatening and slaughter were, so to speak, the elements from which Saul drew and expelled his breath. <p/> <B-2,Verb,1720, emphusao><p/> "to breathe upon," is used of the symbolic act of the Lord Jesus in breathing upon His Apostles the communication of the Holy Spirit, <a href='B:500 20:22'>Joh 20:22</a>.


topic: Bride, Bridechamber, Bridegroom
definition:
<b>Bride, Bridechamber, Bridegroom</b> <1,,3565, numphe><p/> (Eng. "nymph") "a bride, or young wife," <a href='B:500 3:29'>Joh 3:29</a>, <a href='B:730 18:23'>Rev 18:23</a>, <a href='B:730 21:2'>Rev 21:2</a>, <a href='B:730 21:9'>Rev 21:9</a>, <a href='B:730 22:17'>Rev 22:17</a>, is probably connected with the Latin nubo, "to veil;" the "bride" was often adorned with embroidery and jewels (see <a href='B:730 21:2'>Rev 21:2</a>), and was led veiled from her home to the "bridegroom." Hence the secondary meaning of "daughter-in-law," <a href='B:470 10:35'>Mat 10:35</a>, <a href='B:490 12:53'>Luk 12:53</a>. See DAUGHTER-IN-LAW. For the relationship between Christ and a local church, under this figure, see <a href='B:540 11:2'>2Co 11:2</a>; regarding the whole church, <a href='B:560 1:5-32'>Eph 1:5-32</a>, <a href='B:730 22:17'>Rev 22:17</a>. <p/> <2,,3566, numphios><p/> "a bridegroom," occurs fourteen times in the Gospels, and in <a href='B:730 18:23'>Rev 18:23</a>. "The friend of the bridegroom," <a href='B:500 3:29'>Joh 3:29</a>, is distinct from "the sons of the bride-chamber" who were numerous. When John the Baptist speaks of "the friend of the Bridegroom," he uses language according to the customs of the Jews. <p/> <3,,3567, numphon><p/> signifies (a) "the room or dining hall in which the marriage ceremonies were held," <a href='B:470 22:10'>Mat 22:10</a>; some mss. have gamos, "a wedding," here; (b) "the chamber containing the bridal bed," "the sons of the bridechamber" being the friends of the bridegroom, who had the charge of providing what was necessary for the nuptials, <a href='B:470 9:15'>Mat 9:15</a>, <a href='B:480 2:19'>Mar 2:19</a>, <a href='B:490 5:34'>Luk 5:34</a>.


topic: Bridle
definition:
<b>Bridle</b> <A-1,Noun,5469, chalinos><p/> "a bridle," is used in <a href='B:660 3:3'>Jam 3:3</a> (AV, "bits"), and <a href='B:730 14:20'>Rev 14:20</a>. "The primitive bridle was simply a loop on the halter-cord passed round the lower jaw of the horse. Hence in <a href='B:230 32:9'>Psa 32:9</a> the meaning is bridle and halter" (Hastings, Bib. Dic.). <p/> <B-1,Verb,5468, chalinagogeo><p/> from chalinos and ago, "to lead," signifies "to lead by a bridle, to bridle, to hold in check, restrain;" it is used metaphorically of the tongue and of the body in <a href='B:660 1:26'>Jam 1:26</a>, <a href='B:660 3:2'>Jam 3:2</a>.


topic: Briefly
definition:
<b>Briefly</b> <1,,1223 3641,di' oligon> lit. means "by few." In <a href='B:670 5:12'>1Pe 5:12</a> it signifies by means of few words, "briefly." The RV of <a href='B:520 13:9'>Rom 13:9</a> omits "briefly," the meaning being "it is summed up."


topic: Bright, Brightness
definition:
<b>Bright, Brightness</b> <A-1,Adjective,5460, photeinos><p/> "bright" (from phos, "light"), is said of a cloud, <a href='B:470 17:5'>Mat 17:5</a>; metaphorically of the body, <a href='B:470 6:22'>Mat 6:22</a>, "full of light;" <a href='B:490 11:34'>Luk 11:34</a>, <a href='B:490 11:36'>Luk 11:36</a>. See LIGHT. <p/> <A-2,Adjective,2986, lampros><p/> "shining, brilliant, bright," is used of the clothing of an angel, <a href='B:510 10:30'>Act 10:30</a>, <a href='B:730 15:6'>Rev 15:6</a>; symbolically, of the clothing of the saints in glory, <a href='B:730 19:8'>Rev 19:8</a>, RV, in the best texts (AV, "white"); of Christ as the Morning Star, <a href='B:730 22:16'>Rev 22:16</a>; of the water of life, <a href='B:730 22:1'>Rev 22:1</a>, AV, "clear." See CLEAR, GAY, GOODLY, GORGEOUS, WHITE. <p/> Note: Cp. lampros, "sumptuously," <a href='B:490 16:19'>Luk 16:19</a>. <p/> <B-1,Noun,2987, lamprotes><p/> "brightness," akin to A, No. 2, above, is found in <a href='B:510 26:13'>Act 26:13</a>. <p/> <B-2,Noun,541, apaugasma><p/> "a shining forth" (apo, "from," auge, "brightness"), of a light coming from a luminous body, is said of Christ in <a href='B:650 1:3'>Heb 1:3</a>, AV, "brightness," RV, "effulgence," i.e., shining forth (a more probable meaning than reflected brightness). <p/> Note: Epiphaneia, lit., "shining forth or upon," is rendered "brightness" in the AV of <a href='B:600 2:8'>2Th 2:8</a>; RV, "manifestation." See APPEARING.


topic: Brim
definition:
<b>Brim</b> <1,,507, ano><p/> "above, on high, in a higher place," in <a href='B:500 2:7'>Joh 2:7</a> is used to denote the "brim" of a waterpot, lit., "up to above," i.e., "up to the higher parts," i.e., "the brim." See ABOVE, HIGH, UP.


topic: Brimstone
definition:
<b>Brimstone</b> <1,,2303, theion><p/> originally denoted "fire from heaven." It is connected with sulphur. Places touched by lightning were called theia, and, as lightning leaves a sulphurous smell, and sulphur was used in pagan purifications, it received the name of theion, <a href='B:490 17:29'>Luk 17:29</a>, <a href='B:730 1:9-18'>Rev 1:9-18</a>, <a href='B:730 14:10'>Rev 14:10</a>, <a href='B:730 19:20'>Rev 19:20</a>, <a href='B:730 20:10'>Rev 20:10</a>, <a href='B:730 21:8'>Rev 21:8</a>. <p/> <2,,2306, theiodes><p/> akin to No. 1, signifies "brimstone-like, or consisting of brimstone," <a href='B:730 9:17'>Rev 9:17</a>.


topic: Bring, Bringing, Brought
definition:
<b>Bring, Bringing, Brought</b> <A-1,Verb,5342, phero><p/> "to bear, or carry," is used also of "bearing or bringing forth fruit," <a href='B:480 4:8'>Mar 4:8</a>, <a href='B:500 15:5'>Joh 15:5</a>, etc. To bring is the most frequent meaning. See BEAR, CARRY, DRIVE, ENDURE, GO, LEAD, MOVE, REACH, RUSHING, UPHOLD. Compounds of No. 1, translated by the verb "to bring," are as follows: <p/> <A-2,Verb,399, anaphero><p/> denotes "to bring up," <a href='B:470 17:1'>Mat 17:1</a>. See BEAR, No. 3. <p/> <A-3,Verb,667, apophero><p/> "to carry forth," is rendered "bring," in the AV of <a href='B:530 16:3'>1Co 16:3</a>, <a href='B:510 19:12'>Act 19:12</a> (RV, "carried away"); some mss. have epiphero here. See CARRY. <p/> <A-4,Verb,1533, eisphero><p/> denotes "to bring to," <a href='B:510 17:20'>Act 17:20</a>; "to bring into," <a href='B:490 1:5-19'>Luk 1:5-19</a>, <a href='B:610 6:7'>1Ti 6:7</a>, <a href='B:650 13:11'>Heb 13:11</a>. See LEAD, No. 11. <p/> <A-5,Verb,1627, ekphero><p/> "to bring forth." See BEAR, No. 4. <p/> <A-6,Verb,2018, epiphero><p/> signifies (a) "to bring upon, or to bring against," <a href='B:720 1:9'>Jud 1:9</a>; (b) "to impose, inflict, visit upon," <a href='B:520 3:5'>Rom 3:5</a>. Some mss. have it in <a href='B:510 25:18'>Act 25:18</a> (for No. 1); some in <a href='B:570 1:16'>Phi 1:16</a> (RV, <a href='B:570 1:17'>Phi 1:17</a>, "raise up," translating egeiro). <p/> <A-7,Verb,4393, prophero><p/> denotes "to bring forth," <a href='B:490 6:45'>Luk 6:45</a>, twice. <p/> <A-8,Verb,4374, prosphero><p/> means (a) "to bring (in addition)," <a href='B:470 25:20'>Mat 25:20</a>; "to bring unto," <a href='B:470 5:23'>Mat 5:23</a> (RV, "art offering"); <a href='B:480 10:13'>Mar 10:13</a>; (b) "to offer," <a href='B:470 5:24'>Mat 5:24</a>. See DEAL WITH, DO, OFFER, PRESENT, PUT. <p/> <A-9,Verb,4851, sumphero><p/> "to bring together," has this meaning in <a href='B:510 19:19'>Act 19:19</a>. See BETTER (be), EXPEDIENT, GOOD, PROFIT. <p/> <A-10,Verb,71, ago><p/> "to lead, to lead along, to bring," has the meaning "to bring" (besides its occurrences in the Gospels and Acts) in <a href='B:590 4:14'>1Th 4:14</a>, <a href='B:620 4:11'>2Ti 4:11</a>, <a href='B:650 2:10'>Heb 2:10</a>. See CARRY, GO, KEEP, LEAD. <p/> *Compounds of this verb are: <p/> <A-11,Verb,321, anago><p/> "to lead or bring up to," <a href='B:490 2:22'>Luk 2:22</a>, <a href='B:510 9:39'>Act 9:39</a> etc.; "to bring forth," <a href='B:510 12:4'>Act 12:4</a>; "to bring again," <a href='B:650 13:20'>Heb 13:20</a>; "to bring up again," <a href='B:520 10:7'>Rom 10:7</a>. See DEPART, LAUNCH, LEAD, LOOSE, OFFER, TAKE UP, SAIL. <p/> <A-12,Verb,520, apago><p/> "to lead away, bring forth, bring unto," <a href='B:510 23:17'>Act 23:17</a>. See CARRY, DEATH, LEAD, TAKE. <p/> <A-13,Verb,1521, eisago><p/> "to bring in, into," <a href='B:490 2:27'>Luk 2:27</a> etc. See LEAD. <p/> <A-14,Verb,1806, exago><p/> "to lead out, bring forth," <a href='B:510 5:19'>Act 5:19</a>, <a href='B:510 7:36'>Act 7:36</a>, <a href='B:510 7:40'>Act 7:40</a> etc. See FETCH, LEAD. <p/> <A-15,Verb,1863, epago><p/> "to bring upon," <a href='B:510 5:28'>Act 5:28</a>, <a href='B:680 2:1'>2Pe 2:1</a>, <a href='B:680 2:5'>2Pe 2:5</a>. <p/> <A-16,Verb,2609, katago><p/> "to bring down," <a href='B:510 9:30'>Act 9:30</a>, <a href='B:510 22:30'>Act 22:30</a>, <a href='B:510 23:15'>Act 23:15</a>, <a href='B:510 23:20'>Act 23:20</a>, <a href='B:520 10:6'>Rom 10:6</a>; "to bring forth," <a href='B:510 23:28'>Act 23:28</a>; of boats, "to bring to land," <a href='B:490 5:11'>Luk 5:11</a>. See LAND, TOUCH. <p/> <A-17,Verb,3919, pareisago><p/> "to bring in privily" (lit., "to bring in beside"), "to introduce secretly," <a href='B:680 2:1'>2Pe 2:1</a>. <p/> <A-18,Verb,4254, proago><p/> "to bring or lead forth," e.g., <a href='B:510 12:6'>Act 12:6</a>, <a href='B:510 16:30'>Act 16:30</a>, <a href='B:510 25:26'>Act 25:26</a>. See GO, No. 10. <p/> <A-19,Verb,4317, prosago><p/> "to bring to, or unto," <a href='B:510 16:20'>Act 16:20</a>, <a href='B:670 3:18'>1Pe 3:18</a>. For <a href='B:510 27:27'>Act 27:27</a> see DRAW, (B), No. 3. <p/> *Other verbs are: <p/> <A-20,Verb,2865, komizo><p/> usually, "to receive, to bring in," <a href='B:490 7:37'>Luk 7:37</a>. See RECEIVE. <p/> <A-21,Verb,3930, parecho><p/> usually, "to offer, furnish, supply" (lit., "to have near"), "to bring, in the sense of supplying," <a href='B:510 16:16'>Act 16:16</a>, <a href='B:510 19:24'>Act 19:24</a>. See DO, GIVE, KEEP, MINISTER, OFFER, SHEW, TROUBLE. <p/> <A-22,Verb,654, apostrepho><p/> "to turn, or put, back," is translated "brought back" in <a href='B:470 27:3'>Mat 27:3</a>. See PERVERT, PUT, TURN. <p/> <A-23,Verb,2601, katabibazo><p/> in the Active Voice, "to cause to go down," is used in the Passive in the sense of "being brought down," <a href='B:490 10:15'>Luk 10:15</a> (AV, "thrust down"); "go down" in <a href='B:470 11:23'>Mat 11:23</a> (marg., "be brought down"). <p/> <A-24,Verb,4822, sumbibazo><p/> rendered "brought" in <a href='B:510 19:33'>Act 19:33</a>. <p/> <A-25,Verb,4311, propempo><p/> "to send forth, to bring on one's way," <a href='B:510 15:3'>Act 15:3</a>, <a href='B:510 20:38'>Act 20:38</a>, RV; <a href='B:510 21:5'>Act 21:5</a>, <a href='B:520 15:24'>Rom 15:24</a>, <a href='B:530 16:6'>1Co 16:6</a>, <a href='B:530 16:11'>1Co 16:11</a>, <a href='B:540 1:16'>2Co 1:16</a>, <a href='B:630 3:13'>Tit 3:13</a>, <a href='B:710 1:6'>3Jo 1:6</a>. See ACCOMPANY, CONDUCT. <p/> <A-26,Verb,985, blastano><p/> "to bud, spring up," translated "brought forth" (i.e., "caused to produce"), in <a href='B:660 5:18'>Jam 5:18</a>. See BUD, SPRING. <p/> <A-27,Verb,4160, poieo><p/> "to make, to do," used of the bringing forth of fruit, <a href='B:470 3:8'>Mat 3:8</a>, <a href='B:470 3:10'>Mat 3:10</a>, <a href='B:470 1:7-18'>Mat 1:7-18</a>. See DO. <p/> <A-28,Verb,1544, ekballo><p/> "to cast out," used of bringing forth good and evil things from the heart, <a href='B:470 12:35'>Mat 12:35</a>. See CAST, No. 5. <p/> <A-29,Verb,5088, tikto><p/> "to beget, bring forth," <a href='B:470 1:21'>Mat 1:21</a>, <a href='B:470 1:23'>Mat 1:23</a>, <a href='B:470 1:25'>Mat 1:25</a>, <a href='B:660 1:15'>Jam 1:15</a> (first part of verse, according to the best mss.); <a href='B:730 12:5'>Rev 12:5</a> (RV, "was delivered of"). See BEGET, BORN, DELIVER. <p/> <A-30,Verb,616, apokueo><p/> "to bear young," "bringeth forth" in <a href='B:660 1:15'>Jam 1:15</a> (end of verse) and "brought forth," <a href='B:660 1:18'>Jam 1:18</a> (AV, "begat"). See BEGET. <p/> <A-31,Verb,1080, gennao><p/> "to beget," translated "brought forth" in <a href='B:490 1:57'>Luk 1:57</a>. See BEGET, A, No. 1. <p/> <A-32,Verb,2164, euphoreo><p/> "to bear well, be productive," "brought forth plentifully," <a href='B:490 12:16'>Luk 12:16</a>. Cp. karpophoreo, <a href='B:480 4:20'>Mar 4:20</a>, RV "bear;" so, <a href='B:580 1:6'>Col 1:6</a>. <p/> <A-33,Verb,5142, trepho><p/> "to rear, bring up," <a href='B:490 4:16'>Luk 4:16</a>. See FEED, NOURISH. <p/> <A-34,Verb,397, anatrepho><p/> "to nourish," <a href='B:510 1:7-21'>Act 1:7-21</a>; "brought up," <a href='B:510 22:3'>Act 22:3</a>. <p/> <A-35,Verb,1625, ektrepho><p/> "to nourish," <a href='B:560 5:29'>Eph 5:29</a>; "bring up," <a href='B:560 6:4'>Eph 6:4</a>, AV; RV, "nurture." See NURTURE. <p/> <A-36,Verb,518, apangello><p/> "to announce," is translated "bring word" in <a href='B:470 2:8'>Mat 2:8</a>, RV (the AV unnecessarily adds "again"); <a href='B:470 28:8'>Mat 28:8</a>. See DECLARE, REPORT, SHEW, TELL. <p/> <B-1,Noun,1898, epeisagoge><p/> lit., "a bringing in besides," is translated "a bringing in thereupon" in <a href='B:650 7:19'>Heb 7:19</a>. <p/> Notes: (1) In <a href='B:480 4:21'>Mar 4:21</a>, erchomai, "to come," is translated "is brought," lit., "(does a lamp) come." <p/> (2) In <a href='B:480 13:9'>Mar 13:9</a>, the verb translated "be brought," AV, is histemi, "to stand" (RV); in <a href='B:510 27:24'>Act 27:24</a>, paristemi, "to stand before" (AV, "be brought before"). <p/> (3) In <a href='B:510 5:36'>Act 5:36</a>, ginomai, "to become," is rendered "came (to nought)," RV, for AV, "were brought." So in <a href='B:530 15:54'>1Co 15:54</a>, "come to pass," for "shall be brought to pass." <p/> (4) In <a href='B:480 4:29'>Mar 4:29</a>, paradidomi is rendered "is ripe," RV and AV marg., for AV, "brought forth." <p/> (5) In <a href='B:470 1:1-12'>Mat 1:1-12</a>, <a href='B:470 1:17'>Mat 1:17</a>, metoikesia signifies "a removal, or carrying away" (not "they were brought," <a href='B:470 1:12'>Mat 1:12</a>, AV). <p/> (6) In <a href='B:510 13:1'>Act 13:1</a>, suntrophos denotes "a foster-brother," RV (AV, marg.). <p/> (7) In <a href='B:530 4:17'>1Co 4:17</a>, for "bring you into rememberance" (RV, "put ...), see REMEMERANCE. <p/> (8) In <a href='B:490 1:19'>Luk 1:19</a>, for RV, "bring you good tidings," and <a href='B:510 13:32'>Act 13:32</a>, <a href='B:520 10:15'>Rom 10:15</a> (end), see PREACH. <p/> (9) In <a href='B:530 1:19'>1Co 1:19</a>, atheteo, "to reject" (RV), is rendered "bring to nothing" (AV). See DESPISE, Note (1). <p/> (10) For katargeo, "bring to nought," RV, "destroy," <a href='B:530 6:13'>1Co 6:13</a>, etc., see ABOLISH, DESTROY. <p/> (11) For eipon in <a href='B:470 2:13'>Mat 2:13</a>, AV, "bring ... word," see TELL. <p/> (12) See also DESOLATION, No. 1, PERFECTION, B. <p/> (13) For "bring into bondage" see BONDAGE, B. <p/> (14) In <a href='B:470 16:8'>Mat 16:8</a> some mss. have lambano (AV, "ye have brought").


topic: Broad, Breadth
definition:
<b>Broad, Breadth</b> <A-1,Adjective,2149, euruchoros><p/> from eurus, "broad," and chora, "a place," signifies, lit., "(with) a broad place," i.e., "broad, spacious," <a href='B:470 7:13'>Mat 7:13</a>. <p/> <B-1,Verb,4115, platuno><p/> connected with plak, "a flat, broad surface," signifies "to make broad;" said of phylacteries, <a href='B:470 23:5'>Mat 23:5</a>; used figuratively in <a href='B:540 6:11'>2Co 6:11</a>, <a href='B:540 6:13'>2Co 6:13</a>, "to be enlarged," in the ethical sense, of the heart. <p/> <C-1,Noun,4114, platos><p/> denotes "breadth," <a href='B:560 3:18'>Eph 3:18</a>, <a href='B:730 20:9'>Rev 20:9</a>, <a href='B:730 21:16'>Rev 21:16</a> (twice).


topic: Broiled
definition:
<b>Broiled</b> <1,,3702, optos><p/> "broiled" (from optao, "to cook, roast"), is said of food prepared by fire, <a href='B:490 24:42'>Luk 24:42</a>.


topic: Brood
definition:
<b>Brood</b> <1,,3555, nossia><p/> primarily, "a nest," denotes "a brood," <a href='B:490 13:34'>Luk 13:34</a>. Some texts have nossion in the plural, as <a href='B:470 23:37'>Mat 23:37</a>, "chicken."


topic: Brook
definition:
<b>Brook</b> <1,,5493, cheimarrhos><p/> lit., "winter-flowing" (from cheima, "winter," and rheo, "to flow"), a stream which runs only in winter or when swollen with rains, a "brook," <a href='B:500 18:1'>Joh 18:1</a>.


topic: Brother, Brethren, Brotherhood, Brotherly
definition:
<b>Brother, Brethren, Brotherhood, Brotherly</b> <1,,80, adelphos><p/> denotes "a brother, or near kinsman;" in the plural, "a community based on identity of origin or life." It is used of: <p/> (1) male children of the same parents, <a href='B:470 1:2'>Mat 1:2</a>, <a href='B:470 14:3'>Mat 14:3</a>; (2) male descendants of the same parents, <a href='B:510 7:23'>Act 7:23</a>, <a href='B:510 7:26'>Act 7:26</a>, <a href='B:650 7:5'>Heb 7:5</a>; (3) male children of the same mother, <a href='B:470 13:55'>Mat 13:55</a>, <a href='B:530 9:5'>1Co 9:5</a>, <a href='B:550 1:19'>Gal 1:19</a>; (4) people of the same nationality, <a href='B:510 3:17'>Act 3:17</a>, <a href='B:510 3:22'>Act 3:22</a>, <a href='B:520 9:3'>Rom 9:3</a>. With "men" (aner, "male"), prefixed, it is used in addresses only, <a href='B:510 2:29'>Act 2:29</a>, <a href='B:510 2:37'>Act 2:37</a>, etc.; (5) any man, a neighbor, <a href='B:490 10:29'>Luk 10:29</a>, <a href='B:470 5:22'>Mat 5:22</a>, <a href='B:470 7:3'>Mat 7:3</a>; (6) persons united by a common interest, <a href='B:470 5:47'>Mat 5:47</a>; (7) persons united by a common calling, <a href='B:730 22:9'>Rev 22:9</a>; (8) mankind, <a href='B:470 25:40'>Mat 25:40</a>, <a href='B:650 2:17'>Heb 2:17</a>; (9) the disciples, and so, by implication, all believers, <a href='B:470 28:10'>Mat 28:10</a>, <a href='B:500 20:17'>Joh 20:17</a>; (10) believers, apart from sex, <a href='B:470 23:8'>Mat 23:8</a>, <a href='B:510 1:15'>Act 1:15</a>, <a href='B:520 1:13'>Rom 1:13</a>, <a href='B:590 1:4'>1Th 1:4</a>, <a href='B:730 19:10'>Rev 19:10</a> (the word "sisters" is used of believers, only in <a href='B:610 5:2'>1Ti 5:2</a>); (11) believers, with aner, "male," prefixed, and with "or sister" added, <a href='B:530 7:14'>1Co 7:14</a> (RV), 15; <a href='B:660 2:15'>Jam 2:15</a>, male as distinct from female, <a href='B:510 1:16'>Act 1:16</a>, <a href='B:510 15:7'>Act 15:7</a>, <a href='B:510 15:13'>Act 15:13</a>, but not <a href='B:510 6:3'>Act 6:3</a>. * [* From Notes on Thessalonians, by Hogg and Vine, p. 32.] <p/> Notes: (1) Associated words are adelphotes, primarily, "a brotherly relation," and so, the community possessed of this relation, "a brotherhood," <a href='B:670 2:17'>1Pe 2:17</a> (see <a href='B:670 5:9'>1Pe 5:9</a>, marg.); philadelphos, (phileo, "to love," and adelphos), "fond of one's brethren," <a href='B:670 3:8'>1Pe 3:8</a>; "loving as brethren," RV; philadelphia, "brotherly love," <a href='B:520 12:10'>Rom 12:10</a>, <a href='B:590 4:9'>1Th 4:9</a>, <a href='B:650 13:1'>Heb 13:1</a>; "love of the brethren," <a href='B:670 1:22'>1Pe 1:22</a>, <a href='B:680 1:7'>2Pe 1:7</a>, RV; pseudadelphos, "false brethren," <a href='B:540 11:26'>2Co 11:26</a>, <a href='B:550 2:4'>Gal 2:4</a>. <p/> (2) In <a href='B:490 6:16'>Luk 6:16</a>, <a href='B:510 1:13'>Act 1:13</a>, the RV has "son," for AV, "brother." <p/> (3) In <a href='B:510 13:1'>Act 13:1</a>, for suntrophos, see BRING, B, Note (6).


topic: Brow
definition:
<b>Brow</b> <1,,3790, ophrus><p/> "an eyebrow," stands for "the brow of a hill," <a href='B:490 4:29'>Luk 4:29</a>, from the resemblance to an eyebrow, i.e., a ridge with an overhanging bank.


topic: Bruise
definition:
<b>Bruise</b> <1,,4937, suntribo><p/> see BREAK, A, No. 5. <p/> <2,,2352, thrauo><p/> "to smite through, shatter," is used in <a href='B:490 4:18'>Luk 4:18</a>, "them that are bruised," i.e., broken by calamity.


topic: Brute
definition:
<b>Brute</b> <1,,249, alogos><p/> translated "brute" in the AV of <a href='B:680 2:12'>2Pe 2:12</a>, <a href='B:720 1:10'>Jud 1:10</a>, signifies "without reason," RV, though, as J. Hastings points out, "brute beasts" is not at all unsuitable, as "brute" is from Latin brutus, which means "dull, irrational;" in <a href='B:510 25:27'>Act 25:27</a> it is rendered "unreasonable."


topic: Bud
definition:
<b>Bud</b> <1,,985, blastano><p/> "to bud," is said of Aaron's rod, <a href='B:650 9:14'>Heb 9:14</a>; "spring up," <a href='B:470 13:26'>Mat 13:26</a>, <a href='B:480 4:27'>Mar 4:27</a>; elsewhere, in <a href='B:660 5:18'>Jam 5:18</a>. See BRING, No. 26, SPRING, No. 6.


topic: Buffet
definition:
<b>Buffet</b> <1,,2852, kolaphizo><p/> signifies "to strike with clenched hands, to buffet with the fist" (kolaphos, "a fist"), <a href='B:470 26:67'>Mat 26:67</a>, <a href='B:480 14:65'>Mar 14:65</a>, <a href='B:530 4:11'>1Co 4:11</a>, <a href='B:540 12:7'>2Co 12:7</a>, <a href='B:670 2:20'>1Pe 2:20</a>. <p/> <2,,5299, hupopiazo><p/> lit., "to strike under the eye" (from hupopion, "the part of the face below the eye;" hupo, "under," ops, "an eye"), hence, to beat the face black and blue (to give a black eye), is used metaphorically, and translated "buffet" in <a href='B:530 9:27'>1Co 9:27</a> (AV, "keep under"), of Paul's suppressive treatment of his body, in order to keep himself spiritually fit (RV marg., "bruise"); so RV marg. in <a href='B:490 18:5'>Luk 18:5</a>, of the persistent widow, text, "wear out" (AV, "weary"). See KEEP, WEAR, WEARY.


topic: Build, Builder, Building
definition:
<b>Build, Builder, Building</b> <A-1,Verb,3618, oikodomeo><p/> lit., "to build a house" (oikos, "a house," domeo, "to build"), hence, to build anything, e.g., <a href='B:470 7:24'>Mat 7:24</a>, <a href='B:490 4:29'>Luk 4:29</a>, <a href='B:490 6:48'>Luk 6:48</a>, RV, "well builded" (last clause of verse); <a href='B:500 2:20'>Joh 2:20</a>; is frequently used figuratively, e.g., <a href='B:510 20:32'>Act 20:32</a> (some mss. have No. 3 here); <a href='B:550 2:18'>Gal 2:18</a>; especially of edifying, <a href='B:510 9:31'>Act 9:31</a>, <a href='B:520 15:20'>Rom 15:20</a>, <a href='B:530 10:23'>1Co 10:23</a>, <a href='B:530 14:4'>1Co 14:4</a>, <a href='B:590 5:11'>1Th 5:11</a> (RV). In <a href='B:530 8:10'>1Co 8:10</a> it is translated "emboldened" (marg., "builded up"). The participle with the article (equivalent to a noun) is rendered "builder," <a href='B:470 21:42'>Mat 21:42</a>, <a href='B:510 4:11'>Act 4:11</a>, <a href='B:670 2:7'>1Pe 2:7</a>. See EDIFY, EMBOLDEN. <p/> <A-2,Verb,456, anoikodomeo><p/> signifies "to build again" (ana, "again"), <a href='B:510 15:16'>Act 15:16</a>. <p/> <A-3,Verb,2026, epoikodomeo><p/> signifies "to build upon" (epi, "upon"), <a href='B:530 3:10'>1Co 3:10</a>, <a href='B:530 3:12'>1Co 3:12</a>, <a href='B:530 3:14'>1Co 3:14</a>, <a href='B:560 2:20'>Eph 2:20</a>, <a href='B:720 1:20'>Jud 1:20</a>; or up, <a href='B:510 20:32'>Act 20:32</a>, <a href='B:580 2:7'>Col 2:7</a>. <p/> <A-4,Verb,4925, sunoikodomeo><p/> "to build together" (sun, "with"), is used in <a href='B:560 2:22'>Eph 2:22</a>, metaphorically, of the church, as a spiritual dwelling-place for God. <p/> <A-5,Verb,2680, kataskeuazo><p/> "to prepare, establish, furnish," is rendered "builded" and "built" in <a href='B:650 1:3-4'>Heb 1:3-4</a>. See MAKE, ORDAIN, PREPARE. <p/> <B-1,Noun,3619, oikodome><p/> "a building, or edification" (see A, No. 1), is used (a) literally, e.g., <a href='B:470 24:1'>Mat 24:1</a>, <a href='B:480 1:13-2'>Mar 1:13-2</a>; (b) figuratively, e.g., <a href='B:520 14:19'>Rom 14:19</a> (lit., "the things of building up"); <a href='B:520 15:2'>Rom 15:2</a>; of a local church as a spiritual building, <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>. It expresses the strengthening effect of teaching, <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>, <a href='B:540 10:8'>2Co 10:8</a>, <a href='B:540 12:19'>2Co 12:19</a>, <a href='B:540 13:10'>2Co 13:10</a>, or other ministry, <a href='B:560 4:12'>Eph 4:12</a>, <a href='B:560 4:16'>Eph 4:16</a>, <a href='B:560 4:29'>Eph 4:29</a> (the idea conveyed is progress resulting from patient effort). It is also used of the believer's resurrection body, <a href='B:540 5:1'>2Co 5:1</a>. See EDIFICATION, EDIFY. <p/> <B-2,Noun,1739, endomesis><p/> "a thing built, structure" (en, "in," domao, "to build"), is used of the wall of the heavenly city, <a href='B:730 21:18'>Rev 21:18</a> (some suggest that the word means "a fabric;" others, "a roofing or coping;" these interpretations are questionable; the probable significance is "a building"). <p/> <B-3,Noun,2937, ktisis><p/> "a creation," is so translated in the RV of <a href='B:650 9:11'>Heb 9:11</a> (AV "building,") See CREATION, B, No. 1, CREATURE, ORDINANCE. <p/> <B-4,Noun,5079, technites><p/> "an artificer, one who does a thing by rules of art," is rendered "builder" in <a href='B:650 11:10'>Heb 11:10</a>, marg., "architect," which gives the necessary contrast between this and the next noun in the verse. See CRAFTSMAN, No. 2.


topic: Bundle
definition:
<b>Bundle</b> <1,,1197, desme><p/> from deo, "to bind" (similarly, Eng. "bundle" is akin to "bind"), is used in <a href='B:470 13:30'>Mat 13:30</a>. <p/> <2,,4128, plethos><p/> "a great number" (akin to pleo, "to fill"), is the word for the "bundle of sticks" which Paul put on the fire, <a href='B:510 28:3'>Act 28:3</a>. See COMPANY, MULTITUDE.


topic: Burden, Burdened, Burdensome
definition:
<b>Burden, Burdened, Burdensome</b> <A-1,Noun,922, baros><p/> denotes "a weight, anything pressing on one physically," <a href='B:470 20:12'>Mat 20:12</a>, or "that makes a demand on one's resources," whether material, <a href='B:590 2:6'>1Th 2:6</a> (to be burdensome), or spiritual, <a href='B:550 6:2'>Gal 6:2</a>, <a href='B:730 2:24'>Rev 2:24</a>, or religious, <a href='B:510 15:28'>Act 15:28</a>. In one place it metaphorically describes the future state of believers as "an eternal weight of glory," <a href='B:540 4:17'>2Co 4:17</a>. See WEIGHT. <p/> <A-2,Noun,5413, phortion><p/> lit., "something carried" (from phero, "to bear"), is always used metaphorically (except in <a href='B:510 27:10'>Act 27:10</a>, of the lading of a ship); of that which, though "light," is involved in discipleship of Christ, <a href='B:470 11:30'>Mat 11:30</a>; of tasks imposed by the scribes, Pharisees and lawyers, <a href='B:470 23:4'>Mat 23:4</a>, <a href='B:490 11:46'>Luk 11:46</a>; of that which will be the result, at the judgment-seat of Christ, of each believer's work, <a href='B:550 6:5'>Gal 6:5</a>. <p/> Note: The difference between phortion and baros is, that phortion is simply "something to be borne," without reference to its weight, but baros always suggests what is "heavy or burdensome." Thus Christ speaks of His "burden" (phortion) as "light;" here baros would be inappropriate; but the "burden" of a transgressor is baros, "heavy." Contrast baros in <a href='B:550 6:2'>Gal 6:2</a>, with phortion in <a href='B:550 6:5'>Gal 6:5</a>. <p/> <A-3,Noun,1117, gomos><p/> from a root gem--, signifying "full, or heavy," seen in gemo, "to be full," gemizo, "to fill," Lat. gemo, "to groan," denotes "the lading of freight of a ship," <a href='B:510 21:3'>Act 21:3</a>, or "merchandise conveyed in a ship," and so "merchandise in general," <a href='B:730 1:18-12'>Rev 1:18-12</a>. See MERCHANDISE. <p/> <B-1,Verb,916, bareo><p/> akin to A, No. 1, is used of the effect of drowsiness, "were heavy," <a href='B:470 26:43'>Mat 26:43</a>, <a href='B:480 14:40'>Mar 14:40</a>, <a href='B:490 9:32'>Luk 9:32</a>; of the effects of gluttony, <a href='B:490 21:34'>Luk 21:34</a> ("overcharged"); of the believer's present physical state in the body, <a href='B:540 5:4'>2Co 5:4</a>; of persecution, <a href='B:540 1:8'>2Co 1:8</a>; of a charge upon material resources, <a href='B:610 5:16'>1Ti 5:16</a> (RV). See CHARGE, HEAVY PRESS. <p/> <B-2,Verb,1912, epibareo><p/> epi, "upon" (intensive), "to burden heavily," is said of material RV, "burden," AV, "be chargeable to;" of the effect of spiritual admonition and discipline, <a href='B:540 2:5'>2Co 2:5</a>, RV, "press heavily," AV, "overcharge." See CHARGEABLE, PRESS. <p/> <B-3,Verb,2599, katabareo><p/> "to weigh down" (kata, "down"), "overload," is used of material charges, in <a href='B:540 12:16'>2Co 12:16</a>. <p/> <B-4,Verb,2655, katanarkao><p/> "to be a burden, to be burdensome," primarily signifies "to be numbed or torpid, to grow stiff" (narke is the "torpedo or cramp fish," which benumbs anyone who touches it); hence, "to be idle to the detriment of another person" (like a useless limb), <a href='B:540 11:9'>2Co 11:9</a>, <a href='B:540 1:12-14'>2Co 1:12-14</a>. See CHARGEABLE. <p/> Note: For thlipsis, "distress, affliction," "burdened" (AV of <a href='B:540 8:13'>2Co 8:13</a>) see AFFLICTION, B. No. 4. <p/> <C-1,Adjective,4, abares><p/> "without weight" (a, negative, and baros, "see" A, No. 1), is used in <a href='B:540 11:9'>2Co 11:9</a>, lit. "I kept myself burdensomeless."


topic: Burial, Bury, Burying
definition:
<b>Burial, Bury, Burying</b> <A-1,Noun,1780, entaphiasmos><p/> lit., "an entombing" (from en, "in," taphos, "a tomb"), "burying," occurs in <a href='B:480 14:8'>Mar 14:8</a>, <a href='B:500 12:7'>Joh 12:7</a>. Cp. B.1. <p/> <A-2,Noun,5027, taphe><p/> "a burial" (cp. No. 1, and Eng., "epitaph"), is found in <a href='B:470 27:7'>Mat 27:7</a>, with eis, "unto," lit. "with a view to a burial (place) for strangers." <p/> <B-1,Verb,1779, entaphiazo><p/> see A, No. 1, "to prepare a body for burial," is used of any provision for this purpose, <a href='B:470 26:12'>Mat 26:12</a>, <a href='B:500 19:40'>Joh 19:40</a>. <p/> <B-2,Verb,2290, thapto><p/> occurs in <a href='B:470 1:8-22'>Mat 1:8-22</a>, and parallels in Luke; <a href='B:470 14:12'>Mat 14:12</a>, <a href='B:490 16:22'>Luk 16:22</a>, <a href='B:510 2:29'>Act 2:29</a>, <a href='B:510 5:6'>Act 5:6</a>, <a href='B:510 1:5-10'>Act 1:5-10</a>; of Christ's "burial," <a href='B:530 15:4'>1Co 15:4</a>. <p/> <B-3,Verb,4916, sunthapto><p/> akin to A. 2, "to bury with, or together" (sun), is used in the metaphorical sense only, of the believer's identification with Christ in His "burial," as set forth in baptism, <a href='B:520 6:4'>Rom 6:4</a>, <a href='B:580 2:12'>Col 2:12</a>.


topic: Burn, Burning
definition:
<b>Burn, Burning</b> <A-1,Verb,2545, kaio><p/> "to set fire to, to light;" in the Passive Voice, "to be lighted, to burn," <a href='B:470 5:15'>Mat 5:15</a>, <a href='B:500 15:6'>Joh 15:6</a>, <a href='B:650 12:18'>Heb 12:18</a>, <a href='B:730 4:5'>Rev 4:5</a>, <a href='B:730 8:8'>Rev 8:8</a>, <a href='B:730 8:10'>Rev 8:10</a>, <a href='B:730 19:20'>Rev 19:20</a>, <a href='B:730 21:8'>Rev 21:8</a>, <a href='B:530 13:3'>1Co 13:3</a>, is used metaphorically of the heart, <a href='B:490 24:32'>Luk 24:32</a>; of spiritual light, <a href='B:490 12:35'>Luk 12:35</a>, <a href='B:500 5:35'>Joh 5:35</a>. See LIGHT. <p/> <A-2,Verb,2618, katakaio><p/> from kata, "down" (intensive), and No. 1 signifies "to burn up, burn utterly," as of chaff, <a href='B:470 3:12'>Mat 3:12</a>, <a href='B:490 3:17'>Luk 3:17</a>; tares, <a href='B:470 13:30'>Mat 13:30</a>, <a href='B:470 13:40'>Mat 13:40</a>; the earth and its works, <a href='B:680 3:10'>2Pe 3:10</a>; trees and grass, <a href='B:730 8:7'>Rev 8:7</a>. This form should be noted in <a href='B:510 19:19'>Act 19:19</a>, <a href='B:530 3:15'>1Co 3:15</a>, <a href='B:650 13:11'>Heb 13:11</a>, <a href='B:730 17:16'>Rev 17:16</a>. In each place the full rendering "burn utterly" might be used, as in <a href='B:730 18:8'>Rev 18:8</a>. <p/> <A-3,Verb,1572, ekkaio><p/> from ek, "out" (intensive), and No. 1, lit., "to burn out," in the Passive Voice, "to be kindled, burn up," is used of the lustful passions of men, <a href='B:520 1:27'>Rom 1:27</a>. <p/> <A-4,Verb,4448, puroomai><p/> from pur, "fire, to glow with heat," is said of the feet of the Lord, in the vision in <a href='B:730 1:15'>Rev 1:15</a>; it is translated "fiery" in <a href='B:560 6:16'>Eph 6:16</a> (of the darts of the evil one); used metaphorically of the emotions, in <a href='B:530 7:9'>1Co 7:9</a>, <a href='B:540 11:29'>2Co 11:29</a>; elsewhere literally, of the heavens, <a href='B:680 3:12'>2Pe 3:12</a>; of gold, <a href='B:730 3:18'>Rev 3:18</a> (RV, "refined"). See FIERY, FIRE, TRY. <p/> <A-5,Verb,1714, empipremi><p/> or empretho, "to burn up," occurs in <a href='B:470 2:7'>Mat 2:7</a>. <p/> <B-1,Noun,2740, kausis><p/> akin to A, No. 1 (Eng., "caustic"), is found in <a href='B:650 6:8'>Heb 6:8</a>, lit., "whose end is unto burning." Cp. BRANDED. <p/> <B-2,Noun,2742, kauson><p/> is rendered "burning heat" in <a href='B:660 1:11'>Jam 1:11</a>, AV (RV, "scorching"). See HEAT. <p/> <B-3,Noun,4451, purosis><p/> akin to A. No. 4, is used literally in <a href='B:730 18:9'>Rev 18:9</a>, <a href='B:730 18:18'>Rev 18:18</a>; metaphorically in <a href='B:670 4:12'>1Pe 4:12</a>, "fiery trial." See TRIAL.


topic: Burnt (offering)
definition:
<b>Burnt (offering)</b> <1,,3646, holokautoma><p/> denotes "a whole burnt offering" (holos, "whole," kautos, for kaustos, a verbal adjective from kaio, "to burn"), i.e., "a victim," the whole of which is burned, as in <a href='B:20 30:20'>Exo 30:20</a>, <a href='B:30 5:12'>Lev 5:12</a>, <a href='B:30 23:8'>Lev 23:8</a>, <a href='B:30 23:25'>Lev 23:25</a>, <a href='B:30 23:27'>Lev 23:27</a>. It is used in <a href='B:480 12:33'>Mar 12:33</a>, by the scribe who questioned the Lord as to the first commandment in the Law, and in <a href='B:650 10:6'>Heb 10:6</a>, <a href='B:650 10:8'>Heb 10:8</a>, RV, "whole burnt offerings." See OFFERING.


topic: Burst (asunder)
definition:
<b>Burst (asunder)</b> <1,,4486, rhegnumi><p/> see BREAK, A. No. 6. <p/> <2,,2997,lakeo / lasko> primarily, "to crack, or crash," denotes "to burst asunder with a crack, crack open" (always of making a noise), is used in <a href='B:510 1:18'>Act 1:18</a>.


topic: Bush
definition:
<b>Bush</b> <1,,942, batos><p/> denotes "a bramble bush," as in <a href='B:490 6:44'>Luk 6:44</a>. In <a href='B:480 12:26'>Mar 12:26</a>, <a href='B:490 20:37'>Luk 20:37</a> the phrase "in the place concerning the Bush" signifies in that part of the book of Exodus concerning it. See also <a href='B:510 7:30'>Act 7:30</a>, <a href='B:510 7:35'>Act 7:35</a>.


topic: Bushel
definition:
<b>Bushel</b> <1,,3426, modios><p/> was a dry measure containing about a peck, <a href='B:470 5:15'>Mat 5:15</a>, <a href='B:480 4:21'>Mar 4:21</a>, <a href='B:490 11:33'>Luk 11:33</a>.


topic: Business
definition:
<b>Business</b> <A-1,Noun,5532, chreia><p/> translated "business" in <a href='B:510 6:3'>Act 6:3</a>, of the distribution of funds, signifies "a necessity, a need," and is used in this place concerning duty or business. See LACK, NECESSITY, NEED, USE, WANT. <p/> <A-2,Noun,2039, ergasia><p/> denotes "a business," <a href='B:510 1:19-25'>Act 1:19-25</a>, RV, AV, "gain" and "craft" (from ergon, "work"). See DILIGENCE. <p/> <B-1,Adjective,2398, idios><p/> expresses "what is one's own" (hence, Eng. "idiot," in a changed sense, lit., "a person with his own opinions"); the neuter plural with the article (ta idia) signifies "one's own things." In <a href='B:590 4:11'>1Th 4:11</a>, the noun is not expressed in the original but is supplied in the English versions by "business," "your own business." For the same phrase, otherwise expressed, see <a href='B:500 1:11'>Joh 1:11</a>, "His own (things);" <a href='B:500 16:32'>Joh 16:32</a>, <a href='B:500 19:27'>Joh 19:27</a>, "his own (home);" <a href='B:510 21:6'>Act 21:6</a>, "home." In <a href='B:490 2:49'>Luk 2:49</a>, the phrase "in My Father's house" (RV), "about My Father's business" (RJV), is, lit., "in the (things, the neuter plural of the article) of My Father." See ACQUAINTANCE, COMPANY, No. 8, DUE, HOME, OWN, PRIVATE, PROPER, SEVERAL. <p/> Notes: (1) In the AV of <a href='B:520 16:2'>Rom 16:2</a> pragma is translated "business," RV, "matter." See MATTER, THING, WORK. <p/> (2) In <a href='B:520 12:11'>Rom 12:11</a> spoude, translated "business" (AV), signifies "diligence" (RV). See DILIGENCE.


topic: Busybody
definition:
<b>Busybody</b> <A-1,Verb,4020, periergazomai><p/> lit., "to be working round about, instead of at one's own business" (peri, "around," ergon, "work"), signifies to take more pains than enough about a thing, to waste one's labor, to be meddling with, or bustling about, other people's matters. This is found in <a href='B:600 3:11'>2Th 3:11</a>, where, following the verb ergazomai, "to work," it forms a paronomasia. This may be produced in a free rendering: "some who are not busied in their own business, but are overbusied in that of others." <p/> <B-1,Adjective,4021, periergos><p/> akin to A, denoting "taken up with trifles," is used of magic arts in <a href='B:510 19:19'>Act 19:19</a>; "busybodies" in <a href='B:610 5:13'>1Ti 5:13</a>, i.e., meddling in other persons' affairs. See CURIOUS. <p/> <C-1,Noun,244, allotrioepiskopos><p/> from allotrios, "belonging to another person," and episkopos, "an overseer," translated "busybody" in the AV of <a href='B:670 4:15'>1Pe 4:15</a>, "meddler," RV, was a legal term for a charge brought against Christians as being hostile to civilized society, their purpose being to make Gentiles conform to Christian standards. Some explain it as a pryer into others' affairs. See MEDDLER.


topic: Buy, Bought
definition:
<b>Buy, Bought</b> <1,,59, agorazo><p/> primarily, "to frequent the market-place," the agora, hence "to do business there, to buy or sell," is used lit., e.g., in <a href='B:470 14:15'>Mat 14:15</a>. Figuratively Christ is spoken of as having bought His redeemed, making them His property at the price of His blood (i.e., His death through the shedding of His blood in expiation for their sins), <a href='B:530 6:20'>1Co 6:20</a>, <a href='B:530 7:23'>1Co 7:23</a>, <a href='B:680 2:1'>2Pe 2:1</a>; see also <a href='B:730 5:9'>Rev 5:9</a>, <a href='B:730 1:14-4'>Rev 1:14-4</a> (not as AV, "redeemed"). Agorazo does not mean "to redeem." See REDEEM. <p/> <2,,5608, oneomai><p/> "to buy, in contradistinction to selling," is used in <a href='B:510 7:16'>Act 7:16</a>, of the purchase by Abraham of a burying place. <p/> Note: In <a href='B:660 4:13'>Jam 4:13</a> (AV) the verb emporeuomai (Eng., "emporium") is rendered "buy and sell." Its meaning is to trade, traffic, RV. It primarily denotes to travel, to go on a journey, then, to do so for traffic purposes; hence to trade; in <a href='B:680 2:3'>2Pe 2:3</a>, "make merchandise of." See MERCHANDISE.


topic: By
definition:
<b>By</b> * For BY See Note +, p. 9. <p/> Note: The phrase "by and by" in the AV is in several places misleading. The three words exautes, <a href='B:480 6:25'>Mar 6:25</a>, euthus, <a href='B:470 13:21'>Mat 13:21</a>, and eutheos, <a href='B:490 17:7'>Luk 17:7</a>, <a href='B:490 21:9'>Luk 21:9</a>, mean "straightway," "immediately." See under these words.


topic: Cage
definition:
<b>Cage</b> <1,,5438, phulake><p/> from phulasso, "to guard," denotes (a) "a watching, keeping watch," <a href='B:490 2:8'>Luk 2:8</a>; (b) "persons keeping watch, a guard," <a href='B:510 12:10'>Act 12:10</a>; (c) "a period during which watch is kept," e.g., <a href='B:470 24:43'>Mat 24:43</a>; (d) "a prison, a hold." In <a href='B:730 18:2'>Rev 18:2</a>, AV, Babylon is described figuratively, first as a "hold" and then as a "cage" of every unclean and hateful bird (RV, "hold" in both clauses; marg., "prison"). The word is almost invariably translated "prison." See HOLD, IMPRISONMENT, PRISON, WARD, WATCH.


topic: Calf
definition:
<b>Calf</b> <1,,3448, moschos><p/> primarily denotes "anything young," whether plants or the offspring of men or animals, the idea being that which is tender and delicate; hence "a calf, young bull, heifer," <a href='B:490 15:23'>Luk 15:23</a>, <a href='B:490 15:27'>Luk 15:27</a>, <a href='B:490 15:30'>Luk 15:30</a>, <a href='B:650 9:12'>Heb 9:12</a>, <a href='B:650 9:19'>Heb 9:19</a>, <a href='B:730 4:7'>Rev 4:7</a>. <p/> <2,,3447, moschopoieo><p/> signifies "to make a calf" (moschos, and poieo, "to make"), <a href='B:510 7:41'>Act 7:41</a>.


topic: Call, Called, Calling
definition:
<b>Call, Called, Calling</b> <A-1,Verb,2564, kaleo><p/> derived from the root kal--, whence Eng. "call" and "clamor" (see B and C, below), is used (a) with a personal object, "to call anyone, invite, summon," e.g., <a href='B:470 20:8'>Mat 20:8</a>, <a href='B:470 25:14'>Mat 25:14</a>; it is used particularly of the Divine call to partake of the blessings of redemption, e.g., <a href='B:520 8:30'>Rom 8:30</a>, <a href='B:530 1:9'>1Co 1:9</a>, <a href='B:590 2:12'>1Th 2:12</a>, <a href='B:650 9:15'>Heb 9:15</a>; cp. B and C, below; (b) of nomenclature or vocation, "to call by a name, to name;" in the Passive Voice, "to be called by a name, to bear a name." Thus it suggests either vocation or destination; the context determines which, e.g., <a href='B:520 1:9-26'>Rom 1:9-26</a>; "surname," in <a href='B:510 15:37'>Act 15:37</a>, AV, is incorrect (RV, "was called"). See BID, NAME. <p/> <A-2,Verb,1528, eiskaleo><p/> lit., "to call in," hence, "to invite" (eis, "in," and No. 1), is found in <a href='B:510 10:23'>Act 10:23</a>. <p/> <A-3,Verb,1941, epikaleo><p/> epi, "upon," and No. 1., denotes (a) "to surname;" (b) "to be called by a person's name;" hence it is used of being declared to be dedicated to a person, as to the Lord, <a href='B:510 15:17'>Act 15:17</a> (from <a href='B:370 9:12'>Amo 9:12</a>); <a href='B:660 2:7'>Jam 2:7</a>; (c) "to call a person by a name by charging him with an offense," as the Pharisees charged Christ with doing His works by the help of Beelzebub, <a href='B:470 10:25'>Mat 10:25</a> (the most authentic reading has epikaleo, for kaleo); (d) "to call upon, invoke;" in the Middle Voice, "to call upon for oneself" (i.e., on one's behalf), <a href='B:510 7:59'>Act 7:59</a>, or "to call upon a person as a witness," <a href='B:540 1:23'>2Co 1:23</a>, or to appeal to an authority, <a href='B:510 25:11'>Act 25:11</a>, etc.; (e) "to call upon by way of adoration, making use of the Name of the Lord," <a href='B:510 2:21'>Act 2:21</a>, <a href='B:520 1:10-14'>Rom 1:10-14</a>, <a href='B:620 2:22'>2Ti 2:22</a>. See APPEAL, SURNAME. <p/> <A-4,Verb,3333, metakaleo><p/> meta, implying "change," and No. 1, "to call from one place to another, to summon" (cp. the Sept. of <a href='B:350 11:1'>Hos 11:1</a>), is used in the Middle Voice only, "to call for oneself, to send for, call hither," <a href='B:510 7:14'>Act 7:14</a>, <a href='B:510 10:32'>Act 10:32</a>, <a href='B:510 20:17'>Act 20:17</a>, <a href='B:510 24:25'>Act 24:25</a>. <p/> <A-5,Verb,4341, proskaleo><p/> pros, "to," and No. 1, signifies (a) "to call to oneself, to bid to come;" it is used only in the Middle Voice, e.g., <a href='B:470 10:1'>Mat 10:1</a>, <a href='B:510 5:40'>Act 5:40</a>, <a href='B:660 5:14'>Jam 5:14</a>; (b) "God's call to Gentiles through the Gospel," <a href='B:510 2:39'>Act 2:39</a>; (c) the Divine call in entrusting men with the preaching of the Gospel," <a href='B:510 13:2'>Act 13:2</a>, <a href='B:510 16:10'>Act 16:10</a>. <p/> <A-6,Verb,4779, sunkaleo><p/> signifies "to call together," <a href='B:480 15:16'>Mar 15:16</a>, <a href='B:490 9:1'>Luk 9:1</a>, <a href='B:490 15:6'>Luk 15:6</a>, <a href='B:490 15:9'>Luk 15:9</a>, <a href='B:490 23:13'>Luk 23:13</a>, <a href='B:510 5:21'>Act 5:21</a>, <a href='B:510 10:24'>Act 10:24</a>, <a href='B:510 28:17'>Act 28:17</a>. <p/> Notes: (1) Enkaleo, <a href='B:510 19:40'>Act 19:40</a>, AV, "called in question," signifies "to accuse," as always in the RV. See ACCUSE, IMPLEAD. <p/> (2) Parakaleo, "to beseech, intreat," is rendered "have called for" in <a href='B:510 28:20'>Act 28:20</a>, AV; RV, "did intreat" (marg., "call for"). It is used only here with this meaning. See BESEECH. <p/> <A-7,Verb,154, aiteo><p/> "to ask," is translated "called for" in <a href='B:510 16:29'>Act 16:29</a> ("he called for lights"). See ASK, A. No. 1. <p/> Note: For the RV of <a href='B:470 19:17'>Mat 19:17</a> (AV, "callest"), see ASK (A, No. 2, Note). <p/> <A-8,Verb,5455, phoneo><p/> "to sound" (Eng., "phone"), is used of the crowing of a cock, e.g., <a href='B:470 26:34'>Mat 26:34</a>, <a href='B:500 13:38'>Joh 13:38</a>; of "calling" out with a clear or loud voice, to cry out, e.g., <a href='B:480 1:26'>Mar 1:26</a> (some mss. have krazo here); <a href='B:510 16:28'>Act 16:28</a>; of "calling" to come to oneself, e.g., <a href='B:470 20:32'>Mat 20:32</a>, <a href='B:490 19:15'>Luk 19:15</a>; of "calling" forth, as of Christ's call to Lazarus to come forth from the tomb, <a href='B:500 12:17'>Joh 12:17</a>; of inviting, e.g., <a href='B:490 14:12'>Luk 14:12</a>; of "calling" by name, with the implication of the pleasure taken in the possession of those "called," e.g., <a href='B:500 10:3'>Joh 10:3</a>, <a href='B:500 13:13'>Joh 13:13</a>. See CROW, CRY. <p/> <A-9,Verb,3004, lego><p/> "to speak," is used of all kinds of oral communication, e.g., "to call, to call by name," to surname, <a href='B:470 1:16'>Mat 1:16</a>, <a href='B:470 26:36'>Mat 26:36</a>, <a href='B:500 4:5'>Joh 4:5</a>, <a href='B:500 11:54'>Joh 11:54</a>, <a href='B:500 15:15'>Joh 15:15</a>, <a href='B:730 2:2'>Rev 2:2</a>, RV, "call themselves," etc. See ASK. <p/> <A-10,Verb,1951, epilego><p/> epi, "upon," and No. 9, signifies "to call in addition," i.e., by another name besides that already intimated, <a href='B:500 5:2'>Joh 5:2</a>; for its other meaning in <a href='B:510 15:40'>Act 15:40</a>, see CHOOSE. <p/> <A-11,Verb,5337, chrematizo><p/> occasionally means "to be called or named," <a href='B:510 11:26'>Act 11:26</a> (of the name "Christians") and <a href='B:520 7:3'>Rom 7:3</a>, the only places where it has this meaning. Its primary significance, "to have business dealings with," led to this. They "were (publicly) called" Christians, because this was their chief business. See ADMONISH, REVEAL, SPEAK, WARN. <p/> <A-12,Verb,3004, eipon><p/> "to say, speak," means "to cally by a certain appellation," <a href='B:500 10:35'>Joh 10:35</a>. See BID, No. 3. <p/> <A-13,Verb,2919, krino><p/> "to judge," is translated "to call in question," in <a href='B:510 23:6'>Act 23:6</a>, <a href='B:510 24:21'>Act 24:21</a>. <p/> Notes: (1) For onoma, "a name," translated "called," AV, in <a href='B:490 24:13'>Luk 24:13</a>, <a href='B:510 10:1'>Act 10:1</a>, onomazo, "to name," translated "called," AV, <a href='B:530 5:11'>1Co 5:11</a>, and eponomazo, "to surname," translated "art called," <a href='B:520 2:17'>Rom 2:17</a>, see NAME and SURNAME. <p/> (2) Lego, "to say," is rendered "calleth" in <a href='B:530 12:3'>1Co 12:3</a>, AV, which the RV corrects to "saith;" what is meant is not calling Christ "Anathema," but making use of the phrase "Anathema Jesus," i.e., "Jesus is accursed." <p/> (3) Prosagoreuo, <a href='B:650 5:10'>Heb 5:10</a>, means "to be named." See NAME. <p/> (4) Metapempo, rendered "call for," in <a href='B:510 10:5'>Act 10:5</a>, AV, and <a href='B:510 11:13'>Act 11:13</a>, signifies "to fetch," RV. See FETCH, SEND, No. 9. <p/> (5) Sunathroizo, "to assemble," is translated "he called together," in the AV of <a href='B:510 19:25'>Act 19:25</a>; RV, "he gathered together." <p/> (6) Lambano, "to take or receive," is found with the noun hupomnesis, "remembrance," in <a href='B:620 1:5'>2Ti 1:5</a>; RV, "having been reminded" (lit., "having received remembrance"), for AV, "when I call to remembrance." <p/> (7) In <a href='B:510 10:15'>Act 10:15</a>, <a href='B:510 11:9'>Act 11:9</a> koinoo, "to make common" (RV) is translated "call common" in the AV. <p/> (8) For prosphoneo, "to call unto," See SPEAK, No. 12. <p/> <B-1,Noun,2821, klesis><p/> "a calling" (akin to A, No. 1), is always used in the NT of that "calling" the origin, nature and destiny of which are heavenly (the idea of invitation being implied); it is used especially of God's invitation to man to accept the benefits of salvation, <a href='B:520 11:29'>Rom 11:29</a>, <a href='B:530 1:26'>1Co 1:26</a>, <a href='B:530 7:20'>1Co 7:20</a> (said there of the condition in which the "calling" finds one); <a href='B:560 1:18'>Eph 1:18</a>, "His calling;" <a href='B:570 3:14'>Phi 3:14</a>, the "high calling;" <a href='B:600 1:11'>2Th 1:11</a>, <a href='B:680 1:10'>2Pe 1:10</a>, "your calling;" <a href='B:620 1:9'>2Ti 1:9</a>, a "holy calling;" <a href='B:650 3:1'>Heb 3:1</a>, a "heavenly calling;" <a href='B:560 4:1'>Eph 4:1</a>, "the calling wherewith ye were called;" <a href='B:560 4:4'>Eph 4:4</a>, "in one hope of your calling." See VOCATION. <p/> <C-1,Adjective,2822, kletos><p/> "called, invited," is used, (a) "of the call of the Gospel," <a href='B:470 20:16'>Mat 20:16</a>, <a href='B:470 22:14'>Mat 22:14</a>, not there "an effectual call," as in the Epistles, <a href='B:520 1:1'>Rom 1:1</a>, <a href='B:520 1:1-7'>Rom 1:1-7</a>, <a href='B:520 8:28'>Rom 8:28</a>, <a href='B:530 1:2'>1Co 1:2</a>, <a href='B:530 1:24'>1Co 1:24</a>, <a href='B:720 1:1'>Jud 1:1</a>, <a href='B:730 17:14'>Rev 17:14</a>; in <a href='B:520 1:7'>Rom 1:7</a>, <a href='B:530 1:2'>1Co 1:2</a> the meaning is "saints by calling;" (b) of "an appointment to apostleship," <a href='B:520 1:1'>Rom 1:1</a>, <a href='B:530 1:1'>1Co 1:1</a>.


topic: Calm
definition:
<b>Calm</b> <1,,1055, galene><p/> primarily signifies "calmness, cheerfulness" (from a root gal--, from which gelao, "to smile," is also derived; hence the "calm" of the sea, the smiling ocean being a favorite metaphor of the poets), <a href='B:470 8:26'>Mat 8:26</a>, <a href='B:480 4:39'>Mar 4:39</a>, <a href='B:490 8:24'>Luk 8:24</a>.


topic: Calvary
definition:
<b>Calvary</b> <1,,2898, kranion><p/> kara, "a head" (Eng., "cranium"), a diminutive of kranon, denotes "a skull" (Latin calvaria), <a href='B:470 27:33'>Mat 27:33</a>, <a href='B:480 15:22'>Mar 15:22</a>, <a href='B:490 23:33'>Luk 23:33</a>, <a href='B:500 19:17'>Joh 19:17</a>. The corresponding Aramaic word is Golgotha (Heb. gulgoleth; see <a href='B:70 9:53'>Jdg 9:53</a>, <a href='B:120 9:35'>2Ki 9:35</a>).


topic: Camel
definition:
<b>Camel</b> <1,,2574, kamelos><p/> from a Hebrew word signifying "a bearer, carrier," is used in proverbs to indicate (a) "something almost or altogether impossible," <a href='B:470 19:24'>Mat 19:24</a>, and parallel passages, (b) "the acts of a person who is careful not to sin in trivial details, but pays no heed to more important matters," <a href='B:470 23:24'>Mat 23:24</a>.


topic: Can (Canst, Could, Cannot)
definition:
<b>Can (Canst, Could, Cannot)</b> <1,,1410, dunamai><p/> see ABILITY, B, No. 1. <p/> <2,,2480, ischuo><p/> is translated "I can do" in <a href='B:570 4:13'>Phi 4:13</a>; see ABLE, B. No. 4. <p/> <3,,2192, echo><p/> "to have," is translated "could" in <a href='B:480 14:8'>Mar 14:8</a>, lit., "she hath done what she had;" in <a href='B:490 14:14'>Luk 14:14</a>, for the AV, "cannot," the RV has "they have not wherewith;" in <a href='B:510 4:14'>Act 4:14</a>, "could say nothing against" is, lit., "had nothing to say against;" in <a href='B:650 6:13'>Heb 6:13</a>, "he could swear" is, lit., "He had (by none greater) to swear." See ABLE, HAVE. <p/> <4,,1097, ginosko><p/> "to know," is so rendered in the RV of <a href='B:470 16:3'>Mat 16:3</a>, "ye know how to," for AV, "ye can" (dunamai is used in the next sentence). This verb represents knowledge as the effect of experience. In <a href='B:510 21:37'>Act 21:37</a>, for "canst thou speak Greek?" the RV has "dost ..." See ALLOW, KNOW. <p/> <5,,1492, oida><p/> "to know by perception," is the word in Pilate's remark "make it as sure as ye can" (marg. "sure, as ye know"), <a href='B:470 27:65'>Mat 27:65</a>. The phrases "cannot tell," "canst not tell," etc. are in the RV rendered "know not," etc., <a href='B:470 21:27'>Mat 21:27</a>, <a href='B:480 11:33'>Mar 11:33</a>, <a href='B:490 20:7'>Luk 20:7</a>, <a href='B:500 3:8'>Joh 3:8</a>, <a href='B:500 8:14'>Joh 8:14</a>, <a href='B:500 16:18'>Joh 16:18</a>, <a href='B:540 1:12-3'>2Co 1:12-3</a>. See KNOW. <p/> <6,,1510, esti><p/> meaning "it is," is translated "we cannot," in <a href='B:650 9:5'>Heb 9:5</a>, lit., "it is not possible (now to speak);" so in <a href='B:530 11:20'>1Co 11:20</a>; see margin. <p/> <7,,1735, endechomai><p/> "to accept, admit, allow of," is used impersonally in <a href='B:490 13:33'>Luk 13:33</a>, "it can (not) be," i.e., it is not admissible.


topic: Captain
definition:
<b>Captain</b> <1,,5506, chiliarchos><p/> denoting "a commander of 1000 soldiers" (from chilios, "a thousand," and archo, "to rule"), was the Greek word for the Persian vizier, and for the Roman military tribune, the commander of a Roman cohort, e.g., <a href='B:500 18:12'>Joh 18:12</a>, <a href='B:510 1:21-33'>Act 1:21-33</a>, <a href='B:510 21:37'>Act 21:37</a>. One such commander was constantly in charge of the Roman garrison in Jerusalem. The word became used also for any military commander, e.g., a "captain" or "chief captain," <a href='B:480 6:21'>Mar 6:21</a>, <a href='B:730 6:15'>Rev 6:15</a>, <a href='B:730 19:18'>Rev 19:18</a>. <p/> <2,,4755, strategos><p/> originally the commander of an army (from stratos, "an army," and ago, "to lead"), came to denote "a civil commander, a governor" (Latin, duumvir), the highest magistrate, or any civil officer in chief command, <a href='B:510 16:20'>Act 16:20</a>, <a href='B:510 16:22'>Act 16:22</a>, <a href='B:510 1:16-36'>Act 1:16-36</a>, <a href='B:510 16:38'>Act 16:38</a>; also the "chief captain" of the Temple, himself a Levite, having command of the Levites who kept guard in and around the Temple, <a href='B:490 22:4'>Luk 22:4</a>, <a href='B:490 22:52'>Luk 22:52</a>, <a href='B:510 4:1'>Act 4:1</a>, <a href='B:510 5:24'>Act 5:24</a>, <a href='B:510 5:26'>Act 5:26</a>. Cp. <a href='B:300 20:1'>Jer 20:1</a>. <p/> <3,,747, archegos><p/> see AUTHOR (No. 2). <p/> Note: In <a href='B:510 28:16'>Act 28:16</a> some mss. have the word stratopedarches (lit., "camp-commander"), which some take to denote a praetorian prefect, or commander of the praetorian cohorts, the Emperor's bodyguard, "the captain of the praetorian guard." There were two praetorian prefects, to whose custody prisoners sent bound to the Emperor were consigned. but the word probably means the commander of a detached corps connected with the commissariat and the general custody of prisoners.


topic: Captive, Captivity
definition:
<b>Captive, Captivity</b> <A-1,Noun,164, aichmalotos><p/> lit., "one taken by the spear" (from aichme, "a spear," and halotos, a verbal adjective, from halonai, "to be captured"), hence denotes "a captive," <a href='B:490 4:18'>Luk 4:18</a>. <p/> <A-2,Noun,161, aichmalosia><p/> "captivity," the abstract noun in contrast to No. 1, the concrete, is found in <a href='B:730 13:10'>Rev 13:10</a>, <a href='B:560 4:8'>Eph 4:8</a>, where "He led captivity captive" (marg., "a multitude of captives") seems to be an allusion to the triumphal procession by which a victory was celebrated, the "captives" taken forming part of the procession. See <a href='B:70 5:12'>Jdg 5:12</a>. The quotation is from <a href='B:230 68:18'>Psa 68:18</a>, and probably is a forceful expression for Christ's victory, through His death, over the hostile powers of darkness. An alternative suggestion is that at His ascension Christ transferred the redeemed Old Testament saints from Sheol to His own presence in glory. <p/> <B-1,Verb,162, aichmaloteuo><p/> signifies (a) "to be a prisoner of war," (b) "to make a prisoner of war." The latter meaning is the only one used in the NT, <a href='B:560 4:8'>Eph 4:8</a>. <p/> <B-2,Verb,163, aichmalotizo><p/> practically synonymous with No. 1, denotes either "to lead away captive," <a href='B:490 21:24'>Luk 21:24</a>, or "to subjugate, to bring under control," said of the effect of the Law in one's members in bringing the person into captivity under the law of sin, <a href='B:520 7:23'>Rom 7:23</a>; or of subjugating the thoughts to the obedience of Christ, <a href='B:540 10:5'>2Co 10:5</a>; or of those who took captive "silly women laden with sins," <a href='B:620 3:6'>2Ti 3:6</a>. <p/> <B-3,Verb,2221, zogreo><p/> lit. signifies "to take men alive" (from zoos, "alive," and agreuo, "to hunt or catch"), <a href='B:490 5:10'>Luk 5:10</a> (marg. "take alive"), there of the effects of the work of the Gospel; in <a href='B:620 2:26'>2Ti 2:26</a> it is said of the power of Satan to lead men astray. The verse should read "and that they may recover themselves out of the snare of the Devil (having been taken captive by him), unto the will of God." This is the probable meaning rather than "to take alive or for life." See CATCH.


topic: Carcase
definition:
<b>Carcase</b> <1,,2966, kolon><p/> primarily denotes "a member of a body," especially the external and prominent members, particularly the feet, and so, a dead body (see, e.g., the Sept., in <a href='B:30 26:30'>Lev 26:30</a>, <a href='B:40 14:29'>Num 14:29</a>, <a href='B:40 14:32'>Num 14:32</a>, <a href='B:290 66:24'>Isa 66:24</a>, etc.). The word is used in <a href='B:650 3:17'>Heb 3:17</a>, from <a href='B:40 14:29'>Num 14:29</a>, <a href='B:40 14:32'>Num 14:32</a>. <p/> <2,,4430, ptoma><p/> see BODY, No. 3.


topic: Care (Noun and Verb), Careful, Carefully, Carefulness
definition:
<b>Care (Noun and Verb), Careful, Carefully, Carefulness</b> <A-1,Noun,3308, merimna><p/> probably connected with merizo, "to draw in different directions, distract," hence signifies "that which causes this, a care, especially an anxious care," <a href='B:470 13:22'>Mat 13:22</a>, <a href='B:480 4:19'>Mar 4:19</a>, <a href='B:490 8:14'>Luk 8:14</a>, <a href='B:490 21:34'>Luk 21:34</a>, <a href='B:540 11:28'>2Co 11:28</a> (RV, "anxiety for"); <a href='B:670 5:7'>1Pe 5:7</a> (RV, "anxiety"). See ANXIETY. <p/> Note: The negative adjective amerimnos (a, negative) signifies "free from care," <a href='B:470 28:14'>Mat 28:14</a>, RV, "we will ... rid you of care," AV, "we will ... secure you" ("secure" lit. means "free from care"); <a href='B:530 7:32'>1Co 7:32</a>, AV, "without carefulness." <p/> <A-2,Noun,4710, spoude><p/> primarily "haste, zeal, diligence," hence means "earnest care, carefulness," <a href='B:540 1:7-12'>2Co 1:7-12</a>, <a href='B:540 8:16'>2Co 8:16</a> (RV, "earnest care," in each place). Merimna conveys the thought of anxiety, spoude, of watchful interest and earnestness. See BUSINESS, DILIGENCE (A, No. 2), EARNESTNESS, FORWARDNESS, HASTE. <p/> <B-1,Verb,3309, merimnao><p/> akin to A, No. 1, signifies "to be anxious about, to have a distracting care," e.g., <a href='B:470 6:25'>Mat 6:25</a>, <a href='B:470 6:28'>Mat 6:28</a>, RV, "be anxious," for AV, "take thought;" <a href='B:470 10:19'>Mat 10:19</a>, <a href='B:490 10:41'>Luk 10:41</a> (RV, "anxious," for AV, "careful"); <a href='B:490 12:11'>Luk 12:11</a> (RV, "anxious"); to be careful for, <a href='B:530 1:7-34'>1Co 1:7-34</a>; to have a care for, <a href='B:530 12:25'>1Co 12:25</a>; to care for, <a href='B:570 2:20'>Phi 2:20</a>; "be anxious," <a href='B:570 4:6'>Phi 4:6</a>, RV. See THOUGHT (to take). <p/> <B-2,Verb,3199, melei><p/> the third person sing. of melo, used impersonally, signifies that "something is an object of care," especially the care of forethought and interest, rather than anxiety, <a href='B:470 22:16'>Mat 22:16</a>, <a href='B:480 4:38'>Mar 4:38</a>, <a href='B:480 12:14'>Mar 12:14</a>, <a href='B:490 10:40'>Luk 10:40</a>, <a href='B:500 10:13'>Joh 10:13</a>, <a href='B:500 12:6'>Joh 12:6</a>, <a href='B:510 18:17'>Act 18:17</a>, <a href='B:530 9:9'>1Co 9:9</a> (RV, "Is it for the oxen that God careth?" The AV seriously misses the point. God does "care" for oxen, but there was a Divinely designed significance in the OT passage, relating to the service of preachers of the Gospel); <a href='B:530 7:21'>1Co 7:21</a>, <a href='B:670 5:7'>1Pe 5:7</a>. <p/> <B-3,Verb,1959, epimeleomai><p/> signifies "to take care of," involving forethought and provision (epi indicating "the direction of the mind toward the object cared for"), <a href='B:490 1:10-35'>Luk 1:10-35</a>, of the Good Samaritan's care for the wounded man, and in <a href='B:610 3:5'>1Ti 3:5</a>, of a bishop's (or overseer's) care of a church, a significant association of ideas. <p/> <B-4,Verb,5431, phrontizo><p/> "to think, consider, be thoughtful" (from phren, "the mind"), is translated "be careful" in <a href='B:630 3:8'>Tit 3:8</a>. <p/> <B-5,Verb,5426, phroneo><p/> translated "be careful," in <a href='B:570 4:10'>Phi 4:10</a>, AV (RV, "(ye did) take thought"), has a much wider range of meaning than No. 5, and denotes to be minded, in whatever way. See AFFECTION, B, Note (1), MIND, REGARD, SAVOR, THINK, UNDERSTAND. <p/> Note: Episkopeo, "to oversee," is rendered "looking carefully," in <a href='B:650 12:15'>Heb 12:15</a>, RV. See OVERSIGHT. <p/> <C-1,Adverb,199, akribos><p/> "carefully;" see ACCURATELY. <p/> Note: For akribesteron, "more carefully," see EXACTLY. <p/> <C-2,Adverb,4708,spoudaioteros,> the comparative adverb corresponding to A, No. 2, signifies "the more diligently," <a href='B:570 2:28'>Phi 2:28</a>, RV (AV, "carefully"). The adverb spoudaios denotes "diligently." <a href='B:620 1:17'>2Ti 1:17</a> (some mss. have the comparative here); <a href='B:630 3:13'>Tit 3:13</a>; or "earnestly," <a href='B:490 7:4'>Luk 7:4</a> (AV, "instantly"). See also spoudaios and its comparative, in <a href='B:540 8:17'>2Co 8:17</a>, <a href='B:540 8:22'>2Co 8:22</a>, RV, "earnest," "more earnest."


topic: Carnal, Carnally
definition:
<b>Carnal, Carnally</b> <1,,4559, sarkikos><p/> from sarx, "flesh," signifies (a) "having the nature of flesh," i.e., sensual, controlled by animal appetites, governed by human nature, instead of by the Spirit of God, <a href='B:530 3:3'>1Co 3:3</a> (for <a href='B:530 3:1'>1Co 3:1</a>, see below; same mss. have it in <a href='B:530 3:4'>1Co 3:4</a>); having its seat in the animal nature, or excited by it, <a href='B:670 2:11'>1Pe 2:11</a>, "fleshly," or as the equivalent of "human," with the added idea of weakness, figuratively of the weapons of spiritual warfare, "of the flesh" (AV, "carnal"), <a href='B:540 10:4'>2Co 10:4</a>; or with the idea of unspirituality, of human wisdom, "fleshly," <a href='B:540 1:12'>2Co 1:12</a>; (b) "pertaining to the flesh" (i.e., the body), <a href='B:520 15:27'>Rom 15:27</a>, <a href='B:530 9:11'>1Co 9:11</a>. <p/> <2,,4560, sarkinos><p/> (a) "consisting of flesh," <a href='B:540 3:3'>2Co 3:3</a>, "tables that are hearts of flesh" (AV, "fleshy tables of the heart"); (b) "pertaining to the natural, transient life of the body," <a href='B:650 7:16'>Heb 7:16</a>, "a carnal commandment;" (c) given up to the flesh, i.e., with almost the same significance as sarkikos, above, <a href='B:520 7:14'>Rom 7:14</a>, "I am carnal sold under sin;" <a href='B:530 3:1'>1Co 3:1</a> (some texts have sarkikos, in both these places, and in those in (a) and (b), but textual evidence is against it). It is difficult to discriminate between sarkikos and sarkinos in some passages. In regard to <a href='B:670 2:11'>1Pe 2:11</a>, Trench (Syn. lxxi, lxxii) says that sarkikos describes the lusts which have their source in man's corrupt and fallen nature, and the man is sarkikos who allows to the flesh a place which does not belong to it of right; in <a href='B:530 3:1'>1Co 3:1</a> sarkinos is an accusation far less grave than sarkikos would have been. The Corinthians saints were making no progress, but they were not anti-spiritual in respect of the particular point with which the Apostle was there dealing. In <a href='B:530 1:3-4'>1Co 1:3-4</a>, they are charged with being sarkikos. See FLESHLY, FLESHY.


topic: Carousings
definition:
<b>Carousings</b> <1,,4224, potos><p/> lit., "a drinking," signifies not simply a banquet but "a drinking bout, a carousal," <a href='B:670 4:3'>1Pe 4:3</a> (RV, "carousings," AV, "banquetings"). Synonymous is kraipale, "surfeiting," <a href='B:490 21:34'>Luk 21:34</a>.


topic: Carpenter
definition:
<b>Carpenter</b> <1,,5405, tekton><p/> denotes any craftsman, but especially a worker in wood, a carpenter, <a href='B:470 13:55'>Mat 13:55</a>, <a href='B:480 6:3'>Mar 6:3</a>.


topic: Carry
definition:
<b>Carry</b> <1,,4792, sunkomizo><p/> "to carry together, to help in carrying" (sun, "with," komizo, "to carry"), is used in <a href='B:510 8:2'>Act 8:2</a>, RV, "buried," for AV, "carried to his burial." The verb has also the meaning of "recovering or getting back a body." <p/> <2,,1580, ekkomizo><p/> "to carry out," is found in <a href='B:490 7:12'>Luk 7:12</a>. <p/> <3,,5342, phero><p/> "to bear, to bring," is translated "carry" only in <a href='B:500 21:18'>Joh 21:18</a>. See Note below. <p/> <4,,1308, diaphero><p/> has the meaning "to carry through" in <a href='B:480 11:16'>Mar 11:16</a>. See BETTER, DIFFER, DRIVE, EXCELLENT, MATTER, PUBLISH, VALUE. <p/> <5,,3346, metatithemi><p/> "to place among, put in another place" (meta, implying "change," and tithemi, "to put"), has this latter meaning in <a href='B:510 7:16'>Act 7:16</a>, "carried over." See CHANGE, REMOVE, TRANSLATE, TURN. <p/> <6,,520, apago><p/> "to lead away" (apo, "from," ago, "to lead"), is rendered "carried" in <a href='B:530 12:2'>1Co 12:2</a>, AV (RV, "were led"). See BRING. <p/> <7,,4879, sunapago><p/> "to carry away with" (sun, "with," and No. 6), is used in a bad sense, in <a href='B:550 2:13'>Gal 2:13</a>, <a href='B:680 3:17'>2Pe 3:17</a>, "being carried away with" (RV); in a good sense in <a href='B:520 12:16'>Rom 12:16</a>; the RV marg. "be carried away with" is preferable to the text "condescend" (RV, and AV), and to the AV marg., "be contented (with mean things)." A suitable rendering would be "be led along with." <p/> Notes: (1) For phero, "to carry, or bring," apophero, "to carry away," periphero, "to carry about," ekphero, "to carry forth," anaphero, "to carry up," airo, "to lift and carry away, to take away," bastazo, "to support, carry about," ago, "to lead or carry," apago, "to carry away," see BEAR and BRING. <p/> (2) For elauno, rendered "carry" in <a href='B:680 2:17'>2Pe 2:17</a>, see DRIVE.


topic: Carrying away
definition:
<b>Carrying away</b> <A-1,Noun,3350, metoikesia><p/> "a change of abode, or a carrying away by force" (meta, implying "change," oikia, "a dwelling"), is used only of the carrying away to Babylon, <a href='B:470 1:1-12'>Mat 1:1-12</a>, <a href='B:470 1:17'>Mat 1:17</a>. <p/> <B-1,Verb,3351, metoikizo><p/> akin to A, is used of the removal of Abraham into Canaan, <a href='B:510 7:4'>Act 7:4</a>, and of the carrying into Babylon, <a href='B:510 7:43'>Act 7:43</a>.


topic: Case
definition:
<b>Case</b> <1,,156, aitia><p/> see under ACCUSATION, A, No. 1. <p/> <2,,2192, echo><p/> "to have," is idiomatically used in the sense of being in a case or condition, as with the infirm man at the pool of Bethesda, <a href='B:500 5:6'>Joh 5:6</a>, lit., "that he had already much time (in that case)." <p/> Note: In <a href='B:510 25:14'>Act 25:14</a> the phrase in the original is "the things concerning Paul," AV, "cause" (as if translating aitia); RV, "Festus laid Paul's case before the king." <p/> <3,,4281, proecho><p/> lit., "to have before," in the Middle Voice, <a href='B:520 3:9'>Rom 3:9</a>, is rightly translated "are we in worse case?" (RV), as is borne out by the context. See BETTER (be), Note (1). <p/> * The preposition en, followed by the dative of the pronoun, lit., "in me," is translated in the RV, "in my case," in <a href='B:530 9:15'>1Co 9:15</a>; "unto me," in <a href='B:530 14:11'>1Co 14:11</a> (marg. "in my case"). Similarly, in the plural, in <a href='B:690 4:16'>1Jo 4:16</a>, RV "in us" (marg., "in our case"); AV, incorrectly, "to us." <p/> Note: In <a href='B:470 5:20'>Mat 5:20</a> the strong double negative ou me is translated "in no case" (AV): RV, "in no wise."


topic: Cast
definition:
<b>Cast</b> <A-1,Verb,906, ballo><p/> "to throw, hurl, in contrast to striking," is frequent in the four Gospels and Revelation; elsewhere it is used only in Acts. In <a href='B:470 5:30'>Mat 5:30</a> some mss. have this verb (AV, "should be cast"); the most authentic have aperchomai, "to go away," RV, "go." See ARISE, BEAT, DUNG, LAY, POUR, PUT, SEND, STRIKE, THROW, THRUST. <p/> <A-2,Verb,4496, rhipto><p/> denotes "to throw with a sudden motion, to jerk, cast forth;" "cast down," <a href='B:470 15:30'>Mat 15:30</a>, <a href='B:470 27:5'>Mat 27:5</a>; "thrown down," <a href='B:490 4:35'>Luk 4:35</a>; "thrown," <a href='B:490 17:2'>Luk 17:2</a> (AV, "cast"); rhipteo in <a href='B:510 22:23'>Act 22:23</a> (AV, "cast off"), of the "casting" off of clothes (in the next sentence ballo, No. 1, is used of "casting" dust into the air); in <a href='B:510 27:19'>Act 27:19</a> "cast out," of the tackling of a ship; in <a href='B:510 27:29'>Act 27:29</a> "let go" (AV, "cast"), of anchors; in <a href='B:470 9:36'>Mat 9:36</a>, "scattered," said of sheep. See THROW, SCATTER. <p/> <A-3,Verb,1601, ekpipto><p/> lit., "to fall out," is translated "be cast ashore," in <a href='B:510 27:29'>Act 27:29</a>, RV, AV, "have fallen upon." See EFFECT, FAIL, FALL, NOUGHT. <p/> *A number of compound verbs consisting of ballo or rhipto, with prepositions prefixed, denote to cast, with a corresponding English preposition. Compounds of ballo are: <p/> <A-4,Verb,577, apoballo><p/> "to throw off from, to lay aside, to cast away," <a href='B:480 10:50'>Mar 10:50</a>, <a href='B:650 10:35'>Heb 10:35</a>. <p/> Note: Apobole, "casting away" (akin to No. 4), is used of Israel in <a href='B:520 11:15'>Rom 11:15</a>; elsewhere, <a href='B:510 27:22'>Act 27:22</a>, "loss" (of life). <p/> <A-5,Verb,1544, ekballo><p/> "to cast out of, from, forth," is very frequent in the Gospels and Acts; elsewhere, in <a href='B:550 4:30'>Gal 4:30</a>, <a href='B:710 1:10'>3Jo 1:10</a>; in <a href='B:660 2:25'>Jam 2:25</a>, "sent out;" in <a href='B:730 11:2'>Rev 11:2</a>, "leave out" (marg., "cast without"). See BRING, No. 28, DRIVE, EXPEL, LEAVE, PLUCK, PULL, PUT, SEND, TAKE, THRUST. <p/> <A-6,Verb,1685, emballo><p/> "to cast into," is used in <a href='B:490 12:5'>Luk 12:5</a>. <p/> <A-7,Verb,1911, epiballo><p/> "to cast on, or upon," is used in this sense in <a href='B:480 11:7'>Mar 11:7</a>, <a href='B:530 7:35'>1Co 7:35</a>. See BEAT (No. 5), FALL, No. 11, LAY, PUT, No. 8, STRETCH. <p/> <A-8,Verb,2598, kataballo><p/> signifies "to cast down," <a href='B:540 4:9'>2Co 4:9</a>, AV, "cast down," RV, "smitten down;" <a href='B:650 6:1'>Heb 6:1</a>, "laying." See LAY. Some mss. have this verb in <a href='B:730 12:10'>Rev 12:10</a> (for ballo). <p/> <A-9,Verb,906, amphiballo><p/> to cast around, occurs <a href='B:480 1:16'>Mar 1:16</a>. <p/> <A-10,Verb,4016, periballo><p/> "to cast about, or around," is used in 23 of its 24 occurrences, of putting on garments, clothing, etc.; it is translated "cast about" in <a href='B:480 14:51'>Mar 14:51</a>, <a href='B:510 12:8'>Act 12:8</a>; in <a href='B:490 19:43'>Luk 19:43</a>, used of "casting" up a bank or palisade against a city (see RV and marg.), AV, "shall cast a trench about thee." See CLOTHE, No. 6, PUT. <p/> *Compounds of rhipto are: <p/> <A-11,Verb,641, aporipto><p/> "to cast off," <a href='B:510 27:43'>Act 27:43</a>, of shipwrecked people in throwing themselves into the water. <p/> <A-12,Verb,1977, epiripto><p/> "to cast upon," (a) lit., "of casting garments on a colt," <a href='B:490 19:35'>Luk 19:35</a>; (b) figuratively, "of casting care upon God," <a href='B:670 5:7'>1Pe 5:7</a>. <p/> *Other verbs are: <p/> <A-13,Verb,683, apotheo><p/> "to thrust away" (apo, "away," otheo, "to thrust"), in the NT used in the Middle Voice, signifying "to thrust from oneself, to cast off, by way of rejection," <a href='B:510 7:27'>Act 7:27</a>, <a href='B:510 7:39'>Act 7:39</a>, <a href='B:510 13:46'>Act 13:46</a>, <a href='B:520 1:11-2'>Rom 1:11-2</a>, <a href='B:610 1:19'>1Ti 1:19</a>. See PUT and THRUST. <p/> <A-14,Verb,2507, kathaireo><p/> kata, "down," haireo, "to take, to cast down, demolish," in <a href='B:540 10:5'>2Co 10:5</a>, of strongholds and imaginations. See DESTROY, PULL, PUT, TAKE. <p/> Note: The corresponding noun kathairesis, "a casting down," is so rendered in <a href='B:540 10:4'>2Co 10:4</a> (AV, "pulling down") and <a href='B:540 13:10'>2Co 13:10</a> (AV, "destruction"). <p/> <A-15,Verb,1260, dialogizomai><p/> "to reason" (dia, "through," logizomai, "to reason"), is translated "cast in (her) mind," <a href='B:490 1:29'>Luk 1:29</a>. See DISPUTE, MUSING, REASON, THINK. <p/> <A-16,Verb,659, apotithemi><p/> "to put off, lay aside," denotes, in the Middle Voice, "to put off from oneself, cast off," used figuratively of works of darkness, <a href='B:520 13:12'>Rom 13:12</a>, "let us cast off," (aorist tense, denoting a definite act). See LAY, No. 8, PUT, No. 5. <p/> <A-17,Verb,1260, ektithemi><p/> "to expose, cast out" (ek, "out," tithemi, "to put"), is said of a new-born child in <a href='B:510 7:21'>Act 7:21</a>. In <a href='B:510 7:19'>Act 7:19</a> "cast out" translates the phrase poieo, "to make," with ekthetos, "exposed," a verbal form of ektithemi. See EXPOUND. <p/> <A-18,Verb,4014, periaireo><p/> "to take away," is used in <a href='B:510 27:40'>Act 27:40</a>, as a nautical term, RV, "casting off," AV, "taken up." See TAKE. <p/> Notes: (1) For zemioo, "cast away," <a href='B:490 9:25'>Luk 9:25</a>, see FORFEIT. (2) For katakremnizo, <a href='B:490 4:29'>Luk 4:29</a> (AV, "cast down headlong"), see THROW. (3) For oneidizo, <a href='B:470 27:44'>Mat 27:44</a> (AV, "cast in one's teeth"), see REPROACH. (4) For paradidomi, <a href='B:470 4:12'>Mat 4:12</a> (AV, "cast into prison"), see DELIVER. (5) For atheteo, <a href='B:610 5:12'>1Ti 5:12</a> (AV, "cast off"), see REJECT. (6) For ekteino, <a href='B:510 27:30'>Act 27:30</a> (AV, "cast out"), see LAY No. 13. (7) For tapeinos, <a href='B:540 7:6'>2Co 7:6</a> (AV, "cast down"), see LOWLY. <p/> <B-1,Noun,1000, bole><p/> denotes "a throw" (akin to ballo, "to throw"), and is used in <a href='B:490 22:21'>Luk 22:21</a> in the phrase "a stone's cast," of the distance from which the Lord was parted from the disciples in the garden of Gethsemane. <p/> Note: In <a href='B:660 1:17'>Jam 1:17</a>, aposkiasma (from aposkiazo, "to cast a shadow"), is rendered "shadow that is cast," RV. <p/> <C-1,Adjective,96, adokimos><p/> signifies not standing the test, rejected, (a), negative, and dokimos, "tested, approved;" it is said of things, e.g., the land, <a href='B:650 6:8'>Heb 6:8</a>, "rejected," and of persons, <a href='B:520 1:28'>Rom 1:28</a>, "reprobate;" <a href='B:530 9:27'>1Co 9:27</a>, AV, "castaway," RV "rejected" (i.e., disapproved, and so rejected from present testimony, with loss of future reward); <a href='B:540 1:13-7'>2Co 1:13-7</a>, "reprobate" (sing. in RV in each verse), i.e., that will not stand the test; <a href='B:620 3:8'>2Ti 3:8</a>, "reprobate (concerning the faith)," <a href='B:630 1:16'>Tit 1:16</a>, "reprobate." See REJECT, REPROBATE.


topic: Catch
definition:
<b>Catch</b> <1,,726, harpazo><p/> "to snatch or catch away," is said of the act of the Spirit of the Lord in regard to Philip in <a href='B:510 8:39'>Act 8:39</a>; of Paul in being "caught" up to paradise, <a href='B:540 12:2'>2Co 12:2</a>, <a href='B:540 12:4'>2Co 12:4</a>; of the Rapture of the saints at the return of the Lord, <a href='B:590 4:17'>1Th 4:17</a>; of the rapture of the man child in the vision of <a href='B:730 12:5'>Rev 12:5</a>. This verb conveys the idea of force suddenly exercised, as in <a href='B:470 11:12'>Mat 11:12</a>, "take (it) by force;" <a href='B:470 12:29'>Mat 12:29</a>, "spoil" (some mss. have diarpazo here); in <a href='B:470 13:19'>Mat 13:19</a>, RV, "snatcheth;" for forceful seizure, see also <a href='B:500 6:15'>Joh 6:15</a>, <a href='B:500 10:12'>Joh 10:12</a>, <a href='B:500 1:10-29'>Joh 1:10-29</a>, <a href='B:510 23:10'>Act 23:10</a>; in <a href='B:720 1:23'>Jud 1:23</a>, RV, "snatching." See PLUCK, PULL, SNATCH, TAKE (by force). <p/> <2,,2983, lambano><p/> "to receive," is once used of "catching" by fraud, circumventing, <a href='B:540 12:16'>2Co 12:16</a>. In <a href='B:470 21:39'>Mat 21:39</a>, <a href='B:480 12:3'>Mar 12:3</a>, RV "took," for AV "caught." See ACCEPT, No. 4. <p/> <3,,4, agreuo><p/> "to take by hunting" (from agra, "a hunt, a catch"), is used metaphorically, of the Pharisees and Herodians in seeking to catch Christ in His talk, <a href='B:480 12:13'>Mar 12:13</a>. <p/> <4,,2340, thereuo><p/> "to hunt or catch wild beasts" (therion, "a wild beast"), is used by Luke of the same event as in No. 3, <a href='B:490 11:54'>Luk 11:54</a>. <p/> <5,,221, zogreo><p/> "to take alive:" see CAPTIVE, B, No. 3. <p/> <6,,4084, piazo><p/> "to capture:" see APPREHEND, No. 2. <p/> <7,,4884, sunarpazo><p/> sun, used intensively, and No. 1, "to snatch, to seize, to keep a firm grip of," is used only by Luke, and translated "caught" in the AV of <a href='B:490 8:29'>Luk 8:29</a>, of demon-possession; in <a href='B:510 6:12'>Act 6:12</a>, of the act of the elders and scribes in seizing Stephen, RV, more suitably, "seized." So in <a href='B:510 19:29'>Act 19:29</a>. In <a href='B:510 27:15'>Act 27:15</a>, it is used of the effects of wind upon a ship. See SEIZE. <p/> <8,,4815, sullambano><p/> sun, and No. 2, "to seize," is used, similarly to No. 7, in <a href='B:510 26:21'>Act 26:21</a>, of the act of the Jews in seizing Paul in the temple. See CONCEIVE, HELP, SEIZE, TAKE. <p/> <9,,1949, epilambano><p/> "to lay hold" (epi, intensive, and No. 2), is translated "caught" in <a href='B:510 16:19'>Act 16:19</a>, AV; RV, "laid hold." See HOLD, TAKE.


topic: Cattle
definition:
<b>Cattle</b> <1,,2353, thremma><p/> "whatever is fed or nourished" (from trepho, "to nourish, nurture, feed"), is found in <a href='B:500 4:12'>Joh 4:12</a>. <p/> <2,,934, ktenos><p/> "cattle as property:" see BEAST, No. 3. <p/> Note: The verb poimaino, "to act as a shepherd" (poimen), "to keep sheep," is translated "keeping sheep" in <a href='B:490 17:7'>Luk 17:7</a>, RV, for AV, "feeding cattle."


topic: Cause (Noun and Verb)
definition:
<b>Cause (Noun and Verb)</b> <A-1,Noun,156, aitia><p/> "a cause:" see ACCUSATION, A, No. 1. <p/> <A-2,Noun,158, aition><p/> "a fault" (synonymous with No. 1, but more limited in scope), is translated "cause (of death)" in <a href='B:490 23:22'>Luk 23:22</a>; "cause" in <a href='B:510 19:40'>Act 19:40</a> (of a riot); "fault" in <a href='B:490 23:4'>Luk 23:4</a>, <a href='B:490 23:14'>Luk 23:14</a>. See FAULT. <p/> <A-3,Noun,3056, logos><p/> "a word spoken for any purpose," denotes, in one place, a cause or reason assigned, <a href='B:470 5:32'>Mat 5:32</a>. <p/> *The following phrases are rendered by an English phrase containing the word "cause" (see WHEREFORE): <p/> *"For this cause." <p/> <A-4,Noun,473 5127,anti toutostrong> lit., "instead of this," i.e., "for this cause," signifying the principle or motive, <a href='B:560 5:31'>Eph 5:31</a>. <p/> <A-5,Noun,1223 5124,dia touto> lit., "on account of this, for this cause," signifying the ground or reason, e.g., RV in <a href='B:480 12:24'>Mar 12:24</a>, <a href='B:500 1:31'>Joh 1:31</a>, <a href='B:500 5:16'>Joh 5:16</a>, <a href='B:500 5:18'>Joh 5:18</a>, <a href='B:500 6:65'>Joh 6:65</a>, <a href='B:500 7:22'>Joh 7:22</a>, <a href='B:500 8:47'>Joh 8:47</a>, <a href='B:500 12:18'>Joh 12:18</a>, <a href='B:500 12:27'>Joh 12:27</a>, <a href='B:500 12:39'>Joh 12:39</a>, <a href='B:520 1:26'>Rom 1:26</a>, <a href='B:520 4:16'>Rom 4:16</a>, <a href='B:520 13:6'>Rom 13:6</a>, <a href='B:530 4:17'>1Co 4:17</a>, <a href='B:530 11:10'>1Co 11:10</a>, <a href='B:530 11:30'>1Co 11:30</a>, <a href='B:560 1:15'>Eph 1:15</a>, <a href='B:580 1:9'>Col 1:9</a>, <a href='B:590 2:13'>1Th 2:13</a>, <a href='B:590 3:5'>1Th 3:5</a>, <a href='B:590 3:7'>1Th 3:7</a>, <a href='B:600 2:11'>2Th 2:11</a>, <a href='B:610 1:16'>1Ti 1:16</a>, <a href='B:650 9:15'>Heb 9:15</a>, <a href='B:690 3:1'>1Jo 3:1</a>. <p/> <A-6,Noun,1752 5127,heneken toutostrong> lit., "for the sake of this," therefore, "as a reason for," <a href='B:470 19:5'>Mat 19:5</a>, <a href='B:480 10:7'>Mar 10:7</a>; heneka touton, "for the sake of these things," <a href='B:510 26:21'>Act 26:21</a>; and heneken tou, "for the cause of the (one), etc. <a href='B:540 7:12'>2Co 7:12</a> (twice). <p/> <A-7,Noun,473 5484,charin toutou / toutou charin> "for this cause," not simply as a reason, as in the preceding phrase, but in favor of, <a href='B:560 3:1'>Eph 3:1</a>, <a href='B:560 3:14'>Eph 3:14</a>, <a href='B:630 1:5'>Tit 1:5</a>. <p/> *"For this very cause." <p/> <A-8,Noun,846 5124,auto touto> lit., "(as to) this very thing," <a href='B:680 1:5'>2Pe 1:5</a>. <p/> Notes: (1) This phrase often represents one containing aitia (see above). <p/> (2) In <a href='B:500 18:37'>Joh 18:37</a>, eis touto, "unto this," denotes "unto this end," RV (AV, "for this cause"). <p/> (3) For the phrase "for which cause" (dio), <a href='B:520 15:22'>Rom 15:22</a>, <a href='B:540 4:16'>2Co 4:16</a>, see WHEREFORE, Note (2) (RV). <p/> (4) In <a href='B:570 2:18'>Phi 2:18</a>, to auto, is rendered "for the same cause," AV; RV, "in the same manner." <p/> *"without a cause." <p/> <A-9,Noun,1432, dorean><p/> lit., "as a gift, gratis," (connected with doron, "a gift"), is rendered "without a cause," <a href='B:500 15:25'>Joh 15:25</a>; "for nought," <a href='B:540 11:7'>2Co 11:7</a>, <a href='B:550 2:21'>Gal 2:21</a>, <a href='B:600 3:8'>2Th 3:8</a>; "freely," <a href='B:470 10:8'>Mat 10:8</a>, <a href='B:520 3:24'>Rom 3:24</a>, <a href='B:730 21:6'>Rev 21:6</a>, <a href='B:730 22:17'>Rev 22:17</a>. <p/> Notes: (1) Eike, "in vain," "without a cuase," <a href='B:470 5:22'>Mat 5:22</a> (AV), is absent from the most authentic mss. <p/> (2) For "cause," in <a href='B:510 25:14'>Act 25:14</a>, AV, see CASE. <p/> (3) In <a href='B:540 5:13'>2Co 5:13</a> (RV, "unto you"), the AV has "for your cause." <p/> <B-1,Verb,4160, poieo><p/> "to do," is translated by the verb "to cause" in <a href='B:500 11:37'>Joh 11:37</a>, <a href='B:510 15:3'>Act 15:3</a>, <a href='B:520 16:17'>Rom 16:17</a>, <a href='B:580 4:16'>Col 4:16</a>, <a href='B:730 1:13-16'>Rev 1:13-16</a>. See Do. <p/> <B-2,Verb,1325, didomi><p/> "to give," is translated "cause" in <a href='B:530 9:12'>1Co 9:12</a>, RV, for AV, "(lest we) should." <p/> Notes: (1) In <a href='B:470 5:32'>Mat 5:32</a> the RV translates poieo "maketh," for AV, "causeth." <p/> (2) In <a href='B:540 9:11'>2Co 9:11</a>, katergazomai, "to work," is translated "causeth" in the AV; RV, "worketh." <p/> (3) In <a href='B:540 2:14'>2Co 2:14</a>, thriambeuo is rendered "causeth us to triumph," AV; RV, "leadeth us in triumph," the metaphor being taken from the circumstances of the procession of a Roman "triumph."


topic: Cave
definition:
<b>Cave</b> <1,,3692, ope><p/> perhaps from ops, "sight," denotes "a hole, an opening," such as a fissure in a rock, <a href='B:650 11:38'>Heb 11:38</a>. In <a href='B:660 3:11'>Jam 3:11</a>, the RV has "opening," of the orifice of a fountain (AV, "place"). See PLACE. <p/> <2,,4693, spelaion><p/> "a grotto, cavern, den" (Lat., spelunca), "cave," <a href='B:500 11:38'>Joh 11:38</a>, is said of the grave of Lazarus; in the RV in <a href='B:650 11:38'>Heb 11:38</a>, <a href='B:730 6:15'>Rev 6:15</a> (AV, "dens"); in the Lord's rebuke concerning the defilement of the Temple, <a href='B:470 21:13'>Mat 21:13</a>, <a href='B:480 11:17'>Mar 11:17</a>, <a href='B:490 19:46'>Luk 19:46</a>, "den" is used.


topic: Cease
definition:
<b>Cease</b> <A-1,Verb,3973, pauo><p/> "to stop, to make an end," is used chiefly in the Middle Voice in the NT, signifying "to come to an end, to take one's rest, a willing cessation" (in contrast to the Passive Voice which denotes a forced cessation), <a href='B:490 5:4'>Luk 5:4</a>, of a discourse; <a href='B:490 8:24'>Luk 8:24</a>, of a storm; <a href='B:490 11:1'>Luk 11:1</a>, of Christ's prayer; <a href='B:510 5:42'>Act 5:42</a>, of teaching and preaching; <a href='B:510 6:13'>Act 6:13</a>, of speaking against; <a href='B:510 13:10'>Act 13:10</a>, of evil doing; <a href='B:510 20:1'>Act 20:1</a>, of an uproar; <a href='B:510 20:31'>Act 20:31</a>, of admonition; <a href='B:510 21:32'>Act 21:32</a>, of a scourging; <a href='B:530 13:8'>1Co 13:8</a>, of tongues; <a href='B:560 1:16'>Eph 1:16</a>, of giving thanks; <a href='B:580 1:9'>Col 1:9</a>, of prayer; <a href='B:650 10:2'>Heb 10:2</a>, of sacrifices; <a href='B:670 4:1'>1Pe 4:1</a>, of "ceasing" from sin. It is used in the Active Voice in <a href='B:670 3:10'>1Pe 3:10</a>, "let him cause his tongue to cease from evil." See LEAVE, REFRAIN. <p/> <A-2,Verb,1257, dialeipo><p/> lit., "to leave between," i.e., "to leave an interval, whether of space or time" (dia, "between," leipo, "to leave"); hence, "to intermit, desist, cease," in <a href='B:490 7:45'>Luk 7:45</a> is used of the kissing of the Lord's feet. <p/> <A-3,Verb,2270, hesuchazo><p/> "to be quiet, still, at rest," is said of Paul's friends in Caesarea, in "ceasing" to persuade him not to go to Jerusalem, <a href='B:510 21:14'>Act 21:14</a>; it is used of silence (save in <a href='B:490 23:56'>Luk 23:56</a>, <a href='B:590 4:11'>1Th 4:11</a>) in <a href='B:490 14:4'>Luk 14:4</a>, <a href='B:510 11:18'>Act 11:18</a>. See PEACE (hold one's), QUIET, REST. <p/> <A-4,Verb,2869, kopazo><p/> "to cease through being spent with toil, to cease raging" (from kopos, "labor, toil," kopiao, "to labor"), is said of the wind only, <a href='B:470 14:32'>Mat 14:32</a>, <a href='B:480 4:39'>Mar 4:39</a>, <a href='B:480 6:51'>Mar 6:51</a>. <p/> <A-5,Verb,863, aphiemi><p/> "to let go," is translated "let us cease to" in <a href='B:650 6:1'>Heb 6:1</a>, RV (marg., "leave") for AV, "leaving." See FORGIVE, LEAVE. <p/> <A-6,Verb,2664, katapauo><p/> "to rest" (kata, "down," intensive, and No. 1), is so translated in <a href='B:650 4:10'>Heb 4:10</a>, for the AV "hath ceased." See REST, RESTRAIN. <p/> Notes: (1) katargeo, "to render inactive, to bring to naught, to do away," is so rendered in <a href='B:550 5:11'>Gal 5:11</a>, RV, for the AV "ceased." See ABOLISH. <p/> (2) Akatapaustos, "incessant, not to be set at rest" (from a, negative, kata, "down," pauo, "to cease"), is used in <a href='B:680 2:14'>2Pe 2:14</a>, of those who "cannot cease" from sin, i.e., who cannot be restrained from sinning. <p/> <B-1,Adjective,88, adialeiptos><p/> "unceasing" (from a, negative, dia, "through," leipo, "to leave"), is used of "incessant" heart pain, <a href='B:520 9:2'>Rom 9:2</a>, AV, "continual," RV, "unceasing," and in <a href='B:620 1:3'>2Ti 1:3</a>, of remembrance in prayer; the meaning in each place is not that of unbroken continuity, but without the omission of any occasion. Cp. A, No. 2. See CONTINUAL. <p/> <C-1,Adverb,89, adialeiptos><p/> "unceasingly, without ceasing," is used with the same significance as the adjective, not of what is not interrupted, but of that which is constantly recurring; in <a href='B:520 1:9'>Rom 1:9</a>, <a href='B:590 5:17'>1Th 5:17</a>, of prayer; in <a href='B:590 1:3'>1Th 1:3</a>, of the remembrance of the work, labor and patience of saints; in <a href='B:590 2:13'>1Th 2:13</a>, of thanksgiving. <p/> Note: Ektenes, lit., "stretched out, signifies "earnest, fervent;" <a href='B:510 12:5'>Act 12:5</a>, RV, for AV, "without ceasing." See <a href='B:670 4:8'>1Pe 4:8</a>, "fervent."


topic: Cell
definition:
<b>Cell</b> <1,,3612, oikema><p/> lit., "a habitation" (akin to oikeo, "to dwell"), is euphemistically put for "a prison," in <a href='B:510 12:7'>Act 12:7</a>, RV, "cell." See PRISON.


topic: Cellar
definition:
<b>Cellar</b> <1,,2926, krupte><p/> (Eng., "crypt"), "a covered way or vault" (akin to kruptos, "hidden, secret"), is used in <a href='B:490 11:33'>Luk 11:33</a>, of lighting a lamp and putting it "in a cellar," RV. See PLACE, Note (8).


topic: Censer
definition:
<b>Censer</b> <1,,2369, thumiaterion><p/> "a vessel for burning incense" (<a href='B:140 26:19'>2Ch 26:19</a>, <a href='B:330 8:11'>Eze 8:11</a>), is found in <a href='B:650 9:4'>Heb 9:4</a>. <p/> <2,,3031, libanotos><p/> denotes "frankincense," the gum of the libanos, "the frankincense tree;" in a secondary sense, "a vessel in which to burn incense," <a href='B:730 8:3'>Rev 8:3</a>, <a href='B:730 8:5'>Rev 8:5</a>. <p/> Note: No. 1 derives its significance from the act of burning (thumiao); No. 2 from that which was burned in the vessel.


topic: Centurion
definition:
<b>Centurion</b> <1,,1543, hekatontarchos><p/> "a centurion," denotes a military officer commanding from 50 to 100 men, according to the size of the legion of which it was a part (hekaton, "a hundred," archo, "to rule"), e.g., <a href='B:470 8:5'>Mat 8:5</a>, <a href='B:470 8:8'>Mat 8:8</a>. <p/> <2,,1543, hekatontarches><p/> has the same meaning as No. 1, e.g., <a href='B:510 10:1'>Act 10:1</a>, <a href='B:510 10:22'>Act 10:22</a>. The Sept. has this word frequently, to denote "captains of hundreds." <p/> <3,,2760, kenturion><p/> is a Greek transliteration of the Latin centurio, signifying practically the same as No. 1, <a href='B:480 15:39'>Mar 15:39</a>, <a href='B:480 1:15-45'>Mar 1:15-45</a>. There were ten "centurions" to a cohort when the numbers were complete. There were several at Jerusalem under the chief captain mentioned in <a href='B:510 21:31'>Act 21:31</a>.


topic: Certain, Certainty, Certainly, Certify
definition:
<b>Certain, Certainty, Certainly, Certify</b> <A-1,Noun,803, asphaleia><p/> primarily, "not liable to fall, steadfast, firm," hence denoting "safety," <a href='B:510 5:23'>Act 5:23</a>, and <a href='B:590 5:3'>1Th 5:3</a>, has the further meaning, "certainty," <a href='B:490 1:4'>Luk 1:4</a>. See SAFETY. <p/> <B-1,Adjective,804, asphales><p/> safe, is translated "certainty," <a href='B:510 21:34'>Act 21:34</a>, <a href='B:510 22:30'>Act 22:30</a>; "certain," <a href='B:510 25:26'>Act 25:26</a>; "safe," <a href='B:570 3:1'>Phi 3:1</a>; "sure," <a href='B:650 6:19'>Heb 6:19</a>. See SAFE, SURE. <p/> Notes: (1) Delos, "evident, visible," is translated "certain" in <a href='B:610 6:7'>1Ti 6:7</a>, AV. The most authentic mss. omit it. <p/> (2) The rendering "certain," is frequently changed in the RV, or omitted, e.g., <a href='B:490 5:12'>Luk 5:12</a>, <a href='B:490 8:22'>Luk 8:22</a>, <a href='B:510 23:17'>Act 23:17</a>, <a href='B:650 2:6'>Heb 2:6</a>, <a href='B:650 4:4'>Heb 4:4</a>. <p/> (3) The indefinite pronoun tis signifies "anyone, some one, a certain one;" the neuter, ti, "a certain thing," e.g., <a href='B:470 20:20'>Mat 20:20</a>, <a href='B:480 14:51'>Mar 14:51</a>. <p/> (4) In the AV of <a href='B:550 1:11'>Gal 1:11</a>, gnorizo is rendered "certify," RV, "to make known." <p/> (5) For "a certain island," <a href='B:510 27:16'>Act 27:16</a>, see the RV, "small island." <p/> (6) In <a href='B:530 4:11'>1Co 4:11</a>, the verb astateo, "to be unsettled, to lead a homeless life," is rendered "we ... have no certain dwelling place." The unsettlement conveyed by the word has suggested the meaning "we are vagabonds" or "we lead a vagabond life," a probable significance. <p/> <C-1,Adverb,3689, ontos><p/> "really, actually, verily" (from eimi, "to be"), is translated "certainly" in <a href='B:490 23:47'>Luk 23:47</a>. See CLEAN, INDEED, TRUTH, VERILY. <p/> <C-2,Adverb,3843, pantos><p/> see ALTOGETHER, B.


topic: Chaff
definition:
<b>Chaff</b> <1,,892, achuron><p/> "chaff, the stalk of the grain from which the kernels have been beaten out, or the straw broken up by a threshing machine," is found in <a href='B:470 3:12'>Mat 3:12</a>, <a href='B:490 3:17'>Luk 3:17</a>.


topic: Chain
definition:
<b>Chain</b> <1,,254, halusis><p/> denotes "a chain or bond for binding the body, or any part of it (the hands or feet)." Some derive the word from a, negative, and luo, "to loose," i.e., "not to be loosed;" others from a root connected with a word signifying "to restrain." It is used in <a href='B:480 1:5-4'>Mar 1:5-4</a>, <a href='B:490 8:29'>Luk 8:29</a>, <a href='B:510 1:12-7'>Act 1:12-7</a>, <a href='B:510 21:33'>Act 21:33</a>, <a href='B:510 28:20'>Act 28:20</a>, <a href='B:560 6:20'>Eph 6:20</a>, <a href='B:620 1:16'>2Ti 1:16</a>, <a href='B:730 20:1'>Rev 20:1</a>. See BOND. <p/> Notes: (1) Some ancient authorities have seira, "a cord, rope, band, chain," in <a href='B:680 2:4'>2Pe 2:4</a>, instead of seiros, "a cavern," RV, "pits." <p/> (2) In <a href='B:720 1:6'>Jud 1:6</a> the RV renders desmos by "bonds" (for the AV "chains"). See BOND.


topic: Chalcedony
definition:
<b>Chalcedony</b> <1,,5472, chalkedon><p/> the name of a gem, including several varities, one of which resembles a cornelian, is "supposed to denote a green silicate of copper found in the mines near Chalcedon" (Swete, on the Apocalypse), <a href='B:730 21:19'>Rev 21:19</a>.


topic: Chamber (Store-chamber)
definition:
<b>Chamber (Store-chamber)</b> <1,,5009, tameion><p/> denotes, firstly, "a store-chamber," then, "any private room, secret chamber," <a href='B:470 6:6'>Mat 6:6</a>; RV, "inner chamber" (AV, "closet"); <a href='B:470 24:26'>Mat 24:26</a>, "inner (AV, secret) chambers;" <a href='B:490 12:3'>Luk 12:3</a>, RV, ditto, for AV, "closets;" it is used in <a href='B:490 12:24'>Luk 12:24</a> ("store-chamber") of birds. <p/> <2,,5253, huperoon><p/> the neuter of huperoos, "above," denotes "an upper room, upper chamber" (huper, "above"), <a href='B:510 1:13'>Act 1:13</a>, <a href='B:510 9:37'>Act 9:37</a>, <a href='B:510 9:39'>Act 9:39</a>, <a href='B:510 20:8'>Act 20:8</a>. See ROOM.


topic: Chambering
definition:
<b>Chambering</b> <1,,2845, koite><p/> primarily a place in which to lie down, hence, "a bed, especially the marriage bed," denotes, in <a href='B:520 13:13'>Rom 13:13</a>, "illicit intercourse." See BED, CONCEIVE.


topic: Chamberlain
definition:
<b>Chamberlain</b> <1,,1909 2849,ho epi tou koitonos> lit., "the (one) over the bedchamber" (epi, "over," koiton, "a bedchamber"), denotes "a chamberlain," an officer who had various duties in the houses of kings and nobles. The importance of the position is indicated by the fact that the people of Tyre and Sidon sought the favor of Herod Agrippa through the mediation of Blastus, <a href='B:510 12:20'>Act 12:20</a>. <p/> Note: In <a href='B:520 16:23'>Rom 16:23</a>, oikonomos, "a person who manages the domestic affairs of a family, in general, a manager, a steward," is translated "chamberlain" in the AV, which the RV corrects to "treasurer."


topic: Chance
definition:
<b>Chance</b> <1,,4795, sunkuria><p/> lit., "a meeting together with, a coincidence of circumstances, a happening," is translated "chance" in <a href='B:490 10:31'>Luk 10:31</a>. but concurrence of events is what the word signifies, rather than chance. <p/> Note: Some texts have tucha here (from tunchano, "to happen"). <p/> <2,,5177,ei tuchoi> lit., "if it may happen" (ei, "if," tunchano, "to happen"), signifies "it may chance," <a href='B:530 15:37'>1Co 15:37</a>.


topic: Change (Noun and Verb)
definition:
<b>Change (Noun and Verb)</b> <A-1,Noun,3331, metathesis><p/> "a transposition, or a transference from one place to another" (from meta, implying "change," and tithemi, "to put"), has the meaning of "change" in <a href='B:650 7:12'>Heb 7:12</a>, in connection with the necessity of a "change" of the Law (or, as margin, law), if the priesthood is changed (see B, No. 3). It is rendered "translation" in <a href='B:650 11:5'>Heb 11:5</a>, "removing" in <a href='B:650 12:27'>Heb 12:27</a>. See REMOVING, TRANSLATION. <p/> <B-1,Verb,236, allasso><p/> "to make other than it is" (from allos, "another"), "to transform, change," is used (a) of the effect of the Gospel upon the precepts of the Law, <a href='B:510 6:14'>Act 6:14</a>; (b) of the effect, on the body of a believer, of Christ's return, <a href='B:530 1:15-52'>1Co 1:15-52</a>; (c) of the final renewal of the material creation, <a href='B:650 1:12'>Heb 1:12</a>; (d) of a change in the Apostle's mode of speaking (or dealing), <a href='B:550 4:20'>Gal 4:20</a>. In <a href='B:520 1:23'>Rom 1:23</a> it has its other meaning, "to exchange." <p/> <B-2,Verb,3337, metallasso><p/> from meta, "implying change," and No. 1, "to change one thing for another, or into another," <a href='B:520 1:1-26'>Rom 1:1-26</a>, is translated "exchange" in <a href='B:520 1:25'>Rom 1:25</a>. See EXCHANGE. <p/> <B-3,Verb,3346, metatithemi><p/> "to place differently, to change," (akin to A, above), is said of priesthood, <a href='B:650 7:12'>Heb 7:12</a>. See CARRY, No. 5. <p/> <B-4,Verb,3328, metaballo><p/> meta, as in No. 2, and ballo, "to throw," signifies "to turn quickly," or, in the Middle Voice, "to change one's mind," and is found in <a href='B:510 28:6'>Act 28:6</a>. <p/> Notes: (1) In <a href='B:570 3:21'>Phi 3:21</a>, for the AV rendering of metaschematizo, "change," the RV has "fashion anew;" in <a href='B:540 3:18'>2Co 3:18</a> metamorphoo is rendered "change," in the AV (RV, "transform"). For metanoia, "a change of mind," see REPENTANCE.


topic: Changer (Money-changer)
definition:
<b>Changer (Money-changer)</b> <1,,2855, kollubistes><p/> from kollubos (lit., "clipped"), "a small coin or rate of change" (koloboo signifies "to cut off, to clip, shorten," <a href='B:470 24:22'>Mat 24:22</a>), denotes "a money-changer," lit., money-clipper, <a href='B:470 21:12'>Mat 21:12</a>, <a href='B:480 11:15'>Mar 11:15</a>, <a href='B:500 2:15'>Joh 2:15</a>. <p/> <2,,2773, kermatistes><p/> from kermatizo (not found in the NT), "to cut into small pieces, to make small change" (kerma signifies "a small coin," <a href='B:500 2:15'>Joh 2:15</a>; akin to keiro, "to cut short"). In the court of the Gentiles, in the temple precincts, were the seats of those who sold selected and approved animals for sacrifice, and other things. The magnitude of this traffic had introduced the bankers' or brokers' business, <a href='B:500 2:14'>Joh 2:14</a>.


topic: Charge (Nouns, Adjective and Verbs), Chargeable
definition:
<b>Charge (Nouns, Adjective and Verbs), Chargeable</b> <A-1,Noun,156, aitia><p/> "a cause, accusation," is rendered "charges" in <a href='B:510 25:27'>Act 25:27</a> (AV, "crimes"); cp. <a href='B:510 25:18'>Act 25:18</a>. See ACCUSATION, CAUSE. <p/> <A-2,Noun,157, aitioma><p/> in some texts aitiama, denotes "a charge," <a href='B:510 25:7'>Act 25:7</a>. See ACCUSATION, A, No. 2. <p/> <A-3,Noun,1462, enklema><p/> see ACCUSATION, A, No. 3. (b) With the meaning of "something committed or bestowed." <p/> <A-4,Noun,2819, kleros><p/> "a lot, allotment, heritage" (whence Eng. "clergy"), is translated in <a href='B:670 5:3'>1Pe 5:3</a>, RV, "the charge allotted to you;" here the word is in the plural, lit., "charges." See INHERITANCE, LOT, PART. <p/> <A-5,Noun,3800, opsonion><p/> from opson, "meat," and oneomai, "to buy," primarily signified whatever is brought to be eaten with bread, provisions, supplies for an army, soldier's pay, "charges," <a href='B:530 9:7'>1Co 9:7</a>, of the service of a soldier. It is rendered "wages" in <a href='B:490 3:14'>Luk 3:14</a>, <a href='B:520 6:23'>Rom 6:23</a>, <a href='B:540 11:8'>2Co 11:8</a>. See WAGES. <p/> <A-6,Noun,3852, parangelia><p/> "a proclamation, a command or commandment," is strictly used of commands received from a superior and transmitted to others. It is rendered "charge" in <a href='B:510 16:24'>Act 16:24</a>, <a href='B:590 4:2'>1Th 4:2</a>, RV (where the word is in the plural); <a href='B:610 1:5'>1Ti 1:5</a> (RV), 18. In <a href='B:510 5:28'>Act 5:28</a> the lit. meaning is "Did we not charge you with a charge?" See also COMMANDMENT, STRAITLY. Cp. C, No. 8, below. <p/> <B-1,Adjective,77, adapanos><p/> lit., "without expense" (a, negative, and dapane, "expense, cost"), is used in <a href='B:530 9:18'>1Co 9:18</a>, "without charge" (of service in the Gospel). <p/> <C-1,Verb,1263, diamarturomai><p/> a strengthened form of marturomai (dia, "through," intensive), is used in the Middle Voice; primarily it signifies to testify through and through, bear a solemn witness; hence, "to charge earnestly," <a href='B:610 5:21'>1Ti 5:21</a>, <a href='B:620 2:14'>2Ti 2:14</a>, <a href='B:620 4:1'>2Ti 4:1</a>. See TESTIFY, WITNESS. <p/> <C-2,Verb,1291, diastellomai><p/> lit., "to draw asunder" (dia, "asunder," stello, "to draw"), signifies "to admonish, order, charge," <a href='B:470 16:20'>Mat 16:20</a>, <a href='B:480 5:43'>Mar 5:43</a>, <a href='B:480 7:36'>Mar 7:36</a> (twice); <a href='B:480 8:15'>Mar 8:15</a>, <a href='B:480 9:9'>Mar 9:9</a>. In <a href='B:510 15:24'>Act 15:24</a> it is translated "gave commandment;" in <a href='B:650 12:20'>Heb 12:20</a>, AV, "commanded," RV, "enjoined." See COMMAND, Note (2). <p/> <C-3,Verb,1299, diatasso><p/> see APPOINT, No. 6. <p/> <C-4,Verb,1690, embrimaomai><p/> from en, "in," intensive, and brime, "strength," primarily signifies "to snort with anger, as of horses." Used of men it signifies "to fret, to be painfully moved;" then, "to express indignation against;" hence, "to rebuke sternly, to charge strictly," <a href='B:470 9:30'>Mat 9:30</a>, <a href='B:480 1:43'>Mar 1:43</a>; it is rendered "murmured against" in <a href='B:480 14:5'>Mar 14:5</a>; "groaned" in <a href='B:500 11:33'>Joh 11:33</a>; "groaning" in <a href='B:500 11:38'>Joh 11:38</a>. See GROAN, MURMUR. <p/> <C-5,Verb,1458, enkaleo><p/> see ACCUSE, B, No. 2. <p/> <C-6,Verb,1781, entellomai><p/> to order, command, enjoin (from en, in, used intensively, and teleo, to fulfil), is translated by the verb to give charge, <a href='B:470 4:6'>Mat 4:6</a>, <a href='B:470 17:9'>Mat 17:9</a> (AV); <a href='B:490 4:10'>Luk 4:10</a>. See COMMAND, ENJOIN. <p/> <C-7,Verb,2008, epitimao><p/> signifies (a) to put honour upon (epi, upon, time, honour); (b) to adjudge, to find fault with, rebuke; hence to charge, or rather, to charge strictly (epi, intensive), e.g., <a href='B:470 12:16'>Mat 12:16</a>, <a href='B:480 3:12'>Mar 3:12</a>, "charged much;" <a href='B:480 8:30'>Mar 8:30</a>; in <a href='B:480 10:48'>Mar 10:48</a>, RV, "rebuked." See REBUKE. <p/> <C-8,Verb,3853, parangello><p/> lit., "to announce beside" (para, "beside," angello, "to announce"), "to hand on an announcement from one to another," usually denotes "to command, to charge," <a href='B:490 5:14'>Luk 5:14</a>, <a href='B:490 8:56'>Luk 8:56</a>, <a href='B:530 7:10'>1Co 7:10</a> (AV, "command"), "give charge," RV; <a href='B:530 11:17'>1Co 11:17</a>, "in giving you this charge," RV; <a href='B:610 1:3'>1Ti 1:3</a>, <a href='B:610 6:13'>1Ti 6:13</a>, RV; <a href='B:610 6:17'>1Ti 6:17</a>. It is rendered by the verb "to charge" in the RV of <a href='B:510 1:4'>Act 1:4</a>, <a href='B:510 4:18'>Act 4:18</a>, <a href='B:510 5:28'>Act 5:28</a>, <a href='B:510 15:5'>Act 15:5</a>, <a href='B:590 4:11'>1Th 4:11</a>. See <a href='B:510 5:28'>Act 5:28</a> under A, No. 6. See COMMAND, DECLARE. <p/> <C-9,Verb,4256, proaitiaomai><p/> "to accuse beforehand, to have already brought a charge" (pro, "before," aitia, "an accusation"), is used in <a href='B:520 3:9'>Rom 3:9</a>, "we before laid to the charge." <p/> <C-10,Verb,5083, tereo><p/> "to keep, to guard," is translated "to be kept in charge," in <a href='B:510 24:23'>Act 24:23</a>, <a href='B:510 25:4'>Act 25:4</a>, RV (AV, "kept"). See HOLD, KEEP, OBSERVE, PRESERVE, WATCH. <p/> Notes: (1) Martureo, "to testify," translated "charged" in <a href='B:590 2:11'>1Th 2:11</a>, AV, is found there in the most authentic mss. and translated "testifying" in the RV. (2) Enorkizo, "to adjure" (en, "in," used intensively, horkos, "an oath"), is translated "I adjure," in <a href='B:590 5:27'>1Th 5:27</a>, RV, for AV, "I charge." Some mss. have horkizo here. (3) The following are translated by the verb "to charge or to be chargeable" in the AV, but differently in the RV, and will be found under the word BURDEN: bareo, B, No. 1; epibareo, B, No. 2; katanarkao, B. No. 5. (4) Epitasso, "to command," is so translated in <a href='B:480 9:25'>Mar 9:25</a>, RV, for the AV, "charge." (5) Dapanao, "to be at the expense of anything" (cp. B. above), is translated "be at charges," in <a href='B:510 21:24'>Act 21:24</a>. See CONSUME, SPEND. (6) In <a href='B:620 4:16'>2Ti 4:16</a>, logizomai is rendered "laid to (their) charge," AV; RV, "... account." (7) In <a href='B:510 8:27'>Act 8:27</a>, the RV translates the verb eimi, "to be," with epi, "over," "was over," AV, "had the charge of." (8) In <a href='B:510 7:60'>Act 7:60</a> histemi, "to cause to stand," is rendered "lay ... to the charge."


topic: Charger
definition:
<b>Charger</b> <1,,4094, pinax><p/> primarily "a board or plank," came to denote various articles of wood; hence, "a wooden trencher, charger," <a href='B:470 14:8'>Mat 14:8</a>, <a href='B:470 14:11'>Mat 14:11</a>, <a href='B:480 6:25'>Mar 6:25</a>, <a href='B:480 6:28'>Mar 6:28</a>, <a href='B:490 11:39'>Luk 11:39</a>. See PLATTER.


topic: Chariot
definition:
<b>Chariot</b> <1,,716, harma><p/> akin to ararisko, "to join," denotes "a war chariot with two wheels," <a href='B:510 1:8-29'>Act 1:8-29</a>, <a href='B:510 8:38'>Act 8:38</a>, <a href='B:730 9:9'>Rev 9:9</a>. <p/> <2,,4480, rhede><p/> "a wagon with four wheels," was chiefly used for traveling purposes, <a href='B:730 18:13'>Rev 18:13</a>.


topic: Chaste
definition:
<b>Chaste</b> <1,,53, hagnos><p/> signifies (a) "pure from every fault, immaculate," <a href='B:540 7:11'>2Co 7:11</a> (AV, "clear"); <a href='B:570 4:8'>Phi 4:8</a>, <a href='B:610 5:22'>1Ti 5:22</a>, <a href='B:660 3:17'>Jam 3:17</a>, <a href='B:690 3:3'>1Jo 3:3</a> (in all which the RV rendering is "pure"), and <a href='B:670 3:2'>1Pe 3:2</a>, "chaste;" (b) "pure from carnality, modest," <a href='B:540 11:2'>2Co 11:2</a>, RV, "pure;" <a href='B:630 2:5'>Tit 2:5</a>, "chaste." See CLEAR, HOLY, PURE. <p/> Note: Cp. hagios, "holy, as being free from admixture of evil;" hosios, "holy, as being free from defilement;" eilikrines, "pure, as being tested," lit., "judged by the sunlight;" katharos, "pure, as being cleansed."


topic: Chasten, Chastening, Chastise, Chastisement
definition:
<b>Chasten, Chastening, Chastise, Chastisement</b> <A-1,Verb,3811, paideuo><p/> primarily denotes "to train children," suggesting the broad idea of education (pais, "a child"), <a href='B:510 7:22'>Act 7:22</a>, <a href='B:510 22:3'>Act 22:3</a>; see also <a href='B:630 2:12'>Tit 2:12</a>, "instructing" (RV), here of a training gracious and firm; grace, which brings salvation, employs means to give us full possession of it; hence, "to chastise," this being part of the training, whether (a) by correcting with words, reproving, and admonishing, <a href='B:610 1:20'>1Ti 1:20</a> (RV, "be taught"); <a href='B:620 2:25'>2Ti 2:25</a>, or (b) by "chastening" by the infliction of evils and calamities, <a href='B:530 11:32'>1Co 11:32</a>, <a href='B:540 6:9'>2Co 6:9</a>, <a href='B:650 1:12-7'>Heb 1:12-7</a>, <a href='B:650 12:10'>Heb 12:10</a>, <a href='B:730 3:19'>Rev 3:19</a>. The verb also has the meaning "to chastise with blows, to scourge," said of the command of a judge, <a href='B:490 23:16'>Luk 23:16</a>, <a href='B:490 23:22'>Luk 23:22</a>. See CORRECTION, B, INSTRUCT, LEARN, TEACH, and cp. CHILD (Nos. 4 to 6). <p/> <B-1,Noun,3809, paideia><p/> denotes "the training of a child, including instruction;" hence, "discipline, correction," "chastening," <a href='B:560 6:4'>Eph 6:4</a>, RV (AV, "nurture"), suggesting the Christian discipline that regulates character; so in <a href='B:650 12:5'>Heb 12:5</a>, <a href='B:650 1:12-8'>Heb 1:12-8</a> (in <a href='B:650 12:8'>Heb 12:8</a>, AV, "chastisement," the RV corrects to "chastening"); in <a href='B:620 3:16'>2Ti 3:16</a>, "instruction." See INSTRUCTION, NURTURE.


topic: Cheek
definition:
<b>Cheek</b> <1,,4600, siagon><p/> primarily denotes "the jaw, the jaw-bone;" hence "cheek," <a href='B:470 5:39'>Mat 5:39</a>, <a href='B:490 6:29'>Luk 6:29</a>.


topic: Cheer, Cheerful, Cheerfully, Cheerfulness
definition:
<b>Cheer, Cheerful, Cheerfully, Cheerfulness</b> <A-1,Verb,2114, euthumeo><p/> signifies, in the Active Voice, "to put in good spirits, to make cheerful" (eu, "well," thumos, "mind or passion"); or, intransitively, "to be cheerful," <a href='B:510 27:22'>Act 27:22</a>, <a href='B:510 27:25'>Act 27:25</a>, <a href='B:660 5:13'>Jam 5:13</a> (RV, "cheerful," for AV, "merry"). See MERRY. <p/> <A-2,Verb,2293, tharseo><p/> "to be of good courage, of good cheer" (tharsos, "courage, confidence"), is used only in the imperative mood, in the NT; "be of good cheer," <a href='B:470 9:2'>Mat 9:2</a>, <a href='B:470 9:22'>Mat 9:22</a>, <a href='B:470 14:27'>Mat 14:27</a>, <a href='B:480 6:50'>Mar 6:50</a>, <a href='B:480 10:49'>Mar 10:49</a>, <a href='B:490 8:48'>Luk 8:48</a>, <a href='B:500 16:33'>Joh 16:33</a>, <a href='B:510 23:11'>Act 23:11</a>. See BOLD, A, No. 1, COMFORT, COURAGE. <p/> <B-1,Adjective,2115, euthumos><p/> means "of good cheer" (see A, No. 1), <a href='B:510 27:36'>Act 27:36</a>. <p/> <B-2,Adjective,2431, hilaros><p/> from hileos, "propitious," signifies that readiness of mind, that joyousness, which is prompt to do anything; hence, "cheerful" (Eng., "hilarious"), <a href='B:540 9:7'>2Co 9:7</a>, "God loveth a cheerful (hilarious) giver." <p/> Note: In the Sept. the verb hilaruno translates a Hebrew word meaning "to cause to shine," in <a href='B:230 104:15'>Psa 104:15</a>. <p/> <C-1,Adverb,2115, euthumos><p/> cheerfully (see A, No. 1), is found in the most authentic mss., in <a href='B:510 24:10'>Act 24:10</a>, instead of the comparative degree, euthumoteron. <p/> <D-1,Noun,2432, hilarotes><p/> "cheerfulness" (akin to B, No. 2), is used in <a href='B:520 12:8'>Rom 12:8</a>, in connection with showing mercy.


topic: Cherish
definition:
<b>Cherish</b> <1,,2282, thalpo><p/> primarily means "to heat, to soften by heat;" then, "to keep warm," as of birds covering their young with their feathers, <a href='B:50 22:6'>Deu 22:6</a>, Sept.; metaphorically, "to cherish with tender love, to foster with tender care," in <a href='B:560 5:29'>Eph 5:29</a> of Christ and the Church; in <a href='B:590 2:7'>1Th 2:7</a> of the care of the saints at Thessalonica by the Apostle and his associates, as of a nurse for her children.


topic: Cherubim
definition:
<b>Cherubim</b> <1,,5502, cheroubim><p/> are regarded by some as the ideal representatives of redeemed animate creation. In the Tabernacle and Temple they were represented by the two golden figures of two-winged living creatures. They were all of one piece with the golden lid of the ark of the covenant in the Holy of Holies, signifying that the prospect of redeemed and glorified creatures was bound up with the sacrifice of Christ. <p/> This in itself would indicate that they represent redeemed human beings in union with Christ, a union seen, figuratively, proceeding out of the mercy seat. Their faces were towards this mercy seat, suggesting a consciousness of the means whereby union with Christ has been produced. <p/> The first reference to the "cherubim" is in <a href='B:10 3:24'>Gen 3:24</a>, which should read "... at the East of the Garden of Eden He caused to dwell in a tabernacle the cherubim, and the flaming sword which turned itself to keep the way of the Tree of Life." This was not simply to keep fallen human beings out; the presence of the "cherubim" suggests that redeemed men, restored to God on God's conditions, would have access to the Tree of Life. (See <a href='B:730 22:14'>Rev 22:14</a>). <p/> Certain other references in the OT give clear indication that angelic beings are upon occasion in view, e.g., <a href='B:230 18:10'>Psa 18:10</a>, <a href='B:330 28:4'>Eze 28:4</a>. So with the vision of the cherubim in <a href='B:330 1:10-20'>Eze 1:10-20</a>, <a href='B:330 11:22'>Eze 11:22</a>. In the NT the word is found in <a href='B:650 9:5'>Heb 9:5</a>, where the reference is to the Ark in the Tabernacle, and the thought is suggested of those who minister to the manifestation of the glory of God. <p/> We may perhaps conclude, therefore, that, inasmuch as in the past and in the present angelic beings have functioned and do function administratively in the service of God, and that redeemed man in the future is to act administratively in fellowship with Him, the "cherubim" in Scripture represent one or other of these two groups of created beings according to what is set forth in the various passages relating to them.


topic: Chief, Chiefest, Chiefly
definition:
<b>Chief, Chiefest, Chiefly</b> <A-1,Adjective,4413, protos><p/> denotes "the first," whether in time or place. It is translated "chief" in <a href='B:480 6:21'>Mar 6:21</a>, RV, of men of Galilee; in <a href='B:510 13:50'>Act 13:50</a>, of men in a city; in <a href='B:510 28:7'>Act 28:7</a>, of the "chief" man in the island of Melita; in <a href='B:510 17:4'>Act 17:4</a>, of "chief" women in a city; in <a href='B:510 28:17'>Act 28:17</a>, of Jews; in <a href='B:610 1:1-16'>1Ti 1:1-16</a>, of a sinner. In the following, where the AV has "chief," or "chiefest," the RV renderings are different: <a href='B:470 20:27'>Mat 20:27</a>, <a href='B:480 10:44'>Mar 10:44</a>, "first;" <a href='B:490 19:47'>Luk 19:47</a>, <a href='B:510 25:2'>Act 25:2</a>, "principal men;" <a href='B:510 16:12'>Act 16:12</a>, said of Philippi, "the first (city) of the district," RV, for incorrect AV, "the chief city of that part of Macedonia." Amphipolis was the "chief" city of that part. Protos here must mean the first in the direction in which the Apostle came. See BEGINNING, BEFORE, BEST, FIRST, FORMER. <p/> <B-1,Noun,2774, kephalaion><p/> akin to the adjective kephalaios, "belonging to the head," and kephale, "the head," denotes the chief point or principal thing in a subject, <a href='B:650 8:1'>Heb 8:1</a>, "the chief point is this" (AV, "the sum"); elsewhere in <a href='B:510 22:28'>Act 22:28</a> (of principal, as to money), "(a great) sum." See SUM. <p/> *Certain compound nouns involving the significance of chief, are as follows: <p/> <B-2,Noun,749, archiereus><p/> a chief priest, high priest" (arche, "first," hiereus, "a priest"), is frequent in the Gospels, Acts and Hebrews, but there only in the NT. It is used of Christ e.g. in <a href='B:650 2:17'>Heb 2:17</a>, <a href='B:650 3:1'>Heb 3:1</a>; of "chief" priests, including ex-high-priests and members of their families, e.g., <a href='B:470 2:4'>Mat 2:4</a>, <a href='B:480 8:31'>Mar 8:31</a>. <p/> <B-3,Noun,750, archipoimen><p/> "a chief shepherd" (arche, "chief," poimen, "a shepherd"), is said of Christ only, <a href='B:670 5:4'>1Pe 5:4</a>. Modern Greeks use it of tribal chiefs. <p/> <B-4,Noun,754, architelones><p/> denotes "a chief tax-collector, or publican," <a href='B:490 19:2'>Luk 19:2</a>. <p/> <B-5,Noun,204, akrogoniaios><p/> denotes "a chief corner-stone" (from akros, "highest, extreme," gonia, "a corner, angle"), <a href='B:560 2:20'>Eph 2:20</a> and <a href='B:670 2:6'>1Pe 2:6</a>. In the Sept., <a href='B:290 28:16'>Isa 28:16</a> <p/> <B-6,Noun,4410, protokathedria><p/> "a sitting in the first or chief seat" (protos, "first," kathedra, "a seat"), is found in <a href='B:470 23:6'>Mat 23:6</a>, <a href='B:480 12:39'>Mar 12:39</a>, <a href='B:490 11:43'>Luk 11:43</a>, <a href='B:490 20:46'>Luk 20:46</a>. <p/> <B-7,Noun,4411, protoklisia><p/> "the first reclining place, the chief place at table" (from protos, and klisia, "a company reclining at a meal;" cp. klino, "to incline"), is found in <a href='B:470 23:6'>Mat 23:6</a>, <a href='B:480 12:39'>Mar 12:39</a> (as with No. 6); <a href='B:490 1:14-8'>Luk 1:14-8</a>, <a href='B:490 20:46'>Luk 20:46</a> <p/> <B-8,Noun,5506, chiliarchos><p/> denotes "a chief captain:" SEE CAPTAIN, No 1. <p/> <B-9,Noun,775, asiarches><p/> "an Asiarch," was one of certain officers elected by various cities in the province of Asia, whose function consisted in celebrating, partly at their own expense, the public games and festivals; in <a href='B:510 19:31'>Act 19:31</a>, RV, the word is translated "chief officers of Asia" (AV, "chief of Asia"). <p/> It seems probable, according to Prof. Ramsay, that they were "the high priests of the temples of the Imperial worship in various cities of Asia;" further, that "the Council of the Asiarchs sat at stated periods in the great cities alternately ... and were probably assembled at Ephesus for such a purpose when they sent advice to St. Paul to consult his saftey." A festival would have brought great crowds to the city. <p/> <B-10,Noun,758, archon><p/> "a ruler," is rendered "chief" in the AV of <a href='B:490 14:1'>Luk 14:1</a> (RV, "ruler"); "chief rulers," in <a href='B:500 12:42'>Joh 12:42</a>, RV, "rulers (of the people)," i.e., of members of the Sanhedrin; "chief," in <a href='B:490 11:15'>Luk 11:15</a> (RV, "prince") in reference to Beelzebub, the prince of demons. SEE MAGISTRATE, PRINCE, RULER. <p/> <B-11,Noun,752, archisunagogos><p/> "a ruler of a synagogue," translated "chief ruler of the synagogue," in <a href='B:510 18:8'>Act 18:8</a>, <a href='B:510 18:17'>Act 18:17</a>, AV, was the administrative officer supervising the worship. <p/> <C-1,Verb,2233, hegeomai><p/> "to lead the way, to preside, rule, be the chief," is used of the ambition "to be chief" among the disciples of Christ, <a href='B:490 22:26'>Luk 22:26</a>; of Paul as the "chief" speaker in Gospel testimony at Lystra, <a href='B:510 14:12'>Act 14:12</a>; of Judas and Silas, as chief (or rather, "leading") men among the brethren at Jerusalem, <a href='B:510 15:22'>Act 15:22</a>. See ACCOUNT, COUNT, ESTEEM, GOVERNOR, JUDGE, SUPPOSE, THINK. <p/> <D-1,Adverb,5528 3029, huperlian><p/> "chiefest" (huper, "over," lian, "exceedingly, pre-eminently, very much"), is used in <a href='B:540 11:5'>2Co 11:5</a>, <a href='B:540 12:11'>2Co 12:11</a>, of Paul's place among the Apostles. <p/> <D-2,Adverb,3122, malista><p/> the superlative of mala, "very, very much," is rendered "chiefly" in <a href='B:680 2:10'>2Pe 2:10</a> and in the AV of <a href='B:570 4:22'>Phi 4:22</a> (RV, "especially"). See ESPECIALLY MOST. <p/> Note: In <a href='B:520 3:2'>Rom 3:2</a>, RV, the adverb proton is translated "first of all" (AV, "chiefly").


topic: Child, Children, Childbearing, Childish, Childless
definition:
<b>Child, Children, Childbearing, Childish, Childless</b> <1,,5043, teknon><p/> "a child" (akin to tikto, "to beget, bear"), is used in both the natural and the figurative senses. In contrast to huios, "son" (see below), it gives prominence to the fact of birth, whereas huios stresses the dignity and character of the relationship. Figuratively, teknon is used of "children" of (a) God, <a href='B:500 1:12'>Joh 1:12</a>; (b) light, <a href='B:560 5:8'>Eph 5:8</a>; (c) obedience, <a href='B:670 1:14'>1Pe 1:14</a>; (d) a promise, <a href='B:520 9:8'>Rom 9:8</a>, <a href='B:550 4:28'>Gal 4:28</a>; (e) the Devil, <a href='B:690 3:10'>1Jo 3:10</a>; (f) wrath, <a href='B:560 2:3'>Eph 2:3</a>; (g) cursing, <a href='B:680 2:14'>2Pe 2:14</a>; (h) spiritual relationship, <a href='B:620 2:1'>2Ti 2:1</a>, <a href='B:640 1:10'>Phm 1:10</a>. See DAUGHTER, SON. <p/> <2,,5040, teknion><p/> "a little child," a diminutive of No. 1, is used only figuratively in the NT, and always in the plural. It is found frequently in 1 John, see <a href='B:690 2:1'>1Jo 2:1</a>, <a href='B:690 2:12'>1Jo 2:12</a>, <a href='B:690 2:28'>1Jo 2:28</a>, <a href='B:690 3:7'>1Jo 3:7</a>, <a href='B:690 3:18'>1Jo 3:18</a>, <a href='B:690 4:4'>1Jo 4:4</a>, <a href='B:690 5:21'>1Jo 5:21</a>; elsewhere, once in John's Gospel, <a href='B:500 13:33'>Joh 13:33</a>, once in Paul's Epistles, <a href='B:550 4:19'>Gal 4:19</a>. It is a term of affection by a teacher to his disciples under circumstances requiring a tender appeal, e.g., of Christ to the Twelve just before His death; the Apostle John used it in warning believers against spiritual dangers; Paul, because of the deadly errors of Judaism assailing the Galatian churches. Cp. his use of teknon in <a href='B:550 4:28'>Gal 4:28</a>. <p/> <3,,5207, huios><p/> "a son," is always so translated in the RV, except in the phrase "children of Israel," e.g., <a href='B:470 27:9'>Mat 27:9</a>; and with reference to a foal, <a href='B:470 21:5'>Mat 21:5</a>. The AV does not discriminate between teknon and huios. In the First Epistle of John, the Apostle reserves the word for the Son of God. See teknia, "little children" (above), and tekna, "children," in <a href='B:500 1:12'>Joh 1:12</a>, <a href='B:500 11:52'>Joh 11:52</a>. See paidion (below). For the other use of huios, indicating the quality of that with which it is connected, see SON. <p/> <4,,3816, pais><p/> signifies (a) "a child in relation to descent," (b) "a boy or girl in relation to age," (c) "a servant, attendant, maid, in relation to condition." As an instance of (a) see <a href='B:470 21:15'>Mat 21:15</a>, "children," and <a href='B:510 20:12'>Act 20:12</a> (RV "lad"). In regard to (b) the RV has "boy" in <a href='B:470 17:18'>Mat 17:18</a>, <a href='B:490 9:42'>Luk 9:42</a>. In <a href='B:490 2:43'>Luk 2:43</a> it is used of the Lord Jesus. In regard to (c), see <a href='B:470 8:6'>Mat 8:6</a>, <a href='B:470 8:8'>Mat 8:8</a>, <a href='B:470 8:13'>Mat 8:13</a>, etc. As to (a) note <a href='B:470 2:16'>Mat 2:16</a>, RV, "male children. See MAID, MANSERVANT, SERVANT, SON, YOUNG MAN. <p/> <5,,3813, paidion><p/> a diminutive of pais, signifies "a little or young child;" it is used of an infant just born, <a href='B:500 16:21'>Joh 16:21</a>; of a male child recently born, e.g., <a href='B:470 2:8'>Mat 2:8</a>, <a href='B:650 11:23'>Heb 11:23</a>; of a more advanced child, <a href='B:480 9:24'>Mar 9:24</a>; of a son, <a href='B:500 4:49'>Joh 4:49</a>; of a girl, <a href='B:480 1:5-41'>Mar 1:5-41</a>; in the plural, of "children," e.g., <a href='B:470 14:21'>Mat 14:21</a>. It is used metaphorically of believers who are deficient in spiritual understanding, <a href='B:530 14:20'>1Co 14:20</a>, and in affectionate and familiar address by the Lord to His disciples, almost like the Eng., "lads," <a href='B:500 21:5'>Joh 21:5</a>; by the Apostle John to the youngest believers in the family of God, <a href='B:690 2:13'>1Jo 2:13</a>, <a href='B:690 2:18'>1Jo 2:18</a>; there it is to be distinguished from teknia, which term he uses in addressing all his readers (<a href='B:690 2:1'>1Jo 2:1</a>, <a href='B:690 2:12'>1Jo 2:12</a>, <a href='B:690 2:28'>1Jo 2:28</a>; see teknia, above). See DAMSEL. <p/> Note: The adverb paidiothen, "from (or of) a child," is found in <a href='B:480 9:21'>Mar 9:21</a>. <p/> <6,,3808, paidarion><p/> another diminutive of pais, is used of "boys and girls," in <a href='B:470 11:16'>Mat 11:16</a> (the best texts have paidiois here), and a "lad," <a href='B:500 6:9'>Joh 6:9</a>; the tendency in colloquial Greek was to lose the diminutive character of the word. <p/> <7,,3516, nepios><p/> lit., "not-speaking" (from ne, a negative, and epos, a word is rendered "childish" in <a href='B:530 13:11'>1Co 13:11</a>; see BABE. <p/> <8,,3439, monogenes><p/> lit., "only-begotten," is translated "only child" in <a href='B:490 9:38'>Luk 9:38</a>. See ONLY, ONLY-BEGOTTEN. <p/> <9,,5042, teknogonia><p/> teknon and a root gen--, whence gennao, "to beget," denotes "bearing children," implying the duties of motherhood, <a href='B:610 2:15'>1Ti 2:15</a>. <p/> <A-1,Verb,3515, nepiazo><p/> "to be a babe," is used in <a href='B:530 14:20'>1Co 14:20</a>, "(in malice) be ye babes" (akin to No. 7, above). <p/> <A-2,Verb,5044, teknotropheo><p/> "to rear young," teknon, and trepho, "to rear," signifies "to bring up children," <a href='B:610 5:10'>1Ti 5:10</a>. <p/> <A-3,Verb,5041, teknogoneo><p/> "to bear children" (teknon, and gennao, "to beget"), see No. 9 above, is found in <a href='B:610 5:14'>1Ti 5:14</a>. <p/> <B-1,Adjective,1471, enkuos><p/> denotes "great with child" (en, "in," and kuo, "to conceive"), <a href='B:490 2:5'>Luk 2:5</a>. <p/> <B-2,Adjective,5388, philoteknos><p/> from phileo, "to love," and teknon, signifies "loving one's children," <a href='B:630 2:4'>Tit 2:4</a>. <p/> <B-3,Adjective,815, ateknos><p/> from a, negative, and teknon, signifies "childless," <a href='B:490 1:20-30'>Luk 1:20-30</a>. <p/> Notes: (1) For brephos, "a new born babe," always rendered "babe" or "babes" in the RV (AV, "young children," <a href='B:510 7:19'>Act 7:19</a>; "child," <a href='B:620 3:15'>2Ti 3:15</a>), see under BABE. <p/> (2) Huiothesia, "adoption of children," in the AV of <a href='B:560 1:5'>Eph 1:5</a>, is corrected to "adoption as sons" in the RV. See on ADOPTION.


topic: Choice, Choose, Chosen
definition:
<b>Choice, Choose, Chosen</b> <A-1,Verb,1586, eklego><p/> "to pick out, select," means, in the Middle Voice, "to choose for oneself," not necessarily implying the rejection of what is not chosen, but "choosing" with the subsidiary ideas of kindness of favor or love, <a href='B:480 13:20'>Mar 13:20</a>, <a href='B:490 6:13'>Luk 6:13</a>, <a href='B:490 9:35'>Luk 9:35</a> (RV); <a href='B:490 10:42'>Luk 10:42</a>, <a href='B:490 14:7'>Luk 14:7</a>, <a href='B:500 6:70'>Joh 6:70</a>, <a href='B:500 13:18'>Joh 13:18</a>, <a href='B:500 15:16'>Joh 15:16</a>, <a href='B:500 15:19'>Joh 15:19</a>, <a href='B:510 1:2'>Act 1:2</a>, <a href='B:510 1:24'>Act 1:24</a>, <a href='B:510 6:5'>Act 6:5</a>, <a href='B:510 13:17'>Act 13:17</a>, <a href='B:510 15:22'>Act 15:22</a>, <a href='B:510 15:25'>Act 15:25</a>; in <a href='B:510 15:7'>Act 15:7</a> it is rendered "made choice;" <a href='B:530 1:1-28'>1Co 1:1-28</a>, <a href='B:560 1:4'>Eph 1:4</a>, <a href='B:660 2:5'>Jam 2:5</a>. <p/> <A-2,Verb,1951, epilego><p/> in the Middle Voice, signifies "to choose," either in addition or in succession to another. It has this meaning in <a href='B:510 15:40'>Act 15:40</a>, of Paul's choice of Silas. For its other meaning, "to call or name," <a href='B:500 5:2'>Joh 5:2</a>, see CALL. <p/> <A-3,Verb,138, haireo><p/> "to take," is used in the Middle Voice only, in the sense of taking for oneself, choosing, <a href='B:600 2:13'>2Th 2:13</a>, of a "choice" made by God (as in <a href='B:50 1:7-7'>Deu 1:7-7</a>, <a href='B:50 26:18'>Deu 26:18</a>, Sept.); in <a href='B:570 1:22'>Phi 1:22</a>, <a href='B:650 11:25'>Heb 11:25</a>, of human "choice." Its special significance is to select rather by the act of taking, than by showing preference or favor. <p/> <A-4,Verb,140, hairetizo><p/> akin to the verbal adjective hairetos, "that which may be taken" (see No.3), signifies "to take," with the implication that what is taken is eligible or suitable; hence, "to choose," by reason of this suitability, <a href='B:470 12:18'>Mat 12:18</a>, of God's delight in Christ as His "choosen." It is frequent in the Sept., e.g., <a href='B:10 30:20'>Gen 30:20</a>, <a href='B:40 14:8'>Num 14:8</a>, <a href='B:230 25:12'>Psa 25:12</a>, <a href='B:230 119:30'>Psa 119:30</a>, <a href='B:230 119:173'>Psa 119:173</a>, <a href='B:230 1:132-14'>Psa 1:132-14</a>, <a href='B:350 4:18'>Hos 4:18</a>, <a href='B:440 2:23'>Hag 2:23</a> ("he hath chosen the Canaanites"); <a href='B:450 1:17'>Zec 1:17</a>, <a href='B:450 2:12'>Zec 2:12</a>, <a href='B:460 3:17'>Mal 3:17</a>. <p/> <A-5,Verb,5500, cheirotoneo><p/> see APPOINT, NO. 11. <p/> <A-6,Verb,4401, procheirotoneo><p/> signifies "to choose before," <a href='B:510 10:41'>Act 10:41</a>, where it is used of a choice made before by God. <p/> Notes: (1) For procheirizo see APPOINT, No. 12. <p/> (2) Stratologeo, in <a href='B:620 2:4'>2Ti 2:4</a> (AV, "chosen to be a soldier"), signifies to enroll as a soldier (RV). See SOLDIER. <p/> <B-1,Adjective,1588, eklektos><p/> akin to A, No. 1, signifies "chosen out, select," e.g., <a href='B:470 22:14'>Mat 22:14</a>, <a href='B:490 23:35'>Luk 23:35</a>, <a href='B:520 16:13'>Rom 16:13</a> (perhaps in the sense of "eminent"); <a href='B:730 17:14'>Rev 17:14</a>. In <a href='B:670 2:4'>1Pe 2:4</a>, <a href='B:670 2:9'>1Pe 2:9</a>, the RV translates it "elect." See ELECT. <p/> <C-1,Noun,1589, ekloge><p/> akin to A, No. 1 and B, "a picking out, choosing" (Eng., "eclogue"), is translated "chosen" in <a href='B:510 9:15'>Act 9:15</a>, lit., "he is a vessel of choice unto Me." In the six other places where this word is found it is translated "election." See ELECTION.


topic: Choke
definition:
<b>Choke</b> <1,,4155, pnigo><p/> is used, in the Passive Voice, of "perishing by drowning," <a href='B:480 5:13'>Mar 5:13</a>; in the Active, "to seize a person's throat, to throttle," <a href='B:470 18:28'>Mat 18:28</a>. See THROAT. <p/> <2,,638, apopnigo><p/> a strengthened form of No. 1 (apo, "from," intensive; cp. Eng., "to choke off"), is used metaphorically, of "thorns crowding out seed sown and preventing its growth," <a href='B:470 13:7'>Mat 13:7</a>, <a href='B:490 8:7'>Luk 8:7</a>. It is Luke's word for "suffocation by drowning," <a href='B:490 8:33'>Luk 8:33</a> (cp. <a href='B:480 5:13'>Mar 5:13</a>, above). <p/> <3,,4846, sumpnigo><p/> gives the suggestion of "choking together" (sun, "with"), i.e., by crowding, <a href='B:470 13:22'>Mat 13:22</a>, <a href='B:480 4:7'>Mar 4:7</a>, <a href='B:480 4:19'>Mar 4:19</a>, <a href='B:490 8:14'>Luk 8:14</a>. It is used in <a href='B:490 8:42'>Luk 8:42</a>, of the crowd that thronged the Lord, almost, so to speak, to suffocation.


topic: Christ
definition:
<b>Christ</b> <1,,5547, christos><p/> "anointed," translates, in the Sept., the word "Messiah," a term applied to the priests who were anointed with the holy oil, particularly the high priest, e.g., <a href='B:30 4:3'>Lev 4:3</a>, <a href='B:30 4:5'>Lev 4:5</a>, <a href='B:30 4:16'>Lev 4:16</a>. The prophets are called hoi christoi Theou, "the anointed of God," <a href='B:230 105:15'>Psa 105:15</a>. A king of Israel was described upon occassion as christos tou Kuriou, "the anointed of the Lord," <a href='B:90 2:10'>1Sa 2:10</a>, <a href='B:90 2:35'>1Sa 2:35</a>, <a href='B:100 1:14'>2Sa 1:14</a>, <a href='B:230 2:2'>Psa 2:2</a>, <a href='B:230 18:50'>Psa 18:50</a>, <a href='B:420 3:13'>Hab 3:13</a>; the term is used even of Cyrus, <a href='B:290 45:1'>Isa 45:1</a>. <p/> The title ho Christos, "the Christ," is not used of Christ in the Sept. version of the inspired books of the OT. In the NT the word is frequently used with the article, of the Lord Jesus, as an appellative rather than a title, e.g., <a href='B:470 2:4'>Mat 2:4</a>, <a href='B:510 2:31'>Act 2:31</a>; without the article, <a href='B:490 2:11'>Luk 2:11</a>, <a href='B:490 23:2'>Luk 23:2</a>, <a href='B:500 1:41'>Joh 1:41</a>. Three times the title was expressly accepted by the Lord Himself, <a href='B:470 16:17'>Mat 16:17</a>, <a href='B:480 1:14-62'>Mar 1:14-62</a>, <a href='B:500 4:26'>Joh 4:26</a>. <p/> It is added as an appellative to the proper name "Jesus," e.g., <a href='B:500 17:3'>Joh 17:3</a>, the only time when the Lord so spoke of Himself; <a href='B:510 9:34'>Act 9:34</a>, <a href='B:530 3:11'>1Co 3:11</a>, <a href='B:690 5:6'>1Jo 5:6</a>. It is distinctly a proper name in many passages, whether with the article, e.g., <a href='B:470 1:17'>Mat 1:17</a>, <a href='B:470 11:2'>Mat 11:2</a>, <a href='B:520 7:4'>Rom 7:4</a>, <a href='B:520 9:5'>Rom 9:5</a>, <a href='B:520 15:19'>Rom 15:19</a>, <a href='B:530 1:6'>1Co 1:6</a>, or without the article, <a href='B:480 9:41'>Mar 9:41</a>, <a href='B:520 6:4'>Rom 6:4</a>, <a href='B:520 8:9'>Rom 8:9</a>, <a href='B:520 8:17'>Rom 8:17</a>, <a href='B:530 1:12'>1Co 1:12</a>, <a href='B:550 2:16'>Gal 2:16</a>. The single title Christos is sometimes used without the article to signify the One who by His Holy Spirit and power indwells believers and molds their character in conformity to His likeness, <a href='B:520 8:10'>Rom 8:10</a>, <a href='B:550 2:20'>Gal 2:20</a>, <a href='B:550 4:19'>Gal 4:19</a>, <a href='B:560 3:17'>Eph 3:17</a>. As to the use or absence of the article, the title with the article specifies the Lord Jesus as "the Christ;" the title without the article stresses His character and His relationship with believers. Again, speaking generally, when the title is the subject of a sentence it has the article; when it forms part of the predicate the article is absent. See also JESUS.


topic: Christian
definition:
<b>Christian</b> <1,,5546, christianos><p/> "Christian," a word formed after the Roman style, signifying an adherent of Jesus, was first applied to such by the Gentiles and is found in <a href='B:510 11:26'>Act 11:26</a>, <a href='B:510 26:28'>Act 26:28</a>, <a href='B:670 4:16'>1Pe 4:16</a>. <p/> Though the word rendered "were called" in <a href='B:510 11:26'>Act 11:26</a> (see under CALL) might be used of a name adopted by oneself or given by others, the "Christians" do not seem to have adopted it for themselves in the times of the Apostles. In <a href='B:670 4:16'>1Pe 4:16</a>, the Apostle is speaking from the point of view of the persecutor; cp. "as a thief," "as a murderer." Nor is it likely that the appellation was given by Jews. As applied by Gentiles there was no doubt an implication of scorn, as in Agrippa's statement in <a href='B:510 26:28'>Act 26:28</a>. Tacitus, writing near the end of the first century, says, "The vulgar call them Christians. The author or origin of this denomination, Christus, had, in the reign of Tiberius, been executed by the procurator, Pontius Pilate" (Annals xv. 44). From the second century onward the term was accepted by believers as a title of honor.


topic: Christs (false)
definition:
<b>Christs (false)</b> <1,,5580, pseudochristos><p/> denotes "one who falsely lays claim to the name and office of the Messiah," <a href='B:470 24:24'>Mat 24:24</a>, <a href='B:480 13:22'>Mar 13:22</a>. See Note under ANTICHRIST.


topic: Chrysolite
definition:
<b>Chrysolite</b> <1,,5555, chrusolithos><p/> lit., "a gold stone" (chrusos, "gold," lithos, "a stone"), is the name of a precious stone of a gold color, now called "a topaz," <a href='B:730 21:20'>Rev 21:20</a> (see also <a href='B:20 28:20'>Exo 28:20</a>, <a href='B:330 28:13'>Eze 28:13</a>).


topic: Chrysoprasus
definition:
<b>Chrysoprasus</b> <1,,5556, chrusoprasos><p/> from (chrusos, "gold," and prasos, "a leek"), is a precious stone like a leek in color, a translucent, golden green. Pliny reckons it among the beryls. The word occurs in <a href='B:730 21:20'>Rev 21:20</a>.


topic: Cinnamon
definition:
<b>Cinnamon</b> <1,,2792, kinnamomon><p/> is derived from an Arabic word signifying "to emit a smell;" the substance was an ingredient in the holy oil for anointing, <a href='B:20 30:23'>Exo 30:23</a>. See also <a href='B:240 7:17'>Pro 7:17</a>, <a href='B:260 4:14'>Son 4:14</a>. In the NT it is found in <a href='B:730 18:13'>Rev 18:13</a>. The cinnamon of the present day is the inner bark of an aromatic tree called canella zeylanica.


topic: Circuit
definition:
<b>Circuit</b> <1,,4022, perierchomai><p/> "to go about" (peri, "about," erchomai, "to go"), is said of "navigating a ship under difficulty owing to contrary winds," <a href='B:510 28:13'>Act 28:13</a>, RV, "we made a circuit," for AV, "we fetched a compass." See COMPASS, STROLLING, WANDER.


topic: Circumcision, Uncircumcision, Circumcise
definition:
<b>Circumcision, Uncircumcision, Circumcise</b> <A-1,Noun,4061, peritome><p/> lit., "a cutting round, circumcision" (the verb is peritemno), was a rite enjoined by God upon Abraham and his male descendants and dependents, as a sign of the covenant made with him, Gen. 17; <a href='B:510 7:8'>Act 7:8</a>, <a href='B:520 4:11'>Rom 4:11</a>. Hence Israelites termed Gentiles "the uncircumcised," <a href='B:70 15:18'>Jdg 15:18</a>, <a href='B:100 1:20'>2Sa 1:20</a>. So in the NT, but without the suggestion of contempt, e.g., <a href='B:520 2:26'>Rom 2:26</a>, <a href='B:560 2:11'>Eph 2:11</a>. <p/> The rite had a moral significance, <a href='B:20 6:12'>Exo 6:12</a>, <a href='B:20 6:30'>Exo 6:30</a>, where it is metaphorically applied to the lips; so to the ear, <a href='B:300 6:10'>Jer 6:10</a>, and the heart, <a href='B:50 30:6'>Deu 30:6</a>, <a href='B:300 4:4'>Jer 4:4</a>. Cp. <a href='B:300 1:9-26'>Jer 1:9-26</a>. It refers to the state of "circumcision," in <a href='B:520 1:2-28'>Rom 1:2-28</a>, <a href='B:520 3:1'>Rom 3:1</a>, <a href='B:520 4:10'>Rom 4:10</a>, <a href='B:530 7:19'>1Co 7:19</a>, <a href='B:550 5:6'>Gal 5:6</a>, <a href='B:550 6:15'>Gal 6:15</a>, <a href='B:580 3:11'>Col 3:11</a>. <p/> "In the economy of grace no account is taken of any ordinance performed on the flesh; the old racial distinction is ignored in the preaching of the Gospel, and faith is the sole condition upon which the favor of God in salvation is to be obtained, <a href='B:520 1:10-13'>Rom 1:10-13</a>, <a href='B:530 7:19'>1Co 7:19</a>. See also <a href='B:520 1:4-12'>Rom 1:4-12</a>" * [* From Notes on Galations by Hogg and Vine, p.69.] <p/> Upon the preaching of the Gospel to, and the conversion of, Gentiles, a sect of Jewish believers arose who argued that the Gospel, without the fulfillment of "circumcision," would make void the Law and make salvation impossible, <a href='B:510 15:1'>Act 15:1</a>. Hence this party was known as "the circumcision," <a href='B:510 10:45'>Act 10:45</a>, <a href='B:510 11:2'>Act 11:2</a>, <a href='B:550 2:12'>Gal 2:12</a>, <a href='B:580 4:11'>Col 4:11</a>, <a href='B:630 1:10'>Tit 1:10</a> (the term being used by metonymy, the abstract being put for the concrete, as with the application of the word to Jews generally, <a href='B:520 3:30'>Rom 3:30</a>, <a href='B:520 4:9'>Rom 4:9</a>, <a href='B:520 4:12'>Rom 4:12</a>, <a href='B:520 15:8'>Rom 15:8</a>, <a href='B:550 1:2-9'>Gal 1:2-9</a>, <a href='B:560 2:11'>Eph 2:11</a>). It is used metaphorically and spiritually of believers with reference to the act, <a href='B:580 2:11'>Col 2:11</a>, <a href='B:520 2:29'>Rom 2:29</a>; to the condition, <a href='B:570 3:3'>Phi 3:3</a>. <p/> The Apostle Paul's defense of the truth, and his contention against this propaganda, form the main subject of the Galatian epistle. Cp. katatome, "concision," <a href='B:570 3:2'>Phi 3:2</a>. See CONCISION. <p/> <A-2,Noun,203, akrobustia><p/> "uncircumcision," is used (a) of the physical state, in contrast to the act of "circumcision," <a href='B:510 11:3'>Act 11:3</a> (lit., "having uncircumcision"); <a href='B:520 1:2-26'>Rom 1:2-26</a>, <a href='B:520 1:4-11'>Rom 1:4-11</a> ("through they be in uncircumcision," RV), <a href='B:520 4:12'>Rom 4:12</a>, <a href='B:530 1:7-19'>1Co 1:7-19</a>, <a href='B:550 5:6'>Gal 5:6</a>, <a href='B:550 6:15'>Gal 6:15</a>, <a href='B:580 3:11'>Col 3:11</a>; (b) by metonymy, for Gentiles, e.g., <a href='B:520 1:2-27'>Rom 1:2-27</a>, <a href='B:520 3:30'>Rom 3:30</a>, <a href='B:520 4:9'>Rom 4:9</a>, <a href='B:550 2:7'>Gal 2:7</a>, <a href='B:560 2:11'>Eph 2:11</a>; (d) in a metaphorical or transferred sense, of the moral condition in which the corrupt desires of the flesh still operate, <a href='B:580 2:13'>Col 2:13</a>. <p/> Note: In <a href='B:520 4:11'>Rom 4:11</a>, the phrase "though they be in uncircumcision" translates the Greek phrase di' akrobustias, lit., "through uncircumcision;" here dia has the local sense of proceeding from and passing out. <p/> <B-1,Adjective,564, aperitmetos><p/> "uncircumcised" (a, negative, peri, "around," temno, "to cut"), is used in <a href='B:510 7:51'>Act 7:51</a>, metaphorically, of "heart and ears." <p/> <C-1,Verb,4059, peritemno><p/> to circumcise," is used (a) lit., e.g., <a href='B:490 1:59'>Luk 1:59</a>, <a href='B:490 2:21'>Luk 2:21</a>; of receiving circumcision, <a href='B:550 1:5-3'>Gal 1:5-3</a>, <a href='B:550 6:13'>Gal 6:13</a>, RV; (b) metaphorically, of spiritual circumcision, <a href='B:580 2:11'>Col 2:11</a>. <p/> <C-2,Verb,1986, epispaomai><p/> lit., "to draw over, to become uncircumcised," as if to efface Judaism, appears in <a href='B:530 7:18'>1Co 7:18</a>.


topic: Citizen, Citizenship
definition:
<b>Citizen, Citizenship</b> <1,,4177, polites><p/> "a member of a city or state, or the inhabitant of a country or district," <a href='B:490 15:15'>Luk 15:15</a>, is used elsewhere in <a href='B:490 19:14'>Luk 19:14</a>, <a href='B:510 21:39'>Act 21:39</a>, and, in the most authentic mss., in <a href='B:650 8:11'>Heb 8:11</a> (where some texts have plesion, "a neighbor"). Apart from <a href='B:650 8:11'>Heb 8:11</a>, the word occurs only in the writings of Luke (himself a Greek). <p/> <2,,4847, sumpolites><p/> sun, "with," and No. 1, denotes "a fellow-citizen," i.e., possessing the same "citizenship," <a href='B:560 2:19'>Eph 2:19</a>, used metaphorically in a spiritual sense. <p/> <3,,4174, politeia><p/> signifies (a) "the relation in which a citizen stands to the state, the condition of a citizen, citizenship," <a href='B:510 22:28'>Act 22:28</a>, "with a great sum obtained I this citizenship" (AV, "freedom"). While Paul's "citizenship" of Tarsus was not of advantage outside that city, yet his Roman "citizenship" availed throughout the Roman Empire and, besides private rights, included (1) exemption from all degrading punishments; (2) a right of appeal to the emperor after a sentence; (3) a right to be sent to Rome for trial before the emperor if charged with a capital offense. Paul's father might have obtained "citizenship" (1) by manumission; (2) as a reward of merit; (3) by purchase; the contrast implied in <a href='B:510 22:28'>Act 22:28</a> is perhaps against the last mentioned; (b) "a civil polity, the condition of a state, a commonwealth," said of Israel, <a href='B:560 2:12'>Eph 2:12</a>. See COMMONWEALTH. <p/> <4,,4175, politeuma><p/> signifies "the condition, or life, of a citizen, citizenship;" it is said of the heavenly status of believers, <a href='B:570 3:20'>Phi 3:20</a>, "our citizenship (AV, "conversation") is in Heaven." The RV marg. gives the alternative meaning, "commonwealth," i.e., community. See COMMONWEALTH, FREEDOM. <p/> Note: Politeuo, <a href='B:570 1:27'>Phi 1:27</a>, signifies "to be a polites" (see No. 1), and is used in the Middle Voice, signifying, metaphorically, conduct characteristic of heavenly "citizenship," RV, "let your manner of life (AV, "conversation") be worthy (marg., "behave as citizens worthily") of the Gospel of Christ." In <a href='B:510 23:1'>Act 23:1</a> it is translated "I have lived." See CONVERSATION, LIVE.


topic: City
definition:
<b>City</b> <1,,4172, polis><p/> primarily "a town enclosed with a wall" (perhaps from a root ple--, signifying "fullness," whence also the Latin pleo, "to fill," Eng., "polite, polish, politic, etc."), is used also of the heavenly Jerusalem, the abode and community of the redeemed, <a href='B:650 11:10'>Heb 11:10</a>, <a href='B:650 11:16'>Heb 11:16</a>, <a href='B:650 12:22'>Heb 12:22</a>, <a href='B:650 13:14'>Heb 13:14</a>. In the Apocalypse it signifies the visible capital of the Heavenly Kingdom, as destined to descend to earth in a coming age, e.g., <a href='B:730 3:12'>Rev 3:12</a>, <a href='B:730 21:2'>Rev 21:2</a>, <a href='B:730 21:14'>Rev 21:14</a>, <a href='B:730 21:19'>Rev 21:19</a>. by metonymy the word stands for the inhabitants, as in the English use, e.g., <a href='B:470 8:34'>Mat 8:34</a>, <a href='B:470 12:25'>Mat 12:25</a>, <a href='B:470 21:10'>Mat 21:10</a>, <a href='B:480 1:33'>Mar 1:33</a>, <a href='B:510 13:44'>Act 13:44</a>. <p/> Note: In <a href='B:510 16:13'>Act 16:13</a>, the most authentic mss. have pule, "gate," RV, "without the gate."


topic: Clamor
definition:
<b>Clamor</b> <1,,2906, krauge><p/> an onomatopoeic word, imitating the raven's cry, akin to krazo and kraugazo, "to cry," denotes "an outcry," "clamor," <a href='B:510 23:9'>Act 23:9</a>, RV; <a href='B:560 4:31'>Eph 4:31</a>, where it signifies "the tumult of controversy." See CRY.


topic: Clanging
definition:
<b>Clanging</b> <1,,214, alalazo><p/> an onomatopoeic word, from the battle-cry, alala, is used of "raising the shout of battle," <a href='B:60 6:20'>Jos 6:20</a>; hence, "to make a loud cry or shout," e.g., <a href='B:230 47:1'>Psa 47:1</a>; "to wail," <a href='B:300 29:2'>Jer 29:2</a>; in the NT, in <a href='B:480 5:38'>Mar 5:38</a>, of wailing mourners; in <a href='B:530 13:1'>1Co 13:1</a>, of the "clanging" of cymbals (AV, "tinkling").


topic: Clay
definition:
<b>Clay</b> <1,,4081, pelos><p/> "clay," especially such as was used by a mason or potter, is used of moist "clay," in <a href='B:500 9:6'>Joh 9:6</a>, <a href='B:500 9:11'>Joh 9:11</a>, <a href='B:500 1:9-15'>Joh 1:9-15</a>, in connection with Christ's healing the blind man; in <a href='B:520 9:21'>Rom 9:21</a>, of potter's "clay," as to the potter's right over it as an illustration of the prerogatives of God in His dealings with men.


topic: Clean, Cleanness, Cleanse, Cleansing
definition:
<b>Clean, Cleanness, Cleanse, Cleansing</b> <A-1,Adjective,2513, katharos><p/> "free from impure admixture, without blemish, spotless," is used (a) physically, e.g., <a href='B:470 23:26'>Mat 23:26</a>, <a href='B:470 27:59'>Mat 27:59</a>, <a href='B:500 13:10'>Joh 13:10</a> (where the Lord, speaking figuratively, teaches that one who has been entirely "cleansed," needs not radical renewal, but only to be "cleansed" from every sin into which he may fall); <a href='B:500 15:3'>Joh 15:3</a>, <a href='B:650 10:22'>Heb 10:22</a>, <a href='B:730 15:6'>Rev 15:6</a>, <a href='B:730 19:8'>Rev 19:8</a>, <a href='B:730 19:14'>Rev 19:14</a>, <a href='B:730 21:18'>Rev 21:18</a>, <a href='B:730 21:21'>Rev 21:21</a>; (b) in a Levitical sense, <a href='B:520 14:20'>Rom 14:20</a>, <a href='B:630 1:15'>Tit 1:15</a>, "pure;" (c) ethically, with the significance free from corrupt desire, from guilt, <a href='B:470 5:8'>Mat 5:8</a>, <a href='B:500 1:13-11'>Joh 1:13-11</a>, <a href='B:510 20:26'>Act 20:26</a>, <a href='B:610 1:5'>1Ti 1:5</a>, <a href='B:610 3:9'>1Ti 3:9</a>, <a href='B:620 1:3'>2Ti 1:3</a>, <a href='B:620 2:22'>2Ti 2:22</a>, <a href='B:630 1:15'>Tit 1:15</a>, <a href='B:660 1:27'>Jam 1:27</a>; blameless, innocent (a rare meaning for this word), <a href='B:510 18:6'>Act 18:6</a>; (d) in a combined Levitical and ethical sense ceremonially, <a href='B:490 11:41'>Luk 11:41</a>, "all things are clean unto you." See CLEAR, C, Note (2), PURE. <p/> <B-1,Verb,2511, katharizo><p/> akin to A, signifies (1) "to make clean, to cleanse" (a) from physical stains and dirt, as in the case of utensils, <a href='B:470 23:25'>Mat 23:25</a> (figuratively in <a href='B:470 23:26'>Mat 23:26</a>); from disease, as of leprosy, <a href='B:470 8:2'>Mat 8:2</a>; (b) in a moral sense, from the defilement of sin, <a href='B:510 15:9'>Act 15:9</a>, <a href='B:540 7:1'>2Co 7:1</a>, <a href='B:650 9:14'>Heb 9:14</a>, <a href='B:660 4:8'>Jam 4:8</a>, "cleanse" from the guilt of sin, <a href='B:560 5:26'>Eph 5:26</a>, <a href='B:690 1:7'>1Jo 1:7</a>; (2) "to pronounce clean in a Levitical sense," <a href='B:480 7:19'>Mar 7:19</a>, RV; <a href='B:510 10:15'>Act 10:15</a>, <a href='B:510 11:9'>Act 11:9</a>; "to consecrate by cleansings," <a href='B:650 1:9-23'>Heb 1:9-23</a>, <a href='B:650 10:2'>Heb 10:2</a>. See PURGE, PURIFY. <p/> <B-2,Verb,1245, diakatharizo><p/> "to cleanse thoroughly," is used in <a href='B:470 3:12'>Mat 3:12</a>, RV. <p/> Note: For kathairo, <a href='B:500 15:2'>Joh 15:2</a>, RV, See PURGE, No. 1. For diakathairo, <a href='B:490 3:17'>Luk 3:17</a>, RV, see PURGE, No. 3. <p/> <C-1,Noun,2512, katharismos><p/> akin to A, denotes "cleansing," (a) both the action and its results, in the Levitical sense, <a href='B:480 1:44'>Mar 1:44</a>, <a href='B:490 2:22'>Luk 2:22</a>, "purification;" <a href='B:490 5:14'>Luk 5:14</a>, "cleansing;" <a href='B:500 2:6'>Joh 2:6</a>, <a href='B:500 3:25'>Joh 3:25</a>, "purifying;" (b) in the moral sense, from sins, <a href='B:650 1:3'>Heb 1:3</a>, <a href='B:680 1:9'>2Pe 1:9</a>, RV, "cleansing." See PURGE, PURIFICATION, PURIFYING. <p/> <C-2,Noun,2514, katharotes><p/> akin to B, "cleannes, purity," is used in the Levitical sense in <a href='B:650 9:13'>Heb 9:13</a>, RV, "cleanness." See PURIFY. <p/> Note: In <a href='B:680 2:18'>2Pe 2:18</a>, some inferior mss. have ontos, "certainly" (AV, "clean"), for oligos, "scarcely" (RV, "just").


topic: Clear, Clearing, Clearly
definition:
<b>Clear, Clearing, Clearly</b> <A-1,Verb,2929, krustallizo><p/> "to shine like crystal, to be of crystalline brightness, or transparency," is found in <a href='B:730 21:11'>Rev 21:11</a>, "clear as crystal." The verb may, however, have a transitive force, signifying "to crystallize or cause to become like crystal." In that case it would speak of Christ (since He is the "Lightgiver," see the preceding part of the verse), as the One who causes the saints to shine in His own likeness. <p/> <B-1,Adjective,2986, lampros><p/> is said of crystal, <a href='B:730 22:1'>Rev 22:1</a>, AV, "clear," RV, "bright. See BRIGHT, GAY, GOODLY, GORGEOUS, WHITE. <p/> Note: The corresponding adverb lampros signifies "sumptuously." <p/> <C-1,Adverb,5081, telaugos><p/> from tele, "afar," and auge, "radiance," signifies "conspicuously, or clearly," <a href='B:480 8:25'>Mar 8:25</a>, of the sight imparted by Christ to one who had been blind. Some mss. have delaugos, "clearly" (delos, "clear"). <p/> Notes: (1) In <a href='B:540 7:11'>2Co 7:11</a>, AV, hagnos is rendered "clear." See PURE. <p/> (2) In <a href='B:730 21:18'>Rev 21:18</a>, katharos, ("pure," RV) is rendered "clear," in the AV. SEE CLEAN. <p/> (3) Apologia (Eng., "apology"), "a defense against an accusation," signifies, in <a href='B:540 7:11'>2Co 7:11</a>, a clearing of oneself. <p/> (4) For diablepo, "to see clearly," <a href='B:470 7:5'>Mat 7:5</a>, <a href='B:490 6:42'>Luk 6:42</a>, and kathorao, ditto, <a href='B:520 1:20'>Rom 1:20</a>, see SEE.


topic: Cleave, Clave
definition:
<b>Cleave, Clave</b> <1,,2853, kollao><p/> "to join fast together, to glue, cement," is primarily said of metals and other materials (from kolla, "glue"). In the NT it is used only in the Passive Voice, with reflexive force, in the sense of "cleaving unto," as of cleaving to one's wife, <a href='B:470 19:5'>Mat 19:5</a>; some mss. have the intensive verb No. 2, here; <a href='B:530 1:6-17'>1Co 1:6-17</a>, "joined." In the corresponding passage in <a href='B:480 10:7'>Mar 10:7</a>, the most authentic mss. omit the sentence. In <a href='B:490 10:11'>Luk 10:11</a> it is used of the "cleaving" of dust to the feet; in <a href='B:510 5:13'>Act 5:13</a>, <a href='B:510 8:29'>Act 8:29</a>, <a href='B:510 9:26'>Act 9:26</a>, <a href='B:510 10:28'>Act 10:28</a>, <a href='B:510 17:34'>Act 17:34</a>, in the sense of becoming associated with a person so as to company with him, or be on his side, said, in the last passage, of those in Athens who believed: in <a href='B:520 12:9'>Rom 12:9</a>, ethically, of "cleaving" to that which is good. For its use in <a href='B:730 18:5'>Rev 18:5</a> see REACH (RV, marg. "clave together"). See COMPANY, JOIN. <p/> <2,,4347, proskollao><p/> in the Passive Voice, used reflexively, "to cleave unto," is found in <a href='B:560 5:31'>Eph 5:31</a> (AV "joined to"). <p/> <3,,4357, prosmeno><p/> lit., "to abide with" (pros, "toward or with," and meno, "to abide"), is used of "cleaving" unto the Lord, <a href='B:510 11:23'>Act 11:23</a>. See ABIDE.


topic: Clemency
definition:
<b>Clemency</b> <1,,1932, epieikeia><p/> "mildness, gentleness, kindness" (what Matthew Arnold has called "sweet reasonableness"), is translated "clemency" in <a href='B:510 24:4'>Act 24:4</a>; elsewhere, in <a href='B:540 10:1'>2Co 10:1</a>, of the gentleness of Christ. See GENTLENESS. Cp. epieikes (see FORBEARANCE).


topic: Climb up
definition:
<b>Climb up</b> <1,,305, anabaino><p/> "to ascend," is used of climbing up, in <a href='B:490 19:4'>Luk 19:4</a>, <a href='B:500 10:1'>Joh 10:1</a>. See ARISE.


topic: Cloke (pretense)
definition:
<b>Cloke (pretense)</b> <1,,1942, epikalumma><p/> is "a covering, a means of hiding" (epi, "upon," kalupto, "to cover"); hence, "a pretext, a cloke, for wickedness," <a href='B:670 2:16'>1Pe 2:16</a>. In the Sept. it is used in <a href='B:20 26:14'>Exo 26:14</a>, <a href='B:20 39:21'>Exo 39:21</a>, "coverings;" <a href='B:100 17:19'>2Sa 17:19</a>, <a href='B:220 19:29'>Job 19:29</a>, "deceit." <p/> <2,,4392, prophasis><p/> either from pro, "before," and phaino, "to cause to appear shine," or, more probably, from pro, and phemi, "to say," is rendered "cloke" (of covetousness) in <a href='B:590 2:5'>1Th 2:5</a>; "excuse" in <a href='B:500 15:22'>Joh 15:22</a> (AV "cloke"); "pretense" in <a href='B:470 23:14'>Mat 23:14</a>, <a href='B:480 12:40'>Mar 12:40</a>, <a href='B:490 20:47'>Luk 20:47</a> (AV "show"); <a href='B:570 1:18'>Phi 1:18</a>; "color" in <a href='B:510 27:30'>Act 27:30</a>. It signifies the assuming of something so as to disguise one's real motives. See PRETENSE, SHOW.


topic: Close (Adverb)
definition:
<b>Close (Adverb)</b> <1,,788, asson><p/> the comparative degree of anchi, "near," is found in <a href='B:510 27:13'>Act 27:13</a> of sailing "close" by a place.


topic: Close (Verb)
definition:
<b>Close (Verb)</b> <1,,2576, kammuo><p/> derived by syncope (i.e., shortening and assimilation of t to m) from katamuo, i.e., kata, "down," and muo, from a root mu--, pronounced by closing the lips, denotes "to close down;" hence, "to shut the eyes," <a href='B:470 13:15'>Mat 13:15</a>, <a href='B:510 28:27'>Act 28:27</a>, in each place of the obstinacy of Jews in their opposition to the Gospel. <p/> <2,,4428, ptusso><p/> "to fold, double up," is used of a scroll of parchment, <a href='B:490 4:20'>Luk 4:20</a>. Cp. anaptusso, "to open up," <a href='B:490 4:17'>Luk 4:17</a>. <p/> Notes: (1) For "close-sealed," <a href='B:730 5:1'>Rev 5:1</a>, see SEAL. <p/> (2) In <a href='B:490 9:36'>Luk 9:36</a>, sigao, "to be silent," is translated "they kept it close," AV (RV, "they held their peace").


topic: Cloth
definition:
<b>Cloth</b> <1,,4470, rhakos><p/> denotes "a ragged garment, or a piece of cloth torn off, a rag," hence, a piece of "undressed cloth," <a href='B:470 9:16'>Mat 9:16</a>, <a href='B:480 2:21'>Mar 2:21</a>. <p/> Note: For other words, othonion, sindon, See LINEN, Nos. 1 and 3.


topic: Clothe
definition:
<b>Clothe</b> <1,,294, amphiennumi><p/> "to put clothes round" (amphi, "around," hennumi, "to clothe"), "to invest," signifies, in the Middle Voice, to put clothing on oneself, e.g., <a href='B:470 6:30'>Mat 6:30</a>, <a href='B:470 11:8'>Mat 11:8</a>, <a href='B:490 7:25'>Luk 7:25</a>, <a href='B:490 12:28'>Luk 12:28</a>. <p/> <2,,1746, enduo><p/> (Eng., "endue"), signifies "to enter into, get into," as into clothes, "to put on," e.g., <a href='B:480 1:6'>Mar 1:6</a>, <a href='B:490 8:27'>Luk 8:27</a> (in the best mss.); <a href='B:490 24:49'>Luk 24:49</a> (AV, "endued"); <a href='B:540 5:3'>2Co 5:3</a>, <a href='B:730 1:13'>Rev 1:13</a>, <a href='B:730 19:14'>Rev 19:14</a>. See ARRAY, ENDUE, PUT ON. <p/> <3,,1737, endidusko><p/> has the same meaning as No. 2; the termination, --sko suggests the beginning or progress of the action. The verb is used in the Middle Voice in <a href='B:490 16:19'>Luk 16:19</a> (of a rich man). Some mss. have it in <a href='B:490 8:27'>Luk 8:27</a>, for No. 2 (of a demoniac). In <a href='B:480 15:17'>Mar 15:17</a> the best texts have this verb (some have No. 2). See WEAR. <p/> <4,,1902, ependuo><p/> a strengthened form of No. 2, used in the Middle Voice, "to cause to be put on over, to be clothed upon," is found in <a href='B:540 5:2'>2Co 5:2</a>, <a href='B:540 5:4'>2Co 5:4</a>, of the future spiritual body of the redeemed. <p/> <5,,2439, himatizo><p/> means "to put on raiment" (see himation, below), <a href='B:480 5:15'>Mar 5:15</a>, <a href='B:490 8:35'>Luk 8:35</a>. <p/> <6,,4016, periballo><p/> "to cast around or about, to put on, array," or, in the Middle and Passive Voices, "to clothe oneself," e.g., <a href='B:470 25:36'>Mat 25:36</a>, <a href='B:470 25:38'>Mat 25:38</a>, <a href='B:470 25:43'>Mat 25:43</a>, is most frequent in the Apocalypse, where it is found some 12 times (see peribolaion, below). See CAST, No. 10, PUT, No. 9). <p/> Note: The verb enkomboomai, "to grid oneself with a thing," in <a href='B:670 5:5'>1Pe 5:5</a>, is rendered in the AV, "be clothed with."


topic: Clothing, Cloths, Clothes, Cloke, Coat
definition:
<b>Clothing, Cloths, Clothes, Cloke, Coat</b> <1,,534,phelones / phailones> probably by metathesis from phainoles (Latin paenula), "a mantle," denotes a traveling "cloak" for protection against stormy weather, <a href='B:620 4:13'>2Ti 4:13</a>. Some, however, regard it as a Cretan word for chiton, "a tunic." It certainly was not an ecclesiastical vestment. The Syriac renders it a case for writings (some regard it as a book-cover), an explanation noted by Chrysostom, but improbable. It may have been "a light mantle like a cashmere dust-cloak, in which the books and parchments were wrapped" (Mackie in Hastings' Dic. of the Bible). <p/> <2,,2440, himation><p/> "an outer garment, a mantle, thrown over the chiton." In the plural, "clothes" (the "cloke" and the tunic), e.g., <a href='B:470 17:2'>Mat 17:2</a>, <a href='B:470 26:65'>Mat 26:65</a>, <a href='B:470 27:31'>Mat 27:31</a>, <a href='B:470 27:35'>Mat 27:35</a>. See APPAREL, No. 2. <p/> <3,,5509, chiton><p/> denotes "the inner vest or undergarment," and is to be distinguished, as such, from the himation. The distinction is made, for instance, in the Lord's command in <a href='B:470 5:40'>Mat 5:40</a>, "If any man would go to law with thee, and take away thy coat (chiton), let him have thy cloke (himation) also." The order is reversed in <a href='B:490 6:29'>Luk 6:29</a>, and the difference lies in this, that in <a href='B:470 5:40'>Mat 5:40</a> the Lord is referring to a legal process, so the claimant is supposed to claim the inner garment, the less costly. The defendant is to be willing to let him have the more valuable one too. In the passage in Luke an act of violence is in view, and there is no mention of going to law. So the outer garment is the first one which would be seized. <p/> When the soldiers had crucified Jesus they took His garments (himation, in the plural), His outer garments, and the "coat," the chiton, the inner garment, which was without seam, woven from the top throughout, <a href='B:500 19:23'>Joh 19:23</a>. The outer garments were easily divisible among the four soldiers, but they could not divide the chiton without splitting it, so they cast lots for it. <p/> Dorcas was accustomed to make coats (chiton) and garments (himation), <a href='B:510 9:39'>Act 9:39</a>, that is, the close fitting undergarments and the long, flowing outer robes. A person was said to be "naked" (gumnos), whether he was without clothing, or had thrown off his outer garment, e.g., his ependutes, (No. 6, below), and was clad in a light undergarment, as was the case with Peter, in <a href='B:500 21:7'>Joh 21:7</a>. The high priest, in rending his clothes after the reply the Lord gave him in answer to his challenge, rent his undergarments (chiton), the more forcibly to express his assumed horror and indignation, <a href='B:480 14:63'>Mar 14:63</a>. In <a href='B:720 1:23'>Jud 1:23</a>, "the garment spotted by the flesh" is the chiton, the metaphor of the undergarment being appropriate; for it would be that which was brought into touch with the pollution of the flesh. <p/> <4,,2441, himatismos><p/> in form a collective word, denoting "vesture, garments," is used generally of "costly or stately raiment," the apparel of kings, of officials, etc. See <a href='B:490 7:25'>Luk 7:25</a>, where "gorgeously apparelled" is, lit., "in gorgeous vesture." See also <a href='B:510 20:33'>Act 20:33</a>, <a href='B:610 2:9'>1Ti 2:9</a>, "costly raiment." This is the word used of the Lord's white and dazzling raiment on the Mount of Transfiguration, <a href='B:490 9:29'>Luk 9:29</a>. It is also used of His chiton, His undergarment (see note above), for which the soldiers cast lots, <a href='B:500 1:19-24'>Joh 1:19-24</a>, "vesture;" in <a href='B:470 27:35'>Mat 27:35</a> it is also translated vesture. See APPAREL, RAIMENT, VESTURE. <p/> <5,,1742, enduma><p/> akin to enduo (see CLOTHE, No. 2), denotes "anything put on, a garment of any kind." It was used of the clothing of ancient prophets, in token of their contempt of earthly splendor, <a href='B:110 19:13'>1Ki 19:13</a>, <a href='B:120 1:8'>2Ki 1:8</a>, RV; <a href='B:450 13:4'>Zec 13:4</a>. In the NT it is similarly used of John the Baptist's raiment, <a href='B:470 3:4'>Mat 3:4</a>; of raiment in general, <a href='B:470 6:25'>Mat 6:25</a>, <a href='B:470 6:28'>Mat 6:28</a>, <a href='B:490 12:23'>Luk 12:23</a>; metaphorically, of sheep's clothing, <a href='B:470 7:15'>Mat 7:15</a>; of a wedding garment, <a href='B:470 1:22-12'>Mat 1:22-12</a>; of the raiment of the angel at the tomb of the Lord after His resurrection, <a href='B:470 28:3'>Mat 28:3</a>. See GARMENT, RAIMENT. <p/> <6,,1903, ependutes><p/> denotes "an upper garment" (epi, "upon," enduo, "to clothe"). The word is found in <a href='B:500 21:7'>Joh 21:7</a>, where it apparently denotes a kind of linen frock, which fishermen wore when at their work. See No. 3. <p/> <7,,2066, esthes><p/> "clothing," <a href='B:510 10:30'>Act 10:30</a>; See APPAREL, No. 1. <p/> <8,,4749, stole><p/> (Eng. "stole"), denotes any "stately robe," a long garment reaching to the feet or with a train behind. It is used of the long clothing in which the scribes walked, making themselves conspicuous in the eyes of men, <a href='B:480 12:38'>Mar 12:38</a>, <a href='B:490 20:46'>Luk 20:46</a>; of the robe worn by the young man in the Lord's tomb, <a href='B:480 16:5'>Mar 16:5</a>; of the best or, rather, the chief robe, which was brought out for the returned prodigal, <a href='B:490 15:22'>Luk 15:22</a>; five times in the Apocalypse, as to glorified saints, <a href='B:490 6:11'>Luk 6:11</a>, <a href='B:490 7:9'>Luk 7:9</a>, <a href='B:490 1:7-14'>Luk 1:7-14</a>, <a href='B:490 22:14'>Luk 22:14</a>. In the Sept. it is used of the holy garments of the priests, e.g., <a href='B:20 28:2'>Exo 28:2</a>, <a href='B:20 29:21'>Exo 29:21</a>, <a href='B:20 31:10'>Exo 31:10</a>. <p/> Notes: (1) Peribolaion, from periballo, "to throw around," lit., "that which is thrown around," was a wrap or mantle. It is used in <a href='B:530 11:15'>1Co 11:15</a>, of the hair of a woman which is given to her as a veil; in <a href='B:650 1:12'>Heb 1:12</a>, of the earth and the heavens, which the Lord will roll up "as a mantle," RV, for AV, "vesture". The other word in that verse rendered "garment," RV, is himation. <p/> (2) Endusis, is "a putting on (of apparel)," <a href='B:670 3:3'>1Pe 3:3</a>. Cp. No. 5. <p/> (3) Esthesis, See APPAREL, No. 1. <p/> (4) The chlamus was a short "cloak" or robe, worn over the chiton (no. 3), by emperors, kings, magistrates, military officers, etc. It is used of the scarlet robe with which Christ was arrayed in mockery by the soldiers in Pilate's Judgment Hall, <a href='B:470 27:28'>Mat 27:28</a>, <a href='B:470 27:31'>Mat 27:31</a>. <p/> What was known as purple was a somewhat indefinite color. There is nothing contradictory about its being described by Mark and John as "purple," though Matthew speaks of it as "scarlet." The soldiers put it on the Lord in mockery of His Kingship. <p/> (5) The poderes was another sort of outer garment, reaching to the feet (from pous, "the foot," and aro, "to fasten"). It was one of the garments of the high priests, a robe (Hebrew, chetoneth), mentioned after the ephod in <a href='B:20 28:4'>Exo 28:4</a>, etc. It is used in <a href='B:330 9:2'>Eze 9:2</a>, where instead of "linen" the Sept. reads "a long robe;" and in <a href='B:450 3:4'>Zec 3:4</a>, "clothe ye him with a long robe;" in the NT in <a href='B:730 1:13'>Rev 1:13</a>, of the long garment in which the Lord is seen in vision amongst the seven golden lampstands. There, poderes is described as "a garment down to the feet," indicative of His High Priestly character and acts. <p/> (6) For katastole, see APPAREL, No. 4.


topic: Cloud
definition:
<b>Cloud</b> <1,,3509, nephos><p/> denotes "a cloudy, shapeless mass covering the heavens." Hence, metaphorically, of "a dense multitude, a throng," <a href='B:650 12:1'>Heb 12:1</a>. <p/> <2,,3507, nephele><p/> "a definitely shaped cloud, or masses of clouds possessing definite form," is used, besides the physical element, (a) of the "cloud" on the mount of transfiguration, <a href='B:470 17:5'>Mat 17:5</a>; (b) of the "cloud" which covered Israel in the Red Sea, <a href='B:530 1:10-2'>1Co 1:10-2</a>; (c), of "clouds" seen in the Apocalyptic visions, <a href='B:730 1:7'>Rev 1:7</a>, <a href='B:730 10:1'>Rev 10:1</a>, <a href='B:730 11:12'>Rev 11:12</a>, <a href='B:730 1:14-16'>Rev 1:14-16</a>; (d) metaphorically in <a href='B:680 2:17'>2Pe 2:17</a>, of the evil workers there mentioned; but RV, "and mists" (homichle), according to the most authentic mss. In <a href='B:590 4:17'>1Th 4:17</a>, the "clouds" referred to in connection with the rapture of the saints are probably the natural ones, as also in the case of those in connection with Christ's Second Advent to the earth. See <a href='B:470 24:30'>Mat 24:30</a>, <a href='B:470 26:64'>Mat 26:64</a>, and parallel passages. So at the Ascension, <a href='B:510 1:9'>Act 1:9</a>.


topic: Cloven
definition:
<b>Cloven</b> <1,,1266, diamerizo><p/> "to part asunder" (dia, "asunder," meros, "a part"), is translated "cloven" in the AV of <a href='B:510 2:3'>Act 2:3</a>, RV, "parting asunder." See DIVIDE, PART.


topic: Cluster
definition:
<b>Cluster</b> <1,,1009, botrus><p/> "a cluster, or bunch, bunch of grapes," is found in <a href='B:730 14:18'>Rev 14:18</a>. <p/> Note: Cp. staphule, "a bunch of grapes, the ripe cluster," stressing the grapes themselves, <a href='B:470 7:16'>Mat 7:16</a>, <a href='B:490 6:44'>Luk 6:44</a>, <a href='B:730 14:18'>Rev 14:18</a>.


topic: Coals
definition:
<b>Coals</b> <1,,440, antrax><p/> "a burning coal" (cp. Eng., "anthracite,") is used in the plural in <a href='B:520 12:20'>Rom 12:20</a>, metaphorically in a proverbial expression, "thou shalt heap coals of fire on his head" (from <a href='B:240 25:22'>Pro 25:22</a>), signifying retribution by kindness, i.e., that, by conferring a favor on your enemy, you recall the wrong he has done to you, so that he repents, with pain of heart. <p/> <2,,439, anthrakia><p/> akin to No. 1, is "a heap of burning coals, or a charcoal fire," <a href='B:500 18:18'>Joh 18:18</a>, <a href='B:500 21:9'>Joh 21:9</a>.


topic: Coast, Coasting
definition:
<b>Coast, Coasting</b> <A-1,Noun,3725, horion><p/> "a bound, boundary, limit, frontier" (akin to horizo, "to bound, limit"), is rendered "coasts" ten times in the AV, but "borders" in <a href='B:470 4:13'>Mat 4:13</a>, and is always translated "borders" in the RV. See BORDER. <p/> <B-1,Adjective,3882, paralios><p/> "by the sea" (para, "by," hals, "salt"), hence denotes "a sea coast," <a href='B:490 6:17'>Luk 6:17</a>. In the Sept., <a href='B:10 49:13'>Gen 49:13</a>, <a href='B:50 1:7'>Deu 1:7</a>, <a href='B:50 33:19'>Deu 33:19</a>, <a href='B:60 9:1'>Jos 9:1</a>, <a href='B:60 11:3'>Jos 11:3</a> (twice); <a href='B:220 6:3'>Job 6:3</a>, <a href='B:290 9:1'>Isa 9:1</a>. <p/> <C-1,Verb,3881, paralego><p/> is used, in the Middle Voice, as a nautical term, "to sail past," <a href='B:510 27:8'>Act 27:8</a>, "coasting along;" <a href='B:510 27:13'>Act 27:13</a>, "sailed by." <p/> Notes: (1) Methorion (meta, "with," and A), in <a href='B:480 7:24'>Mar 7:24</a>, is translated "borders." (2) The phrase "upon the sea coasts," <a href='B:470 4:13'>Mat 4:13</a>, AV, translates parathalassios (para, "by," thalassa, "the sea"), RV, "by the sea." (3) Meros, "a part," is translated "coasts" in <a href='B:470 15:21'>Mat 15:21</a>, <a href='B:470 16:13'>Mat 16:13</a>, AV (RV, "parts,"); "country," RV, in <a href='B:510 19:1'>Act 19:1</a>, AV "coasts;" this refers to the high land in the interior of Asia Minor. See BEHALF, CRAFT, PART, PARTICULAR, PIECE, PORTION, RESPECT, SOMEWHAT, SORT. (4) Chora, "a country," rendered "coasts" in <a href='B:510 26:20'>Act 26:20</a>, AV, is corrected in the RV to "country." See COUNTRY, FIELD, GROUND, LAND, REGION. (5) In <a href='B:510 27:2'>Act 27:2</a> the phrase in the RV, "on the coast of," translates the preposition kata, "along," and the complete clause, "unto the places on the coast of Asia," RV, is curiously condensed in the AV to "by the coasts of Asia."


topic: Cock, Cock-crowing
definition:
<b>Cock, Cock-crowing</b> <1,,220, alektor><p/> "a cock," perhaps connected with a Hebrew phrase for the oncoming of the light, is found in the passages concerning Peter's denial of the Lord, <a href='B:470 26:34'>Mat 26:34</a>, <a href='B:470 1:26-75'>Mat 1:26-75</a>, <a href='B:480 14:30'>Mar 14:30</a>, <a href='B:480 14:68'>Mar 14:68</a>, <a href='B:480 14:72'>Mar 14:72</a>, <a href='B:490 22:34'>Luk 22:34</a>, <a href='B:490 1:22-61'>Luk 1:22-61</a>, <a href='B:500 13:38'>Joh 13:38</a>, <a href='B:500 18:27'>Joh 18:27</a>. <p/> <2,,219, alektorophonia><p/> denotes "cock-crowing" (alketor, and phone, "a sound"), <a href='B:480 13:35'>Mar 13:35</a>. There were two "cock-crowings," one after midnight, the other before dawn. In these watches the Jews followed the Roman method of dividing the night. The first "cock-crowing" was at the third watch of the night. That is the one mentioned in <a href='B:480 13:35'>Mar 13:35</a>. Mark mentions both; see <a href='B:480 14:30'>Mar 14:30</a>. The latter, the second, is that referred to in the other Gospels and is mentioned especially as "the cock-crowing."


topic: Cold
definition:
<b>Cold</b> <A-1,Noun,5592, psuchos><p/> "coldness, cold," appears in <a href='B:500 18:18'>Joh 18:18</a>, <a href='B:510 28:2'>Act 28:2</a>, <a href='B:540 11:27'>2Co 11:27</a>. <p/> <B-1,Adjective,5593, psuchros><p/> "cool, fresh, cold, chilly" (fuller in expression than psuchos), is used in the natural sense in <a href='B:470 10:42'>Mat 10:42</a>, "cold water;" metaphorically in <a href='B:730 1:3-16'>Rev 1:3-16</a>. <p/> <C-1,Verb,5594, psucho><p/> "to breathe, blow, cool by blowing," Passive Voice, "grow cool," is used metaphorically in <a href='B:470 24:12'>Mat 24:12</a>, in the sense of waning zeal or love.


topic: Collection
definition:
<b>Collection</b> <1,,3048, logia><p/> akin to lego, "to collect," is used in <a href='B:530 1:16-2'>1Co 1:16-2</a>; in the latter verse, AV "gatherings," RV, "collections," as in <a href='B:530 16:1'>1Co 16:1</a>. See GATHERING.


topic: Colony
definition:
<b>Colony</b> <1,,2862, kolonia><p/> transliterates the Latin colonia. Roman colonies belonged to three periods and classes, (a) those of the earlier republic before 100 B.C., which were simply centers of Roman influence in conquered territory; (b) agrarian "colonies," planted as places for the overflowing population of Rome; (c) military "colonies" during the time of the Civil wars and the Empire, for the settlement of disbanded soldiers. This third class was established by the imperator, who appointed a legate to exercise his authority. To this class Philippi belonged as mentioned in <a href='B:510 16:12'>Act 16:12</a>, RV, "a Roman colony." They were watch-towers of the Roman State and formed on the model of Rome itself. The full organization of Philippi as such was the work of Augustus, who, after the battle of Actium, 31 B.C., gave his soldiers lands in Italy and transferred most of the inhabitants there to other quarters including Philippi. These communities possessed the right of Roman freedom, and of holding the soil under Roman law, as well as exemption from poll-tax and tribute. Most Roman "colonies" were established on the coast.


topic: Colt
definition:
<b>Colt</b> <1,,4454, polos><p/> "a foal," whether "colt or filly," had the general significance of "a young creature;" in <a href='B:470 21:2'>Mat 21:2</a>, and parallel passages, "an ass's colt."


topic: Come, Came (see also Coming)
definition:
<b>Come, Came (see also Coming)</b> <1,,2064, erchomai><p/> the most frequent verb, denoting either "to come, or to go," signifies the act, in contrast with heko (see No. 22, below), which stresses the arrival, as, e.g., "I am come and am here," <a href='B:500 8:42'>Joh 8:42</a>, <a href='B:650 10:9'>Heb 10:9</a>. See BRING, B, Note (1), FALL, GO, GROW, LIGHT, PASS, RESORT. <p/> *Compounds of this with prepositions are as follows (2 to 11): <p/> <2,,1525, eiserchomai><p/> "to come into, or to go into" (eis, "into"), e.g., <a href='B:490 17:7'>Luk 17:7</a>. See ENTER. <p/> <3,,1831, exerchomai><p/> "to come out, or go out or forth" (ek, "out"), e.g., <a href='B:470 2:6'>Mat 2:6</a>. See DEPART, ESCAPE, GET, (b) No. 3, Go, Note (1) PROCEED, SPREAD. <p/> <4,,1880, epanerchomai><p/> "to come back again, return" (epi, "on," ana, "again"), <a href='B:490 10:35'>Luk 10:35</a>, <a href='B:490 19:15'>Luk 19:15</a>. <p/> <5,,1330, dierchomai><p/> "to come or go through" (dia, "through") e.g., <a href='B:510 9:38'>Act 9:38</a>. See DEPART, GO, PASS, PIERCE, TRAVEL, WALK. <p/> <6,,1904, eperchomai><p/> "to come or go upon" (epi, "upon"), e.g., <a href='B:490 1:35'>Luk 1:35</a>; in <a href='B:490 21:26'>Luk 21:26</a>, used of "coming" events, suggesting their certainty; in <a href='B:560 2:7'>Eph 2:7</a>, said of the "oncoming" of the ages; in <a href='B:510 14:19'>Act 14:19</a>, of Jews coming to (lit., "upon") a place. <p/> <7,,2718, katerchomai><p/> "to come down" (kata, "down"), e.g., <a href='B:490 9:37'>Luk 9:37</a>. See DEPART, DESCEND, GO, Note (1), LAND. <p/> <8,,3922, pareiserchomai><p/> lit., "to come in" (eis) "beside or from the side" (para) so as to be present with, is used (a) in the literal sense, of the "coming" in of the Law in addition to sin, <a href='B:520 5:20'>Rom 5:20</a>; (b) in <a href='B:550 2:4'>Gal 2:4</a>, of false brethren, suggesting their "coming" in by stealth. See ENTER. <p/> <9,,3928, parerchomai><p/> (para, "by or away"), signifies (a) "to come or go forth, or arrive," e.g., <a href='B:490 12:37'>Luk 12:37</a>, <a href='B:490 17:7'>Luk 17:7</a> (last part); <a href='B:510 24:7'>Act 24:7</a>; (b) "to pass by," e.g., <a href='B:490 18:37'>Luk 18:37</a>; (c) "to neglect," e.g., <a href='B:490 11:42'>Luk 11:42</a>. See GO, PASS, TRANSGRESS. <p/> <10,,4334, proserchomai><p/> denotes "to come or go near to" (pros, "near to"), e.g., <a href='B:470 4:3'>Mat 4:3</a>, <a href='B:650 10:1'>Heb 10:1</a>, AV, "comers," RV, "them that draw nigh." See CONSENT, DRAW, GO, Note (1). <p/> <11,,4905, sunerchomai><p/> "to come together" (sun "with"), e.g., <a href='B:500 18:20'>Joh 18:20</a>, is often translated by the verb "to assemble;" see the RV of <a href='B:530 11:20'>1Co 11:20</a>, <a href='B:530 14:23'>1Co 14:23</a>. See ACCOMPANY, ASSEMBLE, COMPANY, GO WITH, RESORT. <p/> Note: Aperchomai, "to come away or from," is differently translated in the RV; see, e.g., <a href='B:480 3:13'>Mar 3:13</a> where it signifies that they went from the company or place where they were to Him; it usually denotes "to go away." <p/> <12,,1096, ginomai><p/> "to become," signifies a change of condition, state or place, e.g., <a href='B:480 4:35'>Mar 4:35</a>. In <a href='B:510 27:33'>Act 27:33</a>, the verb is used with mello, "to be about to," to signify the coming on of day. <p/> <13,,3854, paraginomai><p/> para, "near or by," denotes to "arrive, to be present," e.g., <a href='B:470 2:1'>Mat 2:1</a>. See GO, PRESENT. <p/> <14,,4836, sumparaginomai><p/> "to come together," is used in <a href='B:490 23:48'>Luk 23:48</a>, <a href='B:620 4:16'>2Ti 4:16</a>, lit., "stood at my side with me." See STAND. <p/> Note: For "come by" in <a href='B:510 27:16'>Act 27:16</a>, AV, the RV suitably has "secure." <p/> *Compounds of the verb baino, "to go," are as follows (15 to 21): <p/> <15,,305, anabaino><p/> "to come upon, to arrive in a place" (ana, "up or upon"), is translated "come into" in <a href='B:510 25:1'>Act 25:1</a>. See ARISE, ASCEND, ENTER, GO, CLIMB, GROW, RISE, SPRING. <p/> <16,,1910, epibaino><p/> "to come to or into, or go upon," is rendered, in <a href='B:510 20:18'>Act 20:18</a>, RV, "set foot in." See ENTER, GO, TAKE, Note (16). <p/> <17,,1543, ekabaino><p/> "to come or go out," appears in the best mss. in <a href='B:650 11:15'>Heb 11:15</a>; AV, "came out," RV, "went out." <p/> <18,,1224, diabaino><p/> "to pass through," is translated "come over" in <a href='B:510 16:9'>Act 16:9</a>; "pass" in <a href='B:490 16:26'>Luk 16:26</a>; "pass through" in <a href='B:650 11:29'>Heb 11:29</a>. See PASS. <p/> <19,,2597, katabaino><p/> signifies "to come down," e.g., <a href='B:470 8:1'>Mat 8:1</a>. See DESCEND, FALL, GET, GO, STEP (down). <p/> <20,,4872, sunanabaino><p/> "to come up with" (sun, "with," ana, "up"), is used in <a href='B:480 15:41'>Mar 15:41</a>, <a href='B:510 13:31'>Act 13:31</a>. <p/> <21,,1684, embaino><p/> "to go into," is rendered, in <a href='B:480 5:18'>Mar 5:18</a>, AV, "was come into," RV, "was entering." See ENTER, GET, GO, STEP. <p/> Note: Apobaino, "to go away," is rendered, in the AV of <a href='B:500 21:9'>Joh 21:9</a>, "were come to;" RV, "got out upon." <p/> <22,,2240, heko><p/> means (a) "to come, to be present" (see above, on No. 1); (b) "to come upon, of time and events," <a href='B:470 24:14'>Mat 24:14</a>, <a href='B:500 2:4'>Joh 2:4</a>, <a href='B:680 3:10'>2Pe 3:10</a>, <a href='B:730 18:8'>Rev 18:8</a>; (c) metaphorically, "to come upon one, of calamitious times, and evils," <a href='B:470 23:36'>Mat 23:36</a>, <a href='B:490 19:43'>Luk 19:43</a>. <p/> <23,,864, aphikneomai><p/> "to arrive at a place," is used in <a href='B:520 16:19'>Rom 16:19</a>, "come abroad" (of the obedience of the saints). <p/> <24,,5562, choreo><p/> lit., "to make room (chora, "a place") for another, and so to have place, receive," is rendered "come" (followed by "to repentance") in <a href='B:680 3:9'>2Pe 3:9</a>; the meaning strictly is "have room (i.e., space of time) for repentance." See CONTAIN, GO PLACE, ROOM, RECEIVE. <p/> <25,,1510, eimi><p/> "to be," is, in the Infinitive Mood, rendered "come," in <a href='B:500 1:46'>Joh 1:46</a> and in the future Indicative "will come," in <a href='B:620 4:3'>2Ti 4:3</a>. <p/> <26,,1764, enistemi><p/> lit., "to stand in, or set in" (en, "in," histemi, "to stand"), hence "to be present or to be imminent," is rendered "shall come" in <a href='B:620 3:1'>2Ti 3:1</a>; it here expresses permanence, "shall settle in (upon you)." See AT HAND, PRESENT. <p/> <27,,2186, ephistemi><p/> signifies "to stand by or over" (epi, "upon"), <a href='B:490 2:9'>Luk 2:9</a>, RV: <a href='B:510 12:7'>Act 12:7</a>; "before," <a href='B:510 11:11'>Act 11:11</a>; to come upon, <a href='B:490 20:1'>Luk 20:1</a> (here with the idea of suddenness); <a href='B:510 4:1'>Act 4:1</a>, <a href='B:510 6:12'>Act 6:12</a>, <a href='B:510 23:27'>Act 23:27</a>, <a href='B:590 5:3'>1Th 5:3</a>; "coming up," of the arrival of Anna at the Temple, <a href='B:490 2:38'>Luk 2:38</a>; "came up to (Him)," of Martha, <a href='B:490 10:40'>Luk 10:40</a>; "is come," <a href='B:620 4:6'>2Ti 4:6</a> (probably with the same idea as in <a href='B:490 20:1'>Luk 20:1</a>). The RV is significant in all these places. See ASSAULT, AT HAND, PRESENT, STAND. <p/> <28,,2658, katantao><p/> denotes (a) "to come to, or over against, a place, arrive," <a href='B:510 16:1'>Act 16:1</a>, <a href='B:510 18:19'>Act 18:19</a>, <a href='B:510 18:24'>Act 18:24</a>, <a href='B:510 20:15'>Act 20:15</a> (in <a href='B:510 21:7'>Act 21:7</a>, <a href='B:510 25:13'>Act 25:13</a>, RV, "arrived," in <a href='B:510 27:12'>Act 27:12</a>, "reach," for AV, "attain to"); <a href='B:510 28:13'>Act 28:13</a>; (b) of things or events, "to arrive at a certain time, or come upon certain persons in the period of their lifetime," <a href='B:530 10:11'>1Co 10:11</a>; or "to come to persons" so that they partake of, as of the Gospel, <a href='B:530 14:36'>1Co 14:36</a>. For the remaining instances, <a href='B:510 26:7'>Act 26:7</a>, <a href='B:560 4:13'>Eph 4:13</a>, <a href='B:570 3:11'>Phi 3:11</a>, see ATTAIN. <p/> <29,,3195, mello><p/> "to be about (to do something)," often implying the necessity and therefore the certainty of what is to take place, is frequently rendered "to come," e.g., <a href='B:470 3:7'>Mat 3:7</a>, <a href='B:470 11:14'>Mat 11:14</a>, <a href='B:560 1:21'>Eph 1:21</a>, <a href='B:610 4:8'>1Ti 4:8</a>, <a href='B:610 6:19'>1Ti 6:19</a>, <a href='B:650 2:5'>Heb 2:5</a>. See ALMOST, BEGIN, MEAN, MIND, SHALL, TARRY, WILL. <p/> <30,,3936, paristemi><p/> "to stand by or near, to be at hand" (para, "near"), is translated "is come," of the arrival of harvest, <a href='B:480 4:29'>Mar 4:29</a>. See BRING, COMMEND, GIVE, PRESENT, PROVE, PROVIDE, SHOW, STAND, YIELD. <p/> <31,,5342, phero><p/> "to bear, carry," is rendered "came," in the sense of being borne from a place, in <a href='B:680 1:1-18'>2Pe 1:1-18</a>, <a href='B:680 1:21'>2Pe 1:21</a>. See BEAR, CARRY. <p/> <32,,5348, phthano><p/> denotes "to anticipate, to come sooner than expected," <a href='B:590 2:16'>1Th 2:16</a>, "is come upon," of Divine wrath; cp. <a href='B:520 9:31'>Rom 9:31</a>, "did not arrive at;" or to "come" in a different manner from what was expected, <a href='B:470 12:28'>Mat 12:28</a>, "come upon;" <a href='B:490 11:20'>Luk 11:20</a>, of the kingdom of God; so of coming to a place, <a href='B:540 10:14'>2Co 10:14</a>. See ATTAIN, PRECEDE, PREVENT. <p/> *Two of the compounds of the verb poreuomai, "to go, proceed," are translated "come," with a preposition or adverb: <p/> <33,,1607, ekporeuo><p/> in the Middle Voice, "to come forth" (ek, "out of"), <a href='B:480 7:15'>Mar 7:15</a>, <a href='B:480 7:20'>Mar 7:20</a>, <a href='B:500 5:29'>Joh 5:29</a>. See DEPART, GO, ISSUE, PROCEED. <p/> <34,,4365, prosporeuomai><p/> in <a href='B:480 10:35'>Mar 10:35</a>, is translated "come near unto." <p/> Notes: (1) No. 33 is rendered "proceed" in the RV of <a href='B:480 7:15'>Mar 7:15</a>, <a href='B:480 7:20'>Mar 7:20</a>, <a href='B:480 7:23'>Mar 7:23</a> (AV, "come"). <p/> (2) For epiporeuomai, in <a href='B:490 8:4'>Luk 8:4</a>, see RESORT. <p/> <35,,4331, prosengizo><p/> denotes "to come near" (pros, "to," engizo, "to be near, to approach"), <a href='B:480 2:4'>Mar 2:4</a>, used of those who tried to bring a palsied man to Christ. <p/> <36,,4845, sumpleroo><p/> "to fill completely" (sun, "with," intensive), is used, in the Passive Voice, of time to be fulfilled or completed, <a href='B:490 9:51'>Luk 9:51</a>, "the days were well-nigh come;" <a href='B:510 2:1'>Act 2:1</a>, "the day ... was now come (AV "was fully come"). In <a href='B:490 8:23'>Luk 8:23</a>, it is used in the Active Voice, of the filling of a boat in a storm. See FILL. <p/> <37,,4940, suntunchano><p/> "to meet with" (sun, "with," and tunchano, "to reach"), is rendered "to come at" in <a href='B:490 8:19'>Luk 8:19</a> (of the efforts of Christ's mother and brethren to get at Him through a crowd). <p/> <38,,2944, kukloo><p/> "to compass" (Eng., "cycle"), is translated "came round about," in <a href='B:500 10:24'>Joh 10:24</a>. See COMPASS, ROUND, STAND. <p/> <39,,5302, hustereo><p/> "to be behind," is translated "to have come short," in <a href='B:650 4:1'>Heb 4:1</a>. See BEHIND, B, No. 1. <p/> Notes: (1) Deuro, "hither, here," is used (sometimes with verbs of motion) in the singular number, in calling a person to come, <a href='B:470 19:21'>Mat 19:21</a>, <a href='B:480 10:21'>Mar 10:21</a>, <a href='B:490 18:22'>Luk 18:22</a>, <a href='B:500 11:43'>Joh 11:43</a>, <a href='B:510 7:3'>Act 7:3</a>, <a href='B:510 7:34'>Act 7:34</a>, <a href='B:730 17:1'>Rev 17:1</a>, <a href='B:730 21:9'>Rev 21:9</a>. For its other meaning, "hitherto," <a href='B:520 1:13'>Rom 1:13</a>, see HITHERTO. It has a plural, deute, frequent in the Gospels; elsewhere in <a href='B:730 19:17'>Rev 19:17</a>. In the following the RV has a different rendering: (2) In <a href='B:480 14:8'>Mar 14:8</a>, prolambano, "to anticipate, to be beforehand," AV, "hath come aforehand to anoint My body," RV, "hath anointed My body aforehand." (3) In <a href='B:510 7:45'>Act 7:45</a>, diadechomai, "to succeed one, to take the place of," AV, "who came after," RV, "in their turn." (4) In <a href='B:490 8:55'>Luk 8:55</a>, epistrepho, "to return to," AV, "came again," RV, "returned." (5) In <a href='B:510 24:27'>Act 24:27</a>, lambano, with diadochos, "a successor," AV, "came into the room of," RV, "was succeeded by." (6) In <a href='B:480 9:23'>Mar 9:23</a>, for episuntrecho, "to come running together," see under RUN. (7) In <a href='B:510 5:38'>Act 5:38</a>, kataluo, "to destroy," AV, "will come to nought," RV, "will be overthrown." (8) In <a href='B:500 12:35'>Joh 12:35</a>, katalambano, "to seize," AV, "come upon," RV, "overtake." (9) In <a href='B:540 11:28'>2Co 11:28</a>, epistasis (in some mss episustaisis), lit., "a standing together upon," hence, "a pressing upon," as of cares, AV, "cometh upon," RV, "presseth upon." (10) In <a href='B:510 19:27'>Act 19:27</a>, erchomai, "with" eis apelegmon, RV, "come into disrepute," AV, "be set at nought." (11) For pareimi, <a href='B:500 7:6'>Joh 7:6</a>, see PRESENT, No. 1. (12) Sunago, "to gather together," is always so rendered in RV, e.g., <a href='B:470 27:62'>Mat 27:62</a>, <a href='B:480 7:1'>Mar 7:1</a>, <a href='B:490 22:66'>Luk 22:66</a>, <a href='B:510 13:44'>Act 13:44</a>, <a href='B:510 15:6'>Act 15:6</a>, <a href='B:510 20:7'>Act 20:7</a>. See GATHER, No. 1. (13) For come to nought see NOUGHT. (14) For eisporeuomai see ENTER, No. 4. (15) For "was come again," <a href='B:510 22:17'>Act 22:17</a> AV, see RETURN, No. 4. (16) For engizo, to come near, see APPROACH, NIGH.


topic: Comeliness, Comely
definition:
<b>Comeliness, Comely</b> <A-1,Noun,2157, euschemosune><p/> "elegance of figure, gracefulness, comeliness" (eu, "well," schema, "a form"), is found in this sense in <a href='B:530 12:23'>1Co 12:23</a>. <p/> <B-1,Adjective,2158, euschemon><p/> akin to A, "elegant in figure, well formed, graceful," is used in <a href='B:530 12:24'>1Co 12:24</a>, of parts of the body (see above); in <a href='B:530 7:35'>1Co 7:35</a> RV, "(that which is) seemly," AV, "comely;" "honourable," <a href='B:480 15:43'>Mar 15:43</a>, <a href='B:510 13:50'>Act 13:50</a>, <a href='B:510 17:12'>Act 17:12</a>. See HONORABLE. <p/> Note: In <a href='B:530 11:13'>1Co 11:13</a>, prepo, "to be becoming," is rendered in the AV, "is it comely?" RV, "is it seemly?" See BECOME, SEEMLY.


topic: Comfort, Comforter, Comfortless
definition:
<b>Comfort, Comforter, Comfortless</b> <A-1,Noun,3874, paraklesis><p/> means "a calling to one's side" (para, "beside," kaleo, "to call"); hence, either "an exhortation, or consolation, comfort," e.g., <a href='B:490 2:25'>Luk 2:25</a> (here "looking for the consolation of Israel" is equivalent to waiting for the coming of the Messiah); <a href='B:490 6:24'>Luk 6:24</a>, <a href='B:510 9:31'>Act 9:31</a>, <a href='B:520 1:15-5'>Rom 1:15-5</a>, <a href='B:530 14:3'>1Co 14:3</a>, "exhortation;" <a href='B:540 1:1-7'>2Co 1:1-7</a>, <a href='B:540 7:4'>2Co 7:4</a>, <a href='B:540 7:7'>2Co 7:7</a>, <a href='B:540 7:13'>2Co 7:13</a>, <a href='B:600 2:16'>2Th 2:16</a>, <a href='B:640 1:7'>Phm 1:7</a>. In <a href='B:600 2:16'>2Th 2:16</a> it combines encouragement with alleviation of grief. The RV changes "consolation" into "comfort," except in <a href='B:490 2:25'>Luk 2:25</a>, <a href='B:490 6:24'>Luk 6:24</a>, <a href='B:510 15:31'>Act 15:31</a>; in <a href='B:650 6:18'>Heb 6:18</a>, "encouragement;" in <a href='B:510 4:36'>Act 4:36</a>, "exhortation." RV (AV, consolation"). See CONSOLATION, ENCOURAGEMENT, EXHORTATION, INTREATY. <p/> <A-2,Noun,3889, paramuthia><p/> primarily "a speaking closely to anyone" (para, "near," muthos, "speech"), hence denotes "consolation, comfort," with a greater degree of tenderness than No. 1, <a href='B:530 14:3'>1Co 14:3</a>. <p/> <A-3,Noun,3890, paramuthion><p/> has the same meaning as No. 2, the difference being that paramuthia stresses the process or progress of the act, paramuthion the instrument as used by the agent, <a href='B:570 2:1'>Phi 2:1</a>. <p/> <A-4,Noun,3931, paregoria><p/> primarily "an addressing, address," hence denotes "a soothing, solace," <a href='B:580 4:11'>Col 4:11</a>. A verbal form of the word signifies medicines which allay irritation (Eng., "paregoric"). <p/> <A-5,Noun,3875, parakletos><p/> lit., "called to one's side," i.e., to one's aid is primarily a verbal adjective, and suggests the capability or adaptability for giving aid. It was used in a court of justice to denote a legal assistant, counsel for the defense, an advocate; then, generally, one who pleads another's cause, an intercessor, advocate, as in <a href='B:690 2:1'>1Jo 2:1</a>, of the Lord Jesus. In the widest sense, it signifies a "succorer, comforter." Christ was this to His disciples, by the implication of His word "another (allos, "another of the same sort," not heteros, "different") Comforter," when speaking of the Holy Spirit, <a href='B:500 14:16'>Joh 14:16</a>. In <a href='B:500 14:26'>Joh 14:26</a>, <a href='B:500 15:26'>Joh 15:26</a>, <a href='B:500 16:7'>Joh 16:7</a> He calls Him "the Comforter." "Comforter" or "Consoler" corresponds to the name "Menahem," given by the Hebrews to the Messiah. <p/> <B-1,Verb,3870, parakaleo><p/> has the same variety of meanings as Noun, No. 1, above, e.g., <a href='B:470 2:18'>Mat 2:18</a>, <a href='B:590 3:2'>1Th 3:2</a>, <a href='B:590 3:7'>1Th 3:7</a>, <a href='B:590 4:18'>1Th 4:18</a>. In <a href='B:540 13:11'>2Co 13:11</a>, it signifies "to be comforted" (so the RV). See BESEECH. <p/> <B-2,Verb,4837, sumparakaleo><p/> sun, "with," and No. 1, signifies "to comfort together," <a href='B:520 1:12'>Rom 1:12</a>. <p/> <B-3,Verb,3888, paramutheomai><p/> akin to Noun No. 2, "to soothe, console, encourage," is translated, in <a href='B:500 11:31'>Joh 11:31</a>, "comforted;" in <a href='B:500 11:19'>Joh 11:19</a>, RV, "encourage," as the sense there is that of stimulating to the earnest discharge of duties. See CONSOLE, ENCOURAGE. <p/> <B-4,Verb,2174, eupsucheo><p/> signifies "to be of good comfort" (eu, "well," psuche, "the soul"), <a href='B:570 2:19'>Phi 2:19</a>. <p/> Notes: (1) For the verb tharseo, "be of good comfort, see CHEER, No. 2. <p/> (2) Orphanos is rendered "comfortless" in <a href='B:500 14:18'>Joh 14:18</a>, AV; RV, "desolate." See DESOLATE, FATHERLESS.


topic: Coming (Noun)
definition:
<b>Coming (Noun)</b> <1,,1529, eisodos><p/> "an entrance" (eis, "in," hodos, "a way"), "an entering in," is once translated "coming," <a href='B:510 13:24'>Act 13:24</a>, of the coming of Christ into the nation of Israel. For its meaning "entrance" see <a href='B:590 1:9'>1Th 1:9</a>, <a href='B:590 2:1'>1Th 2:1</a>, <a href='B:650 10:19'>Heb 10:19</a>, <a href='B:680 1:11'>2Pe 1:11</a>. See ENTER, ENTRANCE. <p/> <2,,1660, eleusis><p/> "a coming" (from erchomai, "to come"), is found in <a href='B:510 7:52'>Act 7:52</a>. <p/> <3,,3952, parousia><p/> lit., "a presence," para, "with," and ousia, "being" (from eimi, "to be"), denotes both an "arrival" and a consequent "presence with." For instance, in a papyrus letter a lady speaks of the necessity of her parousia in a place in order to attend to matters relating to her property there. Paul speaks of his parousia in Philippi, <a href='B:570 2:12'>Phi 2:12</a> (in contrast to his apousia, "his absence;" see ABSENCE). Other words denote "the arrival" (see eisodos and eleusis, above). Parousia is used to describe the presence of Christ with His disciples on the Mount of Transfiguration, <a href='B:680 1:16'>2Pe 1:16</a>. When used of the return of Christ, at the Rapture of the Chruch, it signifies, not merely His momentary "coming" for His saints, but His presence with them from that moment until His revelation and manifestation to the world. In some passages the word gives prominence to the beginning of that period, the course of the period being implied, <a href='B:530 15:23'>1Co 15:23</a>, <a href='B:590 4:15'>1Th 4:15</a>, <a href='B:590 5:23'>1Th 5:23</a>, <a href='B:600 2:1'>2Th 2:1</a>, <a href='B:660 1:5-8'>Jam 1:5-8</a>, <a href='B:680 3:4'>2Pe 3:4</a>. In some, the course is prominent, <a href='B:470 24:3'>Mat 24:3</a>, <a href='B:470 24:37'>Mat 24:37</a>, <a href='B:590 3:13'>1Th 3:13</a>, <a href='B:690 2:28'>1Jo 2:28</a>; in others the conclusion of the period, <a href='B:470 24:27'>Mat 24:27</a>, <a href='B:600 2:8'>2Th 2:8</a>. <p/> The word is also used of the Lawless One, the Man of Sin, his access to power and his doings in the world during his parousia, <a href='B:600 2:9'>2Th 2:9</a>. In addition to <a href='B:570 2:12'>Phi 2:12</a> (above), it is used in the same way of the Apostle, or his companions, in <a href='B:530 16:17'>1Co 16:17</a>, <a href='B:540 1:7-7'>2Co 1:7-7</a>, <a href='B:540 10:10'>2Co 10:10</a>, <a href='B:570 1:26'>Phi 1:26</a>; of the Day of God, <a href='B:680 3:12'>2Pe 3:12</a>. See PRESENCE. <p/> Note: The word apokalupsis, rendered "coming" in <a href='B:530 1:7'>1Co 1:7</a>, AV, denotes a "revelation" (RV). For a fuller treatment of Parousia, see Notes on Thessalonians, by Hogg and Vine, pp. 87,88.


topic: Command (Verbs)
definition:
<b>Command (Verbs)</b> <1,,1299, diatasso><p/> signifies "to set in order, appoint, command," <a href='B:470 11:1'>Mat 11:1</a>, <a href='B:490 8:55'>Luk 8:55</a>, <a href='B:490 1:17-10'>Luk 1:17-10</a>, <a href='B:510 18:2'>Act 18:2</a>, <a href='B:510 23:31'>Act 23:31</a>; "gave order," <a href='B:530 16:1'>1Co 16:1</a>, RV. So in <a href='B:510 24:23'>Act 24:23</a>, where it is in the Middle Voice. See APPOINT, No. 6. <p/> <2,,2036, epo><p/> denotes "to speak" (connected with eipon, "to say"); hence, among various renderings, "to bid, command," <a href='B:470 4:3'>Mat 4:3</a>, <a href='B:480 5:43'>Mar 5:43</a>, <a href='B:480 8:7'>Mar 8:7</a>, <a href='B:490 4:3'>Luk 4:3</a>, <a href='B:490 19:15'>Luk 19:15</a>. See BID. <p/> Note: In <a href='B:540 4:6'>2Co 4:6</a>, the RV rightly has "said," followed by the quotation "Light shall shine out of darkness." <p/> <3,,1781, entello><p/> signifies "to enjoin upon, to charge with;" it is used in the Middle Voice in the sense of commanding, <a href='B:470 19:7'>Mat 19:7</a>, <a href='B:470 28:20'>Mat 28:20</a>, <a href='B:480 10:3'>Mar 10:3</a>, <a href='B:480 13:34'>Mar 13:34</a>, <a href='B:500 8:5'>Joh 8:5</a>, <a href='B:500 15:14'>Joh 15:14</a>, <a href='B:500 15:17'>Joh 15:17</a>, <a href='B:510 13:47'>Act 13:47</a>, <a href='B:650 9:20'>Heb 9:20</a>, <a href='B:650 11:22'>Heb 11:22</a>, "gave commandment." See CHARGE, ENJOIN. <p/> <4,,2004, epitasso><p/> signifies to appoint over, put in charge (epi, "over," tasso, "to appoint"); then, "to put upon one as a duty, to enjoin," <a href='B:480 1:27'>Mar 1:27</a>, <a href='B:480 6:27'>Mar 6:27</a>, <a href='B:480 6:39'>Mar 6:39</a>, <a href='B:480 9:25'>Mar 9:25</a>, <a href='B:490 4:36'>Luk 4:36</a>, <a href='B:490 8:25'>Luk 8:25</a>, <a href='B:490 8:31'>Luk 8:31</a>, <a href='B:490 14:22'>Luk 14:22</a>, <a href='B:510 23:2'>Act 23:2</a>, <a href='B:640 1:8'>Phm 1:8</a>. See CHARGE, ENJOIN. <p/> <5,,2753, keleuo><p/> "to urge, incite, order," suggests a stronger injunction than No. 6, <a href='B:470 14:9'>Mat 14:9</a>, <a href='B:470 14:19'>Mat 14:19</a>, <a href='B:470 15:35'>Mat 15:35</a>, <a href='B:470 18:25'>Mat 18:25</a>, <a href='B:470 27:58'>Mat 27:58</a>, <a href='B:470 27:64'>Mat 27:64</a>, <a href='B:490 18:40'>Luk 18:40</a>, <a href='B:510 4:15'>Act 4:15</a> (frequently in Acts, not subsequently in the NT). See BID. <p/> <6,,3853, parangello><p/> "to announce beside" (para, "beside," angello, "to announce"), "to pass on an announcement," hence denotes "to give the word, order, give a charge, command," e.g., <a href='B:480 6:8'>Mar 6:8</a>, <a href='B:490 8:29'>Luk 8:29</a>, <a href='B:490 9:21'>Luk 9:21</a>, <a href='B:510 5:28'>Act 5:28</a>, <a href='B:600 3:4'>2Th 3:4</a>, <a href='B:600 3:6'>2Th 3:6</a>, <a href='B:600 3:10'>2Th 3:10</a>, <a href='B:600 3:12'>2Th 3:12</a>. See CHARGE, B, No. 8. <p/> <7,,4367, prostasso><p/> denotes "to arrange or set in order towards" (pros, "towards," tasso, "to arrange"); hence "to prescribe, give command," <a href='B:470 1:24'>Mat 1:24</a>, <a href='B:470 8:4'>Mat 8:4</a>, <a href='B:480 1:44'>Mar 1:44</a>, <a href='B:490 5:14'>Luk 5:14</a>, <a href='B:510 10:33'>Act 10:33</a>, <a href='B:510 10:48'>Act 10:48</a>. For <a href='B:470 21:6'>Mat 21:6</a> see Note (3) below. See BID. <p/> Notes: (1) In <a href='B:730 9:4'>Rev 9:4</a>, rheo, "to speak," is translated "said" in the RV (AV, "commanded"). (2) in <a href='B:650 12:20'>Heb 12:20</a> diastellomai, "to charge, enjoin" (so in the RV), is rendered "commanded" in the AV. (3) in <a href='B:470 21:6'>Mat 21:6</a>, the RV, translating suntasso, as in the best mss., has "appointed," AV, "commanded."


topic: Commandment
definition:
<b>Commandment</b> <1,,1297, diatagma><p/> signifies "that which is imposed by decree or law," <a href='B:650 11:23'>Heb 11:23</a>. It stresses the concrete character of the "commandment" more than epitage (No. 4). Cp. COMMAND, No. 1. For the verb in <a href='B:650 11:22'>Heb 11:22</a> see No. 3 under COMMAND. <p/> <2,,1785, entole><p/> akin to No. 3, above, denotes, in general, "an injunction, charge, precept, commandment." It is the most frequent term, and is used of moral and religious precepts, e.g., <a href='B:470 5:19'>Mat 5:19</a>; it is frequent in the Gospels, especially that of John, and in his Epistles. See also, e.g., <a href='B:510 17:15'>Act 17:15</a>, <a href='B:520 1:7-13'>Rom 1:7-13</a>, <a href='B:520 13:9'>Rom 13:9</a>, <a href='B:530 7:19'>1Co 7:19</a>, <a href='B:560 2:15'>Eph 2:15</a>, <a href='B:580 4:10'>Col 4:10</a>. See PRECEPT. <p/> <3,,1778, entalma><p/> akin to No. 2, marks more especially "the thing commanded, a commission;" in <a href='B:470 15:9'>Mat 15:9</a>, <a href='B:480 7:7'>Mar 7:7</a>, <a href='B:580 2:22'>Col 2:22</a>, RV, "precepts," AV, "commandments." See PRECEPT. <p/> <4,,2003, epitage><p/> akin to No. 4, above, stresses "the authoritativeness of the command;" it is used in <a href='B:520 16:26'>Rom 16:26</a>, <a href='B:530 7:6'>1Co 7:6</a>, <a href='B:530 7:25'>1Co 7:25</a>, <a href='B:540 8:8'>2Co 8:8</a>, <a href='B:610 1:1'>1Ti 1:1</a>, <a href='B:630 1:3'>Tit 1:3</a>, <a href='B:630 2:15'>Tit 2:15</a>. See AUTHORITY. <p/> Notes: (1) For parangelia (cp. parangello, above), "a proclamation," see CHARGE. (2) In <a href='B:730 22:14'>Rev 22:14</a> the RV, "wash their robes" (for AV, "do His commandments") follows the most authentic mss.


topic: Commend, Commendation
definition:
<b>Commend, Commendation</b> <A-1,Verb,1867, epaineo><p/> "to praise," is an intensive form of aineo, <a href='B:490 16:8'>Luk 16:8</a>. It is elsewhere translated by the verb "to praise," in the RV, <a href='B:520 15:11'>Rom 15:11</a>, <a href='B:530 11:2'>1Co 11:2</a>, <a href='B:530 11:17'>1Co 11:17</a>, <a href='B:530 11:22'>1Co 11:22</a>. See LAUD, PRAISE. <p/> <A-2,Verb,3860, paradidomi><p/> lit., "to give or deliver over" (para, "over" didomi, "to give"), is said of "commending," or "committing," servants of God to Him (AV, "recommend"), <a href='B:510 14:26'>Act 14:26</a>, <a href='B:510 15:40'>Act 15:40</a>. See BETRAY, BRING, B, Note (4), CAST, COMMIT, DELIVER, GIVE, HAZARD, PUT (in prison), RECOMMEND. <p/> <A-3,Verb,3908, paratithemi><p/> lit., "to put near" (para, "near"), in the Middle Voice, denotes "to place with someone, entrust, commit." In the sense of commending, it is said (a) of the Lord Jesus in "commending" His spirit into the Father's hands, <a href='B:490 23:46'>Luk 23:46</a>; (b) of "commending" disciples to God, <a href='B:510 14:23'>Act 14:23</a>; (c) of "commending" elders to God, <a href='B:510 20:32'>Act 20:32</a>. See ALLEGE, COMMIT, PUT, No. 3, SET, No. 4. Cp. No. 2. <p/> <A-4,Verb,3936, paristemi><p/> lit., "to place near, set before," (para, "near," histemi, "to set"), is used of "self-commendation," <a href='B:530 8:8'>1Co 8:8</a>. See ASSIST, BRING, COME, GIVE, PRESENT, PROVE, PROVIDE, SHOW, STAND, YIELD. <p/> <A-5,Verb,4921,sunistemi / sunistano> lit., "to place together," denotes "to introduce one person to another, represent as worthy," e.g., <a href='B:520 3:5'>Rom 3:5</a>, <a href='B:520 5:8'>Rom 5:8</a>, <a href='B:520 16:1'>Rom 16:1</a>, <a href='B:540 4:2'>2Co 4:2</a>, <a href='B:540 6:4'>2Co 6:4</a>, <a href='B:540 10:18'>2Co 10:18</a>, <a href='B:540 12:11'>2Co 12:11</a>. In <a href='B:540 3:1'>2Co 3:1</a>, <a href='B:540 5:12'>2Co 5:12</a>, <a href='B:540 10:12'>2Co 10:12</a>, the verb sunistano is used. See APPROVE, CONSIST, MAKE, STAND. <p/> <B-1,Adjective,4956, sustatikos><p/> akin to A, No. 5, lit., "placing together," hence, "commendatory," is used of letters of "commendation," <a href='B:540 3:1'>2Co 3:1</a>, lit., "commendatory letters."


topic: Commit, Commission
definition:
<b>Commit, Commission</b> * (1) In the sense of "doing or practicing." <p/> <A-1,Verb,2038, ergazomai><p/> to work, is translated by the verb "to commit" (of committing sin), in <a href='B:660 2:9'>Jam 2:9</a>. This is a stronger expression than poieo, "to do," or prasso, "to practice" (Nos. 2 and 3). See DO, LABOR, MINISTER, TRADE, WORK. <p/> <A-2,Verb,4160, poieo><p/> "to do, cause, etc.," sometimes signifies "to commit, of any act, as of murder," <a href='B:480 15:7'>Mar 15:7</a>; sin, <a href='B:500 8:34'>Joh 8:34</a>, <a href='B:540 11:7'>2Co 11:7</a>, <a href='B:660 5:15'>Jam 5:15</a>. See DO. <p/> Note: In <a href='B:690 3:4'>1Jo 3:4</a>, <a href='B:690 1:3-9'>1Jo 1:3-9</a>, the AV wrongly has "commit" (an impossible meaning in <a href='B:690 3:8'>1Jo 3:8</a>); the RV rightly has "doeth," i.e., of a continuous habit, equivalent to prasso, "to practice." The committal of an act is not in view in that passage. <p/> <A-3,Verb,4238, prasso><p/> "to do, work, practice," is said of continuous action, or action not yet completed, <a href='B:510 25:11'>Act 25:11</a>, <a href='B:510 25:25'>Act 25:25</a>; it is rendered "practice" in the RV, for the incorrect AV "commit," in <a href='B:520 1:32'>Rom 1:32</a>, <a href='B:520 2:2'>Rom 2:2</a>. See DO, EXACT, KEEP, REQUIRE, USE. <p/> * (2) In the sense of delivering or entrusting something to a person. <p/> <A-4,Verb,3860, paradidomi><p/> "to give over," is often rendered by the verb "to commit," e.g., to prison, <a href='B:510 8:3'>Act 8:3</a>; to the grace of God, <a href='B:510 14:26'>Act 14:26</a>; to God, <a href='B:670 2:23'>1Pe 2:23</a>; by God to pits of darkness, <a href='B:680 2:4'>2Pe 2:4</a>. See COMMEND, No. 2. <p/> <A-5,Verb,4100, pisteuo><p/> signifies "to entrust, commit to," <a href='B:490 16:11'>Luk 16:11</a>, <a href='B:610 1:11'>1Ti 1:11</a>, "committed to (my) trust." See BELIEVE. <p/> <A-6,Verb,5087, tithemi><p/> "to put, place," signifies, in the Middle Voice, "to put for oneself, assign, place in," <a href='B:540 5:19'>2Co 5:19</a>, "having committed (unto us)." <p/> <A-7,Verb,3908, paratithemi><p/> see COMMEND, No. 3, signifies "to entrust, commit to one's charge," e.g., in <a href='B:490 12:48'>Luk 12:48</a>, <a href='B:610 1:18'>1Ti 1:18</a>, <a href='B:620 2:2'>2Ti 2:2</a>, <a href='B:670 4:19'>1Pe 4:19</a> (AV, "commit the keeping"). <p/> Notes: (1) Didomi, "to give," is rendered "committed" in the AV of <a href='B:500 5:22'>Joh 5:22</a> (RV, "given"). <p/> (2) For porneuo ("to commit fornication") see FORNICATION. <p/> (3) In <a href='B:520 2:22'>Rom 2:22</a>, hierosuleo, "to rob temples," is so rendered in the RV, for AV, "commit sacrilege." <p/> (4) In <a href='B:510 27:40'>Act 27:40</a>, eao, "to let, leave," is rendered in the RV, "left (the anchors) in," for AV, "committed themselves to." <p/> <B-1,Noun,3866, paratheke><p/> "a putting with, a deposit" (para, "with," tithemi, "to put"), and its longer form, parakatatheke, are found, the former in <a href='B:620 1:12'>2Ti 1:12</a>, "that which He hath committed unto me," RV, marg., lit., "my deposit" (perhaps, "my deposit with Him"), the latter in <a href='B:610 6:20'>1Ti 6:20</a>, where "guard that which is committed unto thee" is, lit., "guard the deposit," and <a href='B:620 1:14'>2Ti 1:14</a>, "that good thing which was committed unto thee," i.e., the good deposit; RV, marg., "the good deposit." <p/> <B-2,Noun,428, epitrope><p/> denotes "a turning over (to another), a referring of a thing to another" (epi, "over," trepo, "to turn"), and so a committal of full powers, "a commission," <a href='B:510 26:12'>Act 26:12</a>.


topic: Commodius (not)
definition:
<b>Commodius (not)</b> <1,,2011, aneuthetos><p/> "not commodius," lit., "not-well-placed" (from a, "not," n, euphonic, eu, "well," thetos, "from" tithemi, "to put, place"), is found in <a href='B:510 27:12'>Act 27:12</a>, where it is said of the haven at the place called Fair Havens.


topic: Common, Commonly
definition:
<b>Common, Commonly</b> <A-1,Adjective,2834, koinos><p/> denotes (a) "common, belonging to several" (Lat., communis), said of things had in common, <a href='B:510 2:44'>Act 2:44</a>, <a href='B:510 4:32'>Act 4:32</a>; of faith, <a href='B:630 1:4'>Tit 1:4</a>; of salvation, <a href='B:720 1:3'>Jud 1:3</a>; it stands in contrast to idios, "one's own;" (b) "ordinary, belonging to the generality, as distinct from what is peculiar to the few;" hence the application to religious practices of Gentiles in contrast with those of Jews; or of the ordinary people in contrast with those of the Pharisees; hence the meaning "unhallowed, profane," Levitically unclean (Lat., profanus), said of hands, <a href='B:480 7:2'>Mar 7:2</a> (AV, "defiled,") RV marg., "common;" of animals, ceremonially unclean, <a href='B:510 10:14'>Act 10:14</a>, <a href='B:510 11:8'>Act 11:8</a>; of a man, <a href='B:510 10:28'>Act 10:28</a>; of meats, <a href='B:520 14:14'>Rom 14:14</a>, "unclean;" of the blood of the covenant, as viewed by an apostate, <a href='B:650 10:29'>Heb 10:29</a>, "unholy" (RV, marg., "common"); of everything unfit for the holy city, <a href='B:730 21:27'>Rev 21:27</a>, RV, "unclean" (marg., "common"). Some mss. have the verb here. See DEFILED, UNCLEAN UNHOLY. <p/> <B-1,Verb,2840, koinoo><p/> "to make, or count, common," has this meaning in <a href='B:510 10:15'>Act 10:15</a>, <a href='B:510 11:9'>Act 11:9</a>. See DEFILE, POLLUTE, UNCLEAN. <p/> Notes: (1) Polus, used of number, signifies "many, numerous;" used of space, it signifies "wide, far reaching;" hence, with the article it is said of a multitude as being numerous; it is translated "common" (people) in <a href='B:480 12:37'>Mar 12:37</a> (see the RV, marg.). It does not, however, mean the ordinary folk, but the many folk. See ABUNDANT, GREAT, LONG, MANY, MUCH, PLENTY. <p/> (2) Ochlos denotes "a crowd, a great multitude;" with the article it is translated "the common people," in <a href='B:500 12:9'>Joh 12:9</a>, <a href='B:500 12:12'>Joh 12:12</a> (RV, marg.). See COMPANY, CROWD, MULTITUDE, NUMBER, PEOPLE, PRESS. <p/> (3) Tunchano, "to happen," is used as an adjective in <a href='B:510 28:2'>Act 28:2</a>, of the kindness shown by the people of Melita to the shipwrecked company; AV, "(no) little;" RV, "(no) common;" the idea suggested by the verb is that which might happen anywhere or at all times; hence, "little, ordinary, or casual." See CHANCE, ENJOY, OBTAIN. <p/> (4) In <a href='B:470 27:27'>Mat 27:27</a>, what the AV describes as "the common hall," is the praetorium, RV, "palace," the official residence of the Governor of a Province (marg., "praetorium"). <p/> (5) In <a href='B:510 5:18'>Act 5:18</a>, demosios (AV, "common," with reference to the prison) signifies "public," belonging to the people, demos, (RV, "public"). <p/> (6) In <a href='B:530 5:1'>1Co 5:1</a>, holos, "altogether" (AV, "commonly") means "actually" (RV). <p/> (7) In <a href='B:470 28:15'>Mat 28:15</a>, diaphemizo, "to spread abroad" (as in the RV), is rendered in the AV, "is commonly reported. See SPREAD, Note (5).


topic: Commonwealth
definition:
<b>Commonwealth</b> <1,,4174, politeia><p/> see CITIZENSHIP, No. 3. <p/> <2,,4175, politeuma><p/> see CITIZENSHIP, No. 4.


topic: Commune
definition:
<b>Commune</b> <1,,1255, dialaleo><p/> signifies "to speak with anyone" (dia, "by turns," laleo, "to speak"), <a href='B:490 6:11'>Luk 6:11</a>; in <a href='B:490 1:65'>Luk 1:65</a>, "to talk over, to noise abroad." The idea that laleo and its compounds bear no reference to the word spoken or the sentiment, is unfounded. See NOISE. <p/> <2,,3656, homileo><p/> from homos, "together," signifies "to be in company, to associate with any one;" hence, "to have intercourse with," <a href='B:490 24:14'>Luk 24:14</a> (RV, "communed;" AV, "talked"), 15; <a href='B:510 24:26'>Act 24:26</a>; in <a href='B:510 20:11'>Act 20:11</a>, "talked with." See TALK. <p/> <3,,4814, sullaleo><p/> "to talk together," is translated "communed" in <a href='B:490 22:4'>Luk 22:4</a>, of the conspiracy of Judas with the chief priests. See CONFER, SPEAK, TALK. <p/> Note: Laleo and its compounds, and the noun lalia, "speech," have a more dignified meaning in the Hellenistic Greek than "to chatter," its frequent meaning in earlier times.


topic: Communicate, Communication
definition:
<b>Communicate, Communication</b> <A-1,Verb,2841, koinoneo><p/> is used in two senses, (a) "to have a share in," <a href='B:520 15:27'>Rom 15:27</a>, <a href='B:610 5:22'>1Ti 5:22</a>, <a href='B:650 2:14'>Heb 2:14</a>, <a href='B:670 4:13'>1Pe 4:13</a>, <a href='B:700 1:11'>2Jo 1:11</a>; (b) "to give a share to, go shares with," <a href='B:520 12:13'>Rom 12:13</a>, RV, "communicating," for AV, "distributing;" <a href='B:550 6:6'>Gal 6:6</a>, "communicate;" <a href='B:570 4:15'>Phi 4:15</a>, AV, "did communicate," RV, "had fellowship with." See DISTRIBUTE, FELLOWSHIP, PARTAKE. <p/> <A-2,Verb,4790, sunkoinoneo><p/> "to share together with" (sun "and" No. 1), is translated "communicated with" in <a href='B:570 4:14'>Phi 4:14</a>; "have fellowship with," <a href='B:560 5:11'>Eph 5:11</a>; "be ... partakers of," <a href='B:730 18:4'>Rev 18:4</a> (RV, "have fellowship"). The thought is that of sharing with others what one has, in order to meet their needs. See FELLOWSHIP, B, No. 2, PARTAKE, B, No. 2. <p/> Note: Anatithemi, "to set forth," is rendered "laid before" in <a href='B:550 2:2'>Gal 2:2</a>, RV, for AV, "communicated unto;" in <a href='B:510 25:14'>Act 25:14</a>, RV, "laid before," for AV, "declared." <p/> <B-1,Noun,2842, koinonia><p/> akin to A (which see), is translated in <a href='B:650 13:16'>Heb 13:16</a> "to communicate," lit., "be not forgetful of good deed and of fellowship;" "fellowship" (AV, "communication") in <a href='B:640 1:6'>Phm 1:6</a>, RV. See COMMUNION. <p/> <B-2,Noun,3056, logos><p/> "a word, that which is spoken" (lego, "to speak"), is used in the plural with reference to a conversation; "communication," <a href='B:490 24:17'>Luk 24:17</a>. Elsewhere with this significance the RV renders it "speech," <a href='B:470 5:37'>Mat 5:37</a>, <a href='B:560 4:29'>Eph 4:29</a>. See ACCOUNT. <p/> Note: In <a href='B:580 3:8'>Col 3:8</a>, where the AV translates aischrologia by "filthy communication," the RV renders it "shameful speaking" (aischros, "base," lego, "to speak"). <p/> <C-1,Adjective,2843, koinonikos><p/> akin to A, No. 1 and B, No. 1, means "apt, or ready, to communicate," <a href='B:610 6:18'>1Ti 6:18</a>. <p/> Note: Homilia, "a company, association, or intercourse with" (see COMMUNE, No. 2), is translated "company" in <a href='B:530 15:33'>1Co 15:33</a>, RV (AV, "communications"); the word is in the plural, "evil companies," i.e., associations. See COMPANY, No. 6.


topic: Communion
definition:
<b>Communion</b> <A-1,Noun,2842, koinonia><p/> "a having in common (koinos), partnership, fellowship" (see COMMUNICATE), denotes (a) the share which one has in anything, a participation, fellowship recognized and enjoyed; thus it is used of the common experiences and interests of Christian men, <a href='B:510 2:42'>Act 2:42</a>, <a href='B:550 2:9'>Gal 2:9</a>; of participation in the knowledge of the Son of God, <a href='B:530 1:9'>1Co 1:9</a>; of sharing the realization of the effects of the Blood (i.e., the Death) of Christ and the Body of Christ, as set forth by the emblems in the Lord's Supper, <a href='B:530 10:16'>1Co 10:16</a>; of participation in what is derived from the Holy Spirit, <a href='B:540 13:14'>2Co 13:14</a> (RV, "communion"); <a href='B:570 2:1'>Phi 2:1</a>; of participation in the sufferings of Christ, <a href='B:570 3:10'>Phi 3:10</a>; of sharing in the resurrection life possessed in Christ, and so of fellowship with the Father and the Son, <a href='B:690 1:3'>1Jo 1:3</a>, <a href='B:690 1:1-7'>1Jo 1:1-7</a>; negatively, of the impossibility of "communion" between light and darkness, <a href='B:540 6:14'>2Co 6:14</a>; (b) fellowship manifested in acts, the practical effects of fellowship with God, wrought by the Holy Spirit in the lives of believers as the outcome of faith, <a href='B:640 1:6'>Phm 1:6</a>, and finding expression in joint ministration to the needy, <a href='B:520 15:26'>Rom 15:26</a>, <a href='B:540 8:4'>2Co 8:4</a>, <a href='B:540 9:13'>2Co 9:13</a>, <a href='B:650 13:16'>Heb 13:16</a>, and in the furtherance of the Gospel by gifts, <a href='B:570 1:5'>Phi 1:5</a>. See COMMUNICATION, CONTRIBUTION, DISTRIBUTION, FELLOWSHIP. <p/> <B-1,Adjective,2844, koinonos><p/> "having in common," is rendered "have communion with (the altar)," -the altar standing by metonymy for that which is associated with it - in <a href='B:530 10:18'>1Co 10:18</a>, RV (for AV, "are partakers of"), and in <a href='B:530 10:20'>1Co 10:20</a>, for AV, "have fellowship with (demons)." See COMPANION.


topic: Compacted
definition:
<b>Compacted</b> <1,,4921, sunistemi><p/> and transitively sunistao, "to stand together" (sun, "with," histemi, "to stand"), is rendered "compacted," in <a href='B:680 3:5'>2Pe 3:5</a>, of the earth as formerly arranged by God in relation to the waters. See APPROVE, COMMEND, CONSIST, MAKE, STAND. <p/> <2,,4822, sumbibazo><p/> "to unite, to knit," is translated "compacted" in the AV of <a href='B:560 4:16'>Eph 4:16</a> (RV, "knit together"), concerning the Church as the Body of Christ. See CONCLUDE, GATHER, INSTRUCT, KNIT, PROVE.


topic: Companion
definition:
<b>Companion</b> <1,,4898, sunekdemos><p/> "a fellow-traveler" (sun, "with," ek, "from," demos, "people;" i.e., "away from one's people"), is used in <a href='B:510 19:29'>Act 19:29</a>, of Paul's companions in travel; in <a href='B:540 8:19'>2Co 8:19</a>, "travel with;" a closer rendering would be "(as) our fellow-traveler." See TRAVEL. <p/> <2,,2844, koinonos><p/> is rendered "companions" in the AV of <a href='B:650 10:33'>Heb 10:33</a> (RV "partakers"). So sunkoinonos in <a href='B:730 1:9'>Rev 1:9</a>, AV, "companion;" RV, "partaker with you." See B, above, PARTAKER, PARTNER. Cp. COMMUNICATE. <p/> <3,,4904, sunergos><p/> "a felloworker" (sun, "with," ergon, "work"), is translated in <a href='B:570 2:25'>Phi 2:25</a> "companion in labor," AV (RV, "fellow-worker"). See HELPER, LABORER, WORKER.


topic: Company (Noun and Verb)
definition:
<b>Company (Noun and Verb)</b> <A-1,Noun and Phrase,3793, ochlos><p/> "a throng of people, an irregular crowd," most usually "a disorganized throng;" in <a href='B:510 6:7'>Act 6:7</a>, however, it is said of a company of the priests who believed; the word here indicates that they had not combined to bring this about. The RV usually translates this word "company" or "multitude." Cp. B, Note 3. See COMMON, CROWD, MULTITUDE, and Trench, Syn. xcviii. <p/> <A-2,Noun and Phrase,4923, sunodia><p/> lit., "a way or journey together" (sun, "with," hodos, "a way"), denotes, by metonymy, "a company of travelers;" in <a href='B:490 2:44'>Luk 2:44</a>, of the company from which Christ was missed by Joseph and Mary. (Eng., synod). <p/> <A-3,Noun and Phrase,4849, sumposion><p/> lit. "denotes a drinking together (sun, "with," pino, "to drink"), a drinking-party;" hence, by metonymy, "any table party or any company arranged as a party." In <a href='B:480 6:39'>Mar 6:39</a> the noun is repeated, in the plural, by way of an adverbial and distributive phrase, sumposia sumposia, lit., "companies-companies" (i.e., by companies). <p/> <A-4,Noun and Phrase,2828, klisia><p/> akin to klino, "to recline," primarily means a place for lying down in, and hence a "reclining company," for the same purpose as No. 3. It is found in the plural in <a href='B:490 9:14'>Luk 9:14</a>, corresponding to Mark's word sumposia (No. 3, above), signifying "companies reclining at a meal." <p/> <A-5,Noun and Phrase,4128, plethos><p/> lit., "a fullness," hence denotes "a multitude, a large or full company," <a href='B:490 23:1'>Luk 23:1</a>; "a multitude," <a href='B:490 23:27'>Luk 23:27</a> (AV, "a great company"). See BUNDLE, MULTITUDE. <p/> <A-6,Noun and Phrase,3657, homilia><p/> "an association of people, those who are of the same company" (homos, "same"), is used in <a href='B:530 15:33'>1Co 15:33</a>, AV, "(evil) communications;" RV, "(evil) company." <p/> <A-7,Noun and Phrase,3658, homilos><p/> akin to No. 6, "a throng or crowd," is found, in some mss., in <a href='B:730 18:17'>Rev 18:17</a>, "all the company in ships," AV. Homilos denotes the concrete; homilia is chiefly an abstract noun. <p/> <A-8,Noun and Phrase,2398, idios><p/> "one's own," is used in the plural with the article in <a href='B:510 4:23'>Act 4:23</a>, to signify "their own (company)." See BUSINESS, B. <p/> Notes: (1) The preposition ex (i.e., ek), "of," with the first personal pronoun in the genitive plural (hemon, "us"), signifies "of our company," lit., "of us," in <a href='B:490 24:22'>Luk 24:22</a>; so ex auton, in <a href='B:510 15:22'>Act 15:22</a>, "men out of their company," lit., "men out of them." <p/> (2) The phrase in <a href='B:510 13:13'>Act 13:13</a>, hoi peri Paulon, lit., "the (ones) about Paul," signifies "Paul and his company." <p/> (3) Murias, a noun connected with the adjective murios ("numberless, infinite"), signifies "a myriad" (whence the English word), and is used hyperbolically, of vast numbers, e.g., <a href='B:650 12:22'>Heb 12:22</a>, AV, "an innumerable company;" RV, "innumerable hosts." (Contrast murioi, 10,000, <a href='B:470 18:24'>Mat 18:24</a>). <p/> (4) In <a href='B:510 21:8'>Act 21:8</a>, the phrase translated "that were of Paul's company" is absent from the best texts. <p/> <B-1,Verb,4874, sunanamignumi><p/> lit., "to mix up with" (sun, "with," ana, "up," mignumi, "to mix, mingle"), signifies "to have, or keep, company with," <a href='B:530 5:9'>1Co 5:9</a>, <a href='B:530 5:11'>1Co 5:11</a>, <a href='B:600 3:14'>2Th 3:14</a>. <p/> <B-2,Verb,4905, sunerchomai><p/> "to come, or go, with," is rendered "have companied" in <a href='B:510 1:21'>Act 1:21</a>. See COME, No. 11. <p/> Notes: (1) Aphorizo, "to separate," is translated "separate (you) from (their) company," in <a href='B:490 6:22'>Luk 6:22</a>, the latter part being added in italics to supply the meaning of excommunication. See DIVIDE. <p/> (2) Kollao, "to join," is rendered "keep company," in <a href='B:510 10:28'>Act 10:28</a>, AV; RV, "join himself." See CLEAVE, JOIN. <p/> (3) Ochlopoieo, lit., "to make a crowd" (ochlos, "a crowd," poieo, "to make"), is translated "gathered a company," in <a href='B:510 17:5'>Act 17:5</a>, AV; the RV corrects this to "gathering a crowd." See CROWD.


topic: Compare, Comparison
definition:
<b>Compare, Comparison</b> <1,,4793, sunkrino><p/> denotes (a) "to join fitly, to combine," <a href='B:530 2:13'>1Co 2:13</a>, either in the sense of combining spiritual things with spiritual, adapting the discourse to the subject, under the guidance of the Holy Spirit, or communicating spiritual things by spiritual things or words, or in the sense of interpreting spiritual things to spiritual men, RV and AV, "comparing" (cp. the Sept. use, of interpreting dreams, etc. <a href='B:10 40:8'>Gen 40:8</a>, <a href='B:10 40:16'>Gen 40:16</a>, <a href='B:10 40:22'>Gen 40:22</a>, <a href='B:10 41:12'>Gen 41:12</a>, <a href='B:10 41:15'>Gen 41:15</a>, <a href='B:340 5:12'>Dan 5:12</a>); (b) "to place together;" hence, "judge or discriminate by comparison, compare, with or among," <a href='B:540 10:12'>2Co 10:12</a> (thrice). <p/> <2,,3846, paraballo><p/> "to place side by side, to set forth," and the noun parabole (Eng., "parable"), occur in <a href='B:480 4:30'>Mar 4:30</a>, RV, "In what parable shall we set it forth?," AV, "with what comparison shall we compare it?" See ARRIVE. <p/> Note: The preposition pros, "towards," is sometimes used of mental direction, in the way of estimation, or comparison, as in the phrase "(worthy) to be compared," or "(worthy) in comparison with," <a href='B:520 8:18'>Rom 8:18</a>.


topic: Compass
definition:
<b>Compass</b> <1,,2944, kukleuo><p/> denotes "to encircle, surround," and is found in the best texts in <a href='B:500 10:24'>Joh 10:24</a>, "came round about," and <a href='B:730 20:9'>Rev 20:9</a>, of a camp surrounded by foes; some mss. have No. 2 in each place. <p/> <2,,2944, kukloo><p/> (cp. Eng., "cycle") signifies "to move in a circle, to compass about," as of a city "encompassed" by armies, <a href='B:490 21:20'>Luk 21:20</a>, <a href='B:650 11:30'>Heb 11:30</a>; in <a href='B:510 14:20'>Act 14:20</a>, "stood round about." See COME, No. 38, STAND. <p/> <3,,4033, perikukloo><p/> peri, "about," with No. 2, is used in <a href='B:490 19:43'>Luk 19:43</a> "shall compass ... round." <p/> <4,,4013, periago><p/> "to lead about," <a href='B:530 9:5'>1Co 9:5</a>, or, intransitively, "to go about, to go up and down," is so used in <a href='B:470 4:23'>Mat 4:23</a>, <a href='B:470 9:35'>Mat 9:35</a>, <a href='B:480 6:6'>Mar 6:6</a>, <a href='B:510 13:11'>Act 13:11</a>; "to compass regions," <a href='B:470 23:15'>Mat 23:15</a>. See GO, LEAD. <p/> <5,,4029, perikeimai><p/> "to be encompassed:" see BOUND (b), HANG. <p/> <6,,4022, perierchomai><p/> lit., "to go, or come, about" (peri, "about," erchomai, "to come"), is translated in <a href='B:510 28:13'>Act 28:13</a>, AV, "fetched a compass." See CIRCUIT.


topic: Compassion, Compassionate
definition:
<b>Compassion, Compassionate</b> <A-1,Verb,3627, oikteiro><p/> "to have pity, a feeling of distress through the ills of others," is used of God's compassion, <a href='B:520 9:15'>Rom 9:15</a>. <p/> <A-2,Verb,4697, splanchnizomai><p/> "to be moved as to one's inwards (splanchna), to be moved with compassion, to yearn with compassion," is frequently recorded of Christ towards the multitude and towards individual sufferers, <a href='B:470 9:36'>Mat 9:36</a>, <a href='B:470 14:14'>Mat 14:14</a>, <a href='B:470 15:32'>Mat 15:32</a>, <a href='B:470 18:27'>Mat 18:27</a>, <a href='B:470 20:34'>Mat 20:34</a>, <a href='B:480 1:41'>Mar 1:41</a>, <a href='B:480 6:34'>Mar 6:34</a>, <a href='B:480 8:2'>Mar 8:2</a>, <a href='B:480 9:22'>Mar 9:22</a> (of the appeal of a father for a demon-possessed son); <a href='B:490 7:13'>Luk 7:13</a>, <a href='B:490 10:33'>Luk 10:33</a>; of the father in the parable of the Prodigal Son, <a href='B:490 15:20'>Luk 15:20</a>. (Moulton and Milligan consider the verb to have been coined in the Jewish dispersion). <p/> <A-3,Verb,4834, sumpatheo><p/> "to suffer with another (sun, 'with,' pascho, 'to suffer'), to be affected similarly" (Eng., "sympathy"), to have "compassion" upon, <a href='B:650 10:34'>Heb 10:34</a>, of "compassionating" those in prison, is translated "be touched with" in <a href='B:650 4:15'>Heb 4:15</a>, of Christ as the High Priest. See TOUCH. <p/> <A-4,Verb,1653, eleeo><p/> "to have mercy (eleos, "mercy"), to show kindness, by beneficence, or assistance," is translated "have compassion" in <a href='B:470 18:33'>Mat 18:33</a> (AV); <a href='B:480 5:19'>Mar 5:19</a>, <a href='B:720 1:22'>Jud 1:22</a>. See MERCY. <p/> <A-5,Verb,3356, metriopatheo><p/> is rendered "have compassion," in <a href='B:650 5:2'>Heb 5:2</a>, AV. See BEAR, No. 13. <p/> <B-1,Noun,3628, oiktirmos><p/> akin to A, No. 1, is used with splanchna (see below), "the viscera, the inward parts," as the seat of emotion, the "heart," <a href='B:570 2:1'>Phi 2:1</a>, <a href='B:580 3:12'>Col 3:12</a>, "a heart of compassion" (AV, "bowels of mercies"). In <a href='B:650 10:28'>Heb 10:28</a> it is used with choris, "without," (lit., "without compassions"). It is translated "mercies" in <a href='B:520 12:1'>Rom 12:1</a>, <a href='B:540 1:3'>2Co 1:3</a>. See MERCY. <p/> <B-2,Noun,4698, splanchnon><p/> always used in the plural, is suitably rendered "compassion" in the RV of <a href='B:580 3:12'>Col 3:12</a>, <a href='B:690 3:17'>1Jo 3:17</a>; "compassions" in <a href='B:570 2:1'>Phi 2:1</a>, Cp. A, No. 2. See BOWELS. <p/> <C-1,Adjective,4835, sumpathes><p/> denotes suffering with, "compassionate," <a href='B:670 3:8'>1Pe 3:8</a>, RV (AV, "having compassion"). See A, No. 3.


topic: Compel
definition:
<b>Compel</b> <1,,315, anankazo><p/> denotes "to put constraint upon (from ananke, 'necessity'), to constrain," whether by threat, entreaty, force or persuasion; Christ "constrained" the disciples to get into a boat, <a href='B:470 14:22'>Mat 14:22</a>, <a href='B:480 6:45'>Mar 6:45</a>; the servants of the man who made a great supper were to constrain people to come in, <a href='B:490 14:23'>Luk 14:23</a> (RV, "constrain"); Saul of Tarsus "strove" to make saints blaspheme, <a href='B:510 26:11'>Act 26:11</a>, RV (AV, "compelled"); Titus, though a Greek, was not "compelled" to be circumcised, <a href='B:550 2:3'>Gal 2:3</a>, as Galatian converts were, <a href='B:550 6:12'>Gal 6:12</a>, RV; Peter was "compelling" Gentiles to live as Jews, <a href='B:550 2:14'>Gal 2:14</a>; Paul was "constrained" to appeal to Caesar, <a href='B:510 28:19'>Act 28:19</a>, and was "compelled" by the church at Corinth to become foolish in speaking of himself, <a href='B:540 12:11'>2Co 12:11</a>. See CONSTRAIN. <p/> <2,,29, angareuo><p/> "to dispatch as an angaros (a Persian courier kept at regular stages with power of impressing men into service)," and hence, in general, "to impress into service," is used of "compelling" a person to go a mile, <a href='B:470 5:41'>Mat 5:41</a>; of the impressing of Simon to bear Christ's cross, <a href='B:470 27:32'>Mat 27:32</a>, <a href='B:480 15:21'>Mar 15:21</a>.


topic: Complainer, Complaint
definition:
<b>Complainer, Complaint</b> <1,,3202, mempsimoiros><p/> denotes "one who complains," lit., "complaining of one's lot" (memphomai, "to blame," moira, "a fate, lot"); hence, "discontented, querulous, repining;" it is rendered "complainers" in <a href='B:720 1:16'>Jud 1:16</a>. <p/> <2,,3437, momphe><p/> denotes "blame" (akin to memphomai, see No. 1), "an occasion of complaint," <a href='B:580 3:13'>Col 3:13</a> (AV, "quarrel"). See QUARREL. <p/> <3,,157, aitioma><p/> "a charge," is translated "complaints" in <a href='B:510 25:7'>Act 25:7</a>, AV. See CHARGE.


topic: Complete, Completion, Completely
definition:
<b>Complete, Completion, Completely</b> <A-1,Verb,2005, epiteleo><p/> "to complete:" see ACCOMPLISH, No. 4. <p/> <A-2,Verb,1822, exartizo><p/> "to fit out" (ek, "out," intensive, artos, "a joint;" or from artios, perfect, lit., "exactly right"), is said of the equipment of the man of God, <a href='B:620 3:17'>2Ti 3:17</a>, "furnished completely" (AV, "throughly furnished"); elsewhere in <a href='B:510 21:5'>Act 21:5</a>, "accomplished." Cp. B. See FURNISH. <p/> <A-3,Verb,4931, sunteleo><p/> "to end together, bring quite to an end" (sun, "together," intensive, telos, "an end"), is said (a) of the "completion" of a period of days, <a href='B:490 4:2'>Luk 4:2</a>, <a href='B:510 21:27'>Act 21:27</a>; (b) of "completing" something; some mss. have it in <a href='B:470 7:28'>Mat 7:28</a>, of the Lord, in ending His discourse (the best mss. have teleo, "to finish"); of God, in finishing a work, <a href='B:520 9:28'>Rom 9:28</a>, in making a new covenant, <a href='B:650 8:8'>Heb 8:8</a>, marg., "accomplish;" of the fulfillment of things foretold, <a href='B:480 13:4'>Mar 13:4</a>; of the Devil's temptation of the Lord, <a href='B:490 4:13'>Luk 4:13</a>. See END, FINISH, FULFILL, MAKE. <p/> <A-4,Verb,4137, pleroo><p/> "to fill" (in the Passive Voice, "to be made full"), is translated "complete" in the AV of <a href='B:580 2:10'>Col 2:10</a> (RV, "made full;" cp. <a href='B:580 2:9'>Col 2:9</a>). See ACCOMPLISH. <p/> <A-5,Verb,4135, plerophoreo><p/> "to be fully assured," is translated "complete" in <a href='B:580 4:12'>Col 4:12</a>. See ASSURED, B, No. 2. <p/> <B-1,Adjective,739, artios><p/> "fitted, complete" (from artos, "a limb, joint"), is used in <a href='B:620 3:17'>2Ti 3:17</a>, RV, "complete," AV, "perfect." See PERFECT. <p/> <C-1,Noun,535, apartismos><p/> is rendered "complete" in <a href='B:490 14:28'>Luk 14:28</a>, RV.


topic: Conceal
definition:
<b>Conceal</b> <1,,3871, parakalupto><p/> "to conceal thoroughly" (para, "beside," intensive, kalupto, "to hide"), is found in <a href='B:490 9:45'>Luk 9:45</a>, of "concealing" from the disciples the fact of the delivering up of Christ.


topic: Conceits
definition:
<b>Conceits</b> <1,,1722 1438,en heautois> lit., "in yourselves," is used with phronimos, "wise," in <a href='B:520 11:25'>Rom 11:25</a>, "(wise) in your own conceits (i.e., opinions)." <p/> <2,,3844 1438,par' heautois> (para, with, in the estimation of), in <a href='B:520 12:16'>Rom 12:16</a> has the same rendering as No. 1.


topic: Conceive
definition:
<b>Conceive</b> <1,,1080, gennao><p/> "to conceive, beget:" see BEGET, A, No. 1. <p/> <2,,4815, sullambano><p/> lit., "to take together" (sun, "with," lambano, "to take or receive"), is used (a) of a woman, to "conceive," <a href='B:490 1:24'>Luk 1:24</a>, <a href='B:490 1:31'>Luk 1:31</a>, <a href='B:490 1:36'>Luk 1:36</a>; in the Passive Voice. <a href='B:490 2:21'>Luk 2:21</a>; (b) metaphorically, of the impulse of lust in the human heart, enticing to sin, <a href='B:660 1:15'>Jam 1:15</a>. For its other meaning see CATCH, No. 8. <p/> <3,,5087, tithemi><p/> "to put, set," is used in <a href='B:510 5:4'>Act 5:4</a>, of the sin of Ananias, in "conceiving" a lie in his heart. <p/> Notes: (1) The phrase echo, "to have," with koite, "a lying down, a bed," especially the marriage bed, denotes "to conceive," <a href='B:520 9:10'>Rom 9:10</a>. <p/> (2) The phrase eis katabolen, lit., "for a casting down, or in," is used of conception in <a href='B:650 11:11'>Heb 11:11</a>.


topic: Concern (-eth)
definition:
<b>Concern (-eth)</b> * 1. The neuter plural of the article ("the things"), with the genitive case of a noun, is used in <a href='B:540 11:30'>2Co 11:30</a> of Paul's infirmity, "the things that concern my infirmity," lit., "the (things) of my infirmity." <p/> * 2. The neuter singular of the article, with the preposition peri, "concerning," is used by the Lord in <a href='B:490 22:37'>Luk 22:37</a>, "that which concerneth," lit., "the (thing) concerning (Me)." The same construction is found in <a href='B:490 24:27'>Luk 24:27</a>, <a href='B:510 19:8'>Act 19:8</a>, <a href='B:510 28:31'>Act 28:31</a>


topic: Concision
definition:
<b>Concision</b> <1,,2699, katatome><p/> lit., "a cutting off" (kata, "down," temno, "to cut"), "a mutilation," is a term found in <a href='B:570 3:2'>Phi 3:2</a>, there used by the Apostle, by a paranomasia, contemptuously, for the Jewish circumcision with its Judaistic influence, in contrast to the true spiritual circumcision.


topic: Conclude
definition:
<b>Conclude</b> <1,,4822, sumbibazo><p/> lit., "to make to come together," is translated "concluding" in <a href='B:510 16:10'>Act 16:10</a>, RV, for the AV, "assuredly gathering." See COMPACTED, INSTRUCT, KNIT, PROVE. <p/> Notes: For krino, "to judge, give judgement," rendered "concluded" in the AV of <a href='B:510 21:25'>Act 21:25</a>, RV, "giving judgment," see JUDGMENT. For logizomai, "to reckon," translated "conclude" in <a href='B:520 3:28'>Rom 3:28</a>, AV, RV, "reckon," see RECKON. For sunkleio, "to shut up with," translated "concluded" in <a href='B:520 11:32'>Rom 11:32</a>, <a href='B:550 3:22'>Gal 3:22</a>, AV, RV, "shut up," see INCLOSE, SHUT.


topic: Concord
definition:
<b>Concord</b> <1,,4857, sumphonesis><p/> lit., "a sounding together" (sun, "with," phone, "a sound;" Eng., "symphony"), is found in <a href='B:540 6:15'>2Co 6:15</a>, in the rhetorical question "what concord hath Christ with Belial?" See AGREE, A, No. 1.


topic: Concourse
definition:
<b>Concourse</b> <1,,4963, suntrophe><p/> "a turning together" (sun, "with," trepo, "to turn"), signifies (a) that which is rolled together; hence (b) a dense mass of people, concourse, <a href='B:510 19:40'>Act 19:40</a>. See BANDED.


topic: Concupiscence
definition:
<b>Concupiscence</b> * For CONCUPISCENCE (AV of <a href='B:520 7:8'>Rom 7:8</a>, <a href='B:580 3:5'>Col 3:5</a>, <a href='B:590 4:5'>1Th 4:5</a>) see COVET, DESIRE, LUST.


topic: Condemn, Condemnation
definition:
<b>Condemn, Condemnation</b> <A-1,Verb,2607, kataginosko><p/> "to know something against" (kata, "against," ginosko, "to know by experience"), hence, "to think ill of, to condemn," is said, in <a href='B:550 2:11'>Gal 2:11</a>, of Peter's conduct (RV, "stood condemned"), he being "self-condemned" as the result of an exercised and enlightened conscience, and "condemned" in the sight of others; so of "self-condemnation" due to an exercise of heart, <a href='B:690 1:3-21'>1Jo 1:3-21</a>. See BLAME. <p/> <A-2,Verb,2613, katadikazo><p/> signifies "to exercise right or law against anyone;" hence, "to pronounce judgment, to condemn" (kata, "down, or against," dike, "justice"), <a href='B:470 12:7'>Mat 12:7</a>, <a href='B:470 12:37'>Mat 12:37</a>, <a href='B:490 6:37'>Luk 6:37</a>, <a href='B:660 5:6'>Jam 5:6</a>. <p/> <A-3,Verb,2919, krino><p/> "to distinguish, choose, give an opinion upon, judge," sometimes denotes "to condemn," e.g., <a href='B:510 13:27'>Act 13:27</a>, <a href='B:520 2:27'>Rom 2:27</a>, <a href='B:660 5:9'>Jam 5:9</a> (in the best mss.). Cp. No. 1, below. See CALL (No. 13), CONCLUDE, DECREE, DETERMINE, ESTEEM, JUDGE, LAW (go to), ORDAIN, SUE, THINK. <p/> <A-4,Verb,2632, katakrino><p/> a strengthened form of No. 3, signifies "to give judgment against, pass sentence upon;" hence, "to condemn," implying (a) the fact of a crime, e.g., <a href='B:520 2:1'>Rom 2:1</a>, <a href='B:520 14:23'>Rom 14:23</a>, <a href='B:680 2:6'>2Pe 2:6</a>; some mss. have it in <a href='B:660 5:9'>Jam 5:9</a>; (b) the imputation of a crime, as in the "condemnation" of Christ by the Jews, <a href='B:470 20:18'>Mat 20:18</a>, <a href='B:480 14:64'>Mar 14:64</a>. It is used metaphorically of "condemning" by a good example, <a href='B:470 1:12-42'>Mat 1:12-42</a>, <a href='B:490 1:11-32'>Luk 1:11-32</a>, <a href='B:650 11:7'>Heb 11:7</a>. <p/> In <a href='B:520 8:3'>Rom 8:3</a>, God's "condemnation" of sin is set forth in that Christ, His own Son, sent by Him to partake of human nature (sin apart) and to become an offering for sin, died under the judgment due to our sin. <p/> <B-1,Noun,2917, krima><p/> denotes (a) "the sentence pronounced, a verdict, a condemnation, the decision resulting from an investigation," e.g., <a href='B:480 12:40'>Mar 12:40</a>, <a href='B:490 23:40'>Luk 23:40</a>, <a href='B:610 3:6'>1Ti 3:6</a>, <a href='B:720 1:4'>Jud 1:4</a>; (b) "the process of judgment leading to a decision," <a href='B:670 4:17'>1Pe 4:17</a> ("judgment"), where krisis (see No. 3, below) might be expected. In <a href='B:490 24:20'>Luk 24:20</a>, "to be condemned" translates the phrase eis krima, "unto condemnation" (i.e., unto the pronouncement of the sentence of "condemnation"). For the rendering "judgment," see, e.g., <a href='B:520 11:33'>Rom 11:33</a>, <a href='B:530 11:34'>1Co 11:34</a>, <a href='B:550 5:10'>Gal 5:10</a>, <a href='B:660 3:1'>Jam 3:1</a>. In these (a) the process leading to a decision and (b) the pronouncement of the decision, the verdict, are to be distinguished. In <a href='B:530 6:7'>1Co 6:7</a> the word means a matter for judgment, a lawsuit. See JUDGMENT. <p/> <B-2,Noun,2631, katakrima><p/> cp. No. 4, above, is "the sentence pronounced, the condemnation" with a suggestion of the punishment following; it is found in <a href='B:520 5:16'>Rom 5:16</a>, <a href='B:520 5:18'>Rom 5:18</a>, <a href='B:520 8:1'>Rom 8:1</a>. <p/> <B-3,Noun,2920, krisis><p/> (a) denotes "the process of investigation, the act of distinguishing and separating" (as distinct from krima, see No. 1 above); hence "a judging, a passing of judgment upon a person or thing;" it has a variety of meanings, such as judicial authority, <a href='B:500 5:22'>Joh 5:22</a>, <a href='B:500 5:27'>Joh 5:27</a>; justice, <a href='B:510 8:33'>Act 8:33</a>, <a href='B:660 2:13'>Jam 2:13</a>; a tribunal, <a href='B:470 1:5-22'>Mat 1:5-22</a>; a trial, <a href='B:500 5:24'>Joh 5:24</a>, <a href='B:680 2:4'>2Pe 2:4</a>; a judgment, <a href='B:680 2:11'>2Pe 2:11</a>, <a href='B:720 1:9'>Jud 1:9</a>; by metonymy, the standard of judgment, just dealing, <a href='B:470 12:18'>Mat 12:18</a>, <a href='B:470 12:20'>Mat 12:20</a>, <a href='B:470 23:23'>Mat 23:23</a>, <a href='B:490 11:42'>Luk 11:42</a>; Divine judgment executed, <a href='B:600 1:5'>2Th 1:5</a>, <a href='B:730 16:7'>Rev 16:7</a>; (b) sometimes it has the meaning "condemnation," and is virtually equivalent to krima (a); see <a href='B:470 23:33'>Mat 23:33</a>, <a href='B:500 3:19'>Joh 3:19</a>, <a href='B:660 5:12'>Jam 5:12</a>, hupo krisin, "under judgment." See ACCUSATION, A (Note), DAMNATION, JUDGMENT. <p/> Note: In <a href='B:500 9:39'>Joh 9:39</a>, "For judgment (krima) came I into this world," the meaning would appear to be, "for being judged" (as a touch-stone for proving men's thoughts and characters), in contrast to <a href='B:500 5:22'>Joh 5:22</a>, "hath given all judging (krisis) to the Son;" in <a href='B:490 24:20'>Luk 24:20</a>, "delivered Him up to be condemned to death," the latter phrase is, lit., "to a verdict (krima) of death" (which they themselves could not carry out); in <a href='B:480 12:40'>Mar 12:40</a>, "these shall receive greater condemnation" (krima), the phrase signifies a heavier verdict (against themselves). <p/> <B-4,Noun,2633, katakrisis><p/> a strengthened form of No. 3, denotes "a judgment against, condemnation," with the suggestion of the process leading to it, as of "the ministration of condemnation," <a href='B:540 3:9'>2Co 3:9</a>; in <a href='B:540 7:3'>2Co 7:3</a>, "to condemn," more lit., "with a view to condemnation." <p/> <C-1,Adjective,843, autokatakritos><p/> "self-condemned" (auto, "self," katakrino, "to condemn"), i.e., on account of doing himself what he condemns in others, is used in <a href='B:630 3:11'>Tit 3:11</a>. <p/> <C-2,Adjective,176, akatagnostos><p/> akin to A, No. 1, with negative prefix, a, "not to be condemned," is said of sound speech, in <a href='B:630 2:8'>Tit 2:8</a>.


topic: Conditions
definition:
<b>Conditions</b> * Note: This translates the phrase ta pros in <a href='B:490 14:32'>Luk 14:32</a>, lit., "the (things) towards," i.e., the things relating to, or conditions of, (peace).


topic: Conduct
definition:
<b>Conduct</b> <A-1,Noun,72, agoge><p/> from ago, "to lead," properly denotes "a teaching;" then, figuratively, "a training, discipline," and so, the life led, a way or course of life, conduct, <a href='B:620 3:10'>2Ti 3:10</a>, RV, "conduct;" AV, "manner of life." See LIFE. <p/> <B-1,Verb,2525, kathistemi><p/> lit., "to stand down or set down" (kata, "down," histemi, "to stand"), has, among its various meanings, "the significance of bringing to a certain place, conducting," <a href='B:510 17:15'>Act 17:15</a> (so the Sept. in <a href='B:60 6:23'>Jos 6:23</a>, <a href='B:90 5:3'>1Sa 5:3</a>, <a href='B:140 28:15'>2Ch 28:15</a>). See APPOINT. <p/> <B-2,Verb,4311, propempo><p/> signifies "to set forward, conduct:" see ACCOMPANY, No. 4.


topic: Confer, Conference
definition:
<b>Confer, Conference</b> <1,,4323, prosanatithemi><p/> lit., "to put before" (pros, "towards," ana, "up," and tithemi, "to put"), i.e., "to lay a matter before others so as to obtain counsel or instruction," is used of Paul's refraining from consulting human beings, <a href='B:550 1:16'>Gal 1:16</a> (translated "imparted" in <a href='B:550 2:6'>Gal 2:6</a>; AV, "added ... in conference"). Cp. the shorter form anatithemi, in <a href='B:550 2:2'>Gal 2:2</a>, "laid before," the less intensive word being used there simply to signify the imparting of information, rather than conferring with others to seek advice. See ADD, IMPART. <p/> <2,,4814, sullaleo><p/> "to speak together with" (sun, "with," laleo, "to speak"), is translated "conferred" in <a href='B:510 25:12'>Act 25:12</a>; elsewhere of talking with, <a href='B:470 17:3'>Mat 17:3</a>, <a href='B:480 9:4'>Mar 9:4</a>, <a href='B:490 4:36'>Luk 4:36</a>, <a href='B:490 9:30'>Luk 9:30</a>; "communed" in <a href='B:490 22:4'>Luk 22:4</a>. See COMMUNE, SPEAK, TALK. <p/> <3,,4820, sumballo><p/> lit., "to throw together" (sun, "with," ballo, "to throw"), is used of "conversation, to discourse or consult together, confer," <a href='B:510 4:15'>Act 4:15</a>. See ENCOUNTER, HELP, MEET WITH, PONDER. <p/> Note: For the AV, "conference" in <a href='B:550 2:6'>Gal 2:6</a>, see No. 1, above.


topic: Confess, Confession
definition:
<b>Confess, Confession</b> <A-1,Verb,3670, homologeo><p/> lit., "to speak the same thing" (homos, "same," lego, "to speak"), "to assent, accord, agree with," denotes, (a) "to confess, declare, admit," <a href='B:500 1:20'>Joh 1:20</a>; e.g., <a href='B:510 24:14'>Act 24:14</a>, <a href='B:650 11:13'>Heb 11:13</a>; (b) "to confess by way of admitting oneself guilty of what one is accused of, the result of inward conviction," <a href='B:690 1:9'>1Jo 1:9</a>; (c) "to declare openly by way of speaking out freely, such confession being the effect of deep conviction of facts," <a href='B:470 7:23'>Mat 7:23</a>, <a href='B:470 10:32'>Mat 10:32</a> (twice) and <a href='B:490 12:8'>Luk 12:8</a> (see next par.); <a href='B:500 9:22'>Joh 9:22</a>, <a href='B:500 12:42'>Joh 12:42</a>, <a href='B:510 23:8'>Act 23:8</a>, <a href='B:520 1:10-10'>Rom 1:10-10</a> ("confession is made"); <a href='B:610 6:12'>1Ti 6:12</a> (RV); <a href='B:630 1:16'>Tit 1:16</a>, <a href='B:690 2:23'>1Jo 2:23</a>, <a href='B:690 4:2'>1Jo 4:2</a>, <a href='B:690 4:15'>1Jo 4:15</a>, <a href='B:700 1:7'>2Jo 1:7</a> (in John's Epistle it is the necessary antithesis to Gnostic doceticism); <a href='B:730 3:5'>Rev 3:5</a>, in the best mss. (some have No. 2 here); (d) "to confess by way of celebrating with praise," <a href='B:650 13:15'>Heb 13:15</a>; (e) "to promise," <a href='B:470 14:7'>Mat 14:7</a>. <p/> In <a href='B:470 10:32'>Mat 10:32</a>, <a href='B:490 12:8'>Luk 12:8</a> the construction of this verb with en, "in," followed by the dative case of the personal pronoun, has a special significance, namely, to "confess" in a person's name, the nature of the "confession" being determined by the context, the suggestion being to make a public "confession." Thus the statement, "every one ... who shall confess Me (lit., "in Me," i.e., in My case) before men, him (lit., "in him," i.e., in his case) will I also confess before My Father ...," conveys the thought of "confessing" allegiance to Christ as one's Master and Lord, and, on the other hand, of acknowledgment, on His part, of the faithful one as being His worshipper and servant, His loyal follower; this is appropriate to the original idea in homologeo of being identified in thought or language. See PROFESS, PROMISE, THANK. <p/> <A-2,Verb,1843, exomologeo><p/> ek, "out," intensive, and No. 1, and accordingly stronger than No. 1, "to confess forth," i.e., "freely, openly," is used (a) "of a public acknowledgment or confession of sins," <a href='B:470 3:6'>Mat 3:6</a>, <a href='B:480 1:5'>Mar 1:5</a>, <a href='B:510 19:18'>Act 19:18</a>, <a href='B:660 5:16'>Jam 5:16</a>; (b) "to profess or acknowledge openly," <a href='B:470 11:25'>Mat 11:25</a> (translated "thank," but indicating the fuller idea); <a href='B:570 2:11'>Phi 2:11</a> (some mss. have it in <a href='B:730 3:5'>Rev 3:5</a>; see No. 1); (c) "to confess by way of celebrating, giving praise," <a href='B:520 14:11'>Rom 14:11</a>, <a href='B:520 15:9'>Rom 15:9</a>. In <a href='B:490 10:21'>Luk 10:21</a>, it is translated "I thank," the true meaning being "I gladly acknowledge." In <a href='B:490 22:6'>Luk 22:6</a> it signifies to consent (RV), for AV, "promised." See CONSENT, PROMISE, THANK. <p/> <B-1,Noun,3671, homologia><p/> akin to A, No. 1, denotes "confession, by acknowledgment of the truth," <a href='B:540 9:13'>2Co 9:13</a>, <a href='B:610 1:6-13'>1Ti 1:6-13</a>, <a href='B:650 3:1'>Heb 3:1</a>, <a href='B:650 4:14'>Heb 4:14</a>, <a href='B:650 10:23'>Heb 10:23</a> (AV, incorrectly, "profession," except in <a href='B:610 6:13'>1Ti 6:13</a>). <p/> Note: For the adverb homologoumenos, confessedly, see CONTROVERSY.


topic: Confidence (Noun, or Verb with "have"), Confident (-ly)
definition:
 <A-1,Noun,4006, pepoithesis><p/> akin to peitho, B, No. 1 below, denotes "persuasion, assurance, confidence," <a href='B:540 1:15'>2Co 1:15</a>, <a href='B:540 3:4'>2Co 3:4</a>, AV, "trust;" <a href='B:540 8:22'>2Co 8:22</a>, <a href='B:540 10:2'>2Co 10:2</a>, <a href='B:560 3:12'>Eph 3:12</a>, <a href='B:570 3:4'>Phi 3:4</a>. See TRUST. <p/> <A-2,Noun,5287, hupostasis><p/> lit., "a standing under" (hupo, "under," stasis, "a standing"), "that which stands, or is set, under, a foundation, beginning;" hence, the quality of confidence which leads one to stand under, endure, or undertake anything, <a href='B:540 9:4'>2Co 9:4</a>, <a href='B:540 11:17'>2Co 11:17</a>, <a href='B:650 3:14'>Heb 3:14</a>. Twice in Heb. it signifies "substance," <a href='B:650 1:3'>Heb 1:3</a> (AV, "Person") and <a href='B:650 11:1'>Heb 11:1</a>. See SUBSTANCE. <p/> <A-3,Noun,3954, parrhesia><p/> often rendered "confidence" in the AV, is in all such instances rendered "boldness" in the RV, <a href='B:510 28:31'>Act 28:31</a>, <a href='B:650 3:6'>Heb 3:6</a>, <a href='B:690 2:28'>1Jo 2:28</a>, <a href='B:690 3:21'>1Jo 3:21</a>, <a href='B:690 5:14'>1Jo 5:14</a>. See BOLDNESS, OPENLY, PLAINNESS. <p/> <B-1,Verb,3982, peitho><p/> "to persuade," or, intransitively, "to have confidence, to be confident" (cp. A, No. 1), has this meaning in the following, <a href='B:520 2:19'>Rom 2:19</a>, <a href='B:540 2:3'>2Co 2:3</a>, <a href='B:550 5:10'>Gal 5:10</a>, <a href='B:570 1:6'>Phi 1:6</a>, <a href='B:570 1:14'>Phi 1:14</a> (RV, "being confident," for AV, "waxing confident"), <a href='B:570 1:25'>Phi 1:25</a>, <a href='B:570 1:3-4'>Phi 1:3-4</a>, <a href='B:600 3:4'>2Th 3:4</a>, <a href='B:640 1:21'>Phm 1:21</a>. See AGREE, ASSURE, BELIEVE, OBEY, PERSUADE, TRUST, YIELD. <p/> <B-2,Verb,2292, tharreo><p/> "to be of good courage," is so translated in the RV of <a href='B:540 5:6'>2Co 5:6</a>, <a href='B:540 7:16'>2Co 7:16</a> (AV, "to have confidence, or be confident"). See COURAGE. <p/> Note: The adverb "confidently" is combined with the verb "affirm" to represent the verbs diischurizomai, <a href='B:490 22:59'>Luk 22:59</a>, <a href='B:510 12:15'>Act 12:15</a>, RV (AV, "constantly affirmed"), and diabebaioomai, <a href='B:610 1:7'>1Ti 1:7</a>, AV, "affirm," and <a href='B:630 3:8'>Tit 3:8</a>, AV, "affirm constantly." See AFFIRM.


topic: Confirm, Confirmation
definition:
<b>Confirm, Confirmation</b> <A-1,Verb,950, bebaioo><p/> "to make firm, establish, make secure" (the connected adjective bebaios signifies "stable, fast, firm"), is used of "confirming" a word, <a href='B:480 16:20'>Mar 16:20</a>; promises, <a href='B:520 15:8'>Rom 15:8</a>; the testimony of Christ, <a href='B:530 1:6'>1Co 1:6</a>; the saints by the Lord Jesus Christ, <a href='B:530 1:8'>1Co 1:8</a>; the saints by God, <a href='B:540 1:21'>2Co 1:21</a> ("stablisheth"); in faith, <a href='B:580 2:7'>Col 2:7</a>; the salvation spoken through the Lord and "confirmed" by the Apostles, <a href='B:650 2:3'>Heb 2:3</a>; the heart by grace, <a href='B:650 13:9'>Heb 13:9</a> ("stablished"). <p/> <A-2,Verb,1991, episterizo><p/> "to make to lean upon, strengthen" (epi, "upon," sterix, "a prop, support"), is used of "confirming" souls, <a href='B:510 14:22'>Act 14:22</a>; brethren, <a href='B:510 15:32'>Act 15:32</a>; churches, <a href='B:510 15:41'>Act 15:41</a>; disciples, <a href='B:510 18:23'>Act 18:23</a>, in some mss. ("stablishing," RV, "strengthening," AV); the most authentic mss. have sterizo in <a href='B:510 18:23'>Act 18:23</a>. See STRENGTHEN. <p/> <A-3,Verb,2964, kuroo><p/> "to make valid, ratify, impart authority or influence" (from kuros, "might," kurios, "mighty, a head, as supreme in authority"), is used of spiritual love, <a href='B:540 2:8'>2Co 2:8</a>; a human covenant, <a href='B:550 3:15'>Gal 3:15</a>. In the Sept., see <a href='B:10 23:20'>Gen 23:20</a>, e.g. <p/> <A-4,Verb,4300, prokuroo><p/> pro, "before," and No. 3, "to confirm or ratify before," is said of the Divine confirmation of a promise given originally to Abraham, Gen. 12, and "confirmed" by the vision of the furnace and torch, Gen. 15, by the birth of Isaac, Gen. 21, and by the oath of God, Gen. 22, all before the giving of the Law, <a href='B:550 3:17'>Gal 3:17</a>. <p/> <A-5,Verb,3315, mesiteuo><p/> "to act as a mediator, to interpose," is rendered "confirmed," in the AV of <a href='B:650 6:17'>Heb 6:17</a> (marg., and RV, "interposed"). See INTERPOSED. <p/> <B-1,Noun,951, bebaiosis><p/> akin to A, No. 1, is used in two senses (a) "of firmness, establishment," said of the "confirmation" of the Gospel, <a href='B:570 1:7'>Phi 1:7</a>; (b) "of authoritative validity imparted," said of the settlement of a dispute by an oath to produce confidence, <a href='B:650 6:16'>Heb 6:16</a>. The word is found frequently in the papyri of the settlement of a business transaction.


topic: Conflict (Noun)
definition:
<b>Conflict (Noun)</b> <1,,73, agon><p/> from ago, "to lead," signifies (a) "a place of assembly," especially the place where the Greeks assembled for the Olympic and Pythian games; (b) "a contest of athletes," metaphorically, <a href='B:610 6:12'>1Ti 6:12</a>, <a href='B:620 4:7'>2Ti 4:7</a>, "fight;" <a href='B:650 12:1'>Heb 12:1</a>, "race;" hence, (c) "the inward conflict of the soul;" inward "conflict" is often the result, or the accompaniment, of outward "conflict," <a href='B:590 2:2'>1Th 2:2</a>, implying a contest against spiritual foes, as well as human adversaries; so <a href='B:580 2:1'>Col 2:1</a>, "conflict," AV; RV, "(how greatly) I strive," lit., "how great a conflict I have." See CONTENTION, FIGHT, RACE. Cp. agonizomai (Eng., "agonize"), <a href='B:530 9:25'>1Co 9:25</a> etc. <p/> <2,,119, athlesis><p/> denotes "a combat, contest of athletes;" hence, "a struggle, fight," <a href='B:650 10:32'>Heb 10:32</a>, with reference to affliction. See FIGHT. Cp. athleo, "to strive," <a href='B:620 2:5'>2Ti 2:5</a> (twice).


topic: Conformed, Conformable
definition:
<b>Conformed, Conformable</b> <A-1,Verb,4833, summorphizo><p/> "to make of like form with another person or thing, to render like" (sun, "with," morphe, "a form"), is found in <a href='B:570 3:10'>Phi 3:10</a> (in the Passive participle of the verb), "becoming conformed" (or "growing into conformity") to the death of Christ, indicating the practical apprehension of the death of the carnal self, and fulfilling his share of the sufferings following upon the sufferings of Christ. Some texts have the alternative verb summorphoo, which has practically the same meaning. <p/> <B-1,Adjective,4832, summorphos><p/> akin to A, signifies "having the same form as another, conformed to;" (a) of the "conformity" of children of God "to the image of His Son," <a href='B:520 8:29'>Rom 8:29</a>; (b), of their future physical "conformity" to His body of glory, <a href='B:570 3:21'>Phi 3:21</a>. See FASHION. <p/> <B-2,Adjective,4964, suschematizo><p/> "to fashion or shape one thing like another," is translated "conformed" in <a href='B:520 12:2'>Rom 12:2</a>, AV; RV, "fashioned;" "fashioning" in <a href='B:670 1:14'>1Pe 1:14</a>. This verb has more especial reference to that which is transitory, changeable, unstable; summorphizo, to that which is essential in character and thus complete or durable, not merely a form or outline. Suschematizo could not be used of inward transformation. See FASHION (schema) and FORM (morphe).


topic: Confound, Confuse, Confusion
definition:
<b>Confound, Confuse, Confusion</b> <A-1,Noun,181, akatastasia><p/> "instability," (a, negative, kata, "down," stasis, "a standing"), denotes "a state of disorder, disturbance, confusion, tumult," <a href='B:530 14:33'>1Co 14:33</a>, <a href='B:660 3:16'>Jam 3:16</a>, "revolution or anarchy;" translated "tumults" in <a href='B:490 21:9'>Luk 21:9</a> (AV, "commotions"); <a href='B:540 6:5'>2Co 6:5</a>, <a href='B:540 12:20'>2Co 12:20</a>. See TUMULT. <p/> <A-2,Noun,4799, sunchusis><p/> "a pouring or mixing together" (sun, "with," cheo, "to pour"); hence "a disturbance, confusion, a tumultuous disorder, as of riotous persons," is found in <a href='B:510 19:29'>Act 19:29</a>. <p/> <B-1,Verb,4797, suncheo><p/> or sunchunno or sunchuno (the verb form of A., No. 2), lit., "to pour together, commingle," hence (said of persons), means "to trouble or confuse, to stir up," <a href='B:510 19:32'>Act 19:32</a> (said of the mind); "to be in confusion," <a href='B:510 21:31'>Act 21:31</a>, RV (AV, "was in an uproar"); <a href='B:510 21:27'>Act 21:27</a>, "stirred up;" <a href='B:510 2:6'>Act 2:6</a>, <a href='B:510 9:22'>Act 9:22</a>, "confounded." See STIR, UPROAR. <p/> <B-2,Verb,2617, kataischuno><p/> "to put to shame," is translated "confound" in <a href='B:530 1:27'>1Co 1:27</a>, and <a href='B:670 2:6'>1Pe 2:6</a>, AV (RV, "put to shame"). See ASHAMED, DISHONOR, SHAME.


topic: Confute
definition:
<b>Confute</b> <1,,1246, diakatelenchomai><p/> "to confute powerfully," is an intensive form of elencho, "to convict" (dia, "through," kata, "down," both intensive), <a href='B:510 18:28'>Act 18:28</a>, implying that "he met the opposing arguments in turn (dia), and brought them down to the ground (kata)." It carries also the thought that he brought home moral blame to them.


topic: Congregation
definition:
<b>Congregation</b> <1,,1577, ekklesia><p/> is translated "congregation" in <a href='B:650 2:12'>Heb 2:12</a>, RV, instead of the usual rendering "church." See ASSEMBLY. <p/> <2,,4864, sunagoge><p/> is translated "congregation" in <a href='B:510 13:43'>Act 13:43</a>, AV (RV, "synagogue"). See SYNAGOGUE.


topic: Conquer, Conqueror
definition:
<b>Conquer, Conqueror</b> <1,,3528, nikao><p/> "to overcome" (its usual meaning), is translated "conquering" and "to conquer" in <a href='B:730 6:2'>Rev 6:2</a>. See OVERCOME, PREVAIL, VICTORY. <p/> <2,,5245, hupernikao><p/> "to be more than conqueror" (huper, "over," and No. 1), "to gain a surpassing victory," is found in <a href='B:520 8:37'>Rom 8:37</a>, lit., "we are hyper-conquerors," i.e., we are pre-eminently victorious.


topic: Conscience
definition:
<b>Conscience</b> <1,,4893, suneidesis><p/> lit., "a knowing with" (sun, "with," oida, "to know"), i.e., "a co-knowledge (with oneself), the witness borne to one's conduct by conscience, that faculty by which we apprehend the will of God, as that which is designed to govern our lives;" hence (a) the sense of guiltness before God; <a href='B:650 10:2'>Heb 10:2</a>; (b) that process of thought which distinguishes what it considers morally good or bad, commending the good, condemning the bad, and so prompting to do the former, and avoid the latter; <a href='B:520 2:15'>Rom 2:15</a> (bearing witness with God's law); <a href='B:650 9:1'>Heb 9:1</a>, <a href='B:540 1:12'>2Co 1:12</a>; acting in a certain way because "conscience" requires it, <a href='B:520 13:5'>Rom 13:5</a>; so as not to cause scruples of "conscience" in another, <a href='B:530 1:10-29'>1Co 1:10-29</a>; not calling a thing in question unnecessarily, as if conscience demanded it, <a href='B:530 10:25'>1Co 10:25</a>, <a href='B:530 10:27'>1Co 10:27</a>; "commending oneself to every man's conscience," <a href='B:540 4:2'>2Co 4:2</a>; cp. <a href='B:540 5:11'>2Co 5:11</a>. There may be a "conscience" not strong enough to distinguish clearly between the lawful and the unlawful, <a href='B:530 8:7'>1Co 8:7</a>, <a href='B:530 8:10'>1Co 8:10</a>, <a href='B:530 8:12'>1Co 8:12</a> (some regard consciousness as the meaning here). The phrase "conscience toward God," in <a href='B:670 2:19'>1Pe 2:19</a>, signifies a "conscience" (or perhaps here, a consciousness) so controlled by the apprehension of God's presence, that the person realizes that griefs are to be borne in accordance with His will. <a href='B:650 9:9'>Heb 9:9</a> teaches that sacrifices under the Law could not so perfect a person that he could regard himself as free from guilt. For various descriptions of "conscience" see <a href='B:510 23:1'>Act 23:1</a>, <a href='B:510 24:16'>Act 24:16</a>, <a href='B:530 8:7'>1Co 8:7</a>, <a href='B:610 1:5'>1Ti 1:5</a>, <a href='B:610 1:19'>1Ti 1:19</a>, <a href='B:610 3:9'>1Ti 3:9</a>, <a href='B:610 4:2'>1Ti 4:2</a>, <a href='B:620 1:3'>2Ti 1:3</a>, <a href='B:630 1:15'>Tit 1:15</a>, <a href='B:650 9:14'>Heb 9:14</a>, <a href='B:650 10:22'>Heb 10:22</a>, <a href='B:650 13:18'>Heb 13:18</a>, <a href='B:670 3:16'>1Pe 3:16</a>, <a href='B:670 3:21'>1Pe 3:21</a>.


topic: Consecrate
definition:
<b>Consecrate</b> * Note: In <a href='B:650 7:28'>Heb 7:28</a> the verb teleioo is translated "perfected" in the RV, for AV, "consecrated;" so in <a href='B:650 9:18'>Heb 9:18</a>, <a href='B:650 10:20'>Heb 10:20</a>, enkainizo, RV, "dedicated." See DEDICATE, PERFECT.


topic: Consent
definition:
<b>Consent</b> <A-1,Verb,1843, exomologeo><p/> "to agree openly, to acknowledge outwardly, or fully" (ex, for ek, "out," intensive), is translated "consented" in the RV of <a href='B:490 22:6'>Luk 22:6</a> (AV, "promised"). See CONFESS, THANK. <p/> <A-2,Verb,1962, epineuo><p/> lit. "signifies to nod to" (epi, "upon or to," neuo, "to nod"); hence, "to nod assent, to express approval, consent," <a href='B:510 18:20'>Act 18:20</a>. <p/> <A-3,Verb,4334, proserchomai><p/> "to come to," signifies "to consent," implying a coming to agreement with, in <a href='B:610 6:3'>1Ti 6:3</a>. See COME, No. 10. <p/> <A-4,Verb,4784, sunkatatithemi><p/> lit., "to put or lay down together with" (sun, "with," kata, "down," tithemi, "to put"), was used of depositing one's vote in an urn; hence, "to vote for, agree with, consent to." It is said negatively of Joseph of Arimathaea, who had not "consented" to the counsel and deed of the Jews, <a href='B:490 23:51'>Luk 23:51</a> (Middle Voice). <p/> <A-5,Verb,4852, sumphemi><p/> lit., "to speak with" (sun, "with," phemi, "to speak"), hence, "to express agreement with," is used of "consenting" to the Law, agreeing that it is good, <a href='B:520 7:16'>Rom 7:16</a>. <p/> <A-6,Verb,4909, suneudokeo><p/> lit., "to think well with" (sun, "with," eu, "well," dokeo, "to think"), to take pleasure with others in anything, to approve of, to assent, is used in <a href='B:490 11:48'>Luk 11:48</a>, of "consenting" to the evil deeds of predecessors (AV, "allow"); in <a href='B:520 1:32'>Rom 1:32</a>, of "consenting" in doing evil; in <a href='B:510 8:1'>Act 8:1</a>, <a href='B:510 22:20'>Act 22:20</a>, of "consenting" to the death of another. All these are cases of "consenting" to evil things. In <a href='B:530 1:7-13'>1Co 1:7-13</a>, it is used of an unbelieving wife's "consent" to dwell with her converted husband, and of an unbelieving husband's "consent" to dwell with a believing wife (AV, "be pleased;" RV, "be content"). See ALLOW, CONTENT, PLEASE. <p/> <B-1,Phrase,575 3391,apo mias> lit., "from one," is found in <a href='B:490 14:18'>Luk 14:18</a>, some word like "consent" being implied; e.g., "with one consent." <p/> <B-2,Phrase,1537 4859,ek sumphonostrong> lit., "from (or by) agreement" (sun, "with," phone, "a sound"), i.e., "by consent," is found in <a href='B:530 7:5'>1Co 7:5</a>. Cp. AGREE.


topic: Consider
definition:
<b>Consider</b> <1,,3708, eidon><p/> used as the aorist tense of horao, "to see," is translated "to consider" in <a href='B:510 15:6'>Act 15:6</a>, of the gathering of the Apostles and elders regarding the question of circumcision in relation to the Gospel. <p/> <2,,4894, suneidon><p/> sun, with, and No. 1, used as the aorist tense of sunorao, to see with one view, to be aware, conscious, as the result of mental perception, is translated "considered" in <a href='B:510 12:12'>Act 12:12</a>, of Peter's consideration of the circumstances of his deliverance from prison. See KNOW, PRIVY. <p/> <3,,2648, katamanthano><p/> lit., "to learn thoroughly" (kata, "down," intensive, manthano, "to learn"), hence, "to note accurately, consider well," is used in the Lord's exhortation to "consider" the lilies. <a href='B:470 6:28'>Mat 6:28</a>. <p/> <4,,3539, noeo><p/> "to perceive with the mind" (nous), "think about, ponder," is translated "consider," only in Paul's exhortation to Timothy in <a href='B:620 2:7'>2Ti 2:7</a>. See PERCEIVE, THINK, UNDERSTAND. <p/> <5,,2657, katanoeo><p/> "to perceive clearly" (kata, intensive, and No. 4), "to understand fully, consider closely," is used of not "considering" thoroughly the beam in one's own eye, <a href='B:470 7:3'>Mat 7:3</a>, <a href='B:490 6:41'>Luk 6:41</a> (AV, "perceivest"); of carefully "considering" the ravens, <a href='B:490 12:24'>Luk 12:24</a>; the lilies, <a href='B:490 12:27'>Luk 12:27</a>; of Peter's full "consideration" of his vision, <a href='B:510 11:6'>Act 11:6</a>; of Abraham's careful "consideration" of his own body, and Sarah's womb, as dead, and yet accepting by faith God's promise, <a href='B:520 4:19'>Rom 4:19</a> (RV); of "considering" fully the Apostle and High Priest of our confession, <a href='B:650 3:1'>Heb 3:1</a>; of thoughtfully "considering" one another to provoke unto love and good works, <a href='B:650 10:24'>Heb 10:24</a>. It is translated by the verbs "behold," <a href='B:510 1:7-32'>Act 1:7-32</a>, <a href='B:660 1:1-24'>Jam 1:1-24</a>; "perceive," <a href='B:490 20:23'>Luk 20:23</a>; discover," <a href='B:510 27:39'>Act 27:39</a>. See BEHOLD, DISCOVER, PERCEIVE. <p/> <6,,3049, logizomai><p/> signifies "to take account of," <a href='B:540 10:7'>2Co 10:7</a> (RV, "consider," AV, "think"), the only place where the RV translates it "consider." See ACCOUNT. <p/> <7,,2334, theoreo><p/> see BEHOLD, No. 6. <p/> <8,,333, anatheoreo><p/> "to consider carefully:" see BEHOLD, No. 7. <p/> <9,,357, analogizomai><p/> "to consider," occurs in <a href='B:650 12:3'>Heb 12:3</a>. <p/> Notes: (1) Skopeo, "to look," is translated "looking to" in <a href='B:550 6:1'>Gal 6:1</a>, RV (AV, "considering"). See HEED, LOOK, MARK. (2) Suniemi, "to understand," is translated "considered" in <a href='B:480 6:52'>Mar 6:52</a> (AV), RV, "understood." (3) In <a href='B:500 11:50'>Joh 11:50</a> (AV, dialogiomai) the best texts have No. 6.


topic: Consist
definition:
<b>Consist</b> <1,,1510, eimi><p/> "to be," is rendered "consist" (lit., "is") in <a href='B:490 12:15'>Luk 12:15</a>. <p/> <2,,4921, sunistemi><p/> sun, "with," histemi, "to stand," denotes, in its intransitive sense, "to stand with or fall together, to be constituted, to be compact;" it is said of the universe as upheld by the Lord, <a href='B:580 1:17'>Col 1:17</a>, lit., "by Him all things stand together," i.e., "consist" (the Latin consisto, "to stand together," is the exact equivalent of sunistemi). See APPROVE, COMMEND, MAKE, STAND.


topic: Consolation, Console
definition:
<b>Consolation, Console</b> <A-1,Noun,3874, paraklesis><p/> is translated "consolation," in both AV and RV, in <a href='B:490 2:25'>Luk 2:25</a>, <a href='B:490 6:24'>Luk 6:24</a>, <a href='B:510 15:31'>Act 15:31</a>; in <a href='B:530 14:3'>1Co 14:3</a>, AV, "exhortation," RV, "comfort;" in the following the AV has "consolation," the RV, "comfort," <a href='B:520 15:5'>Rom 15:5</a>, <a href='B:540 1:1-7'>2Co 1:1-7</a>, <a href='B:540 7:7'>2Co 7:7</a>, <a href='B:570 2:1'>Phi 2:1</a>, <a href='B:600 2:16'>2Th 2:16</a>, <a href='B:640 1:7'>Phm 1:7</a>; in <a href='B:510 4:36'>Act 4:36</a>, RV, "exhortation;" in <a href='B:650 6:18'>Heb 6:18</a>, RV, "encouragement." See COMFORT. <p/> <A-2,Noun,3889, paramuthia><p/> "a comfort, consolation;" See COMFORT, A, No. 2. <p/> <A-3,Noun,3890, paramuthion><p/> "an encouragement, consolation," <a href='B:570 2:1'>Phi 2:1</a>, RV, in the phrase "consolation of love." See COMFORT, A, No. 3. <p/> <B-1,Verb,3888, paramutheomai><p/> "to speak soothingly to," is translated "console," <a href='B:500 11:19'>Joh 11:19</a>, RV; in <a href='B:500 11:31'>Joh 11:31</a> "were comforting;" in <a href='B:590 2:11'>1Th 2:11</a>, <a href='B:590 5:14'>1Th 5:14</a>, AV, "comforted" and "comfort," RV, "encouraged" and "encourage."


topic: Consort (with)
definition:
<b>Consort (with)</b> <1,,4345, proskleroo><p/> lit., "to assign by lot" (pros, "to," kleros, "a lot"), "to allot," is found in <a href='B:510 17:4'>Act 17:4</a>, "consorted with," imparting to the Passive Voice (the form of the verb there) a Middle Voice significance, i.e., "they joined themselves to," or "threw in their lot with." The Passive Voice significance can be retained by translating (in the stricter sense of the word), "they were allotted" (i.e., by God) to Paul and Silas, as followers or disciples.


topic: Conspiracy
definition:
<b>Conspiracy</b> <1,,4945, sunomosia><p/> denotes, lit., "a swearing together" (sun, "with," omnumi, "to swear"), a "being leagued by oath, and so a conspiracy," <a href='B:510 23:13'>Act 23:13</a>.


topic: Constrain, Constraint
definition:
<b>Constrain, Constraint</b> <A-1,Verb,315, anakazo><p/> see COMPEL, No. 1. <p/> <A-2,Verb,3849, parabiazomai><p/> primarily denotes "to employ force contray to nature and right, to compel by using force" (para, "alongside," intensive, biazo, "to force"), and is used only of "constraining" by intreaty, as the two going to Emmaus did to Christ, <a href='B:490 24:29'>Luk 24:29</a>; as Lydia did to Paul and his companions, <a href='B:510 16:15'>Act 16:15</a>. <p/> <A-3,Verb,4912, sunecho><p/> "to hold together, confine, secure, to hold fast" (echo, "to have or hold"), "to constrain," is said (a) of the effect of the word of the Lord upon Paul, <a href='B:510 18:5'>Act 18:5</a> (AV, "was pressed in spirit," RV, "was constrained by the word"); of the effect of the love of Christ, <a href='B:540 5:14'>2Co 5:14</a>; (b) of being taken with a disease, <a href='B:470 4:24'>Mat 4:24</a>, <a href='B:490 4:38'>Luk 4:38</a>, <a href='B:510 28:8'>Act 28:8</a>; with fear, <a href='B:490 8:37'>Luk 8:37</a>; (c) of thronging or holding in a person, <a href='B:490 8:45'>Luk 8:45</a>; being straitened, <a href='B:490 12:50'>Luk 12:50</a>; being in a strait betwixt two, <a href='B:570 1:23'>Phi 1:23</a>; keeping a city in on every side, <a href='B:490 19:43'>Luk 19:43</a>; keeping a tight hold on a person, as the men who seized the Lord Jesus did, after bringing Him into the High Priest's house, <a href='B:490 22:63'>Luk 22:63</a>; (d) of stopping the ears in refusal to listen, <a href='B:510 7:57'>Act 7:57</a>. Luke uses the word nine times out of its twelve occurrences in the NT. See HOLD, KEEP, No. (1), PRESS, SICK (lie), STOP, STRAIT (be in a), TAKEN (be), THRONG. <p/> Note: The verb echo, "to have," with ananke, "a necessity," is translated "I was constrained," in <a href='B:720 1:3'>Jud 1:3</a>, RV (AV, "it was needful"). <p/> <B-1,Adverb,317, anankastos><p/> akin to A, No. 1, "by force, unwillingly, by constraint," is used in <a href='B:670 5:2'>1Pe 5:2</a>.


topic: Consult, Consultation
definition:
<b>Consult, Consultation</b> <A-1,Verb,1011, bouleuo><p/> used in the Middle Voice, means (a) "to consult," <a href='B:490 14:31'>Luk 14:31</a>; (b) "to resolve," <a href='B:500 12:10'>Joh 12:10</a>, AV, "consulted;" RV, "took counsel." See COUNSEL. <p/> <A-2,Verb,4823, sumbouleuo><p/> "to take counsel together," is translated "consulted together," in <a href='B:470 26:4'>Mat 26:4</a>, AV (RV, "took counsel.") See COUNSEL. <p/> <B-1,Noun,4824, sumboulion><p/> a word of the Graeco-Roman period (akin to A, No. 2), "counsel, advice," is translated "consulation" in <a href='B:480 15:1'>Mar 15:1</a> (with poieo, "to make"), "to hold a consultation;" elsewhere "counsel" in the RV, except in <a href='B:510 25:12'>Act 25:12</a>, where, by metonymy, it means a "council." See COUNCIL.


topic: Consume
definition:
<b>Consume</b> <1,,355, analisko><p/> "to use up, spend up, especially in a bad sense, to destroy," is said of the destruction of persons, (a) literally, <a href='B:490 9:54'>Luk 9:54</a> and the RV marg. of <a href='B:600 2:8'>2Th 2:8</a> (text, "shall slay"); (b) metaphorically, <a href='B:550 5:15'>Gal 5:15</a> "(that) ye be not consumed (one of another)." <p/> <2,,2654, katanalisko><p/> "to consume utterly, wholly" (kata, intensive), is said, in <a href='B:650 12:29'>Heb 12:29</a>, of God as "a consuming fire." <p/> <3,,853, aphanizo><p/> lit., "to cause to disappear, put out of sight," came to mean "to do away with" (a, negative, phaino, "to cause to appear"), said of the destructive work of moth and rust, <a href='B:470 1:6-20'>Mat 1:6-20</a> (RV, "consume," AV, "corrupt"). See CORRUPT, DISFIGURE, PERISH, VANISH. <p/> Note: Dapanao, "to expend, be at an expense," is translated "consume" in the AV of <a href='B:660 4:3'>Jam 4:3</a> (RV, "spend"). See SPEND.


topic: Contain
definition:
<b>Contain</b> <1,,5562, choreo><p/> signifies (a), lit., "to give space, make room" (chora, "a place"); hence, transitively, "to have space or room for a thing, to contain," said of the waterpots as "containing" a certain quantity, <a href='B:500 2:6'>Joh 2:6</a>; of a space large enough to hold a number of people, <a href='B:480 2:2'>Mar 2:2</a>; of the world as not possible of "containing" certain books, <a href='B:500 21:25'>Joh 21:25</a>; (b) "to go," <a href='B:470 15:17'>Mat 15:17</a>; "to have place," <a href='B:500 8:37'>Joh 8:37</a>; "to come," <a href='B:680 3:9'>2Pe 3:9</a>; (c) metaphorically, "of receiving with the mind," <a href='B:470 1:19-12'>Mat 1:19-12</a>; or "into the heart," <a href='B:540 7:2'>2Co 7:2</a>. See COME (No. 24), GO, PLACE, RECEIVE, ROOM. <p/> <2,,4023, periecho><p/> lit., "to have round" (peri, "around," echo, "to have"), means "to encompass, enclose, contain," as a writing contains details, <a href='B:670 2:6'>1Pe 2:6</a>. Some mss. have it in <a href='B:510 23:25'>Act 23:25</a>, lit., "having this form" (the most authentic have echo, "to have"). For the secondary meaning, "amazed" (AV, "astonished"), <a href='B:490 5:9'>Luk 5:9</a> (lit., "amazement encompassed," i.e., seized, him). <p/> Notes: (1) The verb allegoreo in <a href='B:550 4:24'>Gal 4:24</a>, RV, is translated "contain an allegory" (AV, "are an allegory"), i.e., they apply the facts of the narrative to illustrate principles. (2) In <a href='B:560 2:15'>Eph 2:15</a> "the law of commandments contained in ordinances" is, lit., "the law of commandments in ordinances." (3) In <a href='B:520 2:14'>Rom 2:14</a>, the RV, translating literally, has "the things of the Law;" the AV inserts the words "contained in." (4) In <a href='B:530 7:9'>1Co 7:9</a>, for the AV, "if they cannot contain," see CONTINENCY.


topic: Contend (-ing)
definition:
<b>Contend (-ing)</b> <1,,118, athleo><p/> "to engage in a contest" (cp. Eng., "athlete"), "to contend in public games," is used in <a href='B:620 2:5'>2Ti 2:5</a>, RV, "contend in the games," for the AV, "strive for the masteries." See STRIVE. <p/> Note: In <a href='B:530 9:25'>1Co 9:25</a>, the verb agonizomai, "to strive," is used in the same connection, RV, "striveth in the games." Cp. No. 3. <p/> <2,,1252, diakrino><p/> lit., "to separate throughout or wholly" (dia, "asunder," krino, "to judge," from a root kri--, meaning "separation"), then, to distinguish, decide, signifies, in the Middle Voice, "to separate oneself from, or to contend with," as did the circumcisionists with Peter, <a href='B:510 11:2'>Act 11:2</a>; as did Michael with Satan, <a href='B:720 1:9'>Jud 1:9</a>. See RV marg. of <a href='B:720 1:22'>Jud 1:22</a>, where the thought may be that of differing in opinion. See DIFFER, DISCERN, DOUBT, JUDGE, PARTIAL, STAGGER, WAVER. <p/> <3,,1864, epagonizomai><p/> signifies "to contend about a thing, as a combatant" (epi, "upon or about," intensive, agon, "a contest"), "to contend earnestly," <a href='B:720 1:3'>Jud 1:3</a>. The word "earnestly" is added to convey the intensive force of the preposition.


topic: Content (to be), Contentment
definition:
<b>Content (to be), Contentment</b> <A-1,Verb,174, arkeo><p/> primarily signifies "to be sufficient, to be possessed of sufficient strength, to be strong, to be enough for a thing;" hence, "to defend, ward off;" in the Middle Voice, "to be satisfied, contented with," <a href='B:490 3:14'>Luk 3:14</a>, with wages; <a href='B:610 6:8'>1Ti 6:8</a>, with food and raiment; <a href='B:650 13:5'>Heb 13:5</a>, with "such things as ye have;" negatively of Diotrephes, in <a href='B:710 1:10'>3Jo 1:10</a>, "not content therewith." See ENOUGH, SUFFICE, SUFFICIENT. <p/> <A-2,Verb,4909, suneudokeo><p/> in <a href='B:530 1:7-13'>1Co 1:7-13</a>, RV, signifies "to be content:" see CONSENT, No. 6. <p/> <B-1,Adjective,842, autarkes><p/> as found in the papyri writings, means "sufficient in oneself" (autos, "self," arkeo, "see" A), "self-sufficient, adequate, needing no assistance;" hence, "content," <a href='B:570 4:11'>Phi 4:11</a>. <p/> <B-2,Adjective,2425, hikanos><p/> "sufficient," used with poieo, "to do," in <a href='B:480 15:15'>Mar 15:15</a>, is translated "to content (the multitude)," i.e., to do sufficient to satisfy them. See ABLE. <p/> <C-1,Noun,841, autarkeia><p/> "contentment, satisfaction with what one has," is found in <a href='B:610 6:6'>1Ti 6:6</a>. For its other meaning "sufficiency," in <a href='B:540 9:8'>2Co 9:8</a>, see SUFFICIENCY.


topic: Contention, Contentious
definition:
<b>Contention, Contentious</b> <1,,2054, eris><p/> "strife, quarrel," especially "rivalry, contention, wrangling," as in the church in Corinth, <a href='B:530 1:11'>1Co 1:11</a>, is translated "contentions" in <a href='B:630 3:9'>Tit 3:9</a>, AV. See DEBATE, STRIFE, VARIANCE. <p/> <2,,3948, paroxusmos><p/> (Eng., "paroxysm"), lit., "a sharpening," hence "a sharpening of the feeling, or action" (para, "beside," intensive, oxus, "sharp"), denotes an incitement, a sharp contention, <a href='B:510 15:39'>Act 15:39</a>, the effect of irritation; elsewhere in <a href='B:650 10:24'>Heb 10:24</a>, "provoke," unto love. See PROVOKE. <p/> <3,,5379, philoneikia><p/> lit., "love of strife" (phileo, "to love," neikos, "strife"), signifies "eagerness to contend;" hence, a "contention," said of the disciples, <a href='B:490 22:24'>Luk 22:24</a>. Cp. B, 2. <p/> <4,Adjective,269, amachos><p/> lit., "not fighting" (a, negative, mache, "a fight, combat, quarrel"), primarily signifying "invincible," came to mean "not contentious," <a href='B:610 3:3'>1Ti 3:3</a>, RV; <a href='B:630 3:2'>Tit 3:2</a> (AV, "not a brawler," "no brawlers"). <p/> <5,Adjective,5380, philoneikos><p/> akin to A, No. 3, is used in <a href='B:530 11:16'>1Co 11:16</a>. In the Sept., <a href='B:330 3:7'>Eze 3:7</a>, "stubborn." <p/> Notes: (1) Eritheia, "contention," AV, in <a href='B:570 1:17'>Phi 1:17</a>, is translated "faction," in the RV. The phrase hoi ex eritheias, <a href='B:520 2:8'>Rom 2:8</a>, lit., "those of strife," is rendered "contentious," in the AV; RV, "factious." See FACTIOUS, STRIFE. <p/> (2) For agon, "a contest," "contention," <a href='B:590 2:2'>1Th 2:2</a>, AV; "conflict," RV, see CONFLICT.


topic: Continency
definition:
<b>Continency</b> <1,,1467, enkrateuomai><p/> en, "in," kratos, "power, strength," lit., "to have power over oneself," is rendered "(if) they have (not) continency" (i.e., are lacking in self-control), in <a href='B:530 7:9'>1Co 7:9</a>, RV; AV, "can (not) contain;" in <a href='B:530 9:25'>1Co 9:25</a>, "is temperate." See TEMPERATE.


topic: Continual, Continually (see also Continue)
definition:
<b>Continual, Continually (see also Continue)</b> <A-1,Adverbial Phrase,1519 5056,eis telos> lit., "unto (the) end," signifies "continual," in <a href='B:490 18:5'>Luk 18:5</a>, of the importunate widow's applications to the unrighteous judge; see also <a href='B:470 10:22'>Mat 10:22</a>, <a href='B:470 24:13'>Mat 24:13</a>, <a href='B:480 13:13'>Mar 13:13</a>, <a href='B:500 13:1'>Joh 13:1</a>, <a href='B:590 2:16'>1Th 2:16</a>. Cp. heos telous, lit., "until the end," <a href='B:530 1:8'>1Co 1:8</a>, <a href='B:540 1:13'>2Co 1:13</a>; mechri telous, ditto, <a href='B:650 3:6'>Heb 3:6</a>, <a href='B:650 3:14'>Heb 3:14</a>; achri telous, <a href='B:650 6:11'>Heb 6:11</a>, <a href='B:730 2:26'>Rev 2:26</a>. <p/> <A-2,Adverbial Phrase,1275,dia pantos> is used of a "period throughout or during which anything is done;" it is said of the disciples' "continuance" in the Temple after the ascension of Christ, <a href='B:490 24:53'>Luk 24:53</a>; of the regular entrance of the priests into the first tabernacle, <a href='B:650 9:6'>Heb 9:6</a>, RV (AV "always"); of the constant sacrifice of praise enjoined upon believers, <a href='B:650 13:15'>Heb 13:15</a>. See also <a href='B:470 18:10'>Mat 18:10</a>, <a href='B:480 5:5'>Mar 5:5</a>, <a href='B:510 10:2'>Act 10:2</a>, <a href='B:510 24:16'>Act 24:16</a>, <a href='B:520 11:10'>Rom 11:10</a>, <a href='B:600 3:16'>2Th 3:16</a>, "at all times." See ALWAYS, No. 3, and Note under No. 3 below). <p/> <A-3,Adverbial Phrase,1519 1336,eis to dienekes> lit., "unto the carried-through" (dia, "through," enenka, "to carry"), i.e., unto (the) unbroken "continuance," is used of the continuous Priesthood of Christ, <a href='B:650 7:3'>Heb 7:3</a>, and of the "continual" offering of sacrifices under the Law, <a href='B:650 10:1'>Heb 10:1</a>. It is translated "for ever," in <a href='B:650 10:12'>Heb 10:12</a>, of the everlasting session of Christ at the right hand of God; and in <a href='B:650 10:14'>Heb 10:14</a>, of the everlasting effects of His sacrifice upon "them that are sanctified." See EVER. <p/> Note: No. 2 indicates that a certain thing is done frequently throughout a period; No. 3 stresses the unbroken continuity of what is mentioned. <p/> <B-1,Adjective,88, adialeiptos><p/> "continual, unceasing:" see CEASE, B.


topic: Continue, Continuance
definition:
<b>Continue, Continuance</b> <1,,1096, ginomai><p/> signifies (a) "to begin to be" (suggesting origin); (b) "to become" (suggesting entrance on a new state); (c) "to come to pass" (suggesting effect); hence with the meaning (c) it is translated "continued" in <a href='B:510 19:10'>Act 19:10</a>. See ARISE. <p/> <2,,1300, diateleo><p/> "to bring through to an end" (dia, "through," telos, "an end"), "to finish fully" or, when used of time, "continue right through," is said of "continuing" fasting up to the time mentioned, <a href='B:510 27:33'>Act 27:33</a>. <p/> <3,,3306, meno><p/> see ABIDE. <p/> * Compounds of meno with this meaning, are as follows: <p/> <4,,1265, diameno><p/> "to continue throughout," i.e., without interruption (No. 3 with dia, "through"), is said of the dumbness of Zacharias, <a href='B:490 1:22'>Luk 1:22</a>, AV, "remained;" of the "continuance" of the disciples with Christ, <a href='B:490 22:28'>Luk 22:28</a>; of the permanency of the truth of the Gospel with churches, <a href='B:550 2:5'>Gal 2:5</a>; of the unchanged course of things, <a href='B:680 3:4'>2Pe 3:4</a>; of the eternal permanency of Christ, <a href='B:650 1:11'>Heb 1:11</a>. See REMAIN. <p/> <5,,1696, emmeno><p/> "to remain in" (en, "in"), is used of "abiding in a house," <a href='B:510 28:30'>Act 28:30</a> (in the best mss.); of "continuing" in the faith, <a href='B:510 14:22'>Act 14:22</a>; in the Law, <a href='B:550 3:10'>Gal 3:10</a>; in God's covenant, <a href='B:650 8:9'>Heb 8:9</a>. <p/> <6,,1961, epimeno><p/> lit., "to remain on," i.e., in addiion to (epi, "upon," and No. 3), "to continue along still to adibe," is used of "continuing" to ask, <a href='B:500 8:7'>Joh 8:7</a>; to knock, <a href='B:510 12:16'>Act 12:16</a>; in the grace of God, <a href='B:510 13:43'>Act 13:43</a>; in sin, <a href='B:520 6:1'>Rom 6:1</a>; in God's goodness, <a href='B:520 11:22'>Rom 11:22</a>; in unbelief, <a href='B:520 11:23'>Rom 11:23</a> (AV, "abide"); in the flesh, <a href='B:570 1:24'>Phi 1:24</a>; in the faith, <a href='B:580 1:23'>Col 1:23</a>; in doctrine, <a href='B:610 4:16'>1Ti 4:16</a>; elsewhere of abiding in a place. See ABIDE, TARRY. <p/> <7,,3887, parameno><p/> "to remain by or near" (para, "beside," and No. 3), hence, "to continue or persevere in anything," is used of the inability of Levitical priests to "continue," <a href='B:650 7:23'>Heb 7:23</a>; of persevering in the law of liberty, <a href='B:660 1:25'>Jam 1:25</a>; it is translated "abide" in <a href='B:570 1:25'>Phi 1:25</a> (2nd clause, in the best mss.), RV (see Note (1)), and in <a href='B:530 16:6'>1Co 16:6</a>. See ABIDE. <p/> <8,,4357, prosmeno><p/> "to remain with" (pros, "with," and No. 3), "to continue with a person," is said of the people with Christ, <a href='B:470 15:32'>Mat 15:32</a>, <a href='B:480 8:2'>Mar 8:2</a> (AV, "been with"); of "continuing" in supplications and prayers, <a href='B:610 5:5'>1Ti 5:5</a>. See ABIDE, CLEAVE (unto), TARRY. <p/> <9,,4342, proskartereo><p/> lit., "to be strong towards" (pros, "towards," used intensively, and kartereo, "to be strong"), "to endure in, or persevere in, to be continually steadfast with a person or thing," is used of "continuing" in prayer with others, <a href='B:510 1:14'>Act 1:14</a>, <a href='B:520 12:12'>Rom 12:12</a>, <a href='B:580 4:2'>Col 4:2</a>; in the Apostles' teaching, <a href='B:510 2:42'>Act 2:42</a>; in the Temple, <a href='B:510 2:46'>Act 2:46</a> ("continuing steadfastly," RV), the adverb representing the intensive preposition; in prayer and the ministry, <a href='B:510 6:4'>Act 6:4</a> (RV, "will continue steadfastly"); of Simon Magus with Philip, <a href='B:510 8:13'>Act 8:13</a>. In <a href='B:480 3:9'>Mar 3:9</a>, <a href='B:510 10:7'>Act 10:7</a>, it signifies "to wait on;" in <a href='B:520 13:6'>Rom 13:6</a>, to attend "continually" upon. See ATTEND INSTANT, WAIT. <p/> <10,,1273, dianuktereuo><p/> "to pass the night through" (dia, "through," nux, "a night"), "to continue all night," is found in <a href='B:490 6:12'>Luk 6:12</a>, of the Lord in spending all night in prayer. <p/> Notes: (1) The following are translated by the verb "to continue," in the AV, in the places mentioned: diatribo, "to tarry," (according to inferior mss.) <a href='B:500 11:54'>Joh 11:54</a>, <a href='B:510 15:35'>Act 15:35</a> (RV, "tarried"); histemi, "to stand," <a href='B:510 26:22'>Act 26:22</a> (RV, "stand"): kathizo, "to sit down," <a href='B:510 18:11'>Act 18:11</a> (RV, "dwelt"): parateino, "to extend, stretch," <a href='B:510 20:7'>Act 20:7</a> (RV, "prolonged"); parameno, "to abide together with," <a href='B:570 1:25'>Phi 1:25</a>, RV, "abide with;" the AV, "continue," translating sumparameno (in some mss.), marks the difference from the preceding meno. See ABIDE, No. 4. <p/> (2) In <a href='B:520 2:7'>Rom 2:7</a>, for AV, "patient continuance," the RV has "patience" (lit., "according to patience"). <p/> (3) In <a href='B:730 13:5'>Rev 13:5</a> poieo, "to do," is rendered "to continue."


topic: Contradict, Contradiction
definition:
<b>Contradict, Contradiction</b> <A-1,Verb,483, antilego><p/> lit., "to speak against" (anti, "against," lego, "to speak"), is translated "contradict" in <a href='B:510 13:45'>Act 13:45</a>. See ANSWER, GAINSAY, SPEAK (against). <p/> <B-1,Noun,485, antilogia><p/> akin to A, is translated "contradiction" in the AV of <a href='B:650 7:7'>Heb 7:7</a>, <a href='B:650 12:3'>Heb 12:3</a>, "dispute," and "gainsaying." See DISPUTE, GAINSAY, STRIFE.


topic: Contrariwise
definition:
<b>Contrariwise</b> <1,,5121,t'ounantion> for to enantion, "the contrary, on the contrary or contrariwise," is used in <a href='B:540 2:7'>2Co 2:7</a>, <a href='B:550 2:7'>Gal 2:7</a>, <a href='B:670 3:9'>1Pe 3:9</a>.


topic: Contrary
definition:
<b>Contrary</b> <A-1,Verb,480, antikeimai><p/> "to be contrary" (anti, "against," keimai, "to lie"), <a href='B:550 5:17'>Gal 5:17</a>, <a href='B:610 1:10'>1Ti 1:10</a>. See ADVERSARY. <p/> <B-1,Preposition,3844, para><p/> "beside," has the meaning "contrary to" in <a href='B:510 18:13'>Act 18:13</a>, <a href='B:520 11:24'>Rom 11:24</a>, <a href='B:520 16:17'>Rom 16:17</a>; "other than" in <a href='B:550 1:8'>Gal 1:8</a>. <p/> <B-2,Preposition,561, apenanti><p/> lit., "from over against, opposite to" (apo, "from," enantios, "against,"), is translated "contrary to" in <a href='B:510 17:7'>Act 17:7</a>; "before" in <a href='B:470 27:24'>Mat 27:24</a>, <a href='B:520 3:18'>Rom 3:18</a>; "over against;" in <a href='B:470 27:61'>Mat 27:61</a>; "in the presence of," in <a href='B:510 3:16'>Act 3:16</a>. <p/> Note: The most authentic mss. have katenanti, "over against," in <a href='B:470 21:2'>Mat 21:2</a>. <p/> <C-1,Adjective,1727, enantios><p/> "over against" (en, "in," antios, "against"), is used primarily of place, <a href='B:480 15:39'>Mar 15:39</a>; of an opposing wind, <a href='B:470 14:24'>Mat 14:24</a>, <a href='B:480 6:48'>Mar 6:48</a>, <a href='B:510 27:4'>Act 27:4</a>; metaphorically, opposed as an adversary, antagonistic, <a href='B:510 26:9'>Act 26:9</a>, <a href='B:590 2:15'>1Th 2:15</a>, <a href='B:630 2:8'>Tit 2:8</a>, <a href='B:510 28:17'>Act 28:17</a>, "against." <p/> <C-2,Adjective,5227, hupenantios><p/> hupo, "under," and No. 1, opposite to, is used of "that which is contrary to persons," <a href='B:580 2:14'>Col 2:14</a>, and as a noun, "adversaries," <a href='B:650 10:27'>Heb 10:27</a>. See ADVERSARY.


topic: Contribution
definition:
<b>Contribution</b> <1,,2842, koinonia><p/> is twice rendered "contribution," <a href='B:520 15:26'>Rom 15:26</a>, <a href='B:540 9:13'>2Co 9:13</a>, RV, (AV, "distribution"). See COMMUNION.


topic: Controversy (without)
definition:
<b>Controversy (without)</b> <1,,3672, homologoumenos><p/> "confessedly, by common consent," akin to homologeo, "to confess" (homos, "same," lego, "to speak"), is rendered in <a href='B:610 3:16'>1Ti 3:16</a> "without controversy;" some translate it "confessedly." See CONFESS, A, No. 1, and B.


topic: Convenient, Conveniently
definition:
<b>Convenient, Conveniently</b> <A-1,Adjective,2121, eukairos><p/> lit., "well-timed" (eu, "well," kairos, "a time, season"), hence signifies "timely, opportune, convenient;" it is said of a certain day, <a href='B:480 6:21'>Mar 6:21</a>; elsewhere, <a href='B:650 4:16'>Heb 4:16</a>, "in time of need." See NEED. Cp. eukairia, "opportunity," <a href='B:470 26:16'>Mat 26:16</a>, <a href='B:490 22:6'>Luk 22:6</a>; eukaireo, "to have opportunity," <a href='B:480 6:31'>Mar 6:31</a>, <a href='B:510 17:21'>Act 17:21</a> ("they spent their time," marg. "had leisure for nothing else"); <a href='B:530 16:12'>1Co 16:12</a>. See OPPORTUNITY, NEED, C, Note. <p/> <B-1,Adverb,2122, eukairos><p/> "conveniently," <a href='B:480 14:11'>Mar 14:11</a>, is used elsewhere in <a href='B:620 4:2'>2Ti 4:2</a>, "in season." See SEASON, C. <p/> <C-1,Verb,433, aneko><p/> is rendered "befitting" in <a href='B:560 5:4'>Eph 5:4</a>, for AV, "convenient;" so in <a href='B:640 1:8'>Phm 1:8</a>. See BEFIT. <p/> <C-2,Verb,2520, katheko><p/> "to be fitting," is so translated in <a href='B:520 1:28'>Rom 1:28</a>, RV; AV, "(not) convenient;" in <a href='B:510 22:22'>Act 22:22</a>, "it is (not) fit." See FIT.


topic: Conversation
definition:
<b>Conversation</b> * This word is not used in the RV, as it does not now express the meaning of the words so translated in the AV. These are as follows: <p/> <A-1,Noun,391, anastrophe><p/> see BEHAVIOR, B, No. 1. <p/> <A-2,Noun,5158, tropos><p/> "a turning, a manner," is translated simply "be ye," RV in <a href='B:650 13:5'>Heb 13:5</a>, instead of "let your conversation be." See MANNER, MEANS, WAY. <p/> <A-3,Noun,4175, politeuma><p/> see CITIZENSHIP, No. 4. <p/> <B-1,Verb,390, anastrepho><p/> see BEHAVE, A, No. 1. <p/> <B-2,Verb,4176, politeuo><p/> see CITIZENSHIP, No. 4, Note.


topic: Convert, Conversion
definition:
<b>Convert, Conversion</b> <A-1,Verb,4762, strepho><p/> "to turn," is translated "be converted" in <a href='B:470 18:3'>Mat 18:3</a>, AV. See TURN. <p/> <A-2,Verb,1994, epistrepho><p/> "to turn about, turn towards" (epi, "towards" and No. 1), is used transitively, and so rendered "convert" (of causing a person to turn) in <a href='B:660 1:5-20'>Jam 1:5-20</a>. Elsewhere, where the AV translates this verb, either in the Middle Voice and intransitive use, or the Passive, the RV adheres to the Middle Voice significance, and translates by "turn again," <a href='B:470 13:15'>Mat 13:15</a>, <a href='B:480 4:12'>Mar 4:12</a>, <a href='B:490 22:32'>Luk 22:32</a>, <a href='B:510 3:19'>Act 3:19</a>, <a href='B:510 28:27'>Act 28:27</a>. See COME (again), Note (4), GO (again), RETURN, TURN. <p/> <B-1,Noun,1995, epistrophe><p/> akin to A, No. 2, "a turning about, or round, conversion," is found in <a href='B:510 15:3'>Act 15:3</a>. The word implies "a turning from and a turning to;" corresponding to these are repentance and faith; cp. "turned to God from idols" (<a href='B:590 1:9'>1Th 1:9</a>). Divine grace is the efficient cause, human agency the responding effect.


topic: Convey
definition:
<b>Convey</b> <1,,1593, ekneuo><p/> primarily, "to bend to one side, to turn aside;" then "to take onself away, withdraw," is found in <a href='B:500 5:13'>Joh 5:13</a>, of Christ's "conveying" Himself away from one place to another. Some have regarded the verb as having the same meaning as ekneo, "to escape," as from peril, "slip away secretly;" but the Lord did not leave the place where He had healed the paralytic in order to escape danger, but to avoid the applause of the throng.


topic: Convict (including the AV, Convince)
definition:
<b>Convict (including the AV, Convince)</b> <1,,1651, elencho><p/> signifies (a) "to convict, confute, refute," usually with the suggestion of putting the convicted person to shame; see <a href='B:470 18:15'>Mat 18:15</a>, where more than telling the offender his fault is in view; it is used of "convicting" of sin, <a href='B:500 8:46'>Joh 8:46</a>, <a href='B:500 16:8'>Joh 16:8</a>; gainsayers in regard to the faith, <a href='B:630 1:9'>Tit 1:9</a>; transgressors of the Law, <a href='B:660 2:9'>Jam 2:9</a>; some texts have the verb in <a href='B:500 8:9'>Joh 8:9</a>; (b) "to reprove," <a href='B:530 14:24'>1Co 14:24</a>, RV (for AV, "convince"), for the unbeliever is there viewed as being reproved for, or "convicted" of, his sinful state; so in <a href='B:490 3:19'>Luk 3:19</a>; it is used of reproving works, <a href='B:500 3:20'>Joh 3:20</a>, <a href='B:560 5:11'>Eph 5:11</a>, <a href='B:560 5:13'>Eph 5:13</a>, <a href='B:610 5:20'>1Ti 5:20</a>, <a href='B:620 4:2'>2Ti 4:2</a>, <a href='B:630 1:13'>Tit 1:13</a>, <a href='B:630 2:15'>Tit 2:15</a>; all these speak of reproof by word of mouth. In <a href='B:650 12:5'>Heb 12:5</a>, <a href='B:730 3:19'>Rev 3:19</a>, the word is used of reproving by action. See FAULT, REBUKE, REPROVE. <p/> <2,,1827, exelencho><p/> an intensive form of No. 1, "to convict thoroughly," is used of the Lord's future "conviction" of the ungodly, <a href='B:720 1:15'>Jud 1:15</a>. <p/> Note: For diakatelencho, "to confute powerfully in disputation," <a href='B:510 18:28'>Act 18:28</a> (AV, "convinced"), see CONFUTE.


topic: Cool
definition:
<b>Cool</b> <1,,2711, katapsucho><p/><a href='B:490 16:24'>Luk 16:24</a>, denotes "to cool off, make cool" (kata, "down," psucho, "to cool"). In the Sept., <a href='B:10 18:4'>Gen 18:4</a>.


topic: Copy
definition:
<b>Copy</b> <1,,5262, hupodeigma><p/> from hupo, "under," deiknumi, "to show," properly denotes "what is shown below or privately;" it is translated "example," <a href='B:650 8:5'>Heb 8:5</a>, AV (RV, "copy"). It signifies (a) a sign suggestive of anything, the delineation or representation of a thing, and so, a figure, "copy;" in <a href='B:650 9:23'>Heb 9:23</a> the RV has "copies," for the AV, "patterns;" (b) an example for imitation, <a href='B:500 13:15'>Joh 13:15</a>, <a href='B:660 5:10'>Jam 5:10</a>; for warning, <a href='B:650 4:11'>Heb 4:11</a>, <a href='B:680 2:6'>2Pe 2:6</a> (AV "ensample"). See EXAMPLE, PATTERN. <p/> Note: Cp. hupogrammos (hupo, "under," grapho, "to write"), "an underwriting, a writing copy, an example," is used in <a href='B:670 2:21'>1Pe 2:21</a>.


topic: Corban
definition:
<b>Corban</b> <1,,2878, korban><p/> signifies (a) "an offering," and was a Hebrew term for any sacrifice, whether by the shedding of blood or otherwise; (b) "a gift offered to God," <a href='B:480 7:11'>Mar 7:11</a>. Jews were much addicted to rash vows; a saying of the rabbis was, "It is hard for the parents, but the law is clear, vows must be kept." The Sept. translates the word by doron, "a gift." See korbanas, under TREASURY, <a href='B:470 27:6'>Mat 27:6</a>.


topic: Cord
definition:
<b>Cord</b> <1,,4979, schoinion><p/> "a cord or rope," a diminutive of schoinos, "a rush, bulrush," meant a "cord" made of rushes; it denotes (a) "a small cord," <a href='B:500 2:15'>Joh 2:15</a> (plural), (b) "a rope," <a href='B:510 27:32'>Act 27:32</a>. See ROPE.


topic: Corn, Cornfield
definition:
<b>Corn, Cornfield</b> <1,,4621, sitos><p/> "wheat, corn;" in the plural, "grain," is translated "corn" in <a href='B:480 4:28'>Mar 4:28</a>; "wheat," <a href='B:470 3:12'>Mat 3:12</a>, <a href='B:470 13:25'>Mat 13:25</a>, <a href='B:470 1:13-30'>Mat 1:13-30</a>, <a href='B:490 3:17'>Luk 3:17</a>, <a href='B:490 12:18'>Luk 12:18</a> (some mss. have genemata, "fruits," here); <a href='B:490 16:7'>Luk 16:7</a>, <a href='B:490 22:31'>Luk 22:31</a>, <a href='B:500 12:24'>Joh 12:24</a>, <a href='B:510 27:38'>Act 27:38</a>, <a href='B:530 15:37'>1Co 15:37</a>, <a href='B:730 6:6'>Rev 6:6</a>, <a href='B:730 18:13'>Rev 18:13</a>. See WHEAT. <p/> <2,,4621, sition><p/> "corn, grain," a diminutive of No. 1, is found in <a href='B:510 7:12'>Act 7:12</a>. <p/> <3,,4702, sporimos><p/> lit., "sown, or fit for sowing" (speiro "to sow, scatter seed"), denotes, in the plural, "sown fields, fields of grain, cornfields," <a href='B:470 12:1'>Mat 12:1</a>, RV; <a href='B:480 2:23'>Mar 2:23</a>, <a href='B:490 6:1'>Luk 6:1</a> (cp. spora, <a href='B:670 1:23'>1Pe 1:23</a>, and sporos, "seed"). <p/> <4,,4719, stachus><p/> means "an ear of grain," <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>, <a href='B:490 6:1'>Luk 6:1</a>. Cp. the name Stachys in <a href='B:520 16:9'>Rom 16:9</a>. <p/> Notes: (1) Aloao, "to thresh," from alon, "a threshing-floor," is translated "treadeth out (the) corn," in <a href='B:530 1:9-10'>1Co 1:9-10</a>, <a href='B:610 5:18'>1Ti 5:18</a>. Cp. THRESH, TREAD. <p/> (2) Kokkos, "a grain" (its regular meaning), is translated "corn" in the AV of <a href='B:500 12:24'>Joh 12:24</a> (RV, "grain"). See GRAIN.


topic: Corner, Cornerstone
definition:
<b>Corner, Cornerstone</b> <1,,1137, gonia><p/> "an angle" (Eng., "coign"), signifies (a) "an external angle," as of the "corner" of a street, <a href='B:470 6:5'>Mat 6:5</a>; or of a building, <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>, <a href='B:670 2:7'>1Pe 2:7</a>, "the corner stone or head-stone of the corner" (see below); or the four extreme limits of the earth, <a href='B:730 7:1'>Rev 7:1</a>, <a href='B:730 20:8'>Rev 20:8</a>; (b) "an internal corner," a secret place, <a href='B:510 26:26'>Act 26:26</a>. See QUARTER. <p/> <2,,746, arche><p/> "a beginning" (its usual meaning), "first in time, order, or place," is used to denote the extremities or "corners" of a sheet, <a href='B:510 10:11'>Act 10:11</a>, <a href='B:510 11:5'>Act 11:5</a>. See BEGINNING. <p/> Note: For the adjective akrogoniaios (from akros, "extreme, highest," and No. 1), "a chief corner stone," see CHIEF. They were laid so as to give strength to the two walls with which they were connected. So Christ unites Jew and Gentile, <a href='B:560 2:20'>Eph 2:20</a>; again, as one may carelessly stumble over the "corner stone," when turning the "corner," so Christ proved a stumbling stone to Jews, <a href='B:670 2:6'>1Pe 2:6</a>.


topic: Correct, Correction, Corrector, Correcting
definition:
<b>Correct, Correction, Corrector, Correcting</b> <A-1,Noun,1357, diorthoma><p/> signifies "a reform, amendment, correction," lit., "a making straight" (dia, "through," orthoo, "to make straight"). In <a href='B:510 24:2'>Act 24:2</a>, lit., "reformations come about (or take place, lit., 'become')," the RV has "evils are corrected," AV, "worthy deeds are done;" there is no word for "worthy" or for "deeds" in the original. Some texts have katorthoma, which has the same meaning. See diorthosis, "reformation," <a href='B:650 9:10'>Heb 9:10</a>. <p/> <A-2,Noun,1882, epanorthosis><p/> lit., "a restoration to an upright or right state" (epi, "to," ana, "up, or again," and orthoo, see No. 1), hence, "correction," is used of the Scripture in <a href='B:620 3:16'>2Ti 3:16</a>, referring to improvement of life and character. <p/> <A-3,Noun,3810, paideutes><p/> has two meanings, corresponding to the two meanings of the verb paideuo (see below) from which it is derived, (a) "a teacher, preceptor, corrector," <a href='B:520 2:20'>Rom 2:20</a> (AV, "instructor"), (b) "a chastiser," <a href='B:650 12:9'>Heb 12:9</a>, rendered "to chasten" (AV, "which corrected;" lit., "chastisers"). See INSTRUCTOR. <p/> <B-1,Verb,381, paideuo><p/> "to train up a child" (pais), is rendered "correcting" in <a href='B:620 2:25'>2Ti 2:25</a>, RV, AV, "instructing." See CHASTEN.


topic: Corrupt, Verb and Adjective. Corruption, Corruptible, Incorruption, Incorruptible
definition:
<b>Corrupt, Verb and Adjective. Corruption, Corruptible, Incorruption, Incorruptible</b> <A-1,Verb,2585, kapeleuo><p/> primarily signifies "to be a retailer, to peddle, to hucksterize" (from kapelos, "an inn-keeper, a petty retailer, especially of wine, a huckster, peddler," in contrast to emporos, "a merchant"); hence, "to get base gain by dealing in anything," and so, more generally, "to do anything for sordid personal advantage." It is found in <a href='B:540 2:17'>2Co 2:17</a>, with reference to the ministry of the Gospel. The significance can be best ascertained by comparison and contrast with the verb doloo in <a href='B:540 4:2'>2Co 4:2</a> (likewise there only in the NT), "to handle deceitfully." The meanings are not identical. While both involve the deceitful dealing of adulterating the word of truth, kapeleuo has the broader significance of doing so in order to make dishonest gain. Those to whom the Apostle refers in <a href='B:540 2:17'>2Co 2:17</a> are such as make merchandise of souls through covetousness (cp. <a href='B:630 1:11'>Tit 1:11</a>, <a href='B:680 2:3'>2Pe 2:3</a>, <a href='B:680 1:2-15'>2Pe 1:2-15</a>, <a href='B:720 1:11'>Jud 1:11</a>, <a href='B:720 1:16'>Jud 1:16</a>, <a href='B:330 13:19'>Eze 13:19</a>); accordingly "hucksterizing" would be the most appropriate rendering in this passage, while "handling deceitfully" is the right meaning in <a href='B:540 4:2'>2Co 4:2</a>. See Trench, Syn. lxii. In <a href='B:290 1:22'>Isa 1:22</a>, the Sept. has "thy wine-merchants" (kapeloi, "hucksterizers"). <p/> <A-2,Verb,5351, phtheiro><p/> signifies "to destroy by means of corrupting," and so "bringing into a worse state;" (a) with this significance it is used of the effect of evil company upon the manners of believers, and so of the effect of association with those who deny the truth and hold false doctrine, <a href='B:530 15:33'>1Co 15:33</a> (this was a saying of the pagan poet Menander, which became a well known proverb); in <a href='B:540 7:2'>2Co 7:2</a>, of the effects of dishonorable dealing by bringing people to want (a charge made against the Apostle); in <a href='B:540 11:3'>2Co 11:3</a>, of the effects upon the minds (or thoughts) of believers by "corrupting" them "from the simplicity and the purity that is toward Christ;" in <a href='B:560 4:22'>Eph 4:22</a>, intransitively, of the old nature in waxing "corrupt," "morally decaying, on the way to final ruin" (Moule), "after the lusts of deceit;" in <a href='B:730 19:2'>Rev 19:2</a>, metaphorically, of the Babylonish harlot, in "corrupting" the inhabitants of the earth by her false religion. <p/> (b) With the significance of destroying, it is used of marring a local church by leading it away from that condition of holiness of life and purity of doctrine in which it should abide, <a href='B:530 3:17'>1Co 3:17</a> (AV, "defile"), and of God's retributive destruction of the offender who is guilty of this sin (id.); of the effects of the work of false and abominable teachers upon themselves, <a href='B:680 2:12'>2Pe 2:12</a> (some texts have kataphtheiro; AV, "shall utterly perish"), and <a href='B:720 1:10'>Jud 1:10</a> (AV, "corrupt themselves." RV, marg., "are corrupted"). See DEFILE and DESTROY. <p/> <A-3,Verb,1311, diaphtheiro><p/> dia, "through," intensive, and No. 2, "to corrupt utterly, through and through," is said of men "corrupted in mind," whose wranglings result from the doctrines of false teachers, <a href='B:610 6:5'>1Ti 6:5</a> (the AV wrongly renders it as an adjective, "corrupt"). It is translated "destroyeth" instead of "corrupteth," in the RV of <a href='B:490 12:33'>Luk 12:33</a>, of the work of a moth; in <a href='B:730 8:9'>Rev 8:9</a>, of the effect of Divine judgments hereafter upon navigation; in <a href='B:730 11:18'>Rev 11:18</a>, of the Divine retribution of destruction upon those who have destroyed the earth; in <a href='B:540 4:16'>2Co 4:16</a> it is translated "is decaying," said of the human body. See DESTROY, PERISH. <p/> <A-4,Verb,2704, kataphtheiro><p/> kata, "down," intensive, and No. 2, is said of men who are reprobate concerning the faith, "corrupted in mind" (AV, "corrupt"), <a href='B:620 3:8'>2Ti 3:8</a>. For <a href='B:680 2:12'>2Pe 2:12</a>, RV, "shall be destroyed," see No. 2. <p/> <A-5,Verb,4595, sepo><p/> signifies "to make corrupt, to destroy;" in the Passive Voice with Middle sense, "to become corrupt or rotten, to perish," said of riches, <a href='B:660 5:2'>Jam 5:2</a>, of the gold and silver of the luxurious rich who have ground down their laborers. The verb is derived from a root signifying "to rot off, drop to pieces." <p/> <A-6,Verb,853, aphanizo><p/> see CONSUME, No. 3. <p/> <B-1,Noun,5356, phthora><p/> connected with phtheiro, No. 2, above, signifies "a bringing or being brought into an inferior or worse condition, a destruction or corruption." It is used (a) physically, (1), of the condition of creation, as under bondage, <a href='B:520 8:21'>Rom 8:21</a>; (2) of the effect of the withdrawal of life, and so of the condition of the human body in burial, <a href='B:530 15:42'>1Co 15:42</a>; (3) by metonymy, of anything which is liable to "corruption," <a href='B:530 15:50'>1Co 15:50</a>; (4) of the physical effects of merely gratifying the natural desires and ministering to one's own needs or lusts, <a href='B:550 6:8'>Gal 6:8</a>, to the flesh in contrast to the Spirit, "corruption" being antithetic to "eternal life;" (5) of that which is naturally short-lived and transient, <a href='B:580 2:22'>Col 2:22</a>, "perish;" (b) of the death and decay of beasts, <a href='B:680 2:12'>2Pe 2:12</a>, RV, "destroyed" (first part of verse; lit., "unto ... destruction"); (c) ethically, with a moral significance, (1) of the effect of lusts, <a href='B:680 1:4'>2Pe 1:4</a>; (2) of the effect upon themselves of the work of false and immoral teachers, <a href='B:680 2:12'>2Pe 2:12</a>, RV, "destroying;" AV, "corruption," and <a href='B:680 2:19'>2Pe 2:19</a>. See DESTROY, PERISH. <p/> Note: There is nothing in any of these words suggesting or involving annihilation. <p/> <B-2,Noun,1312, diaphthora><p/> an intensified form of No. 1, "utter or thorough corruption," referring in the NT to physical decomposition and decay, is used six times, five of which refer, negatively, to the body of God's "Holy One," after His death, which body, by reason of His absolute holiness, could not see "corruption," <a href='B:510 2:27'>Act 2:27</a>, <a href='B:510 2:31'>Act 2:31</a>, <a href='B:510 1:13-35'>Act 1:13-35</a>, <a href='B:510 13:37'>Act 13:37</a>; once it is used of a human body, that of David, which, by contrast, saw "corruption," <a href='B:510 13:36'>Act 13:36</a>. <p/> <B-3,Noun,861, aphtharsia><p/> "incorruption," a, negative, with A, No. 2, is used (a) of the resurrection body, <a href='B:530 15:42'>1Co 15:42</a>, <a href='B:530 15:50'>1Co 15:50</a>, <a href='B:530 1:15-54'>1Co 1:15-54</a>; (b) of a condition associated with glory and honor and life, including perhaps a moral significance, <a href='B:520 2:7'>Rom 2:7</a>, <a href='B:620 1:10'>2Ti 1:10</a>; this is wrongly translated "immortality" in the AV; (c) of love to Christ, that which is sincere and undiminishing, <a href='B:560 6:24'>Eph 6:24</a> (translated "uncorruptness"). See IMMORTALITY, SINCERITY. <p/> Note: For <a href='B:630 2:7'>Tit 2:7</a> (where some texts have aphtharsia), see No. 4. <p/> <B-4,Noun,5356, aphthoria><p/> similar to No. 3, "uncorruptness, free from (moral) taint," is said of doctrine, <a href='B:630 2:7'>Tit 2:7</a> (some texts have adiaphthoria, the negative form of No. 2, above). <p/> <C-1,Adjective,5349, phthartos><p/> "corruptible," akin to A, No. 2, is used (a) of man as being mortal, liable to decay (in contrast to God), <a href='B:520 1:23'>Rom 1:23</a>; (b) of man's body as death-doomed, <a href='B:530 1:15-54'>1Co 1:15-54</a>; (c) of a crown of reward at the Greek games, <a href='B:530 9:25'>1Co 9:25</a>; (d) of silver and gold, as specimens or "corruptible" things, <a href='B:670 1:18'>1Pe 1:18</a>; (e) of natural seed, <a href='B:670 1:23'>1Pe 1:23</a>. <p/> <C-2,Adjective,862, apthartos><p/> "not liable to corruption or decay, incorruptible" (a, negative, and A, No. 2), is used of (a) God, <a href='B:520 1:23'>Rom 1:23</a>, <a href='B:610 1:17'>1Ti 1:17</a> (AV, "immortal"); (b) the raised dead, <a href='B:530 15:52'>1Co 15:52</a>; (c) rewards given to the saints hereafter, metaphorically described as a "crown," <a href='B:530 9:25'>1Co 9:25</a>; (d) the eternal inheritance of the saints, <a href='B:670 1:4'>1Pe 1:4</a>; (e) the Word of God, as incorruptible" seed, <a href='B:670 1:23'>1Pe 1:23</a>; (f) a meek and quiet spirit, metaphorically spoken of as "incorruptible" apparel, <a href='B:670 3:4'>1Pe 3:4</a>. See IMMORAL. <p/> <C-3,Adjective,4550, sapros><p/> "corrupt," akin to sepo, A, No. 5; see BAD No. 3. <p/> Note: (1) Trench, Syn. lxviii, contrasts this with amarantos, and amarantinos, "unwithering, not fading away," <a href='B:670 1:4'>1Pe 1:4</a>, <a href='B:670 5:4'>1Pe 5:4</a>. These are, however, distinct terms (see FADE) and are not strictly synonymous, though used in the same description of the heavenly inheritance.


