# dictionary

topic: Resolve
definition:
<b>Resolve</b> <1,,1097, ginosko><p/> "to come to know, perceive, realize," is used in the 2nd aorist tense in <a href='B:490 16:4'>Luk 16:4</a>. "I am resolved," expressing the definiteness of the steward's realization, and his consequent determination of his course of action. See KNOW.


topic: Resort
definition:
<b>Resort</b> <1,,2064, erchomai><p/> "to come," is translated "resorted" in <a href='B:480 2:13'>Mar 2:13</a>; in <a href='B:500 10:41'>Joh 10:41</a> (RV, "came"). See COME, No. 1. <p/> <2,,1975, epiporeuomai><p/> "to travel or journey to a place" (epi, "to," poreuomai, "to go"), is translated "resorted" in <a href='B:490 8:4'>Luk 8:4</a>, RV (AV, "were come"). <p/> <3,,4863, sunago><p/> "to gather or bring together" (sun, "with," ago, "to bring"), in the Passive Voice, "to be gathered or come together," is translated "resorted" in <a href='B:500 18:2'>Joh 18:2</a> (the aorist tense expressing repeated action viewed cumulatively). See ASSEMBLE, GATHER, LEAD, Note (1). <p/> Notes: (1) In the AV of <a href='B:500 18:20'>Joh 18:20</a>, <a href='B:510 16:13'>Act 16:13</a>, sunerchomai, "to come together" (RV), is translated "to resort." (2) In <a href='B:480 10:1'>Mar 10:1</a>, AV, sumporeuomai, "to come together" (RV), is translated "resort."


topic: Respect (Noun and Verb)
definition:
<b>Respect (Noun and Verb)</b> <A-1,Noun,3313, meros><p/> "a part," has occasionally the meaning of "a class" or category," and, used in the dative case with en, "in," signifies "in respect of," <a href='B:540 3:10'>2Co 3:10</a>, "in (this) respect;" <a href='B:540 9:3'>2Co 9:3</a>, RV, AV, "in (this) behalf;" <a href='B:580 2:16'>Col 2:16</a>, "in respect of (a feast day)." <p/> <B-1,Verb,578, apoblepo><p/> "to look away from all else at one object" (apo, "from"), hence, "to look steadfastly," is translated "he had respect" in <a href='B:650 11:26'>Heb 11:26</a>, AV (RV, "looked"). See LOOK. <p/> <B-2,Verb,1914, epiblepo><p/> "to look upon" (epi), is translated "have respect" in <a href='B:660 2:3'>Jam 2:3</a> (RV "regard"); see LOOK, No. 6. <p/> Notes: (1) The following prepositions are translated "in respect of:" peri, "concerning," in <a href='B:500 16:8'>Joh 16:8</a>, RV; epi, "upon, over," in <a href='B:650 11:4'>Heb 11:4</a>, RV; marg., "over (his gifts);" kata, "in regard to," in <a href='B:570 4:11'>Phi 4:11</a>. (2) For "respect of persons" and "respecter of persons" see PERSON.


topic: Rest (Noun and Verb)
definition:
<b>Rest (Noun and Verb)</b> <A-1,Noun,372, anapausis><p/> "cessation, refreshment, rest" (ana, "up," pauo, "to make to cease"), the constant word in the Sept. for the Sabbath "rest," is used in <a href='B:470 11:29'>Mat 11:29</a>; here the contrast seems to be to the burdens imposed by the Pharisees. Christ's "rest" is not a "rest" from work, but in work, "not the rest of inactivity but of the harmonious working of all the faculties and affections, of will, heart, imagination, conscience, because each has found in God the ideal sphere for its satisfaction and development" (J. Patrick, in Hastings' Bib. Dic.); it occurs also in <a href='B:470 12:43'>Mat 12:43</a>, <a href='B:490 11:24'>Luk 11:24</a>, <a href='B:730 4:8'>Rev 4:8</a>, RV, "(they have no) rest" [AV, "(they) rest (not)"], where the noun is the object of the verb echo, "to have;" so in <a href='B:730 14:11'>Rev 14:11</a>. <p/> <A-2,Noun,2663, katapausis><p/> in classical Greek, denotes "a causing to cease" or "putting to rest;" in the NT, "rest, repose;" it is used (a) of God's "rest;" <a href='B:510 7:49'>Act 7:49</a>, <a href='B:650 3:11'>Heb 3:11</a>, <a href='B:650 3:18'>Heb 3:18</a>, <a href='B:650 4:1'>Heb 4:1</a>, <a href='B:650 4:3'>Heb 4:3</a> (twice), RV (1st part), "that rest" (the AV, "rest," is ambiguous), <a href='B:650 4:5'>Heb 4:5</a>, <a href='B:650 4:11'>Heb 4:11</a>; (b) in a general statement, applicable to God and man, <a href='B:650 4:10'>Heb 4:10</a>. <p/> <A-3,Noun,425, anesis><p/> for the significance of which see EASE, B, is translated "rest" in <a href='B:540 2:13'>2Co 2:13</a>, AV (RV, "relief"); <a href='B:540 7:5'>2Co 7:5</a> (ditto); in <a href='B:600 1:7'>2Th 1:7</a>, the subject is not the "rest" to be granted to the saints, but the Divine retribution on their persecutors; hence the phrase "and to you that are afflicted rest with us," is an incidental extension of the idea of recompense, and is to be read parenthetically. The time is not that at which the saints will be relieved of persecution, as in <a href='B:590 1:4-17'>1Th 1:4-17</a>, when the Parousia of Christ begins, but that at which the persecutors will be punished, namely, at the epiphany (or out-shining) of His Parousia (<a href='B:600 2:8'>2Th 2:8</a>). For similar parentheses characteristic of epistolary writings see <a href='B:590 4:10'>1Th 4:10</a>, <a href='B:590 1:6'>1Th 1:6</a>, <a href='B:590 1:2-16'>1Th 1:2-16</a>. <p/> <A-4,Noun,4520, sabbatismos><p/> "a Sabbath-keeping," is used in <a href='B:650 4:9'>Heb 4:9</a>, RV, "a sabbath rest," AV marg., "a keeping of a sabbath" (akin to sabbatizo, "to keep the Sabbath," used, e.g., in <a href='B:20 16:30'>Exo 16:30</a>, not in the NT); here the sabbath-keeping is the perpetual sabbath "rest" to be enjoyed uninterruptedly by believers in their fellowship with the Father and the Son, in contrast to the weekly Sabbath under the Law. Because this sabbath "rest" is the "rest" of God Himself, <a href='B:650 4:10'>Heb 4:10</a>, its full fruition is yet future, though believers now enter into it. In whatever way they enter into Divine "rest," that which they enjoy is involved in an indissoluble relation with God. <p/> <A-5,Noun,2838, koimesis><p/> "a resting, reclining" (akin to keimai, "to lie"), is used in <a href='B:500 11:13'>Joh 11:13</a>, of natural sleep, translated "taking rest," RV. <p/> Note: In <a href='B:510 9:31'>Act 9:31</a>, AV, eirene, "peace" (RV), is translated "rest." <p/> <B-1,Verb,373, anapauo><p/> akin to A, No. 1, in the Active Voice, signifies "to give intermission from labor, to give rest, to refresh," <a href='B:470 11:28'>Mat 11:28</a>, <a href='B:530 16:18'>1Co 16:18</a>, "have refreshed;" <a href='B:640 1:7'>Phm 1:7</a>, "are refreshed;" in the Middle Voice, "to take or enjoy rest," <a href='B:470 26:45'>Mat 26:45</a>, <a href='B:480 6:31'>Mar 6:31</a>, <a href='B:480 14:41'>Mar 14:41</a>, <a href='B:490 12:19'>Luk 12:19</a>, "take thine ease;" <a href='B:670 4:14'>1Pe 4:14</a>, <a href='B:730 6:11'>Rev 6:11</a>, <a href='B:730 14:13'>Rev 14:13</a>. See REFRESH. In the papyri it is found as an agricultural term, e.g., of giving land "rest" by sowing light crops upon it. In inscriptions it is found on gravestones of Christians, followed by the date of death (Moulton and Milligan). <p/> <B-2,Verb,2664, katapauo><p/> akin to A, No. 2, used transitively, signifies "to cause to cease, restrain," <a href='B:510 14:18'>Act 14:18</a>; "to cause to rest," <a href='B:650 4:8'>Heb 4:8</a>; intransitively, "to rest," <a href='B:650 4:4'>Heb 4:4</a>, <a href='B:650 4:10'>Heb 4:10</a>. See CEASE, A, No. 6, RESTRAIN. <p/> <B-3,Verb,1981, episkenoo><p/> "to spread a tabernacle over" (epi, "upon," skene, "a tent"), is used metaphorically in <a href='B:540 12:9'>2Co 12:9</a>, "may rest upon (me)," RV, marg., "cover," "spread a tabernacle over." <p/> <B-4,Verb,2681, kataskenoo><p/> "to pitch one's tent, lodge," is translated "shall rest," in <a href='B:510 2:26'>Act 2:26</a>, AV (RV, "shall dwell"). See LODGE. <p/> <B-5,Verb,2270, hesuchazo><p/> "to be still, to rest from labor," is translated "they rested" in <a href='B:490 23:56'>Luk 23:56</a>. See PEACE (hold one's), No. 3. <p/> <B-6,Verb,1879, epanapauo><p/> "to cause to rest," is used in the Middle Voice, metaphorically, signifying "to rest upon" (epi, "upon," and No. 1), in <a href='B:490 10:6'>Luk 10:6</a>, <a href='B:520 2:17'>Rom 2:17</a>. <p/> Note: For "find rest" <a href='B:520 15:32'>Rom 15:32</a>, RV, see REFRESH, No. 2.


topic: Rest (the)
definition:
<b>Rest (the)</b> <1,,3062, loipos><p/> "remaining" (for which see REMNANT), is frequently used to mean "the rest," and is generally so translated in the RV (AV, "others" in <a href='B:490 8:10'>Luk 8:10</a>, <a href='B:510 28:9'>Act 28:9</a>, <a href='B:560 2:3'>Eph 2:3</a>, <a href='B:590 4:13'>1Th 4:13</a>, <a href='B:590 5:6'>1Th 5:6</a>, <a href='B:610 5:20'>1Ti 5:20</a>; AV, "other" in <a href='B:490 18:11'>Luk 18:11</a>, <a href='B:510 17:9'>Act 17:9</a>, <a href='B:520 1:13'>Rom 1:13</a>, <a href='B:540 12:13'>2Co 12:13</a>, <a href='B:540 13:2'>2Co 13:2</a>, <a href='B:550 2:13'>Gal 2:13</a>, <a href='B:570 1:13'>Phi 1:13</a>, <a href='B:570 4:3'>Phi 4:3</a>); the neut. plur., lit., "remaining things," is used in <a href='B:490 12:26'>Luk 12:26</a>, <a href='B:530 11:34'>1Co 11:34</a>. <p/> <2,,1954, epiloipos><p/> signifying "still left, left over" (epi, "over," and No. 1), is used in the neuter with the article in <a href='B:670 4:2'>1Pe 4:2</a>, "the rest (of your time)."


topic: Restless
definition:
<b>Restless</b> <1,,182, akatastatos><p/> "unsettled, unstable, disorderly" (a, negative, kathistemi, "to set in order"), is translated "unstable" in <a href='B:660 1:8'>Jam 1:8</a>; "restless" in <a href='B:660 3:8'>Jam 3:8</a>, RV [in the latter, the AV "unruly" represents the word akataschetos, signifying "that cannot be restrained" (a, negative, katecho, "to hold down, restrain"). In the Sept., <a href='B:220 31:11'>Job 31:11</a>.]. See UNRULY, UNSTABLE. In the Sept., <a href='B:290 54:11'>Isa 54:11</a>.


topic: Restoration
definition:
<b>Restoration</b> <1,,605, apokatastasis><p/> from apo, "back, again," kathistemi, "to set in order," is used in <a href='B:510 3:21'>Act 3:21</a>, RV, "restoration" (AV, "restitution"). See under REGENERATION, concerning Israel in its regenerated state hereafter. In the papyri it is used of a temple cell of a goodess, a "repair" of a public way, the "restoration" of estates to rightful owners, a "balancing" of accounts. Apart from papyri illustrations the word is found in an Egyptian reference to a consummating agreement of the word's cyclical periods, an idea somewhat similar to that in the Acts passage (Moulton and Milligan).


topic: Restore
definition:
<b>Restore</b> <1,,591, apodidomi><p/> "to give back," is translated "I restore" in <a href='B:490 19:8'>Luk 19:8</a>. See DELIVER, A, No. 3. <p/> <2,,600, apokathistemi><p/> or the alternative form apokathistano is used (a) of "restoration" to a former condition of health, <a href='B:470 12:13'>Mat 12:13</a>, <a href='B:480 3:5'>Mar 3:5</a>, <a href='B:480 8:25'>Mar 8:25</a>, <a href='B:490 6:10'>Luk 6:10</a>; (b) of the Divine "restoration" of Israel and conditions affected by it, including the renewal of the covenant broken by them, <a href='B:470 17:11'>Mat 17:11</a>, <a href='B:480 9:12'>Mar 9:12</a>, <a href='B:510 1:6'>Act 1:6</a>; (c) of "giving" or "bringing" a person back, <a href='B:650 13:19'>Heb 13:19</a>. In the papyri it is used of financial restitution, of making good the breaking of a stone by a workman by his substituting another, of the reclamation of land, etc. (Moulton and Milligan). <p/> <3,,2675, katartizo><p/> "to mend, to furnish completely," is translated "restore" in <a href='B:550 6:1'>Gal 6:1</a>, metaphorically, of the "restoration," by those who are spiritual, of one overtaken in a trespass, such a one being as a dislocated member of the spiritual body. The tense is the continuous present, suggesting the necessity for patience and perseverance in the process. See FIT, MEND, PERFECT.


topic: Restrain
definition:
<b>Restrain</b> <1,,2664, katapauo><p/> See REST, B, No. 2. <p/> <2,,2722, katecho><p/> "to hold fast or down," is translated "restraineth" in <a href='B:600 1:2-7'>2Th 1:2-7</a>. In <a href='B:600 2:6'>2Th 2:6</a> lawlessness is spoken of as being "restrained" in its development: in <a href='B:600 2:7'>2Th 2:7</a> "one that restraineth" is, lit., "the restrainer" (the article with the present participle, "the restraining one"); this may refer to an individual, as in the similar construction in <a href='B:590 3:5'>1Th 3:5</a>, "the tempter" (cp. <a href='B:600 1:10'>2Th 1:10</a>, lit., "the Deliverer"); or to a number of persons presenting the same characteristics, just as "the believer" stands for all believers, e.g., <a href='B:520 9:33'>Rom 9:33</a>, <a href='B:690 5:10'>1Jo 5:10</a>. <a href='B:600 2:6'>2Th 2:6</a> speaks of a principle, <a href='B:600 2:7'>2Th 2:7</a> of the principle as embodied in a person or series of persons; cp. what is said of "the power" in <a href='B:520 1:13-4'>Rom 1:13-4</a>, a phrase representing all such rulers. Probably such powers, i.e., "constituted governments," are the "restraining" influence here intimated (specifications being designedly withheld). For an extended exposition see Notes on Thessalonians, by Hogg and Vine, pp. 254-261.


topic: Resurrection
definition:
<b>Resurrection</b> <1,,386, anastasis><p/> denotes (I) "a raising up," or "rising" (ana, "up," and histemi, "to cause to stand"), <a href='B:490 2:34'>Luk 2:34</a>, "the rising up;" the AV "again" obscures the meaning; the Child would be like a stone against which many in Israel would stumble while many others would find in its strength and firmness a means of their salvation and spiritual life; (II) of "resurrection" from the dead, (a) of Christ, <a href='B:510 1:22'>Act 1:22</a>, <a href='B:510 2:31'>Act 2:31</a>, <a href='B:510 4:33'>Act 4:33</a>, <a href='B:520 1:4'>Rom 1:4</a>, <a href='B:520 6:5'>Rom 6:5</a>, <a href='B:570 3:10'>Phi 3:10</a>, <a href='B:670 1:3'>1Pe 1:3</a>, <a href='B:670 3:21'>1Pe 3:21</a>; by metonymy, of Christ as the Author of "resurrection," <a href='B:500 11:25'>Joh 11:25</a>; (b) of those who are Christ's at His Parousia (see COMING), <a href='B:490 14:14'>Luk 14:14</a>, "the resurrection of the just;" <a href='B:490 20:33'>Luk 20:33</a>, <a href='B:490 1:20-36'>Luk 1:20-36</a>, <a href='B:500 5:29'>Joh 5:29</a> (1st part), "the resurrection of life;" <a href='B:500 11:24'>Joh 11:24</a>, <a href='B:510 23:6'>Act 23:6</a>, <a href='B:510 24:15'>Act 24:15</a> (1st part); <a href='B:530 15:21'>1Co 15:21</a>, <a href='B:530 15:42'>1Co 15:42</a>, <a href='B:620 2:18'>2Ti 2:18</a>, <a href='B:650 11:35'>Heb 11:35</a> (2nd part), see RAISE, Note (3); <a href='B:730 20:5'>Rev 20:5</a>, "the first resurrection;" hence the insertion of "is" stands for the completion of this "resurrection," of which Christ was "the firstfruits;" <a href='B:730 20:6'>Rev 20:6</a>; (c) of "the rest of the dead," after the Millennium (cp. <a href='B:730 20:5'>Rev 20:5</a>); <a href='B:500 5:29'>Joh 5:29</a> (2nd part), "the resurrection of judgment;" <a href='B:510 24:15'>Act 24:15</a> (2nd part), "of the unjust;" (d) of those who were raised in more immediate connection with Christ's "resurrection," and thus had part already in the first "resurrection," <a href='B:510 26:23'>Act 26:23</a>, <a href='B:520 1:4'>Rom 1:4</a> (in each of which "dead" is plural; see <a href='B:470 27:52'>Mat 27:52</a>); (e) of the "resurrection" spoken of in general terms, <a href='B:470 22:23'>Mat 22:23</a>, <a href='B:480 12:18'>Mar 12:18</a>, <a href='B:490 20:27'>Luk 20:27</a>, <a href='B:510 4:2'>Act 4:2</a>, <a href='B:510 17:18'>Act 17:18</a>, <a href='B:510 23:8'>Act 23:8</a>, <a href='B:510 24:21'>Act 24:21</a>, <a href='B:530 1:15-13'>1Co 1:15-13</a>, <a href='B:650 6:2'>Heb 6:2</a>; (f) of those who were raised in OT times, to die again, <a href='B:650 11:35'>Heb 11:35</a> (1st part), lit., "out of resurrection." <p/> <2,,1815, exanastasis><p/> ek, "from" or "out of," and No. 1, <a href='B:570 3:11'>Phi 3:11</a>, followed by ek, lit., "the out-resurrection from among the dead." For the significance of this see ATTAIN, No. 1. <p/> <3,,1454, egersis><p/> "a rousing" (akin to egeiro, "to arouse, to raise"), is used of the "resurrection" of Christ, in <a href='B:470 27:53'>Mat 27:53</a>.


topic: Retain
definition:
<b>Retain</b> <1,,2902, krateo><p/> "to be strong, obtain, hold, hold fast," is translated "to retain," of sins, <a href='B:500 20:23'>Joh 20:23</a> (twice); see on REMIT. See HOLD, KEEP, OBTAIN, TAKE. <p/> Notes: (1) In <a href='B:640 1:13'>Phm 1:13</a>, AV, katecho, "to hold fast, hold back, detain," is translated "to retain" (RV, to keep). (2) In <a href='B:520 1:28'>Rom 1:28</a>, AV, echo, "to have" (RV), is translated "to retain."


topic: Return
definition:
<b>Return</b> <1,,360, analuo><p/> "to depart" in <a href='B:570 1:23'>Phi 1:23</a>, signifies "to return" in <a href='B:490 12:36'>Luk 12:36</a>, used in a simile of the "return" of a lord for his servants after a marriage feast (RV). See DEPART, No. 16. <p/> <2,,390, anastrepho><p/> "to turn back," is translated "to return" in <a href='B:510 5:22'>Act 5:22</a>, <a href='B:510 15:16'>Act 15:16</a>. See ABIDE, BEHAVE. <p/> <3,,1994, epistrepho><p/> "to turn about," or "towards," is translated "to return" in <a href='B:470 12:44'>Mat 12:44</a>, <a href='B:470 24:18'>Mat 24:18</a>, <a href='B:480 13:16'>Mar 13:16</a>, RV (AV, "turn back again"); <a href='B:490 2:39'>Luk 2:39</a>, <a href='B:490 8:55'>Luk 8:55</a>, RV (AV, "came again"); <a href='B:490 17:31'>Luk 17:31</a>, <a href='B:510 15:36'>Act 15:36</a>, RV (AV, "go again"). See CONVERT, A, No. 2, TURN. <p/> <4,,5290, hupostrepho><p/> "to turn behind," or "back" (hupo, "under"), is translated "to return" (in some texts in <a href='B:480 14:40'>Mar 14:40</a>) in <a href='B:490 1:56'>Luk 1:56</a>, <a href='B:490 2:20'>Luk 2:20</a>, <a href='B:490 2:43'>Luk 2:43</a>, <a href='B:490 2:45'>Luk 2:45</a>, RV (AV, "turned back again"); <a href='B:490 4:1'>Luk 4:1</a>, <a href='B:490 4:14'>Luk 4:14</a>, <a href='B:490 7:10'>Luk 7:10</a>, <a href='B:490 8:37'>Luk 8:37</a>, <a href='B:490 10:17'>Luk 10:17</a>, <a href='B:490 11:24'>Luk 11:24</a>, AV (RV, "I will turn back"); <a href='B:490 17:18'>Luk 17:18</a>, <a href='B:490 19:12'>Luk 19:12</a>, <a href='B:490 23:48'>Luk 23:48</a>, <a href='B:490 23:56'>Luk 23:56</a>, <a href='B:510 1:12'>Act 1:12</a>, <a href='B:510 12:25'>Act 12:25</a>, <a href='B:510 13:13'>Act 13:13</a>, <a href='B:510 13:34'>Act 13:34</a>, <a href='B:510 20:3'>Act 20:3</a>, <a href='B:510 21:6'>Act 21:6</a>, <a href='B:510 22:17'>Act 22:17</a>, RV (AV, "was come again"); <a href='B:510 23:32'>Act 23:32</a>, <a href='B:550 1:17'>Gal 1:17</a>, <a href='B:650 7:1'>Heb 7:1</a>. See TURN (back). <p/> <5,,344, anakampto><p/> "to turn or bend back," occurs in <a href='B:470 2:12'>Mat 2:12</a>, <a href='B:490 10:6'>Luk 10:6</a> (i.e., as if it was unsaid); <a href='B:510 18:21'>Act 18:21</a>, <a href='B:650 11:15'>Heb 11:15</a>. <p/> <6,,1877, epanago><p/> "to bring up or back" (primarily a nautical term for "putting to sea;" see LAUNCH, PUT), is used intransitively, in <a href='B:470 21:18'>Mat 21:18</a>, "He returned." <p/> Note: In <a href='B:490 19:15'>Luk 19:15</a>, AV, epanerchomai, "to come back again" (RV) is translated "returned." See COME, No. 4.


topic: Reveal
definition:
<b>Reveal</b> <1,,601, apokalupto><p/> signifies "to uncover, unveil" (apo, "from," kalupto, "to cover"); both verbs are used in <a href='B:470 10:26'>Mat 10:26</a>; in <a href='B:490 12:2'>Luk 12:2</a>, apokalupto is set in contrast to sunkalupto, "to cover up, cover completely." "The NT occurrences of this word fall under two heads, subjective and objective. The subjective use is that in which something is presented to the mind directly, as, (a) the meaning of the acts of God, <a href='B:470 11:25'>Mat 11:25</a>, <a href='B:490 10:21'>Luk 10:21</a>; (b) the secret of the Person of the Lord Jesus, <a href='B:470 16:17'>Mat 16:17</a>, <a href='B:500 12:38'>Joh 12:38</a>; (c) the character of God as Father, <a href='B:470 11:27'>Mat 11:27</a>, <a href='B:490 10:22'>Luk 10:22</a>; (d) the will of God for the conduct of His children, <a href='B:570 3:15'>Phi 3:15</a>; (e) the mind of God to the prophets of Israel, <a href='B:670 1:12'>1Pe 1:12</a>, and of the Church, <a href='B:530 14:30'>1Co 14:30</a>, <a href='B:560 3:5'>Eph 3:5</a>. <p/> "The objective use is that in which something is presented to the senses, sight or hearing, as, referring to the past, (f) the truth declared to men in the gospel, <a href='B:520 1:17'>Rom 1:17</a>, <a href='B:530 2:10'>1Co 2:10</a>, <a href='B:550 3:23'>Gal 3:23</a>; (g) the Person of Christ to Paul on the way to Damascus, <a href='B:550 1:16'>Gal 1:16</a>; (h) thoughts before hidden in the heart, <a href='B:490 2:35'>Luk 2:35</a>; referring to the future, (i) the coming in glory of the Lord Jesus, <a href='B:490 17:30'>Luk 17:30</a>; (j) the salvation and glory that await the believer, <a href='B:520 8:18'>Rom 8:18</a>, <a href='B:670 1:5'>1Pe 1:5</a>, <a href='B:670 5:1'>1Pe 5:1</a>; (k) the true value of service, <a href='B:530 3:13'>1Co 3:13</a>; (l) the wrath of God (at the Cross, against sin, and, at the revelation of the Lord Jesus, against the sinner), <a href='B:520 1:18'>Rom 1:18</a>; (m) the Lawless One, <a href='B:600 2:3'>2Th 2:3</a>, <a href='B:600 2:6'>2Th 2:6</a>, <a href='B:600 2:8'>2Th 2:8</a>." * [* From Notes on Galatians, by Hogg and Vine, pp. 41,42.] <p/> <2,,5537, chrematizo><p/> "to give Divine admonition, instruction, revelation," is translated "it had been revealed," in <a href='B:490 2:26'>Luk 2:26</a>. See ADMONITION, B, No. 3, CALL.


topic: Revel, Reveling
definition:
<b>Revel, Reveling</b> <1,,5172, truphe><p/> "luxuriousness, daintiness, reveling," is translated freely by the verb "to revel" in <a href='B:680 2:13'>2Pe 2:13</a>, RV (AV, "to riot"), lit., "counting reveling in the daytime a pleasure." In <a href='B:490 7:25'>Luk 7:25</a> it is used with en, "in," and translated "delicately." See DELICATELY, RIOT. <p/> <2,,2970, komos><p/> "a revel, carousal," the concomitant and consequence of drunkenness, is used in the plural, <a href='B:520 13:13'>Rom 13:13</a>, translated by the singular, RV, "reveling" (AV, "rioting"); <a href='B:550 5:21'>Gal 5:21</a>, <a href='B:670 4:3'>1Pe 4:3</a>, "revelings." See RIOT. <p/> Note: For entruphao, <a href='B:680 2:13'>2Pe 2:13</a>, RV, "to revel," see SPORTING.


topic: Revelation
definition:
<b>Revelation</b> <1,,602, apokalupsis><p/> "an uncovering" (akin to apokalupto; see above), "is used in the NT of (a) the drawing away by Christ of the veil of darkness covering the Gentiles, <a href='B:490 2:32'>Luk 2:32</a>; cp. <a href='B:290 25:7'>Isa 25:7</a>; (b) 'the mystery,' the purpose of God in this age, <a href='B:520 16:25'>Rom 16:25</a>, <a href='B:560 3:3'>Eph 3:3</a>; (c) the communication of the knowledge of God to the soul, <a href='B:560 1:17'>Eph 1:17</a>; (d) an expression of the mind of God for the instruction of the church, <a href='B:530 14:6'>1Co 14:6</a>, <a href='B:530 14:26'>1Co 14:26</a>, for the instruction of the Apostle Paul, <a href='B:540 12:1'>2Co 12:1</a>, <a href='B:540 12:7'>2Co 12:7</a>, <a href='B:550 1:12'>Gal 1:12</a>, and for his guidance, <a href='B:550 2:2'>Gal 2:2</a>; (e) the Lord Jesus Christ, to the saints at His Parousia, <a href='B:530 1:7'>1Co 1:7</a>, RV (AV, 'coming'); <a href='B:670 1:7'>1Pe 1:7</a>, RV (AV, 'appearing'), <a href='B:670 1:13'>1Pe 1:13</a>, <a href='B:670 4:13'>1Pe 4:13</a>; (f) the Lord Jesus Christ when He comes to dispense the judgments of God, <a href='B:600 1:7'>2Th 1:7</a>; cp. <a href='B:520 2:5'>Rom 2:5</a>; (g) the saints, to the creation, in association with Christ in His glorious reign, <a href='B:520 8:19'>Rom 8:19</a>, RV, 'revealing' (AV, 'manifestation'); (h) the symbolic forecast of the final judgments of God, <a href='B:730 1:1'>Rev 1:1</a> (hence the Greek title of the book, transliterated 'Apocalypse' and translated 'Revelation')." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 228, 229.] See APPEARING, COMING, LIGHTEN, B, Note, MANIFESTATION.


topic: Reverence (Noun and Verb)
definition:
<b>Reverence (Noun and Verb)</b> <A-1,Verb,1788, entrepo><p/> lit., "to turn in" (i.e., upon oneself), "to put to shame," denotes, when used in the Passive Voice, "to feel respect for, to show deference to, to reverence," <a href='B:470 21:37'>Mat 21:37</a>, <a href='B:480 12:6'>Mar 12:6</a>, <a href='B:490 20:13'>Luk 20:13</a>, <a href='B:650 12:9'>Heb 12:9</a>. See ASHAMED, A, No. 4, REGARD. <p/> <A-2,Verb,5399, phobeo><p/> "to fear," is used in the Passive Voice in the NT; in <a href='B:560 5:33'>Eph 5:33</a> of reverential fear on the part of a wife for a husband, AV, "reverence" (RV, "fear"). See FEAR, D, No. 1. <p/> <B-1,Noun,2124, eulabeia><p/> "caution, reverence," is translated "reverence" in <a href='B:650 12:28'>Heb 12:28</a> (1st part in the best mss; some have aidos). See FEAR.


topic: Reverent
definition:
<b>Reverent</b> <1,,2412, hieroprepes><p/> "suited to a sacred character, reverend" (hieros, "sacred," prepo, "to be fitting"), is translated "reverent" in <a href='B:630 2:3'>Tit 2:3</a>, RV (AV, "as becometh holiness"). See BECOME, B.


topic: Revile, Reviling, Reviler
definition:
<b>Revile, Reviling, Reviler</b> <A-1,Verb,3058, loidoreo><p/> denotes "to abuse, revile," <a href='B:500 9:28'>Joh 9:28</a>, <a href='B:510 23:4'>Act 23:4</a>, <a href='B:530 4:12'>1Co 4:12</a>, <a href='B:670 2:23'>1Pe 2:23</a> (1st clause). <p/> <A-2,Verb,3679, oneidizo><p/> "to reproach, upbraid," is translated "to revile" in <a href='B:470 5:11'>Mat 5:11</a>, AV, and <a href='B:480 15:32'>Mar 15:32</a> (RV, "reproach"). See REPROACH. <p/> <A-3,Verb,987, blasphemeo><p/> "to speak profanely, rail at," is translated "reviled" in <a href='B:470 27:39'>Mat 27:39</a>, AV (RV, "railed on"); <a href='B:490 22:65'>Luk 22:65</a>, RV, "reviling" (AV, "blasphemously") <p/> <A-4,Verb,486, antiloidoreo><p/> "to revile back or again" (anti, and No. 1), is found in <a href='B:670 2:23'>1Pe 2:23</a> (2nd clause). <p/> Note: For epereazo, <a href='B:670 3:16'>1Pe 3:16</a>, RV, "revile," see ACCUSE, B, No. 3. <p/> <B-1,Adjective,3060, loidoros><p/> akin to A, No. 1, "abusive, railing, reviling," is used as a noun, <a href='B:530 5:11'>1Co 5:11</a>, RV, "a reviler" (AV "a railer"); <a href='B:530 6:10'>1Co 6:10</a>, "revilers." In the Sept., <a href='B:240 25:24'>Pro 25:24</a>, <a href='B:240 26:21'>Pro 26:21</a>, <a href='B:240 27:15'>Pro 27:15</a>. <p/> <C-1,Noun,3059, loidoria><p/> akin to A, No. 1, and B, "abuse, railing," is used in <a href='B:610 5:14'>1Ti 5:14</a>, RV, "for (charin, 'for the sake of') reviling" (AV, "to speak reproachfully," a paraphrase); <a href='B:670 3:9'>1Pe 3:9</a> (twice), RV, "reviling" (AV, "railing"). See RAIL, B.


topic: Revive
definition:
<b>Revive</b> <1,,330, anathallo><p/> "to flourish anew" (ana, "again, anew," thallo, "to flourish or blossom"), hence, "to revive," is used metaphorically in <a href='B:570 4:10'>Phi 4:10</a>, RV, "ye have revived (your thought for me)," AV, "(your care of me) hath flourished again." In the Sept., <a href='B:230 28:7'>Psa 28:7</a>, <a href='B:330 17:24'>Eze 17:24</a>, <a href='B:350 8:9'>Hos 8:9</a>. <p/> <2,,326, anazao><p/> "to live again" (ana, "and" zao, "to live"), "to regain life," is used of moral "revival," <a href='B:490 15:24'>Luk 15:24</a>, "is alive again;" (b) of sin, <a href='B:520 7:9'>Rom 7:9</a>, "revived," lit., "lived again" i.e., it sprang into activity, manifesting the evil inherent in it; here sin is personified, by way of contrast to the man himself. Some mss. have it in <a href='B:520 14:9'>Rom 14:9</a>, for zao, as in the RV, which italicizes "again."


topic: Reward (Noun and Verb)
definition:
<b>Reward (Noun and Verb)</b> <A-1,Noun,3408, misthos><p/> primarily "wages, hire," and then, generally, "reward," (a) received in this life, <a href='B:470 5:46'>Mat 5:46</a>, <a href='B:470 6:2'>Mat 6:2</a>, <a href='B:470 6:5'>Mat 6:5</a>, <a href='B:470 6:16'>Mat 6:16</a>, <a href='B:520 4:4'>Rom 4:4</a>, <a href='B:530 1:9-18'>1Co 1:9-18</a>; of evil "rewards," <a href='B:510 1:18'>Act 1:18</a>; see also HIRE; (b) to be received hereafter, <a href='B:470 5:12'>Mat 5:12</a>, <a href='B:470 10:41'>Mat 10:41</a> (twice), <a href='B:470 10:42'>Mat 10:42</a>, <a href='B:480 9:41'>Mar 9:41</a>, <a href='B:490 6:23'>Luk 6:23</a>, <a href='B:490 6:35'>Luk 6:35</a>, <a href='B:530 3:8'>1Co 3:8</a>, <a href='B:530 3:14'>1Co 3:14</a>, <a href='B:700 1:8'>2Jo 1:8</a>, <a href='B:730 11:18'>Rev 11:18</a>, <a href='B:730 22:12'>Rev 22:12</a>. Seee WAGES. <p/> Notes: (1) In <a href='B:490 23:41'>Luk 23:41</a>, axios, "worthy, befitting," used in the plur., is rendered "the due reward," lit., "things worthy." (2) For antapodosis, rendered "reward" in <a href='B:580 3:24'>Col 3:24</a>, AV, see RECOMPENSE. (3) For katabrabeuo, "to rob of a reward," <a href='B:580 2:18'>Col 2:18</a>, see BEGUILE, Note and ROB. <p/> <B-1,Verb,591, apodidomi><p/> "to give back," is nowhere translated "to reward" in the RV; AV, <a href='B:470 6:4'>Mat 6:4</a>, <a href='B:470 6:6'>Mat 6:6</a>, <a href='B:470 6:18'>Mat 6:18</a> (see RECOMPENSE, B. No. 2); <a href='B:470 16:27'>Mat 16:27</a>, <a href='B:620 4:14'>2Ti 4:14</a>, <a href='B:730 18:6'>Rev 18:6</a> (see RENDER).


topic: Rewarder
definition:
<b>Rewarder</b> <1,,3406, misthapodotes><p/> "one who pays wages" (misthos, "wages," apo, "back," didomi, "to give"), is used by metonymy in <a href='B:650 11:6'>Heb 11:6</a>, of God, as the "Rewarder" of those who "seek after Him" (RV). Cp. misthapodosia, "recompence."


topic: Rich, Riches, Richly, Rich man
definition:
<b>Rich, Riches, Richly, Rich man</b> <A-1,Adjective,4145, plousios><p/> akin to B, C, No. 1, "rich, wealthy," is used (I) literally, (a) adjectivally (with a noun expressed separately) in <a href='B:470 27:57'>Mat 27:57</a>, <a href='B:490 12:16'>Luk 12:16</a>, <a href='B:490 14:12'>Luk 14:12</a>, <a href='B:490 16:1'>Luk 16:1</a>, <a href='B:490 16:19'>Luk 16:19</a>; (without a noun), <a href='B:490 18:23'>Luk 18:23</a>, <a href='B:490 19:2'>Luk 19:2</a>; (b) as a noun, singular, a "rich" man (the noun not being expressed), <a href='B:470 1:19-24'>Mat 1:19-24</a>, <a href='B:480 10:25'>Mar 10:25</a>, <a href='B:480 12:41'>Mar 12:41</a>, <a href='B:490 1:16-22'>Luk 1:16-22</a>, <a href='B:490 18:25'>Luk 18:25</a>, <a href='B:660 1:1-11'>Jam 1:1-11</a>, "the rich," "the rich (man);" plural, <a href='B:480 12:41'>Mar 12:41</a>, lit., "rich (ones);" <a href='B:490 6:24'>Luk 6:24</a> (ditto); <a href='B:490 21:1'>Luk 21:1</a>, <a href='B:610 6:17'>1Ti 6:17</a>, "(them that are) rich," lit., "(the) rich;" <a href='B:660 2:6'>Jam 2:6</a>, RV, "the rich;" <a href='B:660 5:1'>Jam 5:1</a>, RV, "ye rich;" <a href='B:730 6:15'>Rev 6:15</a>, <a href='B:730 13:16'>Rev 13:16</a>, RV, "the rich;" (II) metaphorically, of God, <a href='B:560 2:4'>Eph 2:4</a> ("in mercy"); of Christ, <a href='B:540 8:9'>2Co 8:9</a>; of believers, <a href='B:660 2:5'>Jam 2:5</a>, RV, "(to be) rich (in faith);" <a href='B:730 2:9'>Rev 2:9</a>, of spiritual "enrichment" generally; <a href='B:730 3:17'>Rev 3:17</a>, of a false sense of "enrichment." <p/> <B-1,Verb,4147, plouteo><p/> "to be rich," in the aorist or point tense, "to become rich," is used (a) literally, <a href='B:490 1:53'>Luk 1:53</a>, "the rich," present participle, lit., "(ones or those) being rich;" <a href='B:610 6:9'>1Ti 6:9</a>, <a href='B:610 6:18'>1Ti 6:18</a>, <a href='B:730 18:3'>Rev 18:3</a>, <a href='B:730 18:15'>Rev 18:15</a>, <a href='B:730 18:19'>Rev 18:19</a> (all three in the aorist tense); (b) metaphorically, of Christ, <a href='B:520 10:12'>Rom 10:12</a> (the passage stresses the fact that Christ is Lord; see <a href='B:520 10:9'>Rom 10:9</a>, and the RV); of the "enrichment" of believers through His poverty, <a href='B:540 8:9'>2Co 8:9</a> (the aorist tense expressing completeness, with permanent results); so in <a href='B:730 3:18'>Rev 3:18</a>, where the spiritual "enrichment" is conditional upon righteousness of life and conduct (see GOLD, No. 2); of a false sense of "enrichment," <a href='B:530 4:8'>1Co 4:8</a> (aorist), RV, "ye are become rich" (AV, "ye are rich"); <a href='B:730 3:17'>Rev 3:17</a> (perfect tense, RV, "I ... have gotten riches," AV, "I am ... increased with goods"), see GOODS, Note (3); of not being "rich" toward God, <a href='B:490 12:21'>Luk 12:21</a>. <p/> <B-2,Verb,4148, ploutizo><p/> "to make rich, enrich," is rendered "making (many) rich" in <a href='B:540 6:10'>2Co 6:10</a> (metaphorical of "enriching" spiritually). See ENRICH. <p/> <C-1,Noun,4149, ploutos><p/> is used in the singular (I) of material "riches," used evilly, <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:610 6:17'>1Ti 6:17</a>, <a href='B:660 5:2'>Jam 5:2</a>, <a href='B:730 18:17'>Rev 18:17</a>; (II) of spiritual and moral "riches," (a) possessed by God and exercised towards men, <a href='B:520 2:4'>Rom 2:4</a>, "of His goodness and forbearance and longsuffering;" <a href='B:520 9:23'>Rom 9:23</a> and <a href='B:560 3:16'>Eph 3:16</a>, "of His glory" (i.e., of its manifestation in grace towards believers); <a href='B:520 11:33'>Rom 11:33</a>, of His wisdom and knowledge; <a href='B:560 1:7'>Eph 1:7</a>, <a href='B:560 2:7'>Eph 2:7</a>, "of His grace;" <a href='B:560 1:18'>Eph 1:18</a>, "of the glory of His inheritance in the saints;" <a href='B:560 3:8'>Eph 3:8</a>, "of Christ;" <a href='B:570 4:19'>Phi 4:19</a>, "in glory in Christ Jesus," RV; <a href='B:580 1:27'>Col 1:27</a>, "of the glory of this mystery ... Christ in you, the hope of glory;" (b) to be ascribed to Christ, <a href='B:730 5:12'>Rev 5:12</a>; (c) of the effects of the gospel upon the Gentiles, <a href='B:520 11:12'>Rom 11:12</a> (twice); (d) of the full assurance of understanding in regard to the mystery of God, even Christ, <a href='B:580 2:2'>Col 2:2</a>, RV; (e) of the liberality of the churches of Macedonia, <a href='B:540 8:2'>2Co 8:2</a> (where "the riches" stands for the spiritual and moral value of their liberality); (f) of "the reproach of Christ" in contrast to this world's treasures, <a href='B:650 11:26'>Heb 11:26</a>. <p/> <C-2,Noun,5536, chrema><p/> "what one uses or needs" (chraomai, "to use"), "a matter, business," hence denotes "riches," <a href='B:480 1:10-24'>Mar 1:10-24</a>, <a href='B:490 18:24'>Luk 18:24</a>; see MONEY, No. 2. <p/> <D-1,Adverb,4146, plousios><p/> "richly, abundantly," akin to A, is used in <a href='B:580 3:16'>Col 3:16</a>, <a href='B:610 6:17'>1Ti 6:17</a>, <a href='B:630 3:6'>Tit 3:6</a>, RV, "richly" (AV, "abundantly"); <a href='B:680 1:11'>2Pe 1:11</a> (ditto).


topic: Ride
definition:
<b>Ride</b> <1,,1910, epibaino><p/> "to go upon" (epi, "upon," baino, "to go"), is used of Christ's "riding" into Jerusalem, <a href='B:470 21:5'>Mat 21:5</a>, RV, "riding" (AV, "sitting"). See COME, No. 16.


topic: Right (not wrong-Noun and Adjective), Rightly
definition:
<b>Right (not wrong-Noun and Adjective), Rightly</b> <A-1,Noun,1849, exousia><p/> "authority, power," is translated "right" in the RV, for AV, "power," in <a href='B:500 1:12'>Joh 1:12</a>, <a href='B:520 9:21'>Rom 9:21</a>, <a href='B:530 1:9-6'>1Co 1:9-6</a>, <a href='B:530 9:12'>1Co 9:12</a> (twice), <a href='B:530 9:18'>1Co 9:18</a>, <a href='B:600 3:9'>2Th 3:9</a>, where the "right" is that of being maintained by those among whom the ministers of the gospel had labored, a "right" possessed in virtue of the "authority" given them by Christ, <a href='B:650 13:10'>Heb 13:10</a>, <a href='B:730 22:14'>Rev 22:14</a>. <p/> Exousia first denotes "freedom to act" and then "authority for the action." This is first true of God, <a href='B:510 1:7'>Act 1:7</a>. It was exercised by the Son of God, as from, and in conjunction with, the Father when the Lord was upon earth, in the days of His flesh, <a href='B:470 9:6'>Mat 9:6</a>, <a href='B:500 10:18'>Joh 10:18</a>, as well as in resurrection, <a href='B:470 28:18'>Mat 28:18</a>, <a href='B:500 17:2'>Joh 17:2</a>. All others hold their freedom to act from God (though some of them have abused it), whether angels, <a href='B:560 1:21'>Eph 1:21</a>, or human potentates, <a href='B:520 13:1'>Rom 13:1</a>. Satan offered to delegate his authority over earthly kingdoms to Christ, <a href='B:490 4:6'>Luk 4:6</a>, who, though conscious of His "right" to it, refused, awaiting the Divinely appointed time. See AUTHORITY, No. 1, and for various synonyms see DOMINION, No. 1, Note. <p/> <B-1,Adjective,1342, dikaios><p/> "just, righteous, that which is in accordance with" dike, "rule, right, justice," is translated "right" in <a href='B:470 20:4'>Mat 20:4</a>, <a href='B:470 20:7'>Mat 20:7</a>, AV only (RV omits, according to the most authentic mss. the clause having been inserted from verse 4, to the detriment of the narrative); <a href='B:490 12:57'>Luk 12:57</a>, <a href='B:510 4:19'>Act 4:19</a>, <a href='B:560 6:1'>Eph 6:1</a>, <a href='B:570 1:7'>Phi 1:7</a>, RV (AV, "meet"); <a href='B:680 1:13'>2Pe 1:13</a> (AV, "meet"). See JUST, RIGHTEOUS. <p/> <B-2,Adjective,2117, euthus><p/> "straight," hence, metaphorically, "right," is so rendered in <a href='B:510 8:21'>Act 8:21</a>, of the heart; <a href='B:510 13:10'>Act 13:10</a>, of the ways of the Lord; <a href='B:680 2:15'>2Pe 2:15</a>. See STRAIGHT. <p/> <C-1,Adverb,3723, orthos><p/> "rightly" (akin to orthos, "straight, direct"), is translated "plain" in <a href='B:480 7:35'>Mar 7:35</a>; in <a href='B:490 7:43'>Luk 7:43</a>, <a href='B:490 20:21'>Luk 20:21</a>, "rightly;" in <a href='B:490 10:28'>Luk 10:28</a>, "right." <p/> Notes: (1) For "right mind" see MIND, B, No. 5. (2) For the AV, "rightly" in <a href='B:620 2:15'>2Ti 2:15</a>, see DIVIDE, A, No. 8.


topic: Right (opp. to left), Right hand, Right side
definition:
<b>Right (opp. to left), Right hand, Right side</b> <1,,1188, dexios><p/> an adjective, used (a) of "the right" as opposite to the left, e.g., <a href='B:470 1:5-30'>Mat 1:5-30</a>, <a href='B:730 10:5'>Rev 10:5</a>, RV, "right hand;" in connection with armor (figuratively), <a href='B:540 6:7'>2Co 6:7</a>; with en, followed by the dative plural, <a href='B:480 16:5'>Mar 16:5</a>; with ek, and the genitive plural, e.g., <a href='B:470 1:25-34'>Mat 1:25-34</a>, <a href='B:490 1:11'>Luk 1:11</a>; (b) of giving the "right hand" of fellowship, <a href='B:550 2:9'>Gal 2:9</a>, betokening the public expression of approval by leaders at Jerusalem of the course pursued by Paul and Barnabas among the Gentiles; the act was often the sign of a pledge, e.g. <a href='B:120 10:15'>2Ki 10:15</a>, <a href='B:130 29:24'>1Ch 29:24</a>, marg.; <a href='B:150 10:19'>Ezr 10:19</a>, <a href='B:330 17:18'>Eze 17:18</a>; figuratively, <a href='B:310 5:6'>Lam 5:6</a>; it is often so used in the papyri; (c) metaphorically of "power" or "authority," <a href='B:510 2:33'>Act 2:33</a>; with ek, signifying "on," followed by the genitive plural, <a href='B:470 26:64'>Mat 26:64</a>, <a href='B:480 14:62'>Mar 14:62</a>, <a href='B:650 1:13'>Heb 1:13</a>; (d) similarly of "a place of honor in the messianic kingdom," <a href='B:470 20:21'>Mat 20:21</a>, <a href='B:480 10:37'>Mar 10:37</a>.


topic: Righteous, Righteously
definition:
<b>Righteous, Righteously</b> <A-1,Adjective,1342, dikaios><p/> signifies "just," without prejudice or partiality, e.g., of the judgment of God, <a href='B:600 1:1-6'>2Th 1:1-6</a>; of His judgments, <a href='B:730 16:7'>Rev 16:7</a>, <a href='B:730 19:2'>Rev 19:2</a>; of His character as Judge, <a href='B:620 4:8'>2Ti 4:8</a>, <a href='B:730 16:5'>Rev 16:5</a>; of His ways and doings, <a href='B:730 15:3'>Rev 15:3</a>. See further under JUST, A, No. 1, RIGHT, B, No. 1. <p/> In the following the RV substitues "righteous" for the AV "just;" <a href='B:470 1:19'>Mat 1:19</a>, <a href='B:470 13:49'>Mat 13:49</a>, <a href='B:470 27:19'>Mat 27:19</a>, <a href='B:470 27:24'>Mat 27:24</a>, <a href='B:480 6:20'>Mar 6:20</a>, <a href='B:490 2:25'>Luk 2:25</a>, <a href='B:490 15:7'>Luk 15:7</a>, <a href='B:490 20:20'>Luk 20:20</a>, <a href='B:490 23:50'>Luk 23:50</a>, <a href='B:500 5:30'>Joh 5:30</a>, <a href='B:510 3:14'>Act 3:14</a>, <a href='B:510 7:52'>Act 7:52</a>, <a href='B:510 10:22'>Act 10:22</a>, <a href='B:510 22:14'>Act 22:14</a>, <a href='B:520 1:17'>Rom 1:17</a>, <a href='B:520 7:12'>Rom 7:12</a>, <a href='B:550 3:11'>Gal 3:11</a>, <a href='B:650 10:38'>Heb 10:38</a>, <a href='B:660 5:6'>Jam 5:6</a>, <a href='B:670 3:18'>1Pe 3:18</a>, <a href='B:680 2:7'>2Pe 2:7</a>, <a href='B:690 1:9'>1Jo 1:9</a>, <a href='B:730 15:3'>Rev 15:3</a>. <p/> <B-1,Adverb,1346, dikaios><p/> is translated "righteously" in <a href='B:530 15:34'>1Co 15:34</a>, RV, "(awake up) righteously," AV, "(awake to) righteousness;" <a href='B:590 2:10'>1Th 2:10</a>, RV (AV, "justly"); <a href='B:630 2:12'>Tit 2:12</a>, <a href='B:670 2:23'>1Pe 2:23</a>. See JUSTLY. <p/> Notes: (1) In <a href='B:730 22:11'>Rev 22:11</a> the best texts have dikaiosune, "righteousness," with poieo, "to do," RV, "let him do righteousness;" the AV follows those which have the Passive Voice of dikaioo and renders it "let him be righteous," lit., "let him be made righteous." (2) Dikaiokrisia, "righteous judgement" (dikaios, and krisis), occurs in <a href='B:520 2:5'>Rom 2:5</a>.


topic: Righteousness
definition:
<b>Righteousness</b> <1,,1343, dikaiosune><p/> is "the character or quality of being right or just;" it was formerly spelled "rightwiseness," which clearly expresses the meaning. It is used to denote an attribute of God, e.g., <a href='B:520 3:5'>Rom 3:5</a>, the context of which shows that "the righteousness of God" means essentially the same as His faithfulness, or truthfulness, that which is consistent with His own nature and promises; <a href='B:520 1:3-26'>Rom 1:3-26</a> speaks of His "righteousness" as exhibited in the Death of Christ, which is sufficient to show men that God is neither indifferent to sin nor regards it lightly. On the contrary, it demonstrates that quality of holiness in Him which must find expression in His condemnation of sin. <p/> "Dikaiosune is found in the sayings of the Lord Jesus, (a) of whatever is right or just in itself, whatever conforms to the revealed will of God, <a href='B:470 5:6'>Mat 5:6</a>, <a href='B:470 5:10'>Mat 5:10</a>, <a href='B:470 5:20'>Mat 5:20</a>, <a href='B:500 16:8'>Joh 16:8</a>, <a href='B:500 16:10'>Joh 16:10</a>; (b) whatever has been appointed by God to be acknowledged and obeyed by man. <a href='B:470 3:15'>Mat 3:15</a>, <a href='B:470 21:32'>Mat 21:32</a>; (c) the sum total of the requirements of God, <a href='B:470 6:33'>Mat 6:33</a>; (d) religious duties, <a href='B:470 6:1'>Mat 6:1</a> (distinguished as almsgiving, man's duty to his neighbor, <a href='B:470 1:6-4'>Mat 1:6-4</a>, prayer, his duty to God, <a href='B:470 1:6-15'>Mat 1:6-15</a>, fasting, the duty of self-control, <a href='B:470 1:6-18'>Mat 1:6-18</a>). <p/> "In the preaching of the Apostles recorded in Acts the word has the same general meaning. So also in <a href='B:660 1:20'>Jam 1:20</a>, <a href='B:660 3:18'>Jam 3:18</a>, in both Epp. of Peter, 1st John and the Revelation. In <a href='B:680 1:1'>2Pe 1:1</a>, 'the righteousness of our God and Savior Jesus Christ,' is the righteous dealing of God with sin and with sinners on the ground of the Death of Christ. 'Word of righteousness,' <a href='B:650 5:13'>Heb 5:13</a>, is probably the gospel, and the Scriptures as containing the gospel, wherein is declared the righteousness of God in all its aspects. <p/> "This meaning of dikaiosune, right action, is frequent also in Paul's writings, as in all five of its occurrences in Rom. 6; <a href='B:560 6:14'>Eph 6:14</a>, etc. but for the most part he uses it of that gracious gift of God to men whereby all who believe on the Lord Jesus Christ are brought into right relationship with God. This righteousness is unattainable by obedience to any law, or by any merit of man's own, or any other condition than that of faith in Christ ... The man who trusts in Christ becomes 'the righteousness of God in Him,' <a href='B:540 5:21'>2Co 5:21</a>, i.e., becomes in Christ all that God requires a man to be, all that he could never be in himself. Because Abraham accepted the Word of God, making it his own by that act of the mind and spirit which is called faith, and, as the sequel showed, submitting himself to its control, therefore God accepted him as one who fulfilled the whole of His requirements, <a href='B:520 4:3'>Rom 4:3</a>. ... <p/> "Righteousness is not said to be imputed to the believer save in the sense that faith is imputed ("reckoned' is the better word) for righteousness. It is clear that in <a href='B:520 4:6'>Rom 4:6</a>, <a href='B:520 4:11'>Rom 4:11</a>, 'righteousness reckoned' must be understood in the light of the context, 'faith reckoned for righteousness,' <a href='B:520 4:3'>Rom 4:3</a>, <a href='B:520 4:5'>Rom 4:5</a>, <a href='B:520 4:9'>Rom 4:9</a>, <a href='B:520 4:22'>Rom 4:22</a>. 'For' in these places is eis, which does not mean 'instead of,' but 'with a view to.' The faith thus exercised brings the soul into vital union with God in Christ, and inevitably produces righteousness of life, that is, conformity to the will of God." * [* From Notes on Galatians, by Hogg and Vine, pp. 246, 247.] <p/> <2,,1345, dikaioma><p/> is the concrete expression of "righteousness:" see JUSTIFICATION, A, No. 2. <p/> Note: In <a href='B:650 1:8'>Heb 1:8</a>, AV, euthutes, "straightness, uprightness" (akin to euthus "straight, right"), is translated "righteousness" (RV, "uprightness;" AV, marg., "rightness, or straightness").


topic: Ring
definition:
<b>Ring</b> <1,,1146, daktulios><p/> "a finger ring," occurs in <a href='B:490 15:22'>Luk 15:22</a>. <p/> Note: Chrusodaktulios, an adjective signifying "with a gold ring," "a gold-ringed (person)," from chrusos, "gold," and daktulos, "a finger," occurs in <a href='B:660 2:2'>Jam 2:2</a>.


topic: Ringleader
definition:
<b>Ringleader</b> <1,,4414, protostates><p/> "one who stands first" (protos, "first," histemi, "to cause to stand"), was used of soldiers, one who stands in the front rank; hence, metaphorically, "a leader," <a href='B:510 24:5'>Act 24:5</a>.


topic: Riot, Rioting, Riotous, Riotously
definition:
<b>Riot, Rioting, Riotous, Riotously</b> <A-1,Noun,810, astia><p/> "prodigality, a wastefulness, profligacy" (a negative, sozo, "to save") is rendered "riot" in <a href='B:560 5:18'>Eph 5:18</a>, RV (AV, "excess"); <a href='B:630 1:6'>Tit 1:6</a>, <a href='B:670 4:4'>1Pe 4:4</a> (AV and RV, "riot"). The corresponding verb is found in a papyrus writing, telling of "riotous living" (like the adverb asotos, see B). In the Sept., <a href='B:240 28:7'>Pro 28:7</a>. Cp. the synonymous word aselgeia (under LASCIVIOUSNESS). <p/> <A-2,Noun,2970, komos><p/> "a revel," is rendered "rioting" in <a href='B:520 13:13'>Rom 13:13</a>, AV: See REVEL. <p/> <A-3,Noun,5172, truphe><p/> "luxuriousness," is rendered "riot" in <a href='B:680 2:13'>2Pe 2:13</a>, AV; see DELICATELY, REVEL. <p/> <A-4,Noun,4714, stasis><p/> primarily "a standing" (akin to histemi, "to caused to (stand)," then "an insurection," is translated "riot" in <a href='B:510 19:40'>Act 19:40</a>, RV (AV, "uproar"). See DISSENSION, INSURRECTION, SEDITION, UPROAR. <p/> <B-1,Adverb,811, asotos><p/> "wastefully" (akin to A, No. 1), is translated "with riotous living" in <a href='B:490 15:13'>Luk 15:13</a>; though the word does not necessarily signify "dissolutely," the parable narrative makes clear that this is the meaning here. In the Sept., <a href='B:240 7:11'>Pro 7:11</a>. <p/> Note: The verb ekchuno, a Hellenistic form of ekcheo (though the form actually used is the regular classical aorist Passive of ekcheo), "to pour out, shed," is translated "ran riotously" in <a href='B:720 1:11'>Jud 1:11</a>, RV (AV, "ran greedily"); see POUR, SHED.


topic: Ripe (to be fully)
definition:
<b>Ripe (to be fully)</b> <1,,187, akmazo><p/> "to be at the prime" (akin to akme, "a point"), "to be ripe," is translated "are fully ripe" in <a href='B:730 14:18'>Rev 14:18</a>. <p/> <2,,3583, xeraino><p/> "to dry up, wither," is used of "ripened" crops in <a href='B:730 14:15'>Rev 14:15</a>, RV, "overripe," AV, "ripe" (marg., "dried"). See DRY, B, OVERRIPE, WITHER. <p/> <3,,3860, paradidomi><p/> "to give over, commit, deliver," etc., also signifies "to permit;" in <a href='B:480 4:29'>Mar 4:29</a>, of the "ripe" condition of corn, RV, and AV marg., "is ripe;" RV marg., "alloweth" (the nearest rendering); AV, "is brought forth."


topic: Rise, Rising
definition:
<b>Rise, Rising</b> * Notes: (1) For the various verbs anistemi, exanistemi, egeiro, anabaino, anatello, sunephistemi, see under ARISE. (2) For the AV, "should rise" in <a href='B:510 26:23'>Act 26:23</a>, See RESURRECTION. (3) Exanistemi, transitively, "to raise up" (ek, "out, from, out of"), is used intransitively in <a href='B:510 15:5'>Act 15:5</a>, "there rose up," i.e., from the midst of a gathered company. See RAISE. (4) For the AV and RV of sunegeiro, "to raise together with," and in the Passive Voice in <a href='B:580 2:12'>Col 2:12</a>, <a href='B:580 3:1'>Col 3:1</a>, see RAISE. (5) For the word "rising," which is used to translate the verbs anatello in <a href='B:480 16:2'>Mar 16:2</a>, and anistemi, in <a href='B:480 9:10'>Mar 9:10</a>, see under ARISE, Nos. 9 and 1 respectively. (6) For katephistemi, <a href='B:510 18:12'>Act 18:12</a>, RV, See INSURRECTION, B. (7) Epanistamai, "to rise up against," occurs in <a href='B:470 10:21'>Mat 10:21</a>, <a href='B:480 13:12'>Mar 13:12</a>. (8) Anastasis, is rendered "rising up" in <a href='B:490 2:34'>Luk 2:34</a>, RV.


topic: River
definition:
<b>River</b> <1,,4215, potamos><p/> denotes (a) "a stream," <a href='B:490 1:6-49'>Luk 1:6-49</a>; (b) "a flood or floods," <a href='B:470 7:25'>Mat 7:25</a>, <a href='B:470 7:27'>Mat 7:27</a>; (c) "a river," natural, <a href='B:470 3:6'>Mat 3:6</a>, RV; <a href='B:480 1:5'>Mar 1:5</a>, <a href='B:510 16:13'>Act 16:13</a>, <a href='B:540 11:26'>2Co 11:26</a>, RV (AV, "waters"); <a href='B:730 8:10'>Rev 8:10</a>, <a href='B:730 9:14'>Rev 9:14</a>, <a href='B:730 16:4'>Rev 16:4</a>, <a href='B:730 16:12'>Rev 16:12</a>; symbolical, <a href='B:730 12:15'>Rev 12:15</a> (1st part), RV, "river" (AV, "flood"); so <a href='B:730 12:16'>Rev 12:16</a>, <a href='B:730 1:22-2'>Rev 1:22-2</a> (cp. <a href='B:10 2:10'>Gen 2:10</a>; Ezek. 47); figuratively, <a href='B:500 7:38'>Joh 7:38</a>, "the effects of the operation of the Holy Spirit in and through the believer." See FLOOD, WATER. <p/> Note: For potamophoretos in <a href='B:730 12:15'>Rev 12:15</a>, see FLOOD, B.


topic: Roar, Roaring
definition:
<b>Roar, Roaring</b> <A-1,Verb,3455, mukaomai><p/> properly of oxen, an onomatopeic word, "to low, bellow," is used of a lion, <a href='B:730 10:3'>Rev 10:3</a>. <p/> <A-2,Verb,5612, oruomai><p/> "to howl" or "roar," onomatopoeic, of animals or men, is used of a lion, <a href='B:670 5:8'>1Pe 5:8</a>, as a simile of Satan. <p/> <B-1,Noun,2279, echos><p/> "a noise" or "sound" (Eng., "echo"), is used of the "roaring" of the sea in <a href='B:490 21:25'>Luk 21:25</a>, in the best mss., "for the roaring (of the sea and the billows)," RV; some mss. have the present participle of echeo, "to sound," AV, "(the sea and the waves) roaring. See RUMOR, SOUND.


topic: Rob
definition:
<b>Rob</b> <1,,4813, sulao><p/> "to plunder, spoil," is translated "I robbed" in <a href='B:540 11:8'>2Co 11:8</a>. Cp. sulagogeo, "to make spoil of," <a href='B:580 2:8'>Col 2:8</a>. <p/> <2,,2603, katabrabeuo><p/> "to give judgment against, to condemn" (kata, "against," and brabeus, "an umpire;" cp. brabeion, "a prize in the games," <a href='B:530 9:24'>1Co 9:24</a>, <a href='B:570 3:14'>Phi 3:14</a>, and brabeuo, "to act as an umpire, arbitrate," <a href='B:580 3:15'>Col 3:15</a>), occurs in <a href='B:580 2:18'>Col 2:18</a>, RV, "let (no man) rob (you) of your prize" (AV, "... beguile ... of your reward"), said of false teachers who would frustrate the faithful adherence of the believers to the truth, causing them to lose their reward. Another rendering closer to the proper meaning of the word, as given above, is "let no man decide for or against you" (i.e., without any notion of a prize); this suitably follows the word "judge" in <a href='B:580 2:16'>Col 2:16</a>, i.e., "do not give yourselves up to the judgment and decision of any man" (AV, marg., "judge against").


topic: Robber
definition:
<b>Robber</b> <1,,3027, lestes><p/> "a robber, brigand" (akin to leia, "booty"), "one who plunders openly and by violence" (in contrast to kleptes, "a thief," see below), is always translated "robber" or "robbers" in the RV, as the AV in <a href='B:500 10:1'>Joh 10:1</a>, <a href='B:500 10:8'>Joh 10:8</a>, <a href='B:500 18:40'>Joh 18:40</a>, <a href='B:540 11:26'>2Co 11:26</a>; the AV has "thief" or "thieves" in <a href='B:470 21:13'>Mat 21:13</a>, and parallel passages; <a href='B:470 26:55'>Mat 26:55</a>, and parallel passages; <a href='B:470 27:38'>Mat 27:38</a>, <a href='B:470 27:44'>Mat 27:44</a>, <a href='B:480 15:27'>Mar 15:27</a>, <a href='B:490 10:30'>Luk 10:30</a>, <a href='B:490 10:36'>Luk 10:36</a>; but "thief" is the meaning of kleptes. See THIEF. <p/> <2,,2417, hierosulos><p/> an adjective signifying "robbing temples" (hieron, "a temple," and sulao, "to rob"), is found in <a href='B:510 19:37'>Act 19:37</a>. Cp. hierosuleo, "to rob a temple," <a href='B:520 2:22'>Rom 2:22</a>, AV, "commit sacrilege."


topic: Robe
definition:
<b>Robe</b> <1,,4749, stole><p/> for which see CLOTHING, No. 8, is translated "robe" in <a href='B:480 16:5'>Mar 16:5</a>, RV (AV, "garment"); "long robes" in <a href='B:490 20:46'>Luk 20:46</a>. <p/> <2,,5511, chlamus><p/> "a cloak," is translated "robe" in <a href='B:470 27:28'>Mat 27:28</a>, <a href='B:470 27:31'>Mat 27:31</a>. See CLOTHING, Note (4). <p/> <3,,2440, himation><p/> is translated "robe" in the AV of <a href='B:500 19:2'>Joh 19:2</a>, <a href='B:500 19:5'>Joh 19:5</a> (RV, "garment"). See APPAREL, No. 2, CLOTHING, No. 2, GARMENT. <p/> <4,,2066, esthes><p/> "apparel," is translated "robe" in <a href='B:490 23:11'>Luk 23:11</a> (RV, "apparel"). See APPAREL, No. 1.


topic: Rock
definition:
<b>Rock</b> <1,,4073, petra><p/> denotes "a mass of rock," as distinct from petros, "a detached stone or boulder," or a stone that might be thrown or easily moved. For the nature of petra, see <a href='B:470 1:7-25'>Mat 1:7-25</a>, <a href='B:470 27:51'>Mat 27:51</a>, <a href='B:470 27:60'>Mat 27:60</a>, <a href='B:480 15:46'>Mar 15:46</a>, <a href='B:490 6:48'>Luk 6:48</a> (twice), a type of a sure foundation (here the true reading is as in the RV, "because it had been well builded"); <a href='B:730 1:6-16'>Rev 1:6-16</a> (cp. <a href='B:290 2:19'>Isa 2:19</a>,ff.; <a href='B:350 10:8'>Hos 10:8</a>); <a href='B:490 8:6'>Luk 8:6</a>, <a href='B:490 8:13'>Luk 8:13</a>, used illustratively; <a href='B:530 10:4'>1Co 10:4</a> (twice), figuratively, of Christ; in <a href='B:520 9:33'>Rom 9:33</a>, <a href='B:670 2:8'>1Pe 2:8</a>, metaphorically, of Christ; in <a href='B:470 16:18'>Mat 16:18</a>, metaphorically, of Christ and the testimony concerning Him; here the distinction between petra, concerning the Lord Himself, and Petros, the Apostle, is clear (see above). <p/> <2,,4694, spilas><p/> "a rock or reef," over which the sea dashes, is used in <a href='B:720 1:12'>Jud 1:12</a>, "hidden rocks," RV, metaphorical of men whose conduct is a danger to others. A late meaning ascribed to it is that of "spots," (AV), but that rendering seems to have been influenced by the parallel passage in <a href='B:680 2:13'>2Pe 2:13</a>, where spiloi, "spots," occurs.


topic: Rocky
definition:
<b>Rocky</b> <1,,4075, petrodes><p/> "rock-like" (petra, "a rock," eidos, "a form, appearance"), is used of "rock" underlying shallow soil, <a href='B:470 13:5'>Mat 13:5</a>, <a href='B:470 13:20'>Mat 13:20</a>, RV, "the rocky places" (AV, "stony places"); <a href='B:480 4:5'>Mar 4:5</a>, RV, "the rocky ground" (AV, "stony ground"); <a href='B:480 4:16'>Mar 4:16</a>, RV, "rocky places" (AV, "stony ground"). <p/> Note: In <a href='B:510 27:29'>Act 27:29</a>, AV, the phrase tracheis topoi, lit., "rough places," is translated "rocks" (RV, "rocky ground").


topic: Rod
definition:
<b>Rod</b> <A-1,Noun,4464, rhabdos><p/> "a staff, rod, scepter," is used (a) of Aaron's "rod," <a href='B:650 9:4'>Heb 9:4</a>; (b) a staff used on a journey, <a href='B:470 10:10'>Mat 10:10</a>, RV, "staff" (AV, "staves"); so <a href='B:490 9:3'>Luk 9:3</a>, <a href='B:480 6:8'>Mar 6:8</a>, "staff;" <a href='B:650 11:21'>Heb 11:21</a>, "staff;" (c) a ruler's staff, a "scepter," <a href='B:650 1:8'>Heb 1:8</a> (twice); elsewhere a "rod," <a href='B:730 2:27'>Rev 2:27</a>, <a href='B:730 12:5'>Rev 12:5</a>, <a href='B:730 19:15'>Rev 19:15</a>; (d) a "rod" for chastisement (figuratively), <a href='B:530 4:21'>1Co 4:21</a>; (e) a measuring "rod," <a href='B:730 11:1'>Rev 11:1</a>. See STAFF. <p/> <B-1,Verb,4463, rhabdizo><p/> "to beat with a rod," is used in <a href='B:510 16:22'>Act 16:22</a>, RV, "to beat ... with rods;" <a href='B:540 11:25'>2Co 11:25</a>. The "rods" were those of the Roman lictors or "serjeants" (rhabdouchoi, lit., "rod-bearers"); the Roman beating with "rods" is distinct from the Jewish infliction of stripes. In the Sept., <a href='B:70 6:11'>Jdg 6:11</a>, <a href='B:80 2:17'>Rth 2:17</a>. Cp. <a href='B:470 26:67'>Mat 26:67</a>, RV marg.; <a href='B:500 18:22'>Joh 18:22</a> (AV marg., and RV marg.); <a href='B:500 19:3'>Joh 19:3</a>, RV marg.; see SMITE.


topic: Roll (Noun and Verb)
definition:
<b>Roll (Noun and Verb)</b> <A-1,Verb,617,apokulio / apokulizo> "to roll away" (apo, "from," kulio, "to roll;" cp. Eng., "cylinder," etc.), is used of the sepulchre stone, <a href='B:470 28:2'>Mat 28:2</a>, <a href='B:480 16:3'>Mar 16:3</a> (<a href='B:480 16:4'>Mar 16:4</a> in some mss.; see No. 2); <a href='B:490 24:2'>Luk 24:2</a>. In the Sept., <a href='B:10 29:3'>Gen 29:3</a>, <a href='B:10 29:8'>Gen 29:8</a>, <a href='B:10 29:10'>Gen 29:10</a>. <p/> <A-2,Verb,303 2947, anakulio><p/> "to roll up or back" (ana), is found in the best texts, in <a href='B:480 16:4'>Mar 16:4</a> (see No. 1). <p/> <A-3,Verb,4351, proskulio><p/> "to roll up or to" (pros), is used in <a href='B:470 27:60'>Mat 27:60</a>, <a href='B:480 15:46'>Mar 15:46</a>, of the sepulchre stone. <p/> <A-4,Verb,1507,heilisso / helisso> "to roll," or "roll up," is used (a) of the "rolling" up of a mantle, illustratively of the heavens, <a href='B:650 1:12'>Heb 1:12</a>, RV; (b) of the "rolling" up of a scroll, <a href='B:730 6:14'>Rev 6:14</a>, illustratively of the removing of the heaven. <p/> <A-5,Verb,1794, entulisso><p/> "to wrap up, roll round or about," is translated "rolled up" in <a href='B:500 20:7'>Joh 20:7</a>, RV, of the cloth or "napkin" that had been wrapped around the head of the Lord before burial. Both the RV and the AV, "wrapped together," might suggest that this cloth had been "rolled" or wrapped up and put in a certain part of the tomb at the Lord's resurrection, whereas, as with the body wrappings, the head cloth was lying as it had been "rolled" round His head, an evidence, to those who looked into the tomb, of the fact of His resurrection without any disturbance of the wrappings either by friend or foe or when the change took place. It is followed by en, "in," and translated "wrapped" in <a href='B:470 27:59'>Mat 27:59</a>, a meaning and construction which Moulton and Milligan illustrate from the papyri; in <a href='B:490 23:53'>Luk 23:53</a> it is followed by the dative of the noun sindon, "linen cloth," used instrumentally. See WRAP. <p/> <B-1,Noun,2777, kephalis><p/> lit., "a little head" (a diminutive of kephale, "a head;" Lat., capitulum, a diminutive of caput), hence, "a capital of a column," then, "a roll" (of a book), occurs in <a href='B:650 10:7'>Heb 10:7</a>, RV, "in the roll" (AV, "in the volume"), lit., "in the heading of the scroll" (from <a href='B:230 40:7'>Psa 40:7</a>).


topic: Roman
definition:
<b>Roman</b> <1,,4514, rhomaios><p/> occurs in <a href='B:500 11:48'>Joh 11:48</a>, <a href='B:510 2:10'>Act 2:10</a>, RV, "from Rome" (AV, "of Rome"); <a href='B:510 16:21'>Act 16:21</a>, <a href='B:510 1:16-38'>Act 1:16-38</a>, <a href='B:510 1:22-27'>Act 1:22-27</a>, <a href='B:510 22:29'>Act 22:29</a>, <a href='B:510 23:27'>Act 23:27</a>, <a href='B:510 25:16'>Act 25:16</a>, <a href='B:510 28:17'>Act 28:17</a>. For a note on Roman citizenship see CITIZEN, No. 3.


topic: Roof
definition:
<b>Roof</b> <1,,4721, stege><p/> "a covering" (stego, "to cover"), denotes "a roof," <a href='B:480 2:4'>Mar 2:4</a>; said of entering a house, <a href='B:470 8:8'>Mat 8:8</a>, <a href='B:490 7:6'>Luk 7:6</a>.


topic: Room
definition:
<b>Room</b> <A-1,Noun,5117, topos><p/> "a place," is translated "room" in <a href='B:490 2:7'>Luk 2:7</a>, <a href='B:490 14:22'>Luk 14:22</a>, i.e., "place;" in the AV in <a href='B:490 1:14-10'>Luk 1:14-10</a>, RV, "place" (of a couch at a feast); of a position or condition which a person occupies, <a href='B:530 14:16'>1Co 14:16</a> (RV, "place"). See OPPORTUNITY, PLACE. <p/> <A-2,Noun,4411, protoklisia><p/> "the chief reclining place at table," is rendered "uppermost rooms," in <a href='B:470 23:6'>Mat 23:6</a>, AV (RV, "chief place"); in <a href='B:480 12:39'>Mar 12:39</a>, "uppermost rooms," AV (RV, "chief places"); in <a href='B:490 14:7'>Luk 14:7</a>, "chief rooms," AV (RV, "chief seats"); in <a href='B:490 14:8'>Luk 14:8</a>, AV, "highest room" (RV, "chief seat"); in <a href='B:490 20:46'>Luk 20:46</a>, AV, "highest seats" (RV, "chief seats"). See CHIEF, B, No. 7, PLACE, No. 5. <p/> <A-3,Noun,508,anagaion / anogeon> "an upper room" (ana, "above," ge, "ground"), occurs in <a href='B:480 14:15'>Mar 14:15</a>, <a href='B:490 22:12'>Luk 22:12</a>, "a chamber," often over a porch, or connected with the roof, where meals were taken and privacy obtained. <p/> <A-4,Noun,5253, huperoon><p/> the neuter of the adjective huperoos, "upper" (from huper, "above"), used as a noun, denoted in classical Greek "an upper story" or "room" where the women resided; in the Sept. and the NT, "an upper chamber, a roof-chamber," built on the flat "roof" of the house, <a href='B:510 1:13'>Act 1:13</a>, RV, "upper chamber" (AV "upper room"); see CHAMBER, No. 2. <p/> <B-1,Verb,5562, choreo><p/> "to make room," is translated "there was ... room" in <a href='B:480 2:2'>Mar 2:2</a>. See CONTAIN, No. 1 <p/> <C-1,Preposition,473, anti><p/> "in place of, instead of," is translated "in the room of" in <a href='B:470 2:22'>Mat 2:22</a>. <p/> Notes: (1) In <a href='B:490 12:17'>Luk 12:17</a>, AV, pou, "anywhere" or "where," with a negative, is translated "no room" (RV, "not where"). (2) In <a href='B:510 24:27'>Act 24:27</a>, AV, diadochos, "a successor," with lambano, "to receive," is translated "came into (Felix') room," RV, "(Felix) was succeeded by." Diadochos often meant a deputy, a temporary successor."


topic: Root
definition:
<b>Root</b> <A-1,Noun,4491, rhiza><p/> is used (a) in the natural sense, <a href='B:470 3:10'>Mat 3:10</a>, <a href='B:470 13:6'>Mat 13:6</a>, <a href='B:470 13:21'>Mat 13:21</a>, <a href='B:480 4:6'>Mar 4:6</a>, <a href='B:480 4:17'>Mar 4:17</a>, <a href='B:480 11:20'>Mar 11:20</a>, <a href='B:490 3:9'>Luk 3:9</a>, <a href='B:490 8:13'>Luk 8:13</a>; (b) metaphorically (1) of "cause, origin, source," said of persons, ancestors, <a href='B:520 1:11-18'>Rom 1:11-18</a> (twice); of things, evils, <a href='B:610 6:10'>1Ti 6:10</a>, RV, of the love of money as a "root" of all "kinds of evil" (marg., "evils;" AV, "evil"); bitterness, <a href='B:650 12:15'>Heb 12:15</a>; (2) of that which springs from a "root," a shoot, said of offspring, <a href='B:520 15:12'>Rom 15:12</a>, <a href='B:730 5:5'>Rev 5:5</a>, <a href='B:730 22:16'>Rev 22:16</a>. <p/> <B-1,Verb,4492, rhizoo><p/> "to cause to take root," is used metaphorically in the Passive Voice in <a href='B:560 3:17'>Eph 3:17</a>, of being "rooted" in love; <a href='B:580 2:7'>Col 2:7</a>, in Christ, i.e., in the sense of being firmly planted, or established. In the Sept., <a href='B:290 40:24'>Isa 40:24</a>, <a href='B:300 12:2'>Jer 12:2</a>. <p/> <B-2,Verb,1610, ekrizoo><p/> "to root out or up" (ek, "out," and No. 1), is rendered "to root up" in <a href='B:470 13:29'>Mat 13:29</a>, <a href='B:470 15:13'>Mat 15:13</a>; see PLUCK.


topic: Rope
definition:
<b>Rope</b> <1,,4979, schoinion><p/> a diminutive of schoinos, "a rush," is used of the small cords of which Christ made a scourge, <a href='B:500 2:15'>Joh 2:15</a>; of the "ropes" of a boat, <a href='B:510 27:32'>Act 27:32</a>. See CORD.


topic: Rough
definition:
<b>Rough</b> <1,,4672, skleros><p/> "hard," is translated "rough" in <a href='B:660 3:4'>Jam 3:4</a>, RV, of winds (AV, "fierce"). See AUSTERE, FIERCE, Note (1). <p/> <2,,5138, trachus><p/> "rough, uneven," is used of paths, <a href='B:490 3:5'>Luk 3:5</a>; of rocky places, <a href='B:510 27:29'>Act 27:29</a>. See ROCKY.


topic: Round, Round about
definition:
<b>Round, Round about</b> <1,,2943, kuklothen><p/> from kuklos, "a circle, ring" (Eng., "cycle," etc.), occurs in <a href='B:730 1:4-4'>Rev 1:4-4</a>; in <a href='B:730 4:8'>Rev 4:8</a>, RV, "round about," with reference to the eyes. <p/> <2,,3840, panothen><p/> "on all sides" (from pas, "all"), is translated "round about" in <a href='B:650 9:4'>Heb 9:4</a>. See EVERYWHERE, No. 3. <p/> <3,,4038, perix><p/> from the preposition peri, "around," occurs in <a href='B:510 5:16'>Act 5:16</a>, "round about" (of cities). <p/> <4,,2945, kuklo><p/> the dative case of the noun kuklos, "a ring," is used as an adverb, and translated "round about" in <a href='B:480 3:34'>Mar 3:34</a>, AV (RV, "round"); <a href='B:480 6:6'>Mar 6:6</a>, <a href='B:480 6:36'>Mar 6:36</a>, <a href='B:490 9:12'>Luk 9:12</a>, <a href='B:520 15:19'>Rom 15:19</a>, <a href='B:730 4:6'>Rev 4:6</a>, <a href='B:730 7:11'>Rev 7:11</a>. <p/> Note: For combinations with other words see, e.g., COME, No. 38, COUNTRY, A, No. 6, A, No. 4, DWELL, No. 5, GO, No. 9, HEDGE, LOOK, A, No. 3, REGION, SHINE, STAND, B, No. 5.


topic: Rouse
definition:
<b>Rouse</b> <1,,1853, exupnos><p/> "roused out of sleep" (ek, "out of," hupnos, "sleep"), occurs in <a href='B:510 16:27'>Act 16:27</a>. Cp. exupnizo, AWAKE, No. 4.


topic: Row (Verb)
definition:
<b>Row (Verb)</b> <1,,1643, elauno><p/> "to drive," is used of "rowing" or sailing a boat, <a href='B:480 6:48'>Mar 6:48</a>, <a href='B:500 6:19'>Joh 6:19</a>. See DRIVE.


topic: Royal
definition:
<b>Royal</b> <1,,934, basileios><p/> from basileus, "a king," is used in <a href='B:670 2:9'>1Pe 2:9</a> of the priesthood consisting of all believers. Cp. <a href='B:490 7:25'>Luk 7:25</a>, for which see COURT, No. 3. In the Sept., <a href='B:20 19:6'>Exo 19:6</a>, <a href='B:20 23:22'>Exo 23:22</a>, <a href='B:50 3:10'>Deu 3:10</a>. <p/> <2,,937, basilikos><p/> "belonging to a king," is translated "royal" in <a href='B:510 12:21'>Act 12:21</a>, <a href='B:660 2:8'>Jam 2:8</a>. See KING B, No. 2 NOBLEMAN.


topic: Rub
definition:
<b>Rub</b> <1,,5597, psocho><p/> "to rub, to rub to pieces," is used in <a href='B:490 6:1'>Luk 6:1</a>.


topic: Rudder
definition:
<b>Rudder</b> <1,,4079, pedalion><p/> "a rudder" (akin to pedos, "the blade of an oar"), occurs in <a href='B:660 3:4'>Jam 3:4</a>, RV, "rudder" (AV, "helm"), and <a href='B:510 27:40'>Act 27:40</a>, plural, RV, "(the bands of) the rudders," AV, "the rudder (bands)." The pedalia were actually steering paddles, two of which were used as "rudders" in ancient ships.


topic: Rude
definition:
<b>Rude</b> <1,,2399, idiotes><p/> for which see IGNORANT, No. 4, is translated "rude" in <a href='B:540 11:6'>2Co 11:6</a>.


topic: Rudiments
definition:
<b>Rudiments</b> <1,,4747, stoicheion><p/> "one of a row or series," is translated "rudiments" in the RV of <a href='B:550 4:3'>Gal 4:3</a>, <a href='B:550 4:9'>Gal 4:9</a>, <a href='B:650 5:12'>Heb 5:12</a>, and the AV and RV of <a href='B:580 2:8'>Col 2:8</a>, <a href='B:580 2:20'>Col 2:20</a>. See ELEMENTS.


topic: Rue
definition:
<b>Rue</b> <1,,4076, peganon><p/> a shrubby plant with yellow flowers and a heavy smell, cultivated for medicinal purposes, is mentioned in <a href='B:490 11:42'>Luk 11:42</a>.


topic: Ruin
definition:
<b>Ruin</b> <1,,4485, rhegma><p/> akin to rhegnumi, "to break," denotes "a cleavage, fracture" (so in the Sept., e.g., <a href='B:110 1:11-31'>1Ki 1:11-31</a>); by metonymy, that which is broken, "a ruin," <a href='B:490 6:49'>Luk 6:49</a>. <p/> <2,,2690, katestrammena><p/> the neuter plural, perfect participle, Passive, of katastrepho, "to overturn," is translated "ruins" in <a href='B:510 15:16'>Act 15:16</a>; cp. DIG, No. 3. See OVERTHROW.


topic: Rule (Noun and Verb)
definition:
<b>Rule (Noun and Verb)</b> <A-1,Noun,746, arche><p/> "a beginning," etc., denotes "rule," <a href='B:490 20:20'>Luk 20:20</a>, RV, "rule" (AV, "power"); <a href='B:530 15:24'>1Co 15:24</a>, <a href='B:560 1:21'>Eph 1:21</a>, RV, "rule" (AV, "principality"). See BEGINNING, B. <p/> <A-2,Noun,2583, kanon><p/> is translated "rule" in the AV of <a href='B:540 10:13'>2Co 10:13</a>, <a href='B:540 10:15'>2Co 10:15</a>; in <a href='B:550 6:16'>Gal 6:16</a>, AV and RV; in <a href='B:570 3:16'>Phi 3:16</a>, AV (RV, in italics): see PROVINCE, No. 2. <p/> <B-1,Verb,756, archo><p/> (akin to A, No. 1), in the Active Voice denotes "to rule," <a href='B:480 10:42'>Mar 10:42</a>, <a href='B:520 15:12'>Rom 15:12</a>, RV, "to rule" (AV, "to reign"). See BEGIN, A, No. 1. <p/> <B-2,Verb,3616, oikodespoteo><p/> from oikos, "a house," and despotes, "a master," signifies "to rule the household;" so the RV in <a href='B:610 5:14'>1Ti 5:14</a> (AV, "guide the house"). See GUIDE, B, Note (1). Cp. oikodespotes, "a householder." <p/> <B-3,Verb,4291, proistemi><p/> lit., "to stand before," hence, "to lead, attend to" (indicating care and diligence), is translated "to rule" (Middle Voice), with reference to a local church, in <a href='B:520 12:8'>Rom 12:8</a>; perfect Active in <a href='B:610 5:17'>1Ti 5:17</a>; with reference to a family, <a href='B:610 3:4'>1Ti 3:4</a>, <a href='B:610 3:12'>1Ti 3:12</a> (Middle Voice); <a href='B:610 3:5'>1Ti 3:5</a> (2nd aorist, Active). See MAINTAIN. <p/> <B-4,Verb,2233, hegeomai><p/> "to lead," is translated "to rule" in <a href='B:650 13:7'>Heb 13:7</a>, <a href='B:650 13:17'>Heb 13:17</a>, <a href='B:650 13:24'>Heb 13:24</a> (AV marg., in the first two, "are the guides" and "guide." <p/> <B-5,Verb,4165, poimaino><p/> "to act as a shepherd, tend flocks," is translated "to rule" in <a href='B:730 2:27'>Rev 2:27</a>, <a href='B:730 12:5'>Rev 12:5</a>, <a href='B:730 19:15'>Rev 19:15</a>, all indicating that the governing power exercised by the Shepherd is to be of a firm character; in <a href='B:470 2:6'>Mat 2:6</a>, AV, "shall rule" (RV, "shall be shepherd of"). See FEED. <p/> <B-6,Verb,1018, brabeuo><p/> properly, "to act as an umpire" (brabeus), hence, generally, "to arbitrate, decide," <a href='B:580 3:15'>Col 3:15</a>, "rule" (RV, marg., "arbitrate"), representing "the peace of Christ" (RV) as deciding all matters in the hearts of believers; some regard the meaning as that of simply directing, controlling, "ruling." Cp. katabrabeuo; see ROB.


topic: Ruler
definition:
<b>Ruler</b> <1,,758, archon><p/> "a ruler, chief, prince," is translated "rulers," e.g., in <a href='B:530 2:6'>1Co 2:6</a>, <a href='B:530 2:8'>1Co 2:8</a>, RV (AV, "princes"); "ruler," <a href='B:730 1:5'>Rev 1:5</a> (AV, "prince"). See MAGISTRATE, PRINCE, No. 2. <p/> <2,,746, arche><p/> "a rule, sovereignty," is rendered "rulers" in <a href='B:490 12:11'>Luk 12:11</a>, RV (AV, "magistrates"). See BEGINNING. <p/> <3,,2888, kosmokrator><p/> denotes "a ruler of this world" (contrast pantokrator, "almighty"). In Greek literature, in Orphic hymns, etc., and in rabbinic writings, it signifies a "ruler" of the whole world, a world lord. In the NT it is used in <a href='B:560 6:12'>Eph 6:12</a>, "the world rulers (of this darkness)," RV, AV, "the rulers (of the darkness) of this world." The context ("not against flesh and blood") shows that not earthly potentates are indicated, but spirit powers, who, under the permissive will of God, and in consequence of human sin, exercise satanic and therefore antagonistic authority over the world in its present condition of spiritual darkness and alienation from God. The suggested rendering "the rulers of this dark world" is ambiguous and not phraseologically requisite. Cp. <a href='B:500 12:31'>Joh 12:31</a>, <a href='B:500 14:30'>Joh 14:30</a>, <a href='B:500 16:11'>Joh 16:11</a>, <a href='B:540 4:4'>2Co 4:4</a>. <p/> <4,,4173, politarches><p/> "a ruler of a city" (polis, "a city," archo, "to rule"), "a politarch," is used in <a href='B:510 17:6'>Act 17:6</a>, <a href='B:510 17:8'>Act 17:8</a>, of the magistrates in Thessalonica, before whom the Jews, with a mob of market idlers, dragged Jason and other converts, under the charge of showing hospitality to Paul and Silas, and of treasonable designs against the emperor. Thessalonica was a "free" city and the citizens could choose their own politarchs. The accuracy of Luke has been vindicated by the use of the term, for while classical authors use the terms poliarchos and politarchos of similar "rulers," the form used by Luke is supported by inscriptions discovered at Thessalonica, one of which mentions Sosipater, Secundus, and Gaius among the politarchs, names occurring as those of Paul's companions. Prof. Burton of Chicago, in a paper on "The Politarchs," has recorded 17 inscriptions which attest their existence, thirteen of which belong to Macedonia and five presumably to Thessalonica itself, illustrating the influence of Rome in the municipal organization of the place. <p/> <5,,755, architriklinos><p/> denotes "the superintendent of a banquet," whose duty lay in arranging the tables and food (arche, "ruler," triklinos, lit., "a room with three couches"), <a href='B:500 1:2-9'>Joh 1:2-9</a>. <p/> Notes: (1) In <a href='B:480 13:9'>Mar 13:9</a>, <a href='B:490 21:12'>Luk 21:12</a>, AV, hegemon, "a leader, a governor of a province," is translated "ruler" (RV, "governor"). See Gov. ERNOR, PRINCE, No. 3. (2) For "ruler" of the synagogue, see SYNAGOGUE. (3) In <a href='B:470 24:45'>Mat 24:45</a>, AV, kathistemi, "to appoint," is translated "hath made ruler" (RV, "hath set"); so in <a href='B:470 24:47'>Mat 24:47</a>, <a href='B:470 25:21'>Mat 25:21</a>, <a href='B:470 25:23'>Mat 25:23</a>, <a href='B:490 12:42'>Luk 12:42</a>, <a href='B:490 12:44'>Luk 12:44</a>.


topic: Rumor
definition:
<b>Rumor</b> <1,,189, akoe><p/> "a hearing," is translated "rumor" in <a href='B:470 24:6'>Mat 24:6</a>, <a href='B:480 13:7'>Mar 13:7</a>. See HEARING, B, No. 1. <p/> <2,,2279, echos><p/> "a noise, sound," is translated "rumor" in <a href='B:490 4:37'>Luk 4:37</a>, RV (AV, "fame"). See ROAR, SOUND. <p/> Note: In <a href='B:490 7:17'>Luk 7:17</a>, AV, logos, "a word," is translated "rumor" (RV, "report").


topic: Run, Ran
definition:
<b>Run, Ran</b> <1,,5143, trecho><p/> "to run," is used (a) literally, e.g., <a href='B:470 27:48'>Mat 27:48</a> (dramon, an aorist participle, from an obsolete verb dramo, but supplying certain forms absent from trecho, lit., "having run, running," expressive of the decisiveness of the act); the same form in the indicative mood is used, e.g., in <a href='B:470 28:8'>Mat 28:8</a>; in the Gospels the literal meaning alone is used; elsewhere in <a href='B:530 9:24'>1Co 9:24</a> (twice in 1st part); <a href='B:730 9:9'>Rev 9:9</a>, AV, "running" (RV, "rushing"); (b) metaphorically, from the illustration of "runners" in a race, of either swiftness or effort to attain an end, <a href='B:520 9:16'>Rom 9:16</a>, indicating that salvation is not due to human effort, but to God's sovereign right to exercise mercy; <a href='B:530 9:24'>1Co 9:24</a> (2nd part), and <a href='B:530 9:26'>1Co 9:26</a>, of persevering activity in the Christian course with a view to obtaining the reward; so <a href='B:650 12:1'>Heb 12:1</a>; in <a href='B:550 2:2'>Gal 2:2</a> (1st part), RV, "(lest) I should be running," continuous present tense, referring to the activity of the special service of his mission to Jerusalem; (2nd part), "had run," aorist tense, expressive of the continuous past, referring to the activity of his antagonism to the Judaizing teachers at Antioch, and his consent to sumbit the case to the judgment of the church in Jerusalem; in <a href='B:550 5:7'>Gal 5:7</a> of the erstwhile faithful course doctrinally of the Galatian believers; in <a href='B:570 2:16'>Phi 2:16</a>, of the Apostle's manner of life among the Philippian believers; in <a href='B:600 3:1'>2Th 3:1</a>, of the free and rapid progress of "the word of the Lord." <p/> <2,,4370, prostrecho><p/> "to run to" (pros, "to," and No. 1), is used in <a href='B:480 9:15'>Mar 9:15</a>, <a href='B:480 10:17'>Mar 10:17</a>, <a href='B:510 8:30'>Act 8:30</a>. <p/> <3,,4063, peritrecho><p/> "to run about" (peri "around," and No. 1), is used in <a href='B:480 6:55'>Mar 6:55</a>, RV, "ran round about" (AV, "ran through). <p/> <4,,4936, suntrecho><p/> "to run together with" (sun, "with"), is used (a) literally, <a href='B:480 6:33'>Mar 6:33</a>, <a href='B:510 3:11'>Act 3:11</a>; (b) metaphorically, <a href='B:670 4:4'>1Pe 4:4</a>, of "running" a course of evil with others. In the Sept., <a href='B:230 50:18'>Psa 50:18</a>. <p/> <5,,4390, protrecho><p/> "to run before," <a href='B:490 19:4'>Luk 19:4</a>, see OUTRUN. <p/> <6,,1532, eistrecho><p/> "to run in" (eis, "in"), occurs in <a href='B:510 12:14'>Act 12:14</a>. <p/> <7,,5295, hupotrecho><p/> "to run under" (hupo, "under"), is used nautically in <a href='B:510 27:16'>Act 27:16</a>. <p/> <8,,1998, episuntrecho><p/> "to run together again" (epi, "upon, or again," and No. 4), occurs in <a href='B:480 9:25'>Mar 9:25</a>. <p/> <9,,1632,ekchunno / ekchuno> "to shed," is translated "ran riotously" in <a href='B:720 1:11'>Jud 1:11</a>, RV (AV, "ran greedily"). See RIOTOUSLY, Note. See SHED, SPILL. <p/> <10,,5240, huperekchunno><p/> a late form of huperekcheo, "to overflow," is rendered "running over" in <a href='B:490 6:38'>Luk 6:38</a>. <p/> <11,,2207,epikello / epokello> "to drive upon," is used in <a href='B:510 27:41'>Act 27:41</a> of "running" a ship ashore. <p/> Notes: (1) Hormao, "to set in motion urge on," but intransitively, "to hasten on, rush," is always translated "to rush" in the RV: AV, "ran violently," <a href='B:470 8:32'>Mat 8:32</a>, <a href='B:480 5:13'>Mar 5:13</a>, <a href='B:490 8:33'>Luk 8:33</a>; "ran," <a href='B:510 7:57'>Act 7:57</a>; "rushed," <a href='B:510 19:29'>Act 19:29</a>. See RUSH. (2) In <a href='B:510 21:30'>Act 21:30</a>, sundrome, "a running together," with ginomai, "to become, take place," is translated "ran together," lit., "a running together took place." (3) In <a href='B:470 9:17'>Mat 9:17</a>, AV ekcheo, "to pour out," used in the Passive Voice (RV, "is spilled"), is translated "runneth out. (4) In <a href='B:510 14:14'>Act 14:14</a>, RV, ekpedao, "to spring forth," is translated "sprang forth" (this verb is found in the papyri); the AV, "ran in" translates the mss. which have eispedao, "to spring in." (5) Katatrecho, "to run down," occurs in <a href='B:510 21:32'>Act 21:32</a>.


topic: Rush, Rushing
definition:
<b>Rush, Rushing</b> <1,,3729, hormao><p/> for which see RUN, Note (1), with refs., is akin to horme (see ASSAULT) and hormema, "a rushing" (see VIOLENCE). <p/> <2,,5342, phero><p/> "to bear," is used in the present participle, Passive Voice, in <a href='B:510 2:2'>Act 2:2</a>, and translated "rushing" RV, "the rushing (of a mighty wind)," AV "a rushing (mighty wind)" lit "a violent wind borne (along)." <p/> <3,,5143, trecho><p/> "to run," is translated "rushing (to war)" in <a href='B:730 9:9'>Rev 9:9</a>, RV, AV, "running (to battle)."


topic: Rust (Noun and Verb)
definition:
<b>Rust (Noun and Verb)</b> <A-1,Noun,1035, brosis><p/> "an eating" (akin to bibrosko, "to eat"), is used metaphorically to denote "rust" in <a href='B:470 1:6-20'>Mat 1:6-20</a>. See EAT, B, No. 1, FOOD, MEAT, MORSEL. <p/> <A-2,Noun,2447, ios><p/> "poison," denotes "rust" in <a href='B:660 5:3'>Jam 5:3</a>. See POISON. <p/> <B-1,Verb,2728, katioo><p/> an intensive form of ioo, "to poison" (akin to A, No. 2), strengthened by kata, "down," "to rust over," and in the Passive Voice, "to become rusted over," occurs in <a href='B:660 5:3'>Jam 5:3</a>, RV, "are rusted" (AV, "are cankered"). Cp. gangraina, "a gangrene," <a href='B:620 2:17'>2Ti 2:17</a>, RV.


topic: Sabachthani
definition:
<b>Sabachthani</b> <1,,4518, sabachthanei><p/> an Aramaic word signifying "Thou hast forsaken Me," is recorded as part of the utterance of Christ on the Cross, <a href='B:470 27:46'>Mat 27:46</a>, <a href='B:480 15:34'>Mar 15:34</a>, a quotation from <a href='B:230 22:1'>Psa 22:1</a>. Recently proposed renderings which differ from those of the AV and RV have not been sufficiently established to require acceptance.


topic: Sabaoth
definition:
<b>Sabaoth</b> <1,,4519, sabaoth><p/> is the transliteration of a Hebrew word which denotes "hosts" or "armies," <a href='B:520 9:29'>Rom 9:29</a>, <a href='B:660 5:4'>Jam 5:4</a>. While the word "hosts" probably had special reference to angels, the title "the Lord of hosts" became used to designate Him as the One who is supreme over all the innumerable hosts of spiritual agencies, or of what are described as "the armies of heaven." Eventually it was used as equivalent to "the Lord all-sovereign." In the prophetical books of the OT the Sept. sometimes has Kurios Sabaoth as the equivalent of "the LORD of hosts," sometimes Kurios Pantokrator, in Job, it uses Pantokrator to render the Hebrew Divine title Shadday (see ALMIGHTY).


topic: Sabbath
definition:
<b>Sabbath</b> <1,,4521,sabbaton / sabbata> the latter, the plural form was transliterated from the Aramaic word, which was mistaken for a plural; hence the singular, sabbaton, was formed from it. The root means "to cease, desist" (Heb., shabath; cp. Arab., sabata, "to intercept, interrupt"); the doubled b has an intensive force, implying a complete cessation or a making to cease, probably the former. The idea is not that of relaxation or refreshment, but cessation from activity. <p/> The observation of the seventh day of the week, enjoined upon Israel, was a sign between God and His earthly people, based upon the fact that after the six days of creative operations He rested, <a href='B:20 1:31-17'>Exo 1:31-17</a>, with <a href='B:20 1:20-11'>Exo 1:20-11</a>. The OT regulations were developed and systematized to such an extent that they became a burden upon the people (who otherwise rejoiced in the rest provided) and a byword for absurd extravagance. Two treatises of the Mishna (the Shabbath and Erubin) are entirely occupied with regulations for the observance; so with the discussions in the Gemara, on rabinical opinions. The effect upon current opinion explains the antagonism roused by the Lord's cures wrought on the "Sabbath," e.g., <a href='B:470 1:12-13'>Mat 1:12-13</a>, <a href='B:500 1:5-16'>Joh 1:5-16</a>, and explains the fact that on a "Sabbath" the sick were brought to be healed after sunset, e.g., <a href='B:480 1:32'>Mar 1:32</a>. According to rabbinical ideas, the disciples, by plucking ears of corn (<a href='B:470 12:1'>Mat 12:1</a>, <a href='B:480 2:23'>Mar 2:23</a>), and rubbing them (<a href='B:490 6:1'>Luk 6:1</a>), broke the "sabbath" in two respects; for to pluck was to reap, and to rub was to thresh. The Lord's attitude towards the "sabbath" was by way of freeing it from these vexatious traditional accretions by which it was made an end in itself, instead of a means to an end (<a href='B:480 2:27'>Mar 2:27</a>). <p/> In the Epistles the only direct mentions are in <a href='B:580 2:16'>Col 2:16</a>, "a sabbath day," RV (which rightly has the singular, see 1st parag., above), where it is listed among things that were "a shadow of the things to come" (ie., of the age introduced at Pentecost), and in <a href='B:650 1:4-11'>Heb 1:4-11</a>, where the perpetual sabbatismos is appointed for believers (see REST); inferential references are in <a href='B:520 14:5'>Rom 14:5</a>, <a href='B:550 1:4-11'>Gal 1:4-11</a>. For the first three centuries of the Christian era the first day of the week was never confounded with the "sabbath;" the confusion of the Jewish and Christian institutions was due to declension from apostolic teaching. <p/> Notes: (1) In <a href='B:470 12:1'>Mat 12:1</a>, <a href='B:470 12:11'>Mat 12:11</a>, where the plural is used, the AV (as the RV) rightly has the singular, "the sabbath day;" in <a href='B:470 12:5'>Mat 12:5</a> the AV has the plural (see above). Where the singular is used the RV omits the word "day," <a href='B:470 12:2'>Mat 12:2</a>, <a href='B:470 24:20'>Mat 24:20</a>, <a href='B:480 6:2'>Mar 6:2</a>, <a href='B:490 6:1'>Luk 6:1</a> ("on a sabbath"); <a href='B:490 14:3'>Luk 14:3</a>, <a href='B:500 9:14'>Joh 9:14</a> ("it was the sabbath on the day when ..."). As to the use or omission of the article the omission does not always require the rendering "a sabbath;" it is absent, e.g., in <a href='B:470 12:2'>Mat 12:2</a>. (2) In <a href='B:510 16:13'>Act 16:13</a>, "on the sabbath day," is, lit., "on the day of the sabbath" (plural). (3) For <a href='B:470 28:1'>Mat 28:1</a>, see LATE. (4) For "the first day of the week" see ONE, A, (5). <p/> <2,,4315, prosabbaton><p/> signifies "the day before the sabbath" (pro, "before," and No. 1), <a href='B:480 15:42'>Mar 15:42</a>; some mss. have prin, "before," with sabbaton separately).


topic: Sackcloth
definition:
<b>Sackcloth</b> <1,,4526, sakkos><p/> "a warm material woven from goat's or camel's hair," and hence of a dark color, <a href='B:730 6:12'>Rev 6:12</a>; Jerome renders it saccus cilicinus (being made from the hair of the black goat of Cilicia; the Romans called it cilicium); cp. <a href='B:290 50:3'>Isa 50:3</a>; it was also used for saddle-cloths, <a href='B:60 9:4'>Jos 9:4</a>; also for making sacks, e.g., <a href='B:10 42:25'>Gen 42:25</a>, and for garments worn as expressing mourning or penitence, <a href='B:470 11:21'>Mat 11:21</a>, <a href='B:490 10:13'>Luk 10:13</a>, or for purposes of prophetic testimony, <a href='B:730 11:3'>Rev 11:3</a>.


topic: Sacred
definition:
<b>Sacred</b> <1,,2413, hieros><p/> denotes "consecrated to God," e.g., the Scriptures, <a href='B:620 3:15'>2Ti 3:15</a>, RV, "sacred" (AV "holy"); it is used as a noun in the neuter plural in <a href='B:530 9:13'>1Co 9:13</a>, RV, "sacred things" (AV, "holy things"). The neuter singular, hieron, denotes "a temple." See TEMPLE. For a comparison of this and synonymous terms see HOLY, B, No. 1 (b) and Note (2).


topic: Sacrifice (Noun and Verb)
definition:
<b>Sacrifice (Noun and Verb)</b> <A-1,Noun,2378, thusia><p/> primarily denotes "the act of offering;" then, objectively, "that which is offered" (a) of idolatrous "sacrifice," <a href='B:510 7:41'>Act 7:41</a>; (b) of animal or other "sacrifices," as offered under the Law, <a href='B:470 9:13'>Mat 9:13</a>, <a href='B:470 12:7'>Mat 12:7</a>, <a href='B:480 9:49'>Mar 9:49</a>, <a href='B:480 12:33'>Mar 12:33</a>, <a href='B:490 2:24'>Luk 2:24</a>, <a href='B:490 13:1'>Luk 13:1</a>, <a href='B:510 7:42'>Act 7:42</a>, <a href='B:530 10:18'>1Co 10:18</a>, <a href='B:650 5:1'>Heb 5:1</a>, <a href='B:650 7:27'>Heb 7:27</a> (RV, plural); <a href='B:650 8:3'>Heb 8:3</a>, <a href='B:650 9:9'>Heb 9:9</a>, <a href='B:650 10:1'>Heb 10:1</a>, <a href='B:650 10:5'>Heb 10:5</a>, <a href='B:650 10:8'>Heb 10:8</a> (RV, plural), <a href='B:650 10:11'>Heb 10:11</a>, <a href='B:650 11:4'>Heb 11:4</a>; (c) of Christ, in His "sacrifice" on the cross, <a href='B:560 5:2'>Eph 5:2</a>, <a href='B:650 9:23'>Heb 9:23</a>, where the plural antitypically comprehends the various forms of Levitical "sacrifices" in their typical character; <a href='B:650 9:26'>Heb 9:26</a>, <a href='B:650 10:12'>Heb 10:12</a>, <a href='B:650 10:26'>Heb 10:26</a>; (d) metaphorically, (1) of the body of the believer, presented to God as a living "sacrifice," <a href='B:520 12:1'>Rom 12:1</a>; (2) of faith, <a href='B:570 2:17'>Phi 2:17</a>; (3) of material assistance rendered to servants of God, <a href='B:570 4:18'>Phi 4:18</a>; (4) of praise, <a href='B:650 13:15'>Heb 13:15</a>; (5) of doing good to others and communicating with their needs, <a href='B:650 13:16'>Heb 13:16</a>; (6) of spiritual "sacrifices" in general, offered by believers as a holy priesthood, <a href='B:670 2:5'>1Pe 2:5</a>. <p/> <B-1,Verb,2380, thuo><p/> is used of "sacrificing by slaying a victim," (a) of the "sacrifice" of Christ, <a href='B:530 5:7'>1Co 5:7</a>, RV, "hath been sacrificed" (AV, "is sacrificed"); (b) of the Passover "sacrifice," <a href='B:480 14:12'>Mar 14:12</a>, RV, "they sacrificed" (AV, "they killed"); <a href='B:490 22:7'>Luk 22:7</a>, RV, "(must) be sacrificed," AV, "(must) be killed;" (c) of idolatrous "sacrifices," <a href='B:510 14:13'>Act 14:13</a>, <a href='B:510 14:18'>Act 14:18</a>, <a href='B:530 10:20'>1Co 10:20</a> (twice). See KILL, No. 3. <p/> Note: For eidolothutos, "sacrificed to idols," see IDOLS (offered to), No. 1.


topic: Safe, Safely, Safety
definition:
<b>Safe, Safely, Safety</b> <A-1,Adjective,804, asphales><p/> "certain, secure, safe" (from a, negative, and sphallo, "to trip up"), is translated "safe" in <a href='B:570 3:1'>Phi 3:1</a>. See CERTAIN, B. <p/> <B-1,Noun,803, asphaleia><p/> "certainty, safety" (akin to A), is translated "safety" in <a href='B:510 5:23'>Act 5:23</a>, <a href='B:590 5:3'>1Th 5:3</a>. See CERTAIN, A. <p/> <B-2,Noun,4991, soteria><p/> "salvation," is translated "safety" in <a href='B:510 27:34'>Act 27:34</a>, RV (AV, "health"). See HEALTH, Note. <p/> <C-1,Adverb,806, asphalos><p/> "safely" (akin to A, and B, No. 1), is so rendered in <a href='B:480 14:44'>Mar 14:44</a>, <a href='B:510 16:23'>Act 16:23</a>. See ASSURANCE, C. In the Sept., <a href='B:10 34:25'>Gen 34:25</a>. <p/> <D-1,Verb,1295, diasozo><p/> "to bring safely through danger," and, in the Passive Voice, "to come safe through" (dia, "through," sozo, "to save"), is translated "bring safe" in <a href='B:510 23:24'>Act 23:24</a>; "escaped safe" in <a href='B:510 27:44'>Act 27:44</a>. See ESCAPE, HEAL, SAVE, WHOLE. <p/> <D-2,Verb,5198, hugiaino><p/> "to be sound, healthy" (Eng., "hygiene," etc.), is translated "safe and sound" in <a href='B:490 15:27'>Luk 15:27</a>, lit., "being healthy." See HEALTH, SOUND, WHOLE.


topic: Sail (Verb)
definition:
<b>Sail (Verb)</b> <1,,4126, pleo><p/> "to sail," occurs in <a href='B:490 8:23'>Luk 8:23</a>, <a href='B:510 21:3'>Act 21:3</a>, <a href='B:510 27:2'>Act 27:2</a>, <a href='B:510 27:6'>Act 27:6</a>, <a href='B:510 27:24'>Act 27:24</a>, <a href='B:730 18:17'>Rev 18:17</a>, RV, "saileth" (for the AV see COMPANY, A, No. 7). <p/> <2,,636, apopleo><p/> "to sail away" (apo, "from," and No. 1), occurs in <a href='B:510 13:4'>Act 13:4</a>, <a href='B:510 14:26'>Act 14:26</a>, <a href='B:510 20:15'>Act 20:15</a>, <a href='B:510 27:1'>Act 27:1</a>. <p/> <3,,1602, ekpleo><p/> "to sail from or thence" (ek, "from"), occurs in <a href='B:510 15:39'>Act 15:39</a>, <a href='B:510 18:18'>Act 18:18</a>, <a href='B:510 20:6'>Act 20:6</a>. <p/> <4,,3896, parapleo><p/> "to sail by" (para), occurs in <a href='B:510 20:16'>Act 20:16</a>. <p/> <5,,1277, diapleo><p/> "to sail across" (dia, "through"), occurs in <a href='B:510 27:5'>Act 27:5</a>. <p/> <6,,5284, hupopleo><p/> "to sail under" (hupo), i.e., "under the lee of," occurs in <a href='B:510 27:4'>Act 27:4</a>, <a href='B:510 27:7'>Act 27:7</a>. <p/> <7,,321, anago><p/> "to lead up," is used of "putting to sea," <a href='B:510 13:13'>Act 13:13</a>, <a href='B:510 16:11'>Act 16:11</a>, <a href='B:510 18:21'>Act 18:21</a>, <a href='B:510 20:3'>Act 20:3</a>, <a href='B:510 20:13'>Act 20:13</a>, <a href='B:510 21:1'>Act 21:1</a>, <a href='B:510 27:21'>Act 27:21</a>, <a href='B:510 1:28-11'>Act 1:28-11</a>; see LAUNCH. <p/> <8,,3881, paralego><p/> "to lay beside" (para), is used in the Middle Voice, of "sailing past" in <a href='B:510 27:8'>Act 27:8</a>, RV, "coasting along" (AV, "passing"); <a href='B:510 27:13'>Act 27:13</a>, RV, "sailed along" (AV, "sailed"). <p/> <9,,1276, diaperao><p/> "to cross over," is translated "sailing over" in <a href='B:510 21:2'>Act 21:2</a>, AV (RV, "crossing over"). See PASS. <p/> <10,,1020, braduploeo><p/> "to sail slowly" (bradus, "slow," plous, "a voyage"), occurs in <a href='B:510 27:7'>Act 27:7</a>.


topic: Saint(s)
definition:
<b>Saint(s)</b> <1,,40, hagios><p/> for the meaning and use of which see HOLY, B, No. 1, is used as a noun in the singular in <a href='B:570 4:21'>Phi 4:21</a>, where pas, "every," is used with it. In the plural, as used of believers, it designates all such and is not applied merely to persons of exceptional holiness, or to those who, having died, were characterized by exceptional acts of "saintliness." See especially <a href='B:600 1:10'>2Th 1:10</a>, where "His saints" are also described as "them that believed," i.e., the whole number of the redeemed. They are called "holy ones" in <a href='B:720 1:14'>Jud 1:14</a>, RV. For the term as applied to the Holy Spirit see HOLY SPIRIT. See also SANCTIFY. <p/> Notes: (1) In <a href='B:730 15:3'>Rev 15:3</a> the RV follows those texts which have aionon, "ages," and assigns the reading ethnon, "nations," to the margin; the AV translates those which have the inferior reading hagion, "saints," and puts "nations" and "ages" in the margin. (2) In <a href='B:730 18:20'>Rev 18:20</a>, the best texts have hagioi and apostoloi, each with the article, each being preceeded by kai, "and," RV, "and ye saints, and ye apostles;" the AV, "and ye holy apostles" follows those mss. from which the 2nd kai and the article are absent. (3) In <a href='B:730 22:21'>Rev 22:21</a>, the RV follows those mss. which have hagion, with the article, "(with) the saints;" the AV those which simply have panton, "all," but adds "you" (RV, marg., "with all").


topic: Salt (Noun, Adjective and Verb), Saltness
definition:
<b>Salt (Noun, Adjective and Verb), Saltness</b> <A-1,Noun,251, halas><p/> a late form of hals (found in some mss. in <a href='B:480 9:49'>Mar 9:49</a>), is used (a) literally in <a href='B:470 5:13'>Mat 5:13</a> (2nd part); <a href='B:480 9:50'>Mar 9:50</a> (1st part, twice); <a href='B:490 14:34'>Luk 14:34</a> (twice); (b) metaphorically, of "believers," <a href='B:470 5:13'>Mat 5:13</a> (1st part); of their "character and condition," <a href='B:480 9:50'>Mar 9:50</a> (2nd part); of "wisdom" exhibited in their speech, <a href='B:580 4:6'>Col 4:6</a>. <p/> Being possessed of purifying, perpetuating and antiseptic qualities, "salt" became emblematic of fidelity and friendship among eastern nations. To eat of a person's "salt" and so to share his hospitality is still regarded thus among the Arabs. So in Scripture, it is an emblem of the covenant between God and His people, <a href='B:40 18:19'>Num 18:19</a>, <a href='B:140 13:5'>2Ch 13:5</a>; so again when the Lord says "Have salt in yourselves, and be at peace one with another" (<a href='B:480 9:50'>Mar 9:50</a>). In the Lord's teaching it is also symbolic of that spiritual health and vigor essential to Christian virtue and counteractive of the corruption that is in the world, e.g., <a href='B:470 5:13'>Mat 5:13</a>, see (b) above. Food is seasoned with "salt" (see B); every meal offering was to contain it, and it was to be offered with all offerings presented by Israelites, as emblematic of the holiness of Christ, and as betokening the reconiliation provided for man by God on the ground of the death of Christ, <a href='B:30 2:13'>Lev 2:13</a>. To refuse God's provision in Christ and the efficacy of His expiatory sacrifice is to expose oneself to the doom of being "salted with fire," <a href='B:480 9:49'>Mar 9:49</a>. <p/> While "salt" is used to fertilize soil, excess of it on the ground produces sterility (e.g., <a href='B:50 29:23'>Deu 29:23</a>, <a href='B:70 9:45'>Jdg 9:45</a>, <a href='B:300 17:6'>Jer 17:6</a>, <a href='B:430 2:9'>Zep 2:9</a>). <p/> <B-1,Verb,233, halizo><p/> akin to A, signifies "to sprinkle" or "to season with salt," <a href='B:470 5:13'>Mat 5:13</a>, <a href='B:480 9:49'>Mar 9:49</a> (see under A). Cp. SAVOR, B. <p/> <C-1,Adjective,252, halukos><p/> occurs in <a href='B:660 3:12'>Jam 3:12</a>, "salt (water)." <p/> <C-2,Adjective,358, analos><p/> denotes "saltless" (a, negative, n, euphonic, and A), insipid, <a href='B:480 9:50'>Mar 9:50</a>, "have lost its saltness," lit., "have become (ginomai) saltless (analos);" cp. moraino in <a href='B:490 14:34'>Luk 14:34</a> (see SAVOR, B).


topic: Salvation
definition:
<b>Salvation</b> <A-1,Noun,4991, soteria><p/> denotes "deliverance, preservation, salvation." "Salvation" is used in the NT (a) of material and temporal deliverance from danger and apprehension, (1) national, <a href='B:490 1:69'>Luk 1:69</a>, <a href='B:490 1:71'>Luk 1:71</a>, <a href='B:510 7:25'>Act 7:25</a>, RV marg., "salvation" (text, "deliverance"); (2) personal, as from the sea, <a href='B:510 27:34'>Act 27:34</a>; RV, "safety" (AV, "health"); prison, <a href='B:570 1:19'>Phi 1:19</a>; the flood, <a href='B:650 11:7'>Heb 11:7</a>; (b) of the spiritual and eternal deliverance granted immediately by God to those who accept His conditions of repentance and faith in the Lord Jesus, in whom alone it is to be obtained, <a href='B:510 4:12'>Act 4:12</a>, and upon confession of Him as Lord, <a href='B:520 10:10'>Rom 10:10</a>; for this purpose the gospel is the saving instrument, <a href='B:520 1:16'>Rom 1:16</a>, <a href='B:560 1:13'>Eph 1:13</a> (see further under SAVE); (c) of the present experience of God's power to deliver from the bondage of sin, e.g., <a href='B:570 2:12'>Phi 2:12</a>, where the special, though not the entire, reference is to the maintenance of peace and harmony; <a href='B:670 1:9'>1Pe 1:9</a>; this present experience on the part of believers is virtually equivalent to sanctification; for this purpose, God is able to make them wise, <a href='B:620 3:15'>2Ti 3:15</a>; they are not to neglect it, <a href='B:650 2:3'>Heb 2:3</a>; (d) of the future deliverance of believers at the Parousia of Christ for His saints, a salvation which is the object of their confident hope, e.g., <a href='B:520 13:11'>Rom 13:11</a>, <a href='B:590 5:8'>1Th 5:8</a>, and <a href='B:590 5:9'>1Th 5:9</a>, where "salvation" is assured to them, as being deliverance from the wrath of God destined to be executed upon the ungodly at the end of this age (see <a href='B:590 1:10'>1Th 1:10</a>); <a href='B:600 2:13'>2Th 2:13</a>, <a href='B:650 1:14'>Heb 1:14</a>, <a href='B:650 9:28'>Heb 9:28</a>, <a href='B:670 1:5'>1Pe 1:5</a>, <a href='B:680 3:15'>2Pe 3:15</a>; (e) of the deliverance of the nation of Israel at the second advent of Christ at the time of "the epiphany (or shining forth) of His Parousia" (<a href='B:600 2:8'>2Th 2:8</a>); <a href='B:490 1:71'>Luk 1:71</a>, <a href='B:730 12:10'>Rev 12:10</a>; (f) inclusively, to sum up all the blessings bestowed by God on men in Christ through the Holy Spirit, e.g., <a href='B:540 6:2'>2Co 6:2</a>, <a href='B:650 5:9'>Heb 5:9</a>, <a href='B:670 1:1-10'>1Pe 1:1-10</a>, <a href='B:720 1:3'>Jud 1:3</a>; (g) occasionally, as standing virtually for the Savior, e.g., <a href='B:490 19:9'>Luk 19:9</a>; cp. <a href='B:500 4:22'>Joh 4:22</a> (see SAVIOR); (h) in ascriptions of praise to God, <a href='B:730 7:10'>Rev 7:10</a>, and as that which it is His prerogative to bestow, <a href='B:730 19:1'>Rev 19:1</a> (RV). <p/> <A-2,Noun,4992, soterion><p/> the neuter of the adjective (see B), is used as a noun in <a href='B:490 2:30'>Luk 2:30</a>, <a href='B:490 3:6'>Luk 3:6</a>, in each of which it virtually stands for the Savior, as in No. 1 (g); in <a href='B:510 28:28'>Act 28:28</a>, as in No. 1 (b); in <a href='B:560 6:17'>Eph 6:17</a>, where the hope of "salvation" [see No. 1 (d)] is metaphorically described as "a helmet." <p/> <B-1,Adjective,4992, soterios><p/> "saving, bringing salvation," describes the grace of God, in <a href='B:630 2:11'>Tit 2:11</a>.


topic: Same
definition:
<b>Same</b> <1,,846, autos><p/> denotes "the same" when preceded by the article, and either with a noun following, e.g., <a href='B:480 14:39'>Mar 14:39</a>, <a href='B:570 1:30'>Phi 1:30</a>, <a href='B:530 12:4'>1Co 12:4</a>, or without, e.g., <a href='B:470 1:5-47'>Mat 1:5-47</a>, <a href='B:520 2:1'>Rom 2:1</a>, <a href='B:570 2:2'>Phi 2:2</a>, <a href='B:570 3:1'>Phi 3:1</a>, <a href='B:650 1:12'>Heb 1:12</a>, <a href='B:650 13:8'>Heb 13:8</a>. It is thus to be distinguished from uses as a personal and a reflexive pronoun. <p/> <2,,3778, houtos><p/> "this" (person or thing), or "he" (and the feminine and neuter forms), is sometimes translated "the same," e.g., <a href='B:500 3:2'>Joh 3:2</a>, <a href='B:500 3:26'>Joh 3:26</a>, <a href='B:500 7:18'>Joh 7:18</a>, <a href='B:660 3:2'>Jam 3:2</a>; sometimes the RV translates it by "this" or "these," e.g., <a href='B:500 12:21'>Joh 12:21</a>, "these" (AV, "the same"); <a href='B:540 8:6'>2Co 8:6</a>, "this" (AV, "the same").


topic: Sanctification, Sanctify
definition:
<b>Sanctification, Sanctify</b> <A-1,Noun,38, hagiasmos><p/> "sanctification," is used of (a) separation to God, 1 Cor, <a href='B:530 1:30'>1Co 1:30</a>, <a href='B:600 2:13'>2Th 2:13</a>, <a href='B:670 1:2'>1Pe 1:2</a> (b) the course of life befitting those so separated, <a href='B:590 1:4-4'>1Th 1:4-4</a>, <a href='B:590 4:7'>1Th 4:7</a>, <a href='B:520 6:19'>Rom 6:19</a>, <a href='B:520 6:22'>Rom 6:22</a>, <a href='B:610 2:15'>1Ti 2:15</a>, <a href='B:650 12:14'>Heb 12:14</a>. "Sanctification is that relationship with God into which men enter by faith in Christ, <a href='B:510 26:18'>Act 26:18</a>, <a href='B:530 6:11'>1Co 6:11</a>, and to which their sole title is the death of Christ, <a href='B:560 1:5-26'>Eph 1:5-26</a>, <a href='B:580 1:22'>Col 1:22</a>, <a href='B:650 10:10'>Heb 10:10</a>, <a href='B:650 10:29'>Heb 10:29</a>, <a href='B:650 13:12'>Heb 13:12</a>. <p/> "Sanctification is also used in NT of the separation of the believer from evil things and ways. This sanctification is God's will for the believer, <a href='B:590 4:3'>1Th 4:3</a>, and His purpose in calling him by the gospel, <a href='B:590 4:7'>1Th 4:7</a>; it must be learned from God, <a href='B:590 4:4'>1Th 4:4</a>, as He teaches it by His Word, <a href='B:500 17:17'>Joh 17:17</a>, <a href='B:500 17:19'>Joh 17:19</a>; cp. <a href='B:230 17:4'>Psa 17:4</a>, <a href='B:230 119:9'>Psa 119:9</a>, and it must be pursued by the believer, earnestly and undeviatingly, <a href='B:610 2:15'>1Ti 2:15</a>, <a href='B:650 12:14'>Heb 12:14</a>. For the holy character, hagiosune, <a href='B:590 3:13'>1Th 3:13</a>, is not vicarious, i.e., it cannot be transferred or imputed, it is an individual possession, built up, little by little, as the result of obedience to the Word of God, and of following the example of Christ, <a href='B:470 11:29'>Mat 11:29</a>, <a href='B:500 13:15'>Joh 13:15</a>, <a href='B:560 4:20'>Eph 4:20</a>, <a href='B:570 2:5'>Phi 2:5</a>, in the power of the Holy Spirit, <a href='B:520 8:13'>Rom 8:13</a>, <a href='B:560 3:16'>Eph 3:16</a>. <p/> "The Holy Spirit is the Agent in sanctification, <a href='B:520 15:16'>Rom 15:16</a>, <a href='B:600 2:13'>2Th 2:13</a>, <a href='B:670 1:2'>1Pe 1:2</a>; cp. <a href='B:530 6:11'>1Co 6:11</a>. ... The sanctification of the Spirit is associated with the choice, or election, of God; it is a Divine act preceding the acceptance of the Gospel by the individual." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 115,271.] <p/> For synonymous words see HOLINESS. <p/> <B-1,Verb,37, hagiazo><p/> "to sanctify," "is used of (a) the gold adorning the Temple and of the gift laid on the altar, <a href='B:470 23:17'>Mat 23:17</a>, <a href='B:470 23:19'>Mat 23:19</a>; (b) food, <a href='B:610 4:5'>1Ti 4:5</a>; (c) the unbelieving spouse of a believer, <a href='B:530 7:14'>1Co 7:14</a>; (d) the ceremonial cleansing of the Israelites, <a href='B:650 9:13'>Heb 9:13</a>; (e) the Father's Name, <a href='B:490 11:2'>Luk 11:2</a>; (f) the consecration of the Son by the Father, <a href='B:500 10:36'>Joh 10:36</a>; (g) the Lord Jesus devoting Himself to the redemption of His people, <a href='B:500 17:19'>Joh 17:19</a>; (h) the setting apart of the believer for God, <a href='B:510 20:32'>Act 20:32</a>; cp. <a href='B:520 15:16'>Rom 15:16</a>; (i) the effect on the believer of the Death of Christ, <a href='B:650 10:10'>Heb 10:10</a>, said of God, and <a href='B:650 2:11'>Heb 2:11</a>, <a href='B:650 13:12'>Heb 13:12</a>, said of the Lord Jesus; (j) the separation of the believer from the world in his behavior - by the Father through the Word, <a href='B:500 17:17'>Joh 17:17</a>, <a href='B:500 17:19'>Joh 17:19</a>; (k) the believer who turns away from such things as dishonor God and His gospel, <a href='B:620 2:21'>2Ti 2:21</a>; (1) the acknowledgment of the Lordship of Christ, <a href='B:670 3:15'>1Pe 3:15</a>. "Since every believer is sanctified in Christ Jesus, <a href='B:530 1:2'>1Co 1:2</a>, cp. <a href='B:650 10:10'>Heb 10:10</a>, a common NT designation of all believers is 'saints,' hagioi, i.e., 'sanctified' or 'holy ones.' Thus sainthood, or sanctification, is not an attainment, it is the state into which God, in grace, calls sinful men, and in which they begin their course as Christians, <a href='B:580 3:12'>Col 3:12</a>, <a href='B:650 3:1'>Heb 3:1</a>." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 113,114.]


topic: Sanctuary
definition:
<b>Sanctuary</b> <1,,39, hagion><p/> the neuter of the adjective hagios, "holy," is used of those structures which are set apart to God, (a) of "the tabernacle" in the wilderness, <a href='B:650 9:1'>Heb 9:1</a>, RV, "its sanctuary, a sanctuary of this world" (AV, "a worldly sanctuary"); in <a href='B:650 9:2'>Heb 9:2</a> the outer part is called "the Holy place," RV (AV, "the sanctuary"); here the neuter plural hagia is used, as in <a href='B:650 9:3'>Heb 9:3</a>. <p/> Speaking of the absence of the article, Westcott says "The anarthrous form Hagia (literally Holies) in this sense appears to be unique, as also below, if indeed the reading is correct. Perhaps it is chosen to fix attention on the character of the sanctuary as in other cases. The plural suggests the idea of the sanctuary with all its parts: cp. Moulton-Winer, p. 220." In their margin, Westcott and Hort prefix the article ta to hagia in verses 2 and 3. In <a href='B:650 9:3'>Heb 9:3</a> the inner part is called "the Holy of holies," RV (AV, "the holest of all"); in <a href='B:650 9:8'>Heb 9:8</a>, "the holy place" (AV, "the holiest of all"), lit., "(the way) of the holiest;" in <a href='B:650 9:24'>Heb 9:24</a> "a holy place," RV (AV, "the holy places"), neuter plural; so in <a href='B:650 9:25'>Heb 9:25</a>, "the holy place" (AV and RV), and in <a href='B:650 13:11'>Heb 13:11</a>, RV, "the holy place" (AV, "the sanctuary"); in all these there is no separate word topos, "place," as of the Temple in <a href='B:470 24:15'>Mat 24:15</a>; (b) of "Heaven itself," i.e., the immediate presence of God and His throne, <a href='B:650 8:2'>Heb 8:2</a>, "the sanctuary" (RV, marg., "holy things"); the neut. plur. with the article points to the text as being right, in view of <a href='B:650 1:9-25'>Heb 1:9-25</a>, <a href='B:650 13:11'>Heb 13:11</a> (see above), exegetically designated "the true tabernacle;" neut. plur. in <a href='B:650 9:12'>Heb 9:12</a>, "the holy place;" so <a href='B:650 10:19'>Heb 10:19</a>, RV (AV, "the holiest;" there are no separate compartments in the antitypical and heavenly sanctuary), into which believers have "boldness to enter" by faith. <p/> <2,,3485, naos><p/> is used of the inner part of the Temple in Jerusalem, in <a href='B:470 23:35'>Mat 23:35</a>, RV, "sanctuary." See TEMPLE.


topic: Sand
definition:
<b>Sand</b> <1,,285, ammos><p/> "sand" or "sandy ground," describes (a) an insecure foundation, <a href='B:470 7:26'>Mat 7:26</a>; (b) numberlessness, vastness, <a href='B:520 9:27'>Rom 9:27</a>, <a href='B:650 11:12'>Heb 11:12</a>, <a href='B:730 20:8'>Rev 20:8</a>; (c) symbolically in <a href='B:730 13:1'>Rev 13:1</a>, RV, the position taken up by the Dragon (not, as in the AV, by John), in view of the rising of the Beast out of the sea (emblematic of the restless condition of nations; see SEA).


topic: Sandal
definition:
<b>Sandal</b> <1,,4547, sandalion><p/> a diminutive of sandalon, probably a Persian word, <a href='B:480 6:9'>Mar 6:9</a>, <a href='B:510 12:8'>Act 12:8</a>. The "sandal" is usually had a wooden sole bound on by straps round the instep and ankle.


topic: Sapphire
definition:
<b>Sapphire</b> <1,,4552, sappheiros><p/> is mentioned in <a href='B:730 21:19'>Rev 21:19</a> (RV, marg., "lapis lazuli") as the second of the foundations of the wall of the heavenly Jerusalem (cp. <a href='B:290 54:11'>Isa 54:11</a>). It was one of the stones in the high priest's breastplate, <a href='B:20 28:18'>Exo 28:18</a>, <a href='B:20 39:11'>Exo 39:11</a>; as an intimation of its value see <a href='B:220 28:16'>Job 28:16</a>, <a href='B:330 28:13'>Eze 28:13</a>. See also <a href='B:20 24:10'>Exo 24:10</a>, <a href='B:330 1:26'>Eze 1:26</a>, <a href='B:330 10:1'>Eze 10:1</a>. The "sapphire" has various shades of blue and ranks next in hardness to the diamond.


topic: Sardius, Sardine (AV)
definition:
<b>Sardius, Sardine (AV)</b> <1,,4555,sardion / sardinos> denotes "the sardian stone." Sardius is the word in the best texts in <a href='B:730 4:3'>Rev 4:3</a> (RV, "a sardius"), where it formed part of the symbolic appearance of the Lord on His throne, setting forth His glory and majesty in view of the judgment to follow. There are two special varieties, one a yellowish brown, the other a transparent red (like a cornelian). The beauty of the stone, its transparent brilliance, the high polish of which it is susceptible, made it a favorite among the ancients. It forms the sixth foundation of the wall of the heavenly Jerusalem, <a href='B:730 21:20'>Rev 21:20</a>.


topic: Sardonyx
definition:
<b>Sardonyx</b> <1,,4557, sardonux><p/> a name which indicates the formation of the gem, a layer of sard, and a layer of onyx, marked by the red of the sard and the white of the onyx. It was used among the Romans both for cameos and for signets. It forms the fifth foundation of the wall of the heavenly Jerusalem, <a href='B:730 21:20'>Rev 21:20</a>.


topic: Satan
definition:
<b>Satan</b> <1,,4567, satanas><p/> a Greek form derived from the Aramaic (Heb., Satan), "an adversary," is used (a) of an angel of Jehovah in <a href='B:40 22:22'>Num 22:22</a> (the first occurrence of the Word in the OT); (b) of men, e.g., <a href='B:90 29:4'>1Sa 29:4</a>, <a href='B:230 38:20'>Psa 38:20</a>, <a href='B:230 71:13'>Psa 71:13</a>; four in Ps. 109; (c) of "Satan," the Devil, some seventeen or eighteen times in the OT; in <a href='B:450 3:1'>Zec 3:1</a>, where the name receives its interpretation, "to be (his) adversary," RV (see marg.; AV, "to resist him"). <p/> In the NT the word is always used of "Satan," the adversary (a) of God and Christ, e.g., <a href='B:470 4:10'>Mat 4:10</a>, <a href='B:470 12:26'>Mat 12:26</a>, <a href='B:480 1:13'>Mar 1:13</a>, <a href='B:480 3:23'>Mar 3:23</a>, <a href='B:480 3:26'>Mar 3:26</a>, <a href='B:480 4:15'>Mar 4:15</a>, <a href='B:490 4:8'>Luk 4:8</a> (in some mss.); <a href='B:490 11:18'>Luk 11:18</a>, <a href='B:490 22:3'>Luk 22:3</a>, <a href='B:500 13:27'>Joh 13:27</a>; (b) of His people, e.g., <a href='B:490 22:31'>Luk 22:31</a>, <a href='B:510 5:3'>Act 5:3</a>, <a href='B:520 16:20'>Rom 16:20</a>, <a href='B:530 5:5'>1Co 5:5</a>, <a href='B:530 7:5'>1Co 7:5</a>, <a href='B:540 2:11'>2Co 2:11</a>, <a href='B:540 11:14'>2Co 11:14</a>, <a href='B:540 12:7'>2Co 12:7</a>, <a href='B:590 2:18'>1Th 2:18</a>, <a href='B:610 1:20'>1Ti 1:20</a>, <a href='B:610 5:15'>1Ti 5:15</a>, <a href='B:730 2:9'>Rev 2:9</a>, <a href='B:730 2:13'>Rev 2:13</a> (twice), <a href='B:730 2:24'>Rev 2:24</a>, <a href='B:730 3:9'>Rev 3:9</a>; (c) of mankind, <a href='B:490 13:16'>Luk 13:16</a>, <a href='B:510 26:18'>Act 26:18</a>, <a href='B:600 2:9'>2Th 2:9</a>, <a href='B:730 12:9'>Rev 12:9</a>, <a href='B:730 20:7'>Rev 20:7</a>. His doom, sealed at the Cross is foretold in its stages in <a href='B:490 10:18'>Luk 10:18</a>, <a href='B:730 20:2'>Rev 20:2</a>, <a href='B:730 20:10'>Rev 20:10</a>. Believers are assured of victory over him, <a href='B:520 16:20'>Rom 16:20</a>. <p/> The appellation was given by the Lord to Peter, as a "Satan-like" man, on the occasion when he endeavored to dissuade Him from death, <a href='B:470 16:23'>Mat 16:23</a>, <a href='B:480 8:33'>Mar 8:33</a>. <p/> "Satan" is not simply the personification of evil influences in the heart, for he tempted Christ, in whose heart no evil thought could ever have arisen (<a href='B:500 14:30'>Joh 14:30</a>, <a href='B:540 5:21'>2Co 5:21</a>, <a href='B:650 4:15'>Heb 4:15</a>); moreover his personality is asserted in both the OT and the NT, and especially in the latter, whereas if the OT language was intended to be figurative, the NT would have made this evident. See DEVIL.


topic: Satisfy
definition:
<b>Satisfy</b> <1,,5526, chortazo><p/> "to fill or satisfy with food," is translated "satisfy" in <a href='B:480 8:4'>Mar 8:4</a>, AV (RV, "to fill"). See FILL, No. 8. <p/> <2,,1705,empiplemi / empletho> "to fill up, fill full, satisfy" (en, "in," pimplemi or pletho, "to fill"), is used metaphorically in <a href='B:520 15:24'>Rom 15:24</a>, of taking one's fill of the company of others, RV, "I shall have been satisfied" (AV, "I be ... filled"). See FILL, No. 6.


topic: Save, Saving
definition:
<b>Save, Saving</b> <A-1,Verb,4982, sozo><p/> "to save," is used (as with the noun soteria, "salvation") (a) of material and temporal deliverance from danger, suffering, etc., e.g., <a href='B:470 8:25'>Mat 8:25</a>, <a href='B:480 13:20'>Mar 13:20</a>, <a href='B:490 23:35'>Luk 23:35</a>, <a href='B:500 12:27'>Joh 12:27</a>, <a href='B:610 2:15'>1Ti 2:15</a>, <a href='B:620 4:18'>2Ti 4:18</a> (AV, "preserve"); <a href='B:720 1:5'>Jud 1:5</a>; from sickness, <a href='B:470 9:22'>Mat 9:22</a>, "made ... whole" (RV, marg., "saved"); so <a href='B:480 5:34'>Mar 5:34</a>, <a href='B:490 8:48'>Luk 8:48</a>, <a href='B:660 5:15'>Jam 5:15</a>; (b) of the spiritual and eternal salvation granted immediately by God to those who believe on the Lord Jesus Christ, e.g., <a href='B:510 2:47'>Act 2:47</a>, RV "(those that) were being saved;" <a href='B:510 16:31'>Act 16:31</a>, <a href='B:520 8:24'>Rom 8:24</a>, RV, "were we saved;" <a href='B:560 2:5'>Eph 2:5</a>, <a href='B:560 2:8'>Eph 2:8</a>, <a href='B:610 2:4'>1Ti 2:4</a>, <a href='B:620 1:9'>2Ti 1:9</a>, <a href='B:630 3:5'>Tit 3:5</a>; of human agency in this, <a href='B:520 11:14'>Rom 11:14</a>, <a href='B:530 7:16'>1Co 7:16</a>, <a href='B:530 9:22'>1Co 9:22</a>; (c) of the present experiences of God's power to deliver from the bondage of sin, e.g., <a href='B:470 1:21'>Mat 1:21</a>, <a href='B:520 5:10'>Rom 5:10</a>, <a href='B:530 15:2'>1Co 15:2</a>, <a href='B:650 7:25'>Heb 7:25</a>, <a href='B:660 1:21'>Jam 1:21</a>, <a href='B:670 3:21'>1Pe 3:21</a>; of human agency in this, <a href='B:610 4:16'>1Ti 4:16</a>; (d) of the future deliverance of believers at the second coming of Christ for His saints, being deliverance from the wrath of God to be executed upon the ungodly at the close of this age and from eternal doom, e.g., <a href='B:520 5:9'>Rom 5:9</a>; (e) of the deliverance of the nation of Israel at the second advent of Christ, e.g., <a href='B:520 11:26'>Rom 11:26</a>; (f) inclusively for all the blessings bestowed by God on men in Christ, e.g., <a href='B:490 19:10'>Luk 19:10</a>, <a href='B:500 10:9'>Joh 10:9</a>, <a href='B:530 10:33'>1Co 10:33</a>, <a href='B:610 1:15'>1Ti 1:15</a>; (g) of those who endure to the end of the time of the Great Tribulation, <a href='B:470 10:22'>Mat 10:22</a>, <a href='B:480 13:13'>Mar 13:13</a>; (h) of the individual believer, who, though losing his reward at the Judgment-Seat of Christ hereafter, will not lose his salvation, <a href='B:530 3:15'>1Co 3:15</a>, <a href='B:530 5:5'>1Co 5:5</a>; (i) of the deliverance of the nations at the Millennium, <a href='B:730 21:24'>Rev 21:24</a> (in some mss.). See SALVATION. <p/> <A-2,Verb,1295, diasozo><p/> "to bring safely through" (dia, "through," and No. 1), is used (a) of the healing of the sick by the Lord, <a href='B:470 14:36'>Mat 14:36</a>, RV, "were made whole" (AV adds "perfectly"); <a href='B:490 7:3'>Luk 7:3</a>; (b) of bringing "safe" to a destination, <a href='B:510 23:24'>Act 23:24</a>; (c) of keeping a person "safe," <a href='B:510 27:43'>Act 27:43</a>; (d) of escaping through the perils of shipwreck, <a href='B:510 27:44'>Act 27:44</a>, <a href='B:510 28:1'>Act 28:1</a>, <a href='B:510 28:4'>Act 28:4</a>, Passive Voice; (e) through the Flood, <a href='B:670 3:20'>1Pe 3:20</a>. See ESCAPE, WHOLE. <p/> Note: In <a href='B:680 2:5'>2Pe 2:5</a>, AV, phulasso, "to guard, keep, preserve," is translated "saved" (RV, "preserved"). In <a href='B:490 17:33'>Luk 17:33</a> some mss. have sozo (AV, "save"), for the RV: see GAIN, B, No. 3. For "save alive," <a href='B:490 17:33'>Luk 17:33</a>, RV, see LIVE, No. 6. <p/> <B-1,Noun,4047, peripoiesis><p/> (a) "preservation," (b) "acquiring or gaining something," is used in this latter sense in <a href='B:650 10:39'>Heb 10:39</a>, translated "saving" (RV marg., "gaining"); the reference here is to salvation in its completeness. See OBTAIN, POSSESSION. <p/> Note: In <a href='B:650 11:7'>Heb 11:7</a> soteria is rendered saving. See SALVATION.


topic: Saving (Preposition)
definition:
<b>Saving (Preposition)</b> <1,,3924, parektos><p/> used as a preposition, denotes "saving," <a href='B:470 5:32'>Mat 5:32</a> (in some mss. <a href='B:470 19:9'>Mat 19:9</a>). See EXCEPT. <p/> Note: In <a href='B:490 4:27'>Luk 4:27</a>, <a href='B:730 2:17'>Rev 2:17</a>, AV, ei me (lit., "if not"), is translated "saving" (RV, "but only" and "but").


topic: Savior
definition:
<b>Savior</b> <1,,3924, soter><p/> "a savior, deliverer, preserver," is used (a) of God, <a href='B:490 1:47'>Luk 1:47</a>, <a href='B:610 1:1'>1Ti 1:1</a>, <a href='B:610 2:3'>1Ti 2:3</a>, <a href='B:610 4:10'>1Ti 4:10</a> (in the sense of "preserver," since He gives "to all life and breath and all things"); <a href='B:630 1:3'>Tit 1:3</a>, <a href='B:630 2:10'>Tit 2:10</a>, <a href='B:630 3:4'>Tit 3:4</a>, <a href='B:720 1:25'>Jud 1:25</a>; (b) of Christ, <a href='B:490 2:11'>Luk 2:11</a>, <a href='B:500 4:42'>Joh 4:42</a>, <a href='B:510 5:31'>Act 5:31</a>, <a href='B:510 13:23'>Act 13:23</a> (of Israel); <a href='B:560 5:23'>Eph 5:23</a> (the sustainer and presever of the church, His "body"); <a href='B:570 3:20'>Phi 3:20</a> (at His return to receive the Church to Himself); <a href='B:620 1:10'>2Ti 1:10</a> (with reference to His incarnation, "the days of His flesh"); <a href='B:630 1:4'>Tit 1:4</a> (a title shared, in the context, with God the Father); <a href='B:630 2:13'>Tit 2:13</a>, RV, "our great God and Savior Jesus Christ," the pronoun "our," at the beginning of the whole clause, includes all the titles; <a href='B:630 3:6'>Tit 3:6</a>, <a href='B:680 1:1'>2Pe 1:1</a>, "our God and Savior Jesus Christ; RV, where the pronoun "our," coming immediately in connection with "God," involves the inclusion of both titles as refering to Christ, just as in the parallel in <a href='B:680 1:11'>2Pe 1:11</a>, "our Lord and Savior Jesus Christ" (AV and RV); these passages are therefore a testimony to His deity; <a href='B:680 2:20'>2Pe 2:20</a>, <a href='B:680 3:2'>2Pe 3:2</a>, <a href='B:680 3:18'>2Pe 3:18</a>, <a href='B:690 4:14'>1Jo 4:14</a>.


topic: Savor (Noun and Verb)
definition:
<b>Savor (Noun and Verb)</b> <A-1,Noun,2175, euodia><p/> "fragrance" (eu, "well," ozo, "to smell"), is used metaphorically (a) of those who in the testimony of the gospel are to God "a sweet savor of Christ," <a href='B:540 2:15'>2Co 2:15</a>; (b) of the giving up of His life by Christ for us, an offering and a sacrifice to God for an odor (osme, see No. 2) of "a sweet smell," <a href='B:560 5:2'>Eph 5:2</a>, RV [AV, "a sweet smelling (savor)"]: (c) of material assistance sent to Paul from the church at Philippi "(an odor) of a sweet smell," <a href='B:570 4:18'>Phi 4:18</a>. In all three instances the fragrance is that which ascends to God through the person, and as a result of the sacrifice, of Christ. <p/> <A-2,Noun,3744, osme><p/> "a smell, odor" (from ozo, "to smell;" Eng., "ozone"), is translated "odor" in <a href='B:500 12:3'>Joh 12:3</a>; it is used elsewhere in connection with No. 1, in the three passages mentioned, as of an odor accompanying an acceptable sacrifice; in <a href='B:540 2:14'>2Co 2:14</a>, <a href='B:540 2:16'>2Co 2:16</a> (twice), of the "savor" of the knowledge of Christ through Gospel testimony, in the case of the perishing "a savor from death unto death," as of that which arises from what is dead (the spiritual condition of the unregenerate); in the case of the saved "a savor from life unto life," as from that which arises from what is instinct with life (the spiritual condition of the regenerate): in <a href='B:560 5:2'>Eph 5:2</a>, "a (sweetsmelling) savor;" in <a href='B:570 4:18'>Phi 4:18</a>, "an odor (of a sweet smell);" cp. No. 1. See ODOR. <p/> <B-1,Verb,3471, moraino><p/> primarily, "to be foolish," is used of salt that has lost its "savor," <a href='B:470 5:13'>Mat 5:13</a>, <a href='B:490 14:34'>Luk 14:34</a>. See FOOLISH, B, No. 1. <p/> Note: In the AV of <a href='B:470 16:23'>Mat 16:23</a>, <a href='B:480 8:33'>Mar 8:33</a>, phroneo, "to think, to mind," is translated "thou savorest" (RV, "thou mindest").


topic: Saw asunder
definition:
<b>Saw asunder</b> <1,,4249,prizo / prio> "to saw asunder," occurs in <a href='B:650 11:37'>Heb 11:37</a>. Some have seen here a reference to the tradition of Isaiah's martyrdom under Manasseh. In the Sept., <a href='B:370 1:3'>Amo 1:3</a>. Cp. diaprio, "to cut to the heart," <a href='B:510 5:33'>Act 5:33</a>, <a href='B:510 7:54'>Act 7:54</a>.


topic: Say
definition:
<b>Say</b> <1,,3004, lego><p/> primarily, "to pick out, gather," chiefly denotes "to say, speak, affirm," whether of actual speech, e.g., <a href='B:470 11:17'>Mat 11:17</a>, or of unspoken thought, e.g., <a href='B:470 3:9'>Mat 3:9</a>, or of a message in writing, e.g., <a href='B:540 8:8'>2Co 8:8</a>. The 2nd aorist form eipon is used to supply that tense, which is lacking in lego. Concerning the phrase "he answered and said," it is a well known peculiarity of Hebrew narrative style that a speech is introduced, not simply by "and he said," but by prefixing "and he answered" (apokrinomai, with eipon). In <a href='B:470 14:27'>Mat 14:27</a>, "saying," and <a href='B:480 6:50'>Mar 6:50</a>, "and saith," emphasis is perhaps laid on the fact that the Lord, hitherto silent as He moved over the lake, then addressed His disciples. That the phrase sometimes occurs where no explicit question has preceded (e.g., <a href='B:470 11:25'>Mat 11:25</a>, <a href='B:470 17:4'>Mat 17:4</a>, <a href='B:470 28:5'>Mat 28:5</a>, <a href='B:480 11:14'>Mar 11:14</a>, <a href='B:480 12:35'>Mar 12:35</a>, <a href='B:490 13:15'>Luk 13:15</a>, <a href='B:490 14:3'>Luk 14:3</a>, <a href='B:500 5:17'>Joh 5:17</a>, <a href='B:500 5:19'>Joh 5:19</a>), illustrates the use of the Hebrew idiom. <p/> Note: A characteristic of lego is that it refers to the purport or sentiment of what is said as well as the connection of the words; this is illustrated in <a href='B:650 8:1'>Heb 8:1</a>, RV, "(in the things which) we are saying," AV, "(which) we have spoken." In comparison with laleo (No. 2), lego refers especially to the substance of what is "said," laleo, to the words conveying the utterance; see, e.g., <a href='B:500 12:49'>Joh 12:49</a>, "what I should say (lego, in the 2nd aorist subjunctive form eipo), and what I should speak (laleo);" <a href='B:500 12:50'>Joh 12:50</a>, "even as the Father hath said (laleo, in the perfect form eireke) unto Me, so I speak" (laleo); cp. <a href='B:530 14:34'>1Co 14:34</a>, "saith (lego) the law;" <a href='B:530 14:35'>1Co 14:35</a>, "to speak" (laleo). Sometimes laleo signifies the utterance, as opposed to silence, lego declares what is "said;" e.g., <a href='B:520 3:19'>Rom 3:19</a>, "what things soever the law saith (lego), it speaketh (laleo) to them that are under the law;" see also <a href='B:480 6:50'>Mar 6:50</a>, <a href='B:490 24:6'>Luk 24:6</a>. In the NT laleo never has the meaning "to chatter." <p/> <2,,2980, laleo><p/> "to speak," is sometimes translated "to say;" in the following where the AV renders it thus, the RV alters it to the verb "to speak," e.g., <a href='B:500 8:25'>Joh 8:25</a> (3rd part), <a href='B:500 8:26'>Joh 8:26</a>, <a href='B:500 16:6'>Joh 16:6</a>, <a href='B:500 18:20'>Joh 18:20</a> (2nd part), <a href='B:500 18:21'>Joh 18:21</a> (1st part); <a href='B:510 3:22'>Act 3:22</a> (2nd part); <a href='B:530 9:8'>1Co 9:8</a> (1st part); <a href='B:650 5:5'>Heb 5:5</a>; in the following the RV uses the verb "to say," <a href='B:500 16:18'>Joh 16:18</a>, <a href='B:510 23:18'>Act 23:18</a> (2nd part); <a href='B:510 26:22'>Act 26:22</a> (2nd part); <a href='B:650 11:18'>Heb 11:18</a>. See Note above, and SPEAK, TALK, TELL, UTTER. <p/> <3,,5346, phemi><p/> "to declare, say," (a) is frequently used in quoting the words of another, e.g., <a href='B:470 13:29'>Mat 13:29</a>, <a href='B:470 26:61'>Mat 26:61</a>; (b) is interjected into the recorded words, e.g., <a href='B:510 23:35'>Act 23:35</a>; (c) is used impersonally, <a href='B:540 10:10'>2Co 10:10</a>. <p/> <4,,3004, eiro><p/> an obsolete verb, has the future tense ereo, used, e.g., in <a href='B:470 7:4'>Mat 7:4</a>, <a href='B:490 4:23'>Luk 4:23</a> (2nd part); <a href='B:490 13:25'>Luk 13:25</a> (last part); <a href='B:520 3:5'>Rom 3:5</a>, <a href='B:520 4:1'>Rom 4:1</a>, <a href='B:520 6:1'>Rom 6:1</a>, <a href='B:520 7:7'>Rom 7:7</a> (1st part); <a href='B:520 8:31'>Rom 8:31</a>, <a href='B:520 9:14'>Rom 9:14</a>, <a href='B:520 1:9-20'>Rom 1:9-20</a>, <a href='B:520 9:30'>Rom 9:30</a>, <a href='B:520 11:19'>Rom 11:19</a>, <a href='B:530 15:35'>1Co 15:35</a>, <a href='B:540 12:6'>2Co 12:6</a>, <a href='B:660 2:18'>Jam 2:18</a>. The perfect is used, e.g., in <a href='B:500 12:50'>Joh 12:50</a>; see No. 1, Note. The 1st aorist Passive, "it was said," is used in <a href='B:520 9:12'>Rom 9:12</a>, <a href='B:520 9:26'>Rom 9:26</a>, <a href='B:730 6:11'>Rev 6:11</a>. See SPEAK, No. 13. <p/> <5,,4302, proeipon><p/> and proereo, "to say before," used as aorist and future respectively of prolego (pro, "before," and No. 1), is used (a) of prophecy, e.g., <a href='B:520 9:29'>Rom 9:29</a>; "to tell before," <a href='B:470 24:25'>Mat 24:25</a>, <a href='B:480 13:23'>Mar 13:23</a>; "were spoken before," <a href='B:680 3:2'>2Pe 3:2</a>, <a href='B:720 1:17'>Jud 1:17</a>; (b) of "saying" before, <a href='B:540 7:3'>2Co 7:3</a>, <a href='B:540 13:2'>2Co 13:2</a>, RV (AV, "to tell before" and "foretell"); <a href='B:550 1:9'>Gal 1:9</a>, <a href='B:550 5:21'>Gal 5:21</a>; in <a href='B:590 4:6'>1Th 4:6</a>, "we forewarned," RV. See FORETELL, FOREWARN, TELL. <p/> <6,,473, anteipon><p/> "to say against" (anti, "against," and No. 1), is so rendered in <a href='B:510 4:14'>Act 4:14</a>. See GAINSAY. <p/> Notes: (1) Phasko, "to affirm, assert," is translated "saying" in <a href='B:510 24:9'>Act 24:9</a>, AV (RV, "affirming"), and <a href='B:730 2:2'>Rev 2:2</a> in some mss. (AV). See AFFIRM, No. 3. (2) In <a href='B:510 2:14'>Act 2:14</a>, AV, apophthengomai, "to speak forth" (RV), is rendered "said." (3) The phrase tout' esti (i.e., touto esti), "that is," is so translated in <a href='B:470 27:46'>Mat 27:46</a>, RV (AV, "that is to say"); so <a href='B:510 1:19'>Act 1:19</a>; in <a href='B:650 9:11'>Heb 9:11</a>, <a href='B:650 10:20'>Heb 10:20</a>, AV and RV, "that is to say;" in <a href='B:480 7:11'>Mar 7:11</a> the phrase is ho esti, lit., "which is;" the phrase ho legetai, lit., "which is said," <a href='B:500 1:38'>Joh 1:38</a>, <a href='B:500 20:16'>Joh 20:16</a>, is rendered "which is to say." (4) In <a href='B:490 7:40'>Luk 7:40</a>, <a href='B:510 13:15'>Act 13:15</a>, the imperative mood of eipon and lego, respectively, is rendered "say on." (5) In <a href='B:480 6:22'>Mar 6:22</a>, AV, autes, "herself," RV, is rendered "the said." (6) In <a href='B:650 5:11'>Heb 5:11</a>, "we have many things to say" is, lit., "much (polus) is the word (or discourse, logos) for us."


topic: Saying
definition:
<b>Saying</b> <1,,3056, logos><p/> "a word," as embodying a conception or idea, denotes among its various meanings, "a saying, statement or declaration," uttered (a) by God; RV, "word" or "words" (AV, "saying"), e.g., in <a href='B:500 8:55'>Joh 8:55</a>, <a href='B:520 3:4'>Rom 3:4</a>, <a href='B:730 19:9'>Rev 19:9</a>, <a href='B:730 1:22-7'>Rev 1:22-7</a>, <a href='B:730 1:22-10'>Rev 1:22-10</a>; (b) by Christ, e.g., <a href='B:480 8:32'>Mar 8:32</a>, <a href='B:480 9:10'>Mar 9:10</a>, <a href='B:480 10:22'>Mar 10:22</a>, <a href='B:490 9:28'>Luk 9:28</a>, <a href='B:500 6:60'>Joh 6:60</a>, <a href='B:500 21:23'>Joh 21:23</a>; the RV appropriately substitutes "word" or "words" for AV, "saying" or "sayings," especially in John's Gospel e.g. <a href='B:500 7:36'>Joh 7:36</a>, <a href='B:500 7:40'>Joh 7:40</a>, <a href='B:500 1:8-52'>Joh 1:8-52</a>, <a href='B:500 10:19'>Joh 10:19</a>, <a href='B:500 14:24'>Joh 14:24</a>, <a href='B:500 15:20'>Joh 15:20</a>, <a href='B:500 18:9'>Joh 18:9</a>, <a href='B:500 18:32'>Joh 18:32</a>, <a href='B:500 19:13'>Joh 19:13</a>; (c) by an angel, <a href='B:490 1:29'>Luk 1:29</a>; (d) by OT prophets, <a href='B:500 12:38'>Joh 12:38</a> (RV, "word") <a href='B:520 13:9'>Rom 13:9</a> (ditto); <a href='B:530 15:54'>1Co 15:54</a>; (e) by the Apostle Paul in the Pastoral Epp., <a href='B:610 1:15'>1Ti 1:15</a>, <a href='B:610 3:1'>1Ti 3:1</a>, <a href='B:610 4:9'>1Ti 4:9</a>, <a href='B:620 2:11'>2Ti 2:11</a>, <a href='B:630 3:8'>Tit 3:8</a>; (f) by other men, <a href='B:480 7:29'>Mar 7:29</a>, <a href='B:510 7:29'>Act 7:29</a>, <a href='B:500 4:37'>Joh 4:37</a> (in general). See ACCOUNT, and especially WORD. <p/> <2,,4487, rhema><p/> "that which is said, a word," is rendered "saying" or "sayings" in <a href='B:480 9:32'>Mar 9:32</a>, <a href='B:490 1:65'>Luk 1:65</a>, <a href='B:490 2:17'>Luk 2:17</a>, <a href='B:490 1:2-51'>Luk 1:2-51</a>, <a href='B:490 7:1'>Luk 7:1</a>, <a href='B:490 9:45'>Luk 9:45</a> (twice); <a href='B:490 18:34'>Luk 18:34</a>. See WORD. <p/> Note: In <a href='B:510 14:18'>Act 14:18</a>, "with these sayings" is, lit., "saying (lego) these things." For lalia, "saying," <a href='B:500 4:42'>Joh 4:42</a>, AV, see SPEECH, No. 2.


topic: Scale
definition:
<b>Scale</b> <1,,3013, lepis><p/> from lepo, "to peel," occurs in <a href='B:510 9:18'>Act 9:18</a>.


topic: Scarlet
definition:
<b>Scarlet</b> <1,,2847, kokkinos><p/> is derived from kokkos, used of the "berries" (clusters of the eggs of an insect) collected from the ilex coccifera; the color, however, is obtained from the cochineal insect, which attaches itself to the leaves and twigs of the coccifera oak; another species is raised on the leaves of the cactus ficus. The Arabic name for this insect is qirmiz, whence the word "crimson." It is used (a) of "scarlet" wool, <a href='B:650 9:19'>Heb 9:19</a>; cp., in connection with the cleansing of a leper, <a href='B:30 14:4'>Lev 14:4</a>, <a href='B:30 14:6'>Lev 14:6</a>, "scarlet;" with the offering of the red heifer, <a href='B:40 19:6'>Num 19:6</a>; (b) of the robe put on Christ by the soldiers, <a href='B:470 27:28'>Mat 27:28</a>; (c) of the "beast" seen in symbolic vision in <a href='B:730 17:3'>Rev 17:3</a>, "scarlet-colored;" (d) of the clothing of the "woman" as seen sitting on the "beast," <a href='B:730 17:4'>Rev 17:4</a>; (e) of part of the merchandise of Babylon, <a href='B:730 18:12'>Rev 18:12</a>; (f) figuratively, of the glory of the city itself, <a href='B:730 18:16'>Rev 18:16</a>; the neuter is used in the last three instances.


topic: Scatter
definition:
<b>Scatter</b> <1,,4650, skorpizo><p/> is used in <a href='B:470 12:30'>Mat 12:30</a>, <a href='B:490 11:23'>Luk 11:23</a>, <a href='B:500 10:12'>Joh 10:12</a>, <a href='B:500 16:32'>Joh 16:32</a>, <a href='B:540 9:9'>2Co 9:9</a>, RV. See DISPERSE, No. 2. <p/> <2,,1287, diaskorpizo><p/> "to scatter abroad," is rendered "to scatter" in <a href='B:470 25:24'>Mat 25:24</a>, <a href='B:470 25:26'>Mat 25:26</a>, RV (AV, "strawed"); <a href='B:470 26:31'>Mat 26:31</a>, <a href='B:480 14:27'>Mar 14:27</a>, <a href='B:490 1:51'>Luk 1:51</a>, <a href='B:500 11:52'>Joh 11:52</a>, <a href='B:510 5:37'>Act 5:37</a>, RV. See DISPERSE, No. 3. <p/> <3,,1289, diaspeiro><p/> "to scatter abroad" (dia, "throughout," speiro, "to sow seed"), is used in <a href='B:510 8:1'>Act 8:1</a>, <a href='B:510 8:4'>Act 8:4</a>, <a href='B:510 11:19'>Act 11:19</a>, all of the church in Jerusalem "scattered" through persecution; the word in general is suggestive of the effects of the "scattering" in the sowing of the spiritual seed of the Word of life. See DISPERSE, No. 4. <p/> <4,,4496, rhipto><p/> "to throw, cast, hurl, to be cast down, prostrate," is used in <a href='B:470 9:36'>Mat 9:36</a> of people who were "scattered" as sheep without a shepherd. See CAST, No. 2, THROW. <p/> <5,,3039, likmao><p/> "to winnow" (likmos, "a winnowing fan"), is rendered "will scatter ... as dust" in <a href='B:470 21:44'>Mat 21:44</a>, <a href='B:490 20:18'>Luk 20:18</a>, RV (AV, "will grind...to powder"). See GRIND, Note. <p/> <6,,1262, dialuo><p/> "to dissolve," is translated "scattered" in <a href='B:510 5:36'>Act 5:36</a>, AV; see DISPERSE, No. 1. <p/> <7,Noun,1290, diaspora><p/> "a dispersion," is rendered "scattered abroad" in <a href='B:660 1:1'>Jam 1:1</a>, AV; "scattered" in <a href='B:670 1:1'>1Pe 1:1</a>, AV; see DISPERSION, B.


topic: Schism
definition:
<b>Schism</b> <1,,4978, schisma><p/> "a rent, division," is translated "schism" in <a href='B:530 12:25'>1Co 12:25</a>, metaphorically of the contrary condition to that which God has designed for a local church in "tempering the body together" (<a href='B:530 12:24'>1Co 12:24</a>), the members having "the same care one for another" ("the same" being emphatic). See DIVISION, No. 3, RENT.


topic: School
definition:
<b>School</b> <1,,4981, schole><p/> (whence Eng., "school") primarily denotes "leisure," then, "that for which leisure was employed, a disputation, lecture;" hence, by metonymy, "the place where lectures are delivered, a school," <a href='B:510 19:9'>Act 19:9</a>.


topic: Schoolmaster
definition:
<b>Schoolmaster</b> * For SCHOOLMASTER, <a href='B:550 1:3-25'>Gal 1:3-25</a>, see INSTRUCTOR, B, No. 1


topic: Science
definition:
<b>Science</b> <1,,1108, gnosis><p/> is translated "science" in the AV of <a href='B:610 6:20'>1Ti 6:20</a>; the word simply means "knowledge" (RV), where the reference is to the teaching of the Gnostics (lit., "the knowers") "falsely called knowledge." Science in the modern sense of the word, viz., the investigation, discovery, and classification of secondary laws, is unknown in Scripture. See KNOW, C, No. 1.


topic: Scoff
definition:
<b>Scoff</b> <1,,1592, ekmukterizo><p/> "to hold up the nose in derision at" (ek, "from," used intensively, mukterizo, "to mock;" from mukter, "the nose"), is translated "scoffed at" in <a href='B:490 16:14'>Luk 16:14</a>, RV (AV, "derided"), of the Pharisees in their derision of Christ on account of His teaching; in <a href='B:490 23:35'>Luk 23:35</a> (ditto), of the mockery of Christ on the Cross by the rulers of the people. In the Sept., <a href='B:230 2:4'>Psa 2:4</a>, <a href='B:230 22:7'>Psa 22:7</a>, <a href='B:230 35:16'>Psa 35:16</a>.


topic: Scorch, Scorching
definition:
<b>Scorch, Scorching</b> <A-1,Verb,2739, kaumatizo><p/> "to scorch" (from kauma, "heat"), is used (a) of seed that had not much earth, <a href='B:470 13:6'>Mat 13:6</a>, <a href='B:480 4:6'>Mar 4:6</a>; (b) of men, stricken retributively by the sun's heat, <a href='B:730 1:16-9'>Rev 1:16-9</a>. <p/> <B-1,Noun,2742, kauson><p/> "burning heat" (akin to kaio, "to burn"), is translated "scorching heat" in <a href='B:470 20:12'>Mat 20:12</a> (AV, "heat"); <a href='B:490 12:55'>Luk 12:55</a> (ditto); in <a href='B:660 1:11'>Jam 1:11</a>, RV, "scorching wind" (AV, "burning heat"), here the reference is to a hot wind from the east (cp. <a href='B:220 1:19'>Job 1:19</a>). See HEAT. In the Sept., <a href='B:220 27:21'>Job 27:21</a>, <a href='B:300 18:17'>Jer 18:17</a>, <a href='B:300 51:1'>Jer 51:1</a>, <a href='B:330 17:10'>Eze 17:10</a>, <a href='B:330 19:12'>Eze 19:12</a>, <a href='B:350 12:1'>Hos 12:1</a>, <a href='B:350 13:15'>Hos 13:15</a>, <a href='B:390 4:8'>Jon 4:8</a>.


topic: Scorpion
definition:
<b>Scorpion</b> <1,,4651, skorpios><p/> akin to skorpizo, "to scatter" (which see), is a small animal (the largest of the several species is 6 in. long) like a lobster, but with a long tail, at the end of which is its venomous sting; the pain, the position of the sting, and the effect are mentioned in <a href='B:730 9:3'>Rev 9:3</a>, <a href='B:730 9:5'>Rev 9:5</a>, <a href='B:730 9:10'>Rev 9:10</a>. The Lord's rhetorical question as to the provision of a "scorpion" instead of an egg, <a href='B:490 11:12'>Luk 11:12</a>, is firstly, an allusion to the egg-like shape of the creature when at rest; secondly, an indication of the abhorrence with which it is regarded. In <a href='B:490 10:19'>Luk 10:19</a>, the Lord's assurance to the disciples of the authority given them by Him to tread upon serpents and scorpions conveys the thought of victory over spiritually antagonistic forces, the powers of darkness, as is shown by His reference to the "power of the enemy" and by the context in <a href='B:490 10:17'>Luk 10:17</a>, <a href='B:490 10:20'>Luk 10:20</a>.


topic: Scourge (Noun and Verb)
definition:
<b>Scourge (Noun and Verb)</b> <A-1,Noun,5416, phragellion><p/> "a whip" (from Latin, flagellum), is used of the "scourge" of small cords which the Lord made and employed before cleansing the Temple, <a href='B:500 2:15'>Joh 2:15</a>. However He actually used it, the whip was in itself a sign of authority and judgment. <p/> <B-1,Verb,5417, phragelloo><p/> (akin to A: Latin, flagello; Eng., "flagellate"), is the word used in <a href='B:470 27:26'>Mat 27:26</a>, <a href='B:480 15:15'>Mar 15:15</a>, of the "scourging" endured by Christ and administered by the order of Pilate. Under the Roman method of "scourging," the person was stripped and tied in a bending posture to a pillar, or stretched on a frame. The "scourge" was made of leather thongs, weighted with sharp pieces of bone or lead, which tore the flesh of both the back and the breast (cp. <a href='B:230 22:17'>Psa 22:17</a>). Eusebius (Chron.) records his having witnessed the suffering of martyrs who died under this treatment. <p/> Note: In <a href='B:500 19:1'>Joh 19:1</a> the "scourging" of Christ is described by Verb No. 2, as also in His prophecy of His sufferings, <a href='B:470 20:19'>Mat 20:19</a>, <a href='B:480 10:34'>Mar 10:34</a>, <a href='B:490 18:33'>Luk 18:33</a>. In <a href='B:510 22:25'>Act 22:25</a> the similar punishment about to be administered to Paul is described by Verb No. 3 (the "scourging" of Roman citizens was prohibited by the Porcian law of 197, B.C.). <p/> <B-2,Verb,3146, mastigoo><p/> akin to mastix (see below), is used (a) as mentioned under No. 1; (b) of Jewish "scourgings," <a href='B:470 10:17'>Mat 10:17</a>, <a href='B:470 23:34'>Mat 23:34</a>; (c) metaphorically, in <a href='B:650 12:6'>Heb 12:6</a>, of the "chastening" by the Lord administered in love to His spiritual sons. <p/> Note: The Jewish method of "scourging," as described in the Mishna, was by the use of three thongs of leather, the offender receiving thirteen stripes on the bare breast and thirteen on each shoulder, the "forty stripes save one," as administered to Paul five times (<a href='B:540 11:24'>2Co 11:24</a>). See also SCOURGINGS (below). <p/> <B-3,Verb,3147, mastizo><p/> akin to No. 2, occurs in <a href='B:510 22:25'>Act 22:25</a> (see No. 1, above). In the Sept., <a href='B:40 22:25'>Num 22:25</a>.


topic: Scourging (-s)
definition:
<b>Scourging (-s)</b> <1,,3148, mastix><p/> "a whip, scourge," is used (a) with the meaning "scourging," in <a href='B:510 22:24'>Act 22:24</a>, of the Roman method (see above, B, No. 1, Note); (b) in <a href='B:650 11:36'>Heb 11:36</a>, of the "sufferings" of saints in the OT times. Among the Hebrews the usual mode, legal and domestic, was that of beating with a rod (see <a href='B:540 11:25'>2Co 11:25</a>); (c) metaphorically, of "disease" or "suffering:" see PLAGUE, No. 1.


topic: Scribe (-s)
definition:
<b>Scribe (-s)</b> <1,,1122, grammateus><p/> from gramma, "a writing," denotes "a scribe, a man of letters, a teacher of the law;" the "scribes" are mentioned frequently in the Synoptists, especially in connection with the Pharisees, with whom they virtually formed one party (see <a href='B:490 5:21'>Luk 5:21</a>), sometimes with the chief priests, e.g., <a href='B:470 2:4'>Mat 2:4</a>, <a href='B:480 8:31'>Mar 8:31</a>, <a href='B:480 10:33'>Mar 10:33</a>, <a href='B:480 11:18'>Mar 11:18</a>, <a href='B:480 11:27'>Mar 11:27</a>, <a href='B:490 9:22'>Luk 9:22</a>. They are mentioned only once in John's Gospel, <a href='B:500 8:3'>Joh 8:3</a>, three times in the Acts, <a href='B:510 4:5'>Act 4:5</a>, <a href='B:510 6:12'>Act 6:12</a>, <a href='B:510 23:9'>Act 23:9</a>; elsewhere only in <a href='B:530 1:20'>1Co 1:20</a>, in the singular. They were considered naturally qualified to teach in the synagogues, <a href='B:480 1:22'>Mar 1:22</a>. They were ambitious of honor, e.g., <a href='B:470 1:23-11'>Mat 1:23-11</a>, which they demanded especially from their pupils, and which was readily granted them, as well as by the people generally. Like Ezra (<a href='B:150 7:12'>Ezr 7:12</a>), the "scribes" were found originally among the priests and Levites. The priests being the official interpreters of the Law, the "scribes" ere long became an independent company; though they never held political power, they became leaders of the people. <p/> Their functions regarding the Law were to teach it, develop it, and use it in connection with the Sanhedrin and various local courts. They also occupied themselves with the sacred writings both historical and didactic. They attached the utmost importance to ascetic elements, by which the nation was especially separated from the Gentiles. In their regime piety was reduced to external formalism. Only that was of value which was governed by external precept. Life under them became a burden; they themselves sought to evade certain of their own precepts, <a href='B:470 23:16'>Mat 23:16</a>,ff.; <a href='B:490 11:46'>Luk 11:46</a>; by their traditions the Law, instead of being a help in moral and spiritual life, became an instrument for preventing true access to God, <a href='B:490 11:52'>Luk 11:52</a>. Hence the Lord's stern denunciations of them and the Pharisees (see PHARISEES). <p/> Note: The word grammateus is used of the town "clerk" in Ephesus, <a href='B:510 19:35'>Act 19:35</a>.


topic: Scripture
definition:
<b>Scripture</b> <1,,1124, graphe><p/> akin to grapho, "to write" (Eng., "graph," "graphic," etc.), primarily denotes "a drawing, painting;" then "a writing," (a) of the OT Scriptures, (1) in the plural, the whole, e.g., <a href='B:470 21:42'>Mat 21:42</a>, <a href='B:470 22:29'>Mat 22:29</a>, <a href='B:500 5:39'>Joh 5:39</a>, <a href='B:510 17:11'>Act 17:11</a>, <a href='B:510 18:24'>Act 18:24</a>, <a href='B:520 1:2'>Rom 1:2</a>, where "the prophets" comprises the OT writers in general; <a href='B:520 15:4'>Rom 15:4</a>, <a href='B:520 16:26'>Rom 16:26</a>, lit., "prophetic writings," expressing the character of all the Scriptures; (2) in the singular in reference to a particular passage, e.g., <a href='B:480 12:10'>Mar 12:10</a>, <a href='B:490 4:21'>Luk 4:21</a>, <a href='B:500 2:22'>Joh 2:22</a>, <a href='B:500 10:35'>Joh 10:35</a> (though applicable to all); <a href='B:500 19:24'>Joh 19:24</a>, <a href='B:500 19:28'>Joh 19:28</a>, <a href='B:500 1:19-37'>Joh 1:19-37</a>, <a href='B:500 20:9'>Joh 20:9</a>, <a href='B:510 1:16'>Act 1:16</a>, <a href='B:510 8:32'>Act 8:32</a>, <a href='B:510 8:35'>Act 8:35</a>, <a href='B:520 4:3'>Rom 4:3</a>, <a href='B:520 9:17'>Rom 9:17</a>, <a href='B:520 10:11'>Rom 10:11</a>, <a href='B:520 11:2'>Rom 11:2</a>, <a href='B:550 3:8'>Gal 3:8</a>, <a href='B:550 3:22'>Gal 3:22</a>, <a href='B:550 4:30'>Gal 4:30</a>, <a href='B:610 5:18'>1Ti 5:18</a>, where the 2nd quotation is from <a href='B:490 10:7'>Luk 10:7</a>, from which it may be inferred that the Apostle included Luke's Gospel as "Scripture" alike with Deuteronomy, from which the first quotation is taken; in reference to the whole, e.g., <a href='B:660 4:5'>Jam 4:5</a> (see RV, a separate rhetorical question from the one which follows); in <a href='B:680 1:20'>2Pe 1:20</a>, "no prophecy of Scripture," a description of all, with special application to the OT in the next verse; (b) of the OT Scriptures (those accepted by the Jews as canonical) and all those of the NT which were to be accepted by Christians as authoritative, <a href='B:620 3:16'>2Ti 3:16</a>; these latter were to be discriminated from the many forged epistles and other religious "writings" already produced and circulated in Timothy's time. Such discrimination would be directed by the fact that "every Scripture," characterized by inspiration of God, would be profitable for the purposes mentioned; so the RV. The AV states truth concerning the completed Canon of Scripture, but that was not complete when the Apostle wrote to Timothy. <p/> The Scriptures are frequently personified by the NT writers (as by the Jews, <a href='B:500 7:42'>Joh 7:42</a>), (a) as speaking with Divine authority, e.g., <a href='B:500 19:37'>Joh 19:37</a>, <a href='B:520 4:3'>Rom 4:3</a>, <a href='B:520 9:17'>Rom 9:17</a>, where the Scripture is said to speak to Pharaoh, giving the message actually sent previously by God to him through Moses; <a href='B:660 4:5'>Jam 4:5</a> (see above); (b) as possessed of the sentient quality of foresight, and the active power of preaching. <a href='B:550 3:8'>Gal 3:8</a>, where the Scripture mentioned was written more than four centuries after the words were spoken. The Scripture, in such a case, stands for its Divine Author with an intimation that it remains perpetually characterized as the living voice of God. This Divine agency is again illustrated in <a href='B:550 3:22'>Gal 3:22</a> (cp. <a href='B:550 3:10'>Gal 3:10</a>, <a href='B:470 11:13'>Mat 11:13</a>). <p/> <2,,1121, gramma><p/> "a letter of the alphabet," etc. is used of the Holy Scriptures in <a href='B:620 3:15'>2Ti 3:15</a>. For the various uses of this word see LETTER.


topic: Scroll
definition:
<b>Scroll</b> <1,,975, biblion><p/> the diminutive of biblos, "a book," is used in <a href='B:730 6:14'>Rev 6:14</a>, of "a scroll," the rolling up of which illustrates the removal of the heaven. See BOOK, No. 2.


topic: Sea
definition:
<b>Sea</b> <A-1,Noun,2281, thalassa><p/> is used (a) chiefly literally, e.g., "the Red Sea," <a href='B:510 7:36'>Act 7:36</a>, <a href='B:530 10:1'>1Co 10:1</a>, <a href='B:650 11:29'>Heb 11:29</a>; the "sea" of Galilee or Tiberias, <a href='B:470 4:18'>Mat 4:18</a>, <a href='B:470 15:29'>Mat 15:29</a>, <a href='B:480 1:6-49'>Mar 1:6-49</a>, where the acts of Christ testified to His Deity; <a href='B:500 6:1'>Joh 6:1</a>, <a href='B:500 21:1'>Joh 21:1</a>; in general, e.g., <a href='B:490 17:2'>Luk 17:2</a>, <a href='B:510 4:24'>Act 4:24</a>, <a href='B:520 9:27'>Rom 9:27</a>, <a href='B:730 16:3'>Rev 16:3</a>, <a href='B:730 18:17'>Rev 18:17</a>, <a href='B:730 20:8'>Rev 20:8</a>, <a href='B:730 20:13'>Rev 20:13</a>, <a href='B:730 21:1'>Rev 21:1</a>; in combination with No. 2, <a href='B:470 18:6'>Mat 18:6</a>; (b) metaphorically, of "the ungodly men" described in <a href='B:720 1:13'>Jud 1:13</a> (cp. <a href='B:290 57:20'>Isa 57:20</a>); (c) symbolically, in the apocalyptic vision of "a glassy sea like unto crystal," <a href='B:730 4:6'>Rev 4:6</a>, emblematic of the fixed purity and holiness of all that appertains to the authority and judicial dealings of God; in <a href='B:730 15:2'>Rev 15:2</a>, the same, "mingled with fire," and, standing by it (RV) or on it (AV and RV marg.), those who had "come victorious from the beast" (ch. 13); of the wild and restless condition of nations, <a href='B:730 13:1'>Rev 13:1</a> (see <a href='B:730 17:1'>Rev 17:1</a>, <a href='B:730 17:15'>Rev 17:15</a>), where "he stood" (RV) refers to the dragon, not John (AV); from the midst of this state arises the beast, symbolic of the final gentile power dominating the federated nations of the Roman world (see Dan., chs. 2; 7; etc.). <p/> Note: For the change from "the sea" in <a href='B:50 30:13'>Deu 30:13</a>, to "the abyss" in <a href='B:520 10:7'>Rom 10:7</a>, see BOTTOM, B. <p/> <A-2,Noun,3989, pelagos><p/> "the deep sea, the deep," is translated "the depth" in <a href='B:470 18:6'>Mat 18:6</a>, and is used of the "Sea of Cilicia" in <a href='B:510 27:5'>Act 27:5</a>. See DEPTH, No. 2. Pelagos signifies "the vast expanse of open water," thalassa, "the sea as contrasted with the land" (Trench, Syn., xiii). <p/> <B-1,Adjective,1724, enalios><p/> "in the sea," lit., "of, or belonging to, the salt water" (from hals, "salt"), occurs in <a href='B:660 3:7'>Jam 3:7</a>. <p/> <B-2,Adjective,3882, paralios><p/> "by the sea," <a href='B:490 6:17'>Luk 6:17</a>, see COAST. <p/> <B-3,Adjective,3864, parathalassios><p/> "by the sea," <a href='B:470 4:13'>Mat 4:13</a>, see COAST, Note 2. <p/> <B-4,Adjective,1337, dithalassos><p/> primarily signifies "divided into two seas" (dis, "twice," and thalassa); then, "dividing the sea," as of a reef or rocky projection running out into the "sea," <a href='B:510 27:41'>Act 27:41</a>.


topic: Seal (Noun and Verb)
definition:
<b>Seal (Noun and Verb)</b> <A-1,Noun,4973, sphragis><p/> denotes (a) "a seal" or "signet," <a href='B:730 7:2'>Rev 7:2</a>, "the seal of the living God," an emblem of ownership and security, here combined with that of destination (as in <a href='B:330 9:4'>Eze 9:4</a>), the persons to be "sealed" being secured from destruction and marked for reward; (b) "the impression" of a "seal" or signet, (1) literal, a "seal" on a book or roll, combining with the ideas of security and destination those of secrecy and postponement of disclosures, <a href='B:730 1:5-2'>Rev 1:5-2</a>, <a href='B:730 5:5'>Rev 5:5</a>, <a href='B:730 5:9'>Rev 5:9</a>, <a href='B:730 6:1'>Rev 6:1</a>, <a href='B:730 6:3'>Rev 6:3</a>, <a href='B:730 6:5'>Rev 6:5</a>, <a href='B:730 6:7'>Rev 6:7</a>, <a href='B:730 6:9'>Rev 6:9</a>, <a href='B:730 6:12'>Rev 6:12</a>, <a href='B:730 8:1'>Rev 8:1</a>; (2) metaphorical, <a href='B:520 4:11'>Rom 4:11</a>, said of "circumcision," as an authentication of the righteousness of Abraham's faith, and an external attestation of the covenant made with him by God; the rabbis called circumcision "the seal of Abraham;" in <a href='B:530 9:2'>1Co 9:2</a>, of converts as a "seal" or authentication of Paul's Apostleship; in <a href='B:620 2:19'>2Ti 2:19</a>, "the firm foundation of God standeth, having this seal, The Lord knoweth them that are His," RV, indicating ownership, authentication, security and destination, "and, Let every one that nameth the Name of the Lord depart from unrighteousness," indicating a ratification on the part of the believer of the determining counsel of God concerning him; <a href='B:730 9:4'>Rev 9:4</a> distinguishes those who will be found without the "seal" of God on their foreheads [see (a) above and B, No. 1]. <p/> <B-1,Verb,4972, sphragizo><p/> "to seal" (akin to A), is used to indicate (a) security and permanency (attempted but impossible), <a href='B:470 27:66'>Mat 27:66</a>; on the contrary, of the doom of Satan, fixed and certain, <a href='B:730 20:3'>Rev 20:3</a>, RV, "sealed it over;" (b) in <a href='B:520 15:28'>Rom 15:28</a>, "when ... I have ... sealed to them this fruit," the formal ratification of the ministry of the churches of the Gentiles in Greece and Galatia to needy saints in Judea, by Paul's faithful delivery of the gifts to them; this material help was the fruit of his spiritual ministry to the Gentiles, who on their part were bringing forth the fruit of their having shared with them in spiritual things; the metaphor stresses the sacred formalities of the transaction (Deissmann illustrates this from the papyri of Fayyum, in which the "sealing" of sacks guarantees the full complement of the contents); (c) secrecy and security and the postponement of disclosure, <a href='B:730 10:4'>Rev 10:4</a>; in a negative command, <a href='B:730 22:10'>Rev 22:10</a>; (d) ownership and security, together with destination, <a href='B:730 1:7-5'>Rev 1:7-5</a> (as with the noun in <a href='B:730 7:2'>Rev 7:2</a>; see A); the same three indications are conveyed in <a href='B:560 1:13'>Eph 1:13</a>, in the metaphor of the "sealing" of believers by the gift of the Holy Spirit, upon believing (i.e., at the time of their regeneration, not after a lapse of time in their spiritual life, "having also believed," not as AV, "after that ye believed;" the aorist participle marks the definiteness and completeness of the act of faith); the idea of destination is stressed by the phrase "the Holy Spirit of promise" (see also <a href='B:560 1:14'>Eph 1:14</a>); so <a href='B:560 4:30'>Eph 4:30</a>, "ye were sealed unto the day of redemption;" so in <a href='B:540 1:22'>2Co 1:22</a>, where the Middle Voice intimates the special interest of the Sealer in His act; (e) authentication by the believer (by receiving the witness of the Son) of the fact that "God is true," <a href='B:500 3:33'>Joh 3:33</a>; authentication by God in sealing the Son as the Giver of eternal life (with perhaps a figurative allusion to the impress of a mark upon loaves), <a href='B:500 6:27'>Joh 6:27</a>. <p/> Note: In Rev. 7, after the 5th verse (first part) the original does not repeat the mention of the "sealing" except in <a href='B:730 7:8'>Rev 7:8</a> (last part) (hence the omission in the RV). <p/> <B-2,Verb,2696, katasphragizo><p/> No. 1, strengthened by kata, intensive, is used of the "book" seen in the vision in <a href='B:730 5:1'>Rev 5:1</a>, RV, "close sealed (with seven seals)," the successive opening of which discloses the events destined to take place throughout the period covered by chapters 6 to 19. In the Sept., <a href='B:220 9:7'>Job 9:7</a>, <a href='B:220 37:7'>Job 37:7</a>.


topic: Seam (without)
definition:
<b>Seam (without)</b> <1,,729,araphos / arrhaphos> denotes "without seam" (a, negative, and rhapto, "to sew"), <a href='B:500 19:23'>Joh 19:23</a>.


topic: Search
definition:
<b>Search</b> <1,,2045,eraunao / ereunao> an earlier form, "to search, examine," is used (a) of God, as "searching" the heart, <a href='B:520 8:27'>Rom 8:27</a>; (b) of Christ, similarly, <a href='B:730 2:23'>Rev 2:23</a>; (c) of the Holy Spirit, as "searching" all things, <a href='B:530 2:10'>1Co 2:10</a>, acting in the spirit of the believer; (d) of the OT prophets, as "searching" their own writings concerning matters foretold of Christ, testified by the Spirit of Christ in them, <a href='B:670 1:11'>1Pe 1:11</a> (cp. No. 2); (e) of the Jews, as commanded by the Lord to "search" the Scriptures, <a href='B:500 5:39'>Joh 5:39</a>, AV, and RV marg., "search," RV text, "ye search," either is possible grammatically; (f) of Nicodemus as commanded similarly by the chief priests and Pharisees, <a href='B:500 7:52'>Joh 7:52</a>. <p/> <2,,1830, exeraunao><p/> a strengthened form of No. 1 (ek, or ex, "out"), "to search out," is used in <a href='B:670 1:10'>1Pe 1:10</a>, "searched diligently;" cp. No. 1 (d). <p/> <3,,1833, exetazo><p/> "to examine closely, inquire carefully" (from etazo, "to examine"), occurs in <a href='B:470 2:8'>Mat 2:8</a>, RV, "search out;" so <a href='B:470 10:11'>Mat 10:11</a>, RV: see INQUIRE, No. 4. <p/> Note: For anakrino, rendered "searched" in <a href='B:510 17:11'>Act 17:11</a>, AV, see EXAMINE.


topic: Season (Noun)
definition:
<b>Season (Noun)</b> <A-1,Noun,2540, kairos><p/> primarily, "due measure, fitness, proportion," is used in the NT to signify "a season, a time, a period" possessed of certain characteristics, frequently rendered "time" or "times;" in the following the RV substitutes "season" for the AV "time," thus distinguishing the meaning from chronos (see No. 2): <a href='B:470 11:25'>Mat 11:25</a>, <a href='B:470 12:1'>Mat 12:1</a>, <a href='B:470 14:1'>Mat 14:1</a>, <a href='B:470 21:34'>Mat 21:34</a>, <a href='B:480 11:13'>Mar 11:13</a>, <a href='B:510 3:19'>Act 3:19</a>, <a href='B:510 7:20'>Act 7:20</a>, <a href='B:510 17:26'>Act 17:26</a>, <a href='B:520 3:26'>Rom 3:26</a>, <a href='B:520 5:6'>Rom 5:6</a>, <a href='B:520 9:9'>Rom 9:9</a>, <a href='B:520 13:11'>Rom 13:11</a>, <a href='B:530 7:5'>1Co 7:5</a>, <a href='B:550 4:10'>Gal 4:10</a>, <a href='B:590 2:17'>1Th 2:17</a>, lit., "for a season (of an hour);" <a href='B:600 2:6'>2Th 2:6</a>; in <a href='B:560 6:18'>Eph 6:18</a>, "at all seasons" (AV, "always"); in <a href='B:630 1:3'>Tit 1:3</a>, "His own seasons" (marg., "its;" AV, "in due times"); in the preceding clause chronos is used. <p/> The characteristics of a period are exemplified in the use of the term with regard, e.g., to harvest, <a href='B:470 13:30'>Mat 13:30</a>; reaping, <a href='B:550 6:9'>Gal 6:9</a>; punishment, <a href='B:470 8:29'>Mat 8:29</a>; discharging duties, <a href='B:490 12:42'>Luk 12:42</a>; opportunity for doing anything, whether good, e.g., <a href='B:470 26:18'>Mat 26:18</a>, <a href='B:550 6:10'>Gal 6:10</a> ("opportunity"); <a href='B:560 5:16'>Eph 5:16</a>; or evil, e.g., <a href='B:730 12:12'>Rev 12:12</a>; the fulfillment of prophecy, <a href='B:490 1:20'>Luk 1:20</a>, <a href='B:510 3:19'>Act 3:19</a>, <a href='B:670 1:11'>1Pe 1:11</a>; a time suitable for a purpose, <a href='B:490 4:13'>Luk 4:13</a>, lit., "until a season;" <a href='B:540 6:2'>2Co 6:2</a>; see further under No. 2. See ALWAYS, Note, OPPORTUNITY, TIME, WHILE. <p/> <A-2,Noun,5550, chronos><p/> whence Eng. words beginning with "chron," denotes "a space of time," whether long or short: (a) it implies duration, whether longer, e.g., <a href='B:510 1:21'>Act 1:21</a>, "(all the) time;" <a href='B:510 13:18'>Act 13:18</a>, <a href='B:510 20:18'>Act 20:18</a>, RV, "(all the) time" (AV, "at all seasons"); or shorter, e.g., <a href='B:490 4:5'>Luk 4:5</a>; (b) it sometimes refers to the date of an occurrence, whether past, e.g., <a href='B:470 2:7'>Mat 2:7</a>, or future, e.g., <a href='B:510 3:21'>Act 3:21</a>, <a href='B:510 7:17'>Act 7:17</a>. <p/> Broadly speaking, chronos expresses the duration of a period, kairos stresses it as marked by certain features; thus in <a href='B:510 1:7'>Act 1:7</a>, "the Father has set within His own authority" both the times (chronos), the lengths of the periods, and the "seasons" (kairos), epochs characterized by certain events; in <a href='B:590 5:1'>1Th 5:1</a>, "times" refers to the length of the interval before the Parousia takes place (the presence of Christ with the saints when He comes to receive them to Himself at the Rapture), and to the length of time the Parousia will occupy; "seasons" refers to the special features of the period before, during, and after the Parousia. <p/> Chronos marks quantity, kairos, quality. Sometimes the distinction between the two words is not sharply defined as, e.g., in <a href='B:620 4:6'>2Ti 4:6</a>, though even here the Apostle's "departure" signalizes the time (kairos). The words occur together in the Sept. only in <a href='B:340 2:21'>Dan 2:21</a>, <a href='B:250 3:1'>Ecc 3:1</a>. Chronos is rendered "season" in <a href='B:510 19:22'>Act 19:22</a>, AV (RV, "a while"); <a href='B:510 20:18'>Act 20:18</a> (RV, "all the time," see above); <a href='B:730 6:11'>Rev 6:11</a>, AV (RV, "time"); so <a href='B:730 20:3'>Rev 20:3</a>. In <a href='B:490 23:8'>Luk 23:8</a> it is used with hikanos in the plural, RV, "(of a long) time," more lit., "(for a sufficient number) of times." <p/> In <a href='B:730 10:6'>Rev 10:6</a> chronos has the meaning "delay" (RV, marg.), an important rendering for the understanding of the passage (the word being akin to chronizo, "to take time, to linger, delay," <a href='B:470 24:48'>Mat 24:48</a>, <a href='B:490 12:45'>Luk 12:45</a>). See DELAY, B, Note, SPACE, TIME, WHILE. <p/> <A-3,Noun,5610, hora><p/> "an hour," is translated "season" in <a href='B:500 5:35'>Joh 5:35</a>, <a href='B:540 7:8'>2Co 7:8</a>, <a href='B:640 1:15'>Phm 1:15</a>, see HOUR. <p/> <B-1,Adjective,4340, proskairos><p/> "temporary, transient," is rendered "for a season" in <a href='B:650 11:25'>Heb 11:25</a>. See TEMPORAL, TIME, WHILE. <p/> <C-1,Adverb,171, akairos><p/> denotes "out of season, unseasonably" (akin to akairos, "unseasonable," a, negative, and A, No. 1), <a href='B:620 4:2'>2Ti 4:2</a>. <p/> <C-2,Adverb,2122, eukairos><p/> "in season" (eu, "well"), <a href='B:620 4:2'>2Ti 4:2</a>; it occurs also in <a href='B:480 14:11'>Mar 14:11</a>, "conveniently." <p/> Note: For oligon, <a href='B:670 1:6'>1Pe 1:6</a>, AV, "for a season," see WHILE.


topic: Season (Verb)
definition:
<b>Season (Verb)</b> <1,,741, artuo><p/> "to arrange, make ready" (cp. artios, "fitted"), is used of "seasoning," <a href='B:480 9:50'>Mar 9:50</a>, <a href='B:490 14:34'>Luk 14:34</a>, <a href='B:580 4:6'>Col 4:6</a>.


topic: Seat (Noun and Verb)
definition:
<b>Seat (Noun and Verb)</b> <A-1,Noun,2515, kathedra><p/> from kata, "down," and hedra, "a seat," denotes "a seat" (Eng., "cathedral"), "a chair," <a href='B:470 21:12'>Mat 21:12</a>, <a href='B:480 11:15'>Mar 11:15</a>; of teachers, <a href='B:470 23:2'>Mat 23:2</a>. <p/> <A-2,Noun,4410, protokathedria><p/> "the first seat," <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>; see CHIEF, No. 6. Cp. ROOM. <p/> Note: For thronos, sometimes translated "seat" in the AV, see THRONE. <p/> <B-1,Verb,2521, kathemai><p/> "to sit, be seated," is translated "shall ... be seated" in <a href='B:490 22:69'>Luk 22:69</a>, RV; "is seated," <a href='B:580 3:1'>Col 3:1</a>, RV (AV, "shall ... sit" and "sitteth"). See SIT.


topic: Second, Secondarily, Secondly
definition:
<b>Second, Secondarily, Secondly</b> <1,,1208, deuteros><p/> denotes "second in order" with or without the idea of time, e.g., <a href='B:470 22:26'>Mat 22:26</a>, <a href='B:470 22:39'>Mat 22:39</a>, <a href='B:540 1:15'>2Co 1:15</a>, <a href='B:730 2:11'>Rev 2:11</a>; in <a href='B:730 14:8'>Rev 14:8</a>, RV only ("a second angel"); it is used in the neuter, deuteron, adverbially, signifying a "second" time, e.g., <a href='B:500 3:4'>Joh 3:4</a>, <a href='B:500 21:16'>Joh 21:16</a>, <a href='B:510 7:13'>Act 7:13</a>, <a href='B:730 19:3'>Rev 19:3</a>, RV (AV, "again"); <a href='B:720 1:5'>Jud 1:5</a>, "afterward" (RV, marg., "the second time"); used with ek ("of") idiomatically, the preposition signifying "for (the second time)," <a href='B:480 14:72'>Mar 14:72</a>, <a href='B:500 9:24'>Joh 9:24</a> and <a href='B:510 11:9'>Act 11:9</a>, RV (AV, "again"); <a href='B:650 9:28'>Heb 9:28</a>; in <a href='B:530 12:28'>1Co 12:28</a>, AV, "secondarily," RV, "secondly." <p/> Note: In <a href='B:510 13:33'>Act 13:33</a> some mss. have protos, "(in the) first (psalm);" the 1st and 2nd Psalms were originally one, forming a prologue to the whole book; hence the numbering in the Sept. <p/> <2,,1206, deuteraios><p/> an adjective with an adverbial sense (from No. 1), is used in <a href='B:510 28:13'>Act 28:13</a>, RV, "on the second day" (AV, "the next day"), lit., "second day (persons we came)." <p/> Note: In <a href='B:490 6:1'>Luk 6:1</a>, the AV translates those mss. which have deuteroprotos, lit., "second-first," said of a sabbath (see RV marg.).


topic: Secret, Secretly
definition:
<b>Secret, Secretly</b> <A-1,Adjective,2927, kruptos><p/> "secret, hidden" (akin to krupto, "to hide"), Eng., "crypt," "cryptic," etc., is used as an adjective and rendered "secret" in <a href='B:490 8:17'>Luk 8:17</a>, AV (RV, "hid"); in the neuter, with en, "in," as an adverbial phrase, "in secret," with the article, <a href='B:470 6:4'>Mat 6:4</a>, <a href='B:470 6:6'>Mat 6:6</a> (twice in each verse); without the article, <a href='B:500 7:4'>Joh 7:4</a>, <a href='B:500 7:10'>Joh 7:10</a>, <a href='B:500 18:20'>Joh 18:20</a>; in the neuter plural, with the article, "the secrets (of men)," <a href='B:520 2:16'>Rom 2:16</a>; of the heart, <a href='B:530 14:25'>1Co 14:25</a>; in <a href='B:490 11:33'>Luk 11:33</a>, AV, "a secret place" (RV, "cellar"). See CELLAR, HIDDEN, INWARDLY. <p/> <A-2,Adjective,614, apokruphos><p/> (whence "Apocrypha"), "hidden," is translated "kept secret" in <a href='B:480 4:22'>Mar 4:22</a>, AV (RV, "made secret"); "secret" in <a href='B:490 8:17'>Luk 8:17</a>, RV (AV, "hid"). See HIDE, B, No. 2. <p/> <A-3,Adjective,2928, kruphaios><p/> occurs in the best mss. in <a href='B:470 6:18'>Mat 6:18</a> (twice; some have No. 1). <p/> <B-1,Adverb,2931, kruphe><p/> akin to A, No. 1, "secretly, in secret," is used in <a href='B:560 5:12'>Eph 5:12</a>. <p/> <B-2,Adverb,2977, lathra><p/> akin to lanthano, "to escape notice, be hidden," is translated "secretly" in <a href='B:500 11:28'>Joh 11:28</a>. See PRIVILY. <p/> <C-1,Verb,2928, krupto><p/> "to hide," is translated "secretly" in <a href='B:500 19:38'>Joh 19:38</a> [perfect participle, Passive Voice, lit., "(but) having been hidden"], referring to Nicodemus as having been a "secret" disciple of Christ; in <a href='B:470 13:35'>Mat 13:35</a>, AV, it is translated "kept secret" (RV, "hidden"). <p/> Notes: (1) For tameion, translated "secret chambers" in <a href='B:470 24:26'>Mat 24:26</a>, see CHAMBER, No. 1. (2) For the AV rendering of sigao, in <a href='B:520 16:25'>Rom 16:25</a>, "kept secret," see PEACE (hold one's), No. 2, and SILENCE. (3) For "I have learned the secret," see LEARN, No. 4.


topic: Sect
definition:
<b>Sect</b> <1,,139, hairesis><p/> "a choosing," is translated "sect" throughout the Acts, except in <a href='B:510 24:14'>Act 24:14</a>, AV, "heresy" (RV, "sect"); it properly denotes a predilection either for a particular truth, or for a perversion of one, generally with the expectation of personal advantage; hence, a division and the formation of a party or "sect" in contrast to the uniting power of "the truth," held in toto; "a sect" is a division developed and brought to an issue; the order "divisions, heresies" (marg. "parties") in "the works of the flesh" in <a href='B:550 1:5-21'>Gal 1:5-21</a> is suggestive of this. See HERESY.


topic: Secure (Verb)
definition:
<b>Secure (Verb)</b> <1,,4031, perikrates><p/> an adjective, signifies "having full command of" (peri, "around, about," krateo, "to be strong, to rule"); it is used with ginomai, "to become," in <a href='B:510 27:16'>Act 27:16</a>, RV, "to secure (the boat)," AV, "to come by." <p/> Note: In <a href='B:470 28:14'>Mat 28:14</a>, AV, amerimnos, "without anxiety," with poieo, "to make," is translated "we will ... secure (you)," RV, "we will ... rid (you) of care." The Eng. "secure" is derived from the Latin se, "free from," and cura, "care." See CARE.


topic: Security
definition:
<b>Security</b> <1,,2425, hikanos><p/> "sufficient," is used in its neuter form with the article, as a noun, in <a href='B:510 17:9'>Act 17:9</a>, "(when they had taken) security," i.e., satisfaction, lit., "the sufficient." The use of hikanos in this construction is a Latinism in Greek. See Moulton, Proleg., p. 20. Probably the bond given to the authorities by Jason and his friends included an undertaking that Paul would not return to Thessalonica. Any efforts to have the bond cancelled were unsuccessful; hence the reference to the hindrance by Satan (<a href='B:590 2:18'>1Th 2:18</a>). See ABLE, C, No. 2.


topic: Sedition
definition:
<b>Sedition</b> <A-1,Noun,4714, stasis><p/> "a dissension, an insurrection," is translated "sedition" in <a href='B:510 24:5'>Act 24:5</a>, AV (RV, "insurrections"). See DISSENSION, INSURRECTION. <p/> <A-2,Noun,1370, dichostasia><p/> lit., "a standing apart" (dicha, "asunder, apart," stasis, "a standing"), hence "a dissension, division," is translated "seditions" in <a href='B:550 5:20'>Gal 5:20</a>, AV. See DIVISION, No. 2. <p/> <B-1,Verb,387, anastatoo><p/> "to excite, unsettle," or "to stir up to sedition," is so translated in <a href='B:510 21:38'>Act 21:38</a>, RV (AV, "madest an uproar"); in <a href='B:510 17:6'>Act 17:6</a>, "have turned (the world) upside down," i.e., "causing tumults;" in <a href='B:550 5:12'>Gal 5:12</a>, RV, "unsettle" (AV, "trouble"), i.e., by false teaching (here in the continuous present tense, lit., "those who are unsettling you"). The word was supposed not to have been used in profane authors. It has been found, however, in several of the papyri writings. See TURN, UNSETTLE.


topic: Seduce, Seducing
definition:
<b>Seduce, Seducing</b> <A-1,Verb,4105, planao><p/> "to cause to wander, lead astray," is translated "to seduce" in <a href='B:690 2:26'>1Jo 2:26</a>, AV (RV, "lead ... astray"); in <a href='B:730 2:20'>Rev 2:20</a>, "to seduce." See DECEIT, C, No. 6. <p/> <A-2,Verb,635, apoplanao><p/> is translated "seduce" in <a href='B:480 13:22'>Mar 13:22</a> (RV, "lead astray"); see LEAD, No. 13. <p/> <B-1,Adjective,4108, planos><p/> akin to A, lit., "wandering," then, "deceiving," is translated "seducing" in <a href='B:610 4:1'>1Ti 4:1</a>. See DECEIVER, No. 1.


topic: See, Seeing
definition:
<b>See, Seeing</b> <A-1,Verb,991, blepo><p/> "to have sight," is used of bodily vision, e.g., <a href='B:470 11:4'>Mat 11:4</a>; and mental, e.g., <a href='B:470 1:13-14'>Mat 1:13-14</a>; it is said of God the Father in <a href='B:470 6:4'>Mat 6:4</a>, <a href='B:470 6:6'>Mat 6:6</a>, <a href='B:470 6:18'>Mat 6:18</a>; of Christ as "seeing" what the Father doeth, <a href='B:500 5:19'>Joh 5:19</a>. It especially stresses the thought of the person who "sees." For the various uses see BEHOLD, No. 2; see Note below. <p/> <A-2,Verb,3708, horao><p/> with the form eidon, serving for its aorist tense, and opsomai, for its future tense (Middle Voice), denotes "to see," of bodily vision, e.g., <a href='B:500 6:36'>Joh 6:36</a>; and mental, e.g., <a href='B:470 8:4'>Mat 8:4</a>; it is said of Christ as "seeing" the Father, <a href='B:500 6:46'>Joh 6:46</a>, and of what He had "seen" with the Father, <a href='B:500 8:38'>Joh 8:38</a>. It especially indicates the direction of the thought to the object "seen." See BEHOLD, No. 1. <p/> Note: "Horao and blepo both denote the physical act: horao, in general, blepo, the single look; horao gives prominence to the discerning mind, blepo to the particular mood or point. When the physical side recedes, horao denotes perception in general (as resulting principally from vision) ... Blepo, on the other hand, when its physical side recedes, gets a purely outward sense, look (open, incline) towards [as of a situation]" (Schmidt, Grimm-Thayer). <p/> <A-3,Verb,872, aphorao><p/> with apeidon serving as the aorist tense, "to look away from one thing so as to see another" (apo, "from," and No. 2), as in <a href='B:650 12:2'>Heb 12:2</a>, simply means "to see" in <a href='B:570 2:23'>Phi 2:23</a>. <p/> <A-4,Verb,2529, kathorao><p/> lit., "to look down" (kata, and No.2), denotes "to discern clearly," <a href='B:520 1:20'>Rom 1:20</a>, "are clearly seen." In the Sept., <a href='B:40 24:2'>Num 24:2</a>, <a href='B:220 10:4'>Job 10:4</a>, <a href='B:220 39:26'>Job 39:26</a>. <p/> <A-5,Verb,1227, diablepo><p/> "to see clearly" (dia, "through," and No. 1), is used in <a href='B:470 7:5'>Mat 7:5</a>, <a href='B:490 6:42'>Luk 6:42</a>; in <a href='B:480 8:25'>Mar 8:25</a>, RV, "he looked steadfastly" (No. 6 is used in the next clause; No. 1 in <a href='B:480 8:24'>Mar 8:24</a>, and No. 2 in the last part). <p/> <A-6,Verb,1689, emblepo><p/> "to look at" (en, "in," and No. 1), used of earnestly looking, is translated "saw" in <a href='B:480 8:25'>Mar 8:25</a> (last part); "could (not) see" in <a href='B:510 22:11'>Act 22:11</a>. See BEHOLD, No. 3. <p/> <A-7,Verb,308, anablepo><p/> "to look up," is translated "see," of the blind, in <a href='B:490 7:22'>Luk 7:22</a>, AV (RV, "receive their sight"). See SIGHT. <p/> <A-8,Verb,2300, theaomai><p/> "to view attentively, to see with admiration, desire, or regard," stresses more especially the action of the person beholding, as with No. 1, in contrast to No. 2; it is used in <a href='B:470 11:7'>Mat 11:7</a> (RV, "to behold"), while idein, the infinitive of eidon (see under No. 2), is used in the questions in the next two verses; in <a href='B:470 11:7'>Mat 11:7</a> the interest in the onlooker is stressed, in <a href='B:470 1:11-9'>Mat 1:11-9</a>, the attention is especially directed to the object "seen." The verb is translated "to see" in the AV and RV of <a href='B:470 6:1'>Mat 6:1</a>, <a href='B:480 16:11'>Mar 16:11</a>, <a href='B:480 16:14'>Mar 16:14</a>, <a href='B:500 6:5'>Joh 6:5</a>, <a href='B:510 8:18'>Act 8:18</a> (in some mss.); <a href='B:510 21:27'>Act 21:27</a>, <a href='B:520 15:24'>Rom 15:24</a>; elsewhere, for the AV, "to see," the RV uses the verb "to behold" bringing out its force more suitably, See BEHOLD, No. 8. <p/> <A-9,Verb,2334, theoreo><p/> denotes "to be a spectator of," indicating the careful perusal of details in the object; it points especially, as in No. 1, to the action of the person beholding, e.g., <a href='B:470 28:1'>Mat 28:1</a>; the RV frequently renders it by "to behold," for the AV, "to see," e.g., <a href='B:500 14:17'>Joh 14:17</a>, <a href='B:500 14:19'>Joh 14:19</a>, <a href='B:500 16:10'>Joh 16:10</a>, <a href='B:500 1:16-17'>Joh 1:16-17</a>, <a href='B:500 16:19'>Joh 16:19</a>. The difference between this verb and Nos. 1 and 2 is brought out in <a href='B:500 1:20-6'>Joh 1:20-6</a>, <a href='B:500 20:8'>Joh 20:8</a>; in <a href='B:500 20:5'>Joh 20:5</a> blepo is used of John's sight of the linen cloths in the tomb, without his entering in; he "saw" at a glance the Lord was not there; in <a href='B:500 20:6'>Joh 20:6</a> the closer contemplation by Peter is expressed in the verb theoreo. but in <a href='B:500 20:8'>Joh 20:8</a> the grasping by John of the significance of the undisturbed cloths is denoted by eidon (see No. 2, and see WRAP). <p/> <A-10,Verb,3467, muopazo><p/> "to be short-sighted" (muo, "to shut," ops, "the eye;" cp. Eng., "myopy," "myopic:" the root mu signifies a sound made with closed lips, e.g., in the words "mutter," "mute"), occurs in <a href='B:680 1:9'>2Pe 1:9</a>, RV, "seeing only what is near" (AV, "and cannot see afar off"); this does not contradict the preceding word "blind," it qualifies it; he of whom it is true is blind in that he cannot discern spiritual things, he is near-sighted in that he is occupied in regarding worldly affairs. <p/> <A-11,Verb,5316, phaino><p/> "to cause to appear," and in the Passive Voice, "to appear, be manifest," is rendered "(that) they may be seen" in <a href='B:470 6:5'>Mat 6:5</a>; "it was (never so) seen," <a href='B:470 9:33'>Mat 9:33</a>. See APPEAR. <p/> Notes: (1) For ide and idou, regularly rendered "behold" in the RV, see BEHOLD, No. 4. (2) For optano, in <a href='B:510 1:3'>Act 1:3</a>, AV, "being seen," see APPEAR, A, No. 7. (3) For historeo, in <a href='B:550 1:18'>Gal 1:18</a>, AV, "to see," see VISIT. (4) For proorao, and proeidon, "to see before," see FORESEE. (5) For "make ... see" see ENLIGHTEN. <p/> <B-1,Noun,990, blemma><p/> primarily, "a look, a glance" (akin to A, No. 1), denotes "sight," <a href='B:680 2:8'>2Pe 2:8</a>, rendered "seeing;" some interpret it as meaning "look;" Moulton and Milligan illustrate it thus from the papyri; it seems difficult, however to take the next word "hearing" (in the similar construction) in this way.


topic: Seed
definition:
<b>Seed</b> <1,,4690, sperma><p/> akin to speiro, "to sow" (Eng., "sperm," "spermatic," etc.), has the following usages, (a) agricultural and botanical, e.g., <a href='B:470 13:24'>Mat 13:24</a>, <a href='B:470 13:27'>Mat 13:27</a>, <a href='B:470 13:32'>Mat 13:32</a> (for the AV of <a href='B:470 1:13-23'>Mat 1:13-23</a>, see sow, as in the RV); <a href='B:530 15:38'>1Co 15:38</a>, <a href='B:540 9:10'>2Co 9:10</a>; (b) physiological, <a href='B:650 11:11'>Heb 11:11</a>; (c) metaphorical and by metonymy and for "offspring, posterity," (1) of natural offspring e.g., <a href='B:470 1:22-25'>Mat 1:22-25</a>, RV, "seed" (AV, "issue"); <a href='B:500 7:42'>Joh 7:42</a>, <a href='B:500 8:33'>Joh 8:33</a>, <a href='B:500 8:37'>Joh 8:37</a>, <a href='B:510 3:25'>Act 3:25</a>, <a href='B:520 1:3'>Rom 1:3</a>, <a href='B:520 4:13'>Rom 4:13</a>, <a href='B:520 4:16'>Rom 4:16</a>, <a href='B:520 4:18'>Rom 4:18</a>, <a href='B:520 9:7'>Rom 9:7</a> (twice), <a href='B:520 9:8'>Rom 9:8</a>, <a href='B:520 9:29'>Rom 9:29</a>, <a href='B:520 11:1'>Rom 11:1</a>, <a href='B:540 11:22'>2Co 11:22</a>, <a href='B:650 2:16'>Heb 2:16</a>, <a href='B:650 11:18'>Heb 11:18</a>, <a href='B:730 12:17'>Rev 12:17</a>, <a href='B:550 3:16'>Gal 3:16</a>, <a href='B:550 3:19'>Gal 3:19</a>, <a href='B:550 3:29'>Gal 3:29</a>; in the 16th verse, "He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ," quoted from the Sept. of <a href='B:10 13:15'>Gen 13:15</a>, <a href='B:10 1:17-8'>Gen 1:17-8</a>, there is especial stress on the word "seed," as referring to an individual (here, Christ) in fulfillment of the promises to Abraham, a unique use of the singular. While the plural form "seeds," neither in Hebrew nor in Greek, would have been natural any more than in English (it is not so used in Scripture of human offspring; its plural occurrence is in <a href='B:90 8:15'>1Sa 8:15</a>, of crops), yet if the Divine intention had been to refer to Abraham's natural descendants, another word could have been chosen in the plural, such as "children;" all such words were, however, set aside, "seed" being selected as one that could be used in the singular, with the purpose of showing that the "seed" was Messiah. Some of the rabbis had even regarded "seed," e.g., in <a href='B:10 4:25'>Gen 4:25</a>, <a href='B:290 53:10'>Isa 53:10</a>, as referring to the Coming One. Descendants were given to Abraham by other than natural means, so that through him Messiah might come, and the point of the Apostle's argument is that since the fulfillment of the promises of God is secured alone by Christ, they only who are "in Christ" can receive them; (2) of spiritual offspring, <a href='B:520 4:16'>Rom 4:16</a>, <a href='B:520 4:18'>Rom 4:18</a>, <a href='B:520 9:8'>Rom 9:8</a>; here "the children of the promise are reckoned for a seed" points, firstly, to Isaac's birth as being not according to the ordinary course of nature but by Divine promise, and, secondly, by analogy, to the fact that all believers are children of God by spiritual birth; <a href='B:550 3:29'>Gal 3:29</a>. <p/> As to <a href='B:690 3:9'>1Jo 3:9</a>, "his seed abideth in him," it is possible to understand this as meaning that children of God (His "seed") abide in Him, and do not go on doing (practicing) sin (the verb "to commit" does not represent the original in this passage). Alternatively, the "seed" signifies the principle of spiritual life as imparted to the believer, which abides in him without possibility of removal or extinction; the child of God remains eternally related to Christ, he who lives in sin has never become so related, he has not the principle of life in him. This meaning suits the context and the general tenor of the Epistle. <p/> <2,,4703, sporos><p/> akin to No. 1, properly "a sowing," denotes "seed sown," (a) natural, <a href='B:480 1:4-27'>Mar 1:4-27</a>, <a href='B:490 8:5'>Luk 8:5</a>, <a href='B:490 8:11'>Luk 8:11</a> (the natural being figuratively applied to the Word of God); <a href='B:540 9:10'>2Co 9:10</a> (1st part); (b) metaphorically of material help to the needy, <a href='B:540 9:10'>2Co 9:10</a> (2nd part), RV, "(your) seed for sowing" (AV, "seed sown"). <p/> <3,,4701, spora><p/> akin to No. 1, and like No. 2, "a sowing, seedtime," denotes "seed sown," <a href='B:670 1:23'>1Pe 1:23</a>, of human offspring. In the Sept. <a href='B:120 19:29'>2Ki 19:29</a>.


topic: Seek
definition:
<b>Seek</b> <1,,2212, zeteo><p/> signifies (a) "to seek, to seek for," e.g., <a href='B:470 1:7-8'>Mat 1:7-8</a>, <a href='B:470 13:45'>Mat 13:45</a>, <a href='B:490 24:5'>Luk 24:5</a>, <a href='B:500 6:24'>Joh 6:24</a>; of plotting against a person's life, <a href='B:470 2:20'>Mat 2:20</a>, <a href='B:510 21:31'>Act 21:31</a>, <a href='B:520 11:3'>Rom 11:3</a>; metaphorically, to "seek" by thinking, to "seek" how to do something, or what to obtain, e.g., <a href='B:480 11:18'>Mar 11:18</a>, <a href='B:490 12:29'>Luk 12:29</a>; to "seek" to ascertain a meaning, <a href='B:500 16:19'>Joh 16:19</a>, "do ye inquire;" to "seek" God, <a href='B:510 17:27'>Act 17:27</a>, RV; <a href='B:520 10:20'>Rom 10:20</a>; (b) "to seek or strive affter, endeavor, to desire," e.g., <a href='B:470 1:12-47'>Mat 1:12-47</a>, RV, "seeking" (AV, "desiring"); <a href='B:490 9:9'>Luk 9:9</a>, RV, "sought" (AV, "desired"); <a href='B:500 7:19'>Joh 7:19</a>, RV, "seek ye" (AV, "go ye about"); so <a href='B:500 7:20'>Joh 7:20</a>, <a href='B:520 10:3'>Rom 10:3</a>, RV, "seeking" (AV, "going about"); of "seeking" the kingdom of God and His righteousness, in the sense of coveting earnestly, striving after, <a href='B:470 6:33'>Mat 6:33</a>; "the things that are above," <a href='B:580 3:1'>Col 3:1</a>; peace, <a href='B:670 3:11'>1Pe 3:11</a>; (c) "to require or demand," e.g., <a href='B:480 8:12'>Mar 8:12</a>, <a href='B:490 11:29'>Luk 11:29</a> (some mss. have No. 4); <a href='B:530 4:2'>1Co 4:2</a>, "it is required;" <a href='B:540 13:3'>2Co 13:3</a>, "ye seek." See ABOUT, B, Note, DESIRE, B, Note (2) ENDEAVOR, GO, Note (2) (a), INQUIRE, REQUIRE. <p/> <2,,327, anazeteo><p/> "to seek carefully" (ana, "up," used intensively, and No. 1), is used of searching for human beings, difficulty in the effort being implied <a href='B:490 1:2-45'>Luk 1:2-45</a> (some mss. have No. 1 in the latter verse); <a href='B:510 11:25'>Act 11:25</a>; numerous illustrations of this particular meaning in the papyri are given by Moulton and Milligan. In the Sept., <a href='B:220 3:4'>Job 3:4</a>, <a href='B:220 10:6'>Job 10:6</a>. <p/> <3,,1567, ekzeteo><p/> signifies (a) "to seek out (ek) or after, to search for;" e.g., God, <a href='B:520 3:11'>Rom 3:11</a>; the Lord, <a href='B:510 15:17'>Act 15:17</a>; in <a href='B:650 11:6'>Heb 11:6</a>, RV, "seek after" (AV, "diligently seek"); <a href='B:650 12:17'>Heb 12:17</a>, RV, "sought diligently" (AV, "sought carefully"); <a href='B:670 1:10'>1Pe 1:10</a>, RV, "sought" (AV, "have inquired"), followed by exeraunao, "to search diligently;" (b) "to require or demand," <a href='B:490 1:11-51'>Luk 1:11-51</a>. See INQUIRE, Note (3), REQUIRE. <p/> <4,,1934, epizeteo><p/> "to seek after" (directive, epi, "towards") is always rendered in the RV, by some form of the verb "to seek," <a href='B:510 13:7'>Act 13:7</a>, "sought" (AV, "desired"); <a href='B:510 19:39'>Act 19:39</a>, "seek" (AV, "inquire"); <a href='B:570 4:17'>Phi 4:17</a>, "seek for" (AV, "desire"), twice; elsewhere, <a href='B:470 6:32'>Mat 6:32</a>, <a href='B:470 12:39'>Mat 12:39</a>, <a href='B:470 16:4'>Mat 16:4</a>, <a href='B:480 8:12'>Mar 8:12</a> (in some texts); <a href='B:490 12:30'>Luk 12:30</a>, <a href='B:510 12:19'>Act 12:19</a>, <a href='B:520 11:7'>Rom 11:7</a>, <a href='B:650 11:14'>Heb 11:14</a>, <a href='B:650 13:14'>Heb 13:14</a>. See DESIRE, INQUIRE. <p/> <5,,3713, orego><p/> "to reach out, or after," used in the Middle Voice is translated "seeketh" in <a href='B:610 3:1'>1Ti 3:1</a>, RV, of "seeking overseership" (AV, "desireth"). See DESIRE, No. 5. <p/> Note: For the RV renderings of zeloo, in <a href='B:550 1:4-18'>Gal 1:4-18</a>, "they zealously seek," "ye may seek," "to be zealously sought," see AFFECT, Note, and ZEALOUS.


topic: Seem
definition:
<b>Seem</b> <1,,1380, dokeo><p/> denotes (a) "to be of opinion" (akin to doxa, "opinion"), e.g., <a href='B:490 8:18'>Luk 8:18</a>, RV, "thinketh" (AV, "seemeth"); so <a href='B:530 3:18'>1Co 3:18</a>; to think, suppose, <a href='B:660 1:26'>Jam 1:26</a>, RV, "thinketh himself" (AV, "seem"); see SUPPOSE, THINK; (b) "to seem, to be reputed," e.g., <a href='B:510 17:18'>Act 17:18</a>, <a href='B:530 11:16'>1Co 11:16</a>, <a href='B:530 12:22'>1Co 12:22</a>, <a href='B:540 10:9'>2Co 10:9</a>, <a href='B:650 4:1'>Heb 4:1</a>, <a href='B:650 12:11'>Heb 12:11</a>; for <a href='B:550 2:2'>Gal 2:2</a>, <a href='B:550 2:6'>Gal 2:6</a>, <a href='B:550 2:9'>Gal 2:9</a>, see REPUTE; (c) impersonally (1) to think (see THINK), (2) to "seem" good, <a href='B:490 1:3'>Luk 1:3</a>, <a href='B:510 15:22'>Act 15:22</a>, RV, "it seemed good" (AV, "it pleased"); <a href='B:510 15:25'>Act 15:25</a>, <a href='B:510 15:28'>Act 15:28</a> (<a href='B:510 15:34'>Act 15:34</a> in some mss.); in <a href='B:650 12:10'>Heb 12:10</a>, the neuter of the present participle is used with the article, lit., "the (thing) seeming good," RV, "(as) seemed good," AV, "after (their own) pleasure." See ACCOUNT, No. 1. <p/> Notes: In <a href='B:470 11:26'>Mat 11:26</a>, <a href='B:490 10:21'>Luk 10:21</a>, eudokia, "good pleasure, satisfaction" (eu, "well," and dokeo), is used with ginomai, "to become," and translated "it seemed good," AV (RV, "it was well-pleasing"). (2) In <a href='B:490 24:11'>Luk 24:11</a>, AV, phaino, "to appear" (Passive Voice), is translated "seemed" (RV, "appeared").


topic: Seemly, RV
definition:
<b>Seemly, RV</b> * For SEEMLY, RV, see COMELY, B, and Note (2) <p/> Note: In <a href='B:670 2:12'>1Pe 2:12</a>, RV, kalos, "good, fair," is rendered "seemly."


topic: Seize
definition:
<b>Seize</b> <1,,4815, sullambano><p/> lit., "to take together" (sun, "with," lambano, "to take or lay hold of"), chiefly signifies "to seize as a prisoner;" in the following the RV substitutes the more suitable and forceful verb, "to seize," for AV, "to take:" <a href='B:470 26:55'>Mat 26:55</a>, <a href='B:480 14:48'>Mar 14:48</a>, <a href='B:490 22:54'>Luk 22:54</a>, <a href='B:500 18:12'>Joh 18:12</a>, <a href='B:510 12:3'>Act 12:3</a>, <a href='B:510 23:27'>Act 23:27</a>, <a href='B:510 26:21'>Act 26:21</a>; in <a href='B:510 1:16'>Act 1:16</a>, RV and AV, "took." See CATCH, No. 8, CONCEIVE, HELP. <p/> <2,,4884, sunarpazo><p/> is translated "seized" in the RV of <a href='B:490 8:29'>Luk 8:29</a>, <a href='B:510 6:12'>Act 6:12</a>, <a href='B:510 19:29'>Act 19:29</a>; see CATCH, No. 7. <p/> Note: In <a href='B:470 21:38'>Mat 21:38</a>, the best texts have echo, "to have" ("to take," RV); some have katecho, "to lay hold of" (AV, "seize on").


topic: Self, Selves
definition:
<b>Self, Selves</b> <1,,844, automatos><p/> "of oneself" (Eng., "automatic," "automaton," etc.), is used in <a href='B:480 4:28'>Mar 4:28</a>, <a href='B:510 12:10'>Act 12:10</a>. See ACCORD, B, No. 2. <p/> <2,,846, autos><p/> "he," also means "self," in the reflexive pronouns "myself, thyself, himself," etc. (see, e.g., HE), expressing distinction, exclusion, etc.; it is usually emphatic in the nominative case, e.g., <a href='B:490 6:42'>Luk 6:42</a>, <a href='B:490 11:4'>Luk 11:4</a>, <a href='B:500 18:28'>Joh 18:28</a>, <a href='B:520 8:16'>Rom 8:16</a>, RV, "Himself." <p/> Note: In <a href='B:500 16:27'>Joh 16:27</a>, "the Father Himself (autos)," Field (Notes on the Translation of the NT) remarks that autos stands for automatos.


topic: Self-control (without)
definition:
<b>Self-control (without)</b> <1,,193, akrates><p/> "powerless" (a, negative, kratos, "strength"), is rendered "without self-control," in <a href='B:620 3:3'>2Ti 3:3</a>, RV; see INCONTINENT.


topic: Self-willed
definition:
<b>Self-willed</b> <1,,829, authades><p/> "self-pleasing" (autos, "self," hedomai, "to please"), denotes one who, dominated by self-interest, and inconsiderate of others, arrogantly asserts his own will, "self-willed," <a href='B:630 1:7'>Tit 1:7</a>, <a href='B:680 2:10'>2Pe 2:10</a> (the opposite of epieikes, "gentle," e.g., <a href='B:610 3:3'>1Ti 3:3</a>), "one so far overvaluing any determination at which he has himself once arrived that he will not be removed from it" (Trench, who compares and contrasts philautos, "loving self, selfish;" Syn. xciii). In the Sept., <a href='B:10 49:3'>Gen 49:3</a>, <a href='B:10 49:7'>Gen 49:7</a>, <a href='B:240 21:24'>Pro 21:24</a>.


topic: Selfsame
definition:
<b>Selfsame</b> * Notes: (1) In <a href='B:540 5:5'>2Co 5:5</a>, AV, auto touto, "this thing itself," "this very thing," RV, is rendered "the selfsame;" in <a href='B:540 7:11'>2Co 7:11</a>, RV and AV, "this selfsame thing." (2) In <a href='B:470 8:13'>Mat 8:13</a>, AV, ekeinos, with the article, "that," RV, is rendered "that selfsame." (3) In <a href='B:530 12:11'>1Co 12:11</a>, AV, the article with autos, "the same," RV, is rendered "the selfsame."


topic: Sell
definition:
<b>Sell</b> <1,,4453, poleo><p/> "to exchange or barter, to sell," is used in the latter sense in the NT, six times in Matthew, three in Mark, six in Luke; in John only in connection with the cleansing of the Temple by the Lord, <a href='B:500 2:14'>Joh 2:14</a>, <a href='B:500 2:16'>Joh 2:16</a>; in Acts only in connection with the disposing of property for distribution among the community of believers, <a href='B:510 4:34'>Act 4:34</a>, <a href='B:510 4:37'>Act 4:37</a>, <a href='B:510 5:1'>Act 5:1</a>; elsewhere, <a href='B:530 10:25'>1Co 10:25</a>, <a href='B:730 13:17'>Rev 13:17</a>. <p/> <2,,4097, piprasko><p/> from an earlier form, perao, "to carry across the sea for the purpose of selling or to export," is used (a) literally, <a href='B:470 13:46'>Mat 13:46</a>, <a href='B:470 18:25'>Mat 18:25</a>, <a href='B:470 26:9'>Mat 26:9</a>, <a href='B:480 14:5'>Mar 14:5</a>, <a href='B:500 12:5'>Joh 12:5</a>, <a href='B:510 2:45'>Act 2:45</a>, <a href='B:510 4:34'>Act 4:34</a>, <a href='B:510 5:4'>Act 5:4</a>; (b) metaphorically, <a href='B:520 7:14'>Rom 7:14</a>, "sold under sin," i.e., as fully under the domination of sin as a slave is under his master; the statement evinces an utter dissatisfaction with such a condition; it expresses, not the condemnation of the unregenerate state, but the evil of bondage to a corrupt nature, involving the futility of making use of the Law as a means of deliverance. <p/> <3,,591, apodidomi><p/> "to give up or back," also means, in the Middle Voice, "to give up of one's own will;" hence, "to sell;" it is so used in Peter's question to Sapphira as to "selling" the land, <a href='B:510 5:8'>Act 5:8</a>; of the act of Joseph's brothers, <a href='B:510 7:9'>Act 7:9</a>; of Esau's act in "selling" his birthright, <a href='B:650 12:16'>Heb 12:16</a>. <p/> Note: In <a href='B:660 4:13'>Jam 4:13</a>, AV, emporeuomai, "to trade" (RV), is rendered "buy and sell."


topic: Senate
definition:
<b>Senate</b> <1,,1087, gerousia><p/> "a council of elders" (from geron, "an old man," a term which early assumed a political sense among the Greeks, the notion of age being merged in that of dignity), is used in <a href='B:510 5:21'>Act 5:21</a>, apparently epexegetically of the preceding word sunedrion, "council," the Sanhedrin.


topic: Send
definition:
<b>Send</b> <1,,649, apostello><p/> lit., "to send forth" (apo, "from"), akin to apostolos, "an apostle," denotes (a) "to send on service, or with a commission." (1) of persons; Christ, sent by the Father, <a href='B:470 10:40'>Mat 10:40</a>, <a href='B:470 15:24'>Mat 15:24</a>, <a href='B:470 21:37'>Mat 21:37</a>, <a href='B:480 9:37'>Mar 9:37</a>, <a href='B:480 12:6'>Mar 12:6</a>, <a href='B:490 4:18'>Luk 4:18</a>, <a href='B:490 4:43'>Luk 4:43</a>, <a href='B:490 9:48'>Luk 9:48</a>, <a href='B:490 10:16'>Luk 10:16</a>, <a href='B:500 3:17'>Joh 3:17</a>, <a href='B:500 5:36'>Joh 5:36</a>, <a href='B:500 5:38'>Joh 5:38</a>, <a href='B:500 6:29'>Joh 6:29</a>, <a href='B:500 6:57'>Joh 6:57</a>, <a href='B:500 7:29'>Joh 7:29</a>, <a href='B:500 8:42'>Joh 8:42</a>, <a href='B:500 10:36'>Joh 10:36</a>, <a href='B:500 11:42'>Joh 11:42</a>, <a href='B:500 17:3'>Joh 17:3</a>, <a href='B:500 17:8'>Joh 17:8</a>, <a href='B:500 17:18'>Joh 17:18</a> (1st part), <a href='B:500 17:21'>Joh 17:21</a>, <a href='B:500 17:23'>Joh 17:23</a>, <a href='B:500 17:25'>Joh 17:25</a>, <a href='B:500 20:21'>Joh 20:21</a>, <a href='B:510 3:20'>Act 3:20</a> (future); <a href='B:510 3:26'>Act 3:26</a>, <a href='B:690 1:4-10'>1Jo 1:4-10</a>, <a href='B:690 4:14'>1Jo 4:14</a>; the Holy Spirit, <a href='B:490 24:49'>Luk 24:49</a> (in some texts; see No. 3); <a href='B:670 1:12'>1Pe 1:12</a>, <a href='B:730 5:6'>Rev 5:6</a>; Moses, <a href='B:510 7:35'>Act 7:35</a>; John the Baptist, <a href='B:500 1:6'>Joh 1:6</a>, <a href='B:500 3:28'>Joh 3:28</a>; disciples and apostles, e.g., <a href='B:470 10:16'>Mat 10:16</a>, <a href='B:480 11:1'>Mar 11:1</a>, <a href='B:490 22:8'>Luk 22:8</a>, <a href='B:500 4:38'>Joh 4:38</a>, <a href='B:500 17:18'>Joh 17:18</a> (2nd part); <a href='B:510 26:17'>Act 26:17</a>; servants, e.g., <a href='B:470 21:34'>Mat 21:34</a>, <a href='B:490 20:10'>Luk 20:10</a>; officers and officials, <a href='B:480 6:27'>Mar 6:27</a>, <a href='B:500 7:32'>Joh 7:32</a>, <a href='B:510 16:35'>Act 16:35</a>; messengers, e.g., <a href='B:510 10:8'>Act 10:8</a>, <a href='B:510 10:17'>Act 10:17</a>, <a href='B:510 10:20'>Act 10:20</a>, <a href='B:510 15:27'>Act 15:27</a>; evangelists, <a href='B:520 10:15'>Rom 10:15</a>; angels, e.g., <a href='B:470 24:31'>Mat 24:31</a>, <a href='B:480 13:27'>Mar 13:27</a>, <a href='B:490 1:19'>Luk 1:19</a>, <a href='B:490 1:26'>Luk 1:26</a>, <a href='B:650 1:14'>Heb 1:14</a>, <a href='B:730 1:1'>Rev 1:1</a>, <a href='B:730 22:6'>Rev 22:6</a>; demons, <a href='B:480 5:10'>Mar 5:10</a>; (2) of things, e.g., <a href='B:470 21:3'>Mat 21:3</a>, <a href='B:480 4:29'>Mar 4:29</a>, RV, marg., "sendth forth," text, "putteth forth" (AV, "... in"); <a href='B:510 10:36'>Act 10:36</a>, <a href='B:510 11:30'>Act 11:30</a>, <a href='B:510 28:28'>Act 28:28</a>; (b) "to send away, dismiss," e.g., <a href='B:480 8:26'>Mar 8:26</a>, <a href='B:480 12:3'>Mar 12:3</a>, <a href='B:490 4:18'>Luk 4:18</a>, "to set (at liberty)." See Note below, No. 2. <p/> <2,,3992, pempo><p/> "to send," is used (a) of persons: Christ, by the Father, <a href='B:490 20:13'>Luk 20:13</a>, <a href='B:500 4:34'>Joh 4:34</a>, <a href='B:500 1:5-24'>Joh 1:5-24</a>, <a href='B:500 5:30'>Joh 5:30</a>, <a href='B:500 5:37'>Joh 5:37</a>, <a href='B:500 1:6-40'>Joh 1:6-40</a>, <a href='B:500 6:44'>Joh 6:44</a>, <a href='B:500 7:16'>Joh 7:16</a>, <a href='B:500 7:18'>Joh 7:18</a>, <a href='B:500 7:28'>Joh 7:28</a>, <a href='B:500 7:33'>Joh 7:33</a>, <a href='B:500 8:16'>Joh 8:16</a>, <a href='B:500 8:18'>Joh 8:18</a>, <a href='B:500 8:26'>Joh 8:26</a>, <a href='B:500 8:29'>Joh 8:29</a>, <a href='B:500 9:4'>Joh 9:4</a>, <a href='B:500 1:12-45'>Joh 1:12-45</a>, <a href='B:500 12:49'>Joh 12:49</a>, <a href='B:500 13:20'>Joh 13:20</a> (2nd part); <a href='B:500 14:24'>Joh 14:24</a>, <a href='B:500 15:21'>Joh 15:21</a>, <a href='B:500 16:5'>Joh 16:5</a>, <a href='B:520 8:3'>Rom 8:3</a>; the Holy Spirit, <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>; Elijah, <a href='B:490 4:26'>Luk 4:26</a>; John the Baptist, <a href='B:500 1:33'>Joh 1:33</a>; disciples and apostles, e.g., <a href='B:470 11:2'>Mat 11:2</a>, <a href='B:500 20:21'>Joh 20:21</a>; servants, e.g., <a href='B:490 1:20-12'>Luk 1:20-12</a>; officials, <a href='B:470 14:10'>Mat 14:10</a>; messengers, e.g., <a href='B:510 10:5'>Act 10:5</a>, <a href='B:510 1:10-33'>Act 1:10-33</a>, <a href='B:510 15:22'>Act 15:22</a>, <a href='B:510 15:25'>Act 15:25</a>, <a href='B:540 9:3'>2Co 9:3</a>, <a href='B:560 6:22'>Eph 6:22</a>, <a href='B:570 2:19'>Phi 2:19</a>, <a href='B:570 2:23'>Phi 2:23</a>, <a href='B:570 2:25'>Phi 2:25</a>, <a href='B:590 3:2'>1Th 3:2</a>, <a href='B:590 3:5'>1Th 3:5</a>, <a href='B:630 3:12'>Tit 3:12</a>; a prisoner, <a href='B:510 25:25'>Act 25:25</a>, <a href='B:510 25:27'>Act 25:27</a>; potentates, by God, <a href='B:670 2:14'>1Pe 2:14</a>; an angel, <a href='B:730 22:16'>Rev 22:16</a>; demons, <a href='B:480 5:12'>Mar 5:12</a>; (b) of things, <a href='B:510 11:29'>Act 11:29</a>, <a href='B:570 4:16'>Phi 4:16</a>, <a href='B:600 2:11'>2Th 2:11</a>, <a href='B:730 1:11'>Rev 1:11</a>, <a href='B:730 11:10'>Rev 11:10</a>, <a href='B:730 14:15'>Rev 14:15</a>, <a href='B:730 14:18'>Rev 14:18</a>, RV, "send forth" (AV, "thrust in"). <p/> Notes: (1) Pempo is a more general term than apostello; apostello usually "suggests official or authoritative sending" (Thayer). A comparison of the usages mentioned above shows how nearly (in some cases practically quite) interchangeably they are used, and yet on close consideration the distinction just mentioned is discernible; in the Gospel of John, cp. pempo in <a href='B:500 1:5-24'>Joh 1:5-24</a>, <a href='B:500 5:30'>Joh 5:30</a>, <a href='B:500 5:37'>Joh 5:37</a>, apostello in <a href='B:500 5:33'>Joh 5:33</a>, <a href='B:500 5:36'>Joh 5:36</a>, <a href='B:500 5:38'>Joh 5:38</a>; pempo in <a href='B:500 1:6-39'>Joh 1:6-39</a>, <a href='B:500 6:44'>Joh 6:44</a>, apostello in <a href='B:500 6:29'>Joh 6:29</a>, <a href='B:500 6:57'>Joh 6:57</a>; the two are not used simply for the sake of variety of expression. Pempo is not used in the Lord's prayer in ch. 17, whereas apostello is used six times. <p/> (2) The "sending" of the Son by the Father was from the glory which He had with the Father into the world, by way of the Incarnation, not a "sending" out into the world after His birth, as if denoting His mission among and His manifestation to the people. "Hofmann, in support of his view that Jesus is called the Son of God only in virtue of His being born of man, vainly urges that the simple accusative after apostello also denotes what the Person is or becomes by being sent. What he states is true but only when the name of the object spoken of is chosen to correspond with the purposed mission, as e.g., in <a href='B:480 1:2'>Mar 1:2</a>, <a href='B:490 14:32'>Luk 14:32</a>, <a href='B:490 19:14'>Luk 19:14</a>. We can no more say, "God sent Jesus that He should be His Son' than we can render 'he sent his servants,' <a href='B:470 21:34'>Mat 21:34</a>, in this manner. That the Sonship of Christ is anterior to His mission to the world ... is clear from <a href='B:500 16:28'>Joh 16:28</a>; cp. especially also the double accusative in <a href='B:690 4:14'>1Jo 4:14</a>, 'the Father sent the Son the Savior of the world.' The expression that Jesus is sent by God denotes the mission which He has to fulfill and the authority which backs Him" (Cremer, Lexicon of NT Greek). <p/> <3,,1821, exapostello><p/> denotes (a) "to send forth:" of the Son by God the Father, <a href='B:550 4:4'>Gal 4:4</a>; of the Holy Spirit, <a href='B:550 4:6'>Gal 4:6</a>, <a href='B:490 24:49'>Luk 24:49</a> in the best texts (some have No. 1); an angel, <a href='B:510 12:11'>Act 12:11</a>; the ancestors of Israel, <a href='B:510 7:12'>Act 7:12</a>; Paul to the Gentiles, <a href='B:510 22:21'>Act 22:21</a>; of the word of salvation, <a href='B:510 13:26'>Act 13:26</a> (some mss. have No. 1); (b) "to send away," <a href='B:490 1:53'>Luk 1:53</a>, <a href='B:490 1:20-11'>Luk 1:20-11</a>, <a href='B:510 9:30'>Act 9:30</a>, <a href='B:510 11:22'>Act 11:22</a>, <a href='B:510 17:14'>Act 17:14</a>. <p/> <4,,375, anapempo><p/> denotes (a) "to send up" (ana, "up," and No. 2), to a higher authority, <a href='B:490 23:7'>Luk 23:7</a>, <a href='B:490 23:15'>Luk 23:15</a>, <a href='B:510 25:21'>Act 25:21</a> (in the best texts; some have No. 2); this meaning is confirmed by examples from the papyri (Moulton and Milligan), by Deissmann (Bible Studies, p. 229); see also Field, Notes on the Trans. of the NT; (b) "to send back," <a href='B:490 23:11'>Luk 23:11</a>, <a href='B:640 1:12'>Phm 1:12</a>. <p/> <5,,1599, ekpempo><p/> denotes "to send forth" (ek, "out of"), <a href='B:510 13:4'>Act 13:4</a>, "being sent forth;" <a href='B:510 17:10'>Act 17:10</a>, "sent away." <p/> <6,,906, ballo><p/> "to cast, throw," is translated "to send (peace)" in <a href='B:470 10:34'>Mat 10:34</a> (twice), (RV, marg., "cast"). See CAST. <p/> <7,,1544, ekballo><p/> "to cast out," or "send out," is translated "sent out" in <a href='B:480 1:43'>Mar 1:43</a>, RV (AV, "sent away"), and in AV and RV in <a href='B:660 2:25'>Jam 2:25</a>. See CAST, No. 5. <p/> <8,,630, apoluo><p/> "to set free, to let go," is translated "to send away" in <a href='B:470 14:15'>Mat 14:15</a>, <a href='B:470 1:14-23'>Mat 1:14-23</a>, <a href='B:480 6:36'>Mar 6:36</a>, <a href='B:480 6:45'>Mar 6:45</a>, <a href='B:480 8:3'>Mar 8:3</a>, <a href='B:480 8:9'>Mar 8:9</a>, <a href='B:490 8:38'>Luk 8:38</a>, <a href='B:510 13:3'>Act 13:3</a>, where the "sending" is not that of commissioning, but of letting go, intimating that they would gladly have retained them (contrast ekpempo, the act of commissioning by the Holy Spirit in <a href='B:510 13:4'>Act 13:4</a>). <p/> <9,,3343, metapempo><p/> "to send after or for, fetch" (meta, "after"), is used only in the Acts; in the Middle Voice, translated "to send for" in <a href='B:510 10:22'>Act 10:22</a>, <a href='B:510 10:29'>Act 10:29</a> (2nd part: Passive Voice in the 1st part); <a href='B:510 20:1'>Act 20:1</a>, RV only (some texts have proskaleo); <a href='B:510 24:24'>Act 24:24</a>, <a href='B:510 24:26'>Act 24:26</a>, <a href='B:510 25:3'>Act 25:3</a>; in <a href='B:510 10:5'>Act 10:5</a>, <a href='B:510 11:13'>Act 11:13</a>, RV, "fetch." See FETCH. <p/> <10,,1032, bruo><p/> "to be full to bursting," was used of the earth in producing vegetation, of plants in putting forth buds; in <a href='B:660 3:11'>Jam 3:11</a> it is said of springs gushing with water, "(doth the fountain) send forth ...?" <p/> <11,,4882, sunapostello><p/> "to send along with," is used in <a href='B:540 12:18'>2Co 12:18</a>. In the Sept., <a href='B:20 33:2'>Exo 33:2</a>, <a href='B:20 33:12'>Exo 33:12</a>. <p/> <12,,4842, sunpempo><p/> "to send along with," is used in <a href='B:540 8:18'>2Co 8:18</a>, <a href='B:540 8:22'>2Co 8:22</a>. <p/> Notes: (1) In <a href='B:470 13:36'>Mat 13:36</a>, AV, aphiemi, "to leave," is translated "He sent ... away" (RV, "He left"); so in <a href='B:480 4:36'>Mar 4:36</a>, AV, "they had sent away," RV, "leaving." (2) In <a href='B:480 6:46'>Mar 6:46</a>, apotassomai, "to take leave of" (RV) is translated "He had sent ... away." (3) In <a href='B:500 13:16'>Joh 13:16</a> apostolos is rendered "one (AV, he) that is sent," RV marg., "an apostle." (4) Paristemi is rendered "send" in <a href='B:470 26:53'>Mat 26:53</a>, RV.


topic: Senses
definition:
<b>Senses</b> <1,,145, aistheterion><p/> "sense, the faculty of perception, the organ of sense" (akin to aisthanomai, "to perceive"), is used in <a href='B:650 5:14'>Heb 5:14</a>, "senses," the capacities for spiritual apprehension. In the Sept., <a href='B:300 4:19'>Jer 4:19</a>, "(I am pained ... in the) sensitive powers (of my heart)."


topic: Sentence
definition:
<b>Sentence</b> <A-1,Noun,2917, krima><p/> "a judgment," a decision passed on the faults of others, is used especially of God's judgment upon men, and translated "sentence" in <a href='B:680 2:3'>2Pe 2:3</a>, RV (AV, "judgment"). See JUDGMENT, No. 2. <p/> <A-2,Noun,2613, katadike><p/> "a judicial sentence, condemnation," is translated "sentence" in <a href='B:510 25:15'>Act 25:15</a>, RV (AV, "judgment"); some mss. have dike. <p/> <A-3,Noun,610, apokrima><p/> is translated "sentence" in <a href='B:540 1:9'>2Co 1:9</a>, AV (RV, "answer"). See ANSWER, No. 2. <p/> <B-1,Verb,2919, krino><p/> "to judge, to adjudge," is translated "(my) sentence is" in <a href='B:510 15:19'>Act 15:19</a>, AV, RV, "(my) judgment is," lit., "I (ego, emphatic) judge," introducing the substance or draft of a resolution. See JUDGE, B, No. 1. <p/> <B-2,Verb,1948, epikrino><p/> "to give sentence," is used in <a href='B:490 23:24'>Luk 23:24</a>.


topic: Separate
definition:
<b>Separate</b> <A-1,Verb,873, aphorizo><p/> "to mark off by bounds" (apo, "from," horizo, "to determine;" horos, "a limit"), "to separate," is used of "(a) the Divine action in setting men apart for the work of the gospel, <a href='B:520 1:1'>Rom 1:1</a>, <a href='B:550 1:15'>Gal 1:15</a>; (b) the Divine judgment upon men, <a href='B:470 13:49'>Mat 13:49</a>, <a href='B:470 25:32'>Mat 25:32</a>; (c) the separation of Christians from unbelievers, <a href='B:510 19:9'>Act 19:9</a>, <a href='B:540 6:17'>2Co 6:17</a>; (d) the separation of believers by unbelievers, <a href='B:490 6:22'>Luk 6:22</a>; (e) the withdrawal of Christians from their brethren, <a href='B:550 2:12'>Gal 2:12</a>. In (c) is described what the Christian must do, in (d) what he must be prepared to suffer, and in (e) what he must avoid."* [* From Notes on Galatians, by Hogg and Vine, p. 83.] <p/> <A-2,Verb,5563, chorizo><p/> "to put asunder, separate," is translated "to separate" in <a href='B:520 8:35'>Rom 8:35</a>, <a href='B:520 8:39'>Rom 8:39</a>; in the Middle Voice, "to separate oneself, depart" (see DEPART); in the Passive Voice in <a href='B:650 7:26'>Heb 7:26</a>, RV, "separated" (AV, "separate"), the verb here relates to the resurrection of Christ, not, as AV indicates, to the fact of His holiness in the days of His flesh; the list is progressive in this respect that the first three qualities apply to His sinlessness, the next to His resurrection, the last to His ascension. See PUT, No. 14. <p/> <A-3,Verb,592, apodiorizo><p/> "to mark off" (apo, "from," dia, "asunder," horizo, "to limit"), hence denotes metaphorically to make "separations," <a href='B:720 1:19'>Jud 1:19</a>, RV (AV, "separate themselves"), of persons who make divisions (in contrast with <a href='B:720 1:20'>Jud 1:20</a>); there is no pronoun in the original representing "themselves." <p/> <B-1,Preposition,5565, choris><p/> "apart from, without" (cp. aneu, "without," a rarer word than this), is translated "separate from" in <a href='B:560 2:12'>Eph 2:12</a> (AV, "without"). See APART, BESIDE, WITHOUT.


topic: Sepulchre
definition:
<b>Sepulchre</b> <1,,5028, taphos><p/> akin to thapto, "to bury," originally "a burial," then, "a place for burial, a tomb," occurs in <a href='B:470 23:27'>Mat 23:27</a>, <a href='B:470 23:29'>Mat 23:29</a>, RV (AV, "tombs"); <a href='B:470 27:61'>Mat 27:61</a>, <a href='B:470 27:64'>Mat 27:64</a>, <a href='B:470 27:66'>Mat 27:66</a>, <a href='B:470 28:1'>Mat 28:1</a>; metaphorically, <a href='B:520 3:13'>Rom 3:13</a>. <p/> <2,,3418 &amp; 3419,mnema &amp; mnemeion> see GRAVE.


topic: Sergeant (-s)
definition:
<b>Sergeant (-s)</b> <1,,4465, rhabdouchos><p/> "a rod bearer" (rhabdos, "a rod," echo, "to hold"), one who carries a staff of office, was, firstly, an umpire or judge, later, a Roman lictor, <a href='B:510 16:35'>Act 16:35</a>, <a href='B:510 16:38'>Act 16:38</a>. The duty of these officials was to attend Roman magistrates to execute their orders, especially administering punishment by scourging or beheading; they carried as their sign of office the fasces (whence "Fascist"), a bundle of rods with an axe inserted. At Philippi they acted under the strategoi or pretors (see MAGISTRATE, No. 1.)


topic: Serpent
definition:
<b>Serpent</b> <1,,3789, ophis><p/> the characteristics of the "serpent" as alluded to in Scripture are mostly evil (though <a href='B:470 10:16'>Mat 10:16</a> refers to its caution in avoiding danger); its treachery, <a href='B:10 49:17'>Gen 49:17</a>, <a href='B:540 11:3'>2Co 11:3</a>; its venom, <a href='B:230 58:4'>Psa 58:4</a>, <a href='B:530 10:9'>1Co 10:9</a>, <a href='B:730 9:19'>Rev 9:19</a>; its skulking, <a href='B:220 26:13'>Job 26:13</a>; its murderous proclivities, e.g., <a href='B:230 58:4'>Psa 58:4</a>, <a href='B:240 23:32'>Pro 23:32</a>, <a href='B:250 10:8'>Ecc 10:8</a>, <a href='B:250 10:11'>Ecc 10:11</a>, <a href='B:370 5:19'>Amo 5:19</a>, <a href='B:480 16:18'>Mar 16:18</a>, <a href='B:490 10:19'>Luk 10:19</a>; the Lord used the word metaphorically of the scribes and Pharisees, <a href='B:470 23:33'>Mat 23:33</a> (cp. echidna, "viper," in <a href='B:470 3:7'>Mat 3:7</a>, <a href='B:470 12:34'>Mat 12:34</a>). The general aspects of its evil character are intimated in the Lord's rhetorical question in <a href='B:470 7:10'>Mat 7:10</a>, <a href='B:490 11:11'>Luk 11:11</a>. Its characteristics are concentrated in the archadversary of God and man, the Devil, metaphorically described as the serpent, <a href='B:540 11:3'>2Co 11:3</a>, <a href='B:730 12:9'>Rev 12:9</a>, <a href='B:730 1:12-15'>Rev 1:12-15</a>, <a href='B:730 20:2'>Rev 20:2</a>. The brazen "serpent" lifted up by Moses was symbolical of the means of salvation provided by God, in Christ and His vicarious death under the Divine judgment upon sin, <a href='B:500 3:14'>Joh 3:14</a>. While the living "serpent" symbolizes sin in its origin, hatefulness, and deadly effect, the brazen "serpent" symbolized the bearing away of the curse and the judgement of sin; the metal was itself figurative of the righteousness of God's judgment. <p/> <2,,2062, herpeton><p/> "a creeping thing" (from herpo, "to creep"), "a reptile," is rendered "serpents" in <a href='B:660 3:7'>Jam 3:7</a>, AV (RV, "creeping things," as elsewhere). See CREEP, B.


topic: Servant
definition:
<b>Servant</b> <A-1,Noun,1401, doulos><p/> an adjective, signifying "in bondage," <a href='B:520 6:19'>Rom 6:19</a> (neuter plural, agreeing with mele, "members"), is used as a noun, and as the most common and general word for "servant," frequently indicating subjection without the idea of bondage; it is used (a) of natural conditions, e.g., <a href='B:470 8:9'>Mat 8:9</a>, <a href='B:530 1:7-22'>1Co 1:7-22</a> (1st part); <a href='B:560 6:5'>Eph 6:5</a>, <a href='B:580 4:1'>Col 4:1</a>, <a href='B:610 6:1'>1Ti 6:1</a>; frequently in the four Gospels; (b) metaphorically of spiritual, moral and ethical conditions: "servants" (1) of God, e.g., <a href='B:510 16:17'>Act 16:17</a>, <a href='B:630 1:1'>Tit 1:1</a>, <a href='B:670 2:16'>1Pe 2:16</a>, <a href='B:730 7:3'>Rev 7:3</a>, <a href='B:730 15:3'>Rev 15:3</a>; the perfect example being Christ Himself, <a href='B:570 2:7'>Phi 2:7</a>; (2) of Christ, e.g., <a href='B:520 1:1'>Rom 1:1</a>, <a href='B:530 7:22'>1Co 7:22</a> (2nd part); <a href='B:550 1:10'>Gal 1:10</a>, <a href='B:560 6:6'>Eph 6:6</a>, <a href='B:570 1:1'>Phi 1:1</a>, <a href='B:580 4:12'>Col 4:12</a>, <a href='B:660 1:1'>Jam 1:1</a>, <a href='B:680 1:1'>2Pe 1:1</a>, <a href='B:720 1:1'>Jud 1:1</a>; (3) of sin, <a href='B:500 8:34'>Joh 8:34</a> (RV, "bondservants"); <a href='B:520 6:17'>Rom 6:17</a>, <a href='B:520 6:20'>Rom 6:20</a>; (4) of corruption, <a href='B:680 2:19'>2Pe 2:19</a> (RV, "bondservants"); cp. the verb douloo (see B). See BONDMAN. <p/> <A-2,Noun,1249, diakonos><p/> for which see DEACON and Note there on synonymous words, is translated "servant" or "servants" in <a href='B:470 22:13'>Mat 22:13</a> (RV marg., "ministers"); <a href='B:470 23:11'>Mat 23:11</a> (RV marg., ditto); <a href='B:480 9:35'>Mar 9:35</a>, AV (RV, "minister"); <a href='B:500 2:5'>Joh 2:5</a>, <a href='B:500 2:9'>Joh 2:9</a>, <a href='B:500 12:26'>Joh 12:26</a>, <a href='B:520 16:1'>Rom 16:1</a>. <p/> <A-3,Noun,3816, pais><p/> for which see CHILD, No. 4, also denotes "an attendant;" it is translated "servant" (a) of natural conditions, in <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>, <a href='B:470 14:2'>Mat 14:2</a>, <a href='B:490 7:7'>Luk 7:7</a> ("menservants" in <a href='B:490 12:45'>Luk 12:45</a>); <a href='B:490 15:26'>Luk 15:26</a>; (b) of spiritual relation to God, (1) of Israel, <a href='B:490 1:54'>Luk 1:54</a>; (2) of David, <a href='B:490 1:69'>Luk 1:69</a>, <a href='B:510 4:25'>Act 4:25</a>; (3) of Christ, so declared by God the Father, <a href='B:470 12:18'>Mat 12:18</a>; spoken of in prayer, <a href='B:510 4:27'>Act 4:27</a>, <a href='B:510 4:30'>Act 4:30</a>, RV (AV, "child"); the argument advanced by Dalman for the rendering "Child" in these passages, is not sufficiently valid as against the RV, "Servant" in Acts 4, and the AV and RV in Matt. 12 (cp., e.g., the use of pais in the Sept. of <a href='B:10 41:38'>Gen 41:38</a>, <a href='B:300 36:24'>Jer 36:24</a>). The Matt. 12 passage by direct quotation, and the Acts 4 passages by implication, refer to the ideal "Servant of Jehovah" (Sept., pais Kuriou), of <a href='B:290 42:1'>Isa 42:1</a> and following passages, thus identifying the Servant with the Lord Jesus; for the same identification, cp. <a href='B:510 8:35'>Act 8:35</a>. <p/> <A-4,Noun,3610, oiketes><p/> "a house servant" (oikeo, "to dwell," oikos, "a house"), is translated "servant" in <a href='B:490 16:13'>Luk 16:13</a> (RV marg., "household servant"); so <a href='B:520 14:4'>Rom 14:4</a>, <a href='B:670 2:18'>1Pe 2:18</a>; in <a href='B:510 10:7'>Act 10:7</a>, AV and RV, "household servants." <p/> <A-5,Noun,5257, huperetes><p/> for which see MINISTER, No. 3, and OFFICER, is translated "servants" in the AV of <a href='B:470 26:58'>Mat 26:58</a>, <a href='B:480 14:65'>Mar 14:65</a> (RV, "officers"); in <a href='B:500 18:36'>Joh 18:36</a>, AV and RV (RV, marg., "officers"). <p/> <A-6,Noun,2324, therapon><p/> akin to therapeuo, "to serve, to heal, an attendant, servant," is a term of dignity and freedom, used of Moses in <a href='B:650 3:5'>Heb 3:5</a>. <p/> <A-7,Noun,4889, sundoulos><p/> "a fellow servant," is used (a) of natural conditions, <a href='B:470 1:18-29'>Mat 1:18-29</a>, <a href='B:470 18:31'>Mat 18:31</a>, <a href='B:470 18:33'>Mat 18:33</a>, <a href='B:470 24:49'>Mat 24:49</a>; (b) of "servants" of the same Divine Lord, <a href='B:580 1:7'>Col 1:7</a>, <a href='B:580 4:7'>Col 4:7</a>, <a href='B:730 6:11'>Rev 6:11</a>; of angels, <a href='B:730 19:10'>Rev 19:10</a>, <a href='B:730 22:9'>Rev 22:9</a>. <p/> Note: For misthios and misthotos, see HIRED SERVANT. <p/> <B-1,Verb,1402, douloo><p/> "to enslave, to bring into bondage" (akin to A, No. 1), e.g., <a href='B:530 9:19'>1Co 9:19</a>, RV, "I brought (myself) under bondage (to all)," AV, "I made myself servant," denotes in the Passive Voice, "to be brought into bondage, to become a slave or servant," rendered "ye became servants (of righteousness)" in <a href='B:520 6:18'>Rom 6:18</a>; "being ... become servants (to God)," <a href='B:520 6:22'>Rom 6:22</a>. See BONDAGE, B, No. 2.


topic: Serve
definition:
<b>Serve</b> <1,,1247, diakoneo><p/> "to minister" (akin to diakonos, No. 2, above), "to render any kind of service," is translated "to serve," e.g., in <a href='B:490 10:40'>Luk 10:40</a>, <a href='B:490 12:37'>Luk 12:37</a>, <a href='B:490 17:8'>Luk 17:8</a>, <a href='B:490 1:22-27'>Luk 1:22-27</a> (twice); see MINISTER, B, No. 1. <p/> <2,,1398, douleuo><p/> "to serve as a doulos" (No. 1, above), is used (a) of serving God (and the impossibility of serving mammon also), <a href='B:470 6:24'>Mat 6:24</a> and <a href='B:490 16:13'>Luk 16:13</a>, <a href='B:520 7:6'>Rom 7:6</a>; in the gospel, <a href='B:570 2:22'>Phi 2:22</a>; (b) Christ, <a href='B:510 20:19'>Act 20:19</a>, <a href='B:520 12:11'>Rom 12:11</a>, <a href='B:520 14:18'>Rom 14:18</a>, <a href='B:520 16:18'>Rom 16:18</a>, <a href='B:560 6:7'>Eph 6:7</a>, <a href='B:580 3:24'>Col 3:24</a>; (c) the law of God, <a href='B:520 7:25'>Rom 7:25</a>; (d) one another, <a href='B:550 5:13'>Gal 5:13</a>, RV, "be servants to" (AV, "serve"); (e) a father, <a href='B:490 15:29'>Luk 15:29</a> (with a suggestion of acting as a slave); (f) earthly masters, <a href='B:470 6:24'>Mat 6:24</a>, <a href='B:490 16:13'>Luk 16:13</a>, <a href='B:610 6:2'>1Ti 6:2</a>, RV, "serve;" (g) the younger by the elder, <a href='B:520 9:12'>Rom 9:12</a>; (h) of being in bondage to a nation, <a href='B:510 7:7'>Act 7:7</a>, <a href='B:550 4:25'>Gal 4:25</a>, to the Romans, actually, though also spiritually to Judaizers; (i) to idols, <a href='B:550 4:8'>Gal 4:8</a>, RV, "were in bondage" (AV, "did service"); (j) to "the weak and beggarly rudiments," <a href='B:550 4:9'>Gal 4:9</a> (RV), "to be in bondage" (aorist tense in the best texts, suggesting "to enter into bondage"), i.e., to the religion of the Gentiles ("rudiments" being used in <a href='B:550 4:3'>Gal 4:3</a> of the religion of the Jews); (k) sin, <a href='B:520 6:6'>Rom 6:6</a>, RV, "be in bondage" (AV, "serve"); (1) "divers lusts and pleasures," <a href='B:630 3:3'>Tit 3:3</a>; (m) negatively, to any man - a proud and thoughtless denial by the Jews, <a href='B:500 8:33'>Joh 8:33</a>. <p/> <3,,3000, latreuo><p/> primarily "to work for hire" (akin to latris, "a hired servant"), signifies (1) to worship, (2) to "serve;" in the latter sense it is used of service (a) to God, <a href='B:470 4:10'>Mat 4:10</a>, <a href='B:490 1:74'>Luk 1:74</a> ("without fear"); <a href='B:490 4:8'>Luk 4:8</a>, <a href='B:510 7:7'>Act 7:7</a>, <a href='B:510 24:14'>Act 24:14</a>, RV, "serve" (AV, "worship"); <a href='B:510 26:7'>Act 26:7</a>, <a href='B:510 27:23'>Act 27:23</a>, <a href='B:520 1:9'>Rom 1:9</a> ("with my spirit"); <a href='B:620 1:3'>2Ti 1:3</a>, <a href='B:650 9:14'>Heb 9:14</a>, <a href='B:650 12:28'>Heb 12:28</a>, AV, "we may serve," RV, "we may offer service;" <a href='B:730 7:15'>Rev 7:15</a>; (b) to God and Christ ("the Lamb"), <a href='B:730 22:3'>Rev 22:3</a>; (c) in the tabernacle, <a href='B:650 8:5'>Heb 8:5</a>, RV; <a href='B:650 13:10'>Heb 13:10</a>; (d) to "the host of heaven," <a href='B:510 7:42'>Act 7:42</a>, RV, "to serve" (AV, "to worship"); (e) to "the creature," instead of the Creator, <a href='B:520 1:25'>Rom 1:25</a>, of idolatry: see WORSHIP. <p/> Note: In <a href='B:490 2:37'>Luk 2:37</a> the RV has "worshiping," for AV, "served;" in <a href='B:650 9:9'>Heb 9:9</a>, "the worshiper," for AV, "that did the service." <p/> <4,,5256, hupereteo><p/> for which see MINISTER. B, No. 3, is translated "to serve" in <a href='B:510 13:36'>Act 13:36</a>; there is a contrast intimated between the service of David, lasting for only a generation, and the eternal character of Christ's ministry as the One who not having seen corruption was raised from the dead.


topic: Service, Serving
definition:
<b>Service, Serving</b> <1,,1248, diakonia><p/> is rendered "service" in <a href='B:520 15:31'>Rom 15:31</a>, AV; "serving" in <a href='B:490 10:40'>Luk 10:40</a>. See MINISTRY, A, No. 1. <p/> <2,,3009, leitourgia><p/> is rendered "service" in <a href='B:540 9:12'>2Co 9:12</a>, <a href='B:570 2:17'>Phi 2:17</a>, <a href='B:570 2:30'>Phi 2:30</a>. See MINISTRY, A, No. 2. <p/> <3,,2999, latreia><p/> akin to latreuo (see No. 3, above), primarily "hired service," is used (a) of the "service" of God in connection with the tabernacle, <a href='B:520 9:4'>Rom 9:4</a>, <a href='B:650 9:1'>Heb 9:1</a>, "Divine service;" <a href='B:650 9:6'>Heb 9:6</a>, plural, RV, "services" (AV, "service," and, in italics, "of God"); (b) of the intelligent "service" of believers in presenting their bodies to God, a living sacrifice, <a href='B:520 12:1'>Rom 12:1</a>, RV marg., "worship;" (c) of imagined "service" to God by persecutors of Christ's followers, <a href='B:500 16:2'>Joh 16:2</a>. <p/> Note: For "soldier on service," <a href='B:620 2:3'>2Ti 2:3</a>, RV, see SOLDIER, B.


topic: Set
definition:
<b>Set</b> <A-1,Verb,2476, histemi><p/> "to cause to stand," is translated "to set" in <a href='B:470 4:5'>Mat 4:5</a> (aorist tense in the best texts; some have the present, as in AV); <a href='B:470 18:2'>Mat 18:2</a>, <a href='B:470 25:33'>Mat 25:33</a>, <a href='B:480 9:36'>Mar 9:36</a>, <a href='B:490 4:9'>Luk 4:9</a>, <a href='B:490 9:47'>Luk 9:47</a>, <a href='B:500 8:3'>Joh 8:3</a>, <a href='B:510 4:7'>Act 4:7</a>, <a href='B:510 5:27'>Act 5:27</a>, <a href='B:510 6:6'>Act 6:6</a>; in <a href='B:510 6:13'>Act 6:13</a>, "set up;" <a href='B:510 22:30'>Act 22:30</a>; in <a href='B:720 1:24'>Jud 1:24</a>, RV, "to set" (AV, "to present"). See ABIDE, No. 10. <p/> <A-2,Verb,2525, kathistemi><p/> lit., "to set down" (kata, "down," and No. 1), "to appoint, constitute," is translated "to set" in <a href='B:470 24:45'>Mat 24:45</a>, <a href='B:470 24:47'>Mat 24:47</a>, <a href='B:470 25:21'>Mat 25:21</a>, <a href='B:470 25:23'>Mat 25:23</a>, RV (AV, "made"); so <a href='B:490 12:42'>Luk 12:42</a>, <a href='B:490 12:44'>Luk 12:44</a>; it is found in some mss. in <a href='B:650 2:7'>Heb 2:7</a>, and translated "set over" (AV), See APPOINT, No. 2. <p/> <A-3,Verb,5087, tithemi><p/> "to put, to place," is translated "to set" in <a href='B:510 1:7'>Act 1:7</a>, of times and seasons (AV, "put"); <a href='B:510 13:47'>Act 13:47</a>, <a href='B:730 10:2'>Rev 10:2</a>; "setteth on" (of wine) in <a href='B:500 2:10'>Joh 2:10</a>, RV (AV, "doth set forth"); in the AV of <a href='B:480 4:21'>Mar 4:21</a> (2nd part) and in <a href='B:490 8:16'>Luk 8:16</a> it is rendered "set" (RV, "put"), of a lamp (some texts have No. 6 in both). In <a href='B:480 4:30'>Mar 4:30</a> it is used of "setting" forth by parable the teaching concerning the kingdom of God, RV, "shall we set (it) forth" (AV, "compare"). See APPOINT, No. 3. <p/> <A-4,Verb,3908, paratithemi><p/> "to place beside" (para, "beside," and No. 3), "to set forth," of a parable, <a href='B:470 13:24'>Mat 13:24</a>, RV (AV, "put forth"); "to set before," of food, <a href='B:480 6:41'>Mar 6:41</a>, <a href='B:480 8:6'>Mar 8:6</a> (twice), <a href='B:480 8:7'>Mar 8:7</a>, <a href='B:490 9:16'>Luk 9:16</a>, <a href='B:490 10:8'>Luk 10:8</a>, <a href='B:490 11:6'>Luk 11:6</a>, <a href='B:510 16:34'>Act 16:34</a>, <a href='B:530 10:27'>1Co 10:27</a>. See ALLEGE, No. 1, PUT, No. 3. <p/> <A-5,Verb,4060, peritithemi><p/> "to place or put around" (peri, "around," and No. 3), is translated "to set about" (of a hedge) in <a href='B:480 12:1'>Mar 12:1</a>. See BESTOW, No. 5, PUT. <p/> <A-6,Verb,2007, epitithemi><p/> "to put, set or lay upon," is used of the placing over the head of Christ on the cross "His accusation," <a href='B:470 27:37'>Mat 27:37</a>, "set up;" of attacking a person, <a href='B:510 18:10'>Act 18:10</a>, "shall set on." See AD.D No. 1. <p/> <A-7,Verb,4388, protithemi><p/> "to set before" (pro, "before," and No. 3), is used in the Middle Voice, translated "set forth," of Christ, in <a href='B:520 3:25'>Rom 3:25</a> (RV marg., "purposed"). See PURPOSE, B, No. 3. <p/> <A-8,Verb,1325, didomi><p/> "to give," is translated "I have set before" in <a href='B:730 3:8'>Rev 3:8</a> (RV marg., "given"). See GIVE. <p/> <A-9,Verb,2523, kathizo><p/> used transitively, signifies "to cause to sit down, set, appoint," translated "to set" in <a href='B:510 2:30'>Act 2:30</a>, RV (AV, incorrectly, "to set"); in <a href='B:530 6:4'>1Co 6:4</a>, of appointing, i.e., obtaining the services of, judges in lawcourts; in <a href='B:560 1:20'>Eph 1:20</a>, RV, "made (Him) to sit" (AV, "set"). <p/> Note: In <a href='B:650 8:1'>Heb 8:1</a>, kathizo is used intransitively, RV, "sat down" (AV, "is set"); so in <a href='B:650 12:2'>Heb 12:2</a>, RV, "hath sat down" (AV, "is set down"); <a href='B:730 3:21'>Rev 3:21</a>, RV, "I ... sat down" (AV, "am set down"). So epikathizo in <a href='B:470 21:7'>Mat 21:7</a> (last part), RV, "He sat" [some mss. have the plural in a transitive sense, AV, "they set (Him)]" See SIT, No. 8. <p/> <A-10,Verb,5021, tasso><p/> "to arrange, assign, order," is translated "set (under authority)" in <a href='B:490 7:8'>Luk 7:8</a>. In <a href='B:530 16:15'>1Co 16:15</a>, RV, "have set (themselves)," AV, "addicted." See APPOINT, No. 5. <p/> <A-11,Verb,392, anatassomai><p/> "to arrange in order, draw up in order" (ana, "up," and the Middle Voice of No. 10), occurs in <a href='B:490 1:1'>Luk 1:1</a>, AV, "to set forth in order," RV, "to draw up." See DRAW, No. 9. <p/> <A-12,Verb,1416, duno><p/> "to sink into," is used of the "setting" of the sun, <a href='B:480 1:32'>Mar 1:32</a>, "did set;" <a href='B:490 4:40'>Luk 4:40</a>, "was setting." The sun, moon and stars were conceived of as sinking into the sea when they set. <p/> <A-13,Verb,4862, sunallasso><p/> 236), "to reconcile" (sun, "together," allasso, "to change or exchange"), is translated "he ... would have set (them at one, lit., 'into peace') again" in <a href='B:510 7:26'>Act 7:26</a> (the imperfect tense being conative, expressing an attempt); some mss. have sunelauno, "to drive together, force together." <p/> <A-14,Verb,2605, katangello><p/> "to declare, proclaim," is translated "set forth" in <a href='B:510 16:21'>Act 16:21</a>, RV (AV, "teach"); "set I forth" in <a href='B:510 17:23'>Act 17:23</a>, RV (AV, "declare I"). See DECLARE, No. 4. <p/> <A-15,Verb,1758, enecho><p/> "to hold in," has a secondary significance of "setting oneself against a person," "being urgent against," <a href='B:480 6:19'>Mar 6:19</a>, <a href='B:490 11:53'>Luk 11:53</a> (RV, marg.). See ENTANGLE, No. 3, QUARREL, URGE. <p/> <A-16,Verb,4311, propempo><p/> lit., "to send forward" (pro, "forward," pempo, "to send"), is translated "set forward" in <a href='B:630 3:13'>Tit 3:13</a>, RV (AV, "bring") and in <a href='B:710 1:6'>3Jo 1:6</a>, RV (AV, "bring forward"), of practical assistance to servants of God in their journeys. See ACCOMPANY, No. 4. <p/> <A-17,Verb,584, apodeiknumi><p/> "to show forth, declare," is translated "set forth" in <a href='B:530 4:9'>1Co 4:9</a>, here, a technical term, used for exhibiting gladiators in an arena, "last of all" referring to the grand finale, to make the most thrilling sport for the spectators (cp. <a href='B:530 15:32'>1Co 15:32</a>); prophets and others had preceded the apostles in the spectacle; in <a href='B:600 2:4'>2Th 2:4</a> it is used of the man of sin, who will "set (himself) forth (as God)," AV, "showing." Elsewhere <a href='B:510 2:22'>Act 2:22</a>, <a href='B:510 25:7'>Act 25:7</a>. See APPROVE, PROVE. The word is frequently used in the papyri of the proclamation of the accession of a king or the appointment of an official. Cp. apodeixis, "demonstration," <a href='B:530 2:4'>1Co 2:4</a>. <p/> <A-18,Verb,1913, epibibazo><p/> "to place upon," is used of causing persons to mount animals for riding, <a href='B:490 10:34'>Luk 10:34</a>, <a href='B:490 19:35'>Luk 19:35</a>, <a href='B:510 23:24'>Act 23:24</a>. <p/> <A-19,Verb,4741, sterizo><p/> "to fix, establish," is rendered "He steadfastly set (His face)" in <a href='B:490 9:51'>Luk 9:51</a>. See ESTABLISH, No. 1. <p/> <A-20,Verb,461, anorthoo><p/> "to set straight, set up" (ana, "up," orthos, "straight"), is used in <a href='B:510 15:16'>Act 15:16</a> in God's promise to "set" up the fallen tabernacle (skene, "tent") of David. The word is used in the papyri of rearing buildings again. See LIFT, No. 6, STRAIGHT. <p/> <A-21,Verb,2749, keimai><p/> "to lie, to be laid" (used as the Passive Voice of tithemi, No. 3), is translated "to be set," e.g., in <a href='B:470 5:14'>Mat 5:14</a> (of a city); <a href='B:490 2:34'>Luk 2:34</a> (of Christ); <a href='B:500 2:6'>Joh 2:6</a> (of waterpots); <a href='B:500 19:29'>Joh 19:29</a> (of vessel of vinegar); <a href='B:570 1:16'>Phi 1:16</a>, RV (<a href='B:570 1:17'>Phi 1:17</a>, AV) (of the Apostle Paul); <a href='B:730 4:2'>Rev 4:2</a> (of the throne in heaven). See APPOINT, LAY, LIE. <p/> <A-22,Verb,345, anakeimai><p/> "to be laid up" (ana "up"), "to recline at a meal," is so used in <a href='B:500 6:11'>Joh 6:11</a>, "(to them) that were set down." See LEAN, LIE, Note (1) SIT, No. 3. <p/> <A-23,Verb,4295, prokeimai><p/> signifies (a) "to be set before" (pro, "before," and No. 21), and is so rendered in <a href='B:650 6:18'>Heb 6:18</a> of the hope of the believer; <a href='B:650 12:1'>Heb 12:1</a>, of the Christian race; <a href='B:650 12:2'>Heb 12:2</a>, of the joy "set" before Christ in the days of His flesh and at His death; (b) "to be set forth," said of Sodom and Gomorrah, in <a href='B:720 1:7'>Jud 1:7</a>. It is used elsewhere in <a href='B:540 8:12'>2Co 8:12</a>, for which see FIRST, D, Note (2). <p/> <A-24,Verb,4270, prographo><p/> "to write before," is translated "were set forth (unto this condemnation)" in <a href='B:720 1:4'>Jud 1:4</a>, RV (AV, "ordained"); the evil teachers were "designated of old for this judgment" (cp. <a href='B:680 2:3'>2Pe 2:3</a>). For the meaning of this verb in <a href='B:550 3:1'>Gal 3:1</a>, RV, "openly set forth," see OPENLY, No. 2, Note. See WRITE. <p/> <B-1,Adjective,5002, taktos><p/> an adjective (from tasso, A, No. 10), "ordered, fixed, set," is said of an appointed day, in <a href='B:510 12:21'>Act 12:21</a>. In the Sept., <a href='B:220 12:5'>Job 12:5</a>. <p/> Notes: (1) For "to set at liberty" (apoluo and apostello), see LIBERTY. (2) In <a href='B:510 21:2'>Act 21:2</a>, AV, anago, "to set sail" (RV), is translated "set forth;" see LAUNCH. (3) In <a href='B:490 22:55'>Luk 22:55</a>, AV, sunkathizo, "to sit down together" (RV), is translated "were set down together." See SIT, No. 10. (4) For <a href='B:510 7:5'>Act 7:5</a>, "to set his foot on," see FOOT, A, No. 1, Note. (5) In <a href='B:510 13:9'>Act 13:9</a>, AV, atenizo, "to look fixedly, gaze," is rendered "set his eyes on" (RV, "fastened his eyes on"). See FASTEN, No. 1. (6) In <a href='B:470 27:19'>Mat 27:19</a>, AV, kathemai, "to sit," is rendered "he was set down" (RV, "he was sitting"). See SIT, No. 1. (7) In <a href='B:500 13:12'>Joh 13:12</a>, (AV, anapipto, "to recline at table," is translated "was set down" (RV, "sat down;" marg., "reclined"). See RECLINE. (8) In <a href='B:470 27:66'>Mat 27:66</a> there is no word in the Greek representing the AV "setting;" the RV has "the guard being with them," lit., "with (meta) the guard." (9) The verb is combined with other words, e.g., AFFECTION, FIRE, MIND, NOUGHT, ORDER, SEAL, UPROAR, VARIANCE.


topic: Setter forth
definition:
<b>Setter forth</b> <1,,2604, katangeleus><p/> "a proclaimer, herald" (akin to katangello, "to proclaim"), is used in <a href='B:510 17:18'>Act 17:18</a>, "a setter forth (of strange gods)." It is found in inscriptions in connection with proclamations made in public places.


topic: Settle
definition:
<b>Settle</b> <1,,5087, tithemi><p/> "to put, place," is translated "settle (it therefore in your hearts)" in <a href='B:490 21:14'>Luk 21:14</a>, Active Voice in the best texts (some have the Middle), the aorist tense signifying complete decision, i.e., "resolve" (not "consider"); cp. <a href='B:510 5:4'>Act 5:4</a>, "to conceive in the heart," and contrast <a href='B:490 1:66'>Luk 1:66</a>, "to lay up" (both have aorist tense, Middle Voice). See APPOINT, No. 3. <p/> Notes: (1) In <a href='B:670 5:10'>1Pe 5:10</a>, some texts have themelioo, "to lay a foundation," used metaphorically, and translated "settle," AV. (2) In <a href='B:580 1:23'>Col 1:23</a>, AV, hedraios, lit., "seated" (hedra, "a seat"), is translated "settled" (RV, "steadfast"). (3) For epiluo see DETERMINE, No. 4.


topic: Seven
definition:
<b>Seven</b> <1,,2033, hepta><p/> whence Eng. words beginning with "hept," corresponds to the Heb. sheba' (which is akin to saba', signifying "to be full, abundant"), sometimes used as an expression of fullness, e.g., <a href='B:80 4:15'>Rth 4:15</a>, it generally expresses completeness, and is used most frequently in the Apocalypse; it is not found in the Gospel of John, nor between the Acts and the Apocalypse, except in <a href='B:650 11:30'>Heb 11:30</a> (in <a href='B:520 11:4'>Rom 11:4</a> the numeral is heptakischilioi, "seven thousand"); in <a href='B:470 22:26'>Mat 22:26</a> it is translated "seventh" (marg., "seven"). <p/> Note: In <a href='B:680 2:5'>2Pe 2:5</a>, RV, "Noah with seven others" is a translation into idiomatic English of the Greek idiom "Noah the eighth person" (so AV, translating literally). See EIGHT.


topic: Seven times
definition:
<b>Seven times</b> <1,,2034, heptakis><p/> occurs in <a href='B:470 1:18-22'>Mat 1:18-22</a>, <a href='B:490 17:4'>Luk 17:4</a> (twice).


topic: Seventh
definition:
<b>Seventh</b> <1,,1442, hebdomos><p/> occurs in <a href='B:500 4:52'>Joh 4:52</a>, <a href='B:650 4:4'>Heb 4:4</a> (twice); <a href='B:720 1:14'>Jud 1:14</a>, <a href='B:730 8:1'>Rev 8:1</a>, <a href='B:730 10:7'>Rev 10:7</a>, <a href='B:730 11:15'>Rev 11:15</a>, <a href='B:730 16:17'>Rev 16:17</a>, <a href='B:730 21:20'>Rev 21:20</a>.


topic: Seventy
definition:
<b>Seventy</b> <1,,1440, hebdomekonta><p/> occurs in <a href='B:490 10:1'>Luk 10:1</a>, <a href='B:490 10:17'>Luk 10:17</a>; in <a href='B:510 7:14'>Act 7:14</a> it precedes pente, "five," lit., "seventy-five," rendered "threescore and fifteen;" for the details see FIFTEEN, Note (1); in <a href='B:510 23:23'>Act 23:23</a> it is translated "threescore and ten;" in <a href='B:510 27:37'>Act 27:37</a> it precedes hex, "six," lit., "seventy-six," rendered "threescore and sixteen."


topic: Seventy times
definition:
<b>Seventy times</b> <1,,1441, hebdomekontakis><p/> occurs in <a href='B:470 18:22'>Mat 18:22</a>, where it is followed by hepta, "seven," "seventy times seven;" RV marg. has "seventy times and seven," which many have regarded as the meaning; cp. <a href='B:10 4:24'>Gen 4:24</a> (Winer, in Winer-Moulton, Gram., p. 314, remarks that while this would be the strict meaning, it "would not suit the passage;" his translator, W. F. Moulton, in a footnote, expresses the opinion that it would. So also J.H. Moulton, Prol., p. 98, says: "A definite allusion to the Genesis story is highly probable: Jesus pointedly sets against the natural man's craving for seventy-sevenfold revenge the spiritual man's ambition to exercise the privilege of seventy-sevenfold forgiveness"). <p/> The Lord's reply "until seventy times seven" was indicative of completeness, the absence of any limit, and was designed to turn away Peter's mind from a merely numerical standard. God's forgiveness is limitless; so should man's be.


topic: Sever
definition:
<b>Sever</b> <1,,2673, katargeo><p/> lit., "to reduce to inactivity" (see ABOLISH, where all the ocurrences are given), is rendered "ye are severed (from Christ)" in <a href='B:550 5:4'>Gal 5:4</a>, RV; the aorist tense indicates that point of time at which there was an acceptance of the Judaistic doctrines; to those who accepted these Christ would be of no profit, they were as branches severed from the tree. <p/> <2,,873, aphorizo><p/> "to separate from," is used of the work of the angels at the end of this age, in "severing" the wicked from among the righteous, <a href='B:470 13:49'>Mat 13:49</a>, a premillennial act quite distinct from the rapture of the Church as set forth in 1 Thess. 4. See DIVIDE, No. 1.


topic: Several
definition:
<b>Several</b> <1,,2398, idios><p/> "one's own," is translated "several (ability)," in <a href='B:470 25:15'>Mat 25:15</a>. <p/> Note: For <a href='B:730 21:21'>Rev 21:21</a>, "the several gates," RV, see EVERY, No. 3.


topic: Severally
definition:
<b>Severally</b> <1,,2398, idia><p/> the dative case, feminine, of idios (see above), is used adverbially, signifying "severally," in <a href='B:530 12:11'>1Co 12:11</a>. <p/> Notes: (1) In <a href='B:520 12:5'>Rom 12:5</a>, kata (kath') followed by the numeral heis, "one," and preceded by the article, signifies "severally," RV (AV, "every one"). Cp. EVERY, Note (1). (2) In <a href='B:530 12:27'>1Co 12:27</a>, RV, the phrase ek merous, lit., "out of a part" (meros), is rendered "severally" (AV, "in particular"). (3) In <a href='B:650 9:5'>Heb 9:5</a>, RV, the phrase kata meros, lit., "according to a part," is rendered "severally." (4) For <a href='B:560 5:33'>Eph 5:33</a>, RV, "severally," see EVERY, No. 3.


topic: Severity
definition:
<b>Severity</b> <1,,663, apotomia><p/> "steepness, sharpness" (apo, "off," temno, "to cut;" tome, "a cutting"), is used metaphorically in <a href='B:520 11:22'>Rom 11:22</a> (twice) of "the severity of God," which lies in His temporary retributive dealings with Israel. In the papyri it is used of exacting to the full the provisions of a statue. Cp. the adverb apotomos, "sharply" (which see). <p/> <2,,857, apheidia><p/> primarily "extravagance" (a, negative, pheidomai, "to spare"), hence, "unsparing treatment, severity," is used in <a href='B:580 2:23'>Col 2:23</a>, RV, "severity (to the body)," AV, "neglecting of" (marg., "punishing, not sparing"); here it refers to ascetic discipline; it was often used among the Greeks of courageous exposure to hardship and danger.


topic: Sew
definition:
<b>Sew</b> <1,,1976,epirapto / epirrhapto> (epi, "upon," rhapto, "to sew or stitch"), is used in <a href='B:480 2:21'>Mar 2:21</a>.


topic: Shadow (Noun)
definition:
<b>Shadow (Noun)</b> <1,,4639, skia><p/> is used (a) of "a shadow," caused by the interception of light, <a href='B:480 4:32'>Mar 4:32</a>, <a href='B:510 5:15'>Act 5:15</a>; metaphorically of the darkness and spiritual death of ignorance, <a href='B:470 4:16'>Mat 4:16</a>, <a href='B:490 1:79'>Luk 1:79</a>; (b) of "the image" or "outline" cast by an object, <a href='B:580 2:17'>Col 2:17</a>, of ceremonies under the Law; of the tabernacle and its appurtenances and offerings, <a href='B:650 8:5'>Heb 8:5</a>; of these as appointed under the Law, <a href='B:650 10:1'>Heb 10:1</a>. <p/> <2,,644, aposkiasma><p/> "a shadow," is rendered "shadow that is cast" in <a href='B:660 1:17'>Jam 1:17</a>, RV; the AV makes no distinction between this and No. 1. The probable significance of this word is "overshadowing" or "shadowing-over" (which apo may indicate), and this with the genitive case of trope, "turning," yields the meaning "shadowing-over of mutability" implying an alternation of "shadow" and light; of this there are two alternative explanations, namely, "overshadowing" (1) not caused by mutability in God, or (2) caused by change in others, i.e., "no changes in this lower world can cast a shadow on the unchanging Fount of light" [Mayor, who further remarks, "The meaning of the passage will then be, 'God is alike incapable of change (parallage) and incapable of being changed by the action of others'"].


topic: Shake
definition:
<b>Shake</b> <1,,4531, saleuo><p/> "to agitate shake," primarily of the action of stormy winds, waves, etc., is used (a) literally, of a reed, <a href='B:470 11:7'>Mat 11:7</a>, <a href='B:490 7:24'>Luk 7:24</a>; a vessel, "shaken" in filling, <a href='B:490 6:38'>Luk 6:38</a>; a building, <a href='B:490 6:48'>Luk 6:48</a>, <a href='B:510 4:31'>Act 4:31</a>, <a href='B:510 16:26'>Act 16:26</a>; the natural forces of the heavens and heavenly bodies, <a href='B:470 24:29'>Mat 24:29</a>, <a href='B:480 13:25'>Mar 13:25</a>, <a href='B:490 21:26'>Luk 21:26</a>; the earth, <a href='B:650 12:26'>Heb 12:26</a>, "shook;" (b) metaphorically, (1) of "shaking" so as to make insecure, <a href='B:650 12:27'>Heb 12:27</a> (twice); (2) of casting down from a sense of security, <a href='B:510 2:25'>Act 2:25</a>, "I should (not) be moved;" (3) to stir up (a crowd), <a href='B:510 17:13'>Act 17:13</a>; (4) to unsettle, <a href='B:600 2:2'>2Th 2:2</a>, "(to the end that) ye be not (quickly) shaken (from your mind)," i.e., from their settled conviction and the purpose of heart begotten by it, as to the return of Christ before the Day of the Lord begins; the metaphor may be taken from the loosening of a ship from its moorings by a storm. See MOVE, STIR. <p/> <2,,4579, seio><p/> "to shake to and fro," is rendered "to shake" in <a href='B:470 28:4'>Mat 28:4</a>, AV; <a href='B:650 12:26'>Heb 12:26</a>, AV; <a href='B:730 6:13'>Rev 6:13</a>, AV and RV; see MOVE, No. 3. <p/> <3,,660, apotinasso><p/> "to shake off" (apo, "from," tinasso, "to shake"), is used in <a href='B:490 9:5'>Luk 9:5</a>, of dust from the feet; <a href='B:510 28:5'>Act 28:5</a>, of a viper from the hand. In the Sept., <a href='B:70 16:20'>Jdg 16:20</a>, <a href='B:90 10:2'>1Sa 10:2</a>, <a href='B:310 2:7'>Lam 2:7</a>. <p/> <4,,1621, ektinasso><p/> "to shake out," is used of "shaking off" the dust from the feet, <a href='B:470 10:14'>Mat 10:14</a>, <a href='B:480 6:11'>Mar 6:11</a>, <a href='B:510 13:51'>Act 13:51</a>; of "shaking out" one's raiment, <a href='B:510 18:6'>Act 18:6</a>.


topic: Shall
definition:
<b>Shall</b> <1,,3195, mello><p/> "to be about (to be or do)," is used of purpose, certainty, compulsion or necessity. It is rendered simply by "shall" or "should" (which frequently represent elsewhere part of the future tense of the verb) in the following (the RV sometimes translates differently, as noted): <a href='B:470 16:27'>Mat 16:27</a> (1st part), lit., "is about to come;" <a href='B:470 17:12'>Mat 17:12</a>, <a href='B:470 17:22'>Mat 17:22</a>, <a href='B:470 20:22'>Mat 20:22</a>, RV, "am about;" <a href='B:470 24:6'>Mat 24:6</a>, <a href='B:480 13:4'>Mar 13:4</a> (2nd part), RV "are about;" <a href='B:490 9:44'>Luk 9:44</a>, <a href='B:490 21:7'>Luk 21:7</a> (2nd part), RV, "are about;" <a href='B:490 21:36'>Luk 21:36</a>, <a href='B:510 23:3'>Act 23:3</a>, <a href='B:510 24:15'>Act 24:15</a>, <a href='B:510 26:2'>Act 26:2</a>, RV, "I am (to);" <a href='B:520 4:24'>Rom 4:24</a>, <a href='B:520 8:13'>Rom 8:13</a> (1st part), RV, "must;" <a href='B:520 8:18'>Rom 8:18</a>, <a href='B:620 4:1'>2Ti 4:1</a>, <a href='B:650 1:14'>Heb 1:14</a>, <a href='B:650 10:27'>Heb 10:27</a>, <a href='B:660 2:12'>Jam 2:12</a>, RV, "are to;" <a href='B:670 5:1'>1Pe 5:1</a>, <a href='B:730 1:19'>Rev 1:19</a>, <a href='B:730 2:10'>Rev 2:10</a> (1st and 2nd parts), RV, "art about," "is about;" <a href='B:730 3:10'>Rev 3:10</a>, RV, "is (to);" <a href='B:730 17:8'>Rev 17:8</a> (1st part), RV, "is about." See ABOUT, B. <p/> Notes: (1) The use of "shall, shalt," is frequently part of the rendering of a future tense of a verb. (2) The phrase "it shall come to pass" is the rendering of the future tense of eimi, "to be," in <a href='B:510 2:17'>Act 2:17</a>, <a href='B:510 2:21'>Act 2:21</a>, <a href='B:510 3:23'>Act 3:23</a>, <a href='B:520 9:26'>Rom 9:26</a>.


topic: Shambles
definition:
<b>Shambles</b> <1,,3111, makellon><p/> a term of late Greek borrowed from the Latin macellum, denotes a "meat market," translated "shambles" in <a href='B:530 10:25'>1Co 10:25</a>. The word is found in the koine, or vernacular Greek covering the time of the NT, illustrating this passage (see Deissmann, Light from the Ancient East, 274). A plan, drawn by Lietzmann, of a forum in Pompeii, shows both the slaughterhouse and the meat shop next to the chapel of Caesar. Some of the meat which had been used for sacrifical purposes was afterwards sold in the markets. The Apostle enjoins upon the believer to enter into no inquiry, so as to avoid the troubling of conscience (contrast <a href='B:530 10:28'>1Co 10:28</a>).


topic: Shame (Noun, and Verb)
definition:
<b>Shame (Noun, and Verb)</b> <A-1,Noun,819, atimia><p/> signifies (a) "shame, disgrace," <a href='B:520 1:26'>Rom 1:26</a>, "vile (passions)," RV, lit., "(passions) of shame;" <a href='B:530 11:14'>1Co 11:14</a>; (b) "dishonor," e.g. <a href='B:620 2:20'>2Ti 2:20</a>, where the idea of disgrace of "shame" does not attach to the use of the word; the meaning is that while in a great house some vessels are designed for purposes of honor, others have no particular honor (time) attached to their use (the prefix a simply negatives the idea of honor). See DISHONOR. <p/> <A-2,Noun,152, aischune><p/> See ASHAMED, B, No. 1. <p/> <A-3,Noun,1791, entrope><p/><a href='B:530 6:5'>1Co 6:5</a>, <a href='B:530 15:34'>1Co 15:34</a>. See ASHAMED, B, No. 2. <p/> <A-4,Noun,808, aschemosune><p/> denotes (a) "unseemliness," <a href='B:520 1:27'>Rom 1:27</a>, RV (AV, "that which is unseemly"); (b) "shame, nakedness," <a href='B:730 16:15'>Rev 16:15</a>, a euphemism for No. 2. <p/> <B-1,Adjective,150, aischros><p/> "base, shameful" (akin to aischos, "shame"), of that which is opposed to modesty or purity, is translated as a noun in <a href='B:530 11:6'>1Co 11:6</a>, <a href='B:530 14:35'>1Co 14:35</a>, AV (RV, "shameful"); <a href='B:560 5:12'>Eph 5:12</a>; in <a href='B:630 1:11'>Tit 1:11</a>, "filthy (lucre)," lit., "shameful (gain)." See FILTHY. <p/> <C-1,Verb,818, atimazo><p/> "to dishonor, put to shame" (akin to A, No. 1): see DISHONOR, C, No. 1. <p/> <C-2,Verb,1788, entrepo><p/> lit., "to turn in upon, to put to shame" (akin to A, No. 3), is translated "to shame (you)" in <a href='B:530 4:14'>1Co 4:14</a>. See ASHAMED, A, No. 4. <p/> <C-3,Verb,2617, kataischuno><p/> "to put to shame" (kata, perhaps signifying "utterly"), is translated "ye ... shame (them)" in <a href='B:530 11:22'>1Co 11:22</a>, AV, RV, "ye ... put (them) to shame." See ASHAMED, A, No. 3. <p/> <C-4,Verb,3856, paradeigmatizo><p/> signifies "to set forth as an example" (para, "beside," deiknumi, "to show"), and is used in <a href='B:650 6:6'>Heb 6:6</a> of those Jews, who, though attracted to, and closely associated with, the Christian faith, without having experienced more than a tasting of the heavenly gift and partaking of the Holy Ghost (not actually receiving Him), were tempted to apostatize to Judaism, and, thereby crucifying the Son of God a second time, would "put Him to an open shame." So were criminals exposed. In the Sept., <a href='B:40 25:4'>Num 25:4</a>, <a href='B:300 13:22'>Jer 13:22</a>, <a href='B:330 28:17'>Eze 28:17</a>.


topic: Shamefastness (AV, Shamefacedness)
definition:
<b>Shamefastness (AV, Shamefacedness)</b> <1,,127, aidos><p/> "a sense of shame, modesty," is used regarding the demeanor of women in the church, <a href='B:610 2:9'>1Ti 2:9</a> (some mss. have it in <a href='B:650 12:28'>Heb 12:28</a> for deos, "awe:" here only in NT). "Shamefastness is that modesty which is 'fast' or rooted in the character ... The change to 'shamefacedness' is the more to be regretted because shamefacedness ... has come rather to describe an awkward diffidence, such as we sometimes call sheepishness" (Davies; Bible English, p. 12). <p/> As to aidos and aischune (see ASHAMED, B, No. 1), aidos is more objective, having regard to others; it is the stronger word. "Aidos would always restrain a good man from an unworthy act, aischune would sometimes restrain a bad one" (Trench, Syn. xix, xx).


topic: Shamefully (entreat)
definition:
<b>Shamefully (entreat)</b> * Note: This forms part of the rendering of (a) atimazo, <a href='B:480 12:4'>Mar 12:4</a>, <a href='B:490 20:11'>Luk 20:11</a>, see DISHONOR, C, No. 1, ENTREAT, Note, HANDLE, No. 4; (b) hubrizo, "to insult," <a href='B:510 14:5'>Act 14:5</a>, RV; <a href='B:590 2:2'>1Th 2:2</a>, "were (RV, having been) shamefully entreated." See SPITEFULLY.


topic: Shape
definition:
<b>Shape</b> <1,,1491, eidos><p/> rendered "shape" in the AV of <a href='B:490 3:22'>Luk 3:22</a>, <a href='B:500 5:37'>Joh 5:37</a>, see FORM, No. 4. <p/> <2,,3667, homoioma><p/> rendered "shapes" in <a href='B:730 9:7'>Rev 9:7</a>, see LIKENESS, No. 1.


topic: Sharp, Sharper, Sharply, Sharpness
definition:
<b>Sharp, Sharper, Sharply, Sharpness</b> <A-1,Adjective,3691, oxus><p/> denotes (a) "sharp" (Eng., "oxy--,)," said of a sword, <a href='B:730 1:16'>Rev 1:16</a>, <a href='B:730 2:12'>Rev 2:12</a>, <a href='B:730 19:15'>Rev 19:15</a>; of a sickle, <a href='B:730 14:14'>Rev 14:14</a>, <a href='B:730 1:14-18'>Rev 1:14-18</a> (twice); (b) of motion, "swift," <a href='B:520 3:15'>Rom 3:15</a>. See SWIFT. <p/> <A-2,Adjective,5114, tomos><p/> akin to temno, "to cut" [Eng., "(ana)tomy," etc.], is used metaphorically in the comparative degree, tomoteros, in <a href='B:650 4:12'>Heb 4:12</a>, of the Word of God. <p/> <B-1,Adverb,664, apotomos><p/> signifies "abruptly, curtly," lit., "in a manner that cuts" (apo, "from," temno, "to cut," hence "sharply, severely," <a href='B:540 13:10'>2Co 13:10</a>, RV, "(that I may not... deal) sharply," AV, "(use) sharpness;" the pronoun "you" is to be understood, i.e., "that I may not use (or deal with) ... sharply;" <a href='B:630 1:13'>Tit 1:13</a>, of rebuking. Cp. apotomia, "severity."


topic: Shave
definition:
<b>Shave</b> <1,,3587, xurao><p/> a late form of xureo, or xuro, from xuron, "a razor," occurs in <a href='B:510 21:24'>Act 21:24</a> (Middle Voice), in connection with a vow (<a href='B:40 1:6-18'>Num 1:6-18</a>; cp. <a href='B:510 18:18'>Act 18:18</a>, see SHEAR); <a href='B:530 1:11-6'>1Co 1:11-6</a> (2nd part in each).


topic: Shear, Shearer, Shorn
definition:
<b>Shear, Shearer, Shorn</b> <1,,2751, keiro><p/> is used (a) of "shearing sheep," <a href='B:510 8:32'>Act 8:32</a>, "shearer," lit., "the (one) shearing:" (b) in the Middle Voice, "to have one's hair cut off, be shorn," <a href='B:510 18:18'>Act 18:18</a>, <a href='B:530 11:6'>1Co 11:6</a> (twice; cp. xurao, "to shave;" see above).


topic: Sheath
definition:
<b>Sheath</b> <1,,2336, theke><p/> "a place to put something in" (akin to tithemi, "to put"), "a receptacle, chest, case," is used of the "sheath" of a sword, <a href='B:500 18:11'>Joh 18:11</a>.


topic: Shed
definition:
<b>Shed</b> <1,,1632, ekcheo><p/> "to pour out," is translated "to shed" or "to shed forth" in <a href='B:510 2:33'>Act 2:33</a>, <a href='B:630 3:6'>Tit 3:6</a>, AV; of "shedding" blood in murder, <a href='B:520 3:15'>Rom 3:15</a>. See POUR, No. 3. <p/> <2,,1632,ekchuno / ekchunno> a later form of No. 1, is used of the voluntary giving up of His life by Christ through the "shedding" of His blood in crucifixion as an atoning sacrifice, <a href='B:470 26:28'>Mat 26:28</a>, <a href='B:480 14:24'>Mar 14:24</a>, <a href='B:490 22:20'>Luk 22:20</a>, AV, "is shed," RV, "is poured out;" these passages do not refer to the effect of the piercing of His side (which took place after His death); of the murder of servants of God, <a href='B:470 23:35'>Mat 23:35</a>, <a href='B:490 11:50'>Luk 11:50</a>, <a href='B:510 22:20'>Act 22:20</a> (in the best texts; others have No. 1); of the love of God in the hearts of believers through the Holy Spirit, <a href='B:520 5:5'>Rom 5:5</a>. For the "pouring out" of the Holy Spirit, <a href='B:510 10:45'>Act 10:45</a>, see POUR, No. 4. (The form in the last two passages might equally well come from No. 1, above.) See GUSH OUT, RUN, SPILL.


topic: Sheep
definition:
<b>Sheep</b> <1,,4263, probaton><p/> from probaino, "to go forward," i.e., of the movement of quadrupeds, was used among the Greeks of small cattle, sheep and goats; in the NT, of "sheep" only (a) naturally, e.g., <a href='B:470 1:12-12'>Mat 1:12-12</a>; (b) metaphorically, of those who belong to the Lord, the lost ones of the house of Israel, <a href='B:470 10:6'>Mat 10:6</a>; of those who are under the care of the Good Shepherd, e.g., <a href='B:470 26:31'>Mat 26:31</a>, <a href='B:500 10:1'>Joh 10:1</a>, lit., "the fold of the sheep," and <a href='B:500 1:10-27'>John 1:10-27</a>, <a href='B:500 1:21-17'>Joh 1:21-17</a> in some texts; <a href='B:650 13:20'>Heb 13:20</a>; of those who in a future day, at the introduction of the millennial kingdom, have shown kindness to His persecuted earthly people in their great tribulation, <a href='B:470 25:33'>Mat 25:33</a>; of the clothing of false shepherds, <a href='B:470 7:15'>Mat 7:15</a>; (c) figuratively, by way of simile, of Christ, <a href='B:510 8:32'>Act 8:32</a>; of the disciples, e.g., <a href='B:470 10:16'>Mat 10:16</a>; of true followers of Christ in general, <a href='B:520 8:36'>Rom 8:36</a>; of the former wayward condition of those who had come under His Shepherd care, <a href='B:670 2:25'>1Pe 2:25</a>; of the multitudes who sought the help of Christ in the days of His flesh, <a href='B:470 9:36'>Mat 9:36</a>, <a href='B:480 6:34'>Mar 6:34</a>. <p/> <2,,4263, probation><p/> a diminutive of No. 1, "a little sheep," is found in the best texts in <a href='B:500 1:21-17'>Joh 1:21-17</a> (some have No. 1); distinct from arnia, "lambs" (<a href='B:500 21:15'>Joh 21:15</a>), but used as a term of endearment. <p/> Note: For "keeping sheep," <a href='B:490 17:7'>Luk 17:7</a>, RV, see CATTLE.


topic: Sheep Gate, Sheep Market
definition:
<b>Sheep Gate, Sheep Market</b> <1,,4262, probatikos><p/> an adjective, used in the grammatically feminine form, in <a href='B:500 5:2'>Joh 5:2</a>, to agree with pule, "a gate," understood, RV, "sheep gate" (not with agora, "a market," AV, "sheep market"). In the Sept., <a href='B:160 3:1'>Neh 3:1</a>, <a href='B:160 3:32'>Neh 3:32</a>, <a href='B:160 12:39'>Neh 12:39</a>. This "sheep gate" was near the Temple; the sacrifices for the Temple probably entered by it.


topic: Sheepskin
definition:
<b>Sheepskin</b> <1,,3374, melote><p/> from melon, "a sheep or goat," occurs in <a href='B:650 11:37'>Heb 11:37</a>. In the Sept., <a href='B:110 19:13'>1Ki 19:13</a>, <a href='B:110 19:19'>1Ki 19:19</a>, <a href='B:120 2:8'>2Ki 2:8</a>, <a href='B:120 1:2-14'>2Ki 1:2-14</a>.


topic: Sheet
definition:
<b>Sheet</b> <1,,3607, othone><p/> primarily denoted "fine linen," later, "a sheet," <a href='B:510 10:11'>Act 10:11</a>, <a href='B:510 11:5'>Act 11:5</a>. Cp. othonion, "linen."


topic: Shekel, half Shekel
definition:
<b>Shekel, half Shekel</b> <1,,4715, stater><p/> a teradrachmon or four drachmae, originally 224 grains, in Tyrian currency, but reduced in weight somewhat by the time recorded in <a href='B:470 17:24'>Mat 17:24</a>; the value was about three shillings, and would pay the Temple tax for two persons, <a href='B:470 17:27'>Mat 17:27</a>, RV, "shekel" (AV, "a piece of money"); in some mss., <a href='B:470 26:16'>Mat 26:16</a>; see MONEY, Note. <p/> <2,,1323, didrachmon><p/> "a half-shekel" (i.e., dis, "twice," drachme, "a drachma," the coin mentioned in <a href='B:490 1:15-9'>Luk 1:15-9</a>), was the amount of the tribute in the 1st cent., A.D., due from every adult Jew for the maintenance of the Temple services, <a href='B:470 17:24'>Mat 17:24</a> (twice). This was based on <a href='B:20 30:13'>Exo 30:13</a>, <a href='B:20 30:24'>Exo 30:24</a> (see also <a href='B:20 1:38-26'>Exo 1:38-26</a>, <a href='B:30 5:15'>Lev 5:15</a>, <a href='B:30 27:3'>Lev 27:3</a>, <a href='B:30 27:25'>Lev 27:25</a>, <a href='B:40 3:47'>Num 3:47</a>, <a href='B:40 3:50'>Num 3:50</a>, <a href='B:40 7:13'>Num 7:13</a> ff.; <a href='B:40 18:16'>Num 18:16</a>).


topic: Shepherd
definition:
<b>Shepherd</b> <1,,4166, poimen><p/> is used (a) in its natural significance, <a href='B:470 9:36'>Mat 9:36</a>, <a href='B:470 25:32'>Mat 25:32</a>, <a href='B:480 6:34'>Mar 6:34</a>, <a href='B:490 2:8'>Luk 2:8</a>, <a href='B:490 2:15'>Luk 2:15</a>, <a href='B:490 2:18'>Luk 2:18</a>, <a href='B:490 2:20'>Luk 2:20</a>, <a href='B:500 10:2'>Joh 10:2</a>, <a href='B:500 10:12'>Joh 10:12</a>; (b) metaphorically of Christ, <a href='B:470 26:31'>Mat 26:31</a>, <a href='B:480 14:27'>Mar 14:27</a>, <a href='B:500 10:11'>Joh 10:11</a>, <a href='B:500 10:14'>Joh 10:14</a>, <a href='B:500 10:16'>Joh 10:16</a>, <a href='B:650 13:20'>Heb 13:20</a>, <a href='B:670 2:25'>1Pe 2:25</a>; (c) metaphorically of those who act as pastors in the churches, <a href='B:560 4:11'>Eph 4:11</a>. See PASTOR.


topic: Shew (show)
definition:
<b>Shew (show)</b> <1,,1166,deiknumi / deiknuo> denotes (a) "to show, exhibit," e.g., <a href='B:470 4:8'>Mat 4:8</a>, <a href='B:470 8:4'>Mat 8:4</a>, <a href='B:500 5:20'>Joh 5:20</a>, <a href='B:500 20:20'>Joh 20:20</a>, <a href='B:610 6:15'>1Ti 6:15</a>; (b) "to show by making known," <a href='B:470 16:21'>Mat 16:21</a>, <a href='B:490 24:40'>Luk 24:40</a>, <a href='B:500 1:14-9'>Joh 1:14-9</a>, <a href='B:510 10:28'>Act 10:28</a>, <a href='B:530 12:31'>1Co 12:31</a>, <a href='B:730 1:1'>Rev 1:1</a>, <a href='B:730 4:1'>Rev 4:1</a>, <a href='B:730 22:6'>Rev 22:6</a>; (c) "to show by way of proving," <a href='B:660 2:18'>Jam 2:18</a>, <a href='B:660 3:13'>Jam 3:13</a>. <p/> <2,,322, anadeikumi><p/> signifies (a) "to lift up and show, show forth, declare" (ana, "up," and No. 1), <a href='B:510 1:24'>Act 1:24</a>; (b) to "appoint," <a href='B:490 10:1'>Luk 10:1</a>. See APPOINT, No. 14. <p/> <3,,1731, endeiknumi><p/> signifies (1) "to show forth, prove" (Middle Voice), said (a) of God as to His power, <a href='B:520 9:17'>Rom 9:17</a>; His wrath, <a href='B:520 9:22'>Rom 9:22</a>; the exceeding riches of His grace, <a href='B:560 2:7'>Eph 2:7</a>; (b) of Christ, as to His longsuffering, <a href='B:610 1:16'>1Ti 1:16</a>; (c) of Gentiles, as to "the work of the Law written in their hearts," <a href='B:520 2:15'>Rom 2:15</a>; (d) of believers, as to the proof of their love, <a href='B:540 8:24'>2Co 8:24</a>; all good fidelity, <a href='B:630 2:10'>Tit 2:10</a>; meekness, <a href='B:630 3:2'>Tit 3:2</a>; love toward God's Name, <a href='B:650 6:10'>Heb 6:10</a>; diligence in ministering to the saints, <a href='B:650 6:11'>Heb 6:11</a>; (2) "to manifest by evil acts," <a href='B:620 4:14'>2Ti 4:14</a>, "did (me much evil)," marg., "showed." <p/> <4,,1925, epideiknumi><p/> epi, "upon," intensive, and No. 1, signifies (a) "to exhibit, display," <a href='B:470 16:1'>Mat 16:1</a>, <a href='B:470 22:19'>Mat 22:19</a>, <a href='B:470 24:1'>Mat 24:1</a>, <a href='B:490 17:14'>Luk 17:14</a> (in some mss. <a href='B:490 24:40'>Luk 24:40</a>; No. 1 in the best texts); in the Middle Voice, "to display," with a special interest in one's own action, <a href='B:510 9:39'>Act 9:39</a>; (b) "to point out, prove, demonstrate," <a href='B:510 18:28'>Act 18:28</a>, <a href='B:650 6:17'>Heb 6:17</a>. <p/> <5,,5263, hupodeiknumi><p/> primarily, "to show secretly (hupo, 'under'), or by tracing out," hence, "to make known, warn," is translated "to show" in <a href='B:490 6:47'>Luk 6:47</a>, <a href='B:510 9:16'>Act 9:16</a>; in <a href='B:510 20:35'>Act 20:35</a>, AV (RV, "I gave ... an example"). See EXAMPLE, WARN. <p/> <6,,4160, poieo><p/> "to make, to do," is translated, "He hath showed" in <a href='B:490 1:51'>Luk 1:51</a>; "to show (mercy)," <a href='B:490 1:72'>Luk 1:72</a>, RV (AV, "perform"); "showed (mercy)," <a href='B:490 10:37'>Luk 10:37</a>, <a href='B:500 6:30'>Joh 6:30</a>, AV, "showest Thou," RV, "doest Thou (for a sign);" <a href='B:510 7:36'>Act 7:36</a>, AV, "showed," RV, "wrought;" <a href='B:660 2:13'>Jam 2:13</a>, "showed (no mercy);" in <a href='B:480 13:22'>Mar 13:22</a> in the best texts (some have didomi), "shall show (signs)." See DO, No. 1. <p/> <7,,3377, menuo><p/> "to disclose, make known" (what was secret), is rendered "to show" in <a href='B:490 20:37'>Luk 20:37</a>, <a href='B:530 10:28'>1Co 10:28</a>; in a forensic sense, <a href='B:500 11:57'>Joh 11:57</a>, <a href='B:510 23:30'>Act 23:30</a>, RV (AV, "it was told"). See TELL. <p/> <8,,3936, paristemi><p/> "to show," in <a href='B:510 1:3'>Act 1:3</a>, <a href='B:620 2:15'>2Ti 2:15</a> (AV): see PRESENT, No. 1. <p/> <9,,3930, parecho><p/> "to afford, give, show," etc., in the Active Voice, is translated "showed" in <a href='B:510 28:2'>Act 28:2</a>; in the Middle Voice, "showing" in <a href='B:630 2:7'>Tit 2:7</a> (1st part). See BRING, No. 21. <p/> <10,,1804, exangello><p/> "to tell out, proclaim abroad, to publish completely" (ek, or ex, "out," angello, "to proclaim"), is rendered "show forth" in <a href='B:670 2:9'>1Pe 2:9</a>; it indicates a complete proclamation (verbs compounded with ek often suggest what is to be done fully). <p/> <11,,1325, didomi><p/> "to give," is rendered "to show" in <a href='B:470 24:24'>Mat 24:24</a>. See also No. 6. <p/> Notes: The AV translates the following words by the verb "to show" in the passages indicated. The RV gives the better renderings: (1) apodeiknumi ("to demonstrate"), <a href='B:600 2:4'>2Th 2:4</a>, "setting (himself) forth," see SET, No. 17; (2) anangello ("to declare"), <a href='B:470 11:4'>Mat 11:4</a>, "tell;" <a href='B:500 1:16-15'>Joh 1:16-15</a>, "declare;" <a href='B:500 16:25'>Joh 16:25</a>, "shall tell;" <a href='B:510 19:18'>Act 19:18</a>, <a href='B:510 20:20'>Act 20:20</a>, "declaring;" (3) katangello, <a href='B:510 16:17'>Act 16:17</a>, <a href='B:510 26:23'>Act 26:23</a>, <a href='B:530 11:26'>1Co 11:26</a>, "proclaim;" in the last passage the partaking of the elements at the Lord's Supper is not a "showing forth" of His death, but a proclamation of it; (4) phaneroo, <a href='B:500 7:4'>Joh 7:4</a>, <a href='B:500 21:1'>Joh 21:1</a> (twice), <a href='B:500 21:14'>Joh 21:14</a>, <a href='B:520 1:19'>Rom 1:19</a>, "to manifest;" (5) deloo, ("to make plain"), <a href='B:680 1:14'>2Pe 1:14</a>, "signify;" (6) diegeomai ("to recount"), <a href='B:490 8:39'>Luk 8:39</a>, "declare;" (7) emphanizo ("to manifest"), <a href='B:510 23:22'>Act 23:22</a>, "hast signified;" (8) euangelizo, <a href='B:490 1:19'>Luk 1:19</a>, "to bring glad tidings;" (9) katatithemi ("to lay up"), <a href='B:510 24:27'>Act 24:27</a>, "to gain;" (10) lego ("to tell"), <a href='B:530 15:51'>1Co 15:51</a>, "I tell;" (11) energeo, <a href='B:470 14:2'>Mat 14:2</a>, <a href='B:480 6:14'>Mar 6:14</a>, "work;" (12) ophthe (lit., "was seen"), <a href='B:510 7:26'>Act 7:26</a>, "He appeared;" (13) ginomai ("to become"), <a href='B:510 4:22'>Act 4:22</a>, "was wrought;" (14) in <a href='B:510 10:40'>Act 10:40</a>, emphanes, "manifest," with didomi, "to give," and ginomai, "to become," gave ... to be made manifest" (AV "showed ... openly"); (15) apangello ("to announce"), <a href='B:470 11:4'>Mat 11:4</a>, "tell;" <a href='B:470 12:18'>Mat 12:18</a>, "declare;" <a href='B:470 28:11'>Mat 28:11</a>, "told;" <a href='B:490 14:21'>Luk 14:21</a>, "told;" <a href='B:510 26:20'>Act 26:20</a>, "declare;" <a href='B:510 28:21'>Act 28:21</a>, "report;" <a href='B:590 1:9'>1Th 1:9</a>, "report;" <a href='B:690 1:2'>1Jo 1:2</a>, "declare;" (16) In <a href='B:490 1:58'>Luk 1:58</a>, AV, megaluno, to magnify (RV), is rendered "shewed great." (17) See also SHEWING.


topic: Shewbread
definition:
<b>Shewbread</b> * Note: The phrase rendered "the shewbread" is formed by the combination of the nouns prothesis, "a setting forth" (pro, "before," tithemi, "to place") and artos, "a loaf" (in the plural), each with the article, <a href='B:470 12:4'>Mat 12:4</a>, <a href='B:480 2:26'>Mar 2:26</a>, <a href='B:490 6:4'>Luk 6:4</a>, lit., "the loaves of the setting forth;" in <a href='B:650 9:2'>Heb 9:2</a>, lit., "the setting forth of the loaves." The corresponding OT phrases are lit., "bread of the face," <a href='B:20 25:30'>Exo 25:30</a>, i.e., the presence, referring to the Presence of God (cp. <a href='B:290 63:9'>Isa 63:9</a> with <a href='B:20 1:33-15'>Exo 1:33-15</a>); "the bread of ordering," <a href='B:130 9:32'>1Ch 9:32</a>, marg. In <a href='B:40 4:7'>Num 4:7</a> it is called "the continual bread;" in <a href='B:90 21:4'>1Sa 21:4</a>, <a href='B:90 21:6'>1Sa 21:6</a>, "holy bread" (AV, "hallowed"). In the Sept. of <a href='B:110 7:48'>1Ki 7:48</a>, it is called "the bread of the offering" (prosphora, "a bearing towards"). The twelve loaves, representing the tribes of Israel, were set in order every Sabbath day before the Lord, "on the behalf of the children," <a href='B:30 24:8'>Lev 24:8</a>, RV (marg., and AV, "from"), "an everlasting covenant." The loaves symbolized the fact that on the basis of the sacrificial atonement of the Cross, believers are accepted before God, and nourished by Him in the Person of Christ. The showbread was partaken of by the priests, as representatives of the nation. Priesthood now being coextensive with all who belong to Christ, <a href='B:670 2:5'>1Pe 2:5</a>, <a href='B:670 2:9'>1Pe 2:9</a>, He, the Living Bread, is the nourishment of all, and where He is, there, representatively, they are.


topic: Shewing
definition:
<b>Shewing</b> <1,,323, anadeixis><p/> "a shewing forth" (ana, "up or forth," and deiknumi, "to show"), is translated "showing" in <a href='B:490 1:80'>Luk 1:80</a>. <p/> Note: For "showing," <a href='B:520 1:3-26'>Rom 1:3-26</a>, RV, see DECLARE, B.


topic: Shield
definition:
<b>Shield</b> <1,,2375, thureos><p/> formerly meant "a stone for closing the entrance of a cave;" then, "a shield," large and oblong, protecting every part of the soldier; the word is used metaphorically of faith, <a href='B:560 6:16'>Eph 6:16</a>, which the believer is to take up "in (en in the original) all" (all that has just been mentioned), i.e., as affecting the whole of his activities.


topic: Shine, Shining
definition:
<b>Shine, Shining</b> <A-1,Verb,5316, phaino><p/> "to cause to appear," denotes, in the Active Voice, "to give light, shine," <a href='B:500 1:5'>Joh 1:5</a>, <a href='B:500 5:35'>Joh 5:35</a>; in <a href='B:470 24:27'>Mat 24:27</a>, Passive Voice; so <a href='B:570 2:15'>Phi 2:15</a>, RV, "ye are seen" (for AV, "ye shine"); <a href='B:680 1:19'>2Pe 1:19</a> (Active); so <a href='B:690 2:8'>1Jo 2:8</a>, <a href='B:730 1:16'>Rev 1:16</a>; in <a href='B:730 8:12'>Rev 8:12</a>, <a href='B:730 18:23'>Rev 18:23</a> (Passive); <a href='B:730 21:23'>Rev 21:23</a> (Active). See APPEAR. <p/> <A-2,Verb,2014, epiphaino><p/> "to shine upon" (epi, "upon," and No. 1), is so translated in <a href='B:490 1:79'>Luk 1:79</a>, RV (AV, "to give light"). See APPEAR, No. 2. <p/> <A-3,Verb,2989, lampo><p/> "to shine as a torch," occurs in <a href='B:470 1:5-16'>Mat 1:5-16</a>, <a href='B:470 17:2'>Mat 17:2</a>, <a href='B:490 17:24'>Luk 17:24</a>, <a href='B:510 12:7'>Act 12:7</a>, <a href='B:540 4:6'>2Co 4:6</a> (twice): see LIGHT, B, No. 3. <p/> <A-4,Verb,4744, stilbo><p/> "to shine, glisten," is used in <a href='B:480 9:3'>Mar 9:3</a> of the garments of Christ at His transfiguration, RV, "glistering," AV, "shining." Cp. exastrapto, "dazzling," in <a href='B:490 9:29'>Luk 9:29</a>, RV. <p/> <A-5,Verb,1584, eklampo><p/> "to shine forth" (ek, "out" and No. 3), is used in <a href='B:470 13:43'>Mat 13:43</a>, of the future shining "forth" of the righteous "in the Kingdom of their Father." <p/> <A-6,Verb,4034, perilampo><p/> "to shine around" (peri, "around," and No. 3), is used in <a href='B:490 2:9'>Luk 2:9</a>, "shone round about," of the glory of the Lord; so in <a href='B:510 26:13'>Act 26:13</a>, of the light from Heaven upon Saul of Tarsus. <p/> <A-7,Verb,4015, periastrapto><p/> "to flash around, shine round about" (peri, and astrape, "shining brightness"), is used in <a href='B:510 9:3'>Act 9:3</a>, <a href='B:510 22:6'>Act 22:6</a> of the same circumstance as in <a href='B:510 26:13'>Act 26:13</a> (No. 6). <p/> <A-8,Verb,2017,epiphausko / epiphauo> "to shine forth," is used figuratively of Christ upon the slumbering believer who awakes and arises from among the dead, <a href='B:560 5:14'>Eph 5:14</a>, RV, "shall shine upon thee" (AV, "shall give thee light"). <p/> <B-1,Noun,796, astrape><p/> denotes (a) "lightning," (b) "bright shining," of a lamp, <a href='B:490 11:36'>Luk 11:36</a>. See LIGHTNING. Cp. No. 7, above, and Note (1) below. <p/> Notes: (1) In <a href='B:490 24:4'>Luk 24:4</a>, AV, astrapto, "to lighten," is translated "shining" (RV, "dazzling"). (2) In <a href='B:540 4:4'>2Co 4:4</a>; AV, augazo, "to shine forth," is translated "shine" (RV, "dawn").


topic: Ship, Shipping
definition:
<b>Ship, Shipping</b> <1,,4143, ploion><p/> akin to pleo, "to sail," a boat or a ship, always rendered appropriately "boat" in the RV in the Gospels; "ship" in the Acts; elsewhere, <a href='B:660 3:4'>Jam 3:4</a>, <a href='B:730 8:9'>Rev 8:9</a>, <a href='B:730 18:17'>Rev 18:17</a> (in some mss.), <a href='B:730 18:19'>Rev 18:19</a>. See BOAT, No. 2. <p/> <2,,4142, ploiarion><p/> a diminutive form of No. 1, is translated "ship" in the AV of <a href='B:480 3:9'>Mar 3:9</a>, <a href='B:480 4:36'>Mar 4:36</a>, <a href='B:500 21:8'>Joh 21:8</a>; "(took) shipping" in <a href='B:500 6:24'>Joh 6:24</a>, AV, RV "(got into the) boats." See BOAT, No. 1. <p/> <3,,3491, naus><p/> denotes "a ship" (Lat. navis, Eng. "nautical," "naval," etc.), <a href='B:510 27:41'>Act 27:41</a>. Naus, in classical Greek the ordinary word for a "ship," survived in Hellenistic Greek only as a literary word, but disappeared from popular speech (Moulton, Proleg., p. 25). Blass (Philology of the Gospels, p. 186) thinks the solitary Lucan use of naus was due to a reminiscence of the Homeric phrase for beaching a "ship." <p/> Note: For epibaino, <a href='B:510 21:6'>Act 21:6</a>, "we took ship," see TAKE, Note (16).


topic: Shipwreck
definition:
<b>Shipwreck</b> <1,,3489, nauageo><p/> signifies (a) literally, "to suffer shipwreck" (naus, "a ship," agnumi, "to break"), <a href='B:540 11:25'>2Co 11:25</a>; (b) metaphorically, "to make shipwreck," <a href='B:610 1:19'>1Ti 1:19</a>, "concerning the faith," as the result of thrusting away a good conscience (both verbs in this verse are in the aorist tense, signifying the definiteness of the acts).


topic: Shoe
definition:
<b>Shoe</b> <1,,5266, hupodema><p/> denotes "a sole bound under the foot" (hupo, "under," deo, "to bind;" cp. hupodeo, "to bind under"), "a sandal," always translated "shoes," e.g., <a href='B:470 3:11'>Mat 3:11</a>, <a href='B:470 10:10'>Mat 10:10</a>, <a href='B:480 1:7'>Mar 1:7</a>.


topic: Shoot forth
definition:
<b>Shoot forth</b> <1,,4261, proballo><p/> lit., "to throw before," is used of "the putting forth of leaves, blossom, fruit," said of trees in general, <a href='B:490 21:30'>Luk 21:30</a>, "shoot forth." See PUT (forward), <a href='B:510 19:33'>Act 19:33</a>. <p/> Note: In <a href='B:480 4:32'>Mar 4:32</a>, AV, poieo, "to do, make," is rendered "shooteth out," RV, "putteth out."


topic: Short (Adjective and Adverb)
definition:
<b>Short (Adjective and Adverb)</b> * For SHORT (Adjective and Adverb) see LITTLE, A, No. 2 and B, No. 2. <p/> Note: In <a href='B:590 2:17'>1Th 2:17</a>, "a short season," is lit., "a season of an hour" (hora); see HOUR, SEASON, No. 1.


topic: Short (come, cut), Shorten
definition:
<b>Short (come, cut), Shorten</b> <1,,2856, koloboo><p/> denotes "to cut off, amputate" (kolobos, "docked"); hence, "to curtail, shorten," said of the "shortening" by God of the time of the great tribulation, <a href='B:470 24:22'>Mat 24:22</a> (twice); <a href='B:480 13:20'>Mar 13:20</a> (twice). In the Sept., <a href='B:100 4:12'>2Sa 4:12</a>. <p/> <2,,4958, sustello><p/> denotes (a) "to draw together" (sun, "together," stello, "to bring, gather"), "to contract, shorten," <a href='B:530 7:29'>1Co 7:29</a>, RV, "(the time) is shortened" (AV, "... is short"); the coming of the Lord is always to be regarded as nigh for the believer, who is to be in constant expectation of His return, and thus is to keep himself from being the slave of earthly conditions and life's relationships; (b) "to wrap up," of enshrouding a body for burial, <a href='B:510 5:6'>Act 5:6</a>, RV, "they wrapped (AV, wound) ... up." <p/> <3,,4933, suntemno><p/> primarily, "to cut in pieces" (sun, "together," temno, "to cut"), then, "to cut down, cut short," is used metaphorically in <a href='B:520 9:28'>Rom 9:28</a> (twice in some texts), "the Lord will execute His word (logos, not "work," as AV) upon the earth, finishing it and cutting it short," i.e., in the fulfillment of His judgments pronounced upon Israel, a remnant only being saved; the "cutting short" of His word is suggestive of the summary and decisive character of the Divine act. <p/> Note: For hustereo, "to come short, fall short," see FALL, No. 10.


topic: Shortly
definition:
<b>Shortly</b> <1,,2112, eutheos><p/> "straightway, directly," is translated "shortly" in <a href='B:710 1:14'>3Jo 1:14</a>. The general use of the word suggests something sooner than "shortly." See FORTHWITH, STRAIGHTWAY. <p/> <2,,5030, tacheos><p/> see QUICKLY, No. 3. <p/> <3,,5032, tacheion><p/> see QUICKLY, No. 2. <p/> <4,,1722 5034,en tachei> see QUICKLY, No. 4. <p/> Note: In <a href='B:680 1:14'>2Pe 1:14</a>, AV, tachinos, an adjective denoting "swift" (akin to the above), is translated "shortly" (RV, "swiftly"), lit., "the putting off of my tabernacle is swift" (i.e., in its approach). Cp. <a href='B:680 2:1'>2Pe 2:1</a>.


topic: Should
definition:
<b>Should</b> * Note: This is frequently part of the translation of the tense of a verb. Otherwise it translates the following: <p/> <1,,3195, mello><p/> "to be about to" (for the significance of which see SHALL), e.g., <a href='B:480 10:32'>Mar 10:32</a>, RV, "were to;" <a href='B:490 19:11'>Luk 19:11</a>, RV, "was to;" "should" in <a href='B:490 22:23'>Luk 22:23</a>, <a href='B:490 24:21'>Luk 24:21</a>, <a href='B:500 6:71'>Joh 6:71</a>, <a href='B:500 7:39'>Joh 7:39</a>, RV, "were to;" <a href='B:500 11:51'>Joh 11:51</a>, <a href='B:500 12:4'>Joh 12:4</a>, <a href='B:500 12:33'>Joh 12:33</a>, <a href='B:500 18:32'>Joh 18:32</a>, <a href='B:510 11:28'>Act 11:28</a>, <a href='B:510 23:27'>Act 23:27</a>, RV, "was about (to be slain);" <a href='B:590 3:4'>1Th 3:4</a>, RV, "are to;" <a href='B:730 6:11'>Rev 6:11</a>. See ABOUT, B. <p/> <2,,1163, dei><p/> "it needs, it should," e.g., <a href='B:470 18:33'>Mat 18:33</a>, <a href='B:510 27:21'>Act 27:21</a>, see MUST. <p/> Note: In <a href='B:530 9:10'>1Co 9:10</a>, AV, opheilo, "to owe," is rendered "should" (RV, "ought to").


topic: Shoulder
definition:
<b>Shoulder</b> <1,,5606, omos><p/> occurs in <a href='B:470 23:4'>Mat 23:4</a>, <a href='B:490 15:5'>Luk 15:5</a>, and is suggestive (as in the latter passage) of strength and safety.


topic: Shout (Noun and Verb)
definition:
<b>Shout (Noun and Verb)</b> <A-1,Noun,2752, keleusma><p/> "a call, summons, shout of command" (akin to keleuo, "to command"), is used in <a href='B:590 4:16'>1Th 4:16</a> of the "shout" with which (en, "in," denoting the attendant circumstances) the Lord will descend from heaven at the time of the rapture of the saints (those who have fallen asleep, and the living) to meet Him in the air. The "shout" is not here said to be His actual voice, though this indeed will be so (<a href='B:500 5:28'>Joh 5:28</a>). In the Sept., <a href='B:240 30:27'>Pro 30:27</a>, "(the locusts ... at the) word of command (march in rank)." <p/> <B-1,Verb,2019, epiphoneo><p/> "to call out" (epi, "upon," phoneo, "to utter a sound"), is translated "shouted" in <a href='B:510 12:22'>Act 12:22</a>, RV (AV, "gave a shout"). See CRY, B, No. 8.


topic: Show (Noun)
definition:
<b>Show (Noun)</b> <1,,3056, logos><p/> "a word," is sometimes used of mere talk, the talk which one occasions; hence, "repute, reputation;" this seems to be the meaning in <a href='B:580 2:23'>Col 2:23</a>, translated "a show (AV 'show') of wisdom," i.e., "a reputation for wisdom," rather than "appearance, reason," etc. See WORD. <p/> Note: In <a href='B:490 20:47'>Luk 20:47</a>, AV, prophasis, "a pretense" (RV), is translated "show." See CLOKE (Pretense), No. 2.


topic: Show (make a)
definition:
<b>Show (make a)</b> <1,,1165, deigmatizo><p/> "to make a show of, expose," is used in <a href='B:580 2:15'>Col 2:15</a> of Christ's act regarding the principalities and powers, displaying them "as a victor displays his captives or trophies in a triumphal procession" (Lightfoot). Some regard the meaning as being that He showed the angelic beings in their true inferiority (see under TRIUMPH). For its other occurrence, <a href='B:470 1:19'>Mat 1:19</a>, see EXAMPLE, B, No. 1. <p/> <2,,2146, euprosopeo><p/> denotes "to look well, make a fair show" (eu, "well," prosopon, "a face"), and is used in <a href='B:550 6:12'>Gal 6:12</a>, "to make a fair show (in the flesh)," i.e., "to make a display of religious zeal." Deissmann illustrates the metaphorical use of this word from the papyri in Light from the Ancient East, p. 96. <p/> Note: For parateresis, AV marg. in <a href='B:490 17:20'>Luk 17:20</a>, "outward show," see OBSERVATION.


topic: Shower
definition:
<b>Shower</b> <1,,3655, ombros><p/> denotes a "heavy shower, a storm of rain," <a href='B:490 12:54'>Luk 12:54</a>.


topic: Shrine
definition:
<b>Shrine</b> <1,,3485, naos><p/> "the inmost part of a temple, a shrine," is used in the plural in <a href='B:510 19:24'>Act 19:24</a>, of the silver models of the pagan "shrine" in which the image of Diana (Greek Artemis) was preserved. The models were large or small, and were signs of wealth and devotion on the part of purchasers. The variety of forms connected with the embellishment of the image provided "no little business" for the silver-smiths. See TEMPLE.


topic: Shudder
definition:
<b>Shudder</b> <1,,5425, phrisso><p/> primarily, "to be rough, to bristle," then, "to shiver, shudder, tremble," is said of demons, <a href='B:660 2:19'>Jam 2:19</a>, RV, "shudder" (AV, "tremble"). Cp. <a href='B:470 8:29'>Mat 8:29</a>, indicating a cognizance of their appointed doom.


topic: Shut, Shut up
definition:
<b>Shut, Shut up</b> <1,,2808, kleio><p/> is used (a) of things material, <a href='B:470 6:6'>Mat 6:6</a>, <a href='B:470 25:10'>Mat 25:10</a>, <a href='B:490 11:7'>Luk 11:7</a>, <a href='B:500 20:19'>Joh 20:19</a>, <a href='B:500 20:26'>Joh 20:26</a>, <a href='B:510 5:23'>Act 5:23</a>, <a href='B:510 21:30'>Act 21:30</a>, <a href='B:730 20:3'>Rev 20:3</a>; figuratively, <a href='B:730 21:25'>Rev 21:25</a>; (b) metaphorically, of the Kingdom of heaven, <a href='B:470 23:13'>Mat 23:13</a>; of heaven, with consequences of famine, <a href='B:490 4:25'>Luk 4:25</a>, <a href='B:730 11:6'>Rev 11:6</a>; of compassion, <a href='B:690 3:17'>1Jo 3:17</a>, RV (AV, "bowels of compassion"); of the blessings accuring from the promises of God regarding David, <a href='B:730 3:7'>Rev 3:7</a>; of a door for testimony, <a href='B:730 3:8'>Rev 3:8</a>. <p/> <2,,608, apokleio><p/> "to shut fast" (apo, away from, and No. 1), is used in <a href='B:490 13:25'>Luk 13:25</a>, expressing the impossibility of entrance after the closing. <p/> <3,,2623, katakleio><p/> lit., "to shut down" (the kata has, however, an intensive use), signifies "to shut up in confinement," <a href='B:490 3:20'>Luk 3:20</a>, <a href='B:510 26:10'>Act 26:10</a>. In the Sept., <a href='B:300 32:3'>Jer 32:3</a>. <p/> <4,,4788, sunkleio><p/> see ENCLOSE.


topic: Sick, Sickly, Sickness
definition:
<b>Sick, Sickly, Sickness</b> <A-1,Verb,770, astheneo><p/> lit., "to be weak, feeble" (a, negative, sthenos, "strength"), is translated "to be sick," e.g., in <a href='B:470 10:8'>Mat 10:8</a>, "(the) sick;" <a href='B:470 25:36'>Mat 25:36</a>, <a href='B:470 25:39'>Mat 25:39</a> in the best texts (some have B, No. 1); <a href='B:480 6:56'>Mar 6:56</a>, <a href='B:490 4:40'>Luk 4:40</a>, <a href='B:490 7:10'>Luk 7:10</a> (RV omits the word); <a href='B:490 9:2'>Luk 9:2</a>, <a href='B:500 4:46'>Joh 4:46</a>, <a href='B:500 5:3'>Joh 5:3</a>, RV (AV, "impotent folk"); <a href='B:500 5:7'>Joh 5:7</a>, <a href='B:500 6:2'>Joh 6:2</a>, RV (AV, "were diseased"); 11:1-3,6; <a href='B:510 9:37'>Act 9:37</a>, <a href='B:510 19:12'>Act 19:12</a>, <a href='B:570 1:2-27'>Phi 1:2-27</a>, <a href='B:620 4:20'>2Ti 4:20</a>, <a href='B:660 5:14'>Jam 5:14</a>. See DISEASED, B, No. 1, IMPOTENT, and, especially, WEAK. <p/> <A-2,Verb,2577, kamno><p/> primarily, "to work," hence, from the effect of constant work, "to be weary," <a href='B:650 12:3'>Heb 12:3</a>, is rendered "(him) that is sick," in <a href='B:660 5:15'>Jam 5:15</a>, RV, AV "(the) sick." The choice of this verb instead of the repetition of No. 1 (<a href='B:660 5:14'>Jam 5:14</a>, see above), is suggestive of the common accompaniment of "sickness," "weariness of mind" (which is the meaning of this verb), which not infrequently hinders physical recovery; hence this special cause is here intimated in the general idea of "sickness." In some mss. it occurs in <a href='B:730 2:3'>Rev 2:3</a>. In the Sept., <a href='B:220 10:1'>Job 10:1</a>, <a href='B:220 17:2'>Job 17:2</a>. <p/> <A-3,Verb,4912, sunecho><p/> "to hold in, hold fast," is used, in the Passive Voice, of "being seized or afficted by ills," <a href='B:510 28:8'>Act 28:8</a>, "sick" (of the father of Publius, cp. <a href='B:470 4:24'>Mat 4:24</a>, <a href='B:490 4:38'>Luk 4:38</a>, "taken with"). See CONSTRAIN, No. 3. <p/> Notes: (1) Noseo, "to be sick," is used metaphorically of mental ailment, in <a href='B:610 6:4'>1Ti 6:4</a>, "doting" (marg., "sick"). (2) The adverb kakos, "evilly ill," with echo, "to hold, to have," is rendered "to be sick," in <a href='B:470 4:24'>Mat 4:24</a>, RV, "that were sick;" <a href='B:470 8:16'>Mat 8:16</a>, <a href='B:470 9:12'>Mat 9:12</a>, <a href='B:470 14:35'>Mat 14:35</a>, <a href='B:480 1:32'>Mar 1:32</a>, RV (AV, "diseased"); <a href='B:480 1:34'>Mar 1:34</a>, <a href='B:480 2:17'>Mar 2:17</a>, <a href='B:480 6:55'>Mar 6:55</a>, <a href='B:490 5:31'>Luk 5:31</a>, <a href='B:490 7:2'>Luk 7:2</a>. (3) For "sick of the palsy," <a href='B:490 5:24'>Luk 5:24</a>, <a href='B:510 9:33'>Act 9:33</a>, see PALSY (sick of). <p/> <B-1,Adjective,772, asthenes><p/> lit., "without strength," hence, "feeble, weak," is used of "bodily debility," <a href='B:470 25:43'>Mat 25:43</a> (for <a href='B:470 25:39'>Mat 25:39</a>, see A, No. 1), <a href='B:470 25:44'>Mat 25:44</a>; some texts have it in <a href='B:490 9:2'>Luk 9:2</a> (the best omit it, the meaning being "to heal" in general); <a href='B:490 10:9'>Luk 10:9</a>, <a href='B:510 1:5-16'>Act 1:5-16</a>; in <a href='B:510 4:9'>Act 4:9</a> it is rendered "impotent." See FEEBLE, IMPOTENT, WEAK. <p/> <B-2,Adjective,732, arrhostos><p/> "feeble, sickly" (a, negative, rhonnumi, "to be strong"), is translated "sick" in <a href='B:470 14:14'>Mat 14:14</a>, <a href='B:480 16:18'>Mar 16:18</a>; "sick folk" in <a href='B:480 6:5'>Mar 6:5</a>; "that were sick" in <a href='B:480 6:13'>Mar 6:13</a>; "sickly" in <a href='B:530 11:30'>1Co 11:30</a>, here also of the physical state. In the Sept., <a href='B:110 14:5'>1Ki 14:5</a>, <a href='B:460 1:8'>Mal 1:8</a>. <p/> <C-1,Noun,769, astheneia><p/> "weakness, sickness" (akin to A, No. 1 and B, No. 1), is translated "sickness" in <a href='B:500 11:4'>Joh 11:4</a>. See DISEASE, No. 1, INFIRMITY, WEAKNESS. <p/> <C-2,Noun,3554, nosos><p/> see DISEASE, No. 3.


topic: Sickle
definition:
<b>Sickle</b> <1,,1407, drepanon><p/> "a pruning hook, a sickle" (akin to drepo, "to pluck"), occurs in <a href='B:480 4:29'>Mar 4:29</a>, <a href='B:730 1:14-18'>Rev 1:14-18</a> (twice), <a href='B:730 14:19'>Rev 14:19</a>.


topic: Side
definition:
<b>Side</b> <A-1,Noun,4125, pleura><p/> "a side" (cp. Eng., "pleurisy"), is used of the "side" of Christ, into which the spear was thrust, <a href='B:500 19:34'>Joh 19:34</a>, <a href='B:500 20:20'>Joh 20:20</a>, <a href='B:500 20:25'>Joh 20:25</a>, <a href='B:500 20:27'>Joh 20:27</a> (some mss. have it in <a href='B:470 27:49'>Mat 27:49</a>; see RV marg.); elsewhere, in <a href='B:510 12:7'>Act 12:7</a>. <p/> <B-1,Adverb,4008, peran><p/> an adverb, signifying "beyond, on the other side," is used (a) as a preposition and translated " on the other side of," e.g., in <a href='B:480 5:1'>Mar 5:1</a>, <a href='B:490 8:22'>Luk 8:22</a>, <a href='B:500 6:1'>Joh 6:1</a>, RV; <a href='B:500 6:22'>Joh 6:22</a>, <a href='B:500 6:25'>Joh 6:25</a>; (b) as a noun with the article, e.g., <a href='B:470 8:18'>Mat 8:18</a>, <a href='B:470 8:28'>Mat 8:28</a>, <a href='B:470 14:22'>Mat 14:22</a>, <a href='B:470 16:5'>Mat 16:5</a>. See BEYOND, No. 2. <p/> Notes: (1) In <a href='B:490 9:47'>Luk 9:47</a>, the preposition para, "by the side of," with the dative case of the pronoun heautou, is rendered "by His side," RV (AV, "by Him"). (2) See also EITHER, EVERYWHERE, No. 3 HIGHWAY, RIGHT.


topic: Sift
definition:
<b>Sift</b> <1,,4617, siniazo><p/> "to winnow, sift" (sinion, "a sieve"), is used figuratively in <a href='B:490 22:31'>Luk 22:31</a>.


topic: Sigh
definition:
<b>Sigh</b> <1,,4727, stenazo><p/> "to groan," is translated "He sighed" in <a href='B:480 7:34'>Mar 7:34</a>. See GRIEF, GROAN. <p/> <2,,389, anastenazo><p/> "to sigh deeply" (ana, "up," suggesting "deep drawn," and No. 1), occurs in <a href='B:480 8:12'>Mar 8:12</a>. In the Sept., <a href='B:310 1:4'>Lam 1:4</a>.


topic: Sight
definition:
<b>Sight</b> <A-1,Noun,1491, eidos><p/> is translated. "sight" in <a href='B:540 5:7'>2Co 5:7</a>; see APPEARANCE, No. 1. <p/> <A-2,Noun,2335, theoria><p/> denotes "a spectacle, a sight" (akin to theoreo, "to gaze, behold;" see BEHOLD), in <a href='B:490 23:48'>Luk 23:48</a>. <p/> <A-3,Noun,3705, horama><p/> "that which is seen" (akin to horao, "to see"), besides its meaning, "a vision, appearance," denotes "a sight," in <a href='B:510 7:31'>Act 7:31</a>. See VISION. <p/> <A-4,Noun,3788, ophthalmos><p/> "an eye" (Eng. "ophthalmic," etc.) in <a href='B:510 1:9'>Act 1:9</a> is translated "sight" (plur. lit., "eyes"). See EYE. <p/> <A-5,Noun,309, anablepsis><p/> denotes "recovering of sight" (ana, "again," blepo, "to see"), <a href='B:490 4:18'>Luk 4:18</a>. In the Sept., <a href='B:290 61:1'>Isa 61:1</a>. <p/> Notes: (1) For horasis (akin to No. 3), translated "in sight" in <a href='B:730 4:3'>Rev 4:3</a>, AV (RV, "to look upon"), see LOOK, B. (2) In <a href='B:490 7:21'>Luk 7:21</a>, the infinitive mood of blepo, "to see," is used as a noun, "(He bestowed, AV, 'gave') sight." In <a href='B:510 9:9'>Act 9:9</a> it is used in the present participle with me, "not," "without sight" (lit., "not seeing"). (3) In <a href='B:650 12:21'>Heb 12:21</a> phantazomai, "to make visible," is used in the present participle as a noun, with the article, "(the) sight." (4) In <a href='B:490 21:11'>Luk 21:11</a>, AV, phobetron (or phobethron), plur., is translated "fearful sights" (RV, "terrors"). <p/> <B-1,Verb,308, anablepo><p/> "to look up," also denotes "to receive or recover sight" (akin to A, No. 5), e.g., <a href='B:470 11:5'>Mat 11:5</a>, <a href='B:470 20:34'>Mat 20:34</a>, <a href='B:480 1:10-52'>Mar 1:10-52</a>, <a href='B:490 1:18-43'>Luk 1:18-43</a>, <a href='B:500 9:11'>Joh 9:11</a>, <a href='B:500 9:15'>Joh 9:15</a>, <a href='B:500 9:18'>Joh 9:18</a> (twice); <a href='B:510 9:12'>Act 9:12</a>, <a href='B:510 1:9-18'>Act 1:9-18</a>, <a href='B:510 22:13'>Act 22:13</a>.


topic: Sight of (in the)
definition:
<b>Sight of (in the)</b> <1,,1799, enopion><p/> for which see BEFORE, No. 9, is translated "in the sight of" in the RV (for AV, "before") in <a href='B:490 12:6'>Luk 12:6</a>, <a href='B:490 15:18'>Luk 15:18</a>, <a href='B:490 16:15'>Luk 16:15</a>, <a href='B:510 7:46'>Act 7:46</a>, <a href='B:510 10:33'>Act 10:33</a>, <a href='B:510 19:19'>Act 19:19</a>, <a href='B:610 5:4'>1Ti 5:4</a>, <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>, <a href='B:730 13:12'>Rev 13:12</a>. The RV is more appropriate in most passages, as giving the real significance of the word. <p/> <2,,2714, katenopion><p/> see BEFORE, No. 10, is translated "in the sight of" in <a href='B:540 2:17'>2Co 2:17</a> (in some texts); <a href='B:580 1:22'>Col 1:22</a>, AV. <p/> <3,,1715, emprosthen><p/> see BEFORE, No. 4, is translated "in the sight of" in <a href='B:470 11:26'>Mat 11:26</a>, <a href='B:490 10:21'>Luk 10:21</a>, <a href='B:590 1:3'>1Th 1:3</a>, AV. <p/> <4,,1726, enantion><p/> see BEFORE, No. 5, is translated "in the sight of" in <a href='B:510 7:10'>Act 7:10</a>. <p/> <5,,1725, enanti><p/> see BEFORE, No. 6, is translated "in the sight of" in <a href='B:510 8:21'>Act 8:21</a>, AV. <p/> <6,,2713, katenanti><p/> see BEFORE, No. 8, is found in the best texts in <a href='B:540 12:19'>2Co 12:19</a>, "in the sight of," RV, and in <a href='B:540 2:17'>2Co 2:17</a>.


topic: Sign
definition:
<b>Sign</b> <1,,4592, semeion><p/> "a sign, mark, indication, token," is used (a) of that which distinguished a person or thing from others, e.g., <a href='B:470 26:48'>Mat 26:48</a>, <a href='B:490 2:12'>Luk 2:12</a>, <a href='B:520 4:11'>Rom 4:11</a>, <a href='B:540 12:12'>2Co 12:12</a> (1st part); <a href='B:600 3:17'>2Th 3:17</a>, "token," i.e., his autograph attesting the authenticity of his letters; (b) of a "sign" as a warning or admonition, e.g., <a href='B:470 12:39'>Mat 12:39</a>, "the sign of (i.e., consisting of) the prophet Jonas;" <a href='B:470 16:4'>Mat 16:4</a>, <a href='B:490 2:34'>Luk 2:34</a>, <a href='B:490 1:11-30'>Luk 1:11-30</a>; (c) of miraculous acts (1) as tokens of Divine authority and power, e.g., <a href='B:470 1:12-39'>Mat 1:12-39</a> (1st part); <a href='B:500 2:11'>Joh 2:11</a>, RV, "signs;" <a href='B:500 3:2'>Joh 3:2</a> (ditto); <a href='B:500 4:54'>Joh 4:54</a>, "(the second) sign," RV; <a href='B:500 10:41'>Joh 10:41</a> (ditto); <a href='B:500 20:30'>Joh 20:30</a>; in <a href='B:530 1:22'>1Co 1:22</a>, "the Jews ask for signs," RV, indicates that the Apostles were met with the same demand from Jews as Christ had been: "signs were vouchsafed in plenty, signs of God's power and love, but these were not the signs which they sought ... They wanted signs of an outward Messianic Kingdom, of temporal triumph, of material greatness for the chosen people. ... With such cravings the Gospel of a 'crucified Messiah' was to them a stumblingblock indeed" (Lightfoot); <a href='B:530 14:22'>1Co 14:22</a>; (2) by demons, <a href='B:730 16:14'>Rev 16:14</a>; (3) by false teachers or prophets, indications of assumed authority, e.g., <a href='B:470 24:24'>Mat 24:24</a>, <a href='B:480 13:22'>Mar 13:22</a>; (4) by Satan through his special agents, <a href='B:600 2:9'>2Th 2:9</a>, <a href='B:730 1:13-14'>Rev 1:13-14</a>, <a href='B:730 19:20'>Rev 19:20</a>; (d) of tokens portending future events, e.g., <a href='B:470 24:3'>Mat 24:3</a>, where "the sign of the Son of Man" signifies, subjectively, that the Son of Man is Himself the "sign" of what He is about to do; <a href='B:480 13:4'>Mar 13:4</a>, <a href='B:490 21:7'>Luk 21:7</a>, <a href='B:490 21:11'>Luk 21:11</a>, <a href='B:490 21:25'>Luk 21:25</a>, <a href='B:510 2:19'>Act 2:19</a>, <a href='B:730 12:1'>Rev 12:1</a>, RV; <a href='B:730 12:3'>Rev 12:3</a>, RV; <a href='B:730 15:1'>Rev 15:1</a>. <p/> "Signs" confirmatory of what God had accomplished in the atoning sacrifice of Christ, His resurrection and ascension, and of the sending of the Holy Spirit, were given to the Jews for their recognition, as at Pentecost, and supernatural acts by apostolic ministry, as well as by the supernatural operations in the churches, such as the gift of tongues and prophesyings; there is no record of the continuance of these latter after the circumstances recorded in <a href='B:510 1:19-20'>Acts 1:19-20</a>. <p/> <2,,3902, parasemos><p/> an adjective meaning "marked at the side" (para, "beside," sema, "mark"), is used in <a href='B:510 28:11'>Act 28:11</a> as a noun denoting the figurehead of a vessel.


topic: Signify
definition:
<b>Signify</b> <1,,4591, semaino><p/> "to give a sign, indicate" (sema, "a sign:" cp. SIGN, No. 1), "to signify," is so translated in <a href='B:500 12:33'>Joh 12:33</a>, <a href='B:500 18:32'>Joh 18:32</a>, <a href='B:500 21:19'>Joh 21:19</a>, <a href='B:510 11:28'>Act 11:28</a>, <a href='B:510 25:27'>Act 25:27</a>, <a href='B:730 1:1'>Rev 1:1</a>, where perhaps the suggestion is that of expressing by signs. <p/> <2,,1213, deloo><p/> "to make plain" (delos, "evident"), is translated "to signify" in <a href='B:530 1:11'>1Co 1:11</a>, RV, "it hath been signified" (AV, "declared"); <a href='B:650 9:8'>Heb 9:8</a>, <a href='B:650 12:27'>Heb 12:27</a>, <a href='B:670 1:11'>1Pe 1:11</a>, AV (RV, "Point unto"); <a href='B:680 1:14'>2Pe 1:14</a>, RV, "sifnified" (AV, "hath showed"). See POINT (unto). <p/> <3,,1718, emphanizo><p/> "to manifest, make known," is translated "signify" in <a href='B:510 23:15'>Act 23:15</a>, <a href='B:510 23:22'>Act 23:22</a>, RV (AV, "hath showed"). See APPEAR, No. 5. <p/> Note: In <a href='B:510 21:26'>Act 21:26</a>, AV, diangello, "to announce," is rendered "to signify" (RV, "declaring").


topic: Signs (to make)
definition:
<b>Signs (to make)</b> <1,,1770, enneuo><p/> "to nod to" (en, "in," neuo, "to nod"), denotes "to make a sign to" in <a href='B:490 1:62'>Luk 1:62</a>. In the Sept., <a href='B:240 6:13'>Pro 6:13</a>, <a href='B:240 10:10'>Pro 10:10</a>. <p/> Note: For dianeuo, <a href='B:490 1:22'>Luk 1:22</a>, RV, see BECKON, No. 2.


topic: Silence
definition:
<b>Silence</b> <A-1,Noun,4602, sige><p/> occurs in <a href='B:510 21:40'>Act 21:40</a>, <a href='B:730 8:1'>Rev 8:1</a>, where the "silence" is introductory to the judgments following the opening of the seventh seal. <p/> Note: For hesuchia, AV, "silence," <a href='B:510 22:2'>Act 22:2</a>, <a href='B:610 1:2-12'>1Ti 1:2-12</a>, see QUIETNESS. <p/> <B-1,Verb,5392, phimoo><p/> "to muzzle," is rendered "to put to silence" in <a href='B:470 22:34'>Mat 22:34</a>, <a href='B:670 2:15'>1Pe 2:15</a>. See MUZZLE, PEACE (hold), SPEECHLESS, STILL. <p/> <B-2,Verb,4601, sigao><p/> "to be silent:" see PEACE (hold), No. 1.


topic: Silk
definition:
<b>Silk</b> <1,,4596,serikos / sirikos> "silken," an adjective derived from the Seres, a people of India, who seem to have produced "silk" originally as a marketable commodity, is used as a noun with the article, denoting "silken fabric," <a href='B:730 18:12'>Rev 18:12</a>.


topic: Silver
definition:
<b>Silver</b> <A-1,Noun,694, argurion><p/> is rendered "silver" in <a href='B:510 3:6'>Act 3:6</a>, <a href='B:510 8:20'>Act 8:20</a>, RV (AV, "money"); <a href='B:510 20:33'>Act 20:33</a>, <a href='B:530 3:12'>1Co 3:12</a> (metaphorical); <a href='B:670 1:18'>1Pe 1:18</a>. See MONEY, PIECE. <p/> <A-2,Noun,696, arguros><p/> akin to argos, "shining," denotes "silver." In each occurrence in the NT it follows the mention of gold, <a href='B:470 10:9'>Mat 10:9</a>, <a href='B:510 17:29'>Act 17:29</a>, <a href='B:660 5:3'>Jam 5:3</a>, <a href='B:730 18:12'>Rev 18:12</a>. <p/> Note: For drachme, <a href='B:490 15:8'>Luk 15:8</a>, see PIECE. <p/> <B-1,Adjective,693, argureos><p/> signifies "made of silver," <a href='B:510 19:24'>Act 19:24</a>, <a href='B:620 2:20'>2Ti 2:20</a>, <a href='B:730 9:20'>Rev 9:20</a>.


topic: Silversmith
definition:
<b>Silversmith</b> <1,,695, argurokopos><p/> from arguros (see above) and kopto, "to beat," occurs in <a href='B:510 19:24'>Act 19:24</a>. In the Sept., <a href='B:70 17:4'>Jdg 17:4</a>, <a href='B:300 6:29'>Jer 6:29</a>.


topic: Similitude
definition:
<b>Similitude</b> * Note: For homoioma, rendered "similitude" in <a href='B:520 5:14'>Rom 5:14</a>, AV, see LIKENESS, No. 1. For homoiotes, "similitude" in <a href='B:650 7:15'>Heb 7:15</a> AV, see LIKE, C, Note (1), and LIKENESS, No. 3. For homoiosis, "similitude" in <a href='B:660 3:9'>Jam 3:9</a>, AV, see LIKENESS, No. 2.


topic: Sin (Noun and Verb)
definition:
<b>Sin (Noun and Verb)</b> <A-1,Noun,266, hamartia><p/> is, lit., "a missing of the mark," but this etymological meaning is largely lost sight of in the NT. It is the most comprehensive term for moral obliquity. It is used of "sin" as (a) a principle or source of action, or an inward element producing acts, e.g., <a href='B:520 3:9'>Rom 3:9</a>, <a href='B:520 1:5-13'>Rom 1:5-13</a>, <a href='B:520 5:20'>Rom 5:20</a>, <a href='B:520 1:6-2'>Rom 1:6-2</a>, <a href='B:520 7:7'>Rom 7:7</a> (abstract for concrete); <a href='B:520 7:8'>Rom 7:8</a> (twice), <a href='B:520 7:9'>Rom 7:9</a>, <a href='B:520 7:11'>Rom 7:11</a>, <a href='B:520 7:13'>Rom 7:13</a>, "sin, that it might be shown to be sin," i.e., "sin became death to me, that it might be exposed in its heinous character:" in the clause, "sin might become exceeding sinful," i.e., through the holiness of the Law, the true nature of sin was designed to be manifested to the conscience; <p/> (b) a governing principle or power, e.g., <a href='B:520 6:6'>Rom 6:6</a>; "(the body) of sin," here "sin" is spoken of as an organized power, acting through the members of the body, though the seat of "sin" is in the will (the body is the organic instrument); in the next clause, and in other passages, as follows, this governing principle is personified, e.g., <a href='B:520 5:21'>Rom 5:21</a>, <a href='B:520 6:12'>Rom 6:12</a>, <a href='B:520 6:14'>Rom 6:14</a>, <a href='B:520 6:17'>Rom 6:17</a>, <a href='B:520 7:11'>Rom 7:11</a>, <a href='B:520 7:14'>Rom 7:14</a>, <a href='B:520 7:17'>Rom 7:17</a>, <a href='B:520 7:20'>Rom 7:20</a>, <a href='B:520 7:23'>Rom 7:23</a>, <a href='B:520 7:25'>Rom 7:25</a>, <a href='B:520 8:2'>Rom 8:2</a>, <a href='B:530 15:56'>1Co 15:56</a>, <a href='B:650 3:13'>Heb 3:13</a>, <a href='B:650 11:25'>Heb 11:25</a>, <a href='B:650 12:4'>Heb 12:4</a>, <a href='B:660 1:15'>Jam 1:15</a> (2nd part); <p/> (c) a generic term (distinct from specific terms such as No. 2 yet sometimes inclusive of concrete wrong doing, e.g., <a href='B:500 8:21'>Joh 8:21</a>, <a href='B:500 8:34'>Joh 8:34</a>, <a href='B:500 8:46'>Joh 8:46</a>, <a href='B:500 9:41'>Joh 9:41</a>, <a href='B:500 15:22'>Joh 15:22</a>, <a href='B:500 15:24'>Joh 15:24</a>, <a href='B:500 19:11'>Joh 19:11</a>); in <a href='B:520 8:3'>Rom 8:3</a>, "God, sending His own Son in the likeness of sinful flesh," lit., "flesh of sin," the flesh stands for the body, the instrument of indwelling "sin" [Christ, preexistently the Son of God, assumed human flesh, "of the substance of the Virgin Mary;" the reality of incarnation was His, without taint of sin (for homoioma, "likeness," see LIKENESS)], and as an offering for sin," i.e., "a sin offering" (so the Sept. e.g., in <a href='B:30 4:32'>Lev 4:32</a>, <a href='B:30 1:5-9'>Lev 1:5-9</a>), "condemned sin in the flesh," i.e., Christ, having taken human nature, "sin" apart (<a href='B:650 4:15'>Heb 4:15</a>), and having lived a sinless life, died under the condemnation and judgment due to our "sin;" for the generic sense see further, e.g., <a href='B:650 9:26'>Heb 9:26</a>, <a href='B:650 10:6'>Heb 10:6</a>, <a href='B:650 10:8'>Heb 10:8</a>, <a href='B:650 10:18'>Heb 10:18</a>, <a href='B:650 13:11'>Heb 13:11</a>, <a href='B:690 1:1-8'>1Jo 1:1-8</a>, <a href='B:690 3:4'>1Jo 3:4</a> (1st part; in the 2nd part, "sin" is defined as "lawlessness," RV), <a href='B:690 1:3-9'>1Jo 1:3-9</a>; in these verses the AV use of the verb to commit is misleading; not the committal of an act is in view, but a continous course of "sin," as indicated by the RV, "doeth." The Apostle's use of the present tense of poieo, "to do," virtually expresses the meaning of prasso, "to practice," which John does not use (it is not infrequent in this sense in Paul's Epp., e.g., <a href='B:520 1:32'>Rom 1:32</a>, RV; <a href='B:520 2:1'>Rom 2:1</a>, <a href='B:550 5:21'>Gal 5:21</a>, <a href='B:570 4:9'>Phi 4:9</a>); <a href='B:670 4:1'>1Pe 4:1</a> (singular in the best texts), lit., "has been made to cease from sin," i.e., as a result of suffering in the flesh, the mortifying of our members, and of obedience to a Savior who suffered in flesh. Such no longer lives in the flesh, "to the lusts of men, but to the will of God;" sometimes the word is used as virtually equivalent to a condition of "sin," e.g., <a href='B:500 1:29'>Joh 1:29</a>, "the sin (not sins) of the world;" <a href='B:530 15:17'>1Co 15:17</a>; or a course of "sin," characterized by continuous acts, e.g., <a href='B:590 2:16'>1Th 2:16</a>; in <a href='B:690 5:16'>1Jo 5:16</a> (2nd part) the RV marg., is probably to be preferred, "there is sin unto death," not a special act of "sin," but the state or condition producing acts; in <a href='B:690 5:17'>1Jo 5:17</a>, "all unrighteousness is sin" is not a definition of "sin" (as in <a href='B:690 3:4'>1Jo 3:4</a>), it gives a specification of the term in its generic sense; <p/> (d) a sinful deed, an act of "sin," e.g., <a href='B:470 12:31'>Mat 12:31</a>, <a href='B:510 7:60'>Act 7:60</a>, <a href='B:660 1:15'>Jam 1:15</a> (1st part); <a href='B:660 2:9'>Jam 2:9</a>, <a href='B:660 4:17'>Jam 4:17</a>, <a href='B:660 5:15'>Jam 5:15</a>, <a href='B:660 5:20'>Jam 5:20</a>, <a href='B:690 5:16'>1Jo 5:16</a> (1st part). <p/> Notes: (1) Christ is predicated as having been without "sin" in every respect, e.g., (a), (b), (c) above, <a href='B:540 5:21'>2Co 5:21</a> (1st part); <a href='B:690 3:5'>1Jo 3:5</a>, <a href='B:500 14:30'>Joh 14:30</a>; (d) <a href='B:500 8:46'>Joh 8:46</a>, <a href='B:650 4:15'>Heb 4:15</a>, <a href='B:670 2:22'>1Pe 2:22</a>. (2) In <a href='B:650 9:28'>Heb 9:28</a> (2nd part) the reference is to a "sin" offering. (3) In <a href='B:540 5:21'>2Co 5:21</a>, "Him ... He made to be sin" indicates that God dealt with Him as He must deal with "sin," and that Christ fulfilled what was typified in the guilt offering. (4) For the phrase "man of sin" in <a href='B:600 2:3'>2Th 2:3</a>, see INIQUITY, No. 1. <p/> <A-2,Noun,265, hamartema><p/> akin to No. 1, denotes "an act of disobedience to Divine law" [as distinct from No. 1 (a), (b), (c)]; plural in <a href='B:480 3:28'>Mar 3:28</a>, <a href='B:520 3:25'>Rom 3:25</a>, <a href='B:680 1:9'>2Pe 1:9</a>, in some texts; sing. in <a href='B:480 3:29'>Mar 3:29</a> (some mss. have krisis, AV, "damnation"); <a href='B:530 6:18'>1Co 6:18</a>. <p/> Notes: (1) For paraptoma, rendered "sins" in the AV in <a href='B:560 1:7'>Eph 1:7</a>, <a href='B:560 2:5'>Eph 2:5</a>, <a href='B:580 2:13'>Col 2:13</a> (RV, "trespass"), see TRESPASS. In <a href='B:660 5:16'>Jam 5:16</a>, the best texts have No. 1 (RV, "sins"). (2) For synonymous terms see DISOBEDIENCE, ERROR, FAULT, INIQUITY, TRANSGRESSION, UNGODLINESS. <p/> <B-1,Adjective,361, anamartetos><p/> "without sin" (a, negative, n, euphonic, and C, No. 1), is found in <a href='B:500 8:7'>Joh 8:7</a>. In the Sept., <a href='B:50 29:19'>Deu 29:19</a>. <p/> <C-1,Verb,264, hamartano><p/> lit., "to miss the mark," is used in the NT (a) of "sinning" against God, (1) by angels, <a href='B:680 2:4'>2Pe 2:4</a>; (2) by man, <a href='B:470 27:4'>Mat 27:4</a>, <a href='B:490 15:18'>Luk 15:18</a>, <a href='B:490 15:21'>Luk 15:21</a> (heaven standing, by metonymy, for God); <a href='B:500 5:14'>Joh 5:14</a>, <a href='B:500 8:11'>Joh 8:11</a>, <a href='B:500 1:9-3'>Joh 1:9-3</a>, <a href='B:520 2:12'>Rom 2:12</a> (twice); <a href='B:520 3:23'>Rom 3:23</a>, <a href='B:520 5:12'>Rom 5:12</a>, <a href='B:520 5:14'>Rom 5:14</a>, <a href='B:520 5:16'>Rom 5:16</a>, <a href='B:520 6:15'>Rom 6:15</a>, <a href='B:530 7:28'>1Co 7:28</a> (twice), <a href='B:530 7:36'>1Co 7:36</a>, <a href='B:530 15:34'>1Co 15:34</a>, <a href='B:560 4:26'>Eph 4:26</a>, <a href='B:610 5:20'>1Ti 5:20</a>, <a href='B:630 3:11'>Tit 3:11</a>, <a href='B:650 3:17'>Heb 3:17</a>, <a href='B:650 10:26'>Heb 10:26</a>, <a href='B:690 1:10'>1Jo 1:10</a>; in <a href='B:690 2:1'>1Jo 2:1</a> (twice), the aorist tense in each place, referring to an act of "sin;" on the contrary, in <a href='B:690 3:6'>1Jo 3:6</a> (twice), <a href='B:690 1:3-9'>1Jo 1:3-9</a>, the present tense indicates, not the committal of an act, but the continuous practice of "sin" [see on A, No. 1 (c)]; in <a href='B:690 5:16'>1Jo 5:16</a> (twice) the present tense indicates the condition resulting from an act, "unto death" signifying "tending towards death;" (b) against Christ, <a href='B:530 8:12'>1Co 8:12</a>; (c) against man, (1) a brother, <a href='B:470 18:15'>Mat 18:15</a>, RV, "sin" (AV, "tresspass"); <a href='B:470 18:21'>Mat 18:21</a>, <a href='B:490 1:17-4'>Luk 1:17-4</a>, RV, "sin" (AV, "trespass"); <a href='B:530 8:12'>1Co 8:12</a>; (2) in <a href='B:490 15:18'>Luk 15:18</a>, <a href='B:490 15:21'>Luk 15:21</a>, against the father by the Prodigal Son, "in thy sight" being suggestive of befitting reverence; (d) against Jewish law, the Temple, and Caesar, <a href='B:510 25:8'>Act 25:8</a>, RV, "sinned" (AV, "offended"); (e) against one's own body, by fornication, <a href='B:530 6:18'>1Co 6:18</a>; (f) against earthly masters by servants, <a href='B:670 2:20'>1Pe 2:20</a>, RV, "(when) ye sin (and are buffeted for it)," AV, "(when ye be buffeted) for your faults," lit., "having sinned." <p/> <C-2,Verb,4258, proamartano><p/> "to sin previously" (pro, "before," and No. 1), occurs in <a href='B:540 12:21'>2Co 12:21</a>, <a href='B:540 13:2'>2Co 13:2</a>, RV in each place, "have sinned heretofore" (so AV in the 2nd; in the 1st, "have sinned already").


topic: Sincere, Sincerely, Sincerity
definition:
<b>Sincere, Sincerely, Sincerity</b> <A-1,Adjective,97, adolos><p/> "guileless, pure," is translated "sincere" in <a href='B:670 2:2'>1Pe 2:2</a>, AV, "without guile," RV. See GUILELESS, No. 1. <p/> <A-2,Adjective,1103, gnesios><p/> "true, genuine, sincere," is used in the neuter, as a noun, with the article, signifying "sincerity," <a href='B:540 8:8'>2Co 8:8</a> (of love). See OWN, TRUE. <p/> <A-3,Adjective,1506, eilikrines><p/> see PURE, A, No. 3. <p/> <B-1,Adverb,55, hagnos><p/> denotes "with pure motives," akin to words under PURE, A, No. 1, and B, Nos. 1 and 2, and is rendered "sincerely" in <a href='B:570 1:17'>Phi 1:17</a>, RV (<a href='B:570 1:16'>Phi 1:16</a>, AV). <p/> <C-1,Noun,1505, eilikrinia><p/> akin to A, No. 3 denotes "sincerity, purity;" it is described metaphorically in <a href='B:530 5:8'>1Co 5:8</a> as "unleavened (bread);" in <a href='B:540 1:12'>2Co 1:12</a>, "sincerity (of God)," RV, AV, "(godly) sincerity," it describes a quality possessed by God, as that which is to characterize the conduct of believers; in <a href='B:540 2:17'>2Co 2:17</a> it is used of the rightful ministry of the Scriptures. <p/> Notes: (1) For <a href='B:540 8:8'>2Co 8:8</a>, see A, No. 2. (2) In <a href='B:560 6:24'>Eph 6:24</a>, AV, aphtharsia, "incorruption," is translated "sincerity" (RV, "uncorruptness," AV marg., "incorruption"); some inferior mss. have it in <a href='B:630 2:7'>Tit 2:7</a>, AV; the RV follows those in which it is absent.


topic: Sinful
definition:
<b>Sinful</b> <1,,268, hamartolos><p/> an adjective, akin to hamartano, "to sin," is used as an adjective, "sinful" in <a href='B:480 8:38'>Mar 8:38</a>, <a href='B:490 5:8'>Luk 5:8</a>, <a href='B:490 19:7'>Luk 19:7</a> (lit., "a sinful man"); <a href='B:490 24:7'>Luk 24:7</a>, <a href='B:500 9:16'>Joh 9:16</a>, <a href='B:500 9:24'>Joh 9:24</a> (lit., "a man sinful"); <a href='B:520 7:13'>Rom 7:13</a>, for which see SIN, A, No. 1 (a). Elsewhere it is used as a noun: see SINNER. The noun is frequently found in a common phrase in sepulchral epitaphs in the S.W. of Asia Minor, with the threat against any desecrator of the tomb, "let him be as a sinner before the subterranean gods" (Moulton and Milligan). <p/> Notes: (1) In <a href='B:520 8:3'>Rom 8:3</a>, "sinful flesh" is, lit., "flesh of sin" (RV marg.): see SIN, No. 1 (c). (2) For the RV of <a href='B:520 7:5'>Rom 7:5</a>, "sinful passions," see PASSION, No. 1.


topic: Sing, Singing
definition:
<b>Sing, Singing</b> <1,,103, ado><p/> is used always of "praise to God," (a) intransitively, <a href='B:560 5:19'>Eph 5:19</a>, <a href='B:580 3:16'>Col 3:16</a>; (b) transitively, <a href='B:730 5:9'>Rev 5:9</a>, <a href='B:730 14:3'>Rev 14:3</a>, <a href='B:730 15:3'>Rev 15:3</a>. <p/> <2,,5567, psallo><p/> see MELODY. <p/> <3,,5214, humneo><p/> see HYMN, B.


topic: Single
definition:
<b>Single</b> <1,,573, haplous><p/> "simple, single," is used in a moral sense in <a href='B:470 6:22'>Mat 6:22</a>, <a href='B:490 11:34'>Luk 11:34</a>, said of the eye; "singleness" of purpose keeps us from the snare of having a double treasure and consequently a divided heart. The papyri provide instances of its use in other than the moral sense, e.g., of a marriage dowry, to be repaid pure and simple by a husband (Moulton and Milligan). In the Sept., <a href='B:240 11:25'>Pro 11:25</a>.


topic: Singleness
definition:
<b>Singleness</b> <1,,858, aphelotes><p/> denotes "simplicity," <a href='B:510 2:46'>Act 2:46</a>, "singleness," for which Moulton and Milligan, from papyri examples, suggest "unworldly simplicity;" the idea here is that of an unalloyed benevolence expressed in act. <p/> <2,,572, haplotes><p/> see BOUNTY, No. 2.


topic: Sink
definition:
<b>Sink</b> <1,,1036, buthizo><p/> is used literally in <a href='B:490 5:7'>Luk 5:7</a>. See DROWN, No. 1. <p/> <2,,2670, katapontizo><p/> is translated "to sink" in <a href='B:470 14:30'>Mat 14:30</a> (Passive Voice). See DROWN, No. 3. <p/> <3,,5087, tithemi><p/> "to put," is rendered "let ... sink" in <a href='B:490 9:44'>Luk 9:44</a>, RV ("let ... sink down," AV). See APPOINT, LAY. <p/> Note: In <a href='B:510 20:9'>Act 20:9</a> (2nd part), AV kataphero, "to bear down," is translated "he sunk down" (RV, "being borne down"); in the 1st part it is rendered "being fallen," AV, "borne down," RV.


topic: Sinner
definition:
<b>Sinner</b> <1,,268, hamartolos><p/> lit., "one who misses the mark" (a meaning not to be pressed), is an adjective, most frequently used as a noun (see SINFUL); it is the most usual term to describe the fallen condition of men; it is applicable to all men, <a href='B:520 5:8'>Rom 5:8</a>, <a href='B:520 5:19'>Rom 5:19</a>. In the Synoptic Gospels the word is used not infrequently, by the Pharisees, of publicans (tax collectors) and women of ill repute, e.g., "a woman which was in the city, a sinner," <a href='B:490 7:37'>Luk 7:37</a>; "a man that is a sinner," <a href='B:490 19:7'>Luk 19:7</a>. In <a href='B:550 2:15'>Gal 2:15</a>, in the clause "not sinners of the Gentiles," the Apostle is taking the Judaizers on their own ground, ironically reminding them of their claim to moral superiority over Gentiles; he proceeds to show that the Jews are equally sinners with Gentiles. <p/> Note: In <a href='B:490 13:4'>Luk 13:4</a>, AV, opheiletes, "a debtor," is translated "sinners" (RV, "offenders;" RV and AV marg., "debtors").


topic: Sir(-s)
definition:
<b>Sir(-s)</b> <1,,2962, kurios><p/> see LORD. <p/> <2,,435, aner><p/> "a man," is translated "sirs" in <a href='B:510 7:26'>Act 7:26</a>, <a href='B:510 14:15'>Act 14:15</a>, <a href='B:510 19:25'>Act 19:25</a>, <a href='B:510 27:10'>Act 27:10</a>, <a href='B:510 27:21'>Act 27:21</a>, <a href='B:510 27:25'>Act 27:25</a>. See MAN. <p/> Note: In <a href='B:500 21:5'>Joh 21:5</a> the AV marg. has "sirs" for paidia, "children."


topic: Sister
definition:
<b>Sister</b> <1,,79, adelphe><p/> is used (a) of natural relationship, e.g., <a href='B:470 19:29'>Mat 19:29</a>; of the "sisters" of Christ, the children of Joseph and Mary after the virgin birth of Christ, e.g., <a href='B:470 13:56'>Mat 13:56</a>; (b) of "spiritual kinship" with Christ, an affinity marked by the fulfillment of the will of the Father, <a href='B:470 12:50'>Mat 12:50</a>, <a href='B:480 3:35'>Mar 3:35</a>; of spiritual relationship based upon faith in Christ, <a href='B:520 16:1'>Rom 16:1</a>, <a href='B:530 7:15'>1Co 7:15</a>, <a href='B:530 9:5'>1Co 9:5</a>, AV and RV marg.; <a href='B:660 2:15'>Jam 2:15</a>, <a href='B:640 1:2'>Phm 1:2</a>, RV. <p/> Note: In <a href='B:580 4:10'>Col 4:10</a>, AV, anepsios (cp. Lat., nepos, whence Eng., "nephew"), "a cousin" (so, RV), is translated "sister's son." See COUSIN.


topic: Sit
definition:
<b>Sit</b> <1,,2521, kathemai><p/> is used (a) of the natural posture, e.g., <a href='B:470 9:9'>Mat 9:9</a>, most frequently in the Apocalypse, some 32 times; frequently in the Gospels and Acts; elsewhere only in <a href='B:530 14:30'>1Co 14:30</a>, <a href='B:660 2:3'>Jam 2:3</a> (twice); and of Christ's position of authority on the throne of God, <a href='B:580 3:1'>Col 3:1</a>, AV, "sitteth" (RV, "is, seated"); <a href='B:650 1:13'>Heb 1:13</a> (cp. <a href='B:470 22:44'>Mat 22:44</a>, <a href='B:470 26:64'>Mat 26:64</a> and parallel passages in Mark and Luke, and <a href='B:510 2:34'>Act 2:34</a>); often as antecedent or successive to, or accompanying, another act (in no case a superfluous expression), e.g., <a href='B:470 15:29'>Mat 15:29</a>, <a href='B:470 27:36'>Mat 27:36</a>, <a href='B:480 2:14'>Mar 2:14</a>, <a href='B:480 4:1'>Mar 4:1</a>; (b) metaphorically in <a href='B:470 4:16'>Mat 4:16</a> (twice); <a href='B:490 1:79'>Luk 1:79</a>; of inhabiting a place (translated "dwell"), <a href='B:490 21:35'>Luk 21:35</a>, <a href='B:730 14:6'>Rev 14:6</a>, RV marg., "sit" (in the best texts: some have katoikeo, "to dwell"). See DWELL. <p/> <2,,4775, sunkathemai><p/> "to sit with" (sun, "with," and No. 1), occurs in <a href='B:480 14:54'>Mar 14:54</a>, <a href='B:510 26:30'>Act 26:30</a>. In the Sept., <a href='B:230 101:6'>Psa 101:6</a>, "dwell." <p/> <3,,345, anakeimai><p/> "to recline at table" (ana, "up," keimai, "to lie"), is rendered "to sit at meat" in <a href='B:470 9:10'>Mat 9:10</a> (RV, marg., "reclined"); <a href='B:470 26:7'>Mat 26:7</a>, <a href='B:470 26:20'>Mat 26:20</a>, RV, "He was sitting at meat" (AV, "He sat down"); <a href='B:480 16:14'>Mar 16:14</a>; in some mss. <a href='B:490 7:37'>Luk 7:37</a> (see No. 5); <a href='B:490 22:27'>Luk 22:27</a> (twice); in <a href='B:480 14:18'>Mar 14:18</a>, "sat;" in <a href='B:500 6:11'>Joh 6:11</a>, "were set down;" <a href='B:500 12:2'>Joh 12:2</a> in the best texts (see No. 4). See GUEST, LEAN, LIE, Note (1), SET, No. 22, TABLE (at the). <p/> <4,,4873, sunanakeimai><p/> "to recline at table with or together" (sun, and No. 3), "to sit at meat or at table with," occurs in <a href='B:470 9:10'>Mat 9:10</a>, "sat down;" <a href='B:470 14:9'>Mat 14:9</a>, <a href='B:480 2:15'>Mar 2:15</a>, RV, "sat down with" (AV, "sat ... together with"); <a href='B:480 6:22'>Mar 6:22</a>, <a href='B:490 7:49'>Luk 7:49</a>, <a href='B:490 14:10'>Luk 14:10</a>, <a href='B:490 14:15'>Luk 14:15</a>, <a href='B:500 12:2'>Joh 12:2</a> (in some texts). <p/> <5,,2621, katakeimai><p/> "to lie down" (kata, "down," andkeimai, cp. No. 3), is used of "reclining at a meal," <a href='B:480 2:15'>Mar 2:15</a>, <a href='B:480 14:3'>Mar 14:3</a>, <a href='B:490 5:29'>Luk 5:29</a>, RV, "were sitting at meat" (AV, "sat down"); <a href='B:490 7:37'>Luk 7:37</a> (in the best texts); <a href='B:530 8:10'>1Co 8:10</a>. See KEEP, LIE. <p/> <6,,347, anaklino><p/> "to cause to recline, make to sit down," is used in the Active Voice, in <a href='B:490 12:37'>Luk 12:37</a> (also in <a href='B:490 2:7'>Luk 2:7</a>, of "laying" the infant Christ in the manger); in the Passive, <a href='B:470 8:11'>Mat 8:11</a>, <a href='B:470 14:19'>Mat 14:19</a>, <a href='B:480 6:39'>Mar 6:39</a> (in the best texts); in some texts, <a href='B:490 7:36'>Luk 7:36</a>, <a href='B:490 9:15'>Luk 9:15</a> (see No. 7); <a href='B:490 13:29'>Luk 13:29</a>. See LAY. <p/> <7,,2625, kataklino><p/> is used only in connection with meals, (a) in the Active Voice, "to make recline," <a href='B:490 1:9-15'>Luk 1:9-15</a> (in the best texts); in the Passive Voice, "to recline," <a href='B:490 7:36'>Luk 7:36</a> (in the best texts), "sat down to meat;" <a href='B:490 14:8'>Luk 14:8</a>, <a href='B:490 24:30'>Luk 24:30</a> (RV, "had sat down ... to meat"). <p/> <8,,2523, kathizo><p/> is used (a) transitively, "to make sit down," <a href='B:510 2:30'>Act 2:30</a> (see also SET, No. 9); (b) intransitively, "to sit down," e.g., <a href='B:470 5:1'>Mat 5:1</a>, RV, "when (He) had sat down" (AV, "was set"); <a href='B:470 19:28'>Mat 19:28</a>, <a href='B:470 20:21'>Mat 20:21</a>, <a href='B:470 20:23'>Mat 20:23</a>, <a href='B:470 23:2'>Mat 23:2</a>, <a href='B:470 25:31'>Mat 25:31</a>, <a href='B:470 26:36'>Mat 26:36</a>, <a href='B:480 11:2'>Mar 11:2</a>, <a href='B:480 11:7'>Mar 11:7</a>, <a href='B:480 12:41'>Mar 12:41</a>, <a href='B:490 14:28'>Luk 14:28</a>, <a href='B:490 14:31'>Luk 14:31</a>, <a href='B:490 16:6'>Luk 16:6</a>, <a href='B:500 19:13'>Joh 19:13</a>, <a href='B:510 2:3'>Act 2:3</a> (of the tongues of fire); <a href='B:510 8:31'>Act 8:31</a>, <a href='B:530 10:7'>1Co 10:7</a>, <a href='B:600 2:4'>2Th 2:4</a>, "he sitteth," aorist tense, i.e., "he takes his seat" (as, e.g., in <a href='B:480 16:19'>Mar 16:19</a>); <a href='B:730 3:21'>Rev 3:21</a> (twice), RV, "to sit down" and "sat down;" <a href='B:730 20:4'>Rev 20:4</a>. <p/> <9,,3869, parakathezomai><p/> "to sit down beside" (para), in a Passive Voice form, occurs in the best mss. in <a href='B:490 10:39'>Luk 10:39</a>. Some texts have the verb parakathizo, "to set beside," Active form in Middle sense. <p/> <10,,4776, sunkathizo><p/> denotes (a) transitively, "to make to sit together," <a href='B:560 2:6'>Eph 2:6</a>; (b) intransitively, <a href='B:490 22:55'>Luk 22:55</a>, RV, "had sat down together" (AV, "were set down"). <p/> <11,,339, anakathizo><p/> "to set up," is used intransitively, "to sit up," of two who were raised from the dead, <a href='B:490 7:15'>Luk 7:15</a>, <a href='B:510 9:40'>Act 9:40</a>. <p/> <12,,377, anapipto><p/> "to fall back" (ana, "back," pipto, "to fall"), denotes in the NT, "to recline for a repast," <a href='B:470 15:35'>Mat 15:35</a>, <a href='B:480 6:40'>Mar 6:40</a>, <a href='B:480 8:6'>Mar 8:6</a>, <a href='B:490 11:37'>Luk 11:37</a>, <a href='B:490 14:10'>Luk 14:10</a>, <a href='B:490 17:7'>Luk 17:7</a>, <a href='B:490 22:14'>Luk 22:14</a>, <a href='B:500 6:10'>Joh 6:10</a> (twice); <a href='B:500 13:12'>Joh 13:12</a>; in <a href='B:500 13:25'>Joh 13:25</a>, <a href='B:500 21:20'>Joh 21:20</a> it is used of leaning on the bosom of Christ. See LEAN. In the Sept., <a href='B:10 49:9'>Gen 49:9</a>. <p/> <13,,2516, kathezomai><p/> "to sit (down)," is used in <a href='B:470 26:55'>Mat 26:55</a>, <a href='B:490 2:46'>Luk 2:46</a>, <a href='B:500 4:6'>Joh 4:6</a>, <a href='B:500 11:20'>Joh 11:20</a>, <a href='B:500 20:12'>Joh 20:12</a>, <a href='B:510 6:15'>Act 6:15</a>. <p/> Note: For epibaino, "sitting upon," <a href='B:470 21:5'>Mat 21:5</a>, AV, see RIDE.


topic: Six
definition:
<b>Six</b> <1,,1803, hex><p/> whence Eng. prefix, hex--, is used separately from other numerals in <a href='B:470 17:1'>Mat 17:1</a>, <a href='B:480 9:2'>Mar 9:2</a>, <a href='B:490 4:25'>Luk 4:25</a>, <a href='B:490 13:14'>Luk 13:14</a>, <a href='B:500 2:6'>Joh 2:6</a>, <a href='B:500 12:1'>Joh 12:1</a>, <a href='B:510 11:12'>Act 11:12</a>, <a href='B:510 18:11'>Act 18:11</a>, <a href='B:660 5:17'>Jam 5:17</a>, <a href='B:730 4:8'>Rev 4:8</a>. It sometimes suggests incompleteness, in comparison with the perfect number seven. <p/> Notes: (1) In combination with tessarakonta, "forty," it occurs in <a href='B:500 2:20'>Joh 2:20</a>; with hebdomekonta, "seventy," <a href='B:510 27:37'>Act 27:37</a>, "(two hundred) threescore and sixteen." (2) It forms the first syllable of hexekonta, "sixty" (see below) and hexakosioi, "six hundred," <a href='B:730 13:18'>Rev 13:18</a> (see SIXTY, Note); <a href='B:730 14:20'>Rev 14:20</a>.


topic: Sixth
definition:
<b>Sixth</b> <1,,1623, hektos><p/> is used (a) of a month, <a href='B:490 1:26'>Luk 1:26</a>, <a href='B:490 1:36'>Luk 1:36</a>; (b) an hour, <a href='B:470 20:5'>Mat 20:5</a>, <a href='B:470 27:45'>Mat 27:45</a> and parallel passages; <a href='B:500 4:6'>Joh 4:6</a>; (c) an angel, <a href='B:730 1:9-14'>Rev 1:9-14</a>, <a href='B:730 16:12'>Rev 16:12</a>; (d) a seal of a roll, in vision, <a href='B:730 6:12'>Rev 6:12</a>; (e) of the "sixth" precious stone, the sardius, in the foundations of the wall of the heavenly Jerusalem, <a href='B:730 21:20'>Rev 21:20</a>.


topic: Sixty, Sixtyfold
definition:
<b>Sixty, Sixtyfold</b> <1,,1835, hexekonta><p/> occurs in <a href='B:470 13:8'>Mat 13:8</a>, RV (AV, "sixty-fold"); <a href='B:470 13:23'>Mat 13:23</a>, <a href='B:480 4:8'>Mar 4:8</a>, where the RV and AV reverse the translation, as in <a href='B:470 13:8'>Mat 13:8</a>, while in <a href='B:480 4:20'>Mar 4:20</a> the RV has "sixtyfold," AV, "sixty;" in <a href='B:730 13:18'>Rev 13:18</a>, RV, "sixty" (AV, "threescore"). It is rendered "threescore" in <a href='B:490 24:13'>Luk 24:13</a>, <a href='B:610 5:9'>1Ti 5:9</a>, <a href='B:730 11:3'>Rev 11:3</a>, <a href='B:730 12:6'>Rev 12:6</a>. <p/> Note: In <a href='B:730 13:18'>Rev 13:18</a>, the number of the "Beast," the human potentate destined to rule with satanic power the ten-kingdom league at the end of this age, is given as "six hundred and sixty and six" (RV), and described as "the number of (a) man." The number is suggestive of the acme of the pride of fallen man, the fullest development of man under direct satanic control, and standing in contrast to "seven" as the number of completeness and perfection.


topic: Skin
definition:
<b>Skin</b> <1,,779, askos><p/> "a leather bottle, wineskin," occurs in <a href='B:470 9:17'>Mat 9:17</a> (four times); <a href='B:480 2:22'>Mar 2:22</a> (four times); <a href='B:490 5:37'>Luk 5:37</a> (three times), <a href='B:490 5:38'>Luk 5:38</a>; in each place, RV, "wineskins" or "skins," for AV, "bottles." A whole goatskin, for example, would be used with the apertures bound up, and when filled, tied at the neck. They were tanned with acacia bark and left hairy on the outside. New wines, by fermenting, would rend old skins (cp. <a href='B:60 9:13'>Jos 9:13</a>, <a href='B:220 32:19'>Job 32:19</a>). Hung in the smoke to dry, the skin-bottles become shriveled (see <a href='B:230 119:83'>Psa 119:83</a>). <p/> Note: For "(a girdle) of a skin," <a href='B:480 1:6'>Mar 1:6</a>, see LEATHERN.


topic: Skull
definition:
<b>Skull</b> <1,,2898, kranion><p/> Lat., cranium (akin to kara, "the head"), is used of the scene of the Crucifixion, <a href='B:470 27:33'>Mat 27:33</a>, <a href='B:480 15:22'>Mar 15:22</a>, <a href='B:500 19:17'>Joh 19:17</a>; in <a href='B:490 23:33'>Luk 23:33</a>, RV, "(the place which is called) The skull," AV, "Calvary" (from Latin calvaria, "a skull:" marg., "the place of a skull"). The locality has been identified by the traces of the resemblance of the hill to a "skull". In the Sept., <a href='B:70 9:53'>Jdg 9:53</a>, <a href='B:120 9:35'>2Ki 9:35</a>.


topic: Slack (Verb), Slackness
definition:
<b>Slack (Verb), Slackness</b> <A-1,Verb,1019, braduno><p/> used intransitively signifies "to be slow, to tarry" (bradus, "slow"), said negatively of God, <a href='B:680 3:9'>2Pe 3:9</a>, "is (not) slack;" in <a href='B:610 3:15'>1Ti 3:15</a>, translated "(if) I tarry." See TARRY. In the Sept., <a href='B:10 43:10'>Gen 43:10</a>, <a href='B:50 7:10'>Deu 7:10</a>, <a href='B:290 46:13'>Isa 46:13</a>. <p/> <B-1,Noun,1022, bradutes><p/> "slowness" (akin to A), is rendered "slackness" in <a href='B:680 3:9'>2Pe 3:9</a>.


topic: Slandered
definition:
<b>Slandered</b> <1,,1228, diabolos><p/> an adjective, "slanderous, accusing falsely," is used as a noun, translated "slanderers" in <a href='B:610 3:11'>1Ti 3:11</a>, where the reference is to those who are given to finding fault with the demeanor and conduct of others, and spreading their innuendos and criticisms in the church; in <a href='B:620 3:3'>2Ti 3:3</a>, RV (AV, "false accusers"); <a href='B:630 2:3'>Tit 2:3</a> (ditto): see ACCUSER, DEVIL.


topic: Slaughter
definition:
<b>Slaughter</b> <1,,4967, sphage><p/> is used in two quotations from the Sept., <a href='B:510 8:32'>Act 8:32</a> from <a href='B:290 53:7'>Isa 53:7</a>, and <a href='B:520 8:36'>Rom 8:36</a> from <a href='B:230 44:22'>Psa 44:22</a>; in the latter the quotation is set in a strain of triumph, the passage quoted being an utterance of sorrow. In <a href='B:660 5:5'>Jam 5:5</a> there is an allusion to <a href='B:300 12:3'>Jer 12:3</a>, the luxurious rich, getting wealth by injustice, spending it on their pleasures, are "fattening themselves like sheep unconscious of their doom." <p/> <2,,2871, kope><p/> "a stroke" (akin to kopto, "to strike, to cut"), signifies "a smiting in battle," in <a href='B:650 7:1'>Heb 7:1</a>. In the Sept., <a href='B:10 14:17'>Gen 14:17</a>, <a href='B:50 28:25'>Deu 28:25</a>, <a href='B:60 10:20'>Jos 10:20</a>. <p/> <3,,5408, phonos><p/> "a killing, murder," is rendered "slaughter" in <a href='B:510 9:1'>Act 9:1</a>; see MURDER.


topic: Slave
definition:
<b>Slave</b> <1,,4983, soma><p/> "a body," is translated "slaves" in <a href='B:730 18:13'>Rev 18:13</a> (RV and AV marg., "bodies"), an intimation of the unrighteous control over the bodily activities of "slaves;" the next word "souls" stands for the whole being. See BODY.


topic: Slay, Slain, Slew
definition:
<b>Slay, Slain, Slew</b> <1,,615, apokteino><p/> the usual word for "to kill," is so translated in the RV wherever possible (e.g., for AV, "to slay," in <a href='B:490 11:49'>Luk 11:49</a>, <a href='B:510 7:52'>Act 7:52</a>, <a href='B:730 2:13'>Rev 2:13</a>, <a href='B:730 9:15'>Rev 9:15</a>, <a href='B:730 11:13'>Rev 11:13</a>, <a href='B:730 19:21'>Rev 19:21</a>); in the following the verb "to kill" would not be appropriate, <a href='B:520 7:11'>Rom 7:11</a>, "slew," metaphorically of sin, as using the commandment; <a href='B:560 2:16'>Eph 2:16</a>, "having slain," said metaphorically of the enmity between Jew and Gentile. See KILL, No. 1. <p/> Note: Some mss. have it in <a href='B:500 5:16'>Joh 5:16</a> (AV, "to slay"). <p/> <2,,337, anaireo><p/> "to take away, destroy, kill," is rendered "to slay" in <a href='B:470 2:16'>Mat 2:16</a>, <a href='B:510 2:23'>Act 2:23</a>, <a href='B:510 5:33'>Act 5:33</a>, <a href='B:510 5:36'>Act 5:36</a>, <a href='B:510 9:29'>Act 9:29</a>, AV (RV, "to kill"); <a href='B:510 10:39'>Act 10:39</a>, <a href='B:510 13:28'>Act 13:28</a>, <a href='B:510 22:20'>Act 22:20</a>, <a href='B:510 23:15'>Act 23:15</a>, RV; in <a href='B:600 2:8'>2Th 2:8</a> the best texts have this verb (for analisko, "to consume," AV and RV marg.); hence the RV, "shall slay," of the destruction of the man of sin See KILL, No. 2. <p/> <3,,4969,sphazo / sphatto> "to slay," especially of victims for sacrifice (akin to sphage: see SLAUGHTER), is used (a) of taking human life, <a href='B:690 3:12'>1Jo 3:12</a> (twice); <a href='B:730 6:4'>Rev 6:4</a>, RV, "slay" (AV, "kill"); in <a href='B:730 13:3'>Rev 13:3</a>, probably of assination, RV, "smitten (unto death)," AV, "wounded (to death)," RV marg., "slain;" <a href='B:730 18:24'>Rev 18:24</a>; (b) of Christ, as the Lamb of sacrifice, <a href='B:730 5:6'>Rev 5:6</a>, <a href='B:730 5:9'>Rev 5:9</a>, <a href='B:730 5:12'>Rev 5:12</a>, <a href='B:730 6:9'>Rev 6:9</a>, <a href='B:730 13:8'>Rev 13:8</a>. See KILL, No. 7. <p/> <4,,2695, katasphazo><p/> "to kill off" (kata, used intensively, and No. 3), is used in <a href='B:490 19:27'>Luk 19:27</a>. In the Sept., <a href='B:330 16:40'>Eze 16:40</a>, <a href='B:450 11:5'>Zec 11:5</a>. <p/> <5,,1315, diacheirizo><p/> "to lay hands on, kill," is translated "slew" in <a href='B:510 5:30'>Act 5:30</a>. See KILL, No. 6. <p/> <6,,5407, phoneuo><p/> "to kill, to murder," is rendered "ye slew" in <a href='B:470 23:35'>Mat 23:35</a>. See KILL, No. 4. Note: For thuo, <a href='B:510 11:7'>Act 11:7</a>, AV, "slay" (RV, "kill"), see KILL, No. 3.


topic: Sleight
definition:
<b>Sleight</b> <1,,2940, kubia><p/> denotes "dice playing" (from kubos, "a cube, a die" as used in gaming); hence, metaphorically, "trickery, sleight," <a href='B:560 4:14'>Eph 4:14</a>. The Eng. word is connected with "sly" ("not with slight").


topic: Slothful
definition:
<b>Slothful</b> <1,,3576, nothros><p/> "indolent, sluggish," is rendered "slothful" in <a href='B:650 6:12'>Heb 6:12</a>, AV, See DULL, and synonymous words there, and SLUGGISH. <p/> <2,,3536, okneros><p/> "shrinking, irksome," is translated "slothful" in <a href='B:470 25:26'>Mat 25:26</a>, and <a href='B:520 12:11'>Rom 12:11</a>, where "in diligence not slothful," RV, might be rendered "not flagging in zeal." See GRIEVOUS, Note (2).


topic: Slow
definition:
<b>Slow</b> <1,,1021, bradus><p/> is used twice in <a href='B:660 1:19'>Jam 1:19</a>, in an exhortation to "be slow to speak" and "slow to wrath;" in <a href='B:490 24:25'>Luk 24:25</a>, metaphorically of the understanding. <p/> Note: For "slow" (argos) in <a href='B:630 1:12'>Tit 1:12</a>, see IDLE.


topic: Sluggish
definition:
<b>Sluggish</b> <1,,3576, nothros><p/> for which see SLOTHFUL, is translated "sluggish" in <a href='B:650 6:12'>Heb 6:12</a>, RV; here it is set in contrast to confident and constant hope; in <a href='B:650 5:11'>Heb 5:11</a> ("dull") to vigorous growth in knowledge. See DULL.


topic: Slumber (Verb)
definition:
<b>Slumber (Verb)</b> <1,,3573, nustazo><p/> denotes "to nod in sleep" (akin to neuo, "to nod"), "fall asleep," and is used (a) of natural slumber, <a href='B:470 25:5'>Mat 25:5</a>; (b) metaphorically in <a href='B:680 2:3'>2Pe 2:3</a>, negatively, of the destruction awaiting false teachers.


topic: Small
definition:
<b>Small</b> <1,,3398, mikros><p/> "little, small" (of age, quantity, size, space), is translated "small" in <a href='B:510 26:22'>Act 26:22</a>, <a href='B:730 11:18'>Rev 11:18</a>, <a href='B:730 13:16'>Rev 13:16</a>, <a href='B:730 19:5'>Rev 19:5</a>, <a href='B:730 19:18'>Rev 19:18</a>, <a href='B:730 20:12'>Rev 20:12</a>. See LITTLE. <p/> <2,,3641, oligos><p/> "little, small" (of amount, number, time), is translated "small" in <a href='B:510 12:18'>Act 12:18</a>, <a href='B:510 15:2'>Act 15:2</a>, <a href='B:510 19:23'>Act 19:23</a>, <a href='B:510 19:24'>Act 19:24</a>, AV (RV, "little"); <a href='B:510 27:20'>Act 27:20</a>. <p/> Notes: (1) For "very small" and "smallest" see LEAST. (2) For combinations with other words, see CORD, FISH, ISLAND.


topic: Smelling
definition:
<b>Smelling</b> <1,,3750, osphresis><p/> denotes "the sense of smell," <a href='B:530 12:17'>1Co 12:17</a>, "smelling."


topic: Smite
definition:
<b>Smite</b> <1,,3960, patasso><p/> "to strike, smite," is used (I) literally, of giving a blow with the hand, or fist or a weapon, <a href='B:470 26:51'>Mat 26:51</a>, RV, "smote" (AV, "struck"); <a href='B:490 1:22-50'>Luk 1:22-50</a>, <a href='B:510 7:24'>Act 7:24</a>, <a href='B:510 12:7'>Act 12:7</a>; (II) metaphorically, (a) of judgment meted out to Christ, <a href='B:470 26:31'>Mat 26:31</a>, <a href='B:480 14:27'>Mar 14:27</a>; (b) of the infliction of disease, by an angel, <a href='B:510 12:23'>Act 12:23</a>; of plagues to be inflicted upon men by two Divinely appointed witnesses, <a href='B:730 11:6'>Rev 11:6</a>; (c) of judgment to be executed by Christ upon the nations, <a href='B:730 19:15'>Rev 19:15</a>, the instrument being His Word, described as a sword. <p/> <2,,5180, tupto><p/> "to strike, smite, beat," is rendered "to smite" in <a href='B:470 24:49'>Mat 24:49</a>, AV (RV, "beat"); <a href='B:470 27:30'>Mat 27:30</a>, <a href='B:480 15:19'>Mar 15:19</a>, <a href='B:490 6:29'>Luk 6:29</a>, <a href='B:490 18:13'>Luk 18:13</a>; in some texts in <a href='B:490 22:64'>Luk 22:64</a> (1st part: RV omits; for the 2nd part see No. 3); <a href='B:490 23:48'>Luk 23:48</a>, <a href='B:510 1:23-3'>Act 1:23-3</a> (twice). See BEAT, No. 2. <p/> <3,,3817, paio><p/> signifies "to strike or smite" (a) with the hand or fist, <a href='B:470 26:68'>Mat 26:68</a>, <a href='B:490 22:64'>Luk 22:64</a> (see No. 2); (b) with a sword, <a href='B:480 14:47'>Mar 14:47</a>, <a href='B:500 18:10'>Joh 18:10</a>, AV (RV, "struck"); (c) with a sting, <a href='B:730 9:5'>Rev 9:5</a>, "striketh." <p/> <4,,1194, dero><p/> "to flay, to beat," akin to derma, "skin," is translated "to smite" in <a href='B:490 22:63'>Luk 22:63</a>, AV (RV, "beat"); <a href='B:500 18:23'>Joh 18:23</a>, <a href='B:540 11:20'>2Co 11:20</a>. See BEAT, No. 1. <p/> <5,,4141, plesso><p/> akin to plege, "a plague, stripe, wound," is used figuratively of the effect upon sun, moon and stars, after the sounding of the trumpet by the fourth angel, in the series of Divine judgments upon the world hereafter, <a href='B:730 8:12'>Rev 8:12</a>. <p/> <6,,4474, hapizo><p/> primarily "to strike with a rod" (rhapis, "a rod"), then, "to strike the face with the palm of the hand or the clenched fist," is used in <a href='B:470 5:39'>Mat 5:39</a>, <a href='B:470 26:67'>Mat 26:67</a>, where the marg. of AV and RV has "with rods." Cp. rhapisma, Note (2), below. <p/> <7,,2598, kataballo><p/> "to cast down," is translated "smitten down" in <a href='B:540 4:9'>2Co 4:9</a>, RV. See CAST, No. 8. <p/> <8,,4350, proskopto><p/> "to beat upon," is translated "smote upon" in <a href='B:470 7:27'>Mat 7:27</a>. See BEAT, No. 6. <p/> <9,,4969, sphazo><p/> "to slay," is translated "smitten unto death" in <a href='B:730 13:3'>Rev 13:3</a>; see KILL, SLAY. <p/> Notes: (1) In <a href='B:470 26:51'>Mat 26:51</a>, AV, aphaireo, "to take away, take off," is translated "smote off" (RV, "struck off"). (2) The noun rhapisma, "a blow," in the plural, as the object of didomi, "to give," in <a href='B:500 19:3'>Joh 19:3</a> is translated "smote (Him) with their hands" (RV, "struck, etc."), lit., "gave ... blows" (RV marg., "with rods"); in <a href='B:500 18:22'>Joh 18:22</a> (where the phrase is used with the singular of the noun) the RV renders it "struck ... with his hand"), (AV, "struck ... with the palm of his hand"), marg. of both, "with a rod." The same word is used in <a href='B:480 14:65'>Mar 14:65</a>, "(received Him) with blows (of their hands)," RV [AV, "did strike Him with the palms (of their hands)," RV margin, "strokes of rods"]. See BLOW (Noun). Cp. No. 6, above, <a href='B:470 26:67'>Mat 26:67</a>.


topic: Smoke (Noun and Verb)
definition:
<b>Smoke (Noun and Verb)</b> <A-1,Noun,2586, kapnos><p/> "smoke," occurs in <a href='B:510 2:19'>Act 2:19</a> and 12 times in the Apocalypse. <p/> <B-1,Verb,5188, tupho><p/> "to raise a smoke" [akin to tuphos, "smoke" (not in the NT), and tuphoo, "to puff up with pride," see HIGH-MINDED], is used in the Passive Voice in <a href='B:470 12:20'>Mat 12:20</a>, "smoking (flax)," lit., "caused to smoke," of the wick of a lamp which has ceased to burn clearly, figurative of mere nominal religiousness without the Spirit's power. The Sept. uses the verb kapnizo (akin to A).


topic: Smooth
definition:
<b>Smooth</b> <1,,3006, leois><p/> "smooth," occurs in <a href='B:490 3:5'>Luk 3:5</a>, figurative of the change in Israel from self-righteousness, pride and other forms of evil, to repentance, humility and submission. In the Sept., <a href='B:10 27:11'>Gen 27:11</a>, <a href='B:90 17:40'>1Sa 17:40</a>, <a href='B:240 2:20'>Pro 2:20</a>, <a href='B:240 12:13'>Pro 12:13</a>, <a href='B:240 26:23'>Pro 26:23</a>, <a href='B:290 40:4'>Isa 40:4</a>. <p/> Note: Chrestologia (chrestos, "good," lego, "to speak") is rendered "smooth ... (speech)," in <a href='B:520 16:18'>Rom 16:18</a>, RV (AV, "good words").


topic: Snare
definition:
<b>Snare</b> <1,,3803, pagis><p/> "a trap, a snare" (akin to pegnumi, "to fix," and pagideuo, "to ensnare," which see), is used metaphorically of (a) the allurements to evil by which the Devil "ensnares" one, <a href='B:610 3:7'>1Ti 3:7</a>, <a href='B:620 2:26'>2Ti 2:26</a>; (b) seductions to evil, which "ensnare" those who "desire to be rich," <a href='B:610 6:9'>1Ti 6:9</a>; (c) the evil brought by Israel upon themselves by which the special privileges Divinely granted them and centering in Christ, became a "snare" to them, their rejection of Christ and the Gospel being the retributive effect of their apostasy, <a href='B:520 11:9'>Rom 11:9</a>; (d) of the sudden judgments of God to come upon those whose hearts are "overcharged with sufeiting, and drunkenness, and cares of this life," <a href='B:490 21:35'>Luk 21:35</a> (<a href='B:490 21:34'>Luk 21:34</a> in RV). <p/> <2,,1029, brochos><p/> "a noose, slipknot, halter," is used metaphorically in <a href='B:530 7:35'>1Co 7:35</a>, "a snare" (RV, marg., "constraint," "noose"). In the Sept., <a href='B:240 6:5'>Pro 6:5</a>, <a href='B:240 7:21'>Pro 7:21</a>, <a href='B:240 22:25'>Pro 22:25</a>.


topic: Snatch
definition:
<b>Snatch</b> <1,,726, harpazo><p/> "to snatch," is translated "to snatch" in the RV only, in <a href='B:470 13:19'>Mat 13:19</a>, AV, "catcheth away;" <a href='B:500 10:12'>Joh 10:12</a>, AV, "catcheth;" <a href='B:500 1:10-29'>Joh 1:10-29</a>, AV, "pluck;" <a href='B:720 1:23'>Jud 1:23</a>, AV, "pulling." See CATCH, No. 1.


topic: Snow
definition:
<b>Snow</b> <1,,5510, chion><p/> occurs in <a href='B:470 28:3'>Mat 28:3</a>, <a href='B:730 1:14'>Rev 1:14</a>. Some mss. have it in <a href='B:480 9:3'>Mar 9:3</a> (AV).


topic: So
definition:
<b>So</b> * Notes: (1) Houtos or houto, "thus," is the usual word (see THUS). (2) Some form of houstos, "this," is sometimes rendered "so," e.g., <a href='B:510 23:7'>Act 23:7</a>, <a href='B:520 12:20'>Rom 12:20</a>. (3) It translates homoios, "likewise," e.g., in <a href='B:490 5:10'>Luk 5:10</a>; oun, "therefore," e.g., <a href='B:500 4:40'>Joh 4:40</a>, <a href='B:500 4:53'>Joh 4:53</a>. (4) For "so many as," see MANY; for "so much as," see MUCH. (5) Sumbaino, when used of events, signifies "to come to pass, happen;" in <a href='B:510 21:35'>Act 21:35</a> it is rendered "so it was." See BEFALL, HAPPEN. (6) In <a href='B:670 3:17'>1Pe 3:17</a>, thelo, "to will," is translated "should so will," lit., "willeth." (7) In <a href='B:540 12:16'>2Co 12:16</a>, the imperative mood, 3rd person singular, of eimi, "to be," is used impersonally, and signifies "be it so." (8) In <a href='B:650 7:9'>Heb 7:9</a> epos, "a word," is used in a phrase rendered "so to say;" see WORD, Note (1). (9) In <a href='B:610 3:11'>1Ti 3:11</a>, hosautos, "likewise," is translated "even so." (10) Hos, as, is rendered "so" in <a href='B:650 3:11'>Heb 3:11</a> (RV, "as"). For association with other words see +, p. 9.


topic: Sober, Soberly, Soberminded
definition:
<b>Sober, Soberly, Soberminded</b> <A-1,Adjective,4998, sophron><p/> denotes "of sound mind" (sozo, "to save," phren, "the mind"); hence, "self-controlled, soberminded," always rendered "sober-minded" in the RV; in <a href='B:610 3:2'>1Ti 3:2</a>, <a href='B:630 1:8'>Tit 1:8</a>, AV, "sober;" in <a href='B:630 2:2'>Tit 2:2</a>, AV, "temperate;" in <a href='B:630 2:5'>Tit 2:5</a>, AV, "discreet." <p/> Note: For nephalios (akin to B, No. 1), translated "sober" in <a href='B:610 3:11'>1Ti 3:11</a>, <a href='B:630 2:2'>Tit 2:2</a>, see TEMPERATE. <p/> <B-1,Verb,3525, nepho><p/> signifies "to be free from the influence of intoxicants;" in the NT, metaphorically, it does not in itself imply watchfulness, but is used in association with it, <a href='B:590 5:6'>1Th 5:6</a>, <a href='B:590 5:8'>1Th 5:8</a>, <a href='B:620 4:5'>2Ti 4:5</a>, <a href='B:670 1:13'>1Pe 1:13</a>, <a href='B:670 4:7'>1Pe 4:7</a>, RV (AV, "watch"); <a href='B:670 5:8'>1Pe 5:8</a>. Cp. eknepho and ananepho, under AWAKE, No. 3 and Note. <p/> <B-2,Verb,4993, sophroneo><p/> akin to A, is rendered "to think soberly," <a href='B:520 12:3'>Rom 12:3</a>; "to be sober," <a href='B:540 5:13'>2Co 5:13</a>; "to be soberminded," <a href='B:630 2:6'>Tit 2:6</a>; in <a href='B:670 4:7'>1Pe 4:7</a>, AV "be ye sober" (RV, "of sound mind"); see MIND, B, No. 5. <p/> <B-3,Verb,4994, sophronizo><p/> denotes "to cause to be of sound mind, to recall to one's senses;" in <a href='B:630 2:4'>Tit 2:4</a>, RV, it is rendered "they may train" (AV, "they may teach ... to be sober," marg., "wise"); "train" expresses the meaning more adequately; the training would involve the cultivation of sound judgment and prudence. <p/> <C-1,Adverb,4996, sophronos><p/> akin to A and B, Nos. 2 and 3, "soberly," occurs in <a href='B:630 2:12'>Tit 2:12</a>; it suggests the exercise of that self-restraint that governs all passions and desires, enabling the believer to be conformed to the mind of Christ. <p/> Note: For the phrase "to think soberly," see B, No. 2.


topic: Soberness, Sobriety
definition:
<b>Soberness, Sobriety</b> <1,,4997, sophrosune><p/> denotes "soundness of mind" (see SOBER, A), <a href='B:510 26:25'>Act 26:25</a>, "soberness;" <a href='B:610 2:9'>1Ti 2:9</a>, <a href='B:610 2:15'>1Ti 2:15</a>, "sobriety;" "sound judgment" practically expresses the meaning; "it is that habitual inner self-government, with its constant rein on all the passions and desires, which would hinder the temptation to these from arising, or at all events from arising in such strength as would overbear the checks and barriers which aidos (shamefastness) opposed to it" (Trench Syn. xx, end).


topic: Sojourn, Sojourner, Sojourning
definition:
<b>Sojourn, Sojourner, Sojourning</b> <A-1,Verb,3939, paroikeo><p/> denotes "to dwell beside, among or by" (para, "beside," oikeo, "to dwell"); then, "to dwell in a place as a paroikos, a stranger" (see below), <a href='B:490 24:18'>Luk 24:18</a>, RV, "Dost thou (alone) sojourn ...?" [marg., "Dost thou sojourn (alone)" is preferable], AV, "art thou (only) a stranger?" (monos, "alone," is an adjective, not an adverb); in <a href='B:650 11:9'>Heb 11:9</a>, RV, "he became a sojourner" (AV, "he sojourned"), the RV gives the force of the aorist tense. <p/> <A-2,Verb,1927, epidemeo><p/> is rendered "to sojourn" in <a href='B:510 17:21'>Act 17:21</a>, RV. <p/> <B-1,Adjective,3941, paroikos><p/> an adjective, akin to A, No. 1, lit., "dwelling near" (see above), then, "foreign, alien" (found with this meaning in inscriptions), hence, as a noun, "a sojourner," is used with eimi, "to be," in <a href='B:510 7:6'>Act 7:6</a>, "should sojourn," lit., "should be a sojourner;" in <a href='B:510 7:29'>Act 7:29</a>, RV, "sojourner" (AV, "stranger"); in <a href='B:560 2:19'>Eph 2:19</a>, RV "sojourners" (AV, "foreigners"), the preceding word rendered "strangers" is xenos; in <a href='B:670 2:11'>1Pe 2:11</a>, RV, ditto (AV, "strangers"). <p/> <B-2,Adjective,590, apodemos><p/> "gone abroad" (apo, "from," demos, "people"), signifies "sojourning in another country," <a href='B:480 13:34'>Mar 13:34</a>, RV (AV, "taking a far journey"). <p/> <B-3,Adjective,3927, parepidemos><p/> "sojourning in a strange place," is used as a noun, denoting "a sojourner, an exile," <a href='B:670 1:1'>1Pe 1:1</a>, RV, "sojourners" (AV, "strangers"). See PILGRIM. <p/> <C-1,Noun,3940, paroikia><p/> "a sojourning" (akin to A and B, Nos. 1), occurs in <a href='B:510 13:17'>Act 13:17</a>, rendered "they sojourned," RV, AV, "dwelt as strangers," lit., "in the sojourning;" in <a href='B:670 1:17'>1Pe 1:17</a>, "sojourning."


topic: Soldier
definition:
<b>Soldier</b> <A-1,Noun,4757, stratiotes><p/> "a soldier," is used (a) in the natural sense, e.g., <a href='B:470 8:9'>Mat 8:9</a>, <a href='B:470 27:27'>Mat 27:27</a>, <a href='B:470 28:12'>Mat 28:12</a>, <a href='B:480 15:16'>Mar 15:16</a>, <a href='B:490 7:8'>Luk 7:8</a>, <a href='B:490 23:36'>Luk 23:36</a>; six times in John; thirteen times in Acts; not again in the NT; (b) metaphorically of one who endures hardship in the cause of Christ, <a href='B:620 2:3'>2Ti 2:3</a>. <p/> <A-2,Noun,4753, strateuma><p/> "an army," is used to denote "a company of soldiers" in <a href='B:510 23:10'>Act 23:10</a>; in <a href='B:510 23:27'>Act 23:27</a>, RV, "the soldiers," AV, "an army;" in <a href='B:490 23:11'>Luk 23:11</a> (plural), RV, "soldiers," AV, "men of war." See ARMY. <p/> <A-3,Noun,4961, sustratiotes><p/> "a fellow-soldier," (sun, "with," and No. 1), is used metaphorically in <a href='B:570 2:25'>Phi 2:25</a>, <a href='B:640 1:2'>Phm 1:2</a>, of fellowship in Christian service. <p/> <B-1,Verb,4754, strateuo><p/> always in the Middle Voice in the NT, is used (a) literally of "serving as a soldier," <a href='B:490 3:14'>Luk 3:14</a>, "soldiers" (RV, marg., "soldiers on service," present participle); <a href='B:530 9:7'>1Co 9:7</a>, RV, "(what) soldier ... serveth," AV, "(who) goeth a warfare;" <a href='B:620 2:4'>2Ti 2:4</a>, RV, "soldier on service," AV, "man that warreth," lit., "serving as a soldier;" (b) metaphorically, of "spiritual conflict:" see WAR. <p/> Notes: (1) For spekoulator, <a href='B:480 6:27'>Mar 6:27</a>, RV, "soldier of his guard," see GUARD. (2) In <a href='B:620 2:4'>2Ti 2:4</a> stratologeo is rendered "hath chosen (him) to be a soldier," AV (RV, "enrolled (him) as a soldier").


topic: Solid
definition:
<b>Solid</b> <1,,4731, stereos><p/> for which see FIRM, No. 2, has the meaning "solid" in <a href='B:650 5:12'>Heb 5:12</a>, <a href='B:650 5:14'>Heb 5:14</a>, of food (AV, "strong"). As "solid" food requires more powerful digestive organs than are possessed by a babe, so a fuller knowledge of Christ (especially here with reference to His Melchizedek priesthood) required that exercise of spiritual intelligence which is derived from the practical appropriation of what had already been received.


topic: Some, Someone, Something, Somewhat
definition:
<b>Some, Someone, Something, Somewhat</b> * Notes: (1) Various forms of the article and certain pronouns, followed by the particles men and de denote "some." These are not enumerated here. (2) The indefinite pronoun tis in its singular or plural forms, frequently means "some," "some one" (translated "some man," in the AV, e.g., of <a href='B:510 8:31'>Act 8:31</a>, <a href='B:530 15:35'>1Co 15:35</a>), or "somebody," <a href='B:490 8:46'>Luk 8:46</a>; the neuter plural denotes "some things" in <a href='B:680 3:16'>2Pe 3:16</a>; the singular denotes "something," e.g., <a href='B:490 11:54'>Luk 11:54</a>, <a href='B:500 13:29'>Joh 13:29</a> (2nd part); <a href='B:510 3:5'>Act 3:5</a>, <a href='B:510 23:18'>Act 23:18</a>, <a href='B:550 6:3'>Gal 6:3</a>, where the meaning is "anything," as in <a href='B:550 2:6'>Gal 2:6</a>, "somewhat." It is translated "somewhat," in the more indefinite sense, in <a href='B:490 7:40'>Luk 7:40</a>, <a href='B:510 23:20'>Act 23:20</a>, <a href='B:510 25:26'>Act 25:26</a>, <a href='B:540 10:8'>2Co 10:8</a>, <a href='B:650 8:3'>Heb 8:3</a>. See also ONE, B, No. 1. (3) Meros, "a part, a measure," preceded by the preposition apo, "from," is translated "in some measure" in <a href='B:520 15:15'>Rom 15:15</a>, RV (AV, "in some sort"), and <a href='B:520 15:24'>Rom 15:24</a> (AV, "somewhat"). (4) In the following alloi, "others" ("some" in the AV), is translated "others" in the RV, <a href='B:470 13:5'>Mat 13:5</a>, <a href='B:470 13:7'>Mat 13:7</a>, <a href='B:480 4:7'>Mar 4:7</a> ("other"); <a href='B:480 8:28'>Mar 8:28</a>, <a href='B:490 9:19'>Luk 9:19</a>, <a href='B:500 9:9'>Joh 9:9</a>. Followed by a correlative expression it denotes "some," e.g., <a href='B:510 19:32'>Act 19:32</a>, <a href='B:510 21:34'>Act 21:34</a>; see OTHER, No. 1.


topic: Somewhere
definition:
<b>Somewhere</b> <1,,4225, postrong><p/> a particle, signifies "somewhere" in <a href='B:650 2:6'>Heb 2:6</a>, <a href='B:650 4:4'>Heb 4:4</a>, RV (AV, "in a certain place"); the writer avoids mentioning the place to add stress to his testimony. See HAPLY, No. 5, VERILY.


topic: Son
definition:
<b>Son</b> <1,,5207, huios><p/> primarily signifies the relation of offspring to parent (see <a href='B:500 1:9-20'>Joh 1:9-20</a>, <a href='B:550 4:30'>Gal 4:30</a>. It is often used metaphorically of prominent moral characteristics (see below). "It is used in the NT of (a) male offspring, <a href='B:550 4:30'>Gal 4:30</a>; (b) legitimate, as opposed to illegitimate offspring, <a href='B:650 12:8'>Heb 12:8</a>; (c) descendants, without reference to sex, <a href='B:520 9:27'>Rom 9:27</a>; (d) friends attending a wedding, <a href='B:470 9:15'>Mat 9:15</a>; (e) those who enjoy certain privileges, <a href='B:510 3:25'>Act 3:25</a>; (f) those who act in a certain way, whether evil, <a href='B:470 23:31'>Mat 23:31</a>, or good, <a href='B:550 3:7'>Gal 3:7</a>; (g) those who manifest a certain character, whether evil, <a href='B:510 13:10'>Act 13:10</a>, <a href='B:560 2:2'>Eph 2:2</a>, or good, <a href='B:490 6:35'>Luk 6:35</a>, <a href='B:510 4:36'>Act 4:36</a>, <a href='B:520 8:14'>Rom 8:14</a>; (h) the destiny that corresponds with the character, whether evil, <a href='B:470 23:15'>Mat 23:15</a>, <a href='B:500 17:12'>Joh 17:12</a>, <a href='B:600 2:3'>2Th 2:3</a>, or good, <a href='B:490 20:36'>Luk 20:36</a>; (i) the dignity of the relationship with God whereinto men are brought by the Holy Spirit when they believe on the Lord Jesus Christ, <a href='B:520 8:19'>Rom 8:19</a>, <a href='B:550 3:26'>Gal 3:26</a>. ... <p/> "The Apostle John does not use huios, 'son,' of the believer, he reserves that title for the Lord; but he does use teknon, 'child,' as in his Gospel, <a href='B:500 1:12'>Joh 1:12</a>, <a href='B:690 1:3-2'>1Jo 1:3-2</a>, <a href='B:730 21:7'>Rev 21:7</a> (hunios) is a quotation from <a href='B:100 7:14'>2Sa 7:14</a>. <p/> "The Lord Jesus used huios in a very significant way, as in <a href='B:470 5:9'>Mat 5:9</a>, 'Blessed are the peacemakers, for they shall be called the sons of God,' and <a href='B:470 1:5-45'>Mat 1:5-45</a>, 'Love your enemies, and pray for them that persecute you; that ye may be (become) sons of your Father which is in heaven.' The disciples were to do these things, not in order that they might become children of God, but that, being children (note 'your Father' throughout), they might make the fact manifest in their character, might 'become sons.' See also <a href='B:540 1:6-18'>2Co 1:6-18</a>. <p/> "As to moral characteristics, the following phrases are used: (a) sons of God, <a href='B:470 5:9'>Mat 5:9</a>, <a href='B:470 5:45'>Mat 5:45</a>, <a href='B:490 6:35'>Luk 6:35</a>; (b) sons of the light, <a href='B:490 16:8'>Luk 16:8</a>, <a href='B:500 12:36'>Joh 12:36</a>; (c) sons of the day, <a href='B:590 5:5'>1Th 5:5</a>; (d) sons of peace, <a href='B:490 10:6'>Luk 10:6</a>; (e) sons of this world, <a href='B:490 16:8'>Luk 16:8</a>; (f) sons of disobedience, <a href='B:560 2:2'>Eph 2:2</a>; (g) sons of the evil one, <a href='B:470 13:38'>Mat 13:38</a>, cp. 'of the Devil,' <a href='B:510 13:10'>Act 13:10</a>; (h) son of perdition, <a href='B:500 17:12'>Joh 17:12</a>, <a href='B:600 2:3'>2Th 2:3</a>. It is also used to describe characteristics other than moral, as: (i) sons of the resurrection, <a href='B:490 20:36'>Luk 20:36</a>; (j) sons of the Kingdom, <a href='B:470 8:12'>Mat 8:12</a>, <a href='B:470 13:38'>Mat 13:38</a>; (k) sons of the bridechamber, <a href='B:480 2:19'>Mar 2:19</a>; (l) sons of exhortation, <a href='B:510 4:36'>Act 4:36</a>; (m) sons of thunder, Boanerges, <a href='B:480 3:17'>Mar 3:17</a>."* [* From Notes on Galatians, by Hogg and Vine, pp. 167-169, and on Thessalonians, pp. 158,159.] <p/> Notes: (1) For the synonyms teknon and teknion see under CHILD. The difference between believers as "children of God" and as "sons of God" is brought out in <a href='B:520 1:8-21'>Rom 1:8-21</a>. The Spirit bears witness with their spirit that they are "children of God," and, as such, they are His heirs and joint-heirs with Christ. This stresses the fact of their spiritual birth (<a href='B:520 1:8-17'>Rom 1:8-17</a>). On the other hand, "as many as are led by the Spirit of God, these are sons of God," i.e., "these and no other." Their conduct gives evidence of the dignity of their relationship and their likeness to His character. (2) Pais is rendered "son" in <a href='B:500 4:51'>Joh 4:51</a>. For <a href='B:510 13:13'>Act 13:13</a>, <a href='B:510 13:26'>Act 13:26</a> see below. <p/> * The Son of God <p/> In this title the word "Son" is used sometimes (a) of relationship, sometimes (b) of the expression of character. "Thus, e.g., when the disciples so addressed Him, <a href='B:470 14:33'>Mat 14:33</a>, <a href='B:470 16:16'>Mat 16:16</a>, <a href='B:500 1:49'>Joh 1:49</a>, when the centurion so spoke of Him, <a href='B:470 27:54'>Mat 27:54</a>, they probably meant that (b) He was a manifestation of God in human form. but in such passages as <a href='B:490 1:32'>Luk 1:32</a>, <a href='B:490 1:35'>Luk 1:35</a>, <a href='B:510 13:33'>Act 13:33</a>, which refer to the humanity of the Lord Jesus, the word is used in sense (a). <p/> "The Lord Jesus Himself used the full title on occasion, <a href='B:500 5:25'>Joh 5:25</a>, <a href='B:500 9:35'>Joh 9:35</a> [some mss. have 'the Son of Man'; see RV marg.]; <a href='B:500 11:4'>Joh 11:4</a>, and on the more frequent occasions on which He spoke of Himself as 'the Son,' the words are to be understood as an abbreviation of 'the Son of God,' not of 'the Son of Man'; this latter He always expressed in full; see <a href='B:490 10:22'>Luk 10:22</a>, <a href='B:500 5:19'>Joh 5:19</a>, etc. <p/> "John uses both the longer and shorter forms of the title in his Gospel, see <a href='B:500 1:3-18'>Joh 1:3-18</a>, <a href='B:500 20:31'>Joh 20:31</a>, e.g., and in his Epistles; cp. <a href='B:730 2:18'>Rev 2:18</a>. So does the writer of Hebrews, <a href='B:650 1:2'>Heb 1:2</a>, <a href='B:650 4:14'>Heb 4:14</a>, <a href='B:650 6:6'>Heb 6:6</a>, etc. An eternal relation subsisting between the Son and the Father in the Godhead is to be understood. That is to say, the Son of God, in His eternal relationship with the Father, is not so entitled because He at any time began to derive His being from the Father (in which case He could not be co-eternal with the Father), but because He is and ever has been the expression of what the Father is; cp. <a href='B:500 14:9'>Joh 14:9</a>, 'he that hath seen Me hath seen the Father.' The words of <a href='B:650 1:3'>Heb 1:3</a>, 'Who being the effulgence of His (God's) glory, and the very image of His (God's) substance' are a definition of what is meant by 'Son of God.' Thus absolute Godhead, not Godhead in a secondary or derived sense, is intended in the title." * [* From Notes on Galatians, by Hogg and Vine, pp. 99, 100.] <p/> Other titles of Christ as the "Son of God" are: "His Son," <a href='B:590 1:10'>1Th 1:10</a> (in <a href='B:510 13:13'>Act 13:13</a>, <a href='B:510 13:26'>Act 13:26</a>, RV, pais is rendered "servant"); "His own Son," <a href='B:520 8:32'>Rom 8:32</a>; "My beloved Son," <a href='B:470 3:17'>Mat 3:17</a>; "His Only Begotten Son," <a href='B:500 3:16'>Joh 3:16</a>; "the Son of His love," <a href='B:580 1:13'>Col 1:13</a>. <p/> "The Son is the eternal object of the Father's love, <a href='B:500 17:24'>Joh 17:24</a>, and the sole Revealer of the Father's character, <a href='B:500 1:14'>Joh 1:14</a>, <a href='B:650 1:3'>Heb 1:3</a>. The words, 'Father' and 'Son,' are never in the NT so used as to suggest that the Father existed before the Son; the Prologue to the Gospel according to John distinctly asserts that the Word existed 'in the beginning,' and that this Word is the Son, Who 'became flesh and dwelt among us.'" * [* From Notes on Thessalonians, by Hogg and Vine pp. 46,47.] <p/> In addressing the Father in His prayer in John 17 He says, "Thou lovedst Me before the foundation of the World." Accordingly in the timeless past the Father and the "Son" existed in that relationship, a relationship of love, as well as of absolute Deity. In this passage the "Son" gives evidence that there was no more powerful plea in the Father's estimation than that coeternal love existing between the Father and Himself. <p/> The declaration "Thou art My Son, this day have I begotten Thee," <a href='B:230 2:7'>Psa 2:7</a>, quoted in <a href='B:510 13:33'>Act 13:33</a>, <a href='B:650 1:5'>Heb 1:5</a>, <a href='B:650 5:5'>Heb 5:5</a>, refers to the birth of Christ, not to His resurrection. In <a href='B:510 13:33'>Act 13:33</a> the verb "raise up" is used of the raising up of a person to occupy a special position in the nation, as of David in <a href='B:510 13:22'>Act 13:22</a> (so of Christ as a Prophet in <a href='B:510 3:22'>Act 3:22</a>, <a href='B:510 7:37'>Act 7:37</a>). The word "again" in the AV in <a href='B:510 13:33'>Act 13:33</a> represents nothing in the original. The RV rightly omits it. In <a href='B:510 13:34'>Act 13:34</a> the statement as to the resurrection of Christ receives the greater stress in this respect through the emphatic contrast to that in <a href='B:510 13:33'>Act 13:33</a> as to His being raised up in the nation, a stress imparted by the added words "from the dead." Accordingly <a href='B:510 13:33'>Act 13:33</a> speaks of His incarnation, <a href='B:510 13:34'>Act 13:34</a> of His resurrection. <p/> In <a href='B:650 1:5'>Heb 1:5</a>, that the declaration refers to the Birth is confirmed by the contrast in verse 6. Here the word "again" is rightly placed in the RV, "when He again bringeth in the Firstborn into the world." This points on to His Second Advent, which is set in contrast to His first Advent, when God brought His Firstborn into the world the first time (see FIRSTBORN). * [* The Western text of <a href='B:490 3:22'>Luk 3:22</a> reads "Thou art My Son, this day have I begotten Thee," instead of "Thou art My beloved Son, in Thee I am well pleased." There is probably some connection between this and those early heresies which taught that our Lord's Deity began at His baptism. <p/> So again in <a href='B:650 5:5'>Heb 5:5</a>, where the High Priesthood of Christ is shown to fulfill all that was foreshadowed in the Levitical priesthood, the passage stresses the facts of His humanity, the days of His flesh, His perfect obedience and His sufferings. <p/> * Son of Man <p/> In the NT this is a designation of Christ, almost entirely confined to the Gospels. Elsewhere it is found in <a href='B:510 7:56'>Act 7:56</a>, the only occasion where a disciple applied it to the Lord and in <a href='B:730 1:13'>Rev 1:13</a>, <a href='B:730 14:14'>Rev 14:14</a> (see below). <p/> "Son of Man" is the title Christ used of Himself; <a href='B:500 12:34'>Joh 12:34</a> is not an exception, for the quotation by the multitude was from His own statement. The title is found especially in the Synoptic Gospels. The occurrences in John's Gospel, <a href='B:500 1:51'>Joh 1:51</a>, <a href='B:500 1:3-14'>Joh 1:3-14</a>, <a href='B:500 5:27'>Joh 5:27</a>, <a href='B:500 6:27'>Joh 6:27</a>, <a href='B:500 6:53'>Joh 6:53</a>, <a href='B:500 6:62'>Joh 6:62</a>, <a href='B:500 8:28'>Joh 8:28</a> (<a href='B:500 9:35'>Joh 9:35</a> in some texts); <a href='B:500 12:23'>Joh 12:23</a>, <a href='B:500 12:34'>Joh 12:34</a> (twice); <a href='B:500 13:31'>Joh 13:31</a>, are not parallel to those in the Synoptic Gospels. In the latter the use of the title falls into two groups, (a) those in which it refers to Christ's humanity, His earthly work, sufferings and death, e.g., <a href='B:470 8:20'>Mat 8:20</a>, <a href='B:470 11:19'>Mat 11:19</a>, <a href='B:470 12:40'>Mat 12:40</a>, <a href='B:470 26:2'>Mat 26:2</a>, <a href='B:470 26:24'>Mat 26:24</a>; (b) those which refer to His glory in resurrection and to that of His future advent, e.g., <a href='B:470 10:23'>Mat 10:23</a>, <a href='B:470 13:41'>Mat 13:41</a>, <a href='B:470 1:16-28'>Mat 1:16-28</a>, <a href='B:470 17:9'>Mat 17:9</a>, <a href='B:470 24:27'>Mat 24:27</a>, <a href='B:470 24:30'>Mat 24:30</a> (twice), <a href='B:470 24:37'>Mat 24:37</a>, <a href='B:470 24:39'>Mat 24:39</a>, <a href='B:470 24:44'>Mat 24:44</a>. <p/> While it is a Messianic title it is evident that the Lord applied it to Himself in a distinctive way, for it indicates more than Messiahship, even universal headship on the part of One who is Man. It therefore stresses His manhood, manhood of a unique order in comparison with all other men, for He is declared to be of heaven, <a href='B:530 15:47'>1Co 15:47</a>, and even while here below, was "the Son of Man, which is in Heaven," <a href='B:500 3:13'>Joh 3:13</a>. As the "Son of Man" He must be appropriated spiritually as a condition of possessing eternal life, <a href='B:500 6:53'>Joh 6:53</a>. In His death, as in His life, the glory of His Manhood was displayed in the absolute obedience and submission to the will of the Father (<a href='B:500 12:23'>Joh 12:23</a>, <a href='B:500 13:31'>Joh 13:31</a>), and, in view of this, all judgment has been committed to Him, who will judge in full understanding experimentally of human conditions, sin apart, and will exercise the judgment as sharing the nature of those judged, <a href='B:500 5:22'>Joh 5:22</a>, <a href='B:500 5:27'>Joh 5:27</a>. Not only is He man, but He is "Son of Man," not by human generation but, according to the Semitic usage of the expression, partaking of the characteristics (sin apart) of manhood belonging to the category of mankind. Twice in the Apocalypse, <a href='B:730 1:13'>Rev 1:13</a>, <a href='B:730 14:14'>Rev 14:14</a>, He is described as "One like unto a Son of man," RV (AV,"... the Son of Man"), cp. <a href='B:340 7:13'>Dan 7:13</a>. He who was thus seen was indeed the "Son of Man," but the absence of the article in the original serves to stress what morally characterizes Him as such. Accordingly in these passages He is revealed, not as the Person known by the title, but as the One who is qualified to act as the Judge of all men. He is the same Person as in the days of His flesh, still continuing His humanity with His Deity. The phrase "like unto" serves to distinguish Him as there seen in His glory and majesty in contrast to the days of His humiliation.


topic: Song
definition:
<b>Song</b> <1,,5603, qde><p/> "an ode, song," is always used in the NT (as in the Sept.), in praise of God or Christ; in <a href='B:560 5:19'>Eph 5:19</a>, <a href='B:580 3:16'>Col 3:16</a> the adjective "spiritual" is added, because the word in itself is generic and might be used of songs anything but spiritual; in <a href='B:730 5:9'>Rev 5:9</a>, <a href='B:730 14:3'>Rev 14:3</a> (1st part) the descriptive word is "new" (kainos, "new," in reference to character and form: see NEW), a "song," the significance of which was confined to those mentioned (<a href='B:730 14:3'>Rev 14:3</a>, and 2nd part); in <a href='B:730 15:3'>Rev 15:3</a> (twice), "the song of Moses ... and the song of the Lamb," the former as celebrating the deliverance of God's people by His power, the latter as celebrating redemption by atoning sacrifice.


topic: Soothsaying
definition:
<b>Soothsaying</b> <1,,3132, manteuomai><p/> "to divine, practice divination" (from mantis, "a seer, diviner"), occurs in <a href='B:510 16:16'>Act 16:16</a>. The word is allied to mainomai, "to rave," and mania, "fury" displayed by those who were possessed by the evil spirit (represented by the pagan god or goddess) while delivering their oracular messages. Trench (Syn. vi) draws a distinction between this verb and propheteuo, not only as to their meanings, but as to the fact of the single occurrence of manteuomai in the NT, contrasted with the frequency of propheteuo, exemplifying the avoidance by NT writers of words the employment of which "would tend to break down the distinction between heathenism and revealed religion."


topic: Sop
definition:
<b>Sop</b> <1,,5596, psomion><p/> a diminutive of psomos, "a morsel," denotes "a fragment, a sop" (akin to psomizo; see FEED), <a href='B:500 13:26'>Joh 13:26</a> (twice), <a href='B:500 13:27'>Joh 13:27</a>, <a href='B:500 13:30'>Joh 13:30</a>. It had no connection with the modern meaning of "sop," something given to pacify (as in the classical expression "a sop to Cerberus").


topic: Sorcerer
definition:
<b>Sorcerer</b> <1,,3097, magos><p/> (a) "one of a median caste, a magician:" see WISE; (b) "a wizard, sorcerer, a pretender to magic powers, a professor of the arts of witchcraft," <a href='B:510 13:6'>Act 13:6</a>, <a href='B:510 13:8'>Act 13:8</a>, where Bar-Jesus was the Jewish name, Elymas, an Arabic word meaning "wise." Hence the name Magus, "the magician," originally applied to Persian priests. In the Sept., only in <a href='B:340 2:2'>Dan 2:2</a>, <a href='B:340 2:10'>Dan 2:10</a>, of the "enchanters," RV (AV, "astrologers"), of Babylon. The superior Greek version of Daniel by Theodotion has it also at <a href='B:340 1:20'>Dan 1:20</a>, <a href='B:340 2:27'>Dan 2:27</a>, <a href='B:340 4:7'>Dan 4:7</a>, <a href='B:340 5:7'>Dan 5:7</a>, <a href='B:340 5:11'>Dan 5:11</a>, <a href='B:340 5:15'>Dan 5:15</a>. <p/> <2,,5333, pharmakos><p/> an adjective signifying "devoted to magical arts," is used as a noun, "a sorcerer," especially one who uses drugs, potions, spells, enchantments, <a href='B:730 21:8'>Rev 21:8</a>, in the best texts (some have pharmakeus), and <a href='B:730 22:15'>Rev 22:15</a>.


topic: Sorcery
definition:
<b>Sorcery</b> <A-1,Noun,5331, pharmakia[-eia]><p/> (Eng., "pharmacy," etc.) primarily signified "the use of medicine, drugs, spells;" then, "poisoning;" then, "sorcery," <a href='B:550 5:20'>Gal 5:20</a>, RV, "sorcery" (AV, "witchcraft"), mentioned as one of "the works of the flesh." See also <a href='B:730 9:21'>Rev 9:21</a>, <a href='B:730 18:23'>Rev 18:23</a>. In the Sept., <a href='B:20 7:11'>Exo 7:11</a>, <a href='B:20 7:22'>Exo 7:22</a>, <a href='B:20 8:7'>Exo 8:7</a>, <a href='B:20 8:18'>Exo 8:18</a>, <a href='B:290 47:9'>Isa 47:9</a>, <a href='B:290 47:12'>Isa 47:12</a>. In "sorcery," the use of drugs, whether simple or potent, was generally accompanied by incantations and appeals to occult powers, with the provision of various charms, amulets, etc., professedly designed to keep the applicant or patient from the attention and power of demons, but actually to impress the applicant with the mysterious resources and powers of the sorcerer. <p/> <A-2,Noun,3095, magia[-eia]><p/> "the magic art," is used in the plural in <a href='B:510 8:11'>Act 8:11</a>, "sorceries" (see SORCERER, No. 1). <p/> <B-1,Verb,3096, mageuo><p/> akin to A, No. 2, "to practice magic," <a href='B:510 8:9'>Act 8:9</a>, "used sorcery," is used as in A, No. 2, of Simon Magnus.


topic: Sore (Noun, Adjective, Adverb), Sorer
definition:
<b>Sore (Noun, Adjective, Adverb), Sorer</b> <A-1,Noun,1668, helkos><p/> "a sore" or "ulcer" (primarily a wound), occurs in <a href='B:490 16:21'>Luk 16:21</a>, <a href='B:730 16:2'>Rev 16:2</a>, <a href='B:730 16:11'>Rev 16:11</a>. <p/> <B-1,Verb,1669, helkoo><p/> "to wound, to ulcerate," is used in the Passive Voice, signifying "to suffer from sores," to be "full of sores," <a href='B:490 16:20'>Luk 16:20</a> (perfect participle). <p/> <C-1,Adjective,2425, hikanos><p/> used of things, occasionally denotes "much," translated "sore" in <a href='B:510 20:37'>Act 20:37</a>, lit., "there was much weeping of all." See ABLE, C, No. 2. <p/> <C-2,Adjective,5501, cheiron><p/> "worse" (used as a comparative degree of kakos, "evil"), occurs in <a href='B:650 10:29'>Heb 10:29</a>, "sorer." See WORSE. <p/> <D-1,Adverb,3029, lian><p/> "very, exceedingly," is translated "sore" in <a href='B:480 6:51'>Mar 6:51</a> (of amazement). See EXCEED, B, No. 1. <p/> <D-2,Adverb,4970, sphodra><p/> "very, very much," is translated "sore" in <a href='B:470 17:6'>Mat 17:6</a> (of fear). See GREATLY, Note (1). <p/> Notes: (1) For the AV, "sore vexed" in <a href='B:470 17:15'>Mat 17:15</a>, see GRIEVOUSLY, B, No. 2, Note (2). (2) In <a href='B:490 2:9'>Luk 2:9</a> megas, "great," is used with phobos, "fear," as the object of the verb "to fear," "(they were) sore (afraid)," lit., "(they feared) a great (fear)." (3) In <a href='B:480 9:26'>Mar 9:26</a>, AV, polla, "much" (RV), the neuter plur. of polus, used as an adverb, is translated "sore." (4) In <a href='B:470 21:15'>Mat 21:15</a>, aganakteo, "to be moved with indignation" (RV), is translated "they were sore displeased." (5) For the RV, "sore troubled," <a href='B:470 26:37'>Mat 26:37</a>, <a href='B:480 14:33'>Mar 14:33</a> (AV, "very heavy"), see TROUBLE, B, No. 12. (6) For AV, "were sore amazed" in <a href='B:480 14:33'>Mar 14:33</a>, see AMAZE, B, No. 4. (7) In <a href='B:490 9:39'>Luk 9:39</a>, RV, suntribo, "to break, bruise," is rendered "bruiseth sorely." See BREAK, A, No. 5. (8) In <a href='B:480 9:6'>Mar 9:6</a>, ekphobos is rendered "sore afraid."


topic: Sorrow (Noun and Verb), Sorrowful
definition:
<b>Sorrow (Noun and Verb), Sorrowful</b> <A-1,Noun,3077, lupe><p/> "grief, sorrow," is translated "sorrow" in <a href='B:490 22:45'>Luk 22:45</a>, <a href='B:500 16:6'>Joh 16:6</a>, <a href='B:500 1:16-22'>Joh 1:16-22</a>, <a href='B:520 9:2'>Rom 9:2</a>, RV (AV, "heaviness"); <a href='B:540 2:1'>2Co 2:1</a>, RV; <a href='B:540 2:3'>2Co 2:3</a>, <a href='B:540 2:7'>2Co 2:7</a>, <a href='B:540 7:10'>2Co 7:10</a> (twice); <a href='B:570 2:27'>Phi 2:27</a> (twice). See GRIEF. <p/> <A-2,Noun,3601, odune><p/> "pain, consuming grief, distress," whether of body or mind, is used of the latter, <a href='B:520 9:2'>Rom 9:2</a>, RV, "pain;" <a href='B:610 6:10'>1Ti 6:10</a>. <p/> <A-3,Noun,5604, odin><p/> "a birth-pang, travail, pain," "sorrows," <a href='B:470 24:8'>Mat 24:8</a>, <a href='B:480 13:8'>Mar 13:8</a>; see PAIN, A, No. 2. <p/> <A-4,Noun,3997, penthos><p/> "mourning," "sorrow," <a href='B:730 18:7'>Rev 18:7</a> (twice); <a href='B:730 21:4'>Rev 21:4</a>; see MOURN. <p/> <B-1,Verb,3076, lupeo><p/> akin to A, No. 1: see GRIEF, B, No. 1, SORRY, A (below). <p/> <B-2,Verb,3600, odunao><p/> "to cause pain" (akin to A, No. 2), is used in the Middle Voice in <a href='B:490 2:48'>Luk 2:48</a>, <a href='B:510 20:38'>Act 20:38</a>, see ANGUISH, B, No. 3. <p/> <C-1,Adjective,4036, perilupos><p/> "very sad, deeply grieved" (peri, intensive), is used in <a href='B:470 26:38'>Mat 26:38</a>, <a href='B:480 14:34'>Mar 14:34</a>, "exceeding sorrowful;" <a href='B:480 6:26'>Mar 6:26</a>, <a href='B:490 18:23'>Luk 18:23</a> (<a href='B:490 18:24'>Luk 18:24</a> in some mss.). <p/> <C-2,Adjective,253, alupos><p/> denotes "free from grief" (a, negative, lupe, "grief"), comparative degree in <a href='B:570 2:28'>Phi 2:28</a>, "less sorrowful," their joy would mean the removal of a burden from his heart.


topic: Sorry
definition:
<b>Sorry</b> <A-1,Verb,3076, lupeo><p/> is rendered "to be sorry" (Passive Voice) in <a href='B:470 14:9'>Mat 14:9</a>, AV (RV, "grieved"); <a href='B:470 17:23'>Mat 17:23</a>, <a href='B:470 18:31'>Mat 18:31</a>, <a href='B:540 2:2'>2Co 2:2</a> [1st part, Active Voice, "make sorry" (as in <a href='B:540 7:8'>2Co 7:8</a>, twice); 2nd part, Passive]; <a href='B:540 2:4'>2Co 2:4</a>, RV, "made sorry;" <a href='B:540 9:9'>2Co 9:9</a>, <a href='B:540 9:11'>2Co 9:11</a>, RV, "ye were made sorry." See GRIEVE, B, No. 1. <p/> <B-1,Adjective,4036, perilupos><p/> is translated "exceeding sorry" in <a href='B:480 6:26'>Mar 6:26</a>, see SORROWFUL, C, No. 1.


topic: Sort
definition:
<b>Sort</b> <A-1,Adjective,3697, hopoios><p/> "of what sort," is so rendered in <a href='B:530 3:13'>1Co 3:13</a>. See MANNER, SUCH AS, WHAT. <p/> <B-1,Noun,3313, meros><p/> "a part," is used with apo, "from," in <a href='B:520 15:15'>Rom 15:15</a> and rendered "(in some) sort," AV (RV, "... measure"). See BEHALF. <p/> Note: See BASE, No. 3, GODLY, C, Notes (2) and (3).


topic: Soul
definition:
<b>Soul</b> <1,,5590, psuche><p/> denotes "the breath, the breath of life," then "the soul," in its various meanings. The NT uses "may be analyzed approximately as follows: <p/> (a) the natural life of the body, <a href='B:470 2:20'>Mat 2:20</a>, <a href='B:490 12:22'>Luk 12:22</a>, <a href='B:510 20:10'>Act 20:10</a>, <a href='B:730 8:9'>Rev 8:9</a>, <a href='B:730 12:11'>Rev 12:11</a>; cp. <a href='B:30 17:11'>Lev 17:11</a>, <a href='B:100 14:7'>2Sa 14:7</a>, <a href='B:190 8:11'>Est 8:11</a>; (b) the immaterial, invisible part of man, <a href='B:470 10:28'>Mat 10:28</a>, <a href='B:510 2:27'>Act 2:27</a>; cp. <a href='B:110 17:21'>1Ki 17:21</a>; (c) the disembodied (or "unclothed" or "naked," <a href='B:540 1:5-4'>2Co 1:5-4</a>) man, <a href='B:730 6:9'>Rev 6:9</a>; (d) the seat of personality, <a href='B:490 9:24'>Luk 9:24</a>, explained as : "own self," <a href='B:490 9:25'>Luk 9:25</a>, <a href='B:650 6:19'>Heb 6:19</a>, <a href='B:650 10:39'>Heb 10:39</a>; cp. <a href='B:290 53:10'>Isa 53:10</a> with <a href='B:610 2:6'>1Ti 2:6</a>; (e) the seat of the sentient element in man, that by which he perceives, reflects, feels, desires, <a href='B:470 11:29'>Mat 11:29</a>, <a href='B:490 1:46'>Luk 1:46</a>, <a href='B:490 2:35'>Luk 2:35</a>, <a href='B:510 14:2'>Act 14:2</a>, <a href='B:510 14:22'>Act 14:22</a>; cp. <a href='B:230 84:2'>Psa 84:2</a>, <a href='B:230 139:14'>Psa 139:14</a>, <a href='B:290 26:9'>Isa 26:9</a>; (f) the seat of will and purpose, <a href='B:470 22:37'>Mat 22:37</a>, <a href='B:510 4:32'>Act 4:32</a>, <a href='B:560 6:6'>Eph 6:6</a>, <a href='B:570 1:27'>Phi 1:27</a>, <a href='B:650 12:3'>Heb 12:3</a>; cp. <a href='B:40 21:4'>Num 21:4</a>, <a href='B:50 11:13'>Deu 11:13</a>; (g) the seat of appetite, <a href='B:730 18:14'>Rev 18:14</a>; cp. <a href='B:230 107:9'>Psa 107:9</a>, <a href='B:240 6:30'>Pro 6:30</a>, <a href='B:290 5:14'>Isa 5:14</a> ("desire"); <a href='B:290 29:8'>Isa 29:8</a>; (h) persons, individuals, <a href='B:510 2:41'>Act 2:41</a>, <a href='B:510 2:43'>Act 2:43</a>, <a href='B:520 2:9'>Rom 2:9</a>, <a href='B:660 5:20'>Jam 5:20</a>, <a href='B:670 3:20'>1Pe 3:20</a>, <a href='B:680 2:14'>2Pe 2:14</a>; cp. <a href='B:10 12:5'>Gen 12:5</a>, <a href='B:10 14:21'>Gen 14:21</a> ("persons"); <a href='B:30 4:2'>Lev 4:2</a> ('any one'); <a href='B:330 27:13'>Eze 27:13</a>; of dead bodies, <a href='B:40 6:6'>Num 6:6</a>, lit., "dead soul;" and of animals, <a href='B:30 24:18'>Lev 24:18</a>, lit., "soul for soul;" (i) the equivalent of the personal pronoun, used for emphasis and effect:, 1st person, <a href='B:500 10:24'>Joh 10:24</a> ("us"); <a href='B:650 10:38'>Heb 10:38</a>; cp. <a href='B:10 12:13'>Gen 12:13</a>, <a href='B:40 23:10'>Num 23:10</a>, <a href='B:70 16:30'>Jdg 16:30</a>, <a href='B:230 120:2'>Psa 120:2</a> ("me"); 2nd person, <a href='B:540 12:15'>2Co 12:15</a>, <a href='B:650 13:17'>Heb 13:17</a>, <a href='B:660 1:21'>Jam 1:21</a>, <a href='B:670 1:9'>1Pe 1:9</a>, <a href='B:670 2:25'>1Pe 2:25</a>; cp. <a href='B:30 17:11'>Lev 17:11</a>, <a href='B:30 26:15'>Lev 26:15</a>, <a href='B:90 1:26'>1Sa 1:26</a>; 3rd person, <a href='B:670 4:19'>1Pe 4:19</a>, <a href='B:680 2:8'>2Pe 2:8</a>; cp. <a href='B:20 30:12'>Exo 30:12</a>, <a href='B:220 32:2'>Job 32:2</a>, Heb. "soul," Sept. "self;" (j) an animate creature, human or other, <a href='B:530 15:45'>1Co 15:45</a>, <a href='B:730 16:3'>Rev 16:3</a>; cp. <a href='B:10 1:24'>Gen 1:24</a>, <a href='B:10 2:7'>Gen 2:7</a>, <a href='B:10 2:19'>Gen 2:19</a>; (k) "the inward man," the seat of the new life, <a href='B:490 21:19'>Luk 21:19</a> (cp. <a href='B:470 10:39'>Mat 10:39</a>); <a href='B:670 2:11'>1Pe 2:11</a>, <a href='B:710 1:2'>3Jo 1:2</a>. <p/> "With (j) compare a-psuchos, "soulless, inanimate," <a href='B:530 14:7'>1Co 14:7</a>. <p/> "With (f) compare di-psuchos, "two-souled," <a href='B:660 1:8'>Jam 1:8</a>, <a href='B:660 4:8'>Jam 4:8</a>; oligo-psuchos, "feeble-souled," <a href='B:590 5:14'>1Th 5:14</a>; iso-psuchos, "like-souled," <a href='B:570 2:20'>Phi 2:20</a>; sum-psuchos, "joint-souled" (with one accord"), <a href='B:570 2:2'>Phi 2:2</a>. <p/> "The language of <a href='B:650 4:12'>Heb 4:12</a> suggests the extreme difficulty of distinguishing between the soul and the spirit, alike in their nature and in their activities. Generally speaking the spirit is the higher, the soul the lower element. The spirit may be recognized as the life principle bestowed on man by God, the soul as the resulting life constituted in the individual, the body being the material organism animated by soul and spirit. <p/> "Body and soul are the constituents of the man according to <a href='B:470 6:25'>Mat 6:25</a>, <a href='B:470 10:28'>Mat 10:28</a>, <a href='B:490 12:20'>Luk 12:20</a>, <a href='B:510 20:10'>Act 20:10</a>; body and spirit according to <a href='B:490 8:55'>Luk 8:55</a>, <a href='B:530 5:3'>1Co 5:3</a>, <a href='B:530 7:34'>1Co 7:34</a>, <a href='B:660 2:26'>Jam 2:26</a>. In <a href='B:470 26:38'>Mat 26:38</a> the emotions are associated with the soul, in <a href='B:500 13:21'>Joh 13:21</a> with the spirit; cp. also <a href='B:230 42:11'>Psa 42:11</a> with <a href='B:110 21:5'>1Ki 21:5</a>. In <a href='B:230 35:9'>Psa 35:9</a> the soul rejoices in God, in <a href='B:490 1:47'>Luk 1:47</a> the spirit. <p/> "Apparently, then, the relationships may be thus summed up 'Soma, body, and pneuma, spirit, may be separated, pneuma and psuche, soul, can only be distinguished' (Cremer)."* [* From notes on Thessalonians, by Hogg and Vine, pp. 205-207.]


topic: Sound (Adjective), be Sound
definition:
<b>Sound (Adjective), be Sound</b> <A-1,Adjective,5199, hugies><p/> "whole, healthy," is used metaphorically of "sound speech," <a href='B:630 2:8'>Tit 2:8</a>. See WHOLE. <p/> <B-1,Verb,5198, hugiaino><p/> "to be healthy, sound in health" (Eng., "hygiene," etc.), translated "safe and sound" in <a href='B:490 15:27'>Luk 15:27</a>, is used metaphorically of doctrine, <a href='B:610 1:10'>1Ti 1:10</a>, <a href='B:620 4:3'>2Ti 4:3</a>, <a href='B:630 1:9'>Tit 1:9</a>, <a href='B:630 2:1'>Tit 2:1</a>; of words, <a href='B:610 6:3'>1Ti 6:3</a>, RV (AV, "wholesome," RV marg., "healthful"); <a href='B:620 1:13'>2Ti 1:13</a>; "in the faith," <a href='B:630 1:13'>Tit 1:13</a> (RV marg., "healthy"); "in faith," <a href='B:630 2:2'>Tit 2:2</a> (RV marg., ditto). <p/> Note: For "sound mind" in <a href='B:620 1:7'>2Ti 1:7</a>, AV, see DISCIPLINE; in <a href='B:670 4:7'>1Pe 4:7</a> (AV, "sober"), see MIND, B, No. 5.


topic: Sound (Noun and Verb)
definition:
<b>Sound (Noun and Verb)</b> <A-1,Noun,5456, phone><p/> most frequently "a voice," is translated "sound" in <a href='B:470 24:31'>Mat 24:31</a> (AV marg., "voice"); <a href='B:500 3:8'>Joh 3:8</a>, AV (RV, "voice"); so <a href='B:530 14:7'>1Co 14:7</a> (1st part), <a href='B:530 14:8'>1Co 14:8</a>, <a href='B:730 1:15'>Rev 1:15</a>, <a href='B:730 18:22'>Rev 18:22</a> (2nd part, RV, "voice"); AV and RV in <a href='B:730 9:9'>Rev 9:9</a> (twice); in <a href='B:510 2:6'>Act 2:6</a>, RV, "(this) sound (was heard)," AV, "(this) was noised abroad." <p/> <A-2,Noun,2279, echos><p/> "a noise, a sound of any sort" (Eng., "echo"), is translated "sound" in <a href='B:510 2:2'>Act 2:2</a>, <a href='B:650 12:19'>Heb 12:19</a>. See ROARING, B, RUMOR. <p/> <A-3,Noun,5353, phthongos><p/> akin to phthengomai, "to utter a voice," occurs in <a href='B:520 10:18'>Rom 10:18</a>, <a href='B:530 14:7'>1Co 14:7</a>. In the Sept., <a href='B:230 19:4'>Psa 19:4</a>. <p/> <B-1,Verb,2278, echeo><p/> akin to A, No. 2, occurs in <a href='B:530 13:1'>1Co 13:1</a>, "sounding (brass);" in some mss., <a href='B:490 21:25'>Luk 21:25</a>. See ROARING. <p/> <B-2,Verb,1837, execheo><p/> "to sound forth as a trumpet" or "thunder" (ex, "out," and No. 1), is used in <a href='B:590 1:8'>1Th 1:8</a>, "sounded forth," Passive Voice, lit., "has been sounded out." In the Sept., <a href='B:360 3:14'>Joe 3:14</a>. <p/> <B-3,Verb,4537, salpizo><p/> "to sound a trumpet" (salpinx), occurs in <a href='B:470 6:2'>Mat 6:2</a>, <a href='B:530 15:52'>1Co 15:52</a>, "the trumpet shall sound;" <a href='B:730 1:8-8'>Rev 1:8-8</a>, <a href='B:730 8:10'>Rev 8:10</a>, <a href='B:730 1:8-13'>Rev 1:8-13</a>, <a href='B:730 9:1'>Rev 9:1</a>, <a href='B:730 9:13'>Rev 9:13</a>, <a href='B:730 10:7'>Rev 10:7</a>, <a href='B:730 11:15'>Rev 11:15</a>. <p/> <B-4,Verb,1001, bolizo><p/> "to heave the lead" (bolis, "that which is thrown or hurled," akin to ballo, "to throw;" sounding-lead), to take soundings, occurs in <a href='B:510 27:28'>Act 27:28</a> (twice). <p/> Note: In <a href='B:490 1:44'>Luk 1:44</a>, AV, ginomai, "to become," is rendered "sounded" (RV, "came").


topic: Soundness
definition:
<b>Soundness</b> <1,,3647, holokleria><p/> "completeness, soundness" (akin to holokleros, see ENTIRE), occurs in <a href='B:510 3:16'>Act 3:16</a>. In the Sept., <a href='B:290 1:6'>Isa 1:6</a>.


topic: South, South wind
definition:
<b>South, South wind</b> <1,,3558, notos><p/> denotes (a) "the south wind," <a href='B:490 12:55'>Luk 12:55</a>, <a href='B:510 27:13'>Act 27:13</a>, <a href='B:510 28:13'>Act 28:13</a>; (b) "south," as a direction, <a href='B:490 13:29'>Luk 13:29</a>, <a href='B:730 21:13'>Rev 21:13</a>; (c) "the South," as a region, <a href='B:470 12:42'>Mat 12:42</a>, <a href='B:490 11:31'>Luk 11:31</a>. <p/> Note: For mesembria, <a href='B:510 8:26'>Act 8:26</a>, see NOON.


topic: Southwest
definition:
<b>Southwest</b> <1,,3047, lips><p/> lit., "Libyan," denotes "the S.W. wind," <a href='B:510 27:12'>Act 27:12</a>, "(looking) northeast (and southeast)," RV, lit., "(looking down) the southwest wind (and down the northwest wind);" to look down a wind was to look in the direction in which it blows. A S.W. wind blows towards the N.E.; the aspect of the haven answers to this. See also under NORTHEAST, NORTHWEST.


topic: Sow (Noun)
definition:
<b>Sow (Noun)</b> <1,,5300, hus><p/> "swine" (masc. or fem.), is used in the fem. in <a href='B:680 2:22'>2Pe 2:22</a>.


topic: Sow (Verb), Sower
definition:
<b>Sow (Verb), Sower</b> <1,,4687, speiro><p/> "to sow seed," is used (1) literally, especially in the Synoptic Gospels; elsewhere, <a href='B:530 1:15-37'>1Co 1:15-37</a>, <a href='B:540 9:10'>2Co 9:10</a>, "the sower;" (2) metaphorically, (a) in proverbial sayings, e.g., <a href='B:470 1:13-4'>Mat 1:13-4</a>, <a href='B:490 1:19-22'>Luk 1:19-22</a>, <a href='B:500 4:37'>Joh 4:37</a>, <a href='B:540 9:6'>2Co 9:6</a> (b) in the interpretation of parables, e.g., <a href='B:470 1:13-23'>Mat 1:13-23</a> (in these verses, RV, "was sown," for AV, "received seed"); (c) otherwise as follows: of "sowing" spiritual things in preaching and teaching, <a href='B:530 9:11'>1Co 9:11</a>; of the interment of the bodies of deceased believers, <a href='B:530 1:15-44'>1Co 1:15-44</a>; of ministering to the necessities of others in things temporal (the harvest being proportionate to the "sowing"), <a href='B:540 9:6'>2Co 9:6</a>, <a href='B:540 9:10'>2Co 9:10</a> (see above); of "sowing" to the flesh, <a href='B:550 1:6-8'>Gal 1:6-8</a> ("that" in <a href='B:550 6:7'>Gal 6:7</a> is emphatic, "that and that only," what was actually "sown"); in <a href='B:550 6:8'>Gal 6:8</a>, eis, "unto," signifies "in the interests of;" of the "fruit of righteousness" by peacemakers, <a href='B:660 3:18'>Jam 3:18</a>.


topic: Space
definition:
<b>Space</b> <A-1,Noun,1292, diastema><p/> "an interval, space" (akin to B), is used of time in <a href='B:510 5:7'>Act 5:7</a>. <p/> <B-1,Verb,1339, diistemi><p/> "to set apart, separate" (dia, "apart," histemi, "to cause to stand"), see A, is rendered "after the space of" in <a href='B:490 22:59'>Luk 22:59</a>; in <a href='B:510 27:28'>Act 27:28</a>, with brachu, "a little," RV, "after a little space" (AV, "when they had gone a little further"). See PART. <p/> Notes: (1) In <a href='B:510 15:33'>Act 15:33</a>, <a href='B:730 2:21'>Rev 2:21</a>, AV, chronos, "time" (RV), is translated "space." (2) In <a href='B:510 19:8'>Act 19:8</a>, <a href='B:510 19:10'>Act 19:10</a>, epi, "for or during" (of time), is translated "for the space of;" in <a href='B:510 19:34'>Act 19:34</a>, "about the space of." (3) In <a href='B:510 5:34'>Act 5:34</a>, AV, brachu (the neuter of brachus, "short"), used adverbially, is translated "a little space" (RV "... while"). (4) In <a href='B:550 2:1'>Gal 2:1</a>, dia, "through," is rendered "after the space of," RV, stressing the length of the period mentioned (AV, "after," which would represent the preposition meta). (5) In <a href='B:660 5:17'>Jam 5:17</a> there is no word in the original representing the phrase "by the space of," AV (RV, "for"). (6) In <a href='B:730 14:20'>Rev 14:20</a>, AV, apo, "away from," is translated "by the space of" (RV, "as far as"). (7) In <a href='B:730 17:10'>Rev 17:10</a>, AV, oligon, "a little while" (RV), is rendered "a short space."


topic: Spare, Sparingly
definition:
<b>Spare, Sparingly</b> <A-1,Verb,5339, pheidomai><p/> "to spare," i.e., "to forego" the infliction of that evil or retribution which was designed, is used with a negative in <a href='B:510 20:29'>Act 20:29</a>, <a href='B:520 8:32'>Rom 8:32</a>, <a href='B:520 11:21'>Rom 11:21</a> (twice); <a href='B:540 13:2'>2Co 13:2</a>, <a href='B:680 1:2-5'>2Pe 1:2-5</a>; positively, in <a href='B:530 7:28'>1Co 7:28</a>, <a href='B:540 1:3'>2Co 1:3</a>; rendered "forbear" in <a href='B:540 12:6'>2Co 12:6</a>. See FORBEAR. <p/> Note: In <a href='B:490 15:17'>Luk 15:17</a>, perisseuo, "to abound, have abundance," is translated "have enough and to spare." <p/> <B-1,Adverb,5340, pheidomenos><p/> akin to A, "sparingly," occurs in <a href='B:540 9:6'>2Co 9:6</a> (twice), of sowing and reaping.


topic: Sparrow
definition:
<b>Sparrow</b> <1,,4765, strouthion><p/> a diminutive of strouthos, "a sparrow," occurs in <a href='B:470 10:29'>Mat 10:29</a>, <a href='B:470 10:31'>Mat 10:31</a>, <a href='B:490 1:12-7'>Luk 1:12-7</a>.


topic: Speak
definition:
<b>Speak</b> <1,,3004, lego><p/> "to say, speak:" see SAY, No. 1. <p/> <2,,2980, laleo><p/> for which see SAY, No. 2, is used several times in 1 Cor. 14; the command prohibiting women from speaking in a church gathering, <a href='B:530 1:14-35'>1Co 1:14-35</a>, is regarded by some as an injunction against chattering, a meaning which is absent from the use of the verb everywhere else in the NT; it is to be understood in the same sense as in <a href='B:530 1:14-6'>1Co 1:14-6</a>, <a href='B:530 14:9'>1Co 14:9</a>, <a href='B:530 14:11'>1Co 14:11</a>, <a href='B:530 14:13'>1Co 14:13</a>, <a href='B:530 1:14-19'>1Co 1:14-19</a>, <a href='B:530 14:21'>1Co 14:21</a>, <a href='B:530 14:23'>1Co 14:23</a>, <a href='B:530 1:14-29'>1Co 1:14-29</a>, <a href='B:530 14:39'>1Co 14:39</a>. <p/> <3,,4354, proslaleo><p/> "to speak to or with" (pros, "to," and No. 2), is used in <a href='B:510 13:43'>Act 13:43</a>, <a href='B:510 28:20'>Act 28:20</a>. <p/> <4,,5350, phthengomai><p/> "to utter a sound or voice," is translated "to speak" in <a href='B:510 4:18'>Act 4:18</a>, <a href='B:680 2:16'>2Pe 2:16</a>; in <a href='B:680 2:18'>2Pe 2:18</a>, AV, "speak" (RV, "utter"). <p/> <5,,669, apophthengomai><p/> "to speak forth" (apo, "forth," and No. 4), is so rendered in <a href='B:510 2:14'>Act 2:14</a>, RV (AV, "said"), and <a href='B:510 26:25'>Act 26:25</a>; in <a href='B:510 2:2'>Act 2:2</a> it denotes to give utterance. <p/> <6,,483, antilego><p/> "to speak against," is so rendered in <a href='B:490 2:34'>Luk 2:34</a>, <a href='B:500 19:12'>Joh 19:12</a>, <a href='B:510 13:45'>Act 13:45</a>, AV (RV, "contradicted"); <a href='B:510 28:19'>Act 28:19</a>, <a href='B:510 28:22'>Act 28:22</a>. See CONTRADICT, GAINSAY. <p/> <7,,2635, katalaleo><p/> synonymous with No. 6 (kata, "against," and No. 2), is always translated "to speak against" in the RV. See BACKBITER, Note. <p/> <8,,2551, kakologeo><p/> "to speak evil:" see CURSE, B, No. 4. <p/> <9,,4814, sullaleo><p/> "to speak together" (sun, "with," and No. 2), is rendered "spake together" in <a href='B:490 4:36'>Luk 4:36</a>, RV. See COMMUNE, No. 3, CONFER, No. 2, TALK. <p/> <10,,4302, proeipon><p/> "to speak or say before" (a 2nd aorist tense from an absolete present), is rendered "to speak before" in <a href='B:510 1:16'>Act 1:16</a>, <a href='B:680 3:2'>2Pe 3:2</a>, <a href='B:720 1:17'>Jud 1:17</a>. See FORETELL. <p/> <11,,4399, prophthano><p/> "to anticipate" (an extension, by pro, "before," of phthano, which has the same meaning), is rendered "spake first" in <a href='B:470 17:25'>Mat 17:25</a>, RV (AV, "prevented"). <p/> <12,,4377, prosphoneo><p/> "to address, call to," is rendered "spake unto" (or "to") in <a href='B:490 23:20'>Luk 23:20</a>, <a href='B:510 21:40'>Act 21:40</a>, <a href='B:510 22:2'>Act 22:2</a>; "to call unto" (or "to") in <a href='B:470 11:16'>Mat 11:16</a>, <a href='B:490 6:13'>Luk 6:13</a>, <a href='B:490 7:32'>Luk 7:32</a>, <a href='B:490 13:12'>Luk 13:12</a>. <p/> <13,,3004, eiro><p/> for which see SAY, No. 4, has a 1st aorist, Passive participle rhethen, "spoken" or "spoken of," used in <a href='B:470 1:22'>Mat 1:22</a>, <a href='B:470 2:15'>Mat 2:15</a>, <a href='B:470 2:17'>Mat 2:17</a>, <a href='B:470 2:23'>Mat 2:23</a>, <a href='B:470 3:3'>Mat 3:3</a>, <a href='B:470 4:14'>Mat 4:14</a>, <a href='B:470 8:17'>Mat 8:17</a>, <a href='B:470 13:35'>Mat 13:35</a>, <a href='B:470 21:4'>Mat 21:4</a>, <a href='B:470 22:31'>Mat 22:31</a>, <a href='B:470 24:15'>Mat 24:15</a>, <a href='B:470 27:9'>Mat 27:9</a> (in some texts in <a href='B:470 27:35'>Mat 27:35</a>, <a href='B:480 13:14'>Mar 13:14</a>). <p/> Notes: (1) In <a href='B:650 12:5'>Heb 12:5</a>, AV, dialegomai, "to discuss, to reason," is translated "speaketh" (RV, "reasoneth"). (2) In <a href='B:650 12:25'>Heb 12:25</a>, AV chrematizo, "to warn, instruct," is translated "spake" (RV, "warned"): see ADMONISH. (3) In <a href='B:560 4:31'>Eph 4:31</a>, AV, blasphemia is translated "evil speaking:" see RAILING. (4) In <a href='B:650 12:19'>Heb 12:19</a>, prostithemi, "to put to, add," used with logos, "a word," is rendered "(that no word) more should be spoken," RV [AV, "(that) the word should (not) be spoken (to them) any more"]. (5) In <a href='B:510 26:24'>Act 26:24</a>, AV, apologeomai, "to make a defense" (RV), is rendered "spake for himself." See ANSWER, B, No. 4. (6) In <a href='B:520 15:21'>Rom 15:21</a>, AV, anangello, "to bring back word" (RV, "tidings ... came"), is translated "he was ... spoken of." (7) For "is spoken of" in <a href='B:520 1:8'>Rom 1:8</a>, AV, see PROCLAIM, No. 2. (8) For "spake out" in <a href='B:490 1:42'>Luk 1:42</a>, AV, see VOICE, Note. (9) In <a href='B:550 4:15'>Gal 4:15</a>, there is no verb in the original for the AV, "ye spake of" (see RV). (10) For "spoken against" in <a href='B:510 19:36'>Act 19:36</a> see GAINSAY, C. (11) For "speak reproachfully," <a href='B:610 5:14'>1Ti 5:14</a>, see REVILE, C. (12) In <a href='B:510 21:3'>Act 21:3</a>, AV, ginosko is translated "speak," RV, "know."


topic: Speaker (chief)
definition:
<b>Speaker (chief)</b> * Note: In <a href='B:510 14:12'>Act 14:12</a> the verb hegeomai, "to lead the way, be the chief," is used in the present participle with the article (together equivalent to a noun), followed by the genitive case of logos, "speech," with the article, the phrase being rendered "the chief speaker," lit., "the leader of the discourse." See CHIEF, C.


topic: Speaking (evil, much)
definition:
<b>Speaking (evil, much)</b> <1,,4180, polulogia><p/> "loquacity," "much speaking" (polus, "much," logos, "speech"), is used in <a href='B:470 6:7'>Mat 6:7</a>. In the Sept., <a href='B:240 10:19'>Pro 10:19</a>. <p/> Note: For "evil speaking(s)," in <a href='B:560 4:31'>Eph 4:31</a>, see RAILING; in <a href='B:670 2:1'>1Pe 2:1</a>, see BACKBITING. For "shameful speaking" see COMMUNICATION, B, Note.


topic: Spear
definition:
<b>Spear</b> <1,,3057, lonche><p/> primarily "a spearhead," then, "a lance or spear," occurs in <a href='B:500 19:34'>Joh 19:34</a>; some texts have it in <a href='B:470 27:49'>Mat 27:49</a>. As to <a href='B:500 19:29'>Joh 19:29</a>, there is an old conjecture, mentioned by Field (Notes on the Trans. of the NT), to the effect that the sponge was put on a spear (hussos, "a javelin," the Roman pilum, instead of hussopos, "hyssop").


topic: Spearman
definition:
<b>Spearman</b> <1,,1187, dexiolabos><p/> from dexios, "the right (hand)," and lambano, "to lay hold of," is used in the plural in <a href='B:510 23:23'>Act 23:23</a>, "spearmen." Some texts have dexiobolos, "one who throws with his right hand" (ballo, "to throw"), "right-handed slingers."


topic: Special
definition:
<b>Special</b> * Note: Tuchon, the 2nd aorist participle of tunchano, "to happen, meet with, chance," is used with a negative signifying "not common or ordinary, special," <a href='B:510 19:11'>Act 19:11</a>; so in <a href='B:510 28:2'>Act 28:2</a>. See COMMON, B, Note (3).


topic: Spectacle
definition:
<b>Spectacle</b> <1,,2302, theatron><p/> akin to theaomai, "to behold," denotes (a) "a theater" (used also as a place of assembly), <a href='B:510 19:29'>Act 19:29</a>, <a href='B:510 19:31'>Act 19:31</a>; (b) "a spectacle, a show," metaphorically in <a href='B:530 4:9'>1Co 4:9</a>. See THEATER.


topic: Speech
definition:
<b>Speech</b> <1,,3056, logos><p/> akin to lego (SPEAK, No. 1), most frequently rendered "word" (for an analysis see WORD), signifies "speech," as follows: (a) "discourse," e.g., <a href='B:490 20:20'>Luk 20:20</a>, RV, "speech" (AV, "words"); <a href='B:510 14:12'>Act 14:12</a> (see SPEAKER); <a href='B:510 20:7'>Act 20:7</a>, <a href='B:530 2:1'>1Co 2:1</a>, <a href='B:530 2:4'>1Co 2:4</a>, <a href='B:530 4:19'>1Co 4:19</a>, AV (RV, "word"); <a href='B:540 10:10'>2Co 10:10</a>; (b) "the faculty of speech," e.g., <a href='B:540 11:6'>2Co 11:6</a>; (c) "the manner of speech," e.g., <a href='B:470 5:37'>Mat 5:37</a>, RV, "speech" (AV, "communication"); <a href='B:580 4:6'>Col 4:6</a>; (d) "manner of instruction," <a href='B:630 2:8'>Tit 2:8</a>, <a href='B:530 14:9'>1Co 14:9</a>, RV (AV, "words"); <a href='B:560 4:29'>Eph 4:29</a>, RV (AV, "communication"). See SAYING. <p/> <2,,2981, lalia><p/> akin to laleo (SPEAK, No. 2), denotes "talk, speech," (a) of "a dialect," <a href='B:470 26:73'>Mat 26:73</a>, <a href='B:480 14:70'>Mar 14:70</a>; (b) "utterances," <a href='B:500 4:42'>Joh 4:42</a>, RV, "speaking" (AV, "saying"); <a href='B:500 8:43'>Joh 8:43</a>. <p/> <3,,2129, eulogia><p/> has the meaning "fair speaking, flattering speech" in <a href='B:520 16:18'>Rom 16:18</a>, RV, "fair speech" (AV, "fair speeches"). See BLESSING, C, No. 1. <p/> <4,,5542, chrestologia><p/> which has a similar meaning to No. 3, occurs with it in <a href='B:520 16:18'>Rom 16:18</a> [RV, "smooth ... (speech)"]. See SMOOTH, Note. <p/> Notes: (1) For "persuasiveness of speech," <a href='B:580 2:4'>Col 2:4</a>, RV, see PERSUASIVE, B. (2) In <a href='B:510 14:11'>Act 14:11</a> "the speech of Lycaonia" translates the adverb Lukaonisti. Lycaonia was a large country in the center and south of the plateau of Asia Minor; the villages retained the native language, but cities like Lystra probably had a Seleucid tone in their laws and customs (Ramsay on Galatians).


topic: Speechless
definition:
<b>Speechless</b> <1,,1769, eneos><p/> "dumb, speechless," occurs in <a href='B:510 9:7'>Act 9:7</a>. In the Sept., <a href='B:240 17:28'>Pro 17:28</a>, <a href='B:290 56:10'>Isa 56:10</a>. <p/> <2,,2974, kophos><p/> which means either "deaf" or "dumb" (see DEAF), is translated "speechless" in <a href='B:490 1:22'>Luk 1:22</a>. <p/> Note: For phimoo, translated "he was speechless" in <a href='B:470 22:12'>Mat 22:12</a>, see MUZZLE, SILENCE.


topic: Speed, Speedily
definition:
<b>Speed, Speedily</b> * Notes: (1) In <a href='B:510 17:15'>Act 17:15</a> "with all speed" is the rendering of the phrase hos, "as," tachista, "most speedily" (the superlative of tachu, "speedily"), i.e., "as speedily as possible." (2) For "speedily," en tachei, in <a href='B:490 18:8'>Luk 18:8</a>, see QUICKLY, No. 4. (3) For "God speed" see GREETING, A, No. 2.


topic: Spend, Spent
definition:
<b>Spend, Spent</b> <1,,1159, dapanao><p/> denotes (a) "to expend, spend," <a href='B:480 5:26'>Mar 5:26</a> [for <a href='B:510 21:24'>Act 21:24</a> see CHARGE, Note (5)]: <a href='B:540 12:15'>2Co 12:15</a> (1st part: for "be spent," see No. 2); (b) "to consume, squander," <a href='B:490 15:14'>Luk 15:14</a>, <a href='B:660 4:3'>Jam 4:3</a>. See CONSUME, Note. <p/> <2,,1550, ekdapanao><p/> lit., "to spend out" (ek), an intensive form of No. 1, "to spend entirely," is used in <a href='B:540 12:15'>2Co 12:15</a>, in the Passive Voice, with reflexive significance, "to spend oneself out (for others)," "will ... be spent," RV marg., "spent out" (see No. 1). <p/> <3,,4325, prosdapanao><p/> "to spend besides" (pros, and No. 1), is used in <a href='B:490 10:35'>Luk 10:35</a>, "thou spendest more." <p/> <4,,4321, prosanalisko><p/> "to spend besides," a strengthened form of analisko, "to expend, consume" (see CONSUME, No. 1), occurs in most texts in <a href='B:490 8:43'>Luk 8:43</a>. <p/> <5,,1230, diaginomai><p/> used of time, "to intervene, elapse," is rendered "was spent" in <a href='B:510 27:9'>Act 27:9</a>. See PAST. <p/> <6,,4298, prokopto><p/> "to cut forward a way, advance," is translated "is far spent," in <a href='B:520 13:12'>Rom 13:12</a>, said metaphorically of "the night," the whole period of man's alienation from God. Though the tense is the aorist, it must not be rendered "was far spent," as if it referred, e.g., to Christ's first Advent. The aorist is here perfective. See ADVANCE. <p/> <7,,2827, klino><p/> "to lean, decline," is said of the decline of day in <a href='B:490 24:29'>Luk 24:29</a>, "is (now) far spent," lit., "has declined." See BOW (Verb). <p/> <8,,1096, ginomai><p/> "to become, occur," is rendered "was far spent" in <a href='B:480 6:35'>Mar 6:35</a>, lit., "much hour (i.e., many an hour) having taken place." <p/> <9,,4160, poieo><p/> "to do," is translated "have spent (but one hour)," in <a href='B:470 20:12'>Mat 20:12</a>, RV (AV, "have wrought") lit., as in the Eng. idiom, "have done one hour;" so in <a href='B:510 20:3'>Act 20:3</a>, RV, "when he had spent (lit., 'had done') three months" (AV, "abode"). <p/> <10,,2119, eukaireo><p/> "to have leisure or devote one's leisure to," is translated "spent their time," in <a href='B:510 17:21'>Act 17:21</a>. See LEISURE. <p/> <11,,5551, chronotribeo><p/> "to spend time" (chronos, "time," tribo, "to rub, to wear out"), occurs in <a href='B:510 20:16'>Act 20:16</a>. <p/> Note: Polus, much, is rendered "far spent" twice in <a href='B:480 6:35'>Mar 6:35</a>, RV.


topic: Spew (AV, Spue)
definition:
<b>Spew (AV, Spue)</b> <1,,1692, emeo><p/> "to vomit" (cp. Eng., "emetic"), is used in <a href='B:730 3:16'>Rev 3:16</a>, figuratively of the Lord's utter abhorrence of the condition of the church at Laodicea. In the Sept., <a href='B:290 19:14'>Isa 19:14</a>.


topic: Spice(s)
definition:
<b>Spice(s)</b> <1,,759, aroma><p/> "spice," occurs in <a href='B:480 16:1'>Mar 16:1</a>, RV "spices" (AV, "sweet spice"); <a href='B:490 23:56'>Luk 23:56</a>, <a href='B:490 24:1'>Luk 24:1</a>, <a href='B:500 19:40'>Joh 19:40</a>. A papyrus document has it in a list of articles for a sacrifice. <p/> <2,,298, amomon><p/> amomum, probably a word of Semitic origin, a fragrant plant of India, is translated "spice" in <a href='B:730 18:13'>Rev 18:13</a>, RV (AV, "odors").


topic: Spikenard
definition:
<b>Spikenard</b> <1,,3487, nardos><p/> is derived, through the Semitic languages (Heb. nerd, Syriac nardin), from the Sanskrit nalada, "a fragrant oil," procured from the stem of an Indian plant. The Arabs call it the "Indian spike." The adjective pistikos is attached to it in the NT, <a href='B:480 14:3'>Mar 14:3</a>, <a href='B:500 12:3'>Joh 12:3</a>; pistikos, if taken as an ordinary Greek word, would signify "genuine." There is evidence, however, that it was regarded as a technical term. It has been suggested that the original reading was pistakes, i.e., the Pistacia Terebinthus, which grows in Cyprus, Syria, Palestine, etc., and yields a resin of very fragrant odor, and in such inconsiderable quantities as to be very costly. "Nard was frequently mixed with aromatic ingredients ... so when scented with the fragrant resin of the pistake it would quite well be called nardos pistakes" (E. N. Bennett, in the Classical Review for 1890, Vol. iv, p. 319). The oil used for the anointing of the Lord's head was worth about f12, and must have been of the most valuable kind. In the Sept., <a href='B:260 1:12'>Son 1:12</a>, <a href='B:260 1:4-14'>Son 1:4-14</a>.


topic: Spill
definition:
<b>Spill</b> <1,,1632, ekchunno><p/> "to pour out, shed," is rendered "be spilled" in <a href='B:490 5:37'>Luk 5:37</a>. See POUR, SHED. <p/> Note: Some texts have ekcheo in <a href='B:480 2:22'>Mar 2:22</a> (so AV). The form in <a href='B:490 5:37'>Luk 5:37</a> might also come from ekcheo.


