# dictionary

topic: Masterbuilder
definition:
<b>Masterbuilder</b> <1,,753, architekton><p/> from arche, "rule, beginning," and tekton, "an artificer" (whence Eng., "architect"), "a principal artificer," is used figuratively by the Apostle in <a href='B:530 3:10'>1Co 3:10</a>, of his work in laying the foundation of the local church in Corinth, inasmuch as the inception of the spiritual work there devolved upon him. The examples from the papyri and from inscriptions, as illustrated by Moulton and Milligan, show that the word had a wider application than our "architect," and confirm the rendering "masterbuilder" in this passage, which is of course borne out by the context.


topic: Matter, Matters
definition:
<b>Matter, Matters</b> <1,,3056, logos><p/> "a word, speech, discourse, account," hence also "that which is spoken of, a matter, affair, thing," is translated "matter" in <a href='B:480 1:45'>Mar 1:45</a>, <a href='B:510 8:21'>Act 8:21</a>, <a href='B:510 15:6'>Act 15:6</a>, <a href='B:510 19:38'>Act 19:38</a>; in the RV of <a href='B:570 4:15'>Phi 4:15</a>, "in the matter of" (AV, "concerning"). See ACCOUNT. <p/> <2,,4229, pragma><p/> akin to prasso, "to do," denotes (a) "that which has been done, a deed," translated "matters" in <a href='B:490 1:1'>Luk 1:1</a>, RV (AV, "things"); "matter" in <a href='B:540 7:11'>2Co 7:11</a>; (b) "that which is being done, an affair," translated "matter" in <a href='B:520 16:2'>Rom 16:2</a>, RV (AV, "business"); <a href='B:530 6:1'>1Co 6:1</a>, in a forensic sense, "a lawsuit" (frequently found with this meaning in the papyri); <a href='B:590 4:6'>1Th 4:6</a>, "in the matter," i.e., the "matter" under consideration, which, as the preceding words show, is here the sin of adultery. See BUSINESS, B, Note (1), THING. <p/> <3,,1462, enklema><p/> "an accusation, charge," <a href='B:510 25:16'>Act 25:16</a>, RV, "matter laid against him;" elsewhere, <a href='B:510 23:29'>Act 23:29</a>, "charge;" see ACCUSATION, A, No. 3. <p/> Notes: (1) In <a href='B:550 2:6'>Gal 2:6</a>, the statement "it maketh no matter" translates the verb diaphero, "to bear asunder, make a difference," with ouden, "nothing," used adverbially, i.e., "it makes no difference (to me);" his commission from the Lord relieved him of responsibility to the authority of the Apostles. (2) In <a href='B:530 9:11'>1Co 9:11</a>, RV, the neuter of the adjective megas "great," is translated "a great matter" (AV, "a great thing"). (3) In <a href='B:660 3:5'>Jam 3:5</a>, AV, hule, "a wood, forest," is translated "a matter" (RV, and AV marg., "wood"). In older English the word "matter" actually meant "wood" (like its Latin original, materia). (4) In <a href='B:510 17:32'>Act 17:32</a>, the AV adds "matter" to the pronoun "this," RV, "(concerning) this." (5) In <a href='B:540 8:19'>2Co 8:19</a>, RV, the phrase, lit., "in this grace." (6) In <a href='B:540 8:20'>2Co 8:20</a>, RV, the phrase, lit., "in this bounty" is translated "in the matter of this bounty" (AV, "in this abundance"). (7) In <a href='B:540 9:5'>2Co 9:5</a>, the phrase, lit., "as a bounty" is amplified to "as a matter of bounty." (8) For <a href='B:670 4:15'>1Pe 4:15</a> see BUSYBODY. See also OTHER, THIS, THESE, WEIGHTIER, WRONG.


topic: May, Mayest, Might
definition:
<b>May, Mayest, Might</b> <1,,1410, dunamai><p/> "to be able, have power," whether by personal ability, permission, or opportunity, is sometimes rendered "may" or "might," e.g., <a href='B:470 26:9'>Mat 26:9</a>, <a href='B:480 14:5'>Mar 14:5</a>, <a href='B:510 17:19'>Act 17:19</a>, <a href='B:590 2:6'>1Th 2:6</a>. In the following the RV substitutes "can," "canst," "couldst," for the AV, e.g., <a href='B:470 26:42'>Mat 26:42</a>, <a href='B:480 4:32'>Mar 4:32</a>, <a href='B:480 14:7'>Mar 14:7</a>, <a href='B:490 16:2'>Luk 16:2</a>, <a href='B:510 24:11'>Act 24:11</a>, <a href='B:510 25:11'>Act 25:11</a>, <a href='B:510 27:12'>Act 27:12</a>, <a href='B:530 7:21'>1Co 7:21</a>, <a href='B:530 14:31'>1Co 14:31</a> (here the alteration is especially important, as not permission for all to prophesy, but ability to do so, is the meaning); <a href='B:560 3:4'>Eph 3:4</a>. In the following the RV substitutes the verb "to be able," <a href='B:510 19:40'>Act 19:40</a>, <a href='B:510 24:8'>Act 24:8</a>, <a href='B:730 13:17'>Rev 13:17</a>. See ABLE, B, No. 1. <p/> <2,,1832, exesti><p/> "it is premitted, lawful" (eimi, "to be," prefixed by ek, "from"), is rendered "(I) may" in <a href='B:510 2:29'>Act 2:29</a>, RV [AV, "let (me)"]; in <a href='B:510 21:37'>Act 21:37</a>, "may (I)," lit., "is it permitted (me to speak)?" Some mss. have it in <a href='B:510 8:37'>Act 8:37</a>, "thou mayest" (AV). See LAWFUL. <p/> <3,,2481, isos><p/> "equally" (from the adjective isos, "equal"), is translated "it may be" in <a href='B:490 20:13'>Luk 20:13</a> (i.e., "perhaps"). <p/> <4,,5177, tunchano><p/> "to meet with, reach, obtain," denotes, intransitively, "to happen, chance, befall;" used impersonally with the conjunction ei, "if," it signifies "it may be," "perhaps," e.g., <a href='B:530 14:10'>1Co 14:10</a>, <a href='B:530 15:37'>1Co 15:37</a>, "it may chance;" <a href='B:530 16:6'>1Co 16:6</a>. <p/> Notes: (1) In <a href='B:470 8:28'>Mat 8:28</a>, AV, ischuo, "to have strength, be strong, be well able," is translated "might" (RV, "could"). (2) "May," "might," sometimes translate the prepositional phrase eis, "unto," with the definite article, followed by the infinitive mood of some verb, expressing purpose, e.g., <a href='B:510 3:19'>Act 3:19</a>, "may be blotted out," lit., "unto the blotting out of;" <a href='B:520 3:26'>Rom 3:26</a>, "that he might be," lit., "unto his being;" so <a href='B:520 8:29'>Rom 8:29</a>, <a href='B:540 1:4'>2Co 1:4</a>, "that we may be able," lit., "unto our being able;" <a href='B:560 1:18'>Eph 1:18</a>, "that ye may know," lit., "unto your knowing;" <a href='B:510 7:19'>Act 7:19</a>, <a href='B:520 1:11'>Rom 1:11</a>, <a href='B:520 4:16'>Rom 4:16</a>, <a href='B:520 12:2'>Rom 12:2</a>, <a href='B:520 15:13'>Rom 15:13</a>, <a href='B:570 1:10'>Phi 1:10</a>, <a href='B:590 3:10'>1Th 3:10</a>, <a href='B:590 3:13'>1Th 3:13</a>, <a href='B:600 1:5'>2Th 1:5</a>, <a href='B:600 2:6'>2Th 2:6</a>, <a href='B:600 2:10'>2Th 2:10</a>, <a href='B:650 12:10'>Heb 12:10</a>. In <a href='B:490 20:20'>Luk 20:20</a> the best mss. have hoste, "so as to," RV, as, e.g., in <a href='B:670 1:21'>1Pe 1:21</a>. Sometimes the article with the infinitive mood without a preceding preposition, expresses result, e.g., <a href='B:490 21:22'>Luk 21:22</a>, <a href='B:510 26:18'>Act 26:18</a> (twice), "that they may turn," RV; cp. <a href='B:520 6:6'>Rom 6:6</a>, <a href='B:520 11:10'>Rom 11:10</a>, <a href='B:530 10:13'>1Co 10:13</a>, <a href='B:570 3:10'>Phi 3:10</a>, "that I may know;" <a href='B:660 5:17'>Jam 5:17</a>. <p/> (3) The phrases "may be," "might be," are frequently the rendering of the verb "to be," in the subjunctive or optative moods, preceded by a conjunction introducing a condition, or expressing a wish or purpose, e.g., <a href='B:470 6:4'>Mat 6:4</a>, <a href='B:500 14:3'>Joh 14:3</a>, <a href='B:500 17:11'>Joh 17:11</a>. Sometimes the phrase translates simply the infinitive mood of the verb eimi, "to be," e.g., <a href='B:490 8:38'>Luk 8:38</a>, lit., "to be (with Him);" so the RV in <a href='B:540 5:9'>2Co 5:9</a>; in <a href='B:540 9:5'>2Co 9:5</a>, "that (the same) might be," lit., "(the same) to be." <p/> (4) In <a href='B:650 7:9'>Heb 7:9</a> the phrase hos ("so") epos ("a word") eipen ("to say"), i.e., lit., "so to say a word" is an idiom, translated in the RV, "so to say" (AV, "if I may so say"); the Eng. equivalent is "one might almost say."


topic: Me
definition:
<b>Me</b> * Notes: (1) The pronoun, whether alone or with some English preposition, e.g., "of, to, for, in," translates one or other of the oblique cases of ego, "I." (2) In <a href='B:640 1:13'>Phm 1:13</a> the reflexive pronoun emauton, "myself," is translated "me," governed by the preposition pros, with, lit., "with myself." (3) In <a href='B:630 1:3'>Tit 1:3</a>, for the AV, "is committed unto me," the RV has "I was intrusted." (4) In <a href='B:570 2:23'>Phi 2:23</a>, "how it will go with me," is, lit., "the (things) concerning me." (5) The phrase en emoi, "in me," is used (a) instrumentally (en, instrumental, "by" or "through"), e.g., <a href='B:540 13:3'>2Co 13:3</a>; (b) subjectively, "within me," e.g., <a href='B:550 2:20'>Gal 2:20</a>; (c) objectively, "in my case," e.g., <a href='B:530 9:15'>1Co 9:15</a>, <a href='B:530 14:11'>1Co 14:11</a>, <a href='B:550 1:16'>Gal 1:16</a>, <a href='B:550 1:24'>Gal 1:24</a>, <a href='B:610 1:16'>1Ti 1:16</a>. (6) In <a href='B:490 22:19'>Luk 22:19</a> the possessive pronoun emos, "my," is rendered "of Me," lit., "(into) My (remembrance)."


topic: Meal
definition:
<b>Meal</b> <1,,224, aleuron><p/> "meal" (akin to aleuo, "to grind," and therefore, lit., "what is ground"), occurs in <a href='B:470 13:33'>Mat 13:33</a>, <a href='B:490 13:21'>Luk 13:21</a>.


topic: Mean (Adjective)
definition:
<b>Mean (Adjective)</b> <1,,767, asemos><p/> lit., "without mark" (a, negative, sema, "a mark"), i.e., "undistinguished, obscure," was applied by the Apostle Paul negatively, to his native city, Tarsus, <a href='B:510 21:39'>Act 21:39</a>. Moulton and Milligan (Vocab.) have a note as follows: "This word occurs perpetually in the papyri to denote a man who is 'not distinguished' from his neighbors by the convenient scars on eyebrow or arm or right shin, which identify so many individuals in formal documents." Deissmann suggests that the word may have been the technical term for "uncircumcised," among the Greek Egyptians. In another papyrus document a pair of silver bracelets are described as of "unstamped" (asemos) silver.


topic: Mean (Verb)
definition:
<b>Mean (Verb)</b> <1,,1510, eimi><p/> "to be," in certain of its forms, has an explicative force, signifying "to denote, to import," e.g., <a href='B:470 9:13'>Mat 9:13</a>, <a href='B:470 12:7'>Mat 12:7</a>, "(what this) meaneth," lit., "(what this) is;" <a href='B:490 18:36'>Luk 18:36</a>, "meant" (lit., "might be"); <a href='B:510 10:17'>Act 10:17</a>, "might mean," RV (lit., "might be"); in <a href='B:490 15:26'>Luk 15:26</a> the RV keeps to the verb "to be," "(what these things) might be" (AV, "meant"). In <a href='B:510 2:12'>Act 2:12</a> the verb "to be" is preceded by thelo, "to will," and the phrase is translated "(what) meaneth (this)," lit., "(what) does (this) will to be?" in <a href='B:510 17:20'>Act 17:20</a>, lit., "(what do these things) will to be?" <p/> <2,,3004, lego><p/> "to say," sometimes has the significance of "meaning" something; so the RV in <a href='B:530 1:12'>1Co 1:12</a>; AV, "(this) I say." Notes: (1) In <a href='B:510 27:2'>Act 27:2</a>, AV, mello, "to be about to," is translated "meaning" (RV, "was about to"), with reference to the ship (according to the best mss.). (2) In <a href='B:510 21:13'>Act 21:13</a>, AV, poieo, "to do," is translated "(what) mean ye (to weep);" RV, "(what) do ye, (weeping)." (3) The abbreviated original in <a href='B:540 8:13'>2Co 8:13</a> is rendered by the italicized additions, AV, "I mean (not)," RV, "I say (not) this." Cp. the RV italics in <a href='B:480 6:2'>Mar 6:2</a>.


topic: Meaning
definition:
<b>Meaning</b> <1,,1411, dunamis><p/> "power, force," is used of the significance or force of what is spoken, <a href='B:530 14:11'>1Co 14:11</a>. See MIGHT, POWER.


topic: Means (by all, by any, etc.)
definition:
<b>Means (by all, by any, etc.)</b> <1,,3843, pantos><p/> an adverb from pas, "all," denoting "wholly, altogether, entirely," is used in <a href='B:530 9:22'>1Co 9:22</a>, "by all means." When the Apostle says, "I am become all things to all men, that I may by all means save some," he is simply speaking of his accommodating himself to various human conditions consistently with fidelity to the truth, with no unscriptural compliance with men, but in the exercise of self denial; "by all means" refers to the preceding context from <a href='B:530 9:18'>1Co 9:18</a>, and stresses his desire to be used in the salvation of some. It is found in <a href='B:510 21:22'>Act 21:22</a>, RV, "certainly." Some mss. have the word in this sense in <a href='B:510 18:21'>Act 18:21</a> (AV). See ALTOGETHER, B, No. 1. <p/> <2,,4458, pos><p/> "at all, somehow, in any way," is used after the conjunction (a) ei, "if," meaning "if by any means," e.g., <a href='B:510 27:12'>Act 27:12</a>, <a href='B:520 1:10'>Rom 1:10</a>, <a href='B:520 11:14'>Rom 11:14</a>, <a href='B:570 3:11'>Phi 3:11</a>; (b) me, "lest, lest by any means," e.g., <a href='B:530 8:9'>1Co 8:9</a>, <a href='B:530 9:27'>1Co 9:27</a>, <a href='B:540 2:7'>2Co 2:7</a>, RV (AV, "perhaps"); <a href='B:540 9:4'>2Co 9:4</a>, RV (AV, "haply"); <a href='B:540 11:3'>2Co 11:3</a>, <a href='B:540 12:20'>2Co 12:20</a>, RV; <a href='B:550 2:2'>Gal 2:2</a>, <a href='B:550 4:11'>Gal 4:11</a>, RV (AV, "lest"); <a href='B:590 3:5'>1Th 3:5</a> (AV, "lest by some means"). <p/> <3,,1537, ek><p/> "out of, from, by," suggesting "the source from which something is done," is sometimes rendered "by means of," e.g., <a href='B:490 16:9'>Luk 16:9</a>, RV, "by means of (the mammon of unrighteousness);" AV, "of;" <a href='B:540 1:11'>2Co 1:11</a>, "by (the) means of (many)." <p/> <4,,1223, dia><p/> "by, by means of," when followed by the genitive case, is instrumental, e.g., <a href='B:680 3:6'>2Pe 3:6</a>, RV, "by which means" (AV, "whereby"). <p/> <5,,4459, pos><p/> an interrogative adverb (different from No. 2), "how, in what way," <a href='B:490 8:36'>Luk 8:36</a>, AV, "by what means," RV, "how;" so <a href='B:500 9:21'>Joh 9:21</a>; cp. Note (4) below. <p/> Notes: (1) In <a href='B:490 5:18'>Luk 5:18</a> the AV adds the word "means" in italics. (2) The word tropos, "a manner, way," is sometimes used in a prepositional phrase, e.g., <a href='B:600 2:3'>2Th 2:3</a>, AV, "by any means," RV, "in any wise, lit., "in any manner;" <a href='B:600 3:16'>2Th 3:16</a>, AV, "by all means," RV, "in all ways," lit., "in every manner." (3) The double negative ou me, i.e., "no not," "not at all," is translated "by no means," <a href='B:470 5:26'>Mat 5:26</a>; in <a href='B:490 10:19'>Luk 10:19</a>, "by any means," AV (RV, "in any wise"); <a href='B:490 12:59'>Luk 12:59</a>, RV, "by no means" (AV, "not). (4) In <a href='B:510 4:9'>Act 4:9</a>, the phrase en, "in" or "by," with tini (from tis, "who"), lit., "in whom" (RV, marg.), is translated "by what means." (5) In <a href='B:650 9:15'>Heb 9:15</a>, RV, the verb ginomai, "to come to be, become, take place," used in its 2nd aorist participle, is rightly translated "(a death) having taken place;" AV, "by means of (death)." (6) In <a href='B:730 13:14'>Rev 13:14</a>, RV, dia, followed by the accusative case, is rightly translated "by reason of," i.e., "on account of" (AV, wrongly, "by the means of").


topic: Measure (Noun and Verb)
definition:
<b>Measure (Noun and Verb)</b> <A-1,Noun,3358, metron><p/> denotes (I) "that which is used for measuring, a measure," (a) of "a vessel," figuratively, <a href='B:470 23:32'>Mat 23:32</a>, <a href='B:490 6:38'>Luk 6:38</a> (twice); in <a href='B:500 3:34'>Joh 3:34</a>, with the preposition ek, "(He giveth not the Spirit) by measure," RV (which is a necessary correction; the italicized words "unto him," AV, detract from the meaning). Not only had Christ the Holy Spirit without "measure," but God so gives the Spirit through Him to others. It is the ascended Christ who gives the Spirit to those who receive His testimony and set their seal to this, that God is true. The Holy Spirit is imparted neither by degrees, nor in portions, as if He were merely an influence, He is bestowed personally upon each believer, at the time of the New Birth; (b) of "a graduated rod or rule for measuring," figuratively, <a href='B:470 7:2'>Mat 7:2</a>, <a href='B:480 4:24'>Mar 4:24</a>; literally, <a href='B:730 21:15'>Rev 21:15</a> (in the best mss.; see the RV); <a href='B:730 21:17'>Rev 21:17</a>; (II) "that which is measured, a determined extent, a portion measured off," <a href='B:520 12:3'>Rom 12:3</a>, <a href='B:540 10:13'>2Co 10:13</a> (twice); <a href='B:560 4:7'>Eph 4:7</a>, "(according to the) measure (of the gift of Christ);" the gift of grace is "measured" and given according to the will of Christ; whatever the endowment, His is the bestowment and the adjustment; <a href='B:560 4:13'>Eph 4:13</a>, "the measure (of the stature of the fullness of Christ)," the standard of spiritual stature being the fullness which is essentially Christ's; <a href='B:560 4:16'>Eph 4:16</a>, "(according to the working in due) measure (of each several part)," i.e., according to the effectual working of the ministration rendered in due "measure" by every part. <p/> <A-2,Noun,3313, meros><p/> "a part portion," is used with the preposition apo, "from," with the meaning "in some measure," <a href='B:520 15:15'>Rom 15:15</a>, RV (AV, "... sort"). See COAST, PART. <p/> <A-3,Noun,4568, saton><p/> is a Hebrew dry measure (Heb., seah), about a peck and a half, <a href='B:470 13:33'>Mat 13:33</a>, <a href='B:490 13:21'>Luk 13:21</a>; "three measures" would be the quantity for a baking (cp. <a href='B:10 18:6'>Gen 18:6</a>, <a href='B:70 6:19'>Jdg 6:19</a>, <a href='B:90 1:24'>1Sa 1:24</a>; the "ephah" of the last two passages was equal to three sata). <p/> <A-4,Noun,2884, koros><p/> denotes a cor, the largest Hebrew dry measure (ten ephahs), containing about 11 bushels, <a href='B:490 16:7'>Luk 16:7</a>; the hundred "measures" amounted to a very considerable quantity. <p/> <A-5,Noun,943, batos><p/> denotes a bath, a Jewish liquid measure (the equivalent of an ephah), containing between 8 and 9 gallons, <a href='B:490 16:6'>Luk 16:6</a>. <p/> <A-6,Noun,5518, choinix><p/> a dry "measure" of rather less than a quart, about "as much as would support a person of moderate appetite for a day," occurs in <a href='B:730 6:6'>Rev 6:6</a> (twice). Usually eight choenixes could be bought for a denarius (about 9 1/2d.); this passage predicts circumstances in which the denarius is the price of one choenix. In the Sept., <a href='B:330 1:45-11'>Eze 1:45-11</a>, where it represents the Heb. ephah and bath. <p/> Notes: (1) In <a href='B:540 10:14'>2Co 10:14</a>, AV, huperekteino, "to stretch out overmuch," is translated "we stretch (not ourselves) beyond measure," (RV "... overmuch)." (2) In <a href='B:540 11:9'>2Co 11:9</a>, Rv, prosanapleroo, "to fill up by adding to, to supply fully," is translated "supplied the measure" (AV, "supplied"). See SUPPLY. (3) For the phrases in the AV, "beyond measure," <a href='B:550 1:13'>Gal 1:13</a>; "out of measure," <a href='B:540 1:8'>2Co 1:8</a>, see ABUNDANCE, A, No. 4, EXCEL, B. (4) In <a href='B:480 6:51'>Mar 6:51</a>, some mss. have the phrase ek perissou, "beyond measure" (AV). (5) For the phrase "be exalted above measure," <a href='B:540 12:7'>2Co 12:7</a>, AV, see EXALT, A, No. 4. <p/> <B-1,Adverb,5234, huperballontos><p/> "beyond measure" (huper, "over, beyond," ballo, "to throw;" for the verb huperballo, see EXCEEDING), is rendered "above measure" in <a href='B:540 11:23'>2Co 11:23</a>. <p/> <B-2,Adverb,4057, perissos><p/><a href='B:480 10:26'>Mar 10:26</a>; see EXCEED, B, No. 4. <p/> <B-3,Adverb,5249, huperperissos><p/><a href='B:480 7:37'>Mar 7:37</a>, see ABUNDANCE D, No. 3. <p/> <C-1,Adjective,280, ametros><p/> "without measure" (a, negative, and A, No. 1), is used in the neuter plural in an adverbial phrase in <a href='B:540 10:13'>2Co 10:13</a>, <a href='B:540 10:15'>2Co 10:15</a>, eis ta ametra, lit., "unto the (things) without measure," RV, "(we will not glory) beyond our measure;" AV, "(we will not boast) of things without measure," referring to the sphere Divinely appointed for the Apostle as to his Gospel ministry; this had reached to Corinth, and by the increase of the faith of the church there, would extend to regions beyond. His opponents had no scruples about intruding into the spheres of other men's work. <p/> <D-1,Verb,3354, metreo><p/> "to measure" (akin to A, No. 1), is used (a) of space, number, value, etc., <a href='B:730 1:11-2'>Rev 1:11-2</a>, <a href='B:730 1:21-17'>Rev 1:21-17</a>; metaphorically, <a href='B:540 10:12'>2Co 10:12</a>; (b) in the sense of "measuring" out, giving by "measure," <a href='B:470 7:2'>Mat 7:2</a>, "ye mete" (some mss. have No. 2); <a href='B:480 4:24'>Mar 4:24</a>; in some mss. in <a href='B:490 6:38'>Luk 6:38</a> (see No. 2). <p/> <D-2,Verb,488, antimetreo><p/> "to measure in return" (anti, "back, in return" and No. 1), is used in the Passive Voice, and found in some mss. in <a href='B:470 7:2'>Mat 7:2</a> (the most authentic have No. 1); in <a href='B:490 6:38'>Luk 6:38</a> the most authentic have this verb. It is not found in the Sept.


topic: Meat
definition:
<b>Meat</b> <1,,1033, broma><p/> "food" (akin to bibrosko, "to eat," <a href='B:500 6:13'>Joh 6:13</a>), solid food in contrast to milk, is translated "food" in <a href='B:470 14:15'>Mat 14:15</a>, RV (AV, "victuals"); "meats," <a href='B:480 7:19'>Mar 7:19</a>, <a href='B:530 6:13'>1Co 6:13</a> (twice); <a href='B:610 4:3'>1Ti 4:3</a>, <a href='B:650 9:10'>Heb 9:10</a>, <a href='B:650 13:9'>Heb 13:9</a>; "meat," <a href='B:500 4:34'>Joh 4:34</a>, <a href='B:520 14:15'>Rom 14:15</a> (twice), <a href='B:520 14:20'>Rom 14:20</a>, <a href='B:530 3:2'>1Co 3:2</a>, <a href='B:530 8:8'>1Co 8:8</a>, <a href='B:530 8:13'>1Co 8:13</a>, <a href='B:530 10:3'>1Co 10:3</a>; "food," RV, for AV, "meat," <a href='B:490 3:11'>Luk 3:11</a>, <a href='B:490 9:13'>Luk 9:13</a>. <p/> <2,,1035, brosis><p/> akin to No. 1, denotes (a) "the act of eating," <a href='B:530 8:4'>1Co 8:4</a> (see EAT); (b) "food," translated "meat" in <a href='B:500 4:32'>Joh 4:32</a> (for <a href='B:500 4:34'>Joh 4:34</a>, see No. 1); <a href='B:500 6:27'>Joh 6:27</a> (twice, the second time metaphorically, of spiritual food); <a href='B:500 6:55'>Joh 6:55</a>, RV, marg., "(true) meat;" <a href='B:520 14:17'>Rom 14:17</a>, AV, "meat," RV, "eating;" <a href='B:580 2:16'>Col 2:16</a>; in <a href='B:650 12:16'>Heb 12:16</a>, RV, "mess of meat," AV, "morsel of meat;" in <a href='B:540 9:10'>2Co 9:10</a>, "food;" in <a href='B:470 1:6-20'>Mat 1:6-20</a>, "rust." See EAT, EATING, B. <p/> <3,,1034, brosimos><p/> "eatable," <a href='B:490 24:41'>Luk 24:41</a>, AV, "any meat" (RV, "anything to eat"). See EAT, C. <p/> <4,,5160, trophe><p/> "nourishment, food," is translated "meat" in the AV (RV "food") except in two instances. See FOOD, No. 1. <p/> <5,,5315, phago><p/> "to eat," is used as a noun, in the infinitive mood, and translated "meat" in <a href='B:470 25:35'>Mat 25:35</a>, <a href='B:470 25:42'>Mat 25:42</a> (lit., "to eat"); in <a href='B:490 8:55'>Luk 8:55</a> the RV translates it literally, "to eat" (AV, "meat"). See EAT, No. 2. <p/> <6,,5132, trapeza><p/> "a table" (Eng., "trapeze"), is used, by metonymy, of "the food on the table," in <a href='B:510 16:34'>Act 16:34</a> (RV, marg., "a table") and translated "meat;" cp. "table" in <a href='B:520 11:9'>Rom 11:9</a>, <a href='B:530 10:21'>1Co 10:21</a>. See TABLE. <p/> Notes: (1) For prosphagion, <a href='B:500 21:5'>Joh 21:5</a>, AV, "any meat," see EAT, B, No. 2. (2) In <a href='B:490 12:42'>Luk 12:42</a>, sitometrion denotes "a measured portion of food" (sitos, "food," metrios, "within measure"). (3) In <a href='B:470 15:37'>Mat 15:37</a>, <a href='B:480 8:8'>Mar 8:8</a>, the AV translates the plural of klasma, "a broken piece" (from klao, "to break"), "broken meat" (RV, "broken pieces"). (4) In <a href='B:500 12:2'>Joh 12:2</a>, RV, anakeimai, "to recline at table," is translated "sat at meat" (AV, "sat at the table"); in <a href='B:480 6:26'>Mar 6:26</a>, RV, according to the best mss., "sat at meat," some have sunanakeimai (AV, "sat with him"); in <a href='B:480 6:22'>Mar 6:22</a>, RV, sunanakeimai, "to recline at table together," is translated "that sat at meat with him." (5) In <a href='B:510 15:29'>Act 15:29</a>, AV, the neuter plural of eidolothutos, "sacrificed to idols," is translated "meats offered to idols" (RV, "things ...," as elsewhere in the AV). See IDOLS (offered to). (6) For kataklino, "to sit down to (recline at) meat," see SIT, No. 7.


topic: Mediator
definition:
<b>Mediator</b> <1,,3316, mesites><p/> lit., "a go-between" (from mesos, "middle," and eimi, "to go"), is used in two ways in the NT, (a) "one who mediates" between two parties with a view to producing peace, as in <a href='B:610 2:5'>1Ti 2:5</a>, though more than mere "mediatorship" is in view, for the salvation of men necessitated that the Mediator should Himself posses the nature and attributes of Him towards whom He acts, and should likewise participate in the nature of those for whom He acts (sin apart); only by being possessed both of deity and humanity could He comprehend the claims of the one and the needs of the other; further, the claims and the needs could be met only by One who, Himself being proved sinless, would offer Himself an expiatory sacrifice on behalf of men; (b) "one who acts as a gurantee" so as to secure something which otherwise would not be obtained. Thus in <a href='B:650 8:6'>Heb 8:6</a>, <a href='B:650 9:15'>Heb 9:15</a>, <a href='B:650 12:24'>Heb 12:24</a> Christ is the Surety of "the better covenant," "the new covenant," guaranteeing its terms for His people. <p/> In <a href='B:550 3:19'>Gal 3:19</a> Moses is spoken of as a "mediator," and the statement is made that "a mediator is not a mediator of one," <a href='B:550 3:20'>Gal 3:20</a>, that is, of one party. Here the contrast is between the promise given to Abraham and the giving of the Law. The Law was a covenant enacted between God and the Jewish people, requiring fulfillment by both parties. but with the promise to Abraham, all the obligations were assumed by God, which is implied in the statement, "but God is one." In the Sept., <a href='B:220 9:33'>Job 9:33</a>, "daysman."


topic: Meditate
definition:
<b>Meditate</b> <1,,3191, meletao><p/> primarily, "to care for" (akin to melete, "care;" cp. melei, "it is a care"), denotes (a) "to attend to, practice," <a href='B:610 4:15'>1Ti 4:15</a>, RV, "be diligent in" (AV, "meditate upon"); to practice is the prevalent sense of the word, and the context is not against this significance in the RV rendering; some mss. have it in <a href='B:480 13:11'>Mar 13:11</a>; (b) "to ponder, imagine," <a href='B:510 4:25'>Act 4:25</a>. See IMAGINE. <p/> <2,,4304, promeletao><p/> "to premediate," is used in <a href='B:490 21:14'>Luk 21:14</a>. <p/> Note: In the corresponding passage in <a href='B:480 13:11'>Mar 13:11</a>, the most authentic mss. have the verb promerimnao, "to be anxious beforehand" (RV); see No. 1.


topic: Meek, Meekness
definition:
<b>Meek, Meekness</b> <A-1,Adjective,4239,praus or praos> denotes "gentle, mild, meek;" for its significance see the corresponding noun, below, B. Christ uses it of His own disposition, <a href='B:470 11:29'>Mat 11:29</a>; He gives it in the third of His Beatitudes, <a href='B:470 5:5'>Mat 5:5</a>; it is said of Him as the King Messiah, <a href='B:470 21:5'>Mat 21:5</a>, from <a href='B:450 9:9'>Zec 9:9</a>; it is an adornment of the Christian profession, <a href='B:670 3:4'>1Pe 3:4</a>. Cp. epios, "gentle, of a soothing disposition," <a href='B:590 2:7'>1Th 2:7</a>, <a href='B:620 2:24'>2Ti 2:24</a>. <p/> <B-1,Noun,4240,prautes / praotes> an eariler form, denotes "meekness." In its use in Scripture, in which it has a fuller, deeper significance than in nonscriptural Greek writings, it consists not in a person's "outward behaviour only; nor yet in his relations to his fellow-men; as little in his mere natural disposition. Rather it is an inwrought grace of the soul; and the exercises of it are first and chiefly towards God. It is that temper of spirit in which we accept His dealings with us as good, and therefore without disputing or resisting; it is closely linked with the word tapeinophrosune [humility], and follows directly upon it, <a href='B:560 4:2'>Eph 4:2</a>, <a href='B:580 3:12'>Col 3:12</a>; cp. the adjectives in the Sept. of <a href='B:430 3:12'>Zep 3:12</a>, "meek and lowly;" ... it is only the humble heart which is also the meek, and which, as such, does not fight against God and more or less struggle and contend with Him. This meekness, however, being first of all a meekness before God, is also such in the face of men, even of evil men, out of a sense that these, with the insults and injuries which they may inflict, are permitted and employed by Him for the chastening and purifying of His elect" (Trench, Syn. xlii). In <a href='B:550 5:23'>Gal 5:23</a> it is associated with enkrateia, "self-control." <p/> The meaning of prautes "is not readily expressed in English, for the terms meekness, mildness, commonly used, suggest weakness and pusillanimity to a greater or less extent, whereas prautes does nothing of the kind. Nevertheless, it is difficult to find a rendering less open to objection than 'meekness'; 'gentleness' has been suggested, but as prautes describes a condition of mind and heart, and as 'gentleness' is appropriate rather to actions, this word is no better than that used in both English Versions. It must be clearly understood, therefore, that the meekness manifested by the Lord and commended to the believer is the fruit of power. The common assumption is that when a man is meek it is because he cannot help himself; but the Lord was 'meek' because he had the infinite resources of God at His command. Described negatively, meekness is the opposite to self-assertiveness and self-interest; it is equanimity of spirit that is neither elated nor cast down, simply because it is not occupied with self at all. <p/> "In <a href='B:540 10:1'>2Co 10:1</a> the Apostle appeals to the 'meekness ... of Christ.' Christians are charged to show 'all meekness toward all men,' <a href='B:630 3:2'>Tit 3:2</a>, for meekness becomes 'God's elect,' <a href='B:580 3:12'>Col 3:12</a>. To this virtue the 'man of God' is urged; he is to 'follow after meekness' for his own sake, <a href='B:610 6:11'>1Ti 6:11</a> (the best texts have No. 2 here, however), and in his service, and more especially in his dealings with the 'ignorant and erring,' he is to exhibit 'a spirit of meekness,' <a href='B:530 4:21'>1Co 4:21</a>, <a href='B:550 6:1'>Gal 6:1</a>; even 'they that oppose themselves' are to be corrected in meekness, <a href='B:620 2:25'>2Ti 2:25</a>. James exhorts his 'beloved brethren' to 'receive with the meekness the implanted word,' <a href='B:660 1:21'>Jam 1:21</a>. Peter enjoins 'meekness' in setting forth the grounds of the Christian hope, <a href='B:670 3:15'>1Pe 3:15</a>." * [* From Notes on Galatians, by Hogg and Vine, pp. 294,295.] <p/> <B-2,Noun,4236, praupathia><p/> "a meek disposition, meekness" (praus, "meek," pascho, "to suffer"), is found in the best texts in <a href='B:610 6:11'>1Ti 6:11</a>.


topic: Meet (Adjective and Verb)
definition:
<b>Meet (Adjective and Verb)</b> <A-1,Adjective,514, axios><p/> has the meaning of being of "weight, value, worth;" also "befitting, becoming, right on the ground of fitness," e.g., <a href='B:470 3:8'>Mat 3:8</a>, AV, "meet" (RV, "worthy"); so <a href='B:510 26:20'>Act 26:20</a>, <a href='B:490 3:8'>Luk 3:8</a> ("worthy"); <a href='B:490 23:41'>Luk 23:41</a> ("due reward"). See REWARD, WORTHY. <p/> <A-2,Adjective,2425, hikanos><p/> "sufficient, competent, fit," is translated "meet" in <a href='B:530 15:9'>1Co 15:9</a>. See ENOUGH, SUFFICIENT. <p/> <A-3,Adjective,2570, kalos><p/> "good," is translated "meet" in <a href='B:470 15:26'>Mat 15:26</a>, <a href='B:480 7:27'>Mar 7:27</a>. See GOOD. <p/> <A-4,Adjective,2111, euthetos><p/> "well-placed," is translated "meet" in <a href='B:650 6:7'>Heb 6:7</a>, see FIT. <p/> Note: In <a href='B:570 1:7'>Phi 1:7</a>, <a href='B:680 1:13'>2Pe 1:13</a>, AV, dikakos, "just," is translated "meet" (RV, "right"). For "meet ... for use," <a href='B:620 2:21'>2Ti 2:21</a>, see USE, Note. <p/> <B-1,Verb,1163, dei><p/> an impersonal verb, "it is necessary, one must," is translated "it was meet," in <a href='B:490 15:32'>Luk 15:32</a>; in <a href='B:520 1:27'>Rom 1:27</a>, AV, "was meet" (RV, "was due"). See DUE, B, No. 2. <p/> <B-2,Verb,2427, hikanoo><p/> "to render fit, meet, to make sufficient," is translated "hath made ... meet" in <a href='B:580 1:12'>Col 1:12</a>; in <a href='B:540 3:6'>2Co 3:6</a>, RV, "made ... sufficient" (AV, "hath made ... able"). See ABLE.


topic: Meet (Verb), Meet with, Met
definition:
<b>Meet (Verb), Meet with, Met</b> <A-1,Verb,528, apantao><p/> "to go to meet, to meet," (apo, "from," antao, "to meet with, come face to face with"), is used in <a href='B:480 14:13'>Mar 14:13</a>, <a href='B:490 17:12'>Luk 17:12</a>. Some mss. have this verb for No. 3 in <a href='B:470 28:9'>Mat 28:9</a>, <a href='B:480 5:2'>Mar 5:2</a>, <a href='B:490 14:31'>Luk 14:31</a>, <a href='B:500 4:51'>Joh 4:51</a>, <a href='B:510 16:16'>Act 16:16</a>. <p/> <A-2,Verb,4876, sunantao><p/> "to meet with," lit., "to meet together with" (sun, "with," and antao, see No. 1), is used in <a href='B:490 9:37'>Luk 9:37</a> (in <a href='B:490 9:18'>Luk 9:18</a>, in some mss.); <a href='B:490 22:10'>Luk 22:10</a>, <a href='B:510 10:25'>Act 10:25</a>, <a href='B:650 7:1'>Heb 7:1</a>, <a href='B:650 7:10'>Heb 7:10</a>; metaphorically in <a href='B:510 20:22'>Act 20:22</a> ("shall befall"). See BEFALL. <p/> <A-3,Verb,5221, hupantao><p/> "to go to meet, to meet," has the same meaning as No 1, and is used in <a href='B:470 8:28'>Mat 8:28</a>, <a href='B:490 8:27'>Luk 8:27</a>, <a href='B:500 11:20'>Joh 11:20</a>, <a href='B:500 11:30'>Joh 11:30</a>, and, in the most authentic mss., in <a href='B:470 28:29'>Mat 28:29</a>, <a href='B:480 5:2'>Mar 5:2</a>, <a href='B:490 14:31'>Luk 14:31</a> (of meeting in battle); <a href='B:500 4:51'>Joh 4:51</a>, <a href='B:500 12:18'>Joh 12:18</a> and <a href='B:510 16:16'>Act 16:16</a> (see No. 1). <p/> <A-4,Verb,3909, paratunchano><p/> "to happen to be near or present, to chance to be by" (para, "beside, near," tunchano, "to happen"), occurs in <a href='B:510 17:17'>Act 17:17</a>, "met with (him)." <p/> <A-5,Verb,4820, sumballo><p/> "to confer, to fall in with, meet with," is translated "met" in <a href='B:510 20:14'>Act 20:14</a>, RV (AV, "met with"), of the Apostle Paul's "meeting" his companions at Assos. See CONFER, No. 3. <p/> <B-1,Noun,5222, hupantesis><p/> "a going to meet" (akin to A, No. 3), preceded by the preposition eis, "unto a meeting," translated "to meet," is found in <a href='B:500 12:13'>Joh 12:13</a>, and in the most authentic mss., in <a href='B:470 8:34'>Mat 8:34</a> (see No. 3); <a href='B:470 25:1'>Mat 25:1</a> (see No. 2). <p/> <B-2,Noun,529, apantesis><p/> "a meeting" (akin to A, No. 1), occurs in <a href='B:470 25:6'>Mat 25:6</a> (in some mss. in <a href='B:470 25:1'>Mat 25:1</a>, and in <a href='B:470 27:32'>Mat 27:32</a>, in some mss.); <a href='B:510 28:15'>Act 28:15</a>, <a href='B:590 4:17'>1Th 4:17</a>. It is used in the papyri of a newly arriving magistrate. "It seems that the special idea of the word was the official welcome of a newly arrived dignitary" (Moulton, Greek Test. Gram. Vol. I, p. 14). <p/> <B-3,Noun,4877, sunantesis><p/> "a coming to meet with" (akin to A, No. 2), is found in some mss. in <a href='B:470 8:34'>Mat 8:34</a>, of the coming out of all the people of a city to meet the Lord (see No. 1).


topic: Melody (Verb)
definition:
<b>Melody (Verb)</b> <1,,5567, psallo><p/> primarily "to twitch, twang," then, "to play a stringed instrument with the fingers," and hence, in the Sept., "to sing with a harp, sing psalms," denotes, in the NT, "to sing a hymn, sing praise;" in <a href='B:560 5:19'>Eph 5:19</a>, "making melody" (for the preceding word ado, see SING). Elsewhere it is rendered "sing," <a href='B:520 15:9'>Rom 15:9</a>, <a href='B:530 14:15'>1Co 14:15</a>; in <a href='B:660 5:13'>Jam 5:13</a>, RV, "let him sing praise" (AV, "let him sing psalms"). See SING.


topic: Melt
definition:
<b>Melt</b> <1,,5080, teko><p/> "to melt, melt down," is used in the Passive Voice in <a href='B:680 3:12'>2Pe 3:12</a>, "shall melt" (lit., "shall be melted"), of the elements (Eng., "thaw" is etymologically connected). <p/> Note: In <a href='B:680 3:10'>2Pe 3:10</a>, the AV "shall melt" represents the verb luo, "to loosen, dissolve" (RV, "shall be dissolved," Passive Voice); so in <a href='B:680 1:3-12'>2Pe 1:3-12</a>.


topic: Member
definition:
<b>Member</b> <1,,3196, melos><p/> "a limb of the body," is used (a) literally, <a href='B:470 1:5-30'>Mat 1:5-30</a>, <a href='B:520 6:13'>Rom 6:13</a> (twice), <a href='B:520 6:19'>Rom 6:19</a> (twice); <a href='B:520 7:5'>Rom 7:5</a>, <a href='B:520 7:23'>Rom 7:23</a> (twice); <a href='B:520 12:4'>Rom 12:4</a> (twice); <a href='B:530 12:12'>1Co 12:12</a> (twice), <a href='B:530 12:14'>1Co 12:14</a>, <a href='B:530 1:12-20'>1Co 1:12-20</a>, <a href='B:530 12:22'>1Co 12:22</a>, <a href='B:530 1:12-26'>1Co 1:12-26</a> (twice); <a href='B:660 1:3-6'>Jam 1:3-6</a>, <a href='B:660 4:1'>Jam 4:1</a>; in <a href='B:580 3:5'>Col 3:5</a>, "mortify therefore your members which are upon the earth;" since our bodies and their "members" belong to the earth, and are the instruments of sin, they are referred to as such (cp. <a href='B:470 1:5-30'>Mat 1:5-30</a>, <a href='B:520 7:5'>Rom 7:5</a>, <a href='B:520 7:23'>Rom 7:23</a>, mentioned above); the putting to death is not physical, but ethical; as the physical "members" have distinct individualities, so those evils, of which the physical "members" are agents, are by analogy regarded as examples of the way in which the "members" work if not put to death; this is not precisely the same as "the old man," <a href='B:520 7:9'>Rom 7:9</a>, i.e., the old nature, though there is a connection; (b) metaphorically, "of believers as members of Christ," <a href='B:530 6:15'>1Co 6:15</a> (1st part); of one another, <a href='B:520 12:5'>Rom 12:5</a> (as with the natural illustration, so with the spiritual analogy, there is not only vital unity, and harmony in operation, but diversity, all being essential to effectivity; the unity is not due to external organization but to common and vital union in Christ); there is stress in <a href='B:520 12:5'>Rom 12:5</a> upon "many" and "in Christ" and "members;" <a href='B:530 12:27'>1Co 12:27</a> (of the "members" of a local church as a body); <a href='B:560 4:25'>Eph 4:25</a> (of the "members" of the whole Church as the mystical body of Christ); in <a href='B:530 6:15'>1Co 6:15</a> (2nd part), of one who practices fornication.


topic: Memorial
definition:
<b>Memorial</b> <1,,3422, mnemosunon><p/> denotes "a memorial," that which keeps alive the memory of someone or something (from mnemon, "mindful"), <a href='B:470 26:13'>Mat 26:13</a>, <a href='B:480 14:9'>Mar 14:9</a>, <a href='B:510 10:4'>Act 10:4</a>.


topic: Men
definition:
<b>Men</b> * Notes: (1) For this plural see the nouns under MAN. (2) For anthropinos, e.g. <a href='B:520 6:19'>Rom 6:19</a>, "after the manner of men," see MAN'S, No. 1. (3) For the phrase kat' anthropon, "after the manner of men," see MAN, No. 1 (f). (4) The phrase "quit you like men," <a href='B:530 16:13'>1Co 16:13</a>, translates the verb andrizo, in the Middle Voice, "to play the man" (a verb illustrated in the papyri). (5) See also ALL, GOOD, GREAT, LOW (estate), THESE, (of) WAR.


topic: Men-pleasers
definition:
<b>Men-pleasers</b> <1,,441, anthropareskos><p/> an adjective signifying "studying to please men" (anthropos, "man," aresko, "to please"), designates, "not simply one who is pleasing to men ..., but one who endeavors to please men and not God" (Cremer). It is used in <a href='B:560 6:6'>Eph 6:6</a>, <a href='B:580 3:22'>Col 3:22</a>. In the Sept., <a href='B:230 53:5'>Psa 53:5</a>.


topic: Men-stealers
definition:
<b>Men-stealers</b> <1,,405, andrapodistes><p/> "a slave dealer, kidnapper," from andrapodon, "a slave captured in war," a word found in the plural in the papyri, e.g., in a catalogue of property and in combination with tetrapoda, "four-footed things" (andrapodon, aner, "a man," pous, "a foot"); andrapodon "was never an ordinary word for slave; it was too brutally obvious a reminder of the principle which made quadruped and human chattels differ only in the number of their legs" (Moulton and Milligan, Vocab.). The verb andrapodizo supplied the noun "with the like odious meaning," which appears in <a href='B:610 1:10'>1Ti 1:10</a>.


topic: Mend
definition:
<b>Mend</b> <1,,2675, katartizo><p/> from kata, "down," intensive and artios, "fit," has three meanings, (a) "to mend, repair," <a href='B:470 4:21'>Mat 4:21</a>, <a href='B:480 1:19'>Mar 1:19</a>, of nets; (b) "to complete, furnish completely, equip, prepare," <a href='B:490 6:40'>Luk 6:40</a>, <a href='B:520 9:22'>Rom 9:22</a>, <a href='B:650 11:3'>Heb 11:3</a> and in the Middle Voice, <a href='B:470 21:16'>Mat 21:16</a>, <a href='B:650 10:5'>Heb 10:5</a>; (c) "ethically, to prepare, perfect," <a href='B:550 6:1'>Gal 6:1</a>, <a href='B:590 3:10'>1Th 3:10</a>, <a href='B:670 5:10'>1Pe 5:10</a>, <a href='B:650 13:21'>Heb 13:21</a>; and in the Passive Voice, <a href='B:530 1:10'>1Co 1:10</a>, <a href='B:540 13:11'>2Co 13:11</a>. See FIT, FRAME, JOIN, PERFECT, PREPARE, RESTORE.


topic: Menservants
definition:
<b>Menservants</b> <1,,3816, pais><p/> for the meanings of which see CHILD, No. 4, is translated "menservants" in <a href='B:490 12:45'>Luk 12:45</a>.


topic: Mention (Noun and Verb)
definition:
<b>Mention (Noun and Verb)</b> <A-1,Noun,3417, mneia><p/> "remembrance, mention" (akin to mimnesko, "to remind, remember"), is always used in connection with prayer, and translated "mention" in <a href='B:520 1:9'>Rom 1:9</a>, <a href='B:560 1:16'>Eph 1:16</a>, <a href='B:590 1:2'>1Th 1:2</a>, <a href='B:640 1:4'>Phm 1:4</a>, in each of which it is preceded by the verb to make; "rememberance" in <a href='B:570 1:3'>Phi 1:3</a>, <a href='B:590 3:6'>1Th 3:6</a>, <a href='B:620 1:3'>2Ti 1:3</a>. Some mss. have it in <a href='B:520 12:13'>Rom 12:13</a>, instead of chreiais, "necessities." See REMEMBRANCE. Cp. mneme, "memory, remembrance," <a href='B:680 1:15'>2Pe 1:15</a>. <p/> <B-1,Verb,3421, mnemoneuo><p/> which most usually means "to call to mind, remember," signifies "to make mention of," in <a href='B:650 11:22'>Heb 11:22</a>. See REMEMBER.


topic: Merchandise (Noun, and Verb, to make)
definition:
<b>Merchandise (Noun, and Verb, to make)</b> <A-1,Noun,1711, emporia><p/> denotes "commerce, business, trade" [akin to No. 2, and to emporos, "one on a journey" (en, "in," poros, "a journey"), "a merchant"], occurs in <a href='B:470 22:5'>Mat 22:5</a>. <p/> <A-2,Noun,1712, emporion><p/> denotes "a trading place, exchange" (Eng., "emporium"), <a href='B:500 2:16'>Joh 2:16</a>, "(a house) of merchandise." <p/> <A-3,Noun,1117, gomos><p/> is translated "merchandise" in <a href='B:730 1:18-12'>Rev 1:18-12</a>, see BURDEN, A, No. 3. <p/> <B-1,Verb,1710, emporeuomai><p/> primarily signifies "to travel," especially for business; then, "to traffic, trade," <a href='B:660 4:13'>Jam 4:13</a>; then, "to make a gain of, make merchandise of," <a href='B:680 2:3'>2Pe 2:3</a>.


topic: Merchant
definition:
<b>Merchant</b> <1,,1713, emporos><p/> denotes "a person on a journey" (poros, "a journey"), "a passenger on shipboard;" then, "a merchant," <a href='B:470 13:45'>Mat 13:45</a>, <a href='B:730 18:3'>Rev 18:3</a>, <a href='B:730 18:11'>Rev 18:11</a>, <a href='B:730 18:15'>Rev 18:15</a>, <a href='B:730 18:23'>Rev 18:23</a>.


topic: Merciful (Adjective, and Verb, to be), Mercy (Noun, and Verb, to have, etc.)
definition:
<b>Merciful (Adjective, and Verb, to be), Mercy (Noun, and Verb, to have, etc.)</b> <A-1,Noun,1656, eleos><p/> "is the outward manifestation of pity; it assumes need on the part of him who receives it, and resources adequate to meet the need on the part of him who shows it. It is used (a) of God, who is rich in mercy, <a href='B:560 2:4'>Eph 2:4</a>, and who has provided salvation for all men, <a href='B:630 3:5'>Tit 3:5</a>, for Jews, <a href='B:490 1:72'>Luk 1:72</a>, and Gentiles, <a href='B:520 15:9'>Rom 15:9</a>. He is merciful to those who fear him, <a href='B:490 1:50'>Luk 1:50</a>, for they also are compassed with infirmity, and He alone can succor them. Hence they are to pray boldly for mercy, <a href='B:650 4:16'>Heb 4:16</a>, and if for themselves, it is seemly that they should ask for mercy for one another, <a href='B:550 6:16'>Gal 6:16</a>, <a href='B:610 1:2'>1Ti 1:2</a>. When God brings His salvation to its issue at the Coming of Christ, His people will obtain His mercy, <a href='B:620 1:16'>2Ti 1:16</a>, <a href='B:720 1:21'>Jud 1:21</a>; (b) of men; for since God is merciful to them, He would have them show mercy to one another, <a href='B:470 9:13'>Mat 9:13</a>, <a href='B:470 12:7'>Mat 12:7</a>, <a href='B:470 23:23'>Mat 23:23</a>, <a href='B:490 10:37'>Luk 10:37</a>, <a href='B:660 2:13'>Jam 2:13</a>. <p/> "Wherever the words mercy and peace are found together they occur in that order, except in <a href='B:550 6:16'>Gal 6:16</a>. Mercy is the act of God, peace is the resulting experience in the heart of man. Grace describes God's attitude toward the law-breaker and the rebel; mercy is His attitude toward those who are in distress."* [* From Notes on Galatians, by Hogg and Vine, pp. 340,341.] <p/> "In the order of the manifestation of God's purposes of salvation grace must go before mercy ... only the forgiven may be blessed ... From this it follows that in each of the Apostolic salutations where these words occur, grace precedes mercy, <a href='B:610 1:2'>1Ti 1:2</a>, <a href='B:620 1:2'>2Ti 1:2</a>, <a href='B:630 1:4'>Tit 1:4</a> (in some mss.); <a href='B:700 1:3'>2Jo 1:3</a>" (Trench, Syn, xlvii). <p/> <A-2,Noun,3628, oiktirmos><p/> "pity, compassion for the ills of others," is used (a) of God, Who is "the Father of mercies," <a href='B:540 1:3'>2Co 1:3</a>; His "mercies" are the ground upon which believers are to present their bodies a living sacrifice, holy, acceptable to God, as their reasonable service, <a href='B:520 12:1'>Rom 12:1</a>; under the Law he who set it at nought died without compassion, <a href='B:650 10:28'>Heb 10:28</a>; (b) of men; believers are to feel and exhibit compassions one toward another, <a href='B:570 2:1'>Phi 2:1</a>, RV "compassions," and <a href='B:580 3:12'>Col 3:12</a>, RV "(a heart) of compassion;" in these two places the word is preceded by No. 3, rendered "tender mercies" in the former, and "a heart" in the latter, RV. <p/> <A-3,Noun,4698, splanchnon><p/> "affections, the heart," always in the plural in the NT, has reference to "feelings of kindness, goodwill, pity," <a href='B:570 2:1'>Phi 2:1</a>, RV, "tender mercies;" see AFFECTION, No. 2, and BOWELS. <p/> Note: In <a href='B:510 13:34'>Act 13:34</a> the phrase, lit., "the holy things, the faithful things (of David)" is translated, "the holy and sure blessings," RV; the AV, following the mss. in which the words "holy and" are absent, has "the sure mercies," but notices the full phrase in the margin. <p/> <B-1,Verb,1653, eleeo><p/> akin to A, No. 1, signifies, in general, "to feel sympathy with the misery of another," and especially sympathy manifested in act, (a) in the Active Voice, "to have pity or mercy on, to show mercy" to, e.g., <a href='B:470 9:27'>Mat 9:27</a>, <a href='B:470 15:22'>Mat 15:22</a>, <a href='B:470 17:15'>Mat 17:15</a>, <a href='B:470 18:33'>Mat 18:33</a>, <a href='B:470 1:20-31'>Mat 1:20-31</a> (three times in Mark, four in Luke); <a href='B:520 1:9-16'>Rom 1:9-16</a>, <a href='B:520 9:18'>Rom 9:18</a>, <a href='B:520 11:32'>Rom 11:32</a>, <a href='B:520 12:8'>Rom 12:8</a>, <a href='B:570 2:27'>Phi 2:27</a>, <a href='B:720 1:1-23'>Jud 1:1-23</a>; (b) in the Passive Voice, "to have pity or mercy shown one, to obtain mercy," <a href='B:470 5:7'>Mat 5:7</a>, <a href='B:520 1:11-31'>Rom 1:11-31</a>, <a href='B:530 7:25'>1Co 7:25</a>, <a href='B:540 4:1'>2Co 4:1</a>, <a href='B:610 1:13'>1Ti 1:13</a>, <a href='B:610 1:16'>1Ti 1:16</a>, <a href='B:670 2:10'>1Pe 2:10</a>. <p/> <B-2,Verb,3627, oikteiro><p/> akin to A, No. 2, "to have pity on" (from oiktos, "pity:" oi, an exclamation, = oh!), occurs in <a href='B:520 9:15'>Rom 9:15</a> (twice), where it follows No. 1 (twice); the point established there and in <a href='B:20 33:19'>Exo 33:19</a>, from the Sept. of which it is quoted, is that the "mercy" and compassion shown by God are determined by nothing external to His attributes. Speaking generally oikteiro is a stronger term than eleeo. <p/> <B-3,Verb,2433, hilaskomai><p/> in profane Greek meant "to conciliate, appease, propitiate, cause the gods to be reconciled;" their goodwill was not regarded as their natural condition, but as something to be earned. The heathen believed their gods to be naturally alienated in feeling from man. In the NT the word never means to conciliate God; it signifies (a) "to be propitious, merciful," <a href='B:490 18:13'>Luk 18:13</a>, in the prayer of the publican; (b) "to expiate, make propitiation for," <a href='B:650 2:17'>Heb 2:17</a>, "make propitiation." That God is not of Himself already alienated from man, see <a href='B:500 3:16'>Joh 3:16</a>. His attitude toward the sinner does not need to be changed by his efforts. With regard to his sin, an expiation is necessary, consistently with God's holiness and for His righteousness' sake, and that expiation His grace and love have provided in the atoning sacrifice of His Son; man, himself a sinner, justly exposed to God's wrath (<a href='B:500 3:36'>Joh 3:36</a>), could never find an expiation. As Lightfoot says, "when the NT writers speak at length on the subject of Divine wrath, the hostility is represented, not as on the part of God, but of men." Through that which God has accomplished in Christ, by His death, man, on becoming regenerate, escapes the merited wrath of God. The making of this expiation TOTOT(Ob) above], with its effect in the mercy of God (a) is what is expressed in hilaskomai. The Sept. uses the compound verb exilaskomai, e.g., <a href='B:10 32:20'>Gen 32:20</a>, <a href='B:20 30:10'>Exo 30:10</a>, <a href='B:20 1:30-16'>Exo 1:30-16</a>, <a href='B:20 32:30'>Exo 32:30</a>, and frequently in Lev. and Num. See PROPITIATION. <p/> <C-1,Adjective,1655, eleemon><p/> "merciful," akin to A, No. 1, not simply possessed of pity but actively compassionate, is used of Christ as a High Priest, <a href='B:650 2:17'>Heb 2:17</a>, and of those who are like God, <a href='B:470 5:7'>Mat 5:7</a> (cp. <a href='B:490 1:6-36'>Luk 1:6-36</a>, where the RV, "sons" is to be read, as representing characteristics resembling those of their Father). <p/> <C-2,Adjective,3629, oiktirmon><p/> "pitiful, compassionate for the ills of others," a stronger term than No. 1 (akin to A, No. 2), is used twice in <a href='B:490 6:36'>Luk 6:36</a>, "merciful" (of the character of God, to be expressed in His people); <a href='B:660 5:11'>Jam 5:11</a>, RV, "merciful," AV, "of tender mercy." <p/> <C-3,Adjective,2436, hileos><p/> "propitious, merciful" (akin to B, No. 3), was used in profane Greek just as in the case of the verb (which see). There is nothing of this in the use of the word in Scripture. The quality expressed by it there essentially appertains to God, though man is underserving of it. It is used only of God, <a href='B:650 8:12'>Heb 8:12</a>; in <a href='B:470 16:22'>Mat 16:22</a>, "Be it far from Thee" (Peter's word to Christ) may have the meaning given in the RV marg., "(God) have mercy on Thee," lit., "propitious to Thee" (AV marg., "Pity Thyself"). Cp. the Sept., <a href='B:100 20:20'>2Sa 20:20</a>, <a href='B:100 23:17'>2Sa 23:17</a>. <p/> <C-4,Adjective,448,aneleos / anileos> "unmerciful, merciless" (a, negative, n, euphonic, and A, No. 2, or C, No. 3), occurs in <a href='B:660 2:13'>Jam 2:13</a>, said of judgment on him who shows no "mercy."


topic: Mercy Seat
definition:
<b>Mercy Seat</b> <1,,2435, hilasterion><p/> "the lid or cover of the ark of the covenant," signifies the Propitiatory, so called on account of the expiation made once a year on the great Day of Atonement, <a href='B:650 9:5'>Heb 9:5</a>. For the formation see <a href='B:20 1:25-21'>Exo 1:25-21</a>. The Heb. word is kapporeth, "the cover," a meaning connected with the covering or removal of sin (<a href='B:230 32:1'>Psa 32:1</a>) by means of expiatory sacrifice. This mercy seat, together with the ark, is spoken of as the footstool of God, <a href='B:130 28:2'>1Ch 28:2</a>; cp. <a href='B:230 99:5'>Psa 99:5</a>, <a href='B:230 132:7'>Psa 132:7</a>. The Lord promised to be present upon it and to commune with Moses "from above the mercy seat, from between the two cherubim," <a href='B:20 25:22'>Exo 25:22</a> (see CHERUBIM). In the Sept. the word epithema, which itself means "a cover," is added to hilasterion; epithema was simply a translation of kapporeth; accordingly, hilasterion, not having this meaning, and being essentially connected with propitiation, was added. Eventually hilasterion stood for both. In <a href='B:130 28:11'>1Ch 28:11</a> the Holy of Holies is called "the House of the Kapporeth" (see RV, marg.). Through His voluntary expiatory sacrifice in the shedding of His blood, under Divine judgment upon sin, and through His resurrection, Christ has become the Mercy Seat for His people. See <a href='B:520 3:25'>Rom 3:25</a>, and see PROPITIATION, B, No. 1.


topic: Merry (to be, to make)
definition:
<b>Merry (to be, to make)</b> <1,,2165, euphraino><p/> in the Active Voice, "to cheer, make glad," <a href='B:540 2:2'>2Co 2:2</a>, is used everywhere else in the Passive Voice, signifying, "to be happy, rejoice, make merry," and translated "to be merry" in <a href='B:490 12:19'>Luk 12:19</a>, <a href='B:490 1:15-24'>Luk 1:15-24</a>, <a href='B:490 15:29'>Luk 15:29</a>, <a href='B:490 15:32'>Luk 15:32</a>; in <a href='B:490 16:19'>Luk 16:19</a>, "fared (sumptuously);" in <a href='B:730 11:10'>Rev 11:10</a>, "make merry." See FARE, GLAD, REJOICE. <p/> <2,,2114, euthumeo><p/> from eu, "well," and thumos, "the soul," as the principle of feeling, especially strong feeling, signifies "to make cheerful;" it is used intransitively in the NT, "to be of good cheer," <a href='B:510 27:22'>Act 27:22</a>, <a href='B:510 27:25'>Act 27:25</a>; in <a href='B:660 5:13'>Jam 5:13</a>, RV, "is (any) cheerful?" (AV, "... merry?"). See CHEER.


topic: Mess
definition:
<b>Mess</b> <1,,1035, brosis><p/> "eating, food," is translated "mess of meat" in <a href='B:650 12:16'>Heb 12:16</a>, RV (AV, "morsel of meat"). See FOOD, MEAT, No. 2.


topic: Message
definition:
<b>Message</b> <1,,31, angelia><p/> akin to angello, "to bring a message, proclaim," denotes a "message, proclamation, news," <a href='B:690 1:5'>1Jo 1:5</a> [some mss. have epangelia: see Note (1)]; <a href='B:690 3:11'>1Jo 3:11</a>, where the word is more precisely defined (by being followed by the conjunction "that," expressing the purpose that we should love one another) as being virtually equivalent to an order. <p/> Notes: (1) Epangelia (epi, "upon," and No. 1), "a promise," is found in some mss. in <a href='B:690 1:5'>1Jo 1:5</a>, "message" (see No. 1). See PROMISE. (2) In <a href='B:490 19:14'>Luk 19:14</a>, AV, presbeia, is translated "a message;" RV, "an ambassage," as in <a href='B:490 14:32'>Luk 14:32</a>. See AMBASSAGE. <p/> <2,,189, akoe><p/> "hearing," also denotes "the thing heard, a message;" in <a href='B:590 2:13'>1Th 2:13</a>, it is associated with logos, "a word," lit., "the word of hearing" (RV marg.), RV, "the word of the message," AV, "the word ... which ye heard;" so in <a href='B:650 4:2'>Heb 4:2</a>, RV, "the word of hearing" (AV, "the word preached"). See HEARING. <p/> <3,,2782, kerugma><p/> "that which is proclaimed by a herald, a proclamation, preaching," is translated "the message" in <a href='B:630 1:3'>Tit 1:3</a>, RV (AV, "preaching"). See PREACHING.


topic: Messenger
definition:
<b>Messenger</b> <1,,32, angelos><p/> "a messenger, an angel, one sent," is translated "messenger," of John the Baptist, <a href='B:470 11:10'>Mat 11:10</a>, <a href='B:480 1:2'>Mar 1:2</a>, <a href='B:490 7:27'>Luk 7:27</a>; in the plural, of John's "messengers," <a href='B:490 7:24'>Luk 7:24</a>; of those whom Christ sent before Him when on His journey to Jerusalem, <a href='B:490 9:52'>Luk 9:52</a>; of Paul's "thorn in the flesh," "a messenger of Satan," <a href='B:540 12:7'>2Co 12:7</a>; of the spies as received by Rahab, <a href='B:660 2:25'>Jam 2:25</a>. See ANGEL. <p/> <2,,652, apostolos><p/> "an apostle," is translated "messengers" in <a href='B:540 8:23'>2Co 8:23</a> regarding Titus and "the other brethren," whom Paul describes to the church at Corinth as "messengers of the churches," in respect of offerings from those in Macedonia for the needy in Judea; in <a href='B:570 2:25'>Phi 2:25</a>, of Epaphroditus as the "messenger" of the church at Philippi to the Apostle in ministering to his need; RV marg. in each case, "apostle." See APOSTLE.


topic: Midday
definition:
<b>Midday</b> * Note: In <a href='B:510 26:13'>Act 26:13</a>, "at midday" translates the adjective mesos, "middle," and the noun hemera, "a day," in a combined adverbial phrase. See MIDST.


topic: Midnight
definition:
<b>Midnight</b> <1,,3317, mesonuktion><p/> an adjective denoting "at, or of, midnight," is used as a noun in <a href='B:480 13:35'>Mar 13:35</a>, <a href='B:490 11:5'>Luk 11:5</a>, <a href='B:510 16:25'>Act 16:25</a>, <a href='B:510 20:7'>Act 20:7</a>. <p/> Note: In <a href='B:470 25:6'>Mat 25:6</a> "at midnight" translates the adjective mesos, and noun nux, "night," in the combined adverbial phrase. In <a href='B:510 27:27'>Act 27:27</a> "about midnight" translates an adverbial phrase consisting of kata, "towards," followed by mesos, "middle" and nux, "night," with the article, lit., "towards (the) middle of the night." See MIDST.


topic: Midst
definition:
<b>Midst</b> <A-1,Adjective and Adverb,3319, mesos><p/> an adjective denoting "middle, in the middle or midst," is used in the following, in which the English requires a phrase, and the adjectival rendering must be avoided: <a href='B:490 22:55'>Luk 22:55</a>, "Peter sat in the midst of them," lit., "a middle one of (them):" <a href='B:490 23:45'>Luk 23:45</a>, of the rending of the veil "in the midst;" here the adjective idiomatically belongs to the verb "was rent," and is not to be taken literally, as if it meant "the middle veil;" <a href='B:500 1:26'>Joh 1:26</a>, "in the midst of you (standeth One)," RV (lit., "a middle One"); <a href='B:510 1:18'>Act 1:18</a>, where the necessity of avoiding the lit. rendering is obvious. Cp. the phrases "at midday," "at midnight" (see MIDDAY, MIDNIGHT, above). Notes: (1) Mesos is used adverbially, in prepositional phrases, (a) ana m., e.g., <a href='B:530 6:5'>1Co 6:5</a>, "between;" <a href='B:470 13:25'>Mat 13:25</a>, "among;" <a href='B:730 7:17'>Rev 7:17</a>, "in the midst;" (b) dia m., e.g., <a href='B:490 4:30'>Luk 4:30</a>, <a href='B:490 17:11'>Luk 17:11</a>, "through the midst;" (c) en m., <a href='B:490 10:3'>Luk 10:3</a>, RV, "in the midst," AV, "among;" so <a href='B:490 22:27'>Luk 22:27</a>, <a href='B:590 2:7'>1Th 2:7</a>; with the article after en, e.g., <a href='B:470 14:6'>Mat 14:6</a>, RV, "in the midst," AV, "before;" (d) eis m., <a href='B:480 14:60'>Mar 14:60</a>, "in the midst;" with the article, e.g., <a href='B:480 3:3'>Mar 3:3</a>, "forth" (lit., "into the midst"); (e) ek m., "out of the way," lit., "out of the midst," <a href='B:580 2:14'>Col 2:14</a>, <a href='B:600 2:7'>2Th 2:7</a>, where, however, removal is not necessarily in view; there is no accompanying verb signifying removal, as in each of the other occurrences of the phrases; with the article, e.g., <a href='B:530 5:2'>1Co 5:2</a>, <a href='B:540 6:17'>2Co 6:17</a>; see WAY; (f) kata m., <a href='B:510 27:27'>Act 27:27</a>, "about mid(night)." <p/> (2) The neuter, meson, is used adverbially in <a href='B:470 14:24'>Mat 14:24</a>, in some mss., "in the midst (of the waves);" in <a href='B:570 2:15'>Phi 2:15</a> in the best mss. (where some mss. have en m. ...). (3) For <a href='B:730 8:13'>Rev 8:13</a>, see HEAVEN, A, No. 2. <p/> <B-1,Verb,3322, mesoo><p/> "to be in the middle," is used of time in <a href='B:500 7:14'>Joh 7:14</a>, translated "when it was ... the midst (of the feast)," lit., "(the feast) being in the middle."


topic: Might (Noun), Mighty, Mightily, Mightier
definition:
<b>Might (Noun), Mighty, Mightily, Mightier</b> <A-1,Noun,1411, dunamis><p/> "power," (a) used relatively, denotes "inherent ability, capability, ability to perform anything," e.g., <a href='B:470 25:15'>Mat 25:15</a>, "ability;" <a href='B:510 3:12'>Act 3:12</a>, "power;" <a href='B:600 1:7'>2Th 1:7</a>, RV, "(angels) of His power" (AV, "mighty"); <a href='B:650 11:11'>Heb 11:11</a>, RV, "power" (AV, "strength"); see ABILITY; (b) used absolutely, denotes (1) "power to work, to carry something into effect," e.g., <a href='B:490 24:49'>Luk 24:49</a>; (2) "power in action," e.g., <a href='B:520 1:16'>Rom 1:16</a>, <a href='B:530 1:18'>1Co 1:18</a>; it is translated "might" in the AV of <a href='B:560 1:21'>Eph 1:21</a> (RV, "power"); so <a href='B:560 3:16'>Eph 3:16</a>, <a href='B:580 1:11'>Col 1:11</a> (1st clause); <a href='B:680 2:11'>2Pe 2:11</a>; in <a href='B:520 15:19'>Rom 15:19</a>, AV, this noun is rendered "mighty;" RV, "(in the) power of signs." The RV consistently avoids the rendering "might" for dunamis; the usual rendering is "power." Under this heading comes the rendering "mighty works," e.g., <a href='B:470 7:22'>Mat 7:22</a>, RV (AV, "wonderful works"); 11:20-23; singular number in <a href='B:480 6:5'>Mar 6:5</a>; in <a href='B:470 14:2'>Mat 14:2</a>, <a href='B:480 6:14'>Mar 6:14</a> the RV has "powers;" in <a href='B:540 12:12'>2Co 12:12</a>, RV, "mighty works" (AV, "mighty deeds"). See MIRACLE, especially POWER. <p/> Note: Dunamis, "power," is to be distinguished from exousia, "the right to exercise power." See DOMINION, Note. <p/> <A-2,Noun,2479, ischus><p/> denotes "might, strength, power," (a) inherent and in action as used of God, <a href='B:560 1:19'>Eph 1:19</a>, RV, "(the strength, kratos, of His) might" AV, "(His mighty) power," i.e., power (over external things) exercised by strength; <a href='B:560 6:10'>Eph 6:10</a>, "of His might;" <a href='B:600 1:9'>2Th 1:9</a>, RV, "(from the glory) of His might" (AV "power"); <a href='B:730 5:12'>Rev 5:12</a>, RV, "might" (AV, "strength"); <a href='B:730 7:12'>Rev 7:12</a>, "might;" (b) as an endowment, said (1) of angles, <a href='B:680 2:11'>2Pe 2:11</a>; here the order is No. 2 and No. 1, RV, "might and power," which better expresses the distinction than the AV, "power and might;" in some mss. in <a href='B:730 18:2'>Rev 18:2</a> it is said of the voice of an angle [see E, (c)]; the most authentic mss. have the adjective ischuros, "mighty;" (2) of men, <a href='B:480 12:30'>Mar 12:30</a>, <a href='B:480 12:33'>Mar 12:33</a>, <a href='B:490 10:27'>Luk 10:27</a> (RV and AV, "strength," in all three verses); <a href='B:670 4:11'>1Pe 4:11</a>, RV, "strength" (AV, "ability:" this belongs rather to No. 1). Either "strength" or "might" expresses the true significance of ischus. See ABILITY, POWER, STRENGTH. <p/> Notes: (1) In <a href='B:490 9:43'>Luk 9:43</a>, AV, megaleiotes, "greatness, majesty," is translated "mighty power" (RV, "majesty"). (2) Cp. kratos (see POWER). <p/> <B-1,Adjective,1415, dunatos><p/> "powerful, mighty" (akin to A, No. 1), is used, with that significance, (1) of God, <a href='B:490 1:49'>Luk 1:49</a>, "mighty;" <a href='B:520 9:22'>Rom 9:22</a>, "power" (here the neuter of the adjective is used with the article, as a noun, equivalent to dunamis); frequently with the meaning "able" (see ABLE, C, No. 1); (2) of Christ, regarded as a prophet, <a href='B:490 24:19'>Luk 24:19</a> ("in deed and word"); (3) of men: Moses, <a href='B:510 7:22'>Act 7:22</a> ("in his words and works"); Apollos, <a href='B:510 18:24'>Act 18:24</a>, "in the Scriptures;" of those possessed of natural power, <a href='B:530 1:26'>1Co 1:26</a>; of those possessed of spiritual power, <a href='B:540 10:4'>2Co 10:4</a>. For the shades of meaning in the translation "strong," see <a href='B:520 15:1'>Rom 15:1</a>, <a href='B:540 12:10'>2Co 12:10</a>, <a href='B:540 13:9'>2Co 13:9</a>. For <a href='B:730 6:15'>Rev 6:15</a>, see No. 2, below; see STRONG. See also POSSIBLE. <p/> <B-2,Adjective,2478, ischuros><p/> "strong, mighty" (akin to A, No. 2, and with corresponding adjectival significance), is usually translated "strong;" "mighty" in <a href='B:490 15:14'>Luk 15:14</a> (of a famine); <a href='B:730 19:6'>Rev 19:6</a> (of thunders); <a href='B:730 19:18'>Rev 19:18</a> (of men): in the following, where the AV has "mighty," the RV substitutes "strong," <a href='B:530 1:27'>1Co 1:27</a>, <a href='B:730 6:15'>Rev 6:15</a> (AV, "might men"); <a href='B:730 18:10'>Rev 18:10</a>, <a href='B:730 18:21'>Rev 18:21</a>, <a href='B:650 11:34'>Heb 11:34</a>, RV, "(waxed) mighty" (AV, "valiant"). See BOISTEROUS, POWERFUL, STRONG (where the word is analyzed). <p/> <B-3,Adjective,2478, ischuroteros><p/> "stronger, mightier," the comparative degree of No. 2, is translated "mightier" in <a href='B:470 3:11'>Mat 3:11</a>, <a href='B:480 1:7'>Mar 1:7</a>, <a href='B:490 3:16'>Luk 3:16</a>; "stronger" in <a href='B:490 11:22'>Luk 11:22</a>, <a href='B:530 1:25'>1Co 1:25</a>, <a href='B:530 10:22'>1Co 10:22</a>. See STRONG. <p/> <B-4,Adjective,972, biaios><p/> "violent" (from bia, "force, violence, strength," found in <a href='B:510 5:26'>Act 5:26</a>, <a href='B:510 21:35'>Act 21:35</a>, <a href='B:510 24:7'>Act 24:7</a>, <a href='B:510 27:41'>Act 27:41</a>), occurs in <a href='B:510 2:2'>Act 2:2</a>, of wind. <p/> <B-5,Adjective,2900, krataios><p/> "strong, mighty" (akin to kratos, "strength," relative and manifested power: see MIGHTILY, below), is found in <a href='B:670 5:6'>1Pe 5:6</a>, of the "mighty" hand of God. <p/> <B-6,Adjective,3167, megaleios><p/> is rendered "mighty" in <a href='B:510 2:11'>Act 2:11</a>, RV See WONDERFUL, Note (2). <p/> Notes: (1) In <a href='B:490 1:52'>Luk 1:52</a>, AV, dunastes, "a potentate, prince," is translated "mighty" (RV, "princes"). (2) In <a href='B:730 6:13'>Rev 6:13</a>, AV, megas, "great," is translated "mighty" (RV, "great"), of a wind. (3) In <a href='B:730 16:18'>Rev 16:18</a>, AV, telikoutos, "so great" (when said of things), is translated "so mighty" (RV, "so great"), of an earthquake. <p/> <C-1,Verb,1414, dunateo><p/> "to be powerful" (akin to A, No. 1 and B, No. 1), is found in the most authentic mss. in <a href='B:520 14:4'>Rom 14:4</a> (some have dunatos, B, No. 1), RV "(the Lord) hath power," AV, "(God) is able;" similarly, as regard mss., in <a href='B:540 9:8'>2Co 9:8</a>, where the RV and AV have "(God) is able;" in <a href='B:540 13:3'>2Co 13:3</a>, AV, "is mighty," RV, "is powerful" (according to the general significance of dunamis). <p/> Note: In <a href='B:550 2:8'>Gal 2:8</a>, AV, energeo, "to work, work in" (en, "in," ergon, "work"), is first translated "wrought effectually," then "was mighty in" (RV, "wrought for," in both places; the probable meaning is "in me"). See EFFECTUAL, WORK. <p/> <D-1,Adverb,2159, eutonos><p/> "vigorously, vehemently" (eu, "well," teino, "to stetch"), is translated "mightily" in <a href='B:510 18:28'>Act 18:28</a>, AV, of the power of Apollos in "confuting" the Jews (RV, "powerfully"); in <a href='B:490 23:10'>Luk 23:10</a> it is rendered "vehemently." See POWERFUL, VEHEMENTLY. In the Sept., <a href='B:60 6:7'>Jos 6:7</a>, "(let them sound) loudly." <p/> * The following phrases signify "mightily:" (a) en dunamei, <a href='B:580 1:29'>Col 1:29</a>, of the inward power of God's working, lit., "in power," as RV marg. (en, "in," and A, No. 1); (b) kata kratos, <a href='B:510 19:20'>Act 19:20</a>, of the increase of the word of the Lord in a place, lit, "according to might;" (c) in <a href='B:730 18:2'>Rev 18:2</a> some mss. have en ischui, lit., "in strength" (en, "in," and A, No. 2), of the voice of an angel.


topic: Mile
definition:
<b>Mile</b> <1,,3400, milion><p/> "a Roman mile," a word of Latin origin (1680 yards), is used in <a href='B:470 5:41'>Mat 5:41</a>.


topic: Milk
definition:
<b>Milk</b> <1,,1051, gala><p/> is used (a) literally, <a href='B:530 9:7'>1Co 9:7</a>; (b) metaphorically, of rudimentary spiritual teaching, <a href='B:530 3:2'>1Co 3:2</a>, <a href='B:650 1:5-13'>Heb 1:5-13</a>, <a href='B:670 2:2'>1Pe 2:2</a>; here the meaning largely depends upon the significance of the word logikos, which the AV renders "of the word," RV "spiritual." While logos denotes "a word," the adjective logikos is never used with the meaning assigned to it in the AV, nor does the context in <a href='B:670 1:23'>1Pe 1:23</a> compel this meaning. While it is true that the Word of God, like "milk," nourishes the soul, and this is involved in the exhoration, the only other occurrence in the NT is <a href='B:520 12:1'>Rom 12:1</a>, where it is translated "reasonable," i.e., rational, intelligent (service), in contrast to the offering of an irrational animal; so here the nourishment may be understood as of that spiritually rational nature which, acting through the regenerate mind, develops spiritual growth. God's Word is not given so that it is impossible to understand it, or that it requires a special class of men to interpret it; its character is such that the Holy Spirit who gave it can unfold its truths even to the young convert. Cp. <a href='B:690 2:27'>1Jo 2:27</a>.


topic: Mill
definition:
<b>Mill</b> <1,,3459, mulon><p/> denotes "a mill house," where the millstone is, <a href='B:470 24:41'>Mat 24:41</a>; some mss. have mulos (see next word). In the Sept., <a href='B:300 52:11'>Jer 52:11</a>, "grinding house" (lit., "house of a mill").


topic: Millstone
definition:
<b>Millstone</b> <A-1,Noun,3458, mulos><p/> denotes "a handmill," consisting of two circular stones, one above the other, the lower being fixed. From the center of the lower a wooden pin passes through a hole in the upper, into which the grain is thrown, escaping as flour between the stones and falling on a prepared material below them. The handle is inserted into the upper stone near the circumference. Small stones could be turned by one woman (mill-grinding was a work deemed fit only for women and slaves; cp. <a href='B:70 16:21'>Jdg 16:21</a>); larger ones were turned by two (cp. <a href='B:470 24:41'>Mat 24:41</a>, under MILL), or more. <p/> Still larger ones were turned by an ass (onikos), <a href='B:470 18:6'>Mat 18:6</a>, RV, "a great millstone" (marg., "a millstone turned by an ass"), indicating the immediate and overwhelming drowning of one who causes one young believer to stumble; <a href='B:480 9:42'>Mar 9:42</a> (where some mss. have lithos multikos, "a stone of a mill," as in <a href='B:490 17:2'>Luk 17:2</a>); <a href='B:730 18:22'>Rev 18:22</a> (some mss. have it in <a href='B:730 18:21'>Rev 18:21</a>, see below). <p/> <B-1,Adjective,3457, mulikos><p/> "of a mill," occurs in <a href='B:490 17:2'>Luk 17:2</a> (see above). <p/> <B-2,Adjective,3458, mulinos><p/> "made of millstone," is used with lithos, "a stone;" and with the adjective megas, "great," in the best mss. in <a href='B:730 18:21'>Rev 18:21</a> (some have the word mulos; see A).


topic: Mind (Noun and Verb)
definition:
<b>Mind (Noun and Verb)</b> <A-1,Noun,3563, nous><p/> "mind," denotes, speaking generally, the seat of reflective consciousness, comprising the faculties of perception and understanding, and those of feeling, judging and determing. Its use in the NT may be analyzed as follows: it denotes (a) the faculty of knowing, the seat of the understanding, <a href='B:490 24:45'>Luk 24:45</a>, <a href='B:520 1:28'>Rom 1:28</a>, <a href='B:520 14:5'>Rom 14:5</a>, <a href='B:530 14:15'>1Co 14:15</a>, <a href='B:530 14:19'>1Co 14:19</a>, <a href='B:560 4:17'>Eph 4:17</a>, <a href='B:570 4:7'>Phi 4:7</a>, <a href='B:580 2:18'>Col 2:18</a>, <a href='B:610 6:5'>1Ti 6:5</a>, <a href='B:620 3:8'>2Ti 3:8</a>, <a href='B:630 1:15'>Tit 1:15</a>, <a href='B:730 13:18'>Rev 13:18</a>, <a href='B:730 17:9'>Rev 17:9</a>; (b) counsels, purpose, <a href='B:520 11:34'>Rom 11:34</a> (of the "mind" of God); <a href='B:520 12:2'>Rom 12:2</a>, <a href='B:530 1:10'>1Co 1:10</a>, <a href='B:530 2:16'>1Co 2:16</a>, twice (1) of the thoughts and counsels of God, (2) of Christ, a testimony to His Godhood; <a href='B:560 4:23'>Eph 4:23</a>; (c) the new nature, which belongs to the believer by reason of the new birth, <a href='B:520 7:23'>Rom 7:23</a>, <a href='B:520 7:25'>Rom 7:25</a>, where it is contrasted with "the flesh," the principle of evil which dominates fallen man. Under (b) may come <a href='B:600 2:2'>2Th 2:2</a>, where it stands for the determination to be steadfast amidst afflictions, through the confident expectation of the day of rest and recompense mentioned in the first chapter. <p/> <A-2,Noun,1271, dianoia><p/> lit. "a thinking through, or over, a meditation, reflecting," signifies (a) like No. 1, "the faculty of knowing, understanding, or moral reflection," (1) with an evil significance, a consciousness characterized by a perverted moral impulse, <a href='B:560 2:3'>Eph 2:3</a> (plural); <a href='B:560 4:18'>Eph 4:18</a>; (2) with a good significance, the faculty renewed by the Holy Spirit, <a href='B:470 22:37'>Mat 22:37</a>, <a href='B:480 12:30'>Mar 12:30</a>, <a href='B:490 10:27'>Luk 10:27</a>, <a href='B:650 8:10'>Heb 8:10</a>, <a href='B:650 10:16'>Heb 10:16</a>, <a href='B:670 1:13'>1Pe 1:13</a>, <a href='B:690 5:20'>1Jo 5:20</a>; (b) "sentiment, disposition" (not as a function but as a product); (1) in an evil sense, <a href='B:490 1:51'>Luk 1:51</a>, "imagination;" <a href='B:580 1:21'>Col 1:21</a>; (2) in a good sense, <a href='B:680 3:1'>2Pe 3:1</a>. <p/> <A-3,Noun,1771, ennoia><p/> "an idea, notion, intent," is rendered "mind" in <a href='B:670 4:1'>1Pe 4:1</a>; see INTENT. <p/> <A-4,Noun,3540, noema><p/> "thought, design," is rendered "minds" in <a href='B:540 3:14'>2Co 3:14</a>, <a href='B:540 4:4'>2Co 4:4</a>, <a href='B:540 11:3'>2Co 11:3</a>, <a href='B:570 4:7'>Phi 4:7</a>; see DEVICE, No. 2. <p/> <A-5,Noun,1106, gnome><p/> "a purpose, judgment, opinion," is translated "mind" in <a href='B:640 1:14'>Phm 1:14</a>, <a href='B:730 17:13'>Rev 17:13</a>. See JUDGMENT, No. 4. <p/> <A-6,Noun,5427, phronema><p/> denotes "what one has in the mind, the thought" (the content of the process expressed in phroneo, "to have in mind, to think"); or "an object of thought;" in <a href='B:520 8:6'>Rom 8:6</a> (AV, "to be carnally minded" and "to be spiritually minded"), the RV, adhering to the use of the noun, renders by "the mind of the flesh," in <a href='B:520 1:8-7'>Rom 1:8-7</a>, and "the mind of the spirit," in <a href='B:520 8:6'>Rom 8:6</a>. In <a href='B:520 8:27'>Rom 8:27</a> the word is used of the "mind" of the Holy Spirit. <p/> Notes: (1) This word is to be distinguished from phronesis, which denotes "an understanding, leading to right action, prudence," <a href='B:490 1:17'>Luk 1:17</a>, <a href='B:560 1:8'>Eph 1:8</a>. (2) In three places, <a href='B:510 14:2'>Act 14:2</a>, <a href='B:570 1:27'>Phi 1:27</a>, <a href='B:650 12:3'>Heb 12:3</a>, the AV translates psuche, "the soul," by "mind" (RV, "soul"). <p/> <B-1,Verb,5426, phroneo><p/> signifies (a) "to think, to be minded in a certain way;" (b) "to think of, be mindful of." It implies moral interest or reflection, not mere unreasoning opinion. Under (a) it is rendered by the verb "to mind" in the following: <a href='B:520 8:5'>Rom 8:5</a>, "(they that are after the flesh) do mind (the things of the flesh);" <a href='B:520 12:16'>Rom 12:16</a>, "be of (the same) mind," lit., "minding the same," and "set (not) your mind on," RV, AV, "mind (not);" <a href='B:520 15:5'>Rom 15:5</a>, "to be of (the same) mind," RV, (AV, "to be like-minded"); so the RV in <a href='B:540 13:11'>2Co 13:11</a>, AV, "to be of (one) mind;" <a href='B:550 5:10'>Gal 5:10</a>, "ye will be (none otherwise) minded;" <a href='B:570 1:7'>Phi 1:7</a>, RV, "to be (thus) minded," AV, "to think (this);" <a href='B:570 2:2'>Phi 2:2</a>, RV "be of (the same) mind," AV, "be likeminded," and "being ... of (one) mind," lit., "minding (the one thing);" <a href='B:570 2:5'>Phi 2:5</a>, RV, "have (this) mind," AV, "let (this) mind be," lit., "mind this;" <a href='B:570 3:15'>Phi 3:15</a>, "let us ... be (thus) minded," and "(if) ... ye are (otherwise) minded" (some mss. have the verb in <a href='B:570 3:16'>Phi 3:16</a>); <a href='B:570 3:19'>Phi 3:19</a>, "(who) mind (earthly things)," <a href='B:570 4:2'>Phi 4:2</a>, "be of (the same) mind;" <a href='B:580 3:2'>Col 3:2</a>, RV and AV marg., "set your mind," lit., "mind (the things above)," AV, "set your affection." See CAREFUL, B, 6, REGARD, SAVOR, THINK, UNDERSTAND. <p/> <B-2,Verb,363, anamimnesko><p/> "to remind, call to remembrance" (ana, "up" mimnesko, "to remind"), is translated "called to mind" <a href='B:480 14:72'>Mar 14:72</a> (Passive Voice). See REMEMBRANCE. <p/> Note: The lengthened form epanamimnesko is used in <a href='B:520 15:15'>Rom 15:15</a>, AV, "putting (you) in mind;" RV, "putting (you) again (epi) in remembrance." <p/> <B-3,Verb,5279, hupomimnesko><p/> "to cause one to remember, put one in mind" (hupo, "under"), is translated "put (them) in mind" in <a href='B:630 3:1'>Tit 3:1</a>. See REMEMBER, REMEMBRANCE. <p/> <B-4,Verb,5294, hupotithemi><p/> lit., "to place under" (hupo, "under," tithemi, "to place"), "to lay down" (of risking the life, <a href='B:520 16:4'>Rom 16:4</a>), also denotes "to suggest, put into one's mind," <a href='B:610 4:6'>1Ti 4:6</a>, RV, "put ... in mind" (AV, "put ... in remembrance"). See LAY. <p/> <B-5,Verb,4993, sophroneo><p/> signifies (a) "to be of sound mind," or "in one's right mind, sober-minded" (sozo, "to save," phren, "the mind"), <a href='B:480 5:15'>Mar 5:15</a>, <a href='B:490 8:35'>Luk 8:35</a>, "in his right mind;" <a href='B:540 5:13'>2Co 5:13</a>, RV, "we are of sober mind" (AV, "we be sober"); (b) "to be temperate, self-controlled," <a href='B:630 2:6'>Tit 2:6</a>, "to be sober-minded;" <a href='B:670 4:7'>1Pe 4:7</a>, RV, "be ye ... of sound mind" (AV, "be ye sober"). See also <a href='B:520 12:3'>Rom 12:3</a>. See SOBER. <p/> Note: In <a href='B:510 20:13'>Act 20:13</a>, AV, mello, "to be about to, to intend," is translated "minding" (RV, "intending"). See INTEND. <p/> <C-1,Adjective,3675, homophron><p/> "agreeing, of one mind" (homos, "same," phren, "the mind"), is used in <a href='B:670 3:8'>1Pe 3:8</a>. <p/> Notes: (1) For the noun sophronismos, in <a href='B:620 1:7'>2Ti 1:7</a>, see DISCIPLINE. (2) In <a href='B:520 15:6'>Rom 15:6</a>, AV, the adverb homothumadon, "of one accord," is translated "with one mind" (RV, "of one accord"). See ACCORD. (3) See also CAST, CHANGE, DOUBTFUL, FERVENT, FORWARDNESS, HUMBLENESS, HUMILITY, LOWLINESS, READINESS, READY, WILLING.


topic: Minded
definition:
<b>Minded</b> <1,,5426, phroneo><p/> see MIND, B, No. 1. <p/> <2,,1014, boulomai><p/> "to wish, will, desire, purpose" (akin to boule, "counsel, purpose"), is translated "was minded" in <a href='B:470 1:19'>Mat 1:19</a>, <a href='B:510 15:37'>Act 15:37</a>, RV (AV, "determined"); <a href='B:510 18:27'>Act 18:27</a>, RV (AV, "was disposed"); <a href='B:510 19:30'>Act 19:30</a>, RV (AV, "would have"); <a href='B:510 5:33'>Act 5:33</a>, RV, "were minded" (AV, "took counsel"); <a href='B:510 18:15'>Act 18:15</a>, RV, "I am (not) minded (to be); AV, "I will (be no);" <a href='B:650 6:17'>Heb 6:17</a>, "being minded," RV (AV, "willing"), said of God. See COUNSEL. <p/> <3,,1011, bouleuo><p/> "to take counsel," is translated "to be minded" in <a href='B:510 27:39'>Act 27:39</a>, <a href='B:540 1:17'>2Co 1:17</a>, Middle Voice in each case. See COUNSEL, B, No. 1. <p/> Note: For the noun phronema in <a href='B:520 8:6'>Rom 8:6</a>, see MIND, A, No. 6.


topic: Mindful of (to be)
definition:
<b>Mindful of (to be)</b> <1,,5403, mimnesko><p/> the tenses of which are from the older verb mnaomai, signifies "to remind;" but in the Middle Voice, "to remember, to be mindful of," in the sense of caring for, e.g., <a href='B:650 2:6'>Heb 2:6</a>, "Thou art mindful;" in <a href='B:650 13:3'>Heb 13:3</a>, "remember;" in <a href='B:620 1:4'>2Ti 1:4</a>, RV, "remembering" (AV, "being mindful of"); so in <a href='B:680 3:2'>2Pe 3:2</a>. See REMEMBER. <p/> <2,,3421, mnemoneuo><p/> "to call to mind, remember," is rendered "they had been mindful" in <a href='B:650 11:15'>Heb 11:15</a>. See MENTION, B, REMEMBER.


topic: Mingle
definition:
<b>Mingle</b> <1,,3396, mignumi><p/> "to mix, mingle" (from a root mik--; Eng., "mix" is akin), is always in the NT translated "to mingle," <a href='B:470 27:34'>Mat 27:34</a>, <a href='B:490 13:1'>Luk 13:1</a>, <a href='B:730 8:7'>Rev 8:7</a>, <a href='B:730 15:2'>Rev 15:2</a>. <p/> <2,,2767, kerannumi><p/> "to mix, to mingle," chiefly of the diluting of wine, implies "a mixing of two things, so that they are blended and form a compound, as in wine and water, whereas mignumi (No. 1) implies a mixing without such composition, as in two sorts of grain" (Liddell and Scott, Lex.). It is used in <a href='B:730 18:6'>Rev 18:6</a> (twice); in <a href='B:730 14:10'>Rev 14:10</a>, RV, "prepared" (marg., "mingled;" AV, "poured out"), lit., "mingled," followed by akratos, "unmixed, pure" (a, negative, and kratos, an adjective, from this verb kerannumi), the two together forming an oxymoron, the combination in one phrase of two terms that are ordinarily contradictory. <p/> Note: For the verb smurnizo, "to mingle with myrrh," <a href='B:480 15:23'>Mar 15:23</a>, see MYRRH.


topic: Minister (Noun and Verb)
definition:
<b>Minister (Noun and Verb)</b> <A-1,Noun,1249, diakonos><p/> "a servant, attendant, minister, deacon," is translated "minister" in <a href='B:480 10:43'>Mar 10:43</a>, <a href='B:520 13:4'>Rom 13:4</a> (twice); <a href='B:520 15:8'>Rom 15:8</a>, <a href='B:530 3:5'>1Co 3:5</a>, <a href='B:540 3:6'>2Co 3:6</a>, <a href='B:540 6:4'>2Co 6:4</a>, <a href='B:540 11:15'>2Co 11:15</a> (twice); <a href='B:540 15:8'>2Co 15:8</a>, <a href='B:540 2:17'>2Co 2:17</a>, <a href='B:560 6:21'>Eph 6:21</a>, <a href='B:580 1:7'>Col 1:7</a>, <a href='B:580 1:23'>Col 1:23</a>, <a href='B:580 1:25'>Col 1:25</a>, <a href='B:580 4:7'>Col 4:7</a>, <a href='B:590 3:2'>1Th 3:2</a>, <a href='B:610 4:6'>1Ti 4:6</a>. See DEACON. <p/> <A-2,Noun,3011, leitourgos><p/> denoted among the Greeks, firstly, "one who discharges a public office at his own expense," then, in general, "a public servant, minister." In the NT it is used (a) of Christ, as a "Minister of the sanctuary" (in the Heavens), <a href='B:650 8:2'>Heb 8:2</a>; (b) of angels, <a href='B:650 1:7'>Heb 1:7</a> (<a href='B:230 104:4'>Psa 104:4</a>); (c) of the Apostle Paul, in his evangelical ministry, fulfilling it as a serving-priest, <a href='B:520 15:16'>Rom 15:16</a>; that he used it figuratively and not in an ecclesiastical sense, is obvious from the context; (d) of Epaphroditus, as ministering to Paul's needs on behalf of the church at Philippi, <a href='B:570 2:25'>Phi 2:25</a>; here, representative service is in view; (e) of earthly rulers, who though they do not all act consciously as servants of God, yet discharge functions which are the ordinance of God, <a href='B:520 13:6'>Rom 13:6</a>. <p/> <A-3,Noun,5257, huperetes><p/> properly "an under rower" (hupo, "under," eretes, "a rower"), as distinguished from nautes, "a seaman" (a meaning which lapsed from the word), hence came to denote "any subordinate acting under another's direction;" in <a href='B:490 4:20'>Luk 4:20</a>, RV, "attendant," AV, "minister" it signifies the attendant at the synagogue service; in <a href='B:510 13:5'>Act 13:5</a>, it is said of John Mark, RV, "attendant," AV, "minister," in <a href='B:510 26:16'>Act 26:16</a>, "a minister," it is said of Paul as a servant of Christ in the Gospel; so in <a href='B:530 4:1'>1Co 4:1</a>, where the Apostle associates others with himself, as Apollos and Cephas, as "ministers of Christ." See ATTEND, C, OFFICER. <p/> Note: Other synonomous nouns are doulos, "a bondservant;" oiketes, "a household servent;" misthios, "a hired servant;" misthotos (ditto); pais, "a boy, a household servant." For all these see SERVANT. Speaking broadly, diakonos views a servant in relation to his work; doulos, in relation to his master; huperetes, in relation to his superior; leitourgos, in relation to public service. <p/> <B-1,Verb,1247, diakoneo><p/> akin to A, No. 1, signifies "to be a servant, attendant, to serve, wait upon, minister." In the following it is translated "to minister," except where "to serve" is mentioned: it is used (a) with a general significance, e.g., <a href='B:470 4:11'>Mat 4:11</a>, <a href='B:470 20:28'>Mat 20:28</a>, <a href='B:480 1:13'>Mar 1:13</a>, <a href='B:480 10:45'>Mar 10:45</a>, <a href='B:500 12:26'>Joh 12:26</a> ("serve," twice); <a href='B:510 19:22'>Act 19:22</a>, <a href='B:640 1:13'>Phm 1:13</a>; (b) of waiting at table, "ministering" to the guests, <a href='B:470 8:15'>Mat 8:15</a>, <a href='B:490 4:39'>Luk 4:39</a>, <a href='B:490 8:3'>Luk 8:3</a>, <a href='B:490 12:37'>Luk 12:37</a>, <a href='B:490 17:8'>Luk 17:8</a>, "serve;" <a href='B:470 22:26'>Mat 22:26</a>, "serve," <a href='B:470 22:27'>Mat 22:27</a>, "serveth," twice; the 2nd instance, concerning the Lord, may come under (a); so of women preparing food, etc., <a href='B:480 1:31'>Mar 1:31</a>, <a href='B:490 10:40'>Luk 10:40</a>, "serve;" <a href='B:500 12:2'>Joh 12:2</a>, "served;" (c) of relieving one's necessities, supplying the necessaries of life, <a href='B:470 25:44'>Mat 25:44</a>, <a href='B:470 27:55'>Mat 27:55</a>, <a href='B:480 15:41'>Mar 15:41</a>, <a href='B:510 6:2'>Act 6:2</a>, "serve;" <a href='B:520 15:25'>Rom 15:25</a>, <a href='B:650 6:10'>Heb 6:10</a>; more definitely in connection with such service in a local church, <a href='B:610 3:10'>1Ti 3:10</a>, <a href='B:610 3:13'>1Ti 3:13</a>, [there is nothing in the original representing the word "office;" RV, "let them serve as deacons," "they that have served (well) as deacons"]; (d) of attending, in a more general way, to anything that may serve another's interests, as of the work of an amanuensis, <a href='B:540 3:3'>2Co 3:3</a> (metaphorical): of the conveyance of materials gifts of assisting the needy, <a href='B:540 1:8-20'>2Co 1:8-20</a>, RV, "is ministered" (AV, "is administered"); of a variety of forms of service, <a href='B:620 1:18'>2Ti 1:18</a>; of the testimony of the OTs prophets, <a href='B:670 1:12'>1Pe 1:12</a>; of the ministry of believers one to another in various ways, <a href='B:670 1:4-11'>1Pe 1:4-11</a> (not here of discharging ecclesiastical functions). <p/> Note: In <a href='B:650 1:14'>Heb 1:14</a>, AV (2nd part), the phrase eis diakonian is translated "to minister," RV, "to do service," lit., "for service;" for the noun "ministering" in the 1st part, see MINISTERING, B. <p/> <B-2,Verb,3008, leitourgeo><p/> (akin to A, No. 2), in classical Greek, signified at Athens "to supply public offices at one's own cost, to render public service to the State;" hence, generally, "to do service," said, e.g., of service to the gods. In the NT (see Note below) it is used (a) of the prophets and teachers in the church at Antioch, who "ministered to the Lord," <a href='B:510 13:2'>Act 13:2</a>; (b) of the duty of churches of the Gentiles to "minister" in "carnal things" to the poor Jewish saints at Jerusalem, in view of the fact that the former had "been made partakers" of the "spiritual things" of the latter, <a href='B:520 15:27'>Rom 15:27</a>; (c) of the official service of priests and Levites under the Law, <a href='B:650 10:11'>Heb 10:11</a> (in the Sept., e.g., <a href='B:20 29:30'>Exo 29:30</a>, <a href='B:40 16:9'>Num 16:9</a>). <p/> Note: The synonymous verb latreuo (properly, "to serve for hire"), which is used in the Sept. of the service of both priests and people (e.g., <a href='B:20 4:3'>Exo 4:3</a>, <a href='B:50 10:12'>Deu 10:12</a>, and in the NT, e.g., <a href='B:650 8:5'>Heb 8:5</a>), and, in the NT, of Christians in general, e.g., <a href='B:730 22:3'>Rev 22:3</a>, is to be distinguished from leitourgeo, which has to do with the fulfillment of an office, the discharge of a function, something of a representative character (Eng., "liturgy"). <p/> <B-3,Verb,5256, hupereteo><p/> "to do the service of a huperetes" (see A, No. 3), properly, "to serve as a rower on a ship," is used (a) of David, as serving the counsel of God in his own generation, <a href='B:510 13:36'>Act 13:36</a>, RV, expressive of the lowly character of his service for God; (b) of Paul's toil in working with his hands, and his readiness to avoid any pose of ecclesiastical superiority, <a href='B:510 20:34'>Act 20:34</a>; (c) of the service permitted to Paul's friends to render to him, <a href='B:510 24:23'>Act 24:23</a>. <p/> <B-4,Verb,2418, hierourgeo><p/> "to minister in priestly service" (akin to hierourgos, "a sacrificing priest," a word not found in the Sept. or NT: from hieros, "sacred," and ergon, "work"), is used by Paul metaphorically of his ministry of the Gospel, <a href='B:520 15:16'>Rom 15:16</a>; the offering connected with his priestly ministry is "the offering up of the Gentiles," i.e., the presentation by Gentile converts of themselves to God. The Apostle uses words proper to the priestly and Levitical ritual, to explain metaphorically his own priestly service. Cp. prosphora, "offering up," and leitourgos, in the same verse. <p/> <B-5,Verb,3930, parecho><p/> "to furnish, provide, supply," is translated "minister" in <a href='B:610 1:4'>1Ti 1:4</a>, of the effect of "fables and endless genealogies." See BRING, A, No. 21. <p/> <B-6,Verb,2038, ergazomai><p/> "to work, work out, perform," is translated "minister" in <a href='B:530 9:13'>1Co 9:13</a>; the verb is frequently used of business, or employment, and here the phrase means "those employed in sacred things" or "those who are assiduous in priestly functions." See COMMIT, A, No. 1. <p/> Notes: (1) The verb choregeo, rendered "minister" in the AV of <a href='B:540 9:10'>2Co 9:10</a>, and the strengthened form epichoregeo, rendered by the same verb in the AV of <a href='B:540 9:10'>2Co 9:10</a>, <a href='B:550 3:5'>Gal 3:5</a>, <a href='B:580 2:19'>Col 2:19</a>, <a href='B:680 1:11'>2Pe 1:11</a>, in <a href='B:680 1:5'>2Pe 1:5</a>, "add," are always translated "to supply" in the RV. Both verbs suggest an abundant supply, and are used of material or of spiritual provision. See SUPPLY. (2) In <a href='B:560 4:29'>Eph 4:29</a>, AV, didomi, "to give," is translated "minister" (RV, "give").


topic: Ministering, Ministration, Ministry
definition:
<b>Ministering, Ministration, Ministry</b> <A-1,Noun,1248, diakonia><p/> "the office and work of a diakonos" (see MINISTER, A, No. 1), "service, ministry," is used (a) of domestic duties, <a href='B:490 10:40'>Luk 10:40</a>; (b) of religious and spiritual "ministration," (1) of apostolic "ministry," e.g., <a href='B:510 1:17'>Act 1:17</a>, <a href='B:510 1:25'>Act 1:25</a>, <a href='B:510 6:4'>Act 6:4</a>, <a href='B:510 12:25'>Act 12:25</a>, <a href='B:510 21:19'>Act 21:19</a>, <a href='B:520 11:13'>Rom 11:13</a>, RV (AV, "office"); (2) of the service of believers, e.g., <a href='B:510 6:1'>Act 6:1</a>, <a href='B:520 12:7'>Rom 12:7</a>, <a href='B:530 12:5'>1Co 12:5</a>, RV, "ministrations" (AV, "administrations"); <a href='B:530 16:15'>1Co 16:15</a>, <a href='B:540 8:4'>2Co 8:4</a>, <a href='B:540 9:1'>2Co 9:1</a>, <a href='B:540 9:12'>2Co 9:12</a>, RV, "ministration;" <a href='B:540 9:13'>2Co 9:13</a>, <a href='B:560 4:12'>Eph 4:12</a>, RV, "ministering" (AV, "the ministry," not in the sense of an ecclesiastical function); <a href='B:620 4:11'>2Ti 4:11</a>, RV, "(for) ministering;" collectively of a local church, <a href='B:510 11:29'>Act 11:29</a>, "relief" (RV marg. "for ministry"); <a href='B:730 2:19'>Rev 2:19</a>, RV, "ministry" (AV, "service"); of Paul's service on behalf of poor saints, <a href='B:520 15:31'>Rom 15:31</a>; (3) of the "ministry" of the Holy Spirit in the Gospel, <a href='B:540 3:8'>2Co 3:8</a>; (4) of the "ministry" of angels, <a href='B:650 1:14'>Heb 1:14</a>, RV, "to do service" (AV, "to minister"); (5) of the work of the Gospel, in general, e.g., <a href='B:540 3:9'>2Co 3:9</a>, "of righteousness;" <a href='B:540 5:18'>2Co 5:18</a>, "of reconciliation;" (6) of the general "ministry" of a servant of the Lord preaching and teaching, <a href='B:510 20:24'>Act 20:24</a>, <a href='B:540 4:1'>2Co 4:1</a>, <a href='B:540 6:3'>2Co 6:3</a>, <a href='B:540 11:8'>2Co 11:8</a>, <a href='B:610 1:12'>1Ti 1:12</a>, RV, "(to His) service;" <a href='B:620 4:5'>2Ti 4:5</a>; undefined in <a href='B:580 4:17'>Col 4:17</a>; (7) of the Law, as a "ministration" of death, <a href='B:540 3:7'>2Co 3:7</a>; of condemnation, <a href='B:540 3:9'>2Co 3:9</a>. <p/> <A-2,Noun,3009, leitourgia><p/> akin to leitourgos (see MINISTER, A, No. 2), to which the meanings of leitourgia correspond, is used in the NT of "sacred ministration," (a) priestly, <a href='B:490 1:23'>Luk 1:23</a>, <a href='B:650 8:6'>Heb 8:6</a>, <a href='B:650 9:21'>Heb 9:21</a>; (b) figuratively, of the practical faith of the members of the church at Philippi regarded as priestly sacrifice, upon which the Apostle's life-blood might be poured out as a libation, <a href='B:570 2:17'>Phi 2:17</a>; (c) of the "ministration" of believers one to another, regarded as priestly service, <a href='B:540 9:12'>2Co 9:12</a>, <a href='B:570 2:30'>Phi 2:30</a>. See SERVICE. <p/> <B-1,Adjective,3010, leitourgikos><p/> "of or pertaining to service, ministering," is used in <a href='B:650 1:14'>Heb 1:14</a>, of angels as "ministering spirits" (for the word "do service" in the next clause, see A, No. 1). In the Sept., <a href='B:20 31:10'>Exo 31:10</a>, <a href='B:20 39:13'>Exo 39:13</a>, <a href='B:40 4:12'>Num 4:12</a>, <a href='B:40 4:26'>Num 4:26</a>, <a href='B:40 7:5'>Num 7:5</a>, <a href='B:140 24:14'>2Ch 24:14</a>.


topic: Ministrel
definition:
<b>Ministrel</b> <1,,3451, mousikos><p/> is found in <a href='B:730 18:22'>Rev 18:22</a>, RV, "ministrels" (AV, "musicians"); inasmuch as other instrumentalists are mentioned, some word like "minstrels" is necessary to make the distinction, hence the RV; Bengel and others translate it "singers." Primarily the word denoted "devoted to the Muses" (the nine goddesses who presided over the principal departments of letters), and was used of anyone devoted to or skilled in arts and sciences, or "learned."


topic: Mint
definition:
<b>Mint</b> <1,,2238, heduosmon><p/> an adjective denoting sweet-smelling (hedus, "sweet," osme, "a smell"), is used as a neuter noun signifying "mint," <a href='B:470 23:23'>Mat 23:23</a>, <a href='B:490 11:42'>Luk 11:42</a>.


topic: Miracle
definition:
<b>Miracle</b> <1,,1411, dunamis><p/> "power, inherent ability," is used of works of a supernatural origin and character, such as could not be produced by natural agents and means. It is translated "miracles" in the RV and AV in <a href='B:510 8:13'>Act 8:13</a> (where variant readings give the words in different order); <a href='B:510 19:11'>Act 19:11</a>, <a href='B:530 12:10'>1Co 12:10</a>, <a href='B:530 1:12-29'>1Co 1:12-29</a>, <a href='B:550 3:5'>Gal 3:5</a>; AV only, in <a href='B:510 2:22'>Act 2:22</a> (RV, "mighty works"); <a href='B:650 2:4'>Heb 2:4</a> (RV, "powers"). In <a href='B:550 3:5'>Gal 3:5</a>, the word may be taken in its widest sense, to include "miracles" both physical and moral. See MIGHT, A, No. 1, POWER, WORK. <p/> <2,,4592, semeion><p/> "a sign, mark, token" (akin to semaino, "to give a sign;" sema, "a sign"), is used of "miracles" and wonders as signs of Divine authority; it is translated "miracles" in the RV and AV of <a href='B:490 23:8'>Luk 23:8</a>, <a href='B:510 4:16'>Act 4:16</a>, <a href='B:510 4:22'>Act 4:22</a>; most usually it is given its more appropriate meaning "sign," "signs," e.g., <a href='B:470 1:12-39'>Mat 1:12-39</a>, and in every occurrence in the Synoptists, except <a href='B:490 23:8'>Luk 23:8</a>; in the following passages in John's Gospel the RV substitutes "sign" or "signs" for the AV, "miracle or miracles;" <a href='B:500 2:11'>Joh 2:11</a>, <a href='B:500 2:23'>Joh 2:23</a>, <a href='B:500 3:2'>Joh 3:2</a>, <a href='B:500 4:54'>Joh 4:54</a>, <a href='B:500 6:2'>Joh 6:2</a>, <a href='B:500 6:14'>Joh 6:14</a>, <a href='B:500 6:26'>Joh 6:26</a>, <a href='B:500 7:31'>Joh 7:31</a>, <a href='B:500 9:16'>Joh 9:16</a>, <a href='B:500 10:41'>Joh 10:41</a>, <a href='B:500 11:47'>Joh 11:47</a>, <a href='B:500 12:18'>Joh 12:18</a>, <a href='B:500 12:37'>Joh 12:37</a>; the AV also has "signs" elsewhere in this Gospel; in Acts, RV, "signs," AV, "miracles," in <a href='B:510 6:8'>Act 6:8</a>, <a href='B:510 8:6'>Act 8:6</a>, <a href='B:510 15:12'>Act 15:12</a>; elsewhere only in <a href='B:730 13:14'>Rev 13:14</a>, <a href='B:730 16:14'>Rev 16:14</a>, <a href='B:730 19:20'>Rev 19:20</a>. See SIGN, TOKEN, WONDER.


topic: Mire
definition:
<b>Mire</b> <1,,1004, borboros><p/> "mud, filth," occurs in <a href='B:680 2:22'>2Pe 2:22</a>. In the Sept., <a href='B:300 38:6'>Jer 38:6</a> (twice), of the "mire" in the dungeon into which Jeremiah was cast.


topic: Mirror
definition:
<b>Mirror</b> <1,,2072, esoptron><p/> rendered, "glass" in the AV, is used of any surface sufficiently smooth and regular to reflect rays of light uniformly, and thus produce images of objects which actually in front of it appear to the eye as if they were behind it. "Mirrors" in Biblical times were, it seems, metallic; hence the RV adopts the more general term "mirror;" in <a href='B:530 13:12'>1Co 13:12</a>, spiritual knowledge in this life is represented metaphorically as an image dimly perceived in a "mirror;" in <a href='B:660 1:23'>Jam 1:23</a>, the "law of liberty" is figuratively compared to a "mirror;" the hearer who obeys not is like a person who, having looked into the "mirror," forgets the reflected image after turning away; he who obeys is like one who gazes into the "mirror" and retains in his soul the image of what he should be. <p/> Note: For the verb katoptrizo, "to reflect as a mirror" (some regard it as meaning "beholding in a mirror"), in <a href='B:540 3:18'>2Co 3:18</a>, see BEHOLD, No. 12.


topic: Miserable, Miserably, Misery
definition:
<b>Miserable, Miserably, Misery</b> <A-1,Adjective,1652, eleeinos><p/> "pitiable, miserable" (from eleos, "mercy, pity;" see MERCY), is used in <a href='B:730 3:17'>Rev 3:17</a>, in the Lord's description of the church at Laodicea; here the idea is probably that of a combination of "misery" and pitiableness. <p/> Note: For the comparative degree eleeinoteros, rendered "most pitiable" in <a href='B:530 15:19'>1Co 15:19</a>, RV (AV, "most miserable") see PITIABLE. <p/> <A-2,Adjective,2556, kakos><p/> "bad, evil," is translated "miserable" in <a href='B:470 21:41'>Mat 21:41</a>, RV (AV, "wicked"). See BAD. <p/> <B-1,Adverb,2560, kakos><p/> "badly, ill," is translated "miserably" in <a href='B:470 21:41'>Mat 21:41</a> (see A, No. 2). Adhereing to the meaning "evil," and giving the designed stress, the sentence may be rendered, "evil (as they are) he will evilly destroy them." <p/> <C-1,Noun,5004, talaiporia><p/> "hardship, suffering, distress" (akin to talaiporos, "wretched," <a href='B:520 7:24'>Rom 7:24</a>, <a href='B:730 3:17'>Rev 3:17</a>, and to talaiporeo, in the Middle Voice, "to afflict oneself," in <a href='B:660 4:9'>Jam 4:9</a>, "be afflicted"), is used as an abstract noun, "misery," in <a href='B:520 3:16'>Rom 3:16</a>; as a concrete noun, "miseries," in <a href='B:660 5:1'>Jam 5:1</a>.


topic: Mist
definition:
<b>Mist</b> <1,,887, achlus><p/> "a mist," especially a dimness of the eyes, is used in <a href='B:510 13:11'>Act 13:11</a>. "In the single place of its NT use it attests the accuracy in the selection of words, and not least of medical words, which 'the beloved physician' so often displays. For him it expresses the mist of darkness ... which fell on the sorcerer Elymas, being the outward and visible sign of the inward spiritual darkness which would be his portion for a while in punishment for his resistance to the truth" (Trench, Syn., c). <p/> <2,,3658, homichle><p/> "a mist" (not so thick as nephos and nephele, "a cloud"), occurs in <a href='B:680 2:17'>2Pe 2:17</a> (1st part), RV, "mists;" some mss. have nephelai, "clouds" (AV). <p/> <3,,2217, zophos><p/> is rendered "mist" in the AV of <a href='B:680 2:17'>2Pe 2:17</a> (2nd part), RV, "blackness;" "murkiness" would be a suitable rendering. For this and other synonymous terms see BLACKNESS, DARKNESS.


topic: Mite
definition:
<b>Mite</b> <1,,3016, lepton><p/> the neuter of the adjective leptos, signifying, firstly, "peeled," then, "fine, thin, small, light," became used as a noun, denoting a small copper coin, often mentioned in the Mishna as proverbially the smallest Jewish coin. It was valued at 1/8th of the Roman as, and the 1/128th part of the denarius: its legal value was about one third of an English farthing; <a href='B:480 12:42'>Mar 12:42</a> lit. reads "two lepta, which make a kodrantes (a quadrans);" in <a href='B:490 12:59'>Luk 12:59</a> "the last lepton" corresponds in effect to <a href='B:470 5:26'>Mat 5:26</a>, "the uttermost kodrantes," "farthing;" elsewhere <a href='B:490 21:2'>Luk 21:2</a>; see FARTHING.


topic: Mixed (with)
definition:
<b>Mixed (with)</b> * Note: In <a href='B:650 4:2'>Heb 4:2</a>, AV, sunkerannumi, lit., "to mix with" (sun, "with," kerannumi, see MINGLE, No. 2), is so translated; RV, "were (not) united (by faith) with" [AV, "(not) being mixed ... in], as said of persons; in <a href='B:530 12:24'>1Co 12:24</a> "hath tempered." See TEMPER TOGETHER.


topic: Mixture
definition:
<b>Mixture</b> <1,,3395, migma><p/> "a mixture" (akin to mignumi, "to mix, mingle:" see MINGLE, No. 1), occurs in <a href='B:500 19:39'>Joh 19:39</a> (some mss. have heligma, "a roll"). <p/> Note: In <a href='B:730 14:10'>Rev 14:10</a>, AV, akratos (a negative, and kerannumi, "to mingle") is translated "without mixture" (RV, "unmixed"). In the Sept., <a href='B:230 75:8'>Psa 75:8</a>, <a href='B:300 32:1'>Jer 32:1</a>.


topic: Mock, Mocker, Mocking
definition:
<b>Mock, Mocker, Mocking</b> <A-1,Verb,1702, empaizo><p/> a compound of paizo, "to play like a child" (pais), "to sport, jest," prefixed by en, "in" or "at," is used only in the Synoptists, and, in every instance, of the "mockery" of Christ, except in <a href='B:470 2:16'>Mat 2:16</a> (there in the sense of deluding, or deceiving, of Herod by the wise men) and in <a href='B:490 14:29'>Luk 14:29</a>, of ridicule cast upon the one who after laying a foundation of a tower is unable to finish it. The word is used (a) prophetically by the Lord, of His impending 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 18:32'>Luk 18:32</a>; (b) of the actual insults inflicted upon Him by the men who had taken Him from Gethsemane, <a href='B:490 22:63'>Luk 22:63</a>; by Herod and his soldiers, <a href='B:490 23:11'>Luk 23:11</a>; by the soldiers of the governor, <a href='B:470 27:29'>Mat 27:29</a>, <a href='B:470 27:31'>Mat 27:31</a>, <a href='B:480 15:20'>Mar 15:20</a>, <a href='B:490 23:36'>Luk 23:36</a>; by the chief priests, <a href='B:470 27:41'>Mat 27:41</a>, <a href='B:480 15:31'>Mar 15:31</a>. <p/> <A-2,Verb,3456, mukterizo><p/> from mukter, "the nose," hence, "to turn up the nose at, sneer at, treat with contempt," is used in the Passive Voice in <a href='B:550 6:7'>Gal 6:7</a>, where the statement "God is not mocked" does not mean that men do not mock Him (see <a href='B:240 1:30'>Pro 1:30</a>, where the Sept. has the same verb); the Apostle vividly contrasts the essential difference between God and man. It is impossible to impose upon Him who discerns the thoughts and intents of the heart. <p/> Note: Ekmukterizo, a strengthened form of the above, "to scoff at," is used in <a href='B:490 16:14'>Luk 16:14</a>, <a href='B:490 23:35'>Luk 23:35</a> (RV, "scoffed at;" AV, "derided"). See DERIDE, SCOFF. <p/> <A-3,Verb,5512, chleuazo><p/> "to jest, mock, jeer at" (from chleue, "a jest"), is said of the ridicule of some of the Athenian philosophers at the Apostle's testimony concerning the resurrection of the dead, <a href='B:510 17:32'>Act 17:32</a>. <p/> <A-4,Verb,1223 5512, diachleuazo><p/> an intensive form of No. 3, "to scoff at," whether by gesture or word, is said of those who jeered at the testimony given on the Day of Penticost, <a href='B:510 2:13'>Act 2:13</a> (some mss. have No. 3). <p/> <B-1,Noun,1703, empaiktes><p/> "a mocker" (akin to A, No. 1), is used in <a href='B:680 3:3'>2Pe 3:3</a>, RV, "mockers." (AV, "scoffers"); <a href='B:720 1:18'>Jud 1:18</a>, RV and AV, "mockers." In the Sept., <a href='B:290 3:4'>Isa 3:4</a>. <p/> <B-2,Noun,1701, empaigmos><p/> the act of the empaiktes, "a mocking," is used in <a href='B:650 11:36'>Heb 11:36</a>, "mockings." In the Sept., <a href='B:230 38:7'>Psa 38:7</a>, <a href='B:330 22:4'>Eze 22:4</a>. <p/> <B-3,Noun,1702, empaigmone><p/> an abstract noun, "mockery," is used in <a href='B:680 3:3'>2Pe 3:3</a> (some mss. omit it, as in AV): (see also No. 1, above).


topic: Modest
definition:
<b>Modest</b> <1,,2887, kosmios><p/> "orderly, well-arranged, decent, modest" (akin to kosmos, in its primary sense as "harmonious arrangement, adornment;" cp. kosmikos, of the world, which is related to kosmos in its secondary sense as the world), is used in <a href='B:610 2:9'>1Ti 2:9</a> of the apparel with which Christian women are to adorn themselves; in <a href='B:610 3:2'>1Ti 3:2</a> (RV, "orderly;" AV, "of good behavior"), of one of the qualifications essential for a bishop or overseer. "The well-ordering is not of dress and demeanor only, but of the inner life, uttering indeed and expressing itself in the outward conversation" (Trench, Syn., xcii). In the Sept., <a href='B:250 12:9'>Ecc 12:9</a>.


topic: Moisture
definition:
<b>Moisture</b> <1,,2429, ikmas><p/> "moisture" (probably from an Indo-European root sik--, indicating "wet"), is used in <a href='B:490 8:6'>Luk 8:6</a>. In the Sept., <a href='B:220 26:14'>Job 26:14</a>, <a href='B:300 17:8'>Jer 17:8</a>.


topic: Moment
definition:
<b>Moment</b> <A-1,Noun,823, atomos><p/> lit. means "indivisible" (from a, negative, and temno, "to cut;" Eng., "atom"); hence it denotes "a moment," <a href='B:530 15:52'>1Co 15:52</a>. <p/> <A-2,Noun,4743, stigme><p/> "a prick, a point" (akin to stizo, "to prick"), is used metaphorically in <a href='B:490 4:5'>Luk 4:5</a>, of a "moment," with chronos, "a moment (of time)." <p/> Note: It is to be distinguished from stigma, "a mark" or "brand," <a href='B:550 6:17'>Gal 6:17</a>, which is, however, also connected with stizo. <p/> <B-1,Adverb,3910, parautika><p/> the equivalent of parauta, immediately (not in the NT), i.e., para auta, with ta pragmata understood, "at the same circumstances," is used adjectivally in <a href='B:540 4:17'>2Co 4:17</a> and translated "which is but for a moment;" the meaning is not, however, simply that of brief duration, but that which is present with us now or immediate (para, "beside, with"), in contrast to the future glory; the clause is, lit., "for the present lightness (i.e., 'light burden,' the adjective elaphron, "light,' being used as a noun) of (our) affliction." This meaning is confirmed by its use in the Sept. of <a href='B:230 70:3'>Psa 70:3</a>, "(let them be turned back) immediately," where the rendering could not be "for a moment."


topic: Money
definition:
<b>Money</b> <1,,694, argurion><p/> properly, "a piece of silver," denotes (a) "silver," e.g., <a href='B:510 3:6'>Act 3:6</a>; (b) a "silver coin," often in the plural, "pieces of silver," e.g., <a href='B:470 26:15'>Mat 26:15</a>; so <a href='B:470 28:12'>Mat 28:12</a>, where the meaning is "many, (hikanos) pieces of silver;" (c) "money;" it has this meaning in <a href='B:470 25:18'>Mat 25:18</a>, <a href='B:470 25:27'>Mat 25:27</a>, <a href='B:470 28:15'>Mat 28:15</a>, <a href='B:480 14:11'>Mar 14:11</a>, <a href='B:490 9:3'>Luk 9:3</a>, <a href='B:490 19:15'>Luk 19:15</a>, <a href='B:490 19:23'>Luk 19:23</a>, <a href='B:490 22:5'>Luk 22:5</a>, <a href='B:510 8:20'>Act 8:20</a> (here the RV has "silver"). <p/> Note: In <a href='B:510 7:16'>Act 7:16</a>, for the AV, "(a sum of) money," the RV has "(a price in) silver." See SILVER. <p/> <2,,5536, chrema><p/> lit., "a thing that one uses" (akin to chraomai, "to use"), hence, (a) "wealth, riches," <a href='B:480 1:10-24'>Mar 1:10-24</a>, <a href='B:490 18:24'>Luk 18:24</a>; (b) "money," <a href='B:510 4:37'>Act 4:37</a>, singular number, "a sum of money;" plural in <a href='B:510 8:18'>Act 8:18</a>, <a href='B:510 8:20'>Act 8:20</a>, <a href='B:510 24:26'>Act 24:26</a>. See RICHES. <p/> <3,,5475, chalkos><p/> "copper," is used, by metonymy, of "copper coin," translated "money," in <a href='B:480 6:8'>Mar 6:8</a>, <a href='B:480 12:41'>Mar 12:41</a>. See BRASS. <p/> <4,,2772, kerma><p/> primarily "a slice" (akin to keiro, "to cut short"), hence, "a small coin, change," is used in the plural in <a href='B:500 2:15'>Joh 2:15</a>, "the changers' money," probably considerable heaps of small coins. <p/> <5,,3546, nomisma><p/> primarily "that which is established by custom" (nomos, "a custom, law"), hence, "the current coin of a state, currency," is found in <a href='B:470 22:19'>Mat 22:19</a>, "(tribute) money." In the Sept., <a href='B:160 7:71'>Neh 7:71</a>. <p/> Note: In <a href='B:470 17:27'>Mat 17:27</a>, AV, stater ("a coin," estimated at a little over three shillings, equivalent to four drachmae, the temple-tax for two persons), is translated "piece of money" (RV, "shekel"). See SHEKEL.


topic: Money (love of)
definition:
<b>Money (love of)</b> <1,,5365, philarguria><p/> from phileo, "to love," and arguros, "silver," occurs in <a href='B:610 6:10'>1Ti 6:10</a> (cp. philarguros, "covetous, avaricious"). Trench contrasts this with pleonexia, "covetousness." See under COVET, COVETOUSNESS.


topic: Month, Months
definition:
<b>Month, Months</b> <1,,3376, men><p/> connected with mene, "the moon," akin to a Sanskrit root ma--, "to measure" (the Sanskirt masa denotes both moon and month, cp., e.g., Lat. mensis, Eng., "moon" and "month," the moon being in early times the measure of the "month"). The interval between the 17th day of the second "month" (<a href='B:10 7:11'>Gen 7:11</a>) and the 17the day of the seventh "month," is said to be 150 days (<a href='B:10 1:8-4'>Gen 1:8-4</a>), i.e., five months of 30 days each; hence the year would be 360 days (cp. <a href='B:340 7:25'>Dan 7:25</a>, <a href='B:340 9:27'>Dan 9:27</a>, <a href='B:340 12:7'>Dan 12:7</a> with <a href='B:730 1:11-3'>Rev 1:11-3</a>, <a href='B:730 12:6'>Rev 12:6</a>, <a href='B:730 12:14'>Rev 12:14</a>, <a href='B:730 13:5'>Rev 13:5</a>; whence we conclude that 3 1/2 years or 42 months = 1260 days, i.e., one year = 360 days); this was the length of the old Egyptian year; later, five days were added to correspond to the solar year. The Hebrew year was as nearly solar as was compatible with its commencement, coinciding with the new moon, or first day of the "month." This was a regular feast day, <a href='B:40 10:10'>Num 10:10</a>, <a href='B:40 1:28-14'>Num 1:28-14</a>; the Passover coincided with the full moon (the 14th of the month Abib: SEE PASSOVER). <p/> Except in <a href='B:550 4:10'>Gal 4:10</a>, <a href='B:660 5:17'>Jam 5:17</a>, <a href='B:730 9:5'>Rev 9:5</a>, <a href='B:730 9:10'>Rev 9:10</a>, <a href='B:730 9:15'>Rev 9:15</a>, <a href='B:730 11:2'>Rev 11:2</a>, <a href='B:730 13:5'>Rev 13:5</a>, <a href='B:730 22:2'>Rev 22:2</a>, the word is found only in Luke's writings, <a href='B:490 1:24'>Luk 1:24</a>, <a href='B:490 1:26'>Luk 1:26</a>, <a href='B:490 1:36'>Luk 1:36</a>, <a href='B:490 1:56'>Luk 1:56</a>, <a href='B:490 4:25'>Luk 4:25</a>, <a href='B:510 7:20'>Act 7:20</a>, <a href='B:510 18:11'>Act 18:11</a>, <a href='B:510 19:8'>Act 19:8</a>, <a href='B:510 20:3'>Act 20:3</a>, <a href='B:510 28:11'>Act 28:11</a>, examples of Luke's care as to accuracy of detail. <p/> <2,,5150, trimenos><p/> an adjective, denoting "of three months" (tri, "for" treis, "three," and No. 1), is used as a noun, a space of three "months," in <a href='B:650 11:23'>Heb 11:23</a>. <p/> <3,,5072, tetramenos><p/> an adjective, denoting of four "months" (tetra, for tessares, "four," and No. 1), is used as a noun in <a href='B:500 4:35'>Joh 4:35</a> (where chronos, "time," may be understood).


topic: Moon
definition:
<b>Moon</b> <1,,4582, selene><p/> from selas, "brightness" (the Heb. words are yareach, "wandering," and lebanah, "white"), occurs in <a href='B:470 24:29'>Mat 24:29</a>, <a href='B:480 13:24'>Mar 13:24</a>, <a href='B:490 21:25'>Luk 21:25</a>, <a href='B:510 2:20'>Act 2:20</a>, <a href='B:530 15:41'>1Co 15:41</a>, <a href='B:730 6:12'>Rev 6:12</a>, <a href='B:730 8:12'>Rev 8:12</a>, <a href='B:730 12:1'>Rev 12:1</a>, <a href='B:730 21:23'>Rev 21:23</a>. In <a href='B:730 12:1'>Rev 12:1</a>, "the moon under her feet" is suggestive of derived authority, just as her being clothed with the sun is suggestive of supreme authority; everything in the symbolism of the passage centers in Israel. In <a href='B:730 6:12'>Rev 6:12</a> the similar symbolism of the sun and "moon" is suggestive of the supreme authority over the world, and of derived authority, at the time of the execution of Divine judgments upon nations at the close of the present age. <p/> <2,,3561, neomenia><p/> or noumeniua, denoting "a new moon" (neos, "new," men, "a month:" see MONTH), is used in <a href='B:580 2:16'>Col 2:16</a>, of a Jewish festival. Judaistic tradition added special features in the liturgy of the synagogue in connection with the observance of the first day of the month, the new "moon" time. <p/> In the OT the RV has "new moon" for AV, "month" in <a href='B:40 29:6'>Num 29:6</a>, <a href='B:90 20:27'>1Sa 20:27</a>, <a href='B:350 5:7'>Hos 5:7</a>. For the connection with feast days see <a href='B:30 23:24'>Lev 23:24</a>, <a href='B:40 10:10'>Num 10:10</a>, <a href='B:40 29:1'>Num 29:1</a>, <a href='B:230 81:3'>Psa 81:3</a>.


topic: More
definition:
<b>More</b> <A-1,Adverb,3123, mallon><p/> the comparative degree of mala, "very, very much," is used (a) of increase, "more," with qualifying words, with pollo, "much," e.g., <a href='B:480 10:48'>Mar 10:48</a>, "the more (a great deal);" <a href='B:520 5:15'>Rom 5:15</a>, <a href='B:520 5:17'>Rom 5:17</a>, "(much) more;" <a href='B:570 2:12'>Phi 2:12</a> (ditto); with poso, "how much," e.g., <a href='B:490 12:24'>Luk 12:24</a>, <a href='B:520 11:12'>Rom 11:12</a>; with tosouto, "by so much," <a href='B:650 10:25'>Heb 10:25</a>; (b) without a qualifying word, by way of comparison, "the more," e.g., <a href='B:490 5:15'>Luk 5:15</a>, "so much the more;" <a href='B:500 5:18'>Joh 5:18</a>, "the more;" <a href='B:510 5:14'>Act 5:14</a> (ditto); <a href='B:570 1:9'>Phi 1:9</a>, <a href='B:590 4:1'>1Th 4:1</a>, <a href='B:590 4:10'>1Th 4:10</a>, "more and more;" <a href='B:680 1:10'>2Pe 1:10</a>, RV, "the more" (AV, "the rather"); in <a href='B:510 20:35'>Act 20:35</a>, by a periphrasis, it is translated "more (blessed);" in <a href='B:550 4:27'>Gal 4:27</a>, "more (than)," lit., "rather (than);" (c) with qualifying words, similarly to (a), e.g., <a href='B:480 7:36'>Mar 7:36</a>. See RATHER. <p/> <A-2,Adverb,2089, eti><p/> "yet, as yet, still," used of degree is translated "more" in <a href='B:470 18:16'>Mat 18:16</a>, "(one or two) more;" <a href='B:650 8:12'>Heb 8:12</a>, <a href='B:650 10:17'>Heb 10:17</a>, "(will I remember no) more;" <a href='B:650 10:2'>Heb 10:2</a>, "(no) more (conscience);" <a href='B:650 11:32'>Heb 11:32</a>, "(what shall I) more (say)?" <a href='B:730 3:12'>Rev 3:12</a>, "(he shall go out thence no) more;" <a href='B:730 7:16'>Rev 7:16</a>, "(no) more" and "any more;" <a href='B:730 9:12'>Rev 9:12</a>, AV "more" (RV, "hereafter"); <a href='B:730 1:18-23'>Rev 1:18-23</a>, "(no) more" "any more" (5 times); <a href='B:730 20:3'>Rev 20:3</a>, "(no) more;" <a href='B:730 21:1'>Rev 21:1</a>, <a href='B:730 21:4'>Rev 21:4</a> (twice); <a href='B:730 22:3'>Rev 22:3</a>. See ALSO, No. 2. <p/> <A-3,Adverb,3765, ouketi><p/> ouk, "not," and No. 2, combined in one word, is translated "no more," e.g., in <a href='B:470 19:6'>Mat 19:6</a>, <a href='B:490 15:19'>Luk 15:19</a>, <a href='B:490 15:21'>Luk 15:21</a>, <a href='B:510 20:25'>Act 20:25</a>, <a href='B:510 20:38'>Act 20:38</a>, <a href='B:560 2:19'>Eph 2:19</a>. See HENCEFORTH, HEREAFTER, LONGER, NOW, Note (2). <p/> <A-4,Adverb,4054, perissoteron><p/> the neuter of the comparative degree of perissos, "more abundant," is used a an adverb, "more," e.g., <a href='B:490 12:4'>Luk 12:4</a>, <a href='B:540 10:8'>2Co 10:8</a>, AV (RV, "abundantly"); <a href='B:650 7:15'>Heb 7:15</a>, RV, "more abundantly" (AV, "far more"). See ABUNDANTLY, C, No. 2. <p/> Note: For the corresponding adverbs perissos and perissoteros, see ABUNDANTLY, EXCEEDINGLY. <p/> <A-5,Adverb,3187, meizon><p/> the neuter of meizon, "greater," the comparative degree of megas, "great," is used as an adverb, and translated "the more" in <a href='B:470 20:31'>Mat 20:31</a>. See GREATER. <p/> <A-6,Adverb,5228, huper><p/> a preposition, "over, above," etc., is used as an adverb in <a href='B:540 11:23'>2Co 11:23</a>, "(I) more." <p/> <A-7,Adverb,3745, hoson><p/> neuter of hosos, "how much," is used adverbially in <a href='B:480 7:36'>Mar 7:36</a> (1st part), "the more." <p/> <B-1,Adjective,4119, pleion><p/> the comparative degree of polus, "much," is used (a) as an adjective, e.g., <a href='B:500 15:2'>Joh 15:2</a>, <a href='B:510 24:11'>Act 24:11</a>, RV, "(not) more (than)" (AV, "yet but"); <a href='B:650 3:3'>Heb 3:3</a>; (b) as a noun, or with a noun understood, e.g., <a href='B:470 20:10'>Mat 20:10</a>, <a href='B:480 12:43'>Mar 12:43</a>, <a href='B:510 19:32'>Act 19:32</a>, <a href='B:510 27:12'>Act 27:12</a>, "the more part;" <a href='B:530 9:19'>1Co 9:19</a>; (c) as an adverb, <a href='B:470 5:20'>Mat 5:20</a>, "shall exceed," lit., "(shall abound) more (than);" <a href='B:470 26:53'>Mat 26:53</a>, <a href='B:490 9:13'>Luk 9:13</a>. See ABOVE, No. 3, Note, GREATER. <p/> <B-2,Adjective,4053, perissos><p/> "more than sufficient, over and above, abundant" (a popular substitute for No. 3), is translated "more," e.g., in <a href='B:470 5:37'>Mat 5:37</a>, <a href='B:470 5:47'>Mat 5:47</a>. In <a href='B:500 10:10'>Joh 10:10</a> the neuter form is rendered "more abundantly," AV, RV, "abundantly" (marg., "abundance"). <p/> <B-3,Adjective,4055, perissoteros><p/> the comparative degree of No. 2, is translated "much more (than a prophet)" in <a href='B:470 11:9'>Mat 11:9</a>, RV (AV, "more"); in <a href='B:490 7:26'>Luk 7:26</a> both RV and AV have "much more." See ABUNDANT, C. <p/> Notes: (1) In <a href='B:470 25:20'>Mat 25:20</a> (2nd part), AV, allos, "other" (so the RV), is translated "more." (2) In <a href='B:660 4:6'>Jam 4:6</a>, AV, the adjective meizon, "greater" (see A, No. 5, above), is translated "more (grace)" (RV marg., "a greater grace"). See GRACE (at end). (3) Various uses of the word "more" occur in connection with other words, especially in the comparative degree. The phrase "more than" translates certain prepositions and particles: in <a href='B:520 1:25'>Rom 1:25</a>, AV, para, "beside, compared with," is translated "more than" (RV, "rather than"): cp. <a href='B:520 12:3'>Rom 12:3</a> huper, "over, above," "more than," in <a href='B:470 10:37'>Mat 10:37</a> (twice); in <a href='B:640 1:21'>Phm 1:21</a>, AV, "more than" (RV, "beyond"). In <a href='B:480 14:5'>Mar 14:5</a>, AV, epano, "above," is translated "more than" (RV, "above"). In <a href='B:490 15:7'>Luk 15:7</a> the particle e, "than," is necessarily rendered "more than;" cp. <a href='B:490 17:2'>Luk 17:2</a>, <a href='B:530 14:19'>1Co 14:19</a>, "rather than." In <a href='B:480 8:14'>Mar 8:14</a>, the conjunction ei, "if," with the negative me, lit., "if not," signifying "except," is translated "more than (one loaf)."


topic: Moreover
definition:
<b>Moreover</b> <1,,2089, eti><p/> "yet, as yet, still," is translated "moreover" in <a href='B:510 2:26'>Act 2:26</a>; in <a href='B:510 21:28'>Act 21:28</a>, RV (AV, "further"); <a href='B:650 11:36'>Heb 11:36</a>. See MORE, A, No. 2. <p/> <2,,2532, kai><p/> and, is translated "moreover" in <a href='B:510 24:6'>Act 24:6</a>; in the AV, where the RV has "and," <a href='B:510 19:26'>Act 19:26</a>. <p/> <3,,1161, de><p/> a particle signifying "and" or "but," is translated "moreover" in <a href='B:470 18:15'>Mat 18:15</a>, AV (RV, "and"); <a href='B:510 11:12'>Act 11:12</a> (RV, "and"); <a href='B:520 5:20'>Rom 5:20</a>, AV (RV, "but"); <a href='B:520 8:30'>Rom 8:30</a> ("and"); <a href='B:530 15:1'>1Co 15:1</a> (RV, "now"); <a href='B:540 1:23'>2Co 1:23</a> (RV, "but"); <a href='B:680 1:15'>2Pe 1:15</a> (RV, "yea"). <p/> <4,,235 2532,alla kai> "but also, yea even," is translated "moreover" in <a href='B:490 24:22'>Luk 24:22</a>, RV (AV, "yea, and"); in <a href='B:490 16:21'>Luk 16:21</a>, AV, "moreover" (RV, "yea, even"). <p/> <5,,1161 2532,de kai> "but also," is translated "moreover" in <a href='B:610 3:7'>1Ti 3:7</a>. <p/> <6,,2532 1161,kai ... de> is translated "moreover" in <a href='B:650 9:21'>Heb 9:21</a>. <p/> <7,,3063, loipon><p/> the neuter of the adjective loipos, "the rest," used adverbially, most usually rendered "finally," is translated "moreover" in <a href='B:530 4:2'>1Co 4:2</a> (some mss. have ho de loipon, lit., "but what is left," AV, "moreover," for hode loipon, "here, moreover," as in the RV). See FINALLY. <p/> Note: In <a href='B:530 10:1'>1Co 10:1</a>, AV, gar, "for," is translated "moreover" (RV, "for"); the RV is important here, as it introduces a reason for what has preceded in ch. 9, whereas "moreover" may indicate that a new subject is being introduced; this incorrect rendering tends somewhat to dissociate the two passages, whereas gar connects them intimately.


topic: Morning (in the, early in the)
definition:
<b>Morning (in the, early in the)</b> <A-1,Adjective,4405, proios><p/> "early, at early morn" (from pro, "before"), is used as a noun in the feminine form proia, "morning" in <a href='B:470 27:1'>Mat 27:1</a>, <a href='B:500 21:4'>Joh 21:4</a> (in some mss. in <a href='B:470 21:18'>Mat 21:18</a>, <a href='B:500 18:28'>Joh 18:28</a>, for B, No. 1, which see). Its adjectival force is retained by regarding it as qualifying the noun hora, "an hour," i.e., "at an early hour." <p/> <A-2,Adjective,4407, proinos><p/> a later form of No. 1, qualifies aster, "star," in <a href='B:730 2:28'>Rev 2:28</a>, <a href='B:730 22:16'>Rev 22:16</a> (where some mss. have No. 3). That Christ will give to the overcomer "the morning star" indicates a special interest for such in Himself, as He thus describes Himself in the later passage. For Israel He will appear as "the sun of righteousness;" as the "morning" Star which precedes He will appear for the rapture of the church. <p/> <A-3,Adjective,3721,orthrinos / orthrios> "pertaining to dawn or morning," in some mss. in <a href='B:730 22:16'>Rev 22:16</a> (see No. 2); see DAWN, B, Note. <p/> <B-1,Adverb,4404, proi><p/> "early," is translated "in the morning" in <a href='B:470 16:3'>Mat 16:3</a>, <a href='B:470 20:1'>Mat 20:1</a> (with hama, "early"); <a href='B:470 21:18'>Mat 21:18</a>, <a href='B:480 1:35'>Mar 1:35</a>, <a href='B:480 11:20'>Mar 11:20</a>, <a href='B:480 13:35'>Mar 13:35</a>, <a href='B:480 15:1'>Mar 15:1</a> "early" in <a href='B:480 16:2'>Mar 16:2</a> (with lian, "very;" AV, "early in the morning"); <a href='B:480 16:9'>Mar 16:9</a>, <a href='B:470 21:18'>Mat 21:18</a> and <a href='B:500 18:28'>Joh 18:28</a> (in the best texts for A, No. 1); <a href='B:500 20:1'>Joh 20:1</a>, <a href='B:510 28:23'>Act 28:23</a> (with apo, "from"). <p/> <C-1,Noun,3722, orthros><p/> denotes "daybreak, dawn," <a href='B:490 24:1'>Luk 24:1</a>, <a href='B:500 8:2'>Joh 8:2</a>, <a href='B:510 5:21'>Act 5:21</a>; see DAWN, B. <p/> <D-1,Verb,3719, orthrizo><p/> "to do anything early in the morning," is translated "came early in the morning," in <a href='B:490 21:38'>Luk 21:38</a>.


topic: Morrow
definition:
<b>Morrow</b> <1,,839, aurion><p/> an adverb denoting "tomorrow," is used (a) with this meaning in <a href='B:470 6:30'>Mat 6:30</a>, <a href='B:490 12:28'>Luk 12:28</a>, <a href='B:490 1:13-33'>Luk 1:13-33</a>, <a href='B:510 23:15'>Act 23:15</a> (in some mss.), <a href='B:510 23:20'>Act 23:20</a>, <a href='B:510 25:22'>Act 25:22</a>, <a href='B:530 15:32'>1Co 15:32</a>, <a href='B:660 4:13'>Jam 4:13</a>; (b) with the word hemera, "day," understood (occurring this in the papyri), translated as a noun, "(the) morrow," <a href='B:470 6:34'>Mat 6:34</a> (twice); <a href='B:490 10:35'>Luk 10:35</a>, <a href='B:510 4:3'>Act 4:3</a> (AV, "next day"); <a href='B:510 4:5'>Act 4:5</a>, <a href='B:660 4:14'>Jam 4:14</a>. <p/> <2,,1887, epaurion><p/> epi, "upon," and No. 1, is used as in (b) above; the RV always translates it "on (the) morrow;" in the following the AV has "(the) next day," <a href='B:470 27:62'>Mat 27:62</a>, <a href='B:500 1:29'>Joh 1:29</a>, <a href='B:500 1:35'>Joh 1:35</a> ("the next day after"); <a href='B:500 12:12'>Joh 12:12</a>, <a href='B:510 14:20'>Act 14:20</a>, <a href='B:510 21:8'>Act 21:8</a>, <a href='B:510 25:6'>Act 25:6</a>; "(the) day following," <a href='B:500 1:43'>Joh 1:43</a>, <a href='B:500 6:22'>Joh 6:22</a>; "the morrow after," <a href='B:510 10:24'>Act 10:24</a>. <p/> Note: In <a href='B:510 25:17'>Act 25:17</a>, AV, the adverb hexes, "next, successively, in order," is translated "on (the) morrow." See NEXT.


topic: Mortal, Mortality
definition:
<b>Mortal, Mortality</b> <1,,2349, thnetos><p/> "subject or liable to death, mortal" (akin to thnesko, "to die"), occurs in <a href='B:520 6:12'>Rom 6:12</a>, of the body, where it is called "mortal," not simply because it is liable to death, but because it is the organ in and through which death carries on its death-producing activities; in <a href='B:520 8:11'>Rom 8:11</a>, the stress is on the liability to death, and the quickening is not reinvigoration but the impartation of life at the time of the Rapture, as in <a href='B:530 1:15-54'>1Co 1:15-54</a>, <a href='B:540 5:4'>2Co 5:4</a> (RV, "what is mortal;" AV, "mortality"); in <a href='B:540 4:11'>2Co 4:11</a>, it is applied to the flesh, which stands, not simply for the body, but the body as that which consists of the element of decay, and is thereby death-doomed. Christ's followers are in this life delivered unto death, that His life may be manifested in that which naturally is the seat of decay and death. That which is subject to suffering is that in which the power of Him who suffered here is most manifested.


topic: Mortify
definition:
<b>Mortify</b> <1,,2289, thanatoo><p/> "to put to death" (from thanatos, "death," akin to thnetos, "mortal," see above), is translated "mortify" in <a href='B:520 8:13'>Rom 8:13</a> (Amer. RV, "put to death"); in <a href='B:520 7:4'>Rom 7:4</a>, "ye were made dead" (Passive Voice), betokens the act of God on the believer, through the death of Christ; here in <a href='B:520 8:13'>Rom 8:13</a> it is the act of the believer himself, as being responsible to answer to God's act, and to put to death "the deeds of the body." See DEATH, C, No. 1. <p/> <2,,3499, nekroo><p/> "to make dead" (from nekros, see DEAD, A), is used figuratively in <a href='B:580 3:5'>Col 3:5</a> and translated "mortify" (Amer. RV, "put to death"). See DEAD, B, No. 1.


topic: Most
definition:
<b>Most</b> <1,,4119, pleion><p/> the neuter of pleion, "more," is used adverbially and translated "most" (of degree) in <a href='B:490 7:42'>Luk 7:42</a> (without the article); in <a href='B:490 7:43'>Luk 7:43</a> (with the article, "the most"); <a href='B:530 10:5'>1Co 10:5</a>, RV, "most" (AV, "many"); <a href='B:570 1:14'>Phi 1:14</a> (ditto). See MORE. <p/> <2,,4118, pleistos><p/> the superlative degree of polus, is used (a) as an adjective in <a href='B:470 11:20'>Mat 11:20</a>, <a href='B:470 21:8'>Mat 21:8</a>, RV, "(the) most part of" (AV, "a very great"); (b) in the neuter, with the article, adverbially, "at the most," <a href='B:530 14:27'>1Co 14:27</a>; (c) as an elative (i.e., intensively) in <a href='B:480 4:1'>Mar 4:1</a> (in the best mss.; some have polus), "a very great (multitude)." <p/> <3,,3122, malista><p/> an adverb, the superlative of mala, "very," is translated "most of all" in <a href='B:510 20:38'>Act 20:38</a>. See ESPECIALLY. Note: For combinations in the translations of other words, see BELIEVE, C, Note (4), EXCELLENT, GLADLY, HIGH, STRAITEST.


topic: Mote
definition:
<b>Mote</b> <1,,2595, karphos><p/> "a small, dry stalk, a twig, a bit of dried stick" (from karpho, "to dry up"), or "a tiny straw or bit of wool," such as might fly into the eye, is used metaphorically of a minor fault, <a href='B:470 1:7-5'>Mat 1:7-5</a>, <a href='B:490 1:6-42'>Luk 1:6-42</a> (twice), in contrast with dokos, "a beam supporting the roof of a building" (see BEAM). In the Sept., <a href='B:10 8:11'>Gen 8:11</a>.


topic: Moth
definition:
<b>Moth</b> <1,,4597, ses><p/> denotes "a clothes moth," <a href='B:470 1:6-20'>Mat 1:6-20</a>, <a href='B:490 12:33'>Luk 12:33</a>. In <a href='B:220 4:19'>Job 4:19</a> "crushed before the moth" alludes apparently to the fact that woolen materials, riddled by the larvae of "moths," become so fragile that a touch demolishes them. In <a href='B:220 27:18'>Job 27:18</a> "He buildeth his house as a moth" alludes to the frail covering which a larval "moth" constructs out of the material which it consumes. The rendering "spider" (marg.) seems an attempt to explain a difficulty.


topic: Moth-eaten
definition:
<b>Moth-eaten</b> <1,,4598, setobrotos><p/> from ses, "a moth," and bibrosko, "to eat," is used in <a href='B:660 5:2'>Jam 5:2</a>. In the Sept. <a href='B:220 13:28'>Job 13:28</a>.


topic: Mother
definition:
<b>Mother</b> <1,,3384, meter><p/> is used (a) of the natural relationship, e.g., <a href='B:470 1:18'>Mat 1:18</a>, <a href='B:620 1:5'>2Ti 1:5</a>; (b) figuratively, (1) of "one who takes the place of a mother," <a href='B:470 1:12-50'>Mat 1:12-50</a>, <a href='B:480 1:3-35'>Mar 1:3-35</a>, <a href='B:500 19:27'>Joh 19:27</a>, <a href='B:520 16:13'>Rom 16:13</a>, <a href='B:610 5:2'>1Ti 5:2</a>; (2) of "the heavenly and spiritual Jerusalem," <a href='B:550 4:26'>Gal 4:26</a>, which is "free" (not bound by law imposed externally, as under the Law of Moses), "which is our mother" (RV), i.e., of Christians, the metropolis, mother-city, used allegorically, just as the capital of a country is "the seat of its government, the center of its activities, and the place where the national characteristics are most fully expressed;" (3) symbolically, of "Babylon," <a href='B:730 17:5'>Rev 17:5</a>, as the source from which has proceeded the religious harlotry of mingling pagan rites and doctrines with the Christian faith. <p/> Note: In <a href='B:480 16:1'>Mar 16:1</a> the article, followed by the genitive case of the name "James," the word "mother" being omitted, is an idiomatic mode of expressing the phrase "the mother of James." <p/> <2,,3389,metroloas / metraloas> denotes "a matricide" (No. 1, and aloiao, to smite); <a href='B:610 1:9'>1Ti 1:9</a>, "murderers of mothers;" it probably has, however, the broader meaning of "smiters" (RV, marg.), as in instances elsewhere than the NT. <p/> <3,,282, ametor><p/> "without a mother" (a, negative, and No. 1), is used in <a href='B:650 7:3'>Heb 7:3</a>, of the Genesis record of Melchizedek, certain details concerning him being purposely omitted, in order to conform the description to facts about Christ as the Son of God. The word has been found in this sense in the writings of Euripides the dramatist and Herodotus the historian. See also under FATHER.


topic: Mother-in-law
definition:
<b>Mother-in-law</b> <1,,3994, penthera><p/> the feminine of pentheros ("a father-in-law"), occurs in <a href='B:470 8:14'>Mat 8:14</a>, <a href='B:470 10:35'>Mat 10:35</a>, <a href='B:480 1:30'>Mar 1:30</a>, <a href='B:490 4:38'>Luk 4:38</a>, <a href='B:490 12:53'>Luk 12:53</a> (twice).


topic: Mount, Mountain
definition:
<b>Mount, Mountain</b> <1,,3735, oros><p/> is used (a) without specification, e.g., <a href='B:490 3:5'>Luk 3:5</a> (distinct from bounos, "a hill," see HILL, No. 3); <a href='B:500 4:20'>Joh 4:20</a>; (b) of "the Mount of Transfiguration," <a href='B:470 17:1'>Mat 17:1</a>, <a href='B:470 17:9'>Mat 17:9</a>, <a href='B:480 9:2'>Mar 9:2</a>, <a href='B:480 9:9'>Mar 9:9</a>, <a href='B:490 9:28'>Luk 9:28</a>, <a href='B:490 9:37'>Luk 9:37</a> (AV, "hill"); <a href='B:680 1:18'>2Pe 1:18</a>; (c) of "Zion," <a href='B:650 12:22'>Heb 12:22</a>, <a href='B:730 14:1'>Rev 14:1</a>; (d) of "Sinai," <a href='B:510 7:30'>Act 7:30</a>, <a href='B:510 7:38'>Act 7:38</a>, <a href='B:550 1:4-25'>Gal 1:4-25</a>, <a href='B:650 8:5'>Heb 8:5</a>, <a href='B:650 12:20'>Heb 12:20</a>; (e) of "the Mount of Olives," <a href='B:470 21:1'>Mat 21:1</a>, <a href='B:470 24:3'>Mat 24:3</a>, <a href='B:480 11:1'>Mar 11:1</a>, <a href='B:480 13:3'>Mar 13:3</a>, <a href='B:490 19:29'>Luk 19:29</a>, <a href='B:490 19:37'>Luk 19:37</a>, <a href='B:490 22:39'>Luk 22:39</a>, <a href='B:500 8:1'>Joh 8:1</a>, <a href='B:510 1:12'>Act 1:12</a>; (f) of "the hill districts as distinct from the lowlands," especially of the hills above the Sea of Galilee, e.g., <a href='B:470 5:1'>Mat 5:1</a>, <a href='B:470 8:1'>Mat 8:1</a>, <a href='B:470 18:12'>Mat 18:12</a>, <a href='B:480 5:5'>Mar 5:5</a>; (g) of "the mountains on the east of Jordan" and "those in the land of Ammon" and "the region of Petra," etc., <a href='B:470 24:16'>Mat 24:16</a>, <a href='B:480 13:14'>Mar 13:14</a>, <a href='B:490 21:21'>Luk 21:21</a>; (h) proverbially, "of overcoming difficulties, or accomplishing great things," <a href='B:530 13:2'>1Co 13:2</a>; cp. <a href='B:470 17:20'>Mat 17:20</a>, <a href='B:470 21:21'>Mat 21:21</a>, <a href='B:480 11:23'>Mar 11:23</a>; (i) symbolically, of "a series of the imperial potentates of the Roman dominion, past and future," <a href='B:730 17:9'>Rev 17:9</a>. See HILL.


topic: Mourn, Mourning
definition:
<b>Mourn, Mourning</b> <A-1,Verb,2875, kopto><p/> "to cut or beat," used in the Middle Voice of "beating the breast or head in mourning" (cp. <a href='B:490 23:27'>Luk 23:27</a>), is translated "shall mourn" in <a href='B:470 24:30'>Mat 24:30</a>. See BEWAIL, No. 2, CUT, WAIL. <p/> <A-2,Verb,3996, pentheo><p/> "to mourn for, lament," is used (a) of mourning in general, <a href='B:470 5:4'>Mat 5:4</a>, <a href='B:470 9:15'>Mat 9:15</a>, <a href='B:490 6:25'>Luk 6:25</a>; (b) of sorrow for the death of a loved one, <a href='B:480 16:10'>Mar 16:10</a>; (c) of "mourning" for the overthrow of Babylon and the Babylonish system, <a href='B:730 18:11'>Rev 18:11</a>, <a href='B:730 18:15'>Rev 18:15</a>, RV, "mourning" (AV, "wailing"); <a href='B:730 18:19'>Rev 18:19</a> (ditto); (d) of sorrow for sin or for condoning it, <a href='B:660 4:9'>Jam 4:9</a>, <a href='B:530 5:2'>1Co 5:2</a>; (e) of grief for those in a local church who show no repentance for evil committed, <a href='B:540 12:21'>2Co 12:21</a>, RV, "mourn" (AV, "bewail"). See BEWAIL, No. 3. <p/> <A-3,Verb,2354, threneo><p/> "to lament, wail" (akin to threnos, "a lamentation, a dirge"), is used (a) in a general sense, of the disciples during the absence of the Lord, <a href='B:500 16:20'>Joh 16:20</a>, "lament;" (b) of those who sorrowed for the sufferings and the impending crucifixion of the Lord, <a href='B:490 23:27'>Luk 23:27</a>, "lamented;" the preceding word is kopto (No. 1); (c) of "mourning" as for the dead, <a href='B:470 11:17'>Mat 11:17</a>, RV, "wailed" (AV, "have mourned"); <a href='B:490 7:32'>Luk 7:32</a> (ditto). See BEWAIL, Note (1). <p/> Notes: (1) Trench points out that pentheo is often joined with klaio, "to weep," <a href='B:100 19:1'>2Sa 19:1</a>, <a href='B:480 16:10'>Mar 16:10</a>, <a href='B:660 4:9'>Jam 4:9</a>, <a href='B:730 18:15'>Rev 18:15</a>, indicating that pentheo is used especially of external manifestation of grief (as with kopto and threneo), in contrast to lupeomai, which may be used of inward grief (Syn. xlv); though in Classical Greek pentheo was used of grief without violent manifestations (Grimm-Thayer). (2) Among the well-to-do it was common to hire professional mourners (men and women), who accompanied the dead body to the grave with formal music and the singing of dirges. At the death of Jairus' daughter male flute players were present, <a href='B:470 9:23'>Mat 9:23</a> (see, however, <a href='B:300 9:17'>Jer 9:17</a>). <p/> <B-1,Noun,3602, odurmos><p/> "lamentation, mourning," is translated "mourning" in <a href='B:470 2:18'>Mat 2:18</a>, <a href='B:540 7:7'>2Co 7:7</a>, see BEWAIL, Note (2). <p/> <B-2,Noun,3997, penthos><p/> akin to A, No. 2, "mourning," is used in <a href='B:660 4:9'>Jam 4:9</a>, <a href='B:730 18:7'>Rev 18:7</a> (twice), RV, "mourning" (AV, "sorrow"); <a href='B:730 18:8'>Rev 18:8</a>, "mourning;" <a href='B:730 21:4'>Rev 21:4</a>, RV, "mourning" (AV, "sorrow"). See SORROW.


topic: Mouth
definition:
<b>Mouth</b> <A-1,Noun,4750, stoma><p/> akin to stomachos (which originally meant "a throat, gullet"), is used (a) of "the mouth" of man, e.g., <a href='B:470 15:11'>Mat 15:11</a>; of animals, e.g., <a href='B:470 17:27'>Mat 17:27</a>, <a href='B:620 4:17'>2Ti 4:17</a> (figurative); <a href='B:650 11:33'>Heb 11:33</a>, <a href='B:660 3:3'>Jam 3:3</a>, <a href='B:730 13:2'>Rev 13:2</a> (2nd occurrence); (b) figuratively of "inanimate things," of the "edge" of a sword, <a href='B:490 21:24'>Luk 21:24</a>, <a href='B:650 11:34'>Heb 11:34</a>; of the earth, <a href='B:730 12:16'>Rev 12:16</a>; (c) figuratively, of the "mouth," as the organ of speech, (1) of Christ's words, e.g., <a href='B:470 13:35'>Mat 13:35</a>, <a href='B:490 11:54'>Luk 11:54</a>, <a href='B:510 8:32'>Act 8:32</a>, <a href='B:510 22:14'>Act 22:14</a>, <a href='B:670 2:22'>1Pe 2:22</a>; (2) of human, e.g., <a href='B:470 18:16'>Mat 18:16</a>, <a href='B:470 21:16'>Mat 21:16</a>, <a href='B:490 1:64'>Luk 1:64</a>, <a href='B:730 14:5'>Rev 14:5</a>; as emanating from the heart, <a href='B:470 12:34'>Mat 12:34</a>, <a href='B:520 1:10-9'>Rom 1:10-9</a>; of prophetic ministry through the Holy Spirit, <a href='B:490 1:70'>Luk 1:70</a>, <a href='B:510 1:16'>Act 1:16</a>, <a href='B:510 3:18'>Act 3:18</a>, <a href='B:510 4:25'>Act 4:25</a>; of the destructive policy of two world potentates at the end of this age, <a href='B:730 13:2'>Rev 13:2</a>, <a href='B:730 1:13-6'>Rev 1:13-6</a>, <a href='B:730 16:13'>Rev 16:13</a> (twice); of shameful speaking, <a href='B:560 4:29'>Eph 4:29</a>, <a href='B:580 3:8'>Col 3:8</a>; (3) of the Devil speaking as a dragon or serpent, <a href='B:730 1:12-16'>Rev 1:12-16</a>, <a href='B:730 16:13'>Rev 16:13</a>; (d) figuratively, in the phrase "face to face" (lit., "mouth to mouth"), <a href='B:700 1:12'>2Jo 1:12</a>, <a href='B:710 1:14'>3Jo 1:14</a>; (e) metaphorically, of "the utterances of the Lord, in judgment," <a href='B:600 2:8'>2Th 2:8</a>, <a href='B:730 1:16'>Rev 1:16</a>, <a href='B:730 2:16'>Rev 2:16</a>, <a href='B:730 19:15'>Rev 19:15</a>, <a href='B:730 19:21'>Rev 19:21</a>; of His judgment upon a local church for its lukewarmness, <a href='B:730 3:16'>Rev 3:16</a>; (f) by metonymy, for "speech," <a href='B:470 18:16'>Mat 18:16</a>, <a href='B:490 19:22'>Luk 19:22</a>, <a href='B:490 21:15'>Luk 21:15</a>, <a href='B:540 13:1'>2Co 13:1</a>. <p/> Note: In <a href='B:510 15:27'>Act 15:27</a>, logos, "a word," is translated "word of mouth," RV (AV, "mouth," marg., "word"). <p/> <B-1,Verb,1993, epistomizo><p/> "to bridle" (epi, "upon," and A), is used metaphorically of "stopping the mouth, putting to silence," <a href='B:630 1:11'>Tit 1:11</a>. Cp. phrasso, "to stop, close," said of stopping the "mouths" of men, in <a href='B:520 3:19'>Rom 3:19</a>. See STOP.


topic: Move, Moved, Mover, Moving, Unmovable
definition:
<b>Move, Moved, Mover, Moving, Unmovable</b> <A-1,Verb,2795, kineo><p/> "to set in motion, move" (hence, e.g., Eng. "kinematics," "kinetics," "cinema"), is used (a) of wagging the head, <a href='B:470 27:39'>Mat 27:39</a>, <a href='B:480 15:29'>Mar 15:29</a>; (b) of the general activity of the human being, <a href='B:510 17:28'>Act 17:28</a>; (c) of the "moving" of mountains, <a href='B:730 6:14'>Rev 6:14</a>, in the sense of removing, as in <a href='B:730 2:5'>Rev 2:5</a>, of removing a lampstand (there figuratively of causing a local church to be discontinued); (d) figuratively, of exciting, stirring up feelings and passions, <a href='B:510 21:30'>Act 21:30</a> (Passive Voice); <a href='B:510 24:5'>Act 24:5</a>, "a mover;" (e) of "moving burdens," <a href='B:470 23:4'>Mat 23:4</a>. See REMOVE, WAG. Cp. sunkineo, "to stir up," <a href='B:510 6:12'>Act 6:12</a>. <p/> <A-2,Verb,3334, metakineo><p/> in the Active Voice, "to move something away" (not in the NT; in the Sept., e.g., <a href='B:50 19:14'>Deu 19:14</a>, <a href='B:290 54:10'>Isa 54:10</a>); in the Middle Voice, "to remove oneself, shift" translated in the Passive in <a href='B:580 1:23'>Col 1:23</a>, "be ... not moved away (from the hope of the gospel)." <p/> <A-3,Verb,4579, seio><p/> "to shake, move to and fro," usually of violent concussion (Eng., "seismic," "seismograph," "seismology"), is said (a) of the earth as destined to be shaken by God, <a href='B:650 12:26'>Heb 12:26</a>; (b) of a local convulsion of the earth, at the death of Christ, <a href='B:470 27:51'>Mat 27:51</a>, "did quake;" (c) of a fig tree, <a href='B:730 6:13'>Rev 6:13</a>; (d) metaphorically, to stir up with fear or some other emotion, <a href='B:470 21:10'>Mat 21:10</a>, of the people of a city; <a href='B:470 28:4'>Mat 28:4</a>, of the keepers or watchers, at the Lord's tomb, RV, "did quake" (AV, "did shake"). <p/> <A-4,Verb,4531, saleuo><p/> "to shake," properly of the action of stormy wind, then, "to render insecure, stir up," is rendered "I should (not) be moved" in <a href='B:510 2:25'>Act 2:25</a>, in the sense of being cast down or shaken from a sense of security and happiness, said of Christ, in a quotation from <a href='B:230 16:8'>Psa 16:8</a>. See SHAKE, STIR (up). <p/> <A-5,Verb,4525, saino><p/> properly, of dogs, "to wag the tail, fawn;" hence, metaphorically of persons, "to disturb, disquiet," <a href='B:590 3:3'>1Th 3:3</a>, Passive Voice, "(that no man) be moved (by these afflictions)." Some have suggested the primary meaning, "to be wheedled, befooled, by pleasing utterances;" but Greek interpreters regard it as synonymous with No. 3, or with tarasso, "to disturb," and this is confirmed by the contrast with "establish" in <a href='B:590 3:2'>1Th 3:2</a>, and "stand fast" in <a href='B:590 3:8'>1Th 3:8</a>. A variant reading gives the verb siainesthai, "to be disheartened, unnerved." <p/> <A-6,Verb,5342, phero><p/> "to bear, carry," is rendered "being moved" in <a href='B:680 1:21'>2Pe 1:21</a>, signifying that they were "borne along," or impelled, by the Holy Spirit's power, not acting according to their own wills, or simply expressing their own thoughts, but expressing the mind of God in words provided and ministered by Him. <p/> Notes: (1) In <a href='B:480 15:11'>Mar 15:11</a>, AV, anaseio, "to shake to and fro, stir up," is translated "moved" (RV, "stirred up," as in <a href='B:490 23:5'>Luk 23:5</a>, AV and RV). (2) In <a href='B:510 20:24'>Act 20:24</a> some mss. have a phrase translated "none of these things move me." The text for which there is most support gives the rendering "but I hold not my life of any account, as dear unto myself." Field suggests a reading, the translation of which is, "neither make I account of anything, nor think my life dear unto myself." (3) In <a href='B:530 15:34'>1Co 15:34</a>, for the more literal AV, "I speak this to your shame," the RV has "I speak this to move you to shame." (4) For "moved with godly fear" see FEAR, D, No. 2. (5) See also COMPASSION, ENVY, FEAR, INDIGNATION. <p/> <B-1,Adjective,761, asaleutos><p/> "unmoved, immoveable" (from a, negative, and A, No. 4), is translated "unmoveable" in <a href='B:510 27:41'>Act 27:41</a>; "which cannot be moved" in <a href='B:650 12:28'>Heb 12:28</a>, AV (RV, "that cannot be shaken"). In the Sept., <a href='B:20 13:16'>Exo 13:16</a>, <a href='B:50 6:8'>Deu 6:8</a>, <a href='B:50 11:18'>Deu 11:18</a>. <p/> <B-2,Adjective,277, ametakinetos><p/> "firm, immoveable" (a, negative, and A, No. 2), is used in <a href='B:530 15:58'>1Co 15:58</a>. <p/> <C-1,Noun,2796, kinesis><p/> "a moving" (akin to A, No. 1), is found in <a href='B:500 5:3'>Joh 5:3</a> (in many ancient authorities, RV, marg.), of the "moving" of the water at the pool of Bethesda.


topic: Mow
definition:
<b>Mow</b> <1,,270, amao><p/> "to mow," is translated "moved" in <a href='B:660 5:4'>Jam 5:4</a>, RV (AV, "have reaped down"). "The cognate words seem to show that the sense of cutting or mowing was original, and that of gathering-in secondary" (Liddell and Scott, Lex.).


topic: Much
definition:
<b>Much</b> <1,,4183, polus><p/> is used (a) as an adjective of degree, e.g., <a href='B:470 13:5'>Mat 13:5</a>, "much (earth);" <a href='B:510 26:24'>Act 26:24</a>, "much (learning);" in <a href='B:510 26:29'>Act 26:29</a>, in the answer to Agrippa's "with but little persuasion," some texts have pollo (some megalo, "with great"), RV, "(whether with little or) with much;" of number, e.g., <a href='B:480 5:24'>Mar 5:24</a>, RV, "a great (multitude)," AV, "much (people);" so <a href='B:490 7:11'>Luk 7:11</a>, <a href='B:500 12:12'>Joh 12:12</a>, <a href='B:730 19:1'>Rev 19:1</a>, etc.; (b) in the neuter singular form (polu), as a noun, e.g., <a href='B:490 16:10'>Luk 16:10</a> (twice); in the plural (polla), e.g., <a href='B:520 16:6'>Rom 16:6</a>, <a href='B:520 16:12'>Rom 16:12</a>, "(labored) much," lit., "many things;" (c) adverbially, in the neuter singular, e.g., <a href='B:510 18:27'>Act 18:27</a>, <a href='B:660 5:16'>Jam 5:16</a>, <a href='B:470 26:9'>Mat 26:9</a> (a genitive of price); in the plural, e.g., <a href='B:480 5:43'>Mar 5:43</a>, RV, "much" (AV, "sore"); <a href='B:500 14:30'>Joh 14:30</a>; and with the article, <a href='B:510 26:24'>Act 26:24</a>, <a href='B:520 15:22'>Rom 15:22</a>, <a href='B:530 16:19'>1Co 16:19</a>, <a href='B:730 5:4'>Rev 5:4</a>. See GREAT. <p/> <2,,2425, hikanos><p/> "enough, much, many," is translated "much," e.g., in <a href='B:490 7:12'>Luk 7:12</a> (in some mss. <a href='B:510 5:37'>Act 5:37</a>; see the RV); <a href='B:510 11:24'>Act 11:24</a>, <a href='B:510 11:26'>Act 11:26</a>, <a href='B:510 19:26'>Act 19:26</a>, <a href='B:510 27:9'>Act 27:9</a>. See ABLE, ENOUGH, A, No. 2, GREAT, LARGE, MANY, MEET, SECURITY, SORE, SUFFICIENT, WORTHY. <p/> Notes: (1) For "much more," "so much the more," see MORE. (2) In <a href='B:500 12:9'>Joh 12:9</a>, the RV has "the common people" for "much people." (3) In <a href='B:510 27:16'>Act 27:16</a>, AV, ischuo, "to be able," with molis, "scarcely," is translated "had much work" (RV, "were able, with difficulty"). (4) In <a href='B:490 19:15'>Luk 19:15</a>, AV, the pronoun ti, "what" (RV), is translated "how much." (5) The adjective tosoutos, "so great, so much," is translated "so much (bread)," in <a href='B:470 15:33'>Mat 15:33</a>, plural, RV, "so many (loaves);" in the genitive case, of price, in <a href='B:510 5:8'>Act 5:8</a>, "for so much;" in the dative case, of degree, in <a href='B:650 1:4'>Heb 1:4</a>, RV, "by so much" (AV, "so much"); so in <a href='B:650 10:25'>Heb 10:25</a>; in <a href='B:650 7:22'>Heb 7:22</a> "by so much" translates the phrase kata tosouto; in <a href='B:730 18:7'>Rev 18:7</a>, "so much." (6) See DISPLEASED, EXHORTATION, PERPLEX, SPEAKING, WORK.


topic: Much (as)
definition:
<b>Much (as)</b> * Notes: (1) In <a href='B:490 6:34'>Luk 6:34</a> the phrase ta isa, lit., "the equivalent (things)," is translated "as much" (of lending, to receive back the equivalent). (2) In <a href='B:520 1:15'>Rom 1:15</a>, the phrase to kat' eme, lit., "the (thing) according to me," signifies "as much as in me is;" cp. the AV marg. in <a href='B:670 5:2'>1Pe 5:2</a> [lit., "the (extent) in, or among, you;" the text takes the word "flock" as understood, the marg. regards the phrase as adverbially idiomatic]; in <a href='B:520 12:18'>Rom 12:18</a> "as much as in you lieth" translates a similar phrase, lit., "the (extent) out of you." (3) In <a href='B:650 12:20'>Heb 12:20</a>, AV, kai ean (contracted to k'an), "if even" (RV), is translated "and if so much as." (4) The negatives oude and mede, "not even" (RV) are translated "not so much as" in the AV in <a href='B:480 2:2'>Mar 2:2</a>, <a href='B:490 6:3'>Luk 6:3</a>, <a href='B:530 5:1'>1Co 5:1</a>; in the following the RV and AV translate them "not so much as," <a href='B:480 3:20'>Mar 3:20</a> (some mss. have mete, with the same meaning); <a href='B:510 19:2'>Act 19:2</a>; in <a href='B:480 6:31'>Mar 6:31</a> "no (leisure) so much as." (5) In <a href='B:520 3:12'>Rom 3:12</a>, heos, "as far as, even unto," is translated "so much as" in the RV; the AV supplies nothing actually corresponding to it. (6) In <a href='B:500 6:11'>Joh 6:11</a> hosos denotes "as much as."


topic: Multiply
definition:
<b>Multiply</b> <1,,4129, plethuno><p/> used (a) transitively, denotes "to cause to increase, to multiply," <a href='B:540 9:10'>2Co 9:10</a>, <a href='B:650 6:14'>Heb 6:14</a> (twice); in the Passive Voice, "to be multiplied," <a href='B:470 24:12'>Mat 24:12</a>, RV, "(iniquity) shall be multiplied" (AV, "shall abound"); <a href='B:510 6:7'>Act 6:7</a>, <a href='B:510 7:17'>Act 7:17</a>, <a href='B:510 9:31'>Act 9:31</a>, <a href='B:510 12:24'>Act 12:24</a>, <a href='B:670 1:2'>1Pe 1:2</a>, <a href='B:680 1:2'>2Pe 1:2</a>, <a href='B:720 1:2'>Jud 1:2</a>; (b) intransitively it denotes "to be multiplying," <a href='B:510 6:1'>Act 6:1</a>, RV, "was multiplying" (AV, "was multiplied"). See ABUNDANCE, B, No. 5. <p/> <2,,4121, pleonazo><p/> used intransitively, "to abound," is translated "being multiplied" in the RV of <a href='B:540 4:15'>2Co 4:15</a> (AV, "abundant"); the Active Voice, aorist tense, here would be more accurately rendered "having superabounded" or "superabounding" or "multiplying." See ABUNDANCE, B, No. 3.


topic: Multitude
definition:
<b>Multitude</b> <1,,3793, ochlos><p/> is used frequently in the four Gospels and the Acts; elsewhere only in <a href='B:730 7:9'>Rev 7:9</a>, <a href='B:730 17:15'>Rev 17:15</a>, <a href='B:730 19:1'>Rev 19:1</a>, <a href='B:730 19:6'>Rev 19:6</a>; it denotes (a) "a crowd or multitude of persons, a throng," e.g., <a href='B:470 1:14-15'>Mat 1:14-15</a>, <a href='B:470 15:33'>Mat 15:33</a>; often in the plural, e.g., <a href='B:470 4:25'>Mat 4:25</a>, <a href='B:470 5:1'>Mat 5:1</a>; with polus, "much" or "great," it signifies "a great multitude," e.g., <a href='B:470 20:29'>Mat 20:29</a>, or "the common people," <a href='B:480 12:37'>Mar 12:37</a>, perhaps preferably "the mass of the people." Field supports the meaning in the text, but either rendering is suitable. The mass of the people was attracted to Him (for the statement "heard Him gladly" cp. what is said in <a href='B:480 6:20'>Mar 6:20</a> of Herod Antipas concerning John the Baptist); in <a href='B:500 12:9'>Joh 12:9</a>, "the common people," RV, stands in contrast with their leaders (<a href='B:500 12:10'>Joh 12:10</a>); <a href='B:510 24:12'>Act 24:12</a>, RV, "crowd;" (b) "the populace, an unorganized multitude," in contrast to demos, "the people as a body politic," e.g., <a href='B:470 14:5'>Mat 14:5</a>, <a href='B:470 21:26'>Mat 21:26</a>, <a href='B:500 7:12'>Joh 7:12</a> (2nd part); (c) in a more general sense, "a multitude or company," e.g., <a href='B:490 6:17'>Luk 6:17</a>, RV, "a (great) multitude (of His disciples)," AV, "the company;" <a href='B:510 1:15'>Act 1:15</a>, "a multitude (of persons)," RV, AV, "the number (of names);" <a href='B:510 24:18'>Act 24:18</a>, RV, "crowd" (AV, "multitude"). See COMPANY, No. 1, NUMBER. <p/> <2,,4128, plethos><p/> lit., "a fullness," hence, "a large company, a multitude," is used (a) of things: of fish, <a href='B:490 5:6'>Luk 5:6</a>, <a href='B:500 21:6'>Joh 21:6</a>; of sticks ("bundle"), <a href='B:510 28:3'>Act 28:3</a>; of stars and of sand, <a href='B:650 11:12'>Heb 11:12</a>; of sins, <a href='B:660 5:20'>Jam 5:20</a>, <a href='B:670 4:8'>1Pe 4:8</a>; (b) of persons, (1) a "multitude:" of people, e.g., <a href='B:480 1:3-8'>Mar 1:3-8</a>, <a href='B:490 6:17'>Luk 6:17</a>, <a href='B:500 5:3'>Joh 5:3</a>, <a href='B:510 14:1'>Act 14:1</a>; of angels, <a href='B:490 2:13'>Luk 2:13</a>; (2) with the article, the whole number, the "multitude," the populace, e.g., <a href='B:490 1:10'>Luk 1:10</a>, <a href='B:490 8:37'>Luk 8:37</a>, <a href='B:510 5:16'>Act 5:16</a>, <a href='B:510 19:9'>Act 19:9</a>, <a href='B:510 23:7'>Act 23:7</a>; a particular company, e.g., of disciples, <a href='B:490 19:37'>Luk 19:37</a>, <a href='B:510 4:32'>Act 4:32</a>, <a href='B:510 6:2'>Act 6:2</a>, <a href='B:510 6:5'>Act 6:5</a>, <a href='B:510 15:30'>Act 15:30</a>; of elders, priests, and scribes, <a href='B:510 23:7'>Act 23:7</a>; of the Apostles and the elders of the Church in Jerusalem, <a href='B:510 15:12'>Act 15:12</a>. See ASSEMBLY, No. 3. BUNDLE, No. 2, COMPANY, No. 5. <p/> Note: In <a href='B:490 12:1'>Luk 12:1</a>, AV, the phrase, lit., "the myriads of the multitude" is translated "an innumerable multitude of people" (where "people" translates No. 1, above), RV, "the many thousands of the multitude" (where "multitude" translates No. 1).


topic: Murder
definition:
<b>Murder</b> <1,,5408, phonos><p/> is used (a) of a special act, <a href='B:480 15:7'>Mar 15:7</a>, <a href='B:490 23:19'>Luk 23:19</a>, <a href='B:490 23:25'>Luk 23:25</a>; (b) in the plural, of "murders" in general, <a href='B:470 15:19'>Mat 15:19</a>, <a href='B:480 7:21'>Mar 7:21</a> (<a href='B:550 5:21'>Gal 5:21</a>, in some inferior mss.); <a href='B:730 9:21'>Rev 9:21</a>; in the singular, <a href='B:520 1:29'>Rom 1:29</a>; (c) in the sense of "slaughter," <a href='B:650 11:37'>Heb 11:37</a>, "they were slain with the sword," lit., "(they died by) slaughter (of the sword);" in <a href='B:510 9:1'>Act 9:1</a>, "slaughter." See SLAUGHTER. <p/> Note: In <a href='B:470 19:18'>Mat 19:18</a>, AV, phoneuo, "to kill" (akin to phoneus, see below), is translated "thou shalt do (no) murder" (RV, "thou shalt (not) kill"). See KILL, SLAY.


topic: Murderer
definition:
<b>Murderer</b> <1,,5406, phoneus><p/> akin to phoneuo and phonos (see above), is used (a) in a general sense, in the singular, <a href='B:670 4:15'>1Pe 4:15</a>; in the plural, <a href='B:730 21:8'>Rev 21:8</a>, <a href='B:730 22:15'>Rev 22:15</a>; (b) of those guilty of particular acts, <a href='B:470 22:7'>Mat 22:7</a>, <a href='B:510 3:14'>Act 3:14</a>, lit. "a man (aner), a murderer;" <a href='B:470 7:52'>Mat 7:52</a>, <a href='B:470 28:4'>Mat 28:4</a>. <p/> <2,,443, anthropoktonos><p/> an adjective, lit., "manslaying," used as a noun, "a manslayer, murderer" (anthropos, "a man," kteino, "to slay"), is used of Satan, <a href='B:500 8:44'>Joh 8:44</a>; of one who hates his brother, and who, being a "murderer," has not eternal life, <a href='B:690 3:15'>1Jo 3:15</a> (twice). <p/> <3,,3964, patroloas><p/> (or patral-) "a murderer of one's father," occurs in <a href='B:610 1:9'>1Ti 1:9</a>. <p/> Note: For sikarios, in the plural, "murderers," in <a href='B:510 21:38'>Act 21:38</a>, see ASSASSIN. See MOTHER, No. 2.


topic: Murmur, Murmuring
definition:
<b>Murmur, Murmuring</b> <A-1,Verb,1111, gonguzo><p/> "to mutter, murmur, grumble, say anything in a low tone" (Eng., "gong"), an onomatopoeic word, representing the significance by the sound of the word, as in the word "murmur" itself, is used of the laborers in the parable of the householder, <a href='B:470 20:11'>Mat 20:11</a>; of the scribes and Pharisees, against Christ, <a href='B:490 5:30'>Luk 5:30</a>; of Jews, <a href='B:500 6:41'>Joh 6:41</a>, <a href='B:500 6:43'>Joh 6:43</a>; of the disciples, <a href='B:500 6:61'>Joh 6:61</a>; of the people, <a href='B:500 7:32'>Joh 7:32</a> (of debating secretly); of the Israelites, <a href='B:530 10:10'>1Co 10:10</a> (twice), where it is also used in a warning to believers. In the papyri it is used of the "murmuring" of a gang of workmen; also in a remark interpose, while the Emperor (late 2nd cent. A.D.) was interviewing a rebel, that the Romans were then "murmuring" (Moulton and Milligan, Vocab.). <p/> <A-2,Verb,1234, diagonguzo><p/> lit., "to murmur through" (dia, i.e., "through a whole crowd," or "among themselves"), is always used of indignant complaining, <a href='B:490 15:2'>Luk 15:2</a>, <a href='B:490 19:7'>Luk 19:7</a>. <p/> <A-3,Verb,1690, embrimaomai><p/> is rendered "murmured against" in <a href='B:480 14:5'>Mar 14:5</a>; it expresses indignant displeasure: see CHARGE, C, No. 4. <p/> Note: For stenazo, <a href='B:660 5:9'>Jam 5:9</a>, RV, "murmur," see GRIEVE, No. 3. <p/> <B-1,Noun,1112, gongusmos><p/> "a murmuring, muttering" (akin to A, No. 1), is used (a) in the sense of secret debate among people, <a href='B:500 7:12'>Joh 7:12</a> (as with the verb in <a href='B:500 7:32'>Joh 7:32</a>); (b) of displeasure or complaining (more privately than in public), said of Grecian Jewish converts against Hebrews, <a href='B:510 6:1'>Act 6:1</a>; in general admonitions, <a href='B:570 2:14'>Phi 2:14</a>, <a href='B:670 4:9'>1Pe 4:9</a>, RV, "murmuring" (AV, "grudging").


topic: Murmurer
definition:
<b>Murmurer</b> <1,,1113, gongustes><p/> "a murmurer" (akin to A, No. 1, and B, above), "one who complains," is used in <a href='B:720 1:16'>Jud 1:16</a>, especially perhaps of utterances against God (see <a href='B:720 1:15'>Jud 1:15</a>).


topic: Music
definition:
<b>Music</b> <1,,4858, sumphonia><p/> lit., "a sounding together" (Eng., "symphony"), occurs in <a href='B:490 15:25'>Luk 15:25</a>. In the Sept., <a href='B:340 3:5'>Dan 3:5</a>, <a href='B:340 3:7'>Dan 3:7</a>, <a href='B:340 3:10'>Dan 3:10</a>, <a href='B:340 3:15'>Dan 3:15</a>, for Aramaic sumponya (not in <a href='B:340 3:7'>Dan 3:7</a>), itself a loan word from the Greek; translated "dulcimer" (RV, marg., "bagpipe").


topic: Musing
definition:
<b>Musing</b> * For MUSING (dialogizomai, in <a href='B:490 3:15'>Luk 3:15</a>, AV) see REASON (Verb)


topic: Must
definition:
<b>Must</b> <1,,1163, dei><p/> an impersonal verb, signifying "it is necessary" or "one must," "one ought," is found most frequently in the Gospels, Acts and the Apocalypse, and is used (a) of a necessity lying in the nature of the case e.g., <a href='B:500 3:30'>Joh 3:30</a>, <a href='B:620 2:6'>2Ti 2:6</a>; (b) of necessity brought about by circumstances, e.g., <a href='B:470 26:35'>Mat 26:35</a>, RV, "must," AV, "should;" <a href='B:500 4:4'>Joh 4:4</a>, <a href='B:510 27:21'>Act 27:21</a>, "should;" <a href='B:540 11:30'>2Co 11:30</a>; in the case of Christ, by reason of the Father's will, e.g., <a href='B:490 2:49'>Luk 2:49</a>, <a href='B:490 19:5'>Luk 19:5</a>; (c) of necessity as to what is required that something may be brought about, e.g., <a href='B:490 12:12'>Luk 12:12</a>, "ought;" <a href='B:500 3:7'>Joh 3:7</a>, <a href='B:510 9:6'>Act 9:6</a>, <a href='B:530 11:19'>1Co 11:19</a>, <a href='B:650 9:26'>Heb 9:26</a>; (d) of a necessity of law, duty, equity, e.g., <a href='B:470 18:33'>Mat 18:33</a>, "shouldest;" <a href='B:470 23:23'>Mat 23:23</a>, "ought;" <a href='B:490 15:32'>Luk 15:32</a>, "it was meet;" <a href='B:510 15:5'>Act 15:5</a>, "it is needful" (RV); <a href='B:520 1:27'>Rom 1:27</a>, RV, "was due," AV, "was meet" (of a recompense due by the law of God); frequently requiring the rendering "ought," e.g., <a href='B:520 8:26'>Rom 8:26</a>, <a href='B:520 12:3'>Rom 12:3</a>, <a href='B:530 8:2'>1Co 8:2</a>; (e) of necessity arising from the determinate will and counsel of God, e.g., <a href='B:470 17:10'>Mat 17:10</a>, <a href='B:470 24:6'>Mat 24:6</a>, <a href='B:470 26:54'>Mat 26:54</a>, <a href='B:530 15:53'>1Co 15:53</a>, especially regarding the salvation of men through the death, resurrection and ascension of Christ, e.g., <a href='B:500 3:14'>Joh 3:14</a>, <a href='B:510 3:21'>Act 3:21</a>, <a href='B:510 4:12'>Act 4:12</a>. See BEHOVE, No. 2 (where see the differences in the meanings of synonymous words), MEET, NEED, NEEDFUL, OUGHT, SHOULD. <p/> <2,,3784, opheilo><p/> "to owe," is rendered "must ... needs" in <a href='B:530 5:10'>1Co 5:10</a>. See BEHOVE, No. 1. <p/> Notes: (1) In <a href='B:480 14:49'>Mar 14:49</a>, AV, the conjunction hina with the subjunctive mood, "in order that," is represented by "must" (RV, "that ... might"). (2) In <a href='B:650 13:17'>Heb 13:17</a>, AV, the future participle of apodidomi, "to give," is translated "they that must give" (RV, "they that shall give"). (3) In <a href='B:680 1:14'>2Pe 1:14</a>, AV, the verb "to be," with apothesis, "a putting off," is translated "I must put off," RV, "(the) putting off ... cometh," lit., "is (swift)." (4) Sometimes the infinitive mood of a verb, with or without the article, is necessarily rendered by a phrase involving the word "must," e.g., <a href='B:670 4:17'>1Pe 4:17</a>, AV, "must (begin);" or "should," <a href='B:650 4:6'>Heb 4:6</a>, RV, "should" (AV "must"). (5) Sometimes the subjunctive mood of a verb, used as a deliberative, is rendered "must," etc., <a href='B:500 6:28'>Joh 6:28</a>, "(what) must (we do)," RV (AV, "shall").


topic: Mustard
definition:
<b>Mustard</b> <1,,4615, sinapi><p/> a word of Egyptian origin, is translated "mustard seed" in the NT. "The conditions to be fulfilled by the mustard are that it should be a familiar plant, with a very small seed, <a href='B:470 17:20'>Mat 17:20</a>, <a href='B:490 17:6'>Luk 17:6</a>, sown in the earth, growing larger than garden herbs, <a href='B:470 13:31'>Mat 13:31</a>, having large branches, <a href='B:480 4:31'>Mar 4:31</a>, ... attractive to birds, <a href='B:490 13:19'>Luk 13:19</a> [RV, '(became) a tree']. The cultivated mustard is sinapis nigra. The seed is well known for its minuteness. The mustards are annuals, reproduced with extraordinary rapidity ... In fat soil they often attain a height of 10 or 12 feet, and have branches which attract passing birds" (A. E. Post, in Hastings' Bib. Dic.) <p/> The correct RV translation in <a href='B:470 13:32'>Mat 13:32</a>, "greater than the herbs," for the AV, "greatest among herbs" (the "mustard" is not a herb), should be noted. <p/> As the parable indicates, Christendom presents a sort of Christianity that has become conformed to the principles and ways of the world, and the world has favored this debased Christianity. Contrast the testimony of the NT, e.g., in <a href='B:500 17:14'>Joh 17:14</a>, <a href='B:550 6:14'>Gal 6:14</a>, <a href='B:670 2:11'>1Pe 2:11</a>, <a href='B:690 3:1'>1Jo 3:1</a>.


topic: Mutual
definition:
<b>Mutual</b> * Note: This is the AV rendering of the phrase en allelois in <a href='B:520 1:12'>Rom 1:12</a>, translated in the RV, "each of us by the other's (faith)." See OTHER, No. 5.


topic: Muzzle
definition:
<b>Muzzle</b> <1,,5392, phimoo><p/> "to close the mouth with a muzzle" (phimos), is used (a) of "muzzling" the ox when it treads out the corn, <a href='B:530 9:9'>1Co 9:9</a>, AV, "muzzle the mouth of," RV, "muzzle," and <a href='B:610 5:18'>1Ti 5:18</a>, with the lesson that those upon whom spiritual labor is bestowed should not refrain from ministering to the material needs of those who labor on their behalf; (b) metaphorically, of putting to silence, or subduing to stillness, <a href='B:470 22:12'>Mat 22:12</a>, <a href='B:470 22:34'>Mat 22:34</a>, <a href='B:480 1:25'>Mar 1:25</a>, <a href='B:480 4:39'>Mar 4:39</a>, <a href='B:490 4:35'>Luk 4:35</a>, <a href='B:670 2:15'>1Pe 2:15</a>. See PEACE (hold), SILENCE.


topic: My (mine)
definition:
<b>My (mine)</b> <1,,1699, emos><p/> a possessive adjective of the first person, often used as a possessive pronoun with greater emphasis than the oblique forms of ego (see below), a measure of stress which should always be observed; it denotes (I) subjectively, (a) "what I possess," e.g., <a href='B:500 4:34'>Joh 4:34</a>, <a href='B:500 7:16'>Joh 7:16</a> (1st part); <a href='B:500 13:35'>Joh 13:35</a>, <a href='B:530 16:21'>1Co 16:21</a>, <a href='B:550 6:11'>Gal 6:11</a>, <a href='B:580 4:18'>Col 4:18</a> (1st clause); as a pronoun, absolutely (i.e., not as an adjective), e.g., <a href='B:470 20:15'>Mat 20:15</a>, <a href='B:470 25:27'>Mat 25:27</a>, <a href='B:490 15:31'>Luk 15:31</a>, RV, "(all that is) mine," AV, "(all that) I have;" <a href='B:500 1:16-15'>Joh 1:16-15</a>, <a href='B:500 17:10'>Joh 17:10</a>; (b) "proceeding from me," e.g., <a href='B:480 8:38'>Mar 8:38</a>, <a href='B:500 7:16'>Joh 7:16</a> (2nd part); <a href='B:500 8:37'>Joh 8:37</a> (here the repetition of the article with the pronoun, after the article with the noun, lends special stress to the pronoun; more lit., "the word, that which is mine"); so in <a href='B:500 15:12'>Joh 15:12</a>. Such instances are to be distinguished from the less emphatic order where the pronoun comes between the article and the noun, as in <a href='B:500 7:16'>Joh 7:16</a>, already mentioned; (c) in the phrase "it is mine" (i.e., "it rests with me"), e.g., <a href='B:470 20:23'>Mat 20:23</a>, <a href='B:480 10:40'>Mar 10:40</a>; (II) objectively, "pertaining or relating to me:" (a) "appointed for me," e.g., <a href='B:500 7:6'>Joh 7:6</a>, "My time" (with the repeated article and special stress just referred to); (b) equivalent to an objective genitive ("of me") e.g., <a href='B:490 22:19'>Luk 22:19</a>, "(in remembrance) of Me" (lit., "in My remembrance"); so <a href='B:530 11:24'>1Co 11:24</a>. <p/> Notes: (1) This pronoun frequently translates oblique forms of the first personal pronoun ego, "I," e.g., "of me, to me." These instances are usually unemphatic, always less so than those under emos (above). (2) For "my affairs" and "my state" see AFFAIR, Notes. (3) In <a href='B:470 26:12'>Mat 26:12</a>, "for My burial" translates a phrase consisting of the preposition pros ("towards") governing the article with the infinitive mood, aorist tense, of entaphiazo, "to bury," followed by the personal pronoun "Me," as the object, where the infinitive is virtually a noun, lit., "towards the burying (of) Me." (4) In <a href='B:610 1:11'>1Ti 1:11</a>, "was committed to my trust" is, lit., "(with) which I was entrusted" (pisteuo, "to entrust").


topic: Myrrh
definition:
<b>Myrrh</b> <A-1,Noun,4666, smurna><p/> whence the name "Smyrna," a word of Semitic origin, Heb., mor, from a root meaning "bitter," is a gum resin from a shrubby tree, which grows in Yemen and neighboring regions of Africa; the fruit is smooth and somewhat larger than a pea. The color of myrrh varies from pale reddish-yellow to reddish-brown or red. The taste is bitter, and the substance astringent, acting as an antiseptic and a stimulant. It was used as a perfume, <a href='B:230 45:8'>Psa 45:8</a>, where the language is symbolic of the graces of the Messiah; <a href='B:240 7:17'>Pro 7:17</a>, <a href='B:260 1:13'>Son 1:13</a>, <a href='B:260 5:5'>Son 5:5</a>; it was one of the ingredients of the "holy anointing oil" for the priests, <a href='B:20 30:23'>Exo 30:23</a> (RV, "flowing myrrh"); it was used also for the purification of women, <a href='B:190 2:12'>Est 2:12</a>; for embalming, <a href='B:500 19:39'>Joh 19:39</a>; as an anodyne see B); it was one of the gifts of the Magi, <a href='B:470 2:11'>Mat 2:11</a>. <p/> <B-1,Verb,4669, smurnizo><p/> is used transitively in the NT, with the meaning "to mingle or drug with myrrh," <a href='B:480 15:23'>Mar 15:23</a>; the mixture was doubtless offered to deaden the pain (Matthew's word "gall" suggests that "myrrh" was not the only ingredient). Christ refused to partake of any such means of alleviation; He would retain all His mental power for the complete fulfillment of the Father's will.


topic: Myself
definition:
<b>Myself</b> <1,,1683, emautostrong><p/> a reflexive pronoun, of the first person, lit., "of myself," is used (a) frequently after various prepositions, e.g., hupo, "under," <a href='B:470 8:9'>Mat 8:9</a>, <a href='B:490 7:8'>Luk 7:8</a>; RV, "under myself;" peri, "concerning," <a href='B:500 5:31'>Joh 5:31</a>, <a href='B:500 8:14'>Joh 8:14</a>, <a href='B:500 8:18'>Joh 8:18</a>, <a href='B:510 24:10'>Act 24:10</a>; apo, "from," <a href='B:500 5:30'>Joh 5:30</a>, <a href='B:500 7:17'>Joh 7:17</a>, RV, "from" (AV, "of," which is ambiguous); so <a href='B:500 7:28'>Joh 7:28</a>, <a href='B:500 8:28'>Joh 8:28</a>, <a href='B:500 8:42'>Joh 8:42</a>, <a href='B:500 10:18'>Joh 10:18</a>, <a href='B:500 14:10'>Joh 14:10</a> (RV, "from"); pros, "unto," <a href='B:500 12:32'>Joh 12:32</a>, RV, "unto Myself;" <a href='B:500 14:3'>Joh 14:3</a>, <a href='B:640 1:13'>Phm 1:13</a>, "with me;" eis, "to," <a href='B:530 4:6'>1Co 4:6</a>; huper, "on behalf of," <a href='B:540 12:5'>2Co 12:5</a>; ek (ex), "out of," or "from," <a href='B:500 12:49'>Joh 12:49</a>, RV, "from Myself;" (b) as the direct object of a verb, <a href='B:490 7:7'>Luk 7:7</a>, <a href='B:500 8:54'>Joh 8:54</a>, <a href='B:500 14:21'>Joh 14:21</a>, <a href='B:500 17:19'>Joh 17:19</a>, <a href='B:510 26:2'>Act 26:2</a>, <a href='B:530 4:3'>1Co 4:3</a>, <a href='B:530 9:19'>1Co 9:19</a>, <a href='B:540 11:7'>2Co 11:7</a>, <a href='B:540 11:9'>2Co 11:9</a>, <a href='B:550 2:18'>Gal 2:18</a>, <a href='B:570 3:13'>Phi 3:13</a>; (c) in other oblique cases of the pronoun, without a preposition, e.g., <a href='B:510 20:24'>Act 20:24</a>, "unto" (or to); <a href='B:510 26:9'>Act 26:9</a> "with" (or "to"); <a href='B:520 11:4'>Rom 11:4</a>, RV, "for" (AV, "to"); <a href='B:530 4:4'>1Co 4:4</a>, RV, "against myself" (AV, inaccurately, "by"); in all these instances the pronoun is in the dative case; in <a href='B:530 10:33'>1Co 10:33</a>, "mine own" (the genitive case); in <a href='B:530 7:7'>1Co 7:7</a>, "I myself" (the accusative case). <p/> <2,,846, autos><p/> "self" (a) with ego, "I," "I myself," <a href='B:490 24:39'>Luk 24:39</a>, <a href='B:510 10:26'>Act 10:26</a>, <a href='B:520 7:25'>Rom 7:25</a>, <a href='B:520 9:3'>Rom 9:3</a>, <a href='B:540 10:1'>2Co 10:1</a>, <a href='B:540 12:13'>2Co 12:13</a>; (b) without the personal pronoun, <a href='B:510 24:16'>Act 24:16</a> (as the subject of a verb); in the nominative case, <a href='B:510 25:22'>Act 25:22</a>, <a href='B:530 9:27'>1Co 9:27</a>, <a href='B:570 2:24'>Phi 2:24</a>; in the genitive case, <a href='B:520 16:2'>Rom 16:2</a>, RV, "of mine own self."


topic: Mystery
definition:
<b>Mystery</b> <1,,3466, musterion><p/> primarily that which is known to the mustes, "the initiated" (from mueo, "to initiate into the mysteries;" cp. <a href='B:570 4:12'>Phi 4:12</a>, mueomai, "I have learned the secret," RV). In the NT it denotes, not the mysterious (as with the Eng. word), but that which, being outside the range of unassisted natural apprehension, can be made known only by Divine revelation, and is made known in a manner and at a time appointed by God, and to those only who are illumined by His Spirit. In the ordinary sense a "mystery" implies knowledge withheld; its Scriptual significance is truth revealed. Hence the terms especially associated with the subject are "made known," "manifested," "revealed," "preached," "understand," "dispensation." The definition given above may be best illustrated by the following passage: "the mystery which hath been hid from all ages and generations: but now hath it been manifested to His saints" (<a href='B:580 1:26'>Col 1:26</a>, RV). "It is used of: <p/> "(a) spiritual truth generally, as revealed in the gospel, <a href='B:530 13:2'>1Co 13:2</a>, <a href='B:530 14:2'>1Co 14:2</a> (cp. <a href='B:610 3:9'>1Ti 3:9</a>). Among the ancient Greeks 'the mysteries' were religious rites and ceremonies practiced by secret societies into which any one who so desired might be received. Those who were initiated into these 'mysteries' became possessors of certain knowledge, which was not imparted to the uninitiated, and were called 'the perfected,' cp. <a href='B:530 1:2-16'>1Co 1:2-16</a> where the Apostle has these 'mysteries' in mind and presents the gospel in contrast thereto; here 'the perfected' are, of course, the believers, who alone can perceive the things revealed; (b) Christ, who is God Himself revealed under the conditions of human life, <a href='B:580 2:2'>Col 2:2</a>, <a href='B:580 4:3'>Col 4:3</a>, and submitting even to death, <a href='B:530 2:1'>1Co 2:1</a> (in some mss., for marturion, testimony), <a href='B:530 2:7'>1Co 2:7</a>, but raised from among the dead, <a href='B:610 3:16'>1Ti 3:16</a>, that the will of God to cordinate the universe in Him, and subject it to Him, might in due time be accomplished, <a href='B:560 1:9'>Eph 1:9</a> (cp. <a href='B:730 10:7'>Rev 10:7</a>), as is declared in the gospel, <a href='B:520 16:25'>Rom 16:25</a>, <a href='B:560 6:19'>Eph 6:19</a>; (c) the Church, which is Christ's Body, i.e., the union of redeemed men with God in Christ, <a href='B:560 5:32'>Eph 5:32</a> (cp. <a href='B:580 1:27'>Col 1:27</a>); (d) the rapture into the presence of Christ of those members of the Church which is His Body who shall be alive on the earth at His Parousia, <a href='B:530 15:51'>1Co 15:51</a>; (e) the operation of those hidden forces that either retard or accelerate the Kingdom of Heaven (i.e., of God), <a href='B:470 13:11'>Mat 13:11</a>, <a href='B:480 4:11'>Mar 4:11</a>; (f) the cause of the present condition of Israel, <a href='B:520 11:25'>Rom 11:25</a>; (g) the spirit of disobedience to God, <a href='B:600 2:7'>2Th 2:7</a>, <a href='B:730 17:5'>Rev 17:5</a>, <a href='B:730 17:7'>Rev 17:7</a>; cp. <a href='B:560 2:2'>Eph 2:2</a>." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 256,257.] <p/> To these may be added (h) the seven local churches, and their angels, seen in symbolism, <a href='B:730 1:20'>Rev 1:20</a>; (i) the ways of God in grace, <a href='B:560 3:9'>Eph 3:9</a>. The word is used in a comprehensive way in <a href='B:530 4:1'>1Co 4:1</a>. * [* See the Twelve Mysteries of Scripture, by Vine.]


topic: Nail (Noun and Verb)
definition:
<b>Nail (Noun and Verb)</b> <A-1,Noun,2247, helos><p/> occurs in the remarks of Thomas regarding the print of the nails used in Christ's crucifixion, <a href='B:500 20:25'>Joh 20:25</a>. <p/> <B-1,Verb,4338, proseloo><p/> "to nail to" (pros, "to," and a verbal form of A), is used in <a href='B:580 2:14'>Col 2:14</a>, in which the figure of a bond (ordinances of the Law) is first described as cancelled, and then removed; the idea in the verb itself is not that of the cancellation, to which the taking out of the way was subsequent, but of nailing up the removed thing in triumph to the cross. The death of Christ not only rendered the Law useless as a means of salvation, but gave public demonstration that it was so.


topic: Naked (Adjective and Verb), Nakedness
definition:
<b>Naked (Adjective and Verb), Nakedness</b> <A-1,Adjective,1131, gumnos><p/> signifies (a) "unclothed," <a href='B:480 14:52'>Mar 14:52</a>; in <a href='B:470 14:51'>Mat 14:51</a> it is used as a noun ("his" and "body" being italicized); (b) "scantily or poorly clad," <a href='B:470 25:36'>Mat 25:36</a>, <a href='B:470 25:38'>Mat 25:38</a>, <a href='B:470 1:25-44'>Mat 1:25-44</a>, <a href='B:510 19:16'>Act 19:16</a> (with torn garments); <a href='B:660 2:15'>Jam 2:15</a>; (c) "clad in the undergarment only" (the outer being laid aside), <a href='B:500 21:7'>Joh 21:7</a> (see CLOTHING); (d) metaphorically, (1) of "a bare seed," <a href='B:530 15:37'>1Co 15:37</a>; (2) of "the soul without the body," <a href='B:540 5:3'>2Co 5:3</a>; (3) of "things exposed to the all-seeing eye of God," <a href='B:650 4:13'>Heb 4:13</a>; (4) of "the carnal condition of a local church," <a href='B:730 3:17'>Rev 3:17</a>; (5) of "the similar state of an individual," <a href='B:730 16:15'>Rev 16:15</a>; (b) of "the desolation of religious Babylon," <a href='B:730 17:16'>Rev 17:16</a>. <p/> <B-1,Verb,1130, gumniteuo><p/> "to be naked or scantily clad" (akin to A), is used in <a href='B:530 4:11'>1Co 4:11</a>. In the Koine writings (see Preface to Vol. 1) it is used of being light-armed. <p/> <C-1,Noun,1132, gumnotes><p/> "nakedness" (akin to A), is used (a) of "want of sufficient clothing," <a href='B:520 8:35'>Rom 8:35</a>, <a href='B:540 11:27'>2Co 11:27</a>; (b) metaphorically, of "the nakedness of the body," said of the condition of a local church, <a href='B:730 3:18'>Rev 3:18</a>.


topic: Name
definition:
<b>Name</b> <A-1,Noun,3686, onoma><p/> is used (I) in general of the "name" by which a person or thing is called, e.g., <a href='B:480 1:3-17'>Mar 1:3-17</a>, "(He) surnamed," lit., "(He added) the name;" <a href='B:480 14:32'>Mar 14:32</a>, lit., "(of which) the name (was);" <a href='B:490 1:63'>Luk 1:63</a>, <a href='B:500 18:10'>Joh 18:10</a>; sometimes translated "named," e.g., <a href='B:490 1:5'>Luk 1:5</a>, "named (Zacharias)," lit., "by name;" in the same verse, "named (Elizabeth)," lit., "the name of her," an elliptical phrase, with "was" understood; <a href='B:510 8:9'>Act 8:9</a>, RV, "by name," <a href='B:510 10:1'>Act 10:1</a>; the "name" is put for the reality in <a href='B:730 3:1'>Rev 3:1</a>; in <a href='B:570 2:9'>Phi 2:9</a>, the "Name" represents "the title and dignity" of the Lord, as in <a href='B:560 1:21'>Eph 1:21</a>, <a href='B:650 1:4'>Heb 1:4</a>; <p/> (II) for all that a "name" implies, of authority, character, rank, majesty, power, excellence, etc., of everything that the "name" covers: (a) of the "Name" of God as expressing His attributes, etc., e.g., <a href='B:470 6:9'>Mat 6:9</a>, <a href='B:490 1:49'>Luk 1:49</a>, <a href='B:500 12:28'>Joh 12:28</a>, <a href='B:500 17:6'>Joh 17:6</a>, <a href='B:500 17:26'>Joh 17:26</a>, <a href='B:520 15:9'>Rom 15:9</a>, <a href='B:610 6:1'>1Ti 6:1</a>, <a href='B:650 13:15'>Heb 13:15</a>, <a href='B:730 13:6'>Rev 13:6</a>; (b) of the "Name" of Christ, e.g., <a href='B:470 10:22'>Mat 10:22</a>, <a href='B:470 19:29'>Mat 19:29</a>, <a href='B:500 1:12'>Joh 1:12</a>, <a href='B:500 2:23'>Joh 2:23</a>, <a href='B:500 3:18'>Joh 3:18</a>, <a href='B:510 26:9'>Act 26:9</a>, <a href='B:520 1:5'>Rom 1:5</a>, <a href='B:660 2:7'>Jam 2:7</a>, <a href='B:690 3:23'>1Jo 3:23</a>, <a href='B:710 1:7'>3Jo 1:7</a>, <a href='B:730 2:13'>Rev 2:13</a>, <a href='B:730 3:8'>Rev 3:8</a>; also the phrases rendered "in the name;" these may be analyzed as follows: (1) representing the authority of Christ, e.g., <a href='B:470 18:5'>Mat 18:5</a> (with epi, "on the ground of My authority"); so <a href='B:470 24:5'>Mat 24:5</a> (falsely) and parallel passages; as substantiated by the Father, <a href='B:500 14:26'>Joh 14:26</a>, <a href='B:500 16:23'>Joh 16:23</a> (last clause), RV; (2) in the power of (with en, "in"), e.g., <a href='B:480 16:17'>Mar 16:17</a>, <a href='B:490 10:17'>Luk 10:17</a>, <a href='B:510 3:6'>Act 3:6</a>, <a href='B:510 4:10'>Act 4:10</a>, <a href='B:510 16:18'>Act 16:18</a>, <a href='B:660 5:14'>Jam 5:14</a>; (3) in acknowledgement or confession of, e.g., <a href='B:510 4:12'>Act 4:12</a>, <a href='B:510 8:16'>Act 8:16</a>, <a href='B:510 1:9-28'>Act 1:9-28</a>; (4) in recognition of the authority of (sometimes combined with the thought of relying or resting on), <a href='B:470 18:20'>Mat 18:20</a>; cp. <a href='B:470 28:19'>Mat 28:19</a>, <a href='B:510 8:16'>Act 8:16</a>, <a href='B:510 9:2'>Act 9:2</a> (eis, "into"); <a href='B:500 14:13'>Joh 14:13</a>, <a href='B:500 15:16'>Joh 15:16</a>, <a href='B:560 5:20'>Eph 5:20</a>, <a href='B:580 3:17'>Col 3:17</a>; (5) owing to the fact that one is called by Christ's "Name" or is identified with Him, e.g. <a href='B:670 4:14'>1Pe 4:14</a> (with en, "in"); with heneken, "for the sake of," e.g., <a href='B:470 19:29'>Mat 19:29</a>; with dia, "on account of," <a href='B:470 10:22'>Mat 10:22</a>, <a href='B:470 24:9'>Mat 24:9</a>, <a href='B:480 13:13'>Mar 13:13</a>, <a href='B:490 21:17'>Luk 21:17</a>, <a href='B:500 15:21'>Joh 15:21</a>, <a href='B:690 2:12'>1Jo 2:12</a>, <a href='B:730 2:3'>Rev 2:3</a> (for <a href='B:670 4:16'>1Pe 4:16</a>, see Note below); <p/> (III) as standing, by metonymy, for "persons," <a href='B:510 1:15'>Act 1:15</a>, <a href='B:730 3:4'>Rev 3:4</a>, <a href='B:730 11:13'>Rev 11:13</a> (RV, "persons"). <p/> Note: In <a href='B:480 9:41'>Mar 9:41</a>, the use of the phrase en with the dative case of onoma (as in the best mss.) suggests the idea of "by reason of" or "on the ground of" (i.e., "because ye are My disciples"); <a href='B:670 4:16'>1Pe 4:16</a>, RV, "in this Name" (AV, "on this behalf"), may be taken in the same way. <p/> <B-1,Verb,3687, onomazo><p/> denotes (a) "to name," "mention," or "address by name," <a href='B:510 19:13'>Act 19:13</a>, RV, "to name" (AV, "to call"); in the Passive Voice, <a href='B:520 15:20'>Rom 15:20</a>, <a href='B:560 1:21'>Eph 1:21</a>, <a href='B:560 5:3'>Eph 5:3</a>; to make mention of the "Name" of the Lord in praise and worship, <a href='B:620 2:19'>2Ti 2:19</a>; (b) "to name, call, give a name to," <a href='B:490 1:6-14'>Luk 1:6-14</a>; Passive Voice, <a href='B:530 5:11'>1Co 5:11</a>, RV, "is named" (AV, "is called"); <a href='B:560 3:15'>Eph 3:15</a> (some mss. have the verb in this sense in <a href='B:480 3:14'>Mar 3:14</a>, <a href='B:530 5:1'>1Co 5:1</a>). See CALL, Note (1). <p/> <B-2,Verb,2028, eponomazo><p/> "to call by a name, surname" (epi, "on," and No. 1), is used in <a href='B:520 2:17'>Rom 2:17</a>, Passive Voice, RV, "bearest the name of" (AV, "art called"). See CALL, Note (1). <p/> <B-3,Verb,4316, prosagoreuo><p/> primarily denotes "to address, greet, salute;" hence, "to call by name," <a href='B:650 5:10'>Heb 5:10</a>, RV, "named (of God a High Priest)" (AV, "called"), expressing the formal ascription of the title to Him whose it is; "called" does not adequately express the significance. Some suggest the meaning "addressed," but this is doubtful. The reference is to <a href='B:230 110:4'>Psa 110:4</a>, a prophecy confirmed at the Ascension. In the Sept., <a href='B:50 23:6'>Deu 23:6</a>. <p/> <B-4,Verb,2564, kaleo><p/> "to call," is translated "named" in <a href='B:510 7:58'>Act 7:58</a>, RV (AV, "whose name was"). See CALL, No. 1 (b). <p/> Notes: (1) In <a href='B:490 19:2'>Luk 19:2</a>, AV, kaleo, "to call" (with the dative case of onoma, "by name"), is translated "named" (RV, "called by name"); in <a href='B:490 2:21'>Luk 2:21</a>, AV, the verb alone is rendered "named" (RV, "called"). (2) In <a href='B:470 9:9'>Mat 9:9</a>, <a href='B:480 15:7'>Mar 15:7</a>, AV, the verb lego, "to speak, to call by name," is rendered "named" (RV, "called"). See CALL, No. 9.


topic: Namely
definition:
<b>Namely</b> * Notes: (1) In <a href='B:520 13:9'>Rom 13:9</a>, the preposition en, "in," with the article, lit., "in the," is translated "namely." (2) In <a href='B:530 7:26'>1Co 7:26</a> the RV, "namely," and AV, "I say," do not translate anything in the original, but serve to reintroduce the phrase "that this is good."


topic: Napkin
definition:
<b>Napkin</b> <1,,4676, soudarion><p/> for which see HANDKERCHIEF, is translated "napkin" in <a href='B:490 19:20'>Luk 19:20</a>, <a href='B:500 11:44'>Joh 11:44</a>, <a href='B:500 20:7'>Joh 20:7</a>. In <a href='B:490 19:20'>Luk 19:20</a> the reference may be to a towel or any kind of linen cloth or even a sort of head-dress, any of which might be used for concealing money.


topic: Narrative
definition:
<b>Narrative</b> <1,,1335, diegesis><p/> translated "a declaration" in the AV of <a href='B:490 1:1'>Luk 1:1</a>, denotes a "narrative," RV (akin to diegeomai, "to set out in detail, recount, describe"). See DECLARE, B, Note (1). In the Sept., <a href='B:70 7:15'>Jdg 7:15</a>, <a href='B:420 2:6'>Hab 2:6</a>.


topic: Narrow
definition:
<b>Narrow</b> <A-1,Adjective,4728, stenos><p/> from a root sten--, seen in stenazo, "to groan," stenagmos, "groaning" (Eng., "stenography," lit., "narrow writing"), is used figuratively in <a href='B:470 1:7-14'>Mat 1:7-14</a>, of the gate which provides the entrance to eternal life, "narrow" because it runs counter to natural inclinations, and "the way" is similarly characterized; so in <a href='B:490 13:24'>Luk 13:24</a> (where the more intensive word agonizomai, "strive," is used); RV, "narrow" (AV, "strait") in each place. Cp. stenochoreo, "to be straitened," and stenochoria, "narrowness, anguish, distress." <p/> <B-1,Verb,2346, thlibo><p/> "to press," is translated "narrow" in <a href='B:470 7:14'>Mat 7:14</a>, AV, lit., "narrowed" (RV, "straitened;" the verb is in the perfect participle, Passive Voice), i.e., hemmed in, like a mountain gorge; the way is rendered "narrow" by the Divine conditions, which make it impossible for any to enter who think the entrance depends upon self-merit, or who still incline towards sin, or desire to continue in evil. See AFFLICT, No. 4.


topic: Nation
definition:
<b>Nation</b> <1,,1484, ethnos><p/> originally "a multitude," denotes (a) "a nation" or "people," e.g., <a href='B:470 24:7'>Mat 24:7</a>, <a href='B:510 10:35'>Act 10:35</a>; the Jewish people, e.g., <a href='B:490 7:5'>Luk 7:5</a>, <a href='B:490 23:2'>Luk 23:2</a>, <a href='B:500 11:48'>Joh 11:48</a>, <a href='B:500 1:11-52'>Joh 1:11-52</a>, <a href='B:510 10:22'>Act 10:22</a>, <a href='B:510 24:2'>Act 24:2</a>, <a href='B:510 24:10'>Act 24:10</a>, <a href='B:510 24:17'>Act 24:17</a>; in <a href='B:470 21:43'>Mat 21:43</a>, the reference is to Israel in its restored condition; (b) in the plural, "the nations" as distinct from Israel. See GENTILES. <p/> <2,,1085, genos><p/> "a race:" see KIND (Noun). <p/> <3,,246, allophulos><p/> "foreign, of another race" (allos, "another," phulon, "a tribe"), is used in <a href='B:510 10:28'>Act 10:28</a>, "one of another nation." <p/> Note: For <a href='B:570 2:15'>Phi 2:15</a>, genea (AV, "nation," RV, "generation"), see AGE.


topic: Natural, Naturally
definition:
<b>Natural, Naturally</b> <A-1,Adjective,5446, phusikos><p/> originally signifying "produced by nature, inborn," from phusis, "nature" (see below), cp. Eng., "physical," "physics," etc., denotes (a) "according to nature," <a href='B:520 1:1-27'>Rom 1:1-27</a>; (b) "governed by mere natural instincts," <a href='B:680 2:12'>2Pe 2:12</a>, RV, "(born) mere animals," AV and RV marg., "natural (brute beasts)." <p/> <A-2,Adjective,5591, psuchikos><p/> "belonging to the psuche, soul" (as the lower part of the immaterial in man), "natural, physical," describes the man in Adam and what pertains to him (set in contrast to pneumatikos, "spiritual"), <a href='B:530 2:14'>1Co 2:14</a>, <a href='B:530 15:44'>1Co 15:44</a> (twice), <a href='B:530 15:46'>1Co 15:46</a> (in the latter used as a noun); <a href='B:660 3:15'>Jam 3:15</a>, "sensual" (RV marg., "natural" or "animal"), here relating perhaps more especially to the mind, a wisdom in accordance with, or springing from, the corrupt desires and affections; so in <a href='B:720 1:19'>Jud 1:19</a>. <p/> <B-1,Noun,1078, genesis><p/> "birth," is used in <a href='B:660 1:23'>Jam 1:23</a>, of the "natural face," lit., "the face of his birth," "what God made him to be" (Hort). See GENERATION, NATURE, No. 2. <p/> Note: In <a href='B:520 11:21'>Rom 11:21</a>, <a href='B:520 11:24'>Rom 11:24</a> the preposition kata, "according to," with the noun phusis, "nature," is translated "natural," of branches, metaphorically describing members of the nation of Israel. <p/> <C-1,Adverb,5447, phusikos><p/> "naturally, by nature" (akin to A, No. 1), is used in <a href='B:720 1:10'>Jud 1:10</a>. <p/> Note: In <a href='B:570 2:20'>Phi 2:20</a>, AV, gnesios, "sincerely, honorably, truly" (from the adjective gnesios, "true, sincere, genuine;" see, e.g., <a href='B:570 4:3'>Phi 4:3</a>), is translated "naturally" (RV, "truly;" marg., "genuinely").


topic: Nature
definition:
<b>Nature</b> <1,,5449, phusis><p/> from phuo, "to bring forth, produce," signifies (a) "the nature" (i.e., the natural powers of constitution) of a person or thing, <a href='B:560 2:3'>Eph 2:3</a>, <a href='B:660 3:7'>Jam 3:7</a> ("kind"); <a href='B:680 1:4'>2Pe 1:4</a>; (b) "origin, birth," <a href='B:520 2:27'>Rom 2:27</a>, one who by birth is a Gentile, uncircumcised, in contrast to one who, though circumcised, has become spiritually uncircumcised by his iniquity; <a href='B:550 2:15'>Gal 2:15</a>; (c) "the regular law or order of nature," <a href='B:520 1:26'>Rom 1:26</a>, against "nature" (para, "against"); <a href='B:520 2:14'>Rom 2:14</a>, adverbially, "by nature" (for <a href='B:520 11:21'>Rom 11:21</a>, <a href='B:520 11:24'>Rom 11:24</a>, see NATURAL, Note); <a href='B:530 11:14'>1Co 11:14</a>, <a href='B:550 4:8'>Gal 4:8</a>, "by nature (are no gods)," here "nature" is the emphatic word, and the phrase includes demons, men regarded as deified, and idols; these are gods only in name (the negative, me, denies not simply that they were gods, but the possibility that they could be). <p/> <2,,1078, genesis><p/> is used in the phrase in <a href='B:660 3:6'>Jam 3:6</a>, "the wheel of nature," RV (marg., "birth"). Some regard this as the course of birth or of creation, or the course of man's "nature" according to its original Divine purpose; Major (on the Ep. of James) regards trochos here as a wheel, "which, catching fire from the glowing axle, is compared to the widespreading mischief done by the tongue," and shows that "the fully developed meaning" of genesis denotes "the incessant change of life ... the sphere of this earthly life, meaning all that is contained in our life." The significance, then, would appear to be the whole round of human life and activity. Moulton and Milligan illustrate it in this sense from the papyri. See NATURAL, B.


topic: Nay
definition:
<b>Nay</b> <1,,3756, ostrong><p/> "no, not," expressing a negation absolutely, is rendered "nay," e.g., in <a href='B:470 5:37'>Mat 5:37</a>, <a href='B:470 13:29'>Mat 13:29</a>, <a href='B:500 7:12'>Joh 7:12</a>, AV (RV, "not so"); <a href='B:510 16:37'>Act 16:37</a>, <a href='B:540 1:1-19'>2Co 1:1-19</a>, <a href='B:660 5:12'>Jam 5:12</a>. <p/> <2,,3780, ouchi><p/> a strengthened form of No. 1, is used, e.g., in <a href='B:490 12:51'>Luk 12:51</a>, <a href='B:490 13:3'>Luk 13:3</a>, <a href='B:490 13:5'>Luk 13:5</a>, <a href='B:490 16:30'>Luk 16:30</a>, <a href='B:520 3:27'>Rom 3:27</a>. <p/> <3,,235, alla><p/> "but," to mark contrast or opposition, is rendered "nay" in <a href='B:520 3:31'>Rom 3:31</a>, RV, "nay" (AV, "yea"); in <a href='B:520 7:7'>Rom 7:7</a>, RV, "howbeit" (AV, "nay"); <a href='B:520 8:37'>Rom 8:37</a>, <a href='B:530 3:2'>1Co 3:2</a>, RV; <a href='B:530 6:8'>1Co 6:8</a>, <a href='B:530 12:22'>1Co 12:22</a>; in <a href='B:650 3:16'>Heb 3:16</a>, RV, "nay" (AV, "howbeit"). <p/> <4,,3304, menounge><p/> (i.e., men oun ge), "nay rather," is rendered "nay but" in <a href='B:520 9:20'>Rom 9:20</a> (in <a href='B:520 10:18'>Rom 10:18</a>, <a href='B:570 3:8'>Phi 3:8</a>, "yea verily," AV, "yea doubtless"). See YEA.


topic: Near (Adverb), Near (come, draw), Nearer
definition:
<b>Near (Adverb), Near (come, draw), Nearer</b> <A-1,Adverb,1451, engus><p/> "near, nigh," is used (a) of place, e.g., <a href='B:490 19:11'>Luk 19:11</a>, "nigh;" <a href='B:500 3:23'>Joh 3:23</a>, <a href='B:500 11:54'>Joh 11:54</a>, "near;" <a href='B:500 6:19'>Joh 6:19</a>, <a href='B:500 6:23'>Joh 6:23</a>, "nigh;" metaphorically in <a href='B:520 10:8'>Rom 10:8</a>, <a href='B:560 2:13'>Eph 2:13</a>, <a href='B:560 2:17'>Eph 2:17</a>, "nigh;" (b) of time, e.g., <a href='B:470 1:24-33'>Mat 1:24-33</a>, "nigh;" so <a href='B:490 1:21-31'>Luk 1:21-31</a>; as a preposition, <a href='B:650 6:8'>Heb 6:8</a>, "nigh unto (a curse)," and <a href='B:650 8:13'>Heb 8:13</a>, "nigh unto (vanishing away)." See HAND (at), NIGH, READY. <p/> <A-2,Adverb,1452, enguteron><p/> the comparative degree of No. 1, and the neuter of the adjective enguteros, used adverbially, occurs in <a href='B:520 13:11'>Rom 13:11</a>. <p/> <A-3,Adverb,4139, plesion><p/> "near, close by, neighboring" (the neuter of the adjective plesios, used as an adverb), occurs in <a href='B:500 4:5'>Joh 4:5</a>. See NEIGHBOR. <p/> <B-1,Adjective,316, anankaios><p/> "necessary," is used, in a secondary sense, of persons connected by bonds of nature or friendship, with the meaning "intimate," in <a href='B:510 10:24'>Act 10:24</a>, "(his) near (friends);" it is found in this sense in the papyri. See NECESSARY, NEEDFUL. <p/> <C-1,Verb,1448, engizo><p/> transitively, "to bring near" (not in NT; in the Sept., e.g., <a href='B:10 48:10'>Gen 48:10</a>, <a href='B:290 5:8'>Isa 5:8</a>); intransitively, "to draw near," e.g., <a href='B:470 21:34'>Mat 21:34</a>, <a href='B:490 18:40'>Luk 18:40</a>, <a href='B:490 19:41'>Luk 19:41</a>, RV, "draw nigh;" see APPROACH, A. <p/> <C-2,Verb,4334, prosechomai><p/> "to come to, go to," is translated "drew near" in <a href='B:510 7:31'>Act 7:31</a>, <a href='B:650 10:22'>Heb 10:22</a>. See COME, No. 10. <p/> <C-3,Verb,4317, prosago><p/> is used (a) transitively, "to bring," <a href='B:510 16:20'>Act 16:20</a>, <a href='B:670 3:18'>1Pe 3:18</a>; (b) intransitively, "to draw near," in the latter sense in <a href='B:510 27:27'>Act 27:27</a>.


topic: Necessary
definition:
<b>Necessary</b> <1,,316, anankaios><p/> "necessary" (from ananke, "necessity;" see below), is so rendered in <a href='B:510 13:46'>Act 13:46</a>, <a href='B:530 12:22'>1Co 12:22</a>, <a href='B:540 9:5'>2Co 9:5</a>, <a href='B:570 2:25'>Phi 2:25</a>, <a href='B:630 3:14'>Tit 3:14</a>, <a href='B:650 8:3'>Heb 8:3</a>, RV (AV, "of necessity"); for <a href='B:510 10:24'>Act 10:24</a>, "near friends," see NEAR, B. <p/> <2,,318, ananke><p/> "a necessity" (see No. 1), is rendered "(it was) necessary" in <a href='B:650 9:23'>Heb 9:23</a>, lit., "it was a necessity." See DISTRESS, A, No. 1. <p/> <3,,1876, epanankes><p/> an adjective akin to the preceding, with epi, used intensively, found only in the neuter form, is used as an adverb signifying "of necessity" and translated as an adjective in <a href='B:510 15:28'>Act 15:28</a>, "necessary," lit., "(things) of necessity." <p/> Note: For the AV of <a href='B:510 28:10'>Act 28:10</a> see NEED, A, No. 1.


topic: Necessity (-ties)
definition:
<b>Necessity (-ties)</b> <1,,318, ananke><p/> signifies (a) "a necessity," what must needs be (see NEEDS), translated "necessity" (in some mss. in <a href='B:490 23:17'>Luk 23:17</a>) in <a href='B:530 7:37'>1Co 7:37</a>, <a href='B:530 9:16'>1Co 9:16</a>, <a href='B:540 9:7'>2Co 9:7</a> (with ek "out of"); <a href='B:640 1:14'>Phm 1:14</a> (with kata, "according to"); <a href='B:650 7:12'>Heb 7:12</a>, <a href='B:650 9:16'>Heb 9:16</a>; (b) "distress, pain," translated "necessities" in <a href='B:540 6:4'>2Co 6:4</a>, <a href='B:540 12:10'>2Co 12:10</a>. See DISTRESS, No. 1, and the synonymous words there, and NEEDS, NEEDFUL (also CONSTRAIN, Note). <p/> <2,,5532, chreia><p/> "a need," and almost always so translated, is used in the plural in <a href='B:510 20:34'>Act 20:34</a>, "necessities;" <a href='B:520 12:13'>Rom 12:13</a>, RV (AV, "necessity"); in <a href='B:570 4:16'>Phi 4:16</a>, AV, "necessity," RV, "need." See NEED, NEEDFUL.


topic: Neck
definition:
<b>Neck</b> <1,,5137, trachelos><p/> is used (a) literally, <a href='B:470 18:6'>Mat 18:6</a>, <a href='B:480 9:42'>Mar 9:42</a>, <a href='B:490 17:2'>Luk 17:2</a>; of "embracing," <a href='B:490 15:20'>Luk 15:20</a>, <a href='B:510 20:37'>Act 20:37</a>; (b) metaphorically, in <a href='B:510 15:10'>Act 15:10</a>, of "putting a yoke upon;" <a href='B:520 16:4'>Rom 16:4</a>, singular in the original, "(laid down their) neck," indicating the figurative use of the term rather than the literal. Prisca and Aquila in some way had risked their lives for the Apostle (the phrase is found with this significance in the papyri).


topic: Need, Needs, Needful
definition:
<b>Need, Needs, Needful</b> <A-1,Noun,5532, chreia><p/> denotes "a need," in such expressions as "there is a need;" or "to have need of" something, e.g., <a href='B:470 3:14'>Mat 3:14</a>, <a href='B:470 6:8'>Mat 6:8</a>, <a href='B:470 9:12'>Mat 9:12</a>, RV, "(have no) need," AV, "need (not)," the RV adheres to the noun form; so in <a href='B:470 14:16'>Mat 14:16</a>, <a href='B:480 14:63'>Mar 14:63</a>, <a href='B:490 5:31'>Luk 5:31</a>, <a href='B:490 22:7'>Luk 22:7</a>, <a href='B:560 4:28'>Eph 4:28</a>, <a href='B:590 4:9'>1Th 4:9</a>; in the following, however, both RV and AV use the verb form, "to need" (whereas the original has the verb echo, "to have," with the noun chreia as the object, as in the instances just mentioned): <a href='B:490 15:7'>Luk 15:7</a>, <a href='B:500 2:25'>Joh 2:25</a>, <a href='B:500 13:10'>Joh 13:10</a>, <a href='B:500 16:30'>Joh 16:30</a>, <a href='B:590 1:8'>1Th 1:8</a>, <a href='B:690 2:27'>1Jo 2:27</a>, <a href='B:730 22:5'>Rev 22:5</a>; in all these the verb "to have" could well have been expressed in the translation. <p/> In <a href='B:490 10:42'>Luk 10:42</a> it is translated "needful," where the "one thing" is surely not one dish, or one person, but is to be explained according to <a href='B:470 6:33'>Mat 6:33</a>, <a href='B:470 16:26'>Mat 16:26</a>. In <a href='B:560 4:29'>Eph 4:29</a>, for the AV, "(to) the use (edifying)," the RV more accurately has "(for edifying) as the need may be," marg., "the building up of the need," i.e., "to supply that which needed in each case;" so Westcott, who adds "The need represents a gap in the life which the wise word 'builds up,' fills up solidly and surely." In <a href='B:570 4:19'>Phi 4:19</a> the RV has "every need of yours" (AV, "all your need"); in <a href='B:590 4:12'>1Th 4:12</a>, RV, "need" (AV, "lack"); in <a href='B:510 28:10'>Act 28:10</a>, RV, "(such things) as we needed" (AV, "as were necessary"), lit., "the things for the needs (plural)." See BUSINESS, A, No. 1, LACK, NECESSITY, USE, WANT. <p/> <A-2,Noun,318, ananke><p/> "a necessity, need," is translated "it must needs be" in <a href='B:470 18:7'>Mat 18:7</a>, with the verb "to be" understood (according to the best mss.); in <a href='B:490 14:18'>Luk 14:18</a>, "I must needs" translates the verb echo, "to have," with this noun as the object, lit., "I have;" in <a href='B:520 13:5'>Rom 13:5</a> "(ye) must needs," lit., "(it is) necessary (to be subject)." See NECESSARY, No. 2, NECESSITY, No. 1. See also DISTRESS. <p/> <B-1,Verb,1163, chrezo><p/> "to need, to have need of" (akin to chre, "it is necessary, fitting"), is used in <a href='B:470 6:32'>Mat 6:32</a>, <a href='B:490 11:8'>Luk 11:8</a>, <a href='B:490 12:30'>Luk 12:30</a>, <a href='B:520 16:2'>Rom 16:2</a>, RV, "may have need" (AV, "hath need"); <a href='B:540 3:1'>2Co 3:1</a>. <p/> <B-2,Verb,1163, dei><p/> an impersonal verb, signifying "it is necessary," is rendered "must needs" in <a href='B:480 13:7'>Mar 13:7</a>, <a href='B:500 4:4'>Joh 4:4</a>, <a href='B:510 1:16'>Act 1:16</a>, AV (RV, "it was needful"); <a href='B:510 17:3'>Act 17:3</a>, AV (RV, "it behoved"); (in some mss. in <a href='B:510 21:22'>Act 21:22</a>); <a href='B:540 11:30'>2Co 11:30</a>, <a href='B:540 12:1'>2Co 12:1</a>; in <a href='B:510 15:5'>Act 15:5</a>, "it was needful." <p/> <B-3,Verb,1163, deon><p/> the neuter of the present participle of No. 2, is used as a noun, signifying "that which is needful, due, proper," in <a href='B:670 1:6'>1Pe 1:6</a>, with the meaning "need," "(if) need (be)," with the verb to be understood. See OUGHT. <p/> <B-4,Verb,4326, prosdeomai><p/> "to want besides, to need in addition" (pros, "besides," deomai, "to want"), is used in <a href='B:510 17:25'>Act 17:25</a>, "(as though) He needed (anything);" the literal sense of pros is not to be stressed. In the Sept., <a href='B:240 12:9'>Pro 12:9</a>, "lacking (bread)." <p/> <B-5,Verb,3784, opheilo><p/> "to owe, be bound, obliged to do something," is translated "must ye needs," in <a href='B:530 5:10'>1Co 5:10</a>; in <a href='B:530 7:36'>1Co 7:36</a> it is used impersonally, signifying "it is due," and followed by the infinitive mood of ginomai, "to become, to occur, come about," lit. "it is due to become," translated "(if) need (so) require," See BEHOVE, BOUND, DEBT, DUE, DUTY, GUILTY, INDEBTED, MUST, OUGHT, OWE. <p/> Note: In <a href='B:570 4:12'>Phi 4:12</a>, AV, hustereo, "to come short, fail, to be in want," is translated "to suffer need" (RV, "to be in want"). See BEHIND. <p/> <C-1,Adjective,316, anankaioteros><p/> the comparative degree of anankaios, "necessary," is translated "more needful" in <a href='B:570 1:24'>Phi 1:24</a>. See NECESSARY, No. 1. <p/> <C-2,Adjective,2006, epitedeios><p/> primarily, "suitable, convenient," then, "useful, necessary," is translated "needful, in <a href='B:660 2:16'>Jam 2:16</a>, neuter plural, "necessaries." In the Sept., <a href='B:130 28:2'>1Ch 28:2</a>, "suitable." <p/> Note: In <a href='B:650 4:16'>Heb 4:16</a> eukairos, "timely, seasonable," qualifying the noun boetheia, "help," is translated "time of need," lit., "for opportune help." See CONVENIENT.


topic: Needle
definition:
<b>Needle</b> <1,,4476, rhaphis><p/> from rhatpo, "to sew," occurs in <a href='B:470 19:24'>Mat 19:24</a>, <a href='B:480 10:25'>Mar 10:25</a>. <p/> <2,,956, belone><p/> akin to belos, "a dart," denotes a sharp point, hence, "a needle," <a href='B:490 18:25'>Luk 18:25</a> (some mss. have No. 1). <p/> Note: The idea of applying "the needle's eye" to small gates seems to be a modern one; there is no ancient trace of it. The Lord's object in the statement is to express human impossibility and there is no need to endeavor to soften the difficulty by taking the needle to mean anything more than the ordinary instrument. Mackie points out (Hastings' Bib. Dic.) that "an attempt is sometimes made to explain the words as a reference to the small door, a little over 2 feet square, in the large heavy gate of a walled city. This mars the figure without materially altering the meaning, and receives no justification from the language and traditions of Palestine."


topic: Neglect, Negligent
definition:
<b>Neglect, Negligent</b> <1,,272, ameleo><p/> denotes (a) "to be careless, not to care" (a, negative, melei, "it is a care;" from melo, "to care, to be a care"), <a href='B:470 22:5'>Mat 22:5</a>, "made light of;" (b) "to be careless of, neglect," <a href='B:610 4:14'>1Ti 4:14</a>, <a href='B:650 2:3'>Heb 2:3</a>, <a href='B:650 8:9'>Heb 8:9</a>, "I regarded (them) not." See LIGHT of (make), REGARD. (In the Sept., <a href='B:300 4:17'>Jer 4:17</a>, <a href='B:300 38:32'>Jer 38:32</a>.) <p/> <2,,3865, paratheoreo><p/> primarily, "to examine side by side, compare" (para, "beside," theoreo, "to look at"), hence, "to overlook, to neglect," is used in <a href='B:510 6:1'>Act 6:1</a>, of the "neglect" of widows in the daily ministration in Jerusalem. <p/> Note: In <a href='B:680 1:12'>2Pe 1:12</a>, some mss. have No. 1, hence the AV, "I will not be negligent;" the RV follows those which have the future tense of mello, "to be ready," See READY. For "neglect to hear" see HEAR, No. 7.


topic: Neighbor
definition:
<b>Neighbor</b> <1,,1069, geiton><p/> lit., "one living in the same land," denotes "a neighbor," always plural in the NT, <a href='B:490 14:12'>Luk 14:12</a>, <a href='B:490 15:6'>Luk 15:6</a>, <a href='B:490 15:9'>Luk 15:9</a>, <a href='B:500 9:8'>Joh 9:8</a>. <p/> <2,,4040, perioikos><p/> an adjective, lit., "dwelling around"), is used as a noun in <a href='B:490 1:58'>Luk 1:58</a>, "neighbors." <p/> <3,,4139, plesion><p/> the neuter of the adjective plesios (from pelas, "near"), is used as an adverb accompanied by the article, lit., "the (one) near;" hence, one's "neighbor;" see refs. below. <p/> This and Nos. 1 and 2 have a wider range of meaning than that of the Eng. word "neighbor." There were no farmhouses scattered over the agricultural areas of Palestine; the populations, gathered in villages, went to and fro to their toil. Hence domestic life was touched at every point by a wide circle of neighborhood. The terms for neighbor were therefore of a very comprehensive scope. This may be seen from the chief characteristics of the privileges and duties of neighborhood as set forth in Scripture, (a) its helpfulness, e.g, <a href='B:240 27:10'>Pro 27:10</a>, <a href='B:490 10:36'>Luk 10:36</a>; (b) its intimacy, e.g., <a href='B:490 15:6'>Luk 15:6</a>, <a href='B:490 15:9'>Luk 15:9</a> (see No. 1); <a href='B:650 8:11'>Heb 8:11</a>; (c) its sincerity and sancitity, e.g., <a href='B:20 22:7'>Exo 22:7</a>, <a href='B:20 22:10'>Exo 22:10</a>, <a href='B:240 3:29'>Pro 3:29</a>, <a href='B:240 14:21'>Pro 14:21</a>, <a href='B:520 13:10'>Rom 13:10</a>, <a href='B:520 15:2'>Rom 15:2</a>, <a href='B:560 4:25'>Eph 4:25</a>, <a href='B:660 4:12'>Jam 4:12</a>. The NT quotes and expands the command in <a href='B:30 19:18'>Lev 19:18</a>, "to love one's neighbor as oneself;" see, e.g., <a href='B:470 5:43'>Mat 5:43</a>, <a href='B:470 19:19'>Mat 19:19</a>, <a href='B:470 22:39'>Mat 22:39</a>, <a href='B:480 12:31'>Mar 12:31</a>, <a href='B:480 12:33'>Mar 12:33</a>, <a href='B:490 10:27'>Luk 10:27</a>, <a href='B:550 5:14'>Gal 5:14</a>, <a href='B:660 2:8'>Jam 2:8</a>. See also <a href='B:510 7:27'>Act 7:27</a>. <p/> Note: In <a href='B:520 13:8'>Rom 13:8</a>, for hetron, "another," RV has "his neighbor."


topic: Neighborhood
definition:
<b>Neighborhood</b> * Note: This, in <a href='B:510 28:7'>Act 28:7</a>, RV, translates a phrase consisting of the dative plural of the article followed by peri, "around," governed by the preposition en, "in," "in the neighborhood of (that place)," AV, "in the (same quarters)," lit., "in the (parts) around (that place)."


topic: Neither at any time
definition:
<b>Neither at any time</b> * For NEITHER AT ANY TIME, <a href='B:490 15:29'>Luk 15:29</a>, see NEVER


topic: Nest
definition:
<b>Nest</b> <1,,2682, kataskenosis><p/> properly "an encamping, taking up one's quarters," then, "a lodging, abode" (kata, "down over," skene, "a tent"), is used of birds' "nest" in <a href='B:470 8:20'>Mat 8:20</a>, <a href='B:490 9:58'>Luk 9:58</a>. In the Sept., <a href='B:130 28:2'>1Ch 28:2</a>, "the building;" <a href='B:330 37:27'>Eze 37:27</a>, "(My) tabernacle." The word nossia, signifying "a brood," <a href='B:490 13:34'>Luk 13:34</a>, used in the Sept. to denote a "nest," e.g., in <a href='B:50 22:6'>Deu 22:6</a>, <a href='B:50 32:11'>Deu 32:11</a>, signifies the actual receptacle built by birds in which to lay their eggs (having special reference to the prospective brood); but the word kataskenosis, used by the Lord, denotes "a resting or roosting place." This lends force to His comparison. Not only was He without a home, He had even a lodging place (cp. kataskenoo, "to lodge," e.g., <a href='B:470 13:32'>Mat 13:32</a>, <a href='B:510 2:26'>Act 2:26</a>, RV marg., "shall tabernacle;" see LODGE).


topic: Net
definition:
<b>Net</b> <1,,293, amphiblestron><p/> lit., "something thrown around" (amphi, "around," ballo, "to throw"), denotes "a casting net," a somewhat small "net," cast over the shoulder, spreading out in a circle and made to sink by weights, <a href='B:470 4:18'>Mat 4:18</a> (in some mss. in <a href='B:480 1:16'>Mar 1:16</a>, the best have the verb amphiballo alone). <p/> <2,,1350, diktuon><p/> a general term for a "net" (from an old verb diko, "to cast:" akin to diskos, "a quoit"), occurs in <a href='B:470 1:4-21'>Mat 1:4-21</a>, <a href='B:480 1:1-19'>Mar 1:1-19</a>, <a href='B:490 5:2'>Luk 5:2</a>, <a href='B:490 1:5-6'>Luk 1:5-6</a>, <a href='B:500 21:6'>Joh 21:6</a>, <a href='B:500 21:8'>Joh 21:8</a>, <a href='B:500 21:11'>Joh 21:11</a> (twice). In the Sept. it was used for a "net" for catching birds, <a href='B:240 1:17'>Pro 1:17</a>, in other ways, e.g., figuratively of a snare, <a href='B:220 18:8'>Job 18:8</a>, <a href='B:240 29:5'>Pro 29:5</a>. <p/> <3,,4522, sagene><p/> denotes "a dragnet a seine;" two modes were employed with this, either by its being let down into the water and drawn together in a narrowing circle, and then into the boat, or as a semicircle drawn to the shore, <a href='B:470 13:47'>Mat 13:47</a>, where Nos. 1 and 2 would not have suited so well. The Greek historian Herodotus used the corresponding verb sageneuo of a device by which the Persians are said to have cleared a conquered island of its inhabitants.


topic: Never
definition:
<b>Never</b> <1,,3763, oudepote><p/> from oude, "not even," and pote, "at any time," is used in definite negative statements, e.g., <a href='B:470 7:23'>Mat 7:23</a>, <a href='B:530 13:8'>1Co 13:8</a>, <a href='B:650 10:1'>Heb 10:1</a>, <a href='B:650 10:11'>Heb 10:11</a>, or questions, e.g., <a href='B:470 21:16'>Mat 21:16</a>, <a href='B:470 21:42'>Mat 21:42</a>; in <a href='B:490 15:29'>Luk 15:29</a> (1st part), RV, "never" (AV, "neither ... at any time"); AV and RV, "never" (2nd part). <p/> <2,,3368, medepote><p/> virtually the same as No. 1, the negative me, however, conveying a less strong declarative negation, <a href='B:620 3:7'>2Ti 3:7</a>. <p/> <3,,3764, oudepo><p/> "not yet," is translated "never (man) yet" in <a href='B:500 19:41'>Joh 19:41</a> ("man" representing the idiomatically used negative pronoun oudeis, "no one"); some mss. have it in <a href='B:490 23:53'>Luk 23:53</a>, instead of oupo, "not yet." <p/> Notes: (1) In <a href='B:480 14:21'>Mar 14:21</a>, AV the negative particle ouk, "not," is translated "never" (RV, "not"); the negative particle me, "not" (which suggests non-existence when the existence was after all possible, or even probable, in contrast to ou, which implies non-existence absolutely) is translated "never" in <a href='B:500 7:15'>Joh 7:15</a>, AV and RV (2) The phrase eis ton aiona, "for ever" (not to be rendered literally, "unto the age," see ETERNAL), preceded by the double negative ou me, denotes "never," <a href='B:500 4:14'>Joh 4:14</a>, <a href='B:500 1:8-52'>Joh 1:8-52</a>, <a href='B:500 10:28'>Joh 10:28</a>, <a href='B:500 11:26'>Joh 11:26</a>, <a href='B:500 13:8'>Joh 13:8</a>; so preceded by ouk, "not," in <a href='B:480 3:29'>Mar 3:29</a> (3) In <a href='B:680 1:10'>2Pe 1:10</a>, "never" is the translation of ou me pote, i.e., "by no means ever;" so with the double negative followed by the extended word popote, i.e., "by no means not even at any time," <a href='B:500 6:35'>Joh 6:35</a> (2nd part). (4) Popote follows oudeis, "no one," in the dative case ("to no man"); so in <a href='B:490 19:30'>Luk 19:30</a>, where oudeis is in the nominative case, RV, "no man ever yet" (AV, "yet never man").


topic: New
definition:
<b>New</b> <1,,2537, kainos><p/> denotes "new," of that which is unaccustomed or unused, not "new" in time, recent, but "new" as to form or quality, of different nature from what is contrasted as old. "'The new tongues,' kainos, of <a href='B:480 16:17'>Mar 16:17</a> are the 'other tongues,' heteros, of <a href='B:510 2:4'>Act 2:4</a>. These languages, however, were 'new' and 'different,' not in the sense that they had never been heard before, or that they were new to the hearers, for it is plain from <a href='B:510 2:8'>Act 2:8</a> that this is not the case; they were new languages to the speakers, different from those in which they were accustomed to speak. <p/> "The new things that the Gospel brings for present obedience and realization are: a new covenant, <a href='B:470 26:28'>Mat 26:28</a> in some texts; a new commandment, <a href='B:500 13:34'>Joh 13:34</a>; a new creative act, <a href='B:550 6:15'>Gal 6:15</a>; a new creation, <a href='B:540 5:17'>2Co 5:17</a>; a new man, i.e., a new character of manhood, spiritual and moral, after the pattern of Christ, <a href='B:560 4:24'>Eph 4:24</a>; a new man, i.e., 'the Church which is His (Christ's) body,' <a href='B:560 2:15'>Eph 2:15</a>. <p/> "The new things that are to be received and enjoyed hereafter are: a new name, the believer's, <a href='B:730 2:17'>Rev 2:17</a>; a new name, the Lord's, <a href='B:730 3:12'>Rev 3:12</a>; a new song, <a href='B:730 5:9'>Rev 5:9</a>; a new Heaven and a new Earth, <a href='B:730 21:1'>Rev 21:1</a>; the new Jerusalem, <a href='B:730 3:12'>Rev 3:12</a>, <a href='B:730 21:2'>Rev 21:2</a>; 'And He that sitteth on the Throne said, Behold, I make all things new,' <a href='B:730 21:5'>Rev 21:5</a>" * [* From Notes on Galations, by Hogg and Vine, pp. 337,338.] <p/> Kainos is translated "fresh" in the RV of <a href='B:470 9:17'>Mat 9:17</a>, <a href='B:480 2:22'>Mar 2:22</a> (in the best texts) and <a href='B:490 5:38'>Luk 5:38</a>, of wineskins. Cp. kainotes, "newness" (below) <p/> <2,,3501, neos><p/> signifies "new" in respect of time, that which is recent; it is used of the young, and so translated, especially the comparative degree "younger;" accordingly what is neos may be a reproduction of the old in quality or character. Neos and kainos are sometimes used of the same thing, but there is a difference, as already indicated. Thus the "new man" in <a href='B:560 2:15'>Eph 2:15</a> (kainos) is "new" in differing in character; so in <a href='B:560 4:24'>Eph 4:24</a> (see No. 1); but the "new man" in <a href='B:580 3:10'>Col 3:10</a> (neos) stresses the fact of the believer's "new" experience, recently begun, and still proceeding. "The old man in him ... dates as far back as Adam; a new man has been born, who therefore is fitly so called" [i.e., neos], Trench, Syn. lx. The "New" Covenant in <a href='B:650 12:24'>Heb 12:24</a> is "new" (neos) compared with the Mosaic, nearly fifteen hundred years before; it is "new" (kainos) compared with the Mosaic, which is old in character, ineffective, <a href='B:650 8:8'>Heb 8:8</a>, <a href='B:650 8:13'>Heb 8:13</a>, <a href='B:650 9:15'>Heb 9:15</a>. <p/> The "new" wine of <a href='B:470 9:17'>Mat 9:17</a>, <a href='B:480 2:22'>Mar 2:22</a>, <a href='B:490 1:5-39'>Luk 1:5-39</a>, is neos, as being of recent production; the "new" wine of the kingdom, <a href='B:470 26:29'>Mat 26:29</a>, <a href='B:480 14:25'>Mar 14:25</a>, is kainos, since it will be of a different character from that of this world. The rendering "new" (neos) is elsewhere used metaphorically in <a href='B:530 5:7'>1Co 5:7</a>, "a new lump." See YOUNG, YOUNGER. <p/> <3,,4732, prosphatos><p/> originally signifying "freshly slain," acquired the general sense of "new," as applied to flowers, oil, misfortune, etc. It is used in <a href='B:650 10:20'>Heb 10:20</a> of the "living way" which Christ "dedicated for us ... through the veil ... His flesh" (which stands for His expiatory death by the offering of His body, <a href='B:650 10:10'>Heb 10:10</a>). In the Sept., <a href='B:40 6:3'>Num 6:3</a>, <a href='B:50 32:17'>Deu 32:17</a>, <a href='B:230 81:9'>Psa 81:9</a>, <a href='B:250 1:9'>Ecc 1:9</a>. Cp. the adverb prosphatos "lately, recently," <a href='B:510 18:2'>Act 18:2</a>. <p/> Note: In <a href='B:470 9:16'>Mat 9:16</a>, <a href='B:480 2:21'>Mar 2:21</a>, AV, agnaphos is translated "new" (RV, "undressed"). Moulton and Milligan give an instance in the papyri of its use in respect of a "new white shirt." See UNDRESSED.


topic: Newness
definition:
<b>Newness</b> <1,,2538, kainotes><p/> akin to kainos, is used in the phrases (a) "newness of life," <a href='B:520 6:4'>Rom 6:4</a>, i.e., life of a new quality (see NEW, No. 1); the believer, being a new creation (<a href='B:540 5:17'>2Co 5:17</a>), is to behave himself consistently with this in contrast to his former manner of life; (b) "newness of the spirit," RV, <a href='B:520 7:6'>Rom 7:6</a>, said of the believer's manner of serving the Lord. While the phrase stands for the new life of the quickened spirit of the believer, it is impossible to dissociate this (in an objective sense) from the operation of the Holy Spirit, by whose power the service is rendered.


topic: Next
definition:
<b>Next</b> <1,,1836, hexes><p/> an adverb (akin to echo, "to have") denoting "in order, successively, next," is used adjectivally, qualifying the noun "day" in <a href='B:490 9:37'>Luk 9:37</a>, <a href='B:510 21:1'>Act 21:1</a>, RV, "next" (AV, "following"), <a href='B:510 25:17'>Act 25:17</a>, RV, "next" (AV, "on the morrow"); in <a href='B:510 27:18'>Act 27:18</a>, with hemera, "day," understood; in <a href='B:490 7:11'>Luk 7:11</a>, in the best mss., with the word chronos, "time," understood, "soon afterwards" (marg., "on the next day," according to some ancient authorities). See AFTER, FOLLOW, Note (3), MORROW. <p/> <2,,3342, metaxstrong><p/> "to have," in the Middle Voice, sometimes signifies "to be next to," said of towns, in <a href='B:480 1:38'>Mar 1:38</a>; of a day, <a href='B:510 21:26'>Act 21:26</a>; in <a href='B:510 20:15'>Act 20:15</a> (2nd part), hemera, "day," is unexpressed. See HAVE. <p/> <3,,2192, echo><p/> "to have," in the Middle Voice, sometimes signifies "to be next to," said of towns, in <a href='B:480 1:38'>Mar 1:38</a>; of a day, <a href='B:510 21:26'>Act 21:26</a>; in <a href='B:510 20:15'>Act 20:15</a> (2nd part), hemera, "day," is unexpressed. See HAVE. <p/> <4,,2064, erchomai><p/> "to come," is used in the present participle in <a href='B:510 13:44'>Act 13:44</a>, "(the) next (sabbath)." See COME. <p/> Note: In <a href='B:510 7:26'>Act 7:26</a>, AV, epeimi, "to come on or after," used with hemera, "day," is translated "next" (RV, "following"); so with hemera, understood, <a href='B:510 16:11'>Act 16:11</a>, <a href='B:510 20:15'>Act 20:15</a> (1st part); in <a href='B:510 21:18'>Act 21:18</a>, RV and AV, "following."


topic: Next day
definition:
<b>Next day</b> * Notes: (1) For aurion, "tomorrow," translated "next day" in <a href='B:510 4:3'>Act 4:3</a>, and epaurion, "on the morrow," <a href='B:470 27:62'>Mat 27:62</a>, <a href='B:500 1:29'>Joh 1:29</a>, <a href='B:500 1:35'>Joh 1:35</a>, <a href='B:500 12:12'>Joh 12:12</a>, <a href='B:510 14:20'>Act 14:20</a>, <a href='B:510 25:6'>Act 25:6</a>, see MORROW. (2) For echo, <a href='B:510 20:15'>Act 20:15</a>, see NEXT, No. 3. (3) For epeimi, without the noun hemera, "day," see NEXT (end of Note). (4) In <a href='B:510 20:15'>Act 20:15</a> (mid. of verse) heteros, "other," signifies "next," with hemera, understood. (5) In <a href='B:510 28:13'>Act 28:13</a> (end of verse) the adjective deuteraios, second, is used in the masculine plural adverbially, signifying "the second (day)," RV, AV, "the next (day)."


topic: Nigh
definition:
<b>Nigh</b> <A-1,Adverb,1451, engus><p/> "nigh" or "near," is translated in both ways in <a href='B:470 1:24-33'>Mat 1:24-33</a>, <a href='B:480 1:13-29'>Mar 1:13-29</a>, AV (RV, "nigh" in both); in <a href='B:510 1:12'>Act 1:12</a>, with echon, present participle neuter of echo, "to have," RV, "nigh unto ... off" (AV, "from"). See NEAR, No. 1. <p/> <A-2,Adverb,3897, paraplesion><p/> the neuter of the adjective paraplesios, para, "beside," plesios, "near, nearly resembling," is translated "nigh unto," with reference to death, in <a href='B:570 2:27'>Phi 2:27</a>. <p/> <B-1,Verb,1448, engizo><p/> see APPROACH. <p/> <C-1,Preposition,3844, para><p/> "beside, alongside of," is translated "night unto" in <a href='B:470 15:29'>Mat 15:29</a>; in <a href='B:480 5:21'>Mar 5:21</a>, RV, "by" (AV, "nigh unto"). <p/> Note: In <a href='B:480 5:11'>Mar 5:11</a>, AV, pros, "towards, on the side of," is translated "night unto (the mountain)," RV, "on (the mountain) side;" the swine were not simply "near" the mountain.


topic: Night (by, in the)
definition:
<b>Night (by, in the)</b> <1,,3571, nux><p/> is used (I) literally, (a) of "the alternating natural period to that of the day," e.g., <a href='B:470 4:2'>Mat 4:2</a>, <a href='B:470 12:40'>Mat 12:40</a>, <a href='B:620 1:3'>2Ti 1:3</a>, <a href='B:730 4:8'>Rev 4:8</a>; (b) of "the period of the absence of light," the time in which something takes place, e.g., <a href='B:470 2:14'>Mat 2:14</a> (<a href='B:470 27:64'>Mat 27:64</a>, in some mss.); <a href='B:490 2:8'>Luk 2:8</a>, <a href='B:500 3:2'>Joh 3:2</a> (<a href='B:500 7:50'>Joh 7:50</a>, in some mss.); <a href='B:510 5:19'>Act 5:19</a>, <a href='B:510 9:25'>Act 9:25</a>; (c) of "point of time," e.g., <a href='B:470 14:27'>Mat 14:27</a> (in some mss.), <a href='B:470 14:30'>Mat 14:30</a>, <a href='B:490 12:20'>Luk 12:20</a>, <a href='B:510 27:23'>Act 27:23</a>; (d) of "duration of time," e.g., <a href='B:490 2:37'>Luk 2:37</a>, <a href='B:490 5:5'>Luk 5:5</a>, <a href='B:510 20:31'>Act 20:31</a>, <a href='B:510 26:7'>Act 26:7</a> (note the difference in the phrase in <a href='B:480 4:27'>Mar 4:27</a>); (II) metaphorically, (a) of "the period of man's alienation from God," <a href='B:520 13:12'>Rom 13:12</a>, <a href='B:590 5:5'>1Th 5:5</a>, lit., "not of night," where "of" means 'belonging to;' cp. "of the Way," <a href='B:510 9:2'>Act 9:2</a>; "of shrinking back" and "of faith," <a href='B:650 10:39'>Heb 10:39</a>, marg.; (b) of "death," as the time when work ceases, <a href='B:500 9:4'>Joh 9:4</a>.


topic: Night and a day (a)
definition:
<b>Night and a day (a)</b> <1,,3574, nuchthemeros><p/> an adjective denoting "lasting a night and a day" (from nux, "night," and hemera, "a day"), is used in <a href='B:540 11:25'>2Co 11:25</a>, in the neuter gender, as a noun, the object of the verb poieo, to do, lit., 'I have done a night-and-a-day.'


topic: Nine
definition:
<b>Nine</b> <1,,1767, ennea><p/> is found in <a href='B:490 17:17'>Luk 17:17</a>, and in connection with "ninety" (see below).


topic: Ninety
definition:
<b>Ninety</b> <1,,1767,enenekonta / ennen> is found in <a href='B:470 1:18-13'>Mat 1:18-13</a>, <a href='B:490 15:4'>Luk 15:4</a>, <a href='B:490 15:7'>Luk 15:7</a>.


topic: Ninth
definition:
<b>Ninth</b> <1,,1766,enatos / enn> is found in reference (a) to "the ninth hour" (3 o'clock, p.m.) in <a href='B:470 20:5'>Mat 20:5</a>, <a href='B:470 1:27-46'>Mat 1:27-46</a>, <a href='B:480 1:15-34'>Mar 1:15-34</a>, <a href='B:490 23:44'>Luk 23:44</a>, <a href='B:510 3:1'>Act 3:1</a>, <a href='B:510 10:3'>Act 10:3</a>, <a href='B:510 10:30'>Act 10:30</a>; (b) to "the topaz" as the "ninth" foundation of the city wall in the symbolic vision in Rev. 21 (<a href='B:730 21:20'>Rev 21:20</a>).


topic: No longer, No more
definition:
<b>No longer, No more</b> <1,,3765, ouketi><p/> a negative adverb of time, signifies "no longer, no more" (ou, "not," k, euphonic, eti "longer"), denying absolutely and directly, e.g., <a href='B:470 19:6'>Mat 19:6</a>, <a href='B:500 4:42'>Joh 4:42</a>, "now ... not;" <a href='B:500 6:66'>Joh 6:66</a>, <a href='B:510 20:25'>Act 20:25</a>, <a href='B:510 20:38'>Act 20:38</a>, <a href='B:540 1:23'>2Co 1:23</a>, AV, "not as yet;" <a href='B:560 2:19'>Eph 2:19</a>; with another negative, to strengthen the negation, e.g., <a href='B:470 22:46'>Mat 22:46</a>, <a href='B:480 14:25'>Mar 14:25</a>, <a href='B:480 15:5'>Mar 15:5</a>, RV, "no more (anything)," AV, "yet ... no (thing);" <a href='B:510 8:39'>Act 8:39</a>, <a href='B:730 18:11'>Rev 18:11</a>, <a href='B:730 18:14'>Rev 18:14</a>. <p/> <2,,3371, meketi><p/> with the same meaning as No. 1, but generally expressing a prohibition, e.g., <a href='B:470 21:19'>Mat 21:19</a>, <a href='B:500 5:14'>Joh 5:14</a>, <a href='B:520 14:13'>Rom 14:13</a>, <a href='B:560 4:28'>Eph 4:28</a>, <a href='B:610 5:23'>1Ti 5:23</a>, <a href='B:670 4:2'>1Pe 4:2</a>; indicating some condition expressed or implied, e.g., <a href='B:590 3:5'>1Th 3:5</a>; or non-existence, when the existence might have been possible under certain conditions, e.g., <a href='B:480 1:45'>Mar 1:45</a>, <a href='B:480 2:2'>Mar 2:2</a>, RV, "no longer" (AV, "no"). See HENCEFORTH. <p/> Notes: (1) The double negative ou me, "by no means, in no wise," followed by eti, "longer, still, yet," is rendered "no more" in <a href='B:650 8:12'>Heb 8:12</a>, <a href='B:650 10:17'>Heb 10:17</a>, <a href='B:730 3:12'>Rev 3:12</a>. (2) In <a href='B:500 15:4'>Joh 15:4</a>, AV, houtos, "so," followed by oude, "neither," is translated "no more" (RV, "so neither").


topic: No man, No one, Neither any man
definition:
<b>No man, No one, Neither any man</b> * Note: Oudeis and medeis, "no one, no man," are related to one another in much the same way as indicated above under ouketi and meketi. Instances of oudeis are <a href='B:470 6:24'>Mat 6:24</a>, <a href='B:470 9:16'>Mat 9:16</a>, <a href='B:470 24:36'>Mat 24:36</a> (RV, "no one"); <a href='B:500 1:18'>Joh 1:18</a>, <a href='B:500 3:2'>Joh 3:2</a>, <a href='B:500 3:13'>Joh 3:13</a>, <a href='B:500 3:32'>Joh 3:32</a>, <a href='B:500 14:6'>Joh 14:6</a>, <a href='B:500 16:22'>Joh 16:22</a> (RV, "no one"); <a href='B:540 7:2'>2Co 7:2</a> (thrice); <a href='B:650 12:14'>Heb 12:14</a>, <a href='B:690 4:12'>1Jo 4:12</a>, <a href='B:730 2:17'>Rev 2:17</a>, RV, "no one;" so <a href='B:730 1:5-4'>Rev 1:5-4</a>, <a href='B:730 19:12'>Rev 19:12</a>; in <a href='B:730 1:3-8'>Rev 1:3-8</a>, <a href='B:730 15:8'>Rev 15:8</a> (RV, "none"); in <a href='B:730 7:9'>Rev 7:9</a>, <a href='B:730 14:3'>Rev 14:3</a>, "no man." In all these cases "man" stands for "person." The spelling outheis occurs occasionally in the mss.; Westcott and Hort adopt it in <a href='B:540 11:8'>2Co 11:8</a>, in the genitive case outhenos. <p/> Instances of medeis are <a href='B:470 8:4'>Mat 8:4</a> (almost all those in the Synoptists are cases of prohibition or admonition); <a href='B:510 9:7'>Act 9:7</a>, <a href='B:520 12:17'>Rom 12:17</a>, <a href='B:530 3:18'>1Co 3:18</a>, <a href='B:530 3:21'>1Co 3:21</a>, <a href='B:550 6:17'>Gal 6:17</a>, <a href='B:560 5:6'>Eph 5:6</a>, <a href='B:580 2:18'>Col 2:18</a>, <a href='B:590 3:3'>1Th 3:3</a>, <a href='B:610 4:12'>1Ti 4:12</a>, <a href='B:730 3:11'>Rev 3:11</a>, RV, "no one." <p/> Notes: (1) In some mss. the negative me and the indefinite pronoun tis, "some one, anyone," appear as one word, metis (always separated in the best mss.), e.g., <a href='B:470 8:28'>Mat 8:28</a>, "no man;" so in <a href='B:530 16:11'>1Co 16:11</a>, <a href='B:540 11:16'>2Co 11:16</a>, <a href='B:600 2:3'>2Th 2:3</a>. The words are separated also in <a href='B:470 24:4'>Mat 24:4</a>, <a href='B:540 8:20'>2Co 8:20</a> (RV, "any man," after "avoiding"); <a href='B:730 13:17'>Rev 13:17</a>. These instances represent either impossibility or prohibition (see under NO LONGER, No. 2); contrast ouch (i.e., ou) ... tis in <a href='B:650 5:4'>Heb 5:4</a>, "no man (taketh)," where a direct negative statement is made. (2) In <a href='B:540 11:10'>2Co 11:10</a> the negative ou, "not," is translated "no man" (AV marg. "not"); in <a href='B:530 4:6'>1Co 4:6</a>, e.g., the negative me is translated "no one;" in <a href='B:520 14:13'>Rom 14:13</a>, the negative me, used in an admonition, is translated "no man."


topic: No wise (in), Anywise (in)
definition:
<b>No wise (in), Anywise (in)</b> <1,,3364,ou me> a double negative, strongly expressing a negation, is translated "in no wise" in <a href='B:470 5:18'>Mat 5:18</a>, <a href='B:470 5:20'>Mat 5:20</a>, RV (AV, "in no case"); <a href='B:470 10:42'>Mat 10:42</a>, <a href='B:490 18:17'>Luk 18:17</a>, <a href='B:500 6:37'>Joh 6:37</a>, <a href='B:510 13:41'>Act 13:41</a>, <a href='B:730 21:27'>Rev 21:27</a>; in <a href='B:470 13:14'>Mat 13:14</a> (twice, RV; AV, "not"); so in <a href='B:480 9:1'>Mar 9:1</a>, <a href='B:490 9:27'>Luk 9:27</a>, <a href='B:500 4:48'>Joh 4:48</a>, <a href='B:510 28:26'>Act 28:26</a> (twice); <a href='B:590 4:15'>1Th 4:15</a>; in <a href='B:490 10:19'>Luk 10:19</a>, RV "(nothing) ... in any wise" (AV, "by any means"). <p/> Note: In <a href='B:600 2:3'>2Th 2:3</a>, RV, "(no man) ... in any wise" (AV, "by any means"), the double negative is me ... medena. <p/> <2,,3760, oudamos><p/> akin to the adjective oudamos, "not even one" (not in the NT), denotes "by no means, in no wise," <a href='B:470 2:6'>Mat 2:6</a>. <p/> <3,,3756 3843,ou pantos> lit., "not altogether," i.e., "wholly not" (from pas, "all"), is rendered "in no wise" in <a href='B:520 3:9'>Rom 3:9</a>. <p/> Note: In <a href='B:490 13:11'>Luk 13:11</a> the phrase eis to panteles, lit., "unto the complete end" (pas, "all," telos, "an end"), i.e., "completely, utterly," preceded by the negative me, is translated "in no wise" ("who was utterly unable to lift herself up"). Cp. <a href='B:650 7:25'>Heb 7:25</a>, where the same phrase is used without a negative, signifying "to the uttermost." <p/> * For ON THIS WISE see THUS (b)


topic: Noble
definition:
<b>Noble</b> <1,,2104, eugenes><p/> an adjective, lit., "well born" (eu, "well," and genos, "a family, race"), (a) signifies "noble," <a href='B:530 1:26'>1Co 1:26</a>; (b) is used with anthropos, "a man," i.e., "a nobleman," in <a href='B:490 19:12'>Luk 19:12</a>. In the Sept., <a href='B:220 1:3'>Job 1:3</a>. <p/> <2,,2104, eugenesteros><p/> the comparative degree of No. 1, occurs in <a href='B:510 17:11'>Act 17:11</a>, "more noble," i.e., "more noble-minded." <p/> <3,,2903, kratistos><p/> is translated "most noble" in the AV of <a href='B:510 24:3'>Act 24:3</a>, <a href='B:510 26:25'>Act 26:25</a> (RV, "most excellent"), See EXCELLENT.


topic: Nobleman
definition:
<b>Nobleman</b> <1,,937, basilikos><p/> an adjective, "royal, belonging to a king" (basileus), is used of the command, "thou shalt love thy neighbor as thyself," "the royal law," <a href='B:660 2:8'>Jam 2:8</a>; this may mean a law which covers or governs other laws and therefore has a specially regal character (as Hort suggests), or because it is made by a King (a meaning which Deissmann assigns) with whom there is no respect of persons; it is used with the pronoun tis, "a certain one," in <a href='B:500 4:46'>Joh 4:46</a>, <a href='B:500 4:49'>Joh 4:49</a>, of a courtier, one in the service of a king, "a nobleman" (some mss. have the noun basilikos, "a petty king," in these two verses). It is used of a country in <a href='B:510 12:20'>Act 12:20</a>, "the king's (country)," and of royal apparel in <a href='B:510 12:21'>Act 12:21</a>. See KING, ROYAL. <p/> Note: For eugenes in <a href='B:490 19:12'>Luk 19:12</a>, see NOBLE, No. 1.


topic: Noise
definition:
<b>Noise</b> <A-1,Adverb,4500, rhoizedon><p/> from rhoizos, "the whistling of an arrow," signifies "with rushing sound," as of roaring flames, and is used in <a href='B:680 3:10'>2Pe 3:10</a>, of the future passing away of the heavens. <p/> <B-1,Verb,191, akouo><p/> "to hear," is translated "it was noised" in <a href='B:480 2:1'>Mar 2:1</a> (Passive Voice), of the rapid spread of the information that Christ was "in the house" in Capernaum. See HEAR. <p/> <B-2,Verb,1255, dialaleo><p/> lit., "to speak through," is rendered "were noised abroad" in <a href='B:490 1:65'>Luk 1:65</a>. See COMMUNE. <p/> Notes: (1) In <a href='B:730 6:1'>Rev 6:1</a>, AV, phone, "a voice" or "sound," is translated "noise" (RV, "voice"); it is used with ginomai in <a href='B:510 2:6'>Act 2:6</a>, AV, "(this) was noised abroad," RV, "(this) sound was heard." (2) In <a href='B:470 9:23'>Mat 9:23</a>, AV, thorubeo, "to make a tumult or uproar," in the Middle Voice, as in <a href='B:480 5:39'>Mar 5:39</a>, <a href='B:510 20:10'>Act 20:10</a>, is translated "making a noise" (RV, "making a tumult"). See ADO, TROUBLE, TUMULT, UPROAR.


topic: Noisome
definition:
<b>Noisome</b> <1,,2556, kakos><p/> "evil," is translated "noisome" in <a href='B:730 16:2'>Rev 16:2</a>. See BAD.


topic: Noon
definition:
<b>Noon</b> <1,,3314, mesembria><p/> lit., "middle-day" (mesos, "middle," and hemera, "a day"), signifies (a) "noon," <a href='B:510 22:6'>Act 22:6</a>; (b) "the south," <a href='B:510 8:26'>Act 8:26</a>.


topic: North
definition:
<b>North</b> <1,,1005, borras><p/> primarily Boreas, the North Wind, came to denote the "north" (cp. "Borealis"), <a href='B:490 13:29'>Luk 13:29</a>, <a href='B:730 21:13'>Rev 21:13</a>.


topic: North East, North West
definition:
<b>North East, North West</b> <1,,5566, choros><p/> Lat., corus, the Latin name for "the north-west wind," hence, "the north-west," occurs in <a href='B:510 27:12'>Act 27:12</a>, AV, RV, "(north-east and) south-east," as the N.W. wind blows towards the S.E. <p/> Note: In the same verse, lips, "the south-west (lit., 'Libyan') wind," hence, "the south-west" (so AV), is rendered "north-east" in RV, as the S.W. wind blows towards the N.E. The difficulty is that Lutro (commonly identified with Phoenix) faces E., not W. but there is a harbor opposite Lutro which does look S.W. and N.W., bearing the name Phineka (RV marg. renders the whole phrase literally). This seems the best solution.


topic: Notable, of Note
definition:
<b>Notable, of Note</b> <1,,1110, gnostos><p/> an adjective, signifying "known" (from ginosko, "to know"), is used (a) as an adjective, most usually translated "known," whether of facts, e.g., <a href='B:510 1:19'>Act 1:19</a>, <a href='B:510 2:14'>Act 2:14</a>, <a href='B:510 4:10'>Act 4:10</a>; or persons, <a href='B:500 1:18-16'>Joh 1:18-16</a>; it denotes "notable" in <a href='B:510 4:16'>Act 4:16</a>, of a miracle; (b) as a noun, "acquaintance," <a href='B:490 2:44'>Luk 2:44</a>, <a href='B:490 23:49'>Luk 23:49</a>. See ACQUAINTANCE, KNOWN. <p/> <2,,1978, episemos><p/> primarily meant "bearing a mark," e.g., of money, "stamped, coined," (from epi, "upon," and sema, "a mark, a sign;" cp. semaino, "to give a sign, signify, indicate," and semeioo, "to note;" see below); it is used in the NT, metaphorically, (a) in a good sense, <a href='B:520 16:7'>Rom 16:7</a>, "of note, illustrious," said of Andronicus and Junias; (b) in a bad sense, <a href='B:470 27:16'>Mat 27:16</a>, "notable," of the prisoner Barabbas. In the Sept., <a href='B:10 30:42'>Gen 30:42</a>, <a href='B:190 5:4'>Est 5:4</a>, <a href='B:190 8:13'>Est 8:13</a>, toward the end of the verse, "a distinct (day)". <p/> <3,,2016, epiphanes><p/> "illustrious, renowned, notable" (akin to epiphaino, "to show forth, appear;" Eng., "epiphany"), is translated "notable" in <a href='B:510 2:20'>Act 2:20</a>, of the great Day of the Lord. The appropriateness of this word (compared with Nos. 1 and 2) to that future occasion is obvious.


topic: Note (Verb)
definition:
<b>Note (Verb)</b> <1,,4593, semeioo><p/> from semeion, "a sign, token," signifies "to mark, to note," in the Middle Voice, "to note for oneself," and is so used in <a href='B:600 3:14'>2Th 3:14</a>, in an injunction to take cautionary note of one who refuses obedience to the Apostle's word by the Epistle. In the Sept. <a href='B:230 5:6'>Psa 5:6</a>.


topic: Nothing
definition:
<b>Nothing</b> <1,,3762, ouden><p/> the neuter of oudeis, "no one," occurs, e.g., in <a href='B:470 5:13'>Mat 5:13</a>, <a href='B:470 10:26'>Mat 10:26</a>, <a href='B:470 23:16'>Mat 23:16</a>; adverbially, e.g., in <a href='B:470 27:24'>Mat 27:24</a>, <a href='B:540 12:11'>2Co 12:11</a> (1st part), "in nothing;" <a href='B:610 4:4'>1Ti 4:4</a>; in the dative case, after en, "in," <a href='B:570 1:20'>Phi 1:20</a>. Westcott and Hort adopt the spelling outhen in <a href='B:490 22:35'>Luk 22:35</a>, <a href='B:490 23:14'>Luk 23:14</a>, <a href='B:510 15:9'>Act 15:9</a>, <a href='B:510 19:27'>Act 19:27</a>, <a href='B:510 26:26'>Act 26:26</a>, <a href='B:530 13:2'>1Co 13:2</a>. <p/> <2,,3367, meden><p/> the neuter of medeis, "no one," is related to No. 1, in the same way as the masculine genders are; so with the negatives ou and me, "not," in all their usage and connections (see under NO MAN). Thus it is found, not in direct negative statements, as with No. 1, but in warnings, prohibitions, etc., e.g., <a href='B:470 27:19'>Mat 27:19</a>, <a href='B:510 19:36'>Act 19:36</a>; in expressions conveying certain impossiblities, e.g., <a href='B:510 4:21'>Act 4:21</a>; comparisons, e.g., <a href='B:540 6:10'>2Co 6:10</a>; intimating a supposition to the contrary, <a href='B:610 6:4'>1Ti 6:4</a>; adverbially, e.g., <a href='B:540 11:5'>2Co 11:5</a>, "not a whit." Westcott and Hort adopt the spelling methen in <a href='B:510 27:33'>Act 27:33</a>. <p/> <3,,3756, ostrong><p/> "not," is translated "nothing" in <a href='B:490 8:17'>Luk 8:17</a>, <a href='B:490 11:6'>Luk 11:6</a>, <a href='B:530 9:16'>1Co 9:16</a>, <a href='B:540 8:15'>2Co 8:15</a> (in each case, an absolute and direct negative). <p/> <4,,3361, me><p/> "not," is translated "nothing" in <a href='B:500 6:39'>Joh 6:39</a> in a clause expressing purpose; in the AV of <a href='B:490 7:42'>Luk 7:42</a> (RV, "not"), in a temporal clause. <p/> <5,,3756 5101,ou ... ti> followed by the subjunctive mood, "(have) nothing (to eat)," lit., "(they have) not what (they should eat)," in <a href='B:470 15:32'>Mat 15:32</a> (in some mss. in <a href='B:480 6:36'>Mar 6:36</a>); <a href='B:480 8:2'>Mar 8:2</a>; the phrase conveys more stress than the simple negative (No. 3). <p/> <6,,3361 5100,me ... ti> followed by the subjunctive mood, "(they had) nothing (to eat)," RV, "(having) nothing (to eat)," AV, lit., "not (having) what (they should eat)," in <a href='B:480 8:1'>Mar 8:1</a>; the negative is me here because it is attached to a participle, "having;" whereas in No. 5 the negative ou is attached to the indicative mood, "they have." <p/> <7,,3361 5100,me ti> lit., "not anything," not used in simple, direct negations (see under NO MAN), occurs in <a href='B:500 6:12'>Joh 6:12</a> in a clause of purpose; in <a href='B:530 4:5'>1Co 4:5</a>, in a prohibition. <p/> <8,,3761 5100,oude ti> "not even anything," is found in <a href='B:610 6:7'>1Ti 6:7</a> (2nd part); it is a more forceful expression than the simple ouden in the 1st part of the verse, as if to say, "it is a fact that we brought nothing into the world, and most certainly we can carry out not even the slightest thing, whatever we may have possessed. <p/> Notes: (1) For "nothing" in <a href='B:490 1:37'>Luk 1:37</a>, AV see WORD, No. 2 (RV). (2) In <a href='B:500 11:49'>Joh 11:49</a> the double negative ouk ("not") ... ouden ("nothing") is translated "nothing at all." (3) In <a href='B:510 11:8'>Act 11:8</a> pan, "everything," with oudepote, "not even ever," is rendered "nothing ... ever," RV, AV, "nothing ... at any time." (4) In <a href='B:530 1:19'>1Co 1:19</a>, AV, atheteo, "to set aside, make void, reject," is translated "I will bring to nothing" (RV, "will I reject").


topic: Notwithstanding
definition:
<b>Notwithstanding</b> * Note: This is the AV rendering of (1) alla, "but," in <a href='B:730 2:20'>Rev 2:20</a> (RV, "but"); (2) plen, "howbeit, yet, except that," in <a href='B:490 10:11'>Luk 10:11</a>, <a href='B:490 10:20'>Luk 10:20</a>, and <a href='B:570 1:18'>Phi 1:18</a> (RV, "only that"); in <a href='B:570 4:14'>Phi 4:14</a>, AV, "notwithstanding" (RV, "howbeit").


topic: Nought (for, bring to, come to, set at)
definition:
<b>Nought (for, bring to, come to, set at)</b> <A-1,Pronoun,3762, ouden><p/> "nothing" (the neuter of oudeis, no one), is translated "nought" in <a href='B:510 5:36'>Act 5:36</a>. See NOTHING. <p/> <B-1,Adverb,1432, dorean><p/> "freely, as a gift," is translated "for nought" in <a href='B:550 2:21'>Gal 2:21</a>, RV (AV, "in vain"); in <a href='B:600 3:8'>2Th 3:8</a>, in a denial by the Apostle that he lived on the hospitality of others at Thessalonica. See FREELY. <p/> <C-1,Verb,2673, katargeo><p/> is used in <a href='B:530 1:28'>1Co 1:28</a>, "(that) He might bring to nought;" <a href='B:530 2:6'>1Co 2:6</a> (Passive Voice in the original); <a href='B:530 6:13'>1Co 6:13</a>; RV, "will bring to nought" (AV "will destroy"); so <a href='B:600 2:8'>2Th 2:8</a>, <a href='B:650 2:14'>Heb 2:14</a>. See ABOLISH. <p/> <C-2,Verb,1848, exoutheneo><p/> "to set at nought, treat with utter contempt, despise," is translated "set at nought" in <a href='B:490 18:9'>Luk 18:9</a>, RV (AV, "despised"); in <a href='B:490 23:11'>Luk 23:11</a>, "set (Him) at nought;" "was set at nought" in <a href='B:510 4:11'>Act 4:11</a>; in <a href='B:520 14:3'>Rom 14:3</a>, RV, "set at nought" (AV, "despise"); <a href='B:520 14:10'>Rom 14:10</a>, "set at nought." See ACCOUNT, DESPISE. <p/> <C-3,Verb,1847,exoudeneo / exoudenoo> has the same meaning as No. 2, and is virtually the same word (outhen being another form of ouden, "nothing"), i.e., "to treat as nothing" (ex, intensive), and is translated "be set at nought" in <a href='B:480 9:12'>Mar 9:12</a>. <p/> <C-4,Verb,1601, ekpipto><p/> "to fall out," is used in <a href='B:520 9:6'>Rom 9:6</a> in the sense of falling from its place, falling, of the word of God, RV, "hath come to nought" (AV, "hath taken none effect"). See FALL. <p/> <C-5,Verb,114, atheteo><p/> "to set aside, reject," is translated "set at nought" in <a href='B:650 10:28'>Heb 10:28</a>, RV (AV, "despised"); so <a href='B:720 1:8'>Jud 1:8</a>. See NOTHING, Note (4). <p/> Notes: (1) In <a href='B:510 5:38'>Act 5:38</a>, AV, kataluo, lit., "to loosen down," hence, "to overthrow," is translated "it will come to nought" (RV, "it will be overthrown"). See DESTROY. (2) In <a href='B:730 18:17'>Rev 18:17</a>, AV, eremoo, "to make desolate," is translated "is come to nought" (RV, "is made desolate"). See DESOLATE. (3) In <a href='B:510 19:27'>Act 19:27</a>, AV, the accusative case of apelegmos, "confutation, disrepute," preceded by the verb erchomai, "to come," and eis, "unto" or "into," is translated "be set at nought" (RV, "come into disrepute"). See DISREPUTE.


topic: Nourish, Nourishment
definition:
<b>Nourish, Nourishment</b> <1,,5142, trepho><p/> "to rear, feed, nourish," is translated by the verb "to nourish" in <a href='B:660 5:5'>Jam 5:5</a> (of luxurious living); <a href='B:730 12:14'>Rev 12:14</a> (of God's care of Israel against its enemies); so <a href='B:730 12:6'>Rev 12:6</a>, RV (AV, "feed"); in <a href='B:510 12:20'>Act 12:20</a>, RV, "was fed" (AV, "was nourished"). See FEED. <p/> <2,,397, anatrepho><p/> "to nurse, bring up" (ana, "up," and No. 1), is translated "nourished" in <a href='B:510 7:20'>Act 7:20</a> (AV, "nourished up"); in <a href='B:510 7:21'>Act 7:21</a>, "nourished," AV and RV. See BRING. <p/> <3,,1625, ektrepho><p/> ek, "from, out of," and No. 1, primarily used of children, "to nurture, rear," is translated "nurture" of the care of one's own flesh, <a href='B:560 5:29'>Eph 5:29</a>, and in <a href='B:560 6:4'>Eph 6:4</a>, RV (AV, "bring ... up"). See BRING. <p/> <4,,1789, entrepho><p/> "to train up, nurture," is used metaphorically, in the Passive Voice, in <a href='B:610 4:6'>1Ti 4:6</a>, of being "nourished" in the faith.


topic: Nourishment ministered
definition:
<b>Nourishment ministered</b> * For NOURISHMENT MINISTERED, <a href='B:580 2:19'>Col 2:19</a>, see SUPPLY


topic: Novice
definition:
<b>Novice</b> <1,,3504, neophutos><p/> an adjective, lit., "newly-planted" (from neos, "new," and phuo, "to bring forth, produce"), denotes "a new convert, neophyte, novice," <a href='B:610 3:6'>1Ti 3:6</a>, of one who by inexperience is unfitted to act as a bishop or overseer in a church. In the Sept., <a href='B:220 14:9'>Job 14:9</a>, <a href='B:230 128:3'>Psa 128:3</a>, <a href='B:230 144:12'>Psa 144:12</a>, <a href='B:290 5:7'>Isa 5:7</a>.


topic: Now
definition:
<b>Now</b> <A-1,Adverb,3568, nun><p/> is used (a) of time, the immediate present, whether in contrast to the past, e.g., <a href='B:500 4:18'>Joh 4:18</a>, <a href='B:510 7:52'>Act 7:52</a>, or to the future, e.g., <a href='B:500 12:27'>Joh 12:27</a>, <a href='B:520 11:31'>Rom 11:31</a>; sometimes with the article, singular or plural, e.g., <a href='B:510 4:29'>Act 4:29</a>, <a href='B:510 5:38'>Act 5:38</a>; (b) of logical sequence, often partaking also of the character of (a), "now therefore, now however," as it is, e.g., <a href='B:490 11:39'>Luk 11:39</a>, <a href='B:500 8:40'>Joh 8:40</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:530 5:11'>1Co 5:11</a>, RV marg., "as it is." <p/> Note: Under (a) comes the phrase in <a href='B:540 8:14'>2Co 8:14</a>, with kairos, "a time," all governed by en, "in," or "at," AV, "now at this time" (RV, "at this present time"). <p/> <A-2,Adverb,3570, nuni><p/> a strengthened form of No. 1, is used (a) of time, e.g., <a href='B:510 22:1'>Act 22:1</a> (in the best mss.); <a href='B:510 24:13'>Act 24:13</a>, <a href='B:520 6:22'>Rom 6:22</a>, <a href='B:520 15:23'>Rom 15:23</a>, <a href='B:520 15:25'>Rom 15:25</a>; (b) with logical import, e.g., <a href='B:520 7:17'>Rom 7:17</a>, <a href='B:530 13:13'>1Co 13:13</a>, which some regard as temporal (a); but if this is the significance, "the clause means, 'but faith, hope, love, are our abiding possession now in this present life.' The objection to this rendering is that the whole course of thought has been to contrast the things which last only for the present time with the things which survive. And the main contrast so far has been between love and the special [then] present activity of prophecy, tongues, knowledge. There is something of disappointment, and even of bathos, in putting as a climax to these contrasts the statement that in this present state faith, hope, love abide; that is no more than can be said of [the then existing] prophecies, tongues and knowledge. If there is to be a true climax the 'abiding' must cover the future as well as the present state. And that involves as a consequence that nuni must be taken in its logical meaning, i.e., 'as things are,' 'taking all into account' ... This logical sense of nuni ... is enforced by the dominant note of the whole passage" (R. St. John Parry, in the Camb. Greek Test.). <p/> It is certain that love will continue eternally; and hope will not cease at the Parousia of Christ, for hope will ever look forward to the accomplishment of God's eternal purposes, a hope characterized by absolute assurance; and where hope is in exercise faith is its concomitant. Faith will not be lost in sight. <p/> <A-3,Adverb,2235, ede><p/> denotes "already, now already," "the subjective present, with a suggested reference to some other time, or to some expectation" (Thayer), e.g., <a href='B:470 3:10'>Mat 3:10</a>, <a href='B:470 14:24'>Mat 14:24</a>, <a href='B:490 11:7'>Luk 11:7</a>, <a href='B:500 6:17'>Joh 6:17</a>, <a href='B:520 1:10'>Rom 1:10</a>, <a href='B:520 4:19'>Rom 4:19</a>, <a href='B:520 13:11'>Rom 13:11</a>, <a href='B:570 4:10'>Phi 4:10</a>. <p/> <A-4,Adverb,737, arti><p/> expressing "coincidence," and denoting "strictly present time," signifies "just now, this moment," in contrast (a) to the past, e.g., <a href='B:470 11:12'>Mat 11:12</a>, <a href='B:500 2:10'>Joh 2:10</a>, <a href='B:500 9:19'>Joh 9:19</a>, <a href='B:500 9:25'>Joh 9:25</a>, <a href='B:500 13:33'>Joh 13:33</a>, <a href='B:550 1:1-10'>Gal 1:1-10</a>; (b) to the future, e.g., <a href='B:500 13:37'>Joh 13:37</a>, <a href='B:500 16:12'>Joh 16:12</a>, <a href='B:500 16:31'>Joh 16:31</a>, <a href='B:530 13:12'>1Co 13:12</a> (cp. No. 2 in <a href='B:530 13:13'>1Co 13:13</a>); <a href='B:600 2:7'>2Th 2:7</a>, <a href='B:670 1:6'>1Pe 1:6</a>, <a href='B:670 1:8'>1Pe 1:8</a>; (c) sometimes without necessary reference to either, e.g., <a href='B:470 3:15'>Mat 3:15</a>, <a href='B:470 9:18'>Mat 9:18</a>, <a href='B:470 26:53'>Mat 26:53</a>, <a href='B:550 4:20'>Gal 4:20</a>, <a href='B:730 12:10'>Rev 12:10</a>. <p/> <A-5,Adverb,534, aparti><p/> sometimes written separately, ap'arti, i.e., apo, "from," and No. 4, denotes "from now, henceforth," <a href='B:500 13:19'>Joh 13:19</a>, <a href='B:500 14:7'>Joh 14:7</a>, <a href='B:730 14:13'>Rev 14:13</a>. See HENCEFORTH. <p/> <A-6,Adverb,3063, loipon><p/> the neuter of loipos, "the rest, from now," is used adverbially with the article and translated "now" in <a href='B:480 14:41'>Mar 14:41</a>. <p/> <B-1,Conjunction and Particle,3767, oun><p/> "therefore, so then," is sometimes used in continuing a narrative, e.g., <a href='B:510 1:18'>Act 1:18</a>, <a href='B:530 9:25'>1Co 9:25</a>; or resuming it after a digression, usually rendered "therefore," e.g., <a href='B:510 11:19'>Act 11:19</a>, <a href='B:510 25:1'>Act 25:1</a>, RV (AV, "now"). In the following it is absent from the best mss., <a href='B:480 12:20'>Mar 12:20</a>, <a href='B:490 10:36'>Luk 10:36</a>, <a href='B:500 16:19'>Joh 16:19</a>, <a href='B:500 18:24'>Joh 18:24</a>, <a href='B:500 19:29'>Joh 19:29</a>. <p/> Note: In <a href='B:540 5:20'>2Co 5:20</a> oun is simply "therefore," as in RV (AV, "now then"). <p/> <B-2,Conjunction and Particle,1161, de><p/> "but, and, now," often implying an antithesis, is rendered "now" in <a href='B:500 19:23'>Joh 19:23</a>, <a href='B:530 10:11'>1Co 10:11</a>, <a href='B:530 15:50'>1Co 15:50</a>, <a href='B:550 1:20'>Gal 1:20</a>, <a href='B:560 4:9'>Eph 4:9</a>; in <a href='B:510 27:9'>Act 27:9</a> (1st part), RV, "and" (AV, "now"); in <a href='B:550 4:1'>Gal 4:1</a>, RV, "but" (AV "now"). <p/> <B-3,Conjunction and Particle,1211, de><p/> a consecutive particle, giving stress to the word or words to which it is attached, sometimes with hardly any exact Eng. equivalent, is translated "now" in <a href='B:490 2:15'>Luk 2:15</a>, in the words of the shepherds; in <a href='B:510 15:36'>Act 15:36</a>, RV (AV, "and"). Some mss. have it in <a href='B:540 12:1'>2Co 12:1</a>; see RV marg. <p/> Notes: (1) In <a href='B:530 4:7'>1Co 4:7</a>, AV, B, No. 2, followed by kai, and, is translated "now" (RV, "but"). (2) In <a href='B:520 14:15'>Rom 14:15</a> and <a href='B:640 1:16'>Phm 1:16</a>, AV, ouketi, "no longer," is translated "now ... not" and "not now" (RV, "no longer"); cp. <a href='B:500 4:42'>Joh 4:42</a>, <a href='B:500 21:6'>Joh 21:6</a>, "now ... not." (3) The particle ara, "then," expressing a more informal inference than oun (B, No. 1 above), is often in Paul's Epistles coupled with oun, the phrase meaning "so then," as AV and RV in <a href='B:520 7:3'>Rom 7:3</a>, <a href='B:520 7:25'>Rom 7:25</a>, <a href='B:520 9:16'>Rom 9:16</a>, <a href='B:520 14:12'>Rom 14:12</a>; in RV only (AV, "therefore"), <a href='B:520 5:18'>Rom 5:18</a>, <a href='B:520 8:12'>Rom 8:12</a>, <a href='B:520 9:18'>Rom 9:18</a>, <a href='B:520 14:19'>Rom 14:19</a>, <a href='B:550 6:10'>Gal 6:10</a>, <a href='B:590 5:6'>1Th 5:6</a>, <a href='B:600 2:15'>2Th 2:15</a>. In <a href='B:560 2:19'>Eph 2:19</a> the AV renders it "now therefore." (4) In <a href='B:610 1:4'>1Ti 1:4</a>, the RV "so do I now" (AV, "so do") is added to complete the sentence. (5) In <a href='B:650 9:9'>Heb 9:9</a>, RV, the perfect participle of enistemi, "to be present," is translated "(the time) now present" (AV, "then present," which misses the meaning). See COME, (AT) HAND, PRESENT.


topic: Number
definition:
<b>Number</b> <A-1,Noun,706, arithmos><p/> number, "a number" (Eng., "arithmetic," etc.), occurs in <a href='B:490 22:3'>Luk 22:3</a>, <a href='B:500 6:10'>Joh 6:10</a>, <a href='B:520 9:27'>Rom 9:27</a>; elsewhere five times in Acts, ten times in the Apocalypse. <p/> <A-2,Noun,3793, ochlos><p/> "a multitude," is translated "number" in <a href='B:490 6:17'>Luk 6:17</a>, RV (AV, "multitude"); in <a href='B:480 10:46'>Mar 10:46</a>, <a href='B:510 1:15'>Act 1:15</a> the renderings are reversed. See COMMON, COMPANY, CROWD MULTITUDE, PEOPLE. <p/> <B-1,Verb,705, arithmeo><p/> akin to A, is found in <a href='B:470 10:30'>Mat 10:30</a>, <a href='B:490 12:7'>Luk 12:7</a>, <a href='B:730 7:9'>Rev 7:9</a>. <p/> <B-2,Verb,2674, katgarithmeo><p/> "to number" or "count among" (kata, and No. 1), is used in <a href='B:510 1:17'>Act 1:17</a>. <p/> <B-3,Verb,1469, enkrino><p/> "to reckon among" (en, "in," krino, "to judge or reckon"), is translated "to number ... (ourselves) with" in <a href='B:540 10:12'>2Co 10:12</a> (RV marg., "to judge ourselves among or ... with"), of the Apostle's dissociation of himself and his fellow missionaries from those who commended themselves. <p/> <B-4,Verb,4785, sunkatapsephizo><p/> "to vote or reckon (one) a place among" (sun, "with" or "among," kata, "down," and psephizo, "to count or vote," originally with pebbles, psephos, "a pebble"), is used of the "numbering" of Matthias with the eleven Apostles, <a href='B:510 1:26'>Act 1:26</a>. <p/> Notes: (1) Some mss. have verse 28 in Mark 15 (AV), where logizomai, "to reckon," is translated "He was numbered." (2) For katalego <a href='B:610 5:9'>1Ti 5:9</a> (AV, "let ... be taken into the number"), see TAKE, Note (18). (3) In <a href='B:480 5:13'>Mar 5:13</a> see the italicized words in RV. (4) In <a href='B:650 7:23'>Heb 7:23</a>, RV, the adjective pleion, "more, many," is translated "many in number" (AV, "many"); in <a href='B:510 28:23'>Act 28:23</a>, RV, "a great number" (AV, "many").


topic: Nurse
definition:
<b>Nurse</b> <1,,5162, trophos><p/> translated "nurse" in <a href='B:590 2:7'>1Th 2:7</a>, there denotes a "nursing" mother, as is clear from the statement "cherisheth her own children;" this is also confirmed by the word epios, "gentle" (in the same verse), which was commonly used of the kindness of parents towards children. Cp. trepho, "to bring up" (see NOURISH).


topic: Oath
definition:
<b>Oath</b> <1,,3727, horkos><p/> is primarily equivalent to herkos, "a fence, an enclosure, that which restrains a person;" hence, "an oath." The Lord's command in <a href='B:470 5:33'>Mat 5:33</a> was a condemnation of the minute and arbitrary restrictions imposed by the scribes and Pharisees in the matter of adjurations, by which God's Name was profaned. The injunction is repeated in <a href='B:660 5:12'>Jam 5:12</a>. The language of the Apostle Paul, e.g., in <a href='B:550 1:20'>Gal 1:20</a>, <a href='B:590 5:27'>1Th 5:27</a> was not inconsistent with Christ's prohibition, read in the light of its context. Contrast the "oaths" mentioned in <a href='B:470 14:7'>Mat 14:7</a>, <a href='B:470 14:9'>Mat 14:9</a>, <a href='B:470 26:72'>Mat 26:72</a>, <a href='B:480 6:26'>Mar 6:26</a>. <p/><a href='B:650 6:16'>Heb 6:16</a> refers to the confirmation of a compact among men, guaranteeing the discharge of liabilities; in their disputes "the oath is final for confirmation." This is referred to in order to illustrate the greater subject of God's "oath" to Abraham, confirming His promise; cp. <a href='B:490 1:73'>Luk 1:73</a>, <a href='B:510 2:30'>Act 2:30</a>. Cp. the verbs horkizo, and exorkizo, under ADJURE. <p/> <2,,3728, horkomosia><p/> denotes "an affirmation on oath" (from No. 1 and omnumi, "to swear"). This is used in <a href='B:650 1:7-21'>Heb 1:7-21</a> (twice), <a href='B:650 7:28'>Heb 7:28</a> of the establishment of the Priesthood of Christ, the Son of God, appointed a Priest after the order of Melchizedek, and "perfected for evermore." In the Sept., <a href='B:330 1:17-19'>Eze 1:17-19</a>. <p/> Note: For anathematizo in <a href='B:510 23:21'>Act 23:21</a>, AV, "have bound (themselves) with an oath," see CURSE.


topic: Obedience, Obedient, Obey
definition:
<b>Obedience, Obedient, Obey</b> <A-1,Noun,5218, hupakoe><p/> "obedience" (hupo, "under," akouo, "to hear"), is used (a) in general, <a href='B:520 6:16'>Rom 6:16</a> (1st part), RV, "(unto) obedience," AV, "(to) obey;" here "obedience" is not personified, as in the next part of the verse, "servants ... of obedience" [see (c)], but is simply shown to be the effect of the presentation mentioned; (b) of the fulfillment of apostolic counsels, <a href='B:540 7:15'>2Co 7:15</a>, <a href='B:540 10:6'>2Co 10:6</a>, <a href='B:640 1:21'>Phm 1:21</a>; (c) of the fulfillment of God's claims or commands, <a href='B:520 1:5'>Rom 1:5</a>, <a href='B:520 16:26'>Rom 16:26</a>, "obedience of faith," which grammatically might be objective, to the faith (marg.), or subjective, as in the text. Since faith is one of the main subjects of the Epistle, and is the initial act of obedience in the new life, as well as an essential characteristic thereof, the text rendering is to be preferred; <a href='B:520 6:16'>Rom 6:16</a> (2nd part); <a href='B:520 15:18'>Rom 15:18</a>, RV "(for) the obedience," AV, "(to make) obedient;" <a href='B:520 16:19'>Rom 16:19</a>, <a href='B:670 1:2'>1Pe 1:2</a>, <a href='B:670 1:14'>1Pe 1:14</a>, RV, "(children of) obedience," i.e., characterized by "obedience," AV, "obedient (children);" <a href='B:670 1:22'>1Pe 1:22</a>, RV, "obedience (to the truth)," AV, "obeying (the truth);" (d) of "obedience" to Christ (objective), <a href='B:540 10:5'>2Co 10:5</a>; (e) of Christ's "obedience," <a href='B:520 5:19'>Rom 5:19</a> (referring to His death; cp. <a href='B:570 2:8'>Phi 2:8</a>); <a href='B:650 5:8'>Heb 5:8</a>, which refers to His delighted experience in constant "obedience" to the Father's will (not to be understood in the sense that He learned to obey). <p/> <A-2,Noun,5292, hupotage><p/> subjection (hupo, "under," tasso, "to order"), is translated "obedience" in <a href='B:540 9:13'>2Co 9:13</a>, RV (AV, "subjection"). See SUBJECTION. <p/> <B-1,Verb,5219, hupakouo><p/> "to listen, attend" (as in <a href='B:510 12:13'>Act 12:13</a>), and so, "to submit, to obey," is used of "obedience" (a) to God <a href='B:650 5:9'>Heb 5:9</a>, <a href='B:650 11:8'>Heb 11:8</a>; (b) to Christ, by natural elements, <a href='B:470 8:27'>Mat 8:27</a>, <a href='B:480 1:27'>Mar 1:27</a>, <a href='B:480 4:41'>Mar 4:41</a>, <a href='B:490 8:25'>Luk 8:25</a>; (c) to disciples of Christ, <a href='B:490 17:6'>Luk 17:6</a>; (d) to the faith, <a href='B:510 6:7'>Act 6:7</a>; the Gospel, <a href='B:520 10:16'>Rom 10:16</a>, <a href='B:600 1:8'>2Th 1:8</a>; Christian doctrine, <a href='B:520 6:17'>Rom 6:17</a> (as to a form or mold of teaching); (e) to apostolic injunctions, <a href='B:570 2:12'>Phi 2:12</a>, <a href='B:600 3:14'>2Th 3:14</a>; (f) to Abraham by Sarah, <a href='B:670 3:6'>1Pe 3:6</a>; (g) to parents by children, <a href='B:560 6:1'>Eph 6:1</a>, <a href='B:580 3:20'>Col 3:20</a>; (h) to masters by servants, <a href='B:560 6:5'>Eph 6:5</a>, <a href='B:580 3:22'>Col 3:22</a>; (i) to sin, <a href='B:520 6:12'>Rom 6:12</a>; (j) in general, <a href='B:520 6:16'>Rom 6:16</a>. <p/> <B-2,Verb,3982, peitho><p/> "to persuade, to win over," in the Passive and Middle Voices, "to be persuaded, to listen to, to obey," is so used with this meaning, in the Middle Voice, e.g., in <a href='B:510 1:5-37'>Act 1:5-37</a> (in <a href='B:510 5:40'>Act 5:40</a>, Passive Voice, "they agreed"); <a href='B:520 2:8'>Rom 2:8</a>, <a href='B:550 5:7'>Gal 5:7</a>, <a href='B:650 13:17'>Heb 13:17</a>, <a href='B:660 3:3'>Jam 3:3</a>. The "obedience" suggested is not by submission to authority, but resulting from persuasion. <p/> "Peitho and pisteuo" 'to trust,' are closely related etymologically; the difference in meaning is that the former implies the obedience that is produced by the latter, cp. <a href='B:650 1:3-19'>Heb 1:3-19</a>, where the disobedience of the Israelites is said to be the evidence of their unbelief. Faith is of the heart, invisible to men; obedience is of the conduct and may be observed. When a man obeys God he gives the only possible evidence that in his heart he believes God. Of course it is persuasion of the truth that results in faith (we believe because we are persuaded that the thing is true, a thing does not become true because it is believed), but peitho, in NT suggests an actual and outward result of the inward persuasion and consequent faith." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 254,255.] See ASSURANCE, B, No. 3. <p/> <B-3,Verb,3980, peitharcheo><p/> "to obey one in authority" (No. 2, and arche, "rule"), is translated "obey" in <a href='B:510 5:29'>Act 5:29</a>, <a href='B:510 5:32'>Act 5:32</a>; "to be obedient," <a href='B:630 3:1'>Tit 3:1</a>, RV (AV, "to obey magistrates"); in <a href='B:510 27:21'>Act 27:21</a>, "hearkened." See HEARKEN. <p/> <B-4,Verb,544, apeitheo><p/> "to disobey, be disobedient" (a, negative, and No. 2), is translated "obey not" in <a href='B:520 2:8'>Rom 2:8</a>, <a href='B:670 3:1'>1Pe 3:1</a>, <a href='B:670 4:17'>1Pe 4:17</a>. See DISOBEDIENT. <p/> Note: In <a href='B:530 14:34'>1Co 14:34</a>, AV, hupotasso, "to be in subjection" (RV), is translated "to be under obedience;" so <a href='B:630 2:5'>Tit 2:5</a>, RV, "being in subjection" (AV, "obedient"); and <a href='B:630 2:9'>Tit 2:9</a>, RV (AV, "to be obedient"). See SUBJECTION. <p/> <C-1,Adjective,5255, hupekoos><p/> "obedient" (akin to A, No. 1), "giving ear, subject," occurs in <a href='B:510 7:39'>Act 7:39</a>, RV, "(would not be) obedient," AV, "(would not) obey;" <a href='B:540 2:9'>2Co 2:9</a>, <a href='B:570 2:8'>Phi 2:8</a>, where the RV "even" is useful as making clear that the "obedience" was not to death but to the Father.


topic: Object (Verb)
definition:
<b>Object (Verb)</b> * For the verb OBJECT, <a href='B:510 24:19'>Act 24:19</a>, see ACCUSATION, B, No. 4


topic: Observation, Observe
definition:
<b>Observation, Observe</b> <A-1,Noun,3907, parateresis><p/> "attentive watching" (akin to paratereo, "to observe"), is used in <a href='B:490 17:20'>Luk 17:20</a>, of the manner in which the kingdom of God (i.e., the operation of the spiritual kingdom in the hearts of men) does not come, "in such a manner that it can be watched with the eyes" (Grimm-Thayer), or, as AV marg., "with outward show." <p/> <B-1,Verb,333, anatheoreo><p/> "to observe carefully, consider well" (ana, "up," intensive, and theoreo, "to behold"), is used in <a href='B:510 17:23'>Act 17:23</a>, RV, "observed" (of Paul's notice of the objects of Athenian worship), and <a href='B:650 13:7'>Heb 13:7</a>, "considering." See BEHOLD. <p/> <B-2,Verb,5083, tereo><p/> see KEEP, No. 1. <p/> <B-3,Verb,4933, suntereo><p/> see KEEP, No. 3. <p/> <B-4,Verb,3906, paratereo><p/> "to watch closely, observe narrowly" (para, used intensively, and No. 2), is translated "ye observe" in <a href='B:550 4:10'>Gal 4:10</a>, where the Middle Voice suggests that their religious observance of days, etc. was not from disinterested motives, but with a view to their own advantage. See WATCH. Cp. phroneo ("to think"), "regardeth" in <a href='B:520 14:6'>Rom 14:6</a>, where the subject is connected with the above, though the motive differs. <p/> <B-5,Verb,5442, phulasso><p/> see KEEP, No. 4. <p/> <B-6,Verb,4160, poieo><p/> "to do," is translated "to observe" in <a href='B:510 16:21'>Act 16:21</a>. See DO.


topic: Obtain, Obtaining
definition:
<b>Obtain, Obtaining</b> <A-1,Verb,5177, tunchano><p/> "to meet with, light upon," also signifies "to obtain, attain to, reach, get" (with regard to things), translated "to obtain" in <a href='B:510 26:22'>Act 26:22</a>, of "the help that is from God;" <a href='B:620 2:10'>2Ti 2:10</a>, of "the salvation which is in Christ Jesus with eternal glory;" <a href='B:650 8:6'>Heb 8:6</a>, of the ministry obtained by Christ; <a href='B:650 11:35'>Heb 11:35</a>, of "a better resurrection." See CHANCE. <p/> <A-2,Verb,2013, epitunchano><p/> primarily, "to light upon" (epi, "upon," and No. 1), denotes "to obtain," <a href='B:520 11:7'>Rom 11:7</a> (twice); <a href='B:650 6:15'>Heb 6:15</a>, <a href='B:650 11:33'>Heb 11:33</a>, <a href='B:660 4:2'>Jam 4:2</a>. <p/> <A-3,Verb,2975, lanchano><p/> "to obtain by lot," is translated "that have obtained" in <a href='B:680 1:1'>2Pe 1:1</a>; in <a href='B:510 1:17'>Act 1:17</a>, AV, "had obtained" (RV, "received"), with kleros, "a lot" or "portion." See LOTS. <p/> <A-4,Verb,2932, ktaomai><p/> "to procure for oneself, get, gain, acquire," is translated "obtained" in <a href='B:510 1:18'>Act 1:18</a>, RV (AV, "purchased"); <a href='B:510 8:20'>Act 8:20</a>, RV (AV, "may be purchased"); <a href='B:510 22:28'>Act 22:28</a>. See POSSESS, PROVIDE, PURCHASE. <p/> <A-5,Verb,2902, krateo><p/> "to be strong," also means "to get possession of, obtain," e.g., in <a href='B:510 27:13'>Act 27:13</a>, "they had obtained (their purpose)." See HOLD. <p/> <A-6,Verb,2983, lambano><p/> "to take, to receive," is translated by the verb "to obtain" in <a href='B:530 9:25'>1Co 9:25</a>, <a href='B:570 3:12'>Phi 3:12</a>, RV, "(not that) I have (already) obtained" (contrast katantao, "to attain," <a href='B:570 3:11'>Phi 3:11</a>); Moule translates it "not that I have already received," i.e., the prize; the verb does not signify "to attain;" <a href='B:650 4:16'>Heb 4:16</a>, AV, "obtain." See ACCEPT, No. 4. <p/> <A-7,Verb,2147, heurisko><p/> denotes "to find;" in the Middle Voice, "to find for oneself, to procure, get, obtain," with the suggestion of accomplishing the end which had been in view; so in <a href='B:650 9:12'>Heb 9:12</a>, "having obtained (eternal redemption)." Notes: (1) In <a href='B:530 9:24'>1Co 9:24</a>, AV, katalambano, a strengthened form of No. 6 (kata, used intensively), is translated "obtain" (RV, "attain"). (2) In <a href='B:650 11:2'>Heb 11:2</a>, <a href='B:650 11:4'>Heb 11:4</a>, <a href='B:650 11:39'>Heb 11:39</a>, AV, martureo, "to bear witness," and in the Passive Voice, "to have witness borne to one," is translated "to obtain" a good report, or "to obtain" witness (RV, "had witness borne"). See WITNESS. (3) For the AV of <a href='B:650 1:4'>Heb 1:4</a>, "He hath by inheritance obtained" (RV, "He hath inherited"), and of <a href='B:560 1:11'>Eph 1:11</a>, see INHERIT. (4) For the phrase "to obtain mercy," the Passive Voice of eleeo in <a href='B:470 5:7'>Mat 5:7</a>, <a href='B:520 1:11-31'>Rom 1:11-31</a>, <a href='B:530 7:25'>1Co 7:25</a>, <a href='B:540 4:1'>2Co 4:1</a> (RV); <a href='B:610 1:13'>1Ti 1:13</a>, <a href='B:610 1:16'>1Ti 1:16</a>, <a href='B:670 2:10'>1Pe 2:10</a> (twice), see MERCY. <p/> <B-1,Noun,4047, peripoiesis><p/> lit., "a making around" (peri, "around," poieo, "to do or make"), denotes (a) "the act of obtaining" anything, as of salvation in its completeness, <a href='B:590 5:9'>1Th 5:9</a>, <a href='B:600 2:14'>2Th 2:14</a>; (b) "a thing acquired, an acquisition, possession," <a href='B:560 1:14'>Eph 1:14</a>, RV, "(God's own) possession" [some would put this under (a)]; so <a href='B:670 2:9'>1Pe 2:9</a>, RV, AV, "a peculiar (people);" cp. <a href='B:290 43:21'>Isa 43:21</a>; (c) preservation; this may be the meaning in <a href='B:650 10:39'>Heb 10:39</a>, "saving" (RV marg., "gaining"); cp. the corresponding verb in <a href='B:490 17:33'>Luk 17:33</a> (in the best texts), "preserve." In the Sept. the noun has the meaning (b) in <a href='B:440 2:10'>Hag 2:10</a>, <a href='B:460 3:17'>Mal 3:17</a>, (c) in <a href='B:140 14:13'>2Ch 14:13</a>.


topic: Occasion
definition:
<b>Occasion</b> <1,,874, aphorme><p/> properly "a starting point," was used to denote "a base of operations in war." In the NT it occurs as follows: "(a) the Law provided sin with a base of operations for its attack upon the soul, <a href='B:520 7:8'>Rom 7:8</a>, <a href='B:520 7:11'>Rom 7:11</a>; (b) the irreproachable conduct of the Apostle provided his friends with a base of operations against his detractors, <a href='B:540 5:12'>2Co 5:12</a>; (c) by refusing temporal support at Corinth he deprived these detractors of their base of operations against him, <a href='B:540 11:12'>2Co 11:12</a>; (d) Christian freedom is not to provide a base of operations for the flesh, <a href='B:550 5:13'>Gal 5:13</a>; (e) unguarded behavior on the part of young widows (and the same is true of all believers) would provide Satan with a base of operations against the faith, <a href='B:610 5:14'>1Ti 5:14</a>." * [* From Notes on Galatians, by Hogg and Vine, P. 269.] <p/> The word is found frequently in the papyri with meanings which illustrate those in the NT. In the Sept., <a href='B:240 9:9'>Pro 9:9</a>, <a href='B:330 5:7'>Eze 5:7</a>. <p/> Notes: (1) For the RV renderings "occasion (or 'occasions') of stumbling," "occasion of falling," see FALLING, B, Note (3), OFFENSE. (2) In <a href='B:540 8:8'>2Co 8:8</a>, AV, the phrase "by occasion of" translates the preposition dia, "through, by means of" (RV, "through").


topic: Occupation
definition:
<b>Occupation</b> * For OCCUPATION, <a href='B:510 18:3'>Act 18:3</a>, AV, see TRADE <p/> Notes: The phrase "of like occupation" in <a href='B:510 19:25'>Act 19:25</a> translates the phrase peri ("about") ta ("the") toiauta ("such things"), i.e., lit., "(occupied) about such things."


topic: Occupy
definition:
<b>Occupy</b> <1,,4043, peripateo><p/> "to walk," is sometimes used of the state in which one is living, or of that to which a person is given, e.g., <a href='B:650 13:9'>Heb 13:9</a>, "(meats, wherein they that) occupied themselves," RV (marg., "walked;" AV, "have been occupied"), i.e., exercising themselves about different kinds of food, regarding some as lawful, others as unlawful (referring especially to matters of the ceremonial details of the law). <p/> Notes: (1) For "occupy," in the AV of <a href='B:490 19:13'>Luk 19:13</a>, see TRADE. (2) For "occupieth," in the AV of <a href='B:530 14:16'>1Co 14:16</a>, see FILL, No. 2.


topic: Odor
definition:
<b>Odor</b> <1,,3744, osme><p/> "a smell, an odor" (akin to ozo, "to smell"), is translated "odor" in <a href='B:500 12:3'>Joh 12:3</a>, it is used metaphorically in <a href='B:560 5:2'>Eph 5:2</a>, RV, "an odor (of a sweet smell)," AV, "(a sweet smelling) savor," of the effects Godward of the Sacrifice of Christ; in <a href='B:570 4:18'>Phi 4:18</a> of the effect of sacrifice, on the part of those in the church at Philippi, who sent material assistance to the Apostle in his imprisonment. The word is translated "savor" in <a href='B:540 2:14'>2Co 2:14</a>, <a href='B:540 2:16'>2Co 2:16</a> (twice). <p/> Note: For thumiama, "incense," translated "odors" in the AV of <a href='B:730 5:8'>Rev 5:8</a> (RV, "incense"), see INCENSE. For amomon (quoted in RV marg. in the Latinized form amomum) in <a href='B:730 18:13'>Rev 18:13</a>, see SPICE.


topic: Of
definition:
<b>Of</b> * Note: (1) In addition to the rendering of a number of prepositions, "of" translates the genitive case of nouns, with various shades of meaning. Of these the subjective and objective are mentioned here, which need careful distinction. Thus the phrase "the love of God," e.g., in <a href='B:690 2:5'>1Jo 2:5</a>, <a href='B:690 3:16'>1Jo 3:16</a>, is subjective, signifying "God's love;" in <a href='B:690 5:3'>1Jo 5:3</a>, it is objective, signifying our love to God. Again, "the witness of God," e.g., <a href='B:690 5:9'>1Jo 5:9</a>, is subjective, signifying the witness which God Himself has given; in <a href='B:730 1:2'>Rev 1:2</a>, <a href='B:730 1:9'>Rev 1:9</a>, <a href='B:730 19:10'>Rev 19:10</a>, e.g., "the testimony of Jesus" is objective, signifying the testimony borne to Him. In the AV "the faith of" is sometimes ambiguous; with reference to Christ it is objective, i.e., faith in Him, not His own faith, in the following passages in which the RV, "in" gives the correct meaning; <a href='B:520 3:22'>Rom 3:22</a>, <a href='B:550 2:16'>Gal 2:16</a> (twice), <a href='B:550 2:20'>Gal 2:20</a>, RV, "I live in faith, the faith which is in the Son of God;" <a href='B:550 3:22'>Gal 3:22</a>, <a href='B:560 3:12'>Eph 3:12</a>, <a href='B:570 3:9'>Phi 3:9</a> (cp. <a href='B:580 2:12'>Col 2:12</a>, "faith in the working of God"). In <a href='B:560 2:20'>Eph 2:20</a>, "the foundation of the apostles and prophets" is subjective, i.e., the foundation laid by the apostles and prophets ("other foundation can no man lay than ... Jesus Christ," <a href='B:530 3:11'>1Co 3:11</a>). (2) In the AV of <a href='B:500 16:13'>Joh 16:13</a>, "He shall not speak of Himself," the preposition is apo, "from," as in the RV; the Spirit of God often speaks of Himself in Scripture, the Lord's assurance was that the Holy Spirit would not be the source of His utterances. So with regard to Christ's utterances, <a href='B:500 7:17'>Joh 7:17</a>, RV, "I speak from (apo) Myself:" and <a href='B:500 14:10'>Joh 14:10</a>. (3) In <a href='B:500 6:46'>Joh 6:46</a>, <a href='B:500 15:15'>Joh 15:15</a>, <a href='B:500 17:7'>Joh 17:7</a>, <a href='B:510 17:9'>Act 17:9</a>, the RV, "from" is to be observed, as rightly translating para (AV, "of"). (4) The following are instances in which "of" translates ek, or ex, "out of, from," <a href='B:470 21:25'>Mat 21:25</a> (RV, "from"); <a href='B:530 1:30'>1Co 1:30</a>, <a href='B:530 15:6'>1Co 15:6</a>, <a href='B:540 5:1'>2Co 5:1</a> (RV, "from"); <a href='B:660 4:1'>Jam 4:1</a>. (5) In the following, peri, "concerning," is so translated in the RV (for AV, "of"), e.g., <a href='B:510 5:24'>Act 5:24</a>, <a href='B:530 1:11'>1Co 1:11</a>, <a href='B:690 1:1'>1Jo 1:1</a> (the RV is important); cp. <a href='B:500 16:8'>Joh 16:8</a>. (6) Epi, "over," is so translated in <a href='B:470 18:13'>Mat 18:13</a>, RV; "concerning" in <a href='B:510 4:9'>Act 4:9</a>. (7) Huper, "on behalf of," is so rendered in <a href='B:540 7:4'>2Co 7:4</a>, RV (AV, "of"); (8) For hupo, "by," see the RV of <a href='B:470 1:22'>Mat 1:22</a>, <a href='B:470 2:16'>Mat 2:16</a>, <a href='B:470 11:27'>Mat 11:27</a>, <a href='B:490 9:7'>Luk 9:7</a>, <a href='B:510 15:4'>Act 15:4</a>, <a href='B:530 14:24'>1Co 14:24</a>, <a href='B:540 8:19'>2Co 8:19</a>, <a href='B:570 3:12'>Phi 3:12</a>. (9) For other prepositions, etc., see +, p. 9.


topic: Offence
definition:
<b>Offence</b> <A-1,Noun,4625, skandalon><p/> originally was "the name of the part of a trap to which the bait is attached, hence, the trap or snare itself, as in <a href='B:520 11:9'>Rom 11:9</a>, RV, 'stumblingblock,' quoted from <a href='B:230 69:22'>Psa 69:22</a>, and in <a href='B:730 2:14'>Rev 2:14</a>, for Balaam's device was rather a trap for Israel than a stumblingblock to them, and in <a href='B:470 16:23'>Mat 16:23</a>, for in Peter's words the Lord perceived a snare laid for Him by Satan. <p/> "In NT skandalon is always used metaphorically, and ordinarily of anything that arouses prejudice, or becomes a hindrance to others, or causes them to fall by the way. Sometimes the hindrance is in itself good, and those stumbled by it are the wicked." <p/> Thus it is used (a) of Christ in <a href='B:520 9:33'>Rom 9:33</a>, "(a rock) of offense;" so <a href='B:670 2:8'>1Pe 2:8</a>, <a href='B:530 1:23'>1Co 1:23</a> (AV and RV, "stumblingblock"), and of His CROSS, <a href='B:550 5:11'>Gal 5:11</a> (RV, ditto); of the "table" provided by God for Israel, <a href='B:520 11:9'>Rom 11:9</a> (see above); (b) of that which is evil, e.g., <a href='B:470 13:41'>Mat 13:41</a>, RV, "things that cause stumbling" (AV, "things that offend"), lit., "all stumblingblocks;" <a href='B:470 18:7'>Mat 18:7</a>, RV, "occasions of stumbling" and "occasion;" <a href='B:490 17:1'>Luk 17:1</a> (ditto); <a href='B:520 14:13'>Rom 14:13</a>, RV, "an occasion of falling" (AV, "an occasion to fall"), said of such a use of Christian liberty as proves a hindrance to another; <a href='B:520 16:17'>Rom 16:17</a>, RV, "occasions of stumbling," said of the teaching of things contrary to sound doctrine; <a href='B:690 2:10'>1Jo 2:10</a>, "occasion of stumbling," of the absence of this in the case of one who loves his brother and thereby abides in the light. Love, then, is the best safeguard against the woes pronounced by the Lord upon those who cause others to stumble. See FALL, B, Note (3). Cp. the Sept. in <a href='B:350 4:17'>Hos 4:17</a>, "Ephraim partaking with idols hath laid stumblingblocks in his own path." <p/> <A-2,Noun,4348, proskomma><p/> "an obstacle against which one may dash his foot" (akin to proskopto, "to stumble" or "cause to stumble;" pros, "to or against," kopto, "to strike"), is translated "offense" in <a href='B:520 14:20'>Rom 14:20</a>, in <a href='B:520 14:13'>Rom 14:13</a>, "a stumblingblock," of the spiritual hindrance to another by a selfish use of liberty (cp. No. 1 in the same verse); so in <a href='B:530 8:9'>1Co 8:9</a>. It is used of Christ, in <a href='B:520 1:9-33'>Rom 1:9-33</a>, RV, "(a stone) of stumbling," and <a href='B:670 2:8'>1Pe 2:8</a>, where the AV also has this rendering. Cp. the Sept. in <a href='B:20 23:33'>Exo 23:33</a>, "these (the gods of the Canaanites) will be an offense (stumblingblock) unto thee." <p/> <A-3,Noun,4349, proskope><p/> like No. 2, and formed from the same combination, occurs in <a href='B:540 6:3'>2Co 6:3</a>, RV, "occasion of stumbling" (AV, "offense"), something which leads others into error or sin. Cp. the Sept. in <a href='B:240 16:18'>Pro 16:18</a>, "a haughty spirit (becomes) a stumblingblock" (i.e., to oneself). <p/> Notes: (1) In the AV of <a href='B:520 4:25'>Rom 4:25</a>, <a href='B:520 5:15'>Rom 5:15</a> (twice), <a href='B:520 1:5-18'>Rom 1:5-18</a>, <a href='B:520 5:20'>Rom 5:20</a>, paraptoma, "a trepass," is translated "offense." See TRESPASS. (2) In <a href='B:540 11:7'>2Co 11:7</a>, AV, hamartia, a sin, is translated "an offense." See SIN. <p/> <B-1,Adjective,677, aproskopos><p/> akin to A, No. 3, with a, negative, prefixed, is used (a) in the Active sense, "not causing to stumble," in <a href='B:530 10:32'>1Co 10:32</a>, metaphorically of "refraining from doing anything to lead astray" either Jews or Greeks or the church of God (i.e., the local church), RV, "no occasion of stumbling" (AV, "none offense"); (b) in the Passive sense, "blameless, without stumbling;" <a href='B:510 24:16'>Act 24:16</a>, "(a conscience) void of offense;" <a href='B:570 1:10'>Phi 1:10</a>, "void of (AV, without) offense." The adjective is found occasionally in the papyri writings.


topic: Offend
definition:
<b>Offend</b> <1,,4624, skandalizo><p/> from skandalon (OFFENSE, No. 1), signifies "to put a snare or stumblingblock in the way," always metaphorically in the NT, in the same ways as the noun, which see. It is used 14 times in Matthew, 8 in Mark, twice in Luke, twice in John; elsewhere in <a href='B:530 8:13'>1Co 8:13</a> (twice); <a href='B:540 11:29'>2Co 11:29</a>. It is absent in the most authentic mss. in <a href='B:520 14:21'>Rom 14:21</a>. The RV renders it by the verb "to stumble," or "cause to stumble," in every place save the following, where it uses the verb "to offend," <a href='B:470 13:57'>Mat 13:57</a>, <a href='B:470 15:12'>Mat 15:12</a>, <a href='B:470 26:31'>Mat 26:31</a>, <a href='B:470 26:33'>Mat 26:33</a>, <a href='B:480 6:3'>Mar 6:3</a>, <a href='B:480 14:27'>Mar 14:27</a>, <a href='B:480 14:29'>Mar 14:29</a>. <p/> Notes: (1) In <a href='B:660 2:10'>Jam 2:10</a>, <a href='B:660 3:2'>Jam 3:2</a> (twice), AV, ptaio, "to stumble," is translated "offend;" see FALL, STUMBLE. (2) In <a href='B:510 25:8'>Act 25:8</a>, AV, hamartano, "to sin," is translated "have I offended;" see SIN.


topic: Offender
definition:
<b>Offender</b> <1,,3781, opheiletes><p/> "a debtor," is translated "offenders" in <a href='B:490 13:4'>Luk 13:4</a>, RV (RV and AV marg., "debtors;" AV, "sinners"). See DEBTOR. <p/> Note: In <a href='B:510 25:11'>Act 25:11</a>, AV, adikeo, "to do wrong," is translated "be an offender" (RV, "am a wrong-doer").


topic: Offer, Offering
definition:
<b>Offer, Offering</b> <A-1,Verb,4374, prosphero><p/> primarily, "to bring to" (pros, "to," phero, "to bring"), also denotes "to offer," (a) of the sacrifice of Christ Himself, <a href='B:650 8:3'>Heb 8:3</a>; of Christ in virtue of his High Priesthood (RV, "this high priest;" AV, "this man"); <a href='B:650 9:14'>Heb 9:14</a>, <a href='B:650 9:25'>Heb 9:25</a> (negative), <a href='B:650 9:28'>Heb 9:28</a>, <a href='B:650 10:12'>Heb 10:12</a>; (b) of offerings under, or according to, the Law, e.g., <a href='B:470 8:4'>Mat 8:4</a>, <a href='B:480 1:44'>Mar 1:44</a>, <a href='B:510 7:42'>Act 7:42</a>, <a href='B:510 21:26'>Act 21:26</a>, <a href='B:650 5:1'>Heb 5:1</a>, <a href='B:650 5:3'>Heb 5:3</a>, <a href='B:650 8:3'>Heb 8:3</a>, <a href='B:650 9:7'>Heb 9:7</a>, <a href='B:650 9:9'>Heb 9:9</a>, <a href='B:650 1:10-2'>Heb 1:10-2</a>, <a href='B:650 10:8'>Heb 10:8</a>, <a href='B:650 10:11'>Heb 10:11</a>; (c) of "offerings" previous to the Law, <a href='B:650 11:4'>Heb 11:4</a>, <a href='B:650 11:17'>Heb 11:17</a> (of Isaac by Abraham); (d) of gifts "offered" to Christ, <a href='B:470 2:11'>Mat 2:11</a>, RV, "offered" (AV, "presented unto"); (e) of prayers "offered" by Christ, <a href='B:650 5:7'>Heb 5:7</a>; (f) of the vinegar "offered" to Him in mockery by the soldiers at the cross, <a href='B:490 23:36'>Luk 23:36</a>; (g) of the slaughter of disciples by persecutors, who think they are "offering" service to God, <a href='B:500 16:2'>Joh 16:2</a>, RV (AV, "doeth"); (h) of money "offered" by Simon the sorcerer, <a href='B:510 8:18'>Act 8:18</a>. See BRING, A, No. 8, DEAL WITH, No. 2. <p/> <A-2,Verb,399, anaphero><p/> primarily, "to lead" or "carry up" (ana), also denotes "to offer," (a) of Christ sacrifice, <a href='B:650 7:27'>Heb 7:27</a>; (b) of sacrifices under the Law, <a href='B:650 7:27'>Heb 7:27</a>; (c) of such previous to the Law, <a href='B:660 2:21'>Jam 2:21</a> (of Isaac by Abraham); (d) of praise, <a href='B:650 13:15'>Heb 13:15</a>; (e) of spiritual sacrifices in general, <a href='B:670 2:5'>1Pe 2:5</a>. See BEAR, No. 3, BRING, A, No. 2. <p/> <A-3,Verb,1325, didomi><p/> to give, is translated "to offer" in <a href='B:490 2:24'>Luk 2:24</a>; in <a href='B:730 8:3'>Rev 8:3</a>, AV, "offer" (RV, "add;" marg., "give"). See GIVE. <p/> <A-4,Verb,3930, parecho><p/> "to furnish, offer, present, supply," is used in <a href='B:490 6:29'>Luk 6:29</a>, of "offering" the other cheek to be smitten after receiving a similar insult; for the AV marg., in <a href='B:510 17:31'>Act 17:31</a>, see ASSURANCE, A, No. 1. See BRING, A, No. 21. <p/> <A-5,Verb,4689, spendo><p/> "to pour out as a drink offering, make a libation," is used figuratively in the Passive Voice in <a href='B:570 2:17'>Phi 2:17</a>, "offered" (RV marg., "poured out as a drink offering;" AV marg., "poured forth"). In <a href='B:620 4:6'>2Ti 4:6</a>, "I am already being offered," RV (marg., "poured out as a drink-offering"), the Apostle is referring to his approaching death, upon the sacrifice of his ministry. This use of the word is exemplified in the papyri writings. <p/> Notes: (1) In <a href='B:490 11:12'>Luk 11:12</a>, AV epididomi, "to give" (epi, "over," in the sense of "instead of," and No. 3), is translated "will he offer" (RV, and AV marg., "will he give"). (2) In <a href='B:510 7:41'>Act 7:41</a>, AV, anago, "to lead up" or "bring up," is rendered "offered" (RV, "brought"). (3) In <a href='B:510 15:29'>Act 15:29</a>, <a href='B:510 21:25'>Act 21:25</a>; and <a href='B:530 8:1'>1Co 8:1</a>, <a href='B:530 8:4'>1Co 8:4</a>, <a href='B:530 8:10'>1Co 8:10</a>, <a href='B:530 10:19'>1Co 10:19</a>, AV, eidolothutos, "sacrificed to idols," is translated "offered to idols" (thuo denotes "to sacrifice"). See SACRIFICE. <p/> <B-1,Noun,4376, prosphora><p/> lit., "a bringing to" (akin to A, No. 1,), hence an "offering," in the NT a sacrificial "offering," (a) of Christ's sacrifice, <a href='B:560 5:2'>Eph 5:2</a>, <a href='B:650 10:10'>Heb 10:10</a> (of His body); <a href='B:650 10:14'>Heb 10:14</a>; negatively, of there being no repetition, <a href='B:650 10:18'>Heb 10:18</a>; (b) of "offerings" under, or according to, the Law, <a href='B:510 21:26'>Act 21:26</a>, <a href='B:650 10:5'>Heb 10:5</a>, <a href='B:650 10:8'>Heb 10:8</a>; (c) of gifts in kind conveyed to needy Jews, <a href='B:510 24:17'>Act 24:17</a>; (d) of the presentation of believers themselves (saved from among the Gentiles) to God, <a href='B:520 15:16'>Rom 15:16</a>. <p/> <B-2,Noun,3646, holokautoma><p/> "a burnt offering:" See BURNT. <p/> <B-3,Noun,334, anathema><p/> denotes "a gift set up in a temple, a votive offering" (ana, "up," tithemi, "to place"), <a href='B:490 21:5'>Luk 21:5</a>, RV "offerings" (AV, "gifts") Cp. anathema (see CURSE). <p/> Notes: (1) In <a href='B:490 21:4'>Luk 21:4</a>, AV, the plural of doron, "a gift," is translated "offerings" (RV, "gifts"). (2) In <a href='B:520 8:3'>Rom 8:3</a>, <a href='B:650 13:11'>Heb 13:11</a>, the RV, "as an offering" is added to complete the sacrificial meaning of peri.


topic: Office
definition:
<b>Office</b> <A-1,Noun,4234, praxis><p/> "a doing, deed" (akin to prasso, "to do or practice"), also denotes "an acting" or "function," translated "office" in <a href='B:520 12:4'>Rom 12:4</a>. See DEED. <p/> <A-2,Noun,2405, hierateia><p/> or hieratia, denotes "a priest's office," <a href='B:490 1:9'>Luk 1:9</a>, <a href='B:650 7:5'>Heb 7:5</a>, RV, "priest's office" (AV "office of the priesthood"). <p/> <B-1,Verb,2407, hierateuo><p/> "to officiate as a priest" (akin to A, No. 2), is translated "he executed the priest's office" in <a href='B:490 1:8'>Luk 1:8</a>. The word is frequent in inscriptions. <p/> Notes: (I) In <a href='B:520 11:13'>Rom 11:13</a>, AV, diakonia, "a ministry," is translated "office" (RV, "ministry"). (2) In <a href='B:510 1:20'>Act 1:20</a>, RV, episkope, "an overseership," is translated "office" (marg., "overseership;" AV, "bishopric"). (3) In <a href='B:610 3:1'>1Ti 3:1</a>, the word "office," in the phrase "the office of a bishop," has nothing to represent it in the original; the RV marg. gives "overseer" for "bishop," and the phrase lit. is "overseership;" so in <a href='B:610 3:10'>1Ti 3:10</a>, <a href='B:610 3:13'>1Ti 3:13</a>, where the AV has "use (and 'used') the office of a deacon," the RV rightly omits "office," and translates the verb diakoneo, "to serve," "let them serve as deacons" and "(they that) have served (well) as deacons."


topic: Officer
definition:
<b>Officer</b> <1,,5257, huperetes><p/> for the original of which see MINISTER, A, No. 3, is translated "officer," with the following applications, (a) to a magistrate's attendant, <a href='B:470 5:25'>Mat 5:25</a>; (b) to officers of the synagogue, or officers or bailiffs of the Sanhedrin, <a href='B:470 26:58'>Mat 26:58</a>, <a href='B:480 14:54'>Mar 14:54</a>, <a href='B:480 14:65'>Mar 14:65</a>, <a href='B:500 7:32'>Joh 7:32</a>, <a href='B:500 1:7-46'>Joh 1:7-46</a>, <a href='B:500 18:3'>Joh 18:3</a>, <a href='B:500 18:12'>Joh 18:12</a>, <a href='B:500 18:18'>Joh 18:18</a>, <a href='B:500 18:22'>Joh 18:22</a>; Act 5:19:6; <a href='B:510 5:22'>Act 5:22</a>, <a href='B:510 5:26'>Act 5:26</a>. See MINISTER, SERVANT. <p/> <2,,4233, praktor><p/> lit., "one who does," or "accomplishes" (akin to prasso, "to do"), was used in Athens of one who exacts payment, a collector (the word is frequently used in the papyri of a public accountant); hence, in general, a court "officer," an attendant in a court of justice (so Deissmann); the word is used in <a href='B:490 12:58'>Luk 12:58</a> (twice). In the Sept., <a href='B:290 3:12'>Isa 3:12</a>.


topic: Offscouring
definition:
<b>Offscouring</b> <1,,4067, peripsema><p/> "that which is wiped off" (akin to peripsao, "to wipe off all round;" peri, "around," psao, "to wipe"), hence, "offscouring," is used metaphorically in <a href='B:530 4:13'>1Co 4:13</a>. This and the synonymous word perikatharma, "refuse, rubbish," "were used especially of condemned criminals of the lowest classes, who were sacrificed as expiatory offerings ... because of their degraded life" (Lightfoot).


topic: Offspring
definition:
<b>Offspring</b> <1,,1081, gennema><p/> akin to genao, "to beget," denotes "the offspring of men and animals," <a href='B:470 3:7'>Mat 3:7</a>, <a href='B:470 12:34'>Mat 12:34</a>, <a href='B:470 23:33'>Mat 23:33</a>, <a href='B:490 3:7'>Luk 3:7</a>, RV, "offspring" (AV, "generation"). See FRUIT. <p/> <2,,1085, genos><p/> "a race, family" (akin to ginomai, "to become"), denotes "an offspring," <a href='B:510 1:17-29'>Act 1:17-29</a>, <a href='B:730 22:16'>Rev 22:16</a>. See GENERATION, KIND.


topic: Oft, Often, Oftener, Oftentimes, Oft-times
definition:
<b>Oft, Often, Oftener, Oftentimes, Oft-times</b> <A-1,Adverb,4178, pollakis><p/> akin to polus, "much, many," is variously translated, e.g., "oft-times," <a href='B:470 17:15'>Mat 17:15</a> (AV, "oft," 2nd part); "many times," <a href='B:540 8:22'>2Co 8:22</a>, RV (AV, "often-times"); "oft," <a href='B:540 11:23'>2Co 11:23</a>; "often" (<a href='B:540 11:26'>2Co 11:26</a>). <p/> <A-2,Adverb,4183, polla><p/> the neuter plural of polus, is translated "oft" in <a href='B:470 9:14'>Mat 9:14</a>; some ancient authorities omit it here (see RV marg.); in <a href='B:520 15:22'>Rom 15:22</a>, with the article, RV, "these many times" (AV, "much"). <p/> <A-3,Adverb,4212, posakis><p/> an interrogative numeral adverb, "how many times, how oft (or often)?" occurs in <a href='B:470 18:21'>Mat 18:21</a>, <a href='B:470 23:37'>Mat 23:37</a>, <a href='B:490 13:34'>Luk 13:34</a>. <p/> <A-4,Adverb,3740, hosakis><p/> a relative adverb, "as often" (or oft) as, <a href='B:530 1:11-26'>1Co 1:11-26</a>, <a href='B:730 11:6'>Rev 11:6</a>. <p/> <A-5,Adverb,4437, pukna><p/> the neuter plural of puknos (see B), used adverbially, is translated "often" in <a href='B:490 5:33'>Luk 5:33</a>. <p/> <A-6,Adverb,4437, puknoteron><p/> the neuter singular of the comparative degree of puknos (cp. No. 5, and see B), "very often," or "so much the oftener," <a href='B:510 24:26'>Act 24:26</a>, "the oftener." <p/> Notes: (1) In <a href='B:490 8:29'>Luk 8:29</a>, the phrase pollois chronois, lit., "many times," is translated "often-times" (RV marg., "of a long time"). (2) For the rendering "oft" in <a href='B:480 7:3'>Mar 7:3</a>, see DILIGENTLY, D, No. 2. <p/> <B-1,Adjective,4437, puknos><p/> primarily signifies "close, compact, solid;" hence, "frequent, often," <a href='B:610 5:23'>1Ti 5:23</a>. Cp. A, Nos. 5 and 6.


topic: Oil
definition:
<b>Oil</b> <1,,1637, elaion><p/> "olive oil," is mentioned over 200 times in the Bible. Different kinds were known in Palestine. The "pure," RV (AV, "beaten"), mentioned in <a href='B:20 27:20'>Exo 27:20</a>, <a href='B:20 29:40'>Exo 29:40</a>, <a href='B:30 24:2'>Lev 24:2</a>, <a href='B:40 28:5'>Num 28:5</a> (now known as virgin oil), extracted by pressure, without heat, is called "golden" in <a href='B:450 4:12'>Zec 4:12</a>. There were also inferior kinds. In the NT the uses mentioned were (a) for lamps, in which the "oil" is a symbol of the Holy Spirit, <a href='B:470 1:25-4'>Mat 1:25-4</a>, <a href='B:470 25:8'>Mat 25:8</a>; (b) as a medicinal agent, for healing, <a href='B:490 10:34'>Luk 10:34</a>; (c) for anointing at feasts, <a href='B:490 7:46'>Luk 7:46</a>; (d) on festive occasions, <a href='B:650 1:9'>Heb 1:9</a>, where the reference is probably to the consecration of kings; (e) as an accompaniment of miraculous power, <a href='B:480 6:13'>Mar 6:13</a>, or of the prayer of faith, <a href='B:660 5:14'>Jam 5:14</a>. For its general use in commerce, see <a href='B:490 16:6'>Luk 16:6</a>, <a href='B:730 6:6'>Rev 6:6</a>, <a href='B:730 18:13'>Rev 18:13</a>.


topic: Ointment
definition:
<b>Ointment</b> <1,,3464, muron><p/> a word derived by the ancients from muro, "to flow," or from murra, "myrrh-oil" (it is probably of foreign origin; see MYRRH). The "ointment" is mentioned in the NT in connection with the anointing of the Lord on the occasions recorded in <a href='B:470 26:7'>Mat 26:7</a>, <a href='B:470 26:9'>Mat 26:9</a>, <a href='B:470 26:12'>Mat 26:12</a>, <a href='B:480 1:14-4'>Mar 1:14-4</a>, <a href='B:490 1:7-38'>Luk 1:7-38</a>, <a href='B:490 7:46'>Luk 7:46</a>, <a href='B:500 11:2'>Joh 11:2</a>, <a href='B:500 12:3'>Joh 12:3</a> (twice), <a href='B:500 12:5'>Joh 12:5</a>. The alabaster cruse mentioned in the passages in Matthew, Mark and Luke was the best of its kind, and the spikenard was one of the costliest of perfumes. "Ointments" were used in preparing a body for burial, <a href='B:490 23:56'>Luk 23:56</a> ("oinments"). Of the act of the woman mentioned in <a href='B:470 1:26-13'>Mat 1:26-13</a>, the Lord said, "she did it to prepare Me for burial;" her devotion led her to antedate the customary ritual after death, by showing both her affection and her understanding of what was impending. For the use of the various kinds of "ointments" as articles of commerce, see <a href='B:730 18:13'>Rev 18:13</a>.


topic: Old
definition:
<b>Old</b> <A-1,Adjective,744, archaios><p/> "original, ancient" (from arche, "a beginning:" Eng., "archaic," "archaeology," etc.), is used (a) of persons belonging to a former age, "(to) them of old time," <a href='B:470 5:21'>Mat 5:21</a>, <a href='B:470 5:33'>Mat 5:33</a>, RV; in some mss. <a href='B:470 5:27'>Mat 5:27</a>; the RV rendering is right; not ancient teachers are in view; what was said to them of old time was "to be both recognized in its significance and estimated in its temporary limitations, Christ intending His words to be regarded not as an abrogation, but a deepening and fulfilling" (Cremer); of prophets, <a href='B:490 9:8'>Luk 9:8</a>, <a href='B:490 9:19'>Luk 9:19</a>; (b) of time long gone by, <a href='B:510 15:21'>Act 15:21</a>; (c) of days gone by in a person's experience, <a href='B:510 15:7'>Act 15:7</a>, "a good while ago," lit., "from old (days)," i.e., from the first days onward in the sense of originality, not age; (d) of Mnason, "an early disciple," <a href='B:510 21:16'>Act 21:16</a>, RV, not referring to age, but to his being one of the first who had accepted the Gospel from the beginning of its proclamation; (e) of things which are "old" in relation to the new, earlier things in contrast to things present, <a href='B:540 5:17'>2Co 5:17</a>, i.e., of what characterized and conditioned the time previous to conversion in a believer's experience, RV, "they are become new," i.e., they have taken on a new complexion and are viewed in an entirely different way; (f) of the world (i.e., the inhabitants of the world) just previous to the Flood, <a href='B:680 2:5'>2Pe 2:5</a>; (g) of the Devil, as "that old serpent," <a href='B:730 12:9'>Rev 12:9</a>, <a href='B:730 20:2'>Rev 20:2</a>, "old," not in age, but as characterized for a long period by the evils indicated. <p/> Note: For the difference between this and No. 2, see below. <p/> <A-2,Adjective,3820, palaios><p/> akin to C, No. 1 (Eng., "paleontology," etc.), "of what is of long duration, old in years," etc., a garment, wine (in contrast to neos; see NEW), <a href='B:470 1:9-17'>Mat 1:9-17</a>, <a href='B:480 1:2-22'>Mar 1:2-22</a> (twice); <a href='B:490 1:5-37'>Luk 1:5-37</a>, <a href='B:490 5:39'>Luk 5:39</a> (twice); of the treasures of Divine truth, <a href='B:470 13:52'>Mat 13:52</a> (compared with kainos: see NEW); of what belongs to the past, e.g., the believer's former self before his conversion, his "old man," "old" because it has been superseded by that which is new, <a href='B:520 6:6'>Rom 6:6</a>, <a href='B:560 4:22'>Eph 4:22</a> (in contrast to kainos); <a href='B:580 3:9'>Col 3:9</a> (in contrast to neos); of the covenant in connection with the Law, <a href='B:540 3:14'>2Co 3:14</a>; of leaven, metaphorical of moral evil, <a href='B:530 1:5-8'>1Co 1:5-8</a> (in contrast to neos); of that which was given long ago and remains in force, an "old" commandment, <a href='B:690 2:7'>1Jo 2:7</a> (twice), that which was familiar and well known in contrast to that which is fresh (kainos). <p/> Note: Palaios denotes "old," without the reference to beginning and origin contained in archaios" (Abbott-Smith), a distinction observed in the papyri (Moulton and Milligan). While sometimes any difference seems almost indistinguishable, yet "it is evident that wherever an emphasis is desired to be laid on the reaching back to a beginning, whatever that beginning may be, archaios will be preferred (e.g., of Satan, <a href='B:730 12:9'>Rev 12:9</a>, <a href='B:730 20:2'>Rev 20:2</a>, see No. 1). That which ... is old in the sense of more or less worn out ... is always palaios" (Trench). <p/> <A-3,Adjective,4245, presbuteros><p/> "olde, elder," is used in the plural, as a noun, in <a href='B:510 2:17'>Act 2:17</a>, "old men." See ELDER. <p/> <B-1,Noun,1088, geron><p/> denotes "an old man" (from the same root comes Eng., "gray"), <a href='B:500 3:4'>Joh 3:4</a>. <p/> <B-2,Noun,4246, presbutes><p/> "an old man," <a href='B:490 1:18'>Luk 1:18</a>, is translated "aged" in <a href='B:630 2:2'>Tit 2:2</a>, <a href='B:640 1:9'>Phm 1:9</a> (for this, however, see the RV marg.). See AGED. <p/> <B-3,Noun,1094, geras><p/> "old age," occurs in <a href='B:490 1:36'>Luk 1:36</a>. <p/> Note: Augustine (quoted by Trench, cvii, 2) speaks of the distinction observed among Greeks, that presbutes conveys the suggestion of gravity. <p/> <C-1,Adverb,3819, palai><p/> denotes "long ago, of old," <a href='B:650 1:1'>Heb 1:1</a>, RV, "of old time" (AV, "in time past"); in <a href='B:720 1:4'>Jud 1:4</a>, "of old;" it is used as an adjective in <a href='B:680 1:9'>2Pe 1:9</a>, "(his) old (sins)," lit., "his sins of old." See WHILE. <p/> <C-2,Adverb,1597, ekpalai><p/> "from of old, for a long time" (ek, "from," and No. 1), occurs in <a href='B:680 2:3'>2Pe 2:3</a>, RV, "from of old" (AV, "of a long time"); <a href='B:680 3:5'>2Pe 3:5</a>. See LONG, B, Note (2). <p/> Note: In <a href='B:670 3:5'>1Pe 3:5</a>, AV, the particle pote, "once, formerly, ever, sometime," is translated "in the old time" (RV, "aforetime"); in <a href='B:680 1:21'>2Pe 1:21</a>, "in old time" (RV, "ever"), AV marg., "at any time." <p/> <D-1,Verb,3822, palaioo><p/> akin to A, No. 2, denotes, in the Active Voice, "to make or declare old," <a href='B:650 8:13'>Heb 8:13</a> (1st part); in the Passive Voice, "to become old," of things worn out by time and use, <a href='B:490 12:33'>Luk 12:33</a>, <a href='B:650 1:11'>Heb 1:11</a>, "shall wax old," lit., "shall be made old," i.e., worn out; in <a href='B:650 8:13'>Heb 8:13</a> (2nd part), RV, "is becoming old" (AV "decayeth"); here and in the 1st part of the verse, the verb may have the meaning "to abrogate;" for the next verb in the verse, see No. 2. <p/> <D-2,Verb,1095, gerasko><p/> from geras, "old age" (akin to B, No. 1), "to grow old," is translated "thou shalt be old," in <a href='B:500 21:18'>Joh 21:18</a>; "waxeth aged," <a href='B:650 8:13'>Heb 8:13</a>, RV (AV, "waxeth old"). <p/> Notes: (1) In <a href='B:500 8:57'>Joh 8:57</a>, echo, "to have," is used with "fifty years" as the object, signifying, "Thou art (not yet fifty years) old," lit., "Thou hast not yet fifty years." (2) In <a href='B:480 5:42'>Mar 5:42</a>, RV, the verb eimi, "to be," with the phrase "of twelve years" is translated "was ... old" (AV, "was of the age of").


topic: Old wives'
definition:
<b>Old wives'</b> <1,,1126, graodes><p/> an adjective, signifying "old-womanish" (from graus, "an old woman"), is said of fables, in <a href='B:610 4:7'>1Ti 4:7</a>.


topic: Oldness
definition:
<b>Oldness</b> <1,,3821, palaiotes><p/> from palaios (see A, No. 2, above), occurs in <a href='B:520 7:6'>Rom 7:6</a>, of "the letter," i.e., "the law," with its rules of conduct, mere outward conformity to which has yielded place in the believer's service to a response to the inward operation of the Holy Spirit. The word is contrasted with kainotes, "newness."


topic: Olives (Olive berries), Olive tree
definition:
<b>Olives (Olive berries), Olive tree</b> <1,,1636, elaia><p/> denotes (a) "an olive tree," <a href='B:520 11:17'>Rom 11:17</a>, <a href='B:520 11:24'>Rom 11:24</a>, <a href='B:730 11:4'>Rev 11:4</a> (plural); the Mount of Olives was so called from the numerous olive trees there, and indicates the importance attached to such; the Mount is mentioned in the NT in connection only with the Lord's life on earth, <a href='B:470 21:1'>Mat 21:1</a>, <a href='B:470 24:3'>Mat 24:3</a>, <a href='B:470 26:30'>Mat 26:30</a>, <a href='B:480 11:1'>Mar 11:1</a>, <a href='B:480 13:3'>Mar 13:3</a>, <a href='B:480 14:26'>Mar 14:26</a>, <a href='B:490 19:37'>Luk 19:37</a>, <a href='B:490 22:39'>Luk 22:39</a>, <a href='B:500 8:1'>Joh 8:1</a>; (b) "an olive," <a href='B:660 3:12'>Jam 3:12</a>, RV (AV, "olive berries"). <p/> <2,,1638, elaion><p/> "an olive grove" or "olive garden," the ending - on, as in this class of noun, here indicates "a place set with trees of the kind designated by the primitive" (Thayer); hence it is applied to the Mount of Olives, <a href='B:490 19:29'>Luk 19:29</a>, <a href='B:490 21:37'>Luk 21:37</a>, <a href='B:510 1:12'>Act 1:12</a> ("Olivet"): in the first two of these and in <a href='B:480 11:1'>Mar 11:1</a>, some mss. have the form of the noun as in No. 1. <p/> <3,,2565, kallielaios><p/> "the garden olive" (from kallos, "beauty," and No. 1), occurs in <a href='B:520 11:24'>Rom 11:24</a>, "a good olive tree." <p/> <4,,65, agrielaios><p/> an adjective (from agrios, "growing in the fields, wild," and No. 1), denoting "of the wild olive," is used as a noun in <a href='B:520 11:17'>Rom 11:17</a>, <a href='B:520 11:24'>Rom 11:24</a>, "a wild olive tree" (RV, in the latter verse).


topic: Once (at; for all)
definition:
<b>Once (at; for all)</b> <1,,530, hapax><p/> denotes (a) "once, one time," <a href='B:540 11:25'>2Co 11:25</a>, <a href='B:650 9:7'>Heb 9:7</a>, <a href='B:650 1:9-27'>Heb 1:9-27</a>, <a href='B:650 1:12-27'>Heb 1:12-27</a>; in the phrase "once and again," lit., "once and twice," <a href='B:570 4:16'>Phi 4:16</a>, <a href='B:590 2:18'>1Th 2:18</a>; (b) "once for all," of what is of perpetual validity, not requiring repetition, <a href='B:650 6:4'>Heb 6:4</a>, <a href='B:650 9:28'>Heb 9:28</a>, <a href='B:650 10:2'>Heb 10:2</a>, <a href='B:670 3:18'>1Pe 3:18</a>, <a href='B:720 1:3'>Jud 1:3</a>, RV, "once for all" (AV, "once"); <a href='B:720 1:5'>Jud 1:5</a> (ditto); in some mss. <a href='B:670 3:20'>1Pe 3:20</a> (so the AV). <p/> <2,,2178, ephapax><p/> a strengthened form of No. 1 (epi, "upon"), signifies (a) "once for all," <a href='B:520 6:10'>Rom 6:10</a>, <a href='B:650 7:27'>Heb 7:27</a>, RV (AV, "once"); <a href='B:650 9:12'>Heb 9:12</a> (ditto); <a href='B:650 10:10'>Heb 10:10</a>; (b) "at once," <a href='B:530 15:6'>1Co 15:6</a>. <p/> <3,,4218, pote><p/> denotes "once upon a time, formerly, sometime," e.g., <a href='B:520 7:9'>Rom 7:9</a>, <a href='B:550 1:1,1'>Gal 1:1</a>, 1-st part, RV, "once" (AV, "in times past"); 2nd part, AV and RV, "once;" <a href='B:550 2:6'>Gal 2:6</a>, RV marg., "what they once were" (to be preferred to the text, "whatsoever they were"), the reference probably being to the association of the twelve Apostles with the Lord during His ministry on earth; upon this their partisans based their claim for the exclusive authority of these Apostles, which Paul vigorously repudiated; in <a href='B:560 5:8'>Eph 5:8</a>, RV, "once" (AV, "sometimes"). See AFORETIME, LAST, LENGTH (at), TIME (past). <p/> Note: In <a href='B:490 23:18'>Luk 23:18</a>, AV, pamplethei, denoting "with the whole multitude" (pas, "all," plethos, "a multitude"), is rendered "all at once," RV, "all together").


topic: One
definition:
<b>One</b> <A-1,Numeral,1520, heis><p/> the first cardinal numeral, masculine (feminine and neuter nominative forms are mia and hen, respectively), is used to signify (1) (a) "one" in contrast to many, e.g., <a href='B:470 25:15'>Mat 25:15</a>, <a href='B:520 5:18'>Rom 5:18</a>, RV, "(through) one (trespass)," i.e., Adam's transgression, in contrast to the "one act of righteousness," i.e., the death of Christ (not as AV, "the offense of one," and "the righteousness of one"); (b) metaphorically, "union" and "concord," e.g., <a href='B:500 10:30'>Joh 10:30</a>, <a href='B:500 11:52'>Joh 11:52</a>, <a href='B:500 17:11'>Joh 17:11</a>, <a href='B:500 1:17-22'>Joh 1:17-22</a>, <a href='B:520 1:12-5'>Rom 1:12-5</a>, <a href='B:570 1:27'>Phi 1:27</a>; (2) emphatically, (a) a single ("one"), to the exclusion of others, e.g., <a href='B:470 21:24'>Mat 21:24</a>, <a href='B:520 3:10'>Rom 3:10</a>, <a href='B:530 9:24'>1Co 9:24</a>, <a href='B:610 2:5'>1Ti 2:5</a> (twice); (b) "one, alone," e.g., <a href='B:480 2:7'>Mar 2:7</a>, RV (AV, "only"); <a href='B:480 10:18'>Mar 10:18</a>, <a href='B:490 18:19'>Luk 18:19</a>; (c) "one and the same," e.g., <a href='B:520 3:30'>Rom 3:30</a>, RV, "God is one," i.e., there is not "one" God for the Jew and one for the Gentile; cp. <a href='B:550 3:20'>Gal 3:20</a>, which means that in a promise there is no other party; <a href='B:530 3:8'>1Co 3:8</a>, <a href='B:530 11:5'>1Co 11:5</a>, <a href='B:530 12:11'>1Co 12:11</a>, <a href='B:690 5:8'>1Jo 5:8</a> (lit., "and the three are into one," i.e., united in "one" and the same witness); (3) a certain "one," in the same sense as the indefinite pronoun tis (see B, No. 1), e.g., <a href='B:470 8:19'>Mat 8:19</a>, RV, "a (scribe)," marg., "one (scribe)," AV, "a certain (scribe);" <a href='B:470 19:16'>Mat 19:16</a>, "one;" in <a href='B:730 8:13'>Rev 8:13</a>, RV marg., "one (eagle);" heis tis are used together in <a href='B:490 22:50'>Luk 22:50</a>, <a href='B:500 11:49'>Joh 11:49</a>; this occurs frequently in the papyri (Moulton, Prol., p. 96); (4) distributively, with hekastos, "each," i.e., "every one," e.g., <a href='B:490 4:40'>Luk 4:40</a>, <a href='B:510 2:6'>Act 2:6</a>, "every man" (lit., "every one"); in the sense of "one ... and one," e.g., <a href='B:500 20:12'>Joh 20:12</a>; or "one ..." followed by allos or heteros, "the other," e.g., <a href='B:470 6:24'>Mat 6:24</a>; or by a second heis, e.g., <a href='B:470 24:40'>Mat 24:40</a>, RV, "one;" <a href='B:500 20:12'>Joh 20:12</a>; in <a href='B:520 12:5'>Rom 12:5</a> heis is preceded by kata (kath') in the sense of "severally (members) one (of another)," RV (AV, "every one ... one"); cp. <a href='B:480 14:19'>Mar 14:19</a>; in <a href='B:590 5:11'>1Th 5:11</a> the phrase in the 2nd part, "each other," RV (AV, "one another"), is, lit., "one the one;" (5) as an ordinal number, equivalent to protos, "first," in the phrase "the first day of the week," lit., and idiomatically, "one of sabbaths," signifying "the first day after the sabbath," e.g., <a href='B:470 28:1'>Mat 28:1</a>, <a href='B:480 16:2'>Mar 16:2</a>, <a href='B:510 20:7'>Act 20:7</a>, <a href='B:530 16:2'>1Co 16:2</a>. Moulton remarks on the tendency for certain cardinal numerals to replace ordinals (Prol., p. 96). <p/> <B-1,Pronoun,5100, tis><p/> an indefinite pronoun signifying "a certain one, some one, any one, one" (the neuter form ti denotes "a certain thing"), is used (a) like a noun, e.g., <a href='B:510 5:25'>Act 5:25</a>, <a href='B:510 19:32'>Act 19:32</a>, <a href='B:510 21:34'>Act 21:34</a>, <a href='B:530 3:4'>1Co 3:4</a>; or with the meaning "someone," e.g., <a href='B:510 8:31'>Act 8:31</a>, RV, "some one" (AV, "some man"); <a href='B:520 5:7'>Rom 5:7</a>; (b) as an adjective; see CERTAIN, Note (3), SOME. <p/> <B-2,Pronoun,3739, hos><p/> as a relative pronoun, signifies "who;" as a demonstrative pronoun, "this," or "the one" in contrast with "the other," or "another," e.g., <a href='B:520 14:2'>Rom 14:2</a>, AV (RV, "one man"); <a href='B:530 12:8'>1Co 12:8</a>. <p/> Notes: (1) The RV often substitutes "one" for "man," e.g., <a href='B:470 17:8'>Mat 17:8</a> (oudeis, "no one"); <a href='B:530 3:21'>1Co 3:21</a> (i.e., "no person"); <a href='B:530 15:35'>1Co 15:35</a>, <a href='B:590 5:15'>1Th 5:15</a>, <a href='B:620 4:16'>2Ti 4:16</a>, <a href='B:690 2:27'>1Jo 2:27</a>, <a href='B:690 3:3'>1Jo 3:3</a>. (2) The pronoun houtos is sometimes translated "this one," e.g., <a href='B:490 7:8'>Luk 7:8</a>. (3) In <a href='B:670 3:8'>1Pe 3:8</a>, AV, homophron, "likeminded" (RV), is translated "of one mind" (lit., "of the same mind"). (4) In <a href='B:510 7:26'>Act 7:26</a>, "at one," is, lit., "unto peace" (see PEACE). (5) For "every one" in <a href='B:510 5:16'>Act 5:16</a> see EVERY, No. 2. (6) In <a href='B:480 9:26'>Mar 9:26</a> nekros, "dead," is translated "one dead." (7) In <a href='B:510 2:1'>Act 2:1</a> "in one place" translates epi to auto, lit., "to the same," which may mean "for the same (purpose);" in <a href='B:530 11:20'>1Co 11:20</a>, <a href='B:530 14:23'>1Co 14:23</a>, the RV translates it "together." (8) In <a href='B:480 1:7'>Mar 1:7</a>, AV, the article ho, "the," is rendered "one" (RV, "he that"). (9) In <a href='B:480 7:14'>Mar 7:14</a>, AV, the plural of pas, "all" (so RV), is translated "every one;" in <a href='B:470 5:28'>Mat 5:28</a>, AV, pas, with the article, is translated "whosoever" (RV "every one who"). (10) In <a href='B:510 1:24'>Act 1:24</a>, AV, "whether" is, lit., and as the RV, "the one whom." (11) In <a href='B:600 2:7'>2Th 2:7</a>, the article is rendered "one that," RV (AV, "he who"). <p/> See also ACCORD, CONSENT, B, No. 1, END, C, Note (6), EYE (with one), GREAT, HOLY, LITTLE, MIND, NATION, WICKED.


topic: One another or One ... another, One ... the other
definition:
<b>One another or One ... another, One ... the other</b> * Notes: (1) This translates a number of words and phrases, (a) allelon, a reciprocal pronoun in the genitive plural, signifying "of, or from, one another" (akin to allos, "another"), e.g., <a href='B:470 25:32'>Mat 25:32</a>, <a href='B:500 13:22'>Joh 13:22</a>, <a href='B:510 15:39'>Act 15:39</a>, <a href='B:510 19:38'>Act 19:38</a>, <a href='B:530 7:5'>1Co 7:5</a>, <a href='B:550 5:17'>Gal 5:17</a>; the accusative allelous denotes "one another," e.g., <a href='B:510 7:26'>Act 7:26</a>, lit., "why do ye wrong one another?;" <a href='B:600 1:3'>2Th 1:3</a>, RV; in <a href='B:560 4:32'>Eph 4:32</a>, <a href='B:580 3:13'>Col 3:13</a>, e.g., RV, "each other;" in <a href='B:590 5:15'>1Th 5:15</a>, "one (toward) another," RV; the dative allelois denotes "one to another," e.g., <a href='B:490 7:32'>Luk 7:32</a>; (b) different forms of the plural of heautou, "of himself," used as a reciprocal pronoun, e.g., <a href='B:560 5:19'>Eph 5:19</a>, RV, "one to another" (AV, and RV marg., "to yourselves"); see also Note (5); (c) allos pros allon, "one to another," <a href='B:510 2:12'>Act 2:12</a>; (d) allos ... heteros, <a href='B:530 12:8'>1Co 12:8</a> (for the difference between allos and heteros, see ANOTHER); (e) hos men ... hos de (in various forms of the pronoun), lit., "this indeed ... but that," e.g., <a href='B:490 23:33'>Luk 23:33</a>, <a href='B:520 9:21'>Rom 9:21</a>, <a href='B:520 14:5'>Rom 14:5</a>, <a href='B:530 11:21'>1Co 11:21</a>, <a href='B:540 2:16'>2Co 2:16</a>, <a href='B:570 1:1-17'>Phi 1:1-17</a>; (f) heteros ... heteros, "one ... another," <a href='B:530 15:40'>1Co 15:40</a>. (2) In <a href='B:470 24:2'>Mat 24:2</a>, <a href='B:480 13:2'>Mar 13:2</a>, <a href='B:490 19:44'>Luk 19:44</a>, <a href='B:490 21:6'>Luk 21:6</a>, "one (stone upon) another" is, lit., "stone upon stone." (3) In <a href='B:650 10:25'>Heb 10:25</a>, "one another" is necessarily added in English to complete the sense of parakaleo, "to exhort." (4) In <a href='B:670 3:8'>1Pe 3:8</a>, AV, "one of another" represents nothing in the original (the RV, "compassionate" sufficiently translates the adjective sumpathes: see COMPASSION, C.). (5) In <a href='B:480 9:10'>Mar 9:10</a>, AV, pros heautous, "among yourselves" (RV), is translated "one with another". (6) In <a href='B:610 5:21'>1Ti 5:21</a>, AV, the accusative case of prosklisis, "partiality," preceded by kata, "according to," is translated "preferring one before another" (RV, "prejudice;" marg., "preference," lit., "according to partiality").


topic: Only
definition:
<b>Only</b> <A-1,Adjective,3441, monos><p/> "alone, solitary," is translated "only," e.g., in <a href='B:470 4:10'>Mat 4:10</a>, <a href='B:470 12:4'>Mat 12:4</a>, <a href='B:470 17:8'>Mat 17:8</a>, <a href='B:530 9:6'>1Co 9:6</a>, <a href='B:530 14:36'>1Co 14:36</a>, <a href='B:570 4:15'>Phi 4:15</a>, <a href='B:580 4:11'>Col 4:11</a>, <a href='B:700 1:1'>2Jo 1:1</a>; it is used as an attribute of God in <a href='B:500 5:44'>Joh 5:44</a>, <a href='B:500 17:3'>Joh 17:3</a>, <a href='B:520 16:27'>Rom 16:27</a>, <a href='B:610 1:17'>1Ti 1:17</a>, <a href='B:610 1:6-16'>1Ti 1:6-16</a>, <a href='B:720 1:4'>Jud 1:4</a>, <a href='B:720 1:25'>Jud 1:25</a>, <a href='B:730 15:4'>Rev 15:4</a>. See ALONE, A. <p/> <A-2,Adjective,3439, monogenes><p/> "only begotten" (No. 1 and genos, "offspring"), has the meaning "only," of human offspring, in <a href='B:490 7:12'>Luk 7:12</a>, <a href='B:490 8:42'>Luk 8:42</a>, <a href='B:490 9:38'>Luk 9:38</a>; the term is one of endearment, as well as of singleness. For <a href='B:650 11:17'>Heb 11:17</a> see ONLY BEGOTTEN. <p/> <B-1,Adverb,3441, monon><p/> the neuter of A, No. 1, "only, exclusively," is translated "only," e.g., in <a href='B:470 5:47'>Mat 5:47</a>, <a href='B:470 8:8'>Mat 8:8</a>, <a href='B:500 5:18'>Joh 5:18</a>, <a href='B:500 11:52'>Joh 11:52</a>, <a href='B:500 12:9'>Joh 12:9</a>, <a href='B:500 13:9'>Joh 13:9</a>; frequently in Acts, Romans and Galatians. See ALONE, B, No. 1. <p/> <B-2,Adverb,4133, plen><p/> "howbeit, except that," is translated "only that" in the RV of <a href='B:570 1:18'>Phi 1:18</a> (AV, "notwithstanding"); "only" in <a href='B:570 3:16'>Phi 3:16</a> (AV, "nevertheless"). <p/> Notes: (1) In <a href='B:480 2:7'>Mar 2:7</a>, AV, heis, "one" (so RV), is translated "only;" in <a href='B:660 4:12'>Jam 4:12</a>, RV, "one only" (AV, "one"). (2) For "only that" in <a href='B:510 21:25'>Act 21:25</a>, AV, see the RV. (3) The conjunction ei, "if," with the negative me, "not," is translated "but only" in <a href='B:490 4:26'>Luk 4:26</a>, RV (AV, "save"); <a href='B:490 4:27'>Luk 4:27</a> (AV, "saving"); "only" in <a href='B:530 7:17'>1Co 7:17</a> (AV, "but"); in some mss. in <a href='B:510 21:25'>Act 21:25</a> (AV "save only").


topic: Only Begotten
definition:
<b>Only Begotten</b> <1,,3439, monogenes><p/> is used five times, all in the writings of the Apostle John, of Christ as the Son of God; it is translated "only begotten" in <a href='B:650 11:17'>Heb 11:17</a> of the relationship of Isaac to Abraham. <p/> With reference to Christ, the phrase "the only begotten from the Father," <a href='B:500 1:14'>Joh 1:14</a>, RV (see also the marg.), indicates that as the Son of God He was the sole representative of the Being and character of the One who sent Him. In the original the definite article is omitted both before "only begotten" and before "Father," and its absence in each case serves to lay stress upon the characteristics referred to in the terms used. The Apostle's object is to demonstrate what sort of glory it was that he and his fellow Apostles had seen. That he is not merely making a comparison with earthly relationships is indicated by para, "from." The glory was that of a unique relationship and the word "begotten" does not imply a beginning of His Sonship. It suggests relationship indeed, but must be distinguished from generation as applied to man. <p/> We can only rightly understand the term "the only begotten" when used of the Son, in the sense of unoriginated relationship. "The begetting is not an event of time, however remote, but a fact irrespective of time. The Christ did not become, but necessarily and eternally is the Son. He, a Person, possesses every attribute of pure Godhood. This necessitates eternity, absolute being; in this respect He is not 'after' the Father" (Moule). The expression also suggests the thought of the deepest affection, as in the case of the OT word yachid, variously rendered, "only one," <a href='B:10 22:2'>Gen 22:2</a>, <a href='B:10 22:12'>Gen 22:12</a>; "only son," <a href='B:300 6:26'>Jer 6:26</a>, <a href='B:370 8:10'>Amo 8:10</a>, <a href='B:450 12:10'>Zec 12:10</a>; "only beloved," <a href='B:240 4:3'>Pro 4:3</a>, and "darling," <a href='B:230 22:20'>Psa 22:20</a>, <a href='B:230 35:17'>Psa 35:17</a>. <p/> In <a href='B:500 1:18'>Joh 1:18</a> the clause "the only begotten son, which is in the bosom of the Father," expresses both His eternal union with the Father in the Godhead and the ineffable intimacy and love between them, the Son sharing all the Father's counsels and enjoying all His affections. Another reading is monogenes Theos, "God only-begotten." In <a href='B:500 3:16'>Joh 3:16</a> the statement, "God so loved the world that He gave His only begotten son," must not be taken to mean that Christ became the only begotten son by incarnation. The value and the greatness of the gift lay in the Sonship of Him who was given. His Sonship was not the effect of His being given. In <a href='B:500 3:18'>Joh 3:18</a> the phrase "the name of the only begotten son of God" lays stress upon the full revelation of God's character and will, His love and grace, as conveyed in the name of One who, being in a unique relationship to Him, was provided by Him as the object of faith. In <a href='B:690 4:9'>1Jo 4:9</a> the statement "God hath sent His only begotten son into the world" does not mean that God sent out into the world one who at His birth in Bethlehem had become His Son. Cp. the parallel statement, "God sent forth the Spirit of His Son," <a href='B:550 4:6'>Gal 4:6</a>, RV, which could not mean that God sent forth One who became His Spirit when He sent Him.


topic: Open, opening
definition:
<b>Open, opening</b> <A-1,Verb,455, anoigo><p/> is used (1) transitively, (a) literally, of "a door or gate," e.g., <a href='B:510 5:19'>Act 5:19</a>; graves, <a href='B:470 27:52'>Mat 27:52</a>; a sepulchre, <a href='B:520 3:13'>Rom 3:13</a>; a book, e.g., <a href='B:490 4:17'>Luk 4:17</a> (some mss. have No. 4); <a href='B:730 1:5-5'>Rev 1:5-5</a>, <a href='B:730 10:8'>Rev 10:8</a>; the seals of a roll, e.g., <a href='B:730 5:9'>Rev 5:9</a>, <a href='B:730 6:1'>Rev 6:1</a>; the eyes, <a href='B:510 9:40'>Act 9:40</a>; the mouth of a fish, <a href='B:470 17:27'>Mat 17:27</a>; "the pit of the abyss," <a href='B:730 9:2'>Rev 9:2</a>, RV; heaven and the heavens, <a href='B:470 3:16'>Mat 3:16</a>, <a href='B:490 3:21'>Luk 3:21</a>, <a href='B:510 10:11'>Act 10:11</a> (for <a href='B:510 7:56'>Act 7:56</a>, see No. 2); <a href='B:730 19:11'>Rev 19:11</a>; "the temple of the tabernacle of the testimony in heaven," <a href='B:730 15:5'>Rev 15:5</a>; by metonymy, for that which contained treasures, <a href='B:470 2:11'>Mat 2:11</a>; (b) metaphorically, e.g., <a href='B:470 1:7-8'>Mat 1:7-8</a>, <a href='B:470 25:11'>Mat 25:11</a>, <a href='B:730 3:7'>Rev 3:7</a>; Hebraistically, "to open the mouth," of beginning to speak, e.g., <a href='B:470 5:2'>Mat 5:2</a>, <a href='B:470 13:35'>Mat 13:35</a>, <a href='B:510 8:32'>Act 8:32</a>, <a href='B:510 8:35'>Act 8:35</a>, <a href='B:510 10:34'>Act 10:34</a>, <a href='B:510 18:14'>Act 18:14</a>, <a href='B:730 13:6'>Rev 13:6</a> (cp., e.g., <a href='B:40 22:28'>Num 22:28</a>, <a href='B:220 3:1'>Job 3:1</a>, <a href='B:290 50:5'>Isa 50:5</a>); and of recovering speech, <a href='B:490 1:64'>Luk 1:64</a>; of the earth "opening," <a href='B:730 12:16'>Rev 12:16</a>; of the "opening" of the eyes, <a href='B:510 26:18'>Act 26:18</a>; the ears, <a href='B:480 7:35'>Mar 7:35</a> (in the best mss.; some have No. 2); (2) intransitively (perfect tense, Active, in the Greek), (a) literally, of "the heaven," <a href='B:500 1:51'>Joh 1:51</a>, RV, "opened;" (b) metaphorically, of "speaking freely," <a href='B:540 6:11'>2Co 6:11</a>. <p/> <A-2,Verb,1272, dianoigo><p/> "to open up completely" (dia, "through," intensive, and No. 1), is used (a) literally, <a href='B:490 2:23'>Luk 2:23</a>, <a href='B:510 7:56'>Act 7:56</a>, in the best mss.; (b) metaphorically, of the eyes, <a href='B:480 7:34'>Mar 7:34</a>, <a href='B:490 24:31'>Luk 24:31</a>; of the Scriptures, <a href='B:490 24:32'>Luk 24:32</a>, <a href='B:510 17:3'>Act 17:3</a>; of the mind, <a href='B:490 24:45'>Luk 24:45</a>, RV (AV, "understanding"); of the heart, <a href='B:510 16:14'>Act 16:14</a>. <p/> <A-3,Verb,71, ago><p/> "to lead," or "to keep or spend a day," is so used in <a href='B:510 19:38'>Act 19:38</a>, see KEEP, Note (2). <p/> <A-4,Verb,380, anaptusso><p/> "to unroll" (ana, "back," ptusso, "to roll"), is found in some mss. in <a href='B:490 4:17'>Luk 4:17</a> (of the roll of Isaiah), and translated "He had opened" (AV); see No. 1. <p/> Notes: (1) For <a href='B:650 4:13'>Heb 4:13</a>, "laid open," RV (AV, "opened") see LAY, No. 18. (2) In <a href='B:540 3:18'>2Co 3:18</a>, AV, anakalupto, "to unveil," is translated "open" (RV, "unveiled," which consistently continues the metaphor of the veil upon the heart of Israel). (3) In <a href='B:480 1:10'>Mar 1:10</a>, AV, schizo, "to rend" or "split," is translated "opened," of the heavens, RV, "rent asunder," AV marg., "cloven, or, rent." (4) For prodelos, in <a href='B:610 5:24'>1Ti 5:24</a>, AV, "open beforehand," see EVIDENT, A, No. 3. (5) For "be opened" See EPHPHATHA. (6) For "open (your hearts)," <a href='B:540 7:2'>2Co 7:2</a>, RV, see RECEIVE, No. 18. <p/> <B-1,Noun,457, anoixis><p/> "an opening" (akin to A, No. 1), is used in <a href='B:560 6:19'>Eph 6:19</a>, metaphorically of the "opening" of the mouth as in A, No. 1 (2), (b). <p/> <B-2,Noun,3692, ope><p/> "an opening, a hole," is used in <a href='B:660 3:11'>Jam 3:11</a>, of the orifice of a fountain: see CAVE, HOLE, PLACE.


topic: Openly
definition:
<b>Openly</b> <1,,3954, parrhesia><p/> "freedom of speech, boldness," is used adverbially in the dative case and translated "openly" in <a href='B:480 8:32'>Mar 8:32</a>, of a saying of Christ; in <a href='B:500 7:13'>Joh 7:13</a>, of a public statement; in <a href='B:500 11:54'>Joh 11:54</a>, of Christ's public appearance; in <a href='B:500 7:26'>Joh 7:26</a>, <a href='B:500 18:20'>Joh 18:20</a>, of His public testimony; preceded by the preposition en, "in," <a href='B:500 7:4'>Joh 7:4</a>, lit., "in boldness" (cp. <a href='B:500 7:10'>Joh 7:10</a>, RV, "publicly"). See BOLD, B. <p/> <2,,5318, phaneros><p/> manifestly, openly: see EVIDENT, B. <p/> Notes: (1) In <a href='B:550 3:1'>Gal 3:1</a>, "openly set forth" translates the verb prographo, lit., "to write before," as of the OT, <a href='B:520 15:4'>Rom 15:4</a> (cp. <a href='B:720 1:4'>Jud 1:4</a>), and of a previous letter, <a href='B:560 3:3'>Eph 3:3</a>. In <a href='B:550 3:1'>Gal 3:1</a>, however, "it is probably used in another sense, unexampled in the Scriptures but not uncommon in the language of the day, : 'proclaimed,' 'placarded,' as a magistrate proclaimed the fact that an execution had been carried out, placarding his proclamation in a public place. The Apostle carries on his metaphor of the 'evil eye;' as a preventive of such mischief it was common to post up charms on the walls of houses, a glance at which was supposed to counteract any evil influence to which a person may have been subjected. 'Notwithstanding,' he says, in effect, 'that the fact that Christ had been crucified was placarded before your very eyes in our preaching, you have allowed yourselves to be ... fascinated by the enemies of the Cross of Christ, when you had only to look at Him to escape their malignant influence;' cp. the interesting and instructive parallel in <a href='B:40 21:9'>Num 21:9</a>." * [* From Notes on Galatians, by Hogg and Vine, pp. 106,107] (2) In some mss. 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>, the phrase en to phanero, lit., "in the manifest," is found (AV, "openly"); see the RV (3) For emphanes, rendered "openly" in <a href='B:510 10:40'>Act 10:40</a>, AV, see MANIFEST. (4) In <a href='B:510 16:37'>Act 16:37</a>, AV, the dative case of the adjective demosios, "belonging to the people" (demos, "a people"), "public" (so RV), used adverbially, is translated "openly;" in <a href='B:510 18:28'>Act 18:28</a>, <a href='B:510 20:20'>Act 20:20</a>, "publicly." For the adjective itself, "public," see <a href='B:510 5:18'>Act 5:18</a>. See PUBLIC.


topic: Opportunity (lack)
definition:
<b>Opportunity (lack)</b> <A-1,Noun,2540, kairos><p/> primarily, "a due measure," is used of "a fixed and definite period, a time, season," and is translated "opportunity" in <a href='B:550 6:10'>Gal 6:10</a>, <a href='B:650 11:15'>Heb 11:15</a>. See SEASON, TIME, WHILE. <p/> <A-2,Noun,2120, eukairia><p/> "a fitting time, opportunity" (eu, "well," and No. 1), occurs in <a href='B:470 26:16'>Mat 26:16</a>, <a href='B:490 22:6'>Luk 22:6</a>. Cp. eukairos, "seasonable;" see CONVENIENT. <p/> <A-3,Noun,5117, topos><p/> "to place," is translated "opportunity" in <a href='B:510 25:16'>Act 25:16</a>, RV (AV, "licence"). See PLACE, ROOM. <p/> <B-1,Verb,2119, eukaireo><p/> "to have time or leisure" (akin to A, No. 2), is translated "he shall have opportunity" in <a href='B:530 16:12'>1Co 16:12</a>, RV (AV, "convenient time"). See LEISURE. <p/> <B-2,Verb,170, akaireomai><p/> "to have no opportunity" (a, negative, and kairos, "season"), occurs in <a href='B:570 4:10'>Phi 4:10</a>.


topic: Oppose
definition:
<b>Oppose</b> <1,,480, antikeimai><p/> see ADVERSARY, B. <p/> <2,,498, antitasso><p/> is used in the Middle Voice in the sense of setting oneself against (anti, "against," tasso, "to order, set"), "opposing oneself to," <a href='B:510 18:6'>Act 18:6</a>; elsewhere rendered by the verb "to resist," <a href='B:520 13:2'>Rom 13:2</a>, <a href='B:660 4:6'>Jam 4:6</a>, <a href='B:660 5:6'>Jam 5:6</a>, <a href='B:670 5:5'>1Pe 5:5</a>. See RESIST. <p/> <3,,475, antidiatithemi><p/> signifies "to place oneself in opposition, oppose" (anti, "against," dia, "through," intensive, tithemi, "to place"), <a href='B:620 2:25'>2Ti 2:25</a>. The AV and RV translate this as a Middle Voice, "them (AV, 'those') that oppose themselves." Field (Notes on the Trans. of the NT) points out that in the only other known instance of the verb it is Passive. The sense is practically the same if it is rendered "those who are opposed."


topic: Oppositions
definition:
<b>Oppositions</b> <1,,447, antithesis><p/> "a contrary position" (anti, "against," tithemi, "to place;" Eng., "antithesis"), occurs in <a href='B:610 6:20'>1Ti 6:20</a>.


topic: Oppress
definition:
<b>Oppress</b> <1,,2616, katadunasteuo><p/> "to exercise power over" (kata, "down," dunastes, "a potentate;" dunamai, "to have power"), "to oppress," is used, in the Passive Voice, in <a href='B:510 10:38'>Act 10:38</a>; in the Active, in <a href='B:660 2:6'>Jam 2:6</a>. <p/> <2,,2669, kataponeo><p/> see DISTRESS, B, No. 4.


topic: Oracle
definition:
<b>Oracle</b> <1,,3051, logion><p/> a diminutive of logos, "a word, narrative, statement," denotes "a Divine response or utterance, an oracle;" it is used of (a) the contents of the Mosaic Law, <a href='B:510 7:38'>Act 7:38</a>; (b) all the written utterances of God through OT writers, <a href='B:520 3:2'>Rom 3:2</a>; (c) the substance of Christian doctrine, <a href='B:650 5:12'>Heb 5:12</a>; (d) the utterance of God through Christian teachers, <a href='B:670 4:11'>1Pe 4:11</a>. <p/> Notes: Divine "oracles" were given by means of the breastplate of the high priest, in connection with the service of the tabernacle, and the Sept. uses the associated word logeion in <a href='B:20 28:15'>Exo 28:15</a>, to described the breastplate.


topic: Oration
definition:
<b>Oration</b> <1,,1215, demegoreo><p/> from demos, "the people" and agoreuo, "to speak in the public assembly, to deliver an oration," occurs in <a href='B:510 12:21'>Act 12:21</a>.


topic: Orator
definition:
<b>Orator</b> <1,,4489, rhetor><p/> from an obsolete present tense, rheo, "to say" (cp. Eng., "rhetoric"), denotes "a public speaker, an orator," <a href='B:510 24:1'>Act 24:1</a>, of Tertullus. Such a person, distinct from the professional lawyer, was hired, as a professional speaker, to make a skillful presentation of a case in court. His training was not legal but rhetorical.


topic: Ordain
definition:
<b>Ordain</b> <1,,5087, tithemi><p/> to put: see APPOINT, No. 3. <p/> <2,,2525, kathistemi><p/> from kata, "down," or "over against," and histemi, "to cause to stand, to set," is translated "to ordain" in the AV of <a href='B:630 1:5'>Tit 1:5</a>, <a href='B:650 5:1'>Heb 5:1</a>, <a href='B:650 8:3'>Heb 8:3</a>. See APPOINT, No. 2. <p/> <3,,5021, tasso><p/> is translated "to ordain," in <a href='B:510 13:48'>Act 13:48</a>, <a href='B:520 13:1'>Rom 13:1</a>. See APPOINT. NO. 5 <p/> <4,,1299, diatasso><p/> is translated "to ordain" in <a href='B:530 7:17'>1Co 7:17</a>, <a href='B:530 9:14'>1Co 9:14</a>, <a href='B:550 3:19'>Gal 3:19</a>, the last in the sense of "administered." Cp. diatage, under DISPOSITION. See APPOINT. No. 6. <p/> <5,,3724, horizo><p/> is twice used of Christ as Divinely "ordained" to be the Judge of men, <a href='B:510 10:42'>Act 10:42</a>, <a href='B:510 17:31'>Act 17:31</a>. See DETERMINE, No. 2. <p/> <6,,2919, krino><p/> "to divide, separate, decide, judge," is translated "ordained" in <a href='B:510 16:4'>Act 16:4</a>, of the decrees by the Apostles and elders in Jerusalem. See JUDGE. <p/> Notes: (1) In <a href='B:530 2:7'>1Co 2:7</a>, AV, proorizo, "to foreordain" (see RV) is translated "ordained." See DETERMINE, No. 3. (2) In <a href='B:480 3:14'>Mar 3:14</a>, AV, poieo, "to make," is translated "ordained" (RV, "appointed"). (3) In <a href='B:650 9:6'>Heb 9:6</a>, AV, kataskeuazo, "to prepare" (so RV), is translated "were ... ordained. See PREPARE. (4) In <a href='B:510 14:23'>Act 14:23</a>, AV, cheirotoneo, "to appoint" (RV), is translated "they had ordained." See APPOINT, No. 11. (5) In <a href='B:560 2:10'>Eph 2:10</a>, AV, proetoimazo, "to prepare before," is translated "hath before ordained" (RV, "afore prepared"); see PREPARE. (6) In <a href='B:720 1:4'>Jud 1:4</a>, AV, prographo, lit., "to write before," is translated "were before ... ordained" (RV, "were ... set forth"). See SET (forth). (7) In <a href='B:510 1:22'>Act 1:22</a>, AV, ginomai, "to become," is translated "be ordained" (RV, "become"). (8) In <a href='B:520 7:10'>Rom 7:10</a>, AV, "ordained" represents no word in the original (see RV).


topic: Order (Noun and Verb)
definition:
<b>Order (Noun and Verb)</b> <A-1,Noun,5010, taxis><p/> "an arranging, arrangement, order" (akin to tasso, "to arrange, draw up in order"), is used in <a href='B:490 1:8'>Luk 1:8</a> of the fixed succession of the course of the priests; of due "order," in contrast to confusion, in the gatherings of a local church, <a href='B:530 14:40'>1Co 14:40</a>; of the general condition of such, <a href='B:580 2:5'>Col 2:5</a> (some give it a military significance here); of the Divinely appointed character or nature of a priesthood, of Melchizedek, as foreshadowing that of Christ, <a href='B:650 5:6'>Heb 5:6</a>, <a href='B:650 5:10'>Heb 5:10</a>, <a href='B:650 6:20'>Heb 6:20</a>, <a href='B:650 7:11'>Heb 7:11</a> (where also the character of the Aaronic priesthood is set in contrast); <a href='B:650 7:17'>Heb 7:17</a> (in some mss., <a href='B:650 7:21'>Heb 7:21</a>). <p/> <A-2,Noun,5001, tagma><p/> a more concrete form of No. 1, signifying "that which has been arranged in order," was especially a military term, denoting "a company;" it is used metaphorically in <a href='B:530 15:23'>1Co 15:23</a> of the various classes of those who have part in the first resurrection. <p/> <B-1,Verb,392, anatassomai><p/> "to arrange in order" (ana, "up," and the Middle Voice of tasso, "to arrange"), is used in <a href='B:490 1:1'>Luk 1:1</a>; AV, "to set forth in order" (RV, "to draw up"); the probable meaning is to bring together and so arrange details in "order." <p/> <B-2,Verb,1299, diatasso><p/> "to appoint, arrange, charge, give orders to," is used, in the Middle Voice, in <a href='B:510 24:23'>Act 24:23</a>, "gave order" (RV); <a href='B:530 11:34'>1Co 11:34</a>, "will I set in order;" in the Active Voice, in <a href='B:530 16:1'>1Co 16:1</a>, "I gave order" (RV). See COMMAND, No. 1. <p/> <B-3,Verb,1930, epidiorthoo><p/> "to set in order" (epi, "upon," dia, "through, intensive," and orthos, "straight"), is used in <a href='B:630 1:5'>Tit 1:5</a>, in the sense of setting right again what was defective, a commission to Titus, not to add to what the Apostle himself had done, but to restore what had fallen into disorder since the Apostle had labored in Crete; this is suggested by the epi. <p/> <C-1,Adverb,2517, kathexes><p/> is translated "in order" in <a href='B:490 1:3'>Luk 1:3</a>, <a href='B:510 11:4'>Act 11:4</a>, RV (AV, "by order"); <a href='B:510 18:23'>Act 18:23</a>. See AFTERWARD, No. 3. <p/> Note: In <a href='B:540 11:32'>2Co 11:32</a>, RV, the phrase "in order to" (as with the AV, "desirous to") represents nothing in the original: the infinitive mood of the verb piazo expresses the purpose, viz., "to take."


topic: Orderly
definition:
<b>Orderly</b> <1,,2887, kosmios><p/> an adjective signifying "decent, modest, orderly" (akin to kosmos, "order, adornment"), is translated "modest" in <a href='B:610 2:9'>1Ti 2:9</a>; "orderly" in <a href='B:610 3:2'>1Ti 3:2</a>, RV (AV, "of good behavior"). See MODEST. <p/> Note: For stoicheo, in <a href='B:510 21:24'>Act 21:24</a>, "thou walkest orderly," see WALK.


topic: Ordinance
definition:
<b>Ordinance</b> <A-1,Noun,1345, dikaioma><p/> see JUSTIFICATION, No. 2. <p/> <A-2,Noun,1296, diatage><p/> is translated "ordinances," in <a href='B:520 13:2'>Rom 13:2</a>. See DISPOSITION. <p/> <A-3,Noun,1378, dogma><p/> is translated "ordinances" in <a href='B:560 2:15'>Eph 2:15</a>, <a href='B:580 2:14'>Col 2:14</a>. See DECREE. <p/> <A-4,Noun,2937, ktisis><p/> "a creation, creature," is translated "ordinance" in <a href='B:670 2:13'>1Pe 2:13</a>. See CREATE, B, No. 1. <p/> Note: In <a href='B:530 11:2'>1Co 11:2</a>, AV, paradosis, "a tradition" (marg., and RV, "traditions"), is translated "ordinances." See TRADITION. <p/> <B-1,Verb,1379, dogmatizo><p/> akin to A, No. 3, "to decree," signifies, in the Middle Voice, "to subject oneself to an ordinance," <a href='B:580 2:20'>Col 2:20</a>. In the Sept., <a href='B:190 3:9'>Est 3:9</a>; in some texts, <a href='B:340 2:13'>Dan 2:13</a>, <a href='B:340 2:15'>Dan 2:15</a>.


topic: Other
definition:
<b>Other</b> <1,,243, allos><p/> indicates numeral distinction of objects of similar character, and is used (a) absolutely, e.g., <a href='B:470 20:3'>Mat 20:3</a> (plural); (b) attached to a noun, e.g., <a href='B:470 21:36'>Mat 21:36</a>; (c) with the article, e.g., <a href='B:470 5:39'>Mat 5:39</a>, <a href='B:530 14:29'>1Co 14:29</a> (plural, RV); in <a href='B:470 13:5'>Mat 13:5</a>, <a href='B:490 9:19'>Luk 9:19</a>, <a href='B:500 9:9'>Joh 9:9</a>, e.g., RV, "others" (AV, "some"); in <a href='B:470 25:20'>Mat 25:20</a>, RV, "other" (AV, "beside them ... more"). See ANOTHER, MORE, B, Note (1), SOME. <p/> <2,,2087, heteros><p/> indicates either numerical distinction, e.g., <a href='B:490 4:43'>Luk 4:43</a>, <a href='B:490 5:7'>Luk 5:7</a>; or generic distinction, different in character, etc., e.g., <a href='B:490 9:29'>Luk 9:29</a>, "(the fashion of His countenance) was altered," lit., "became other;" <a href='B:490 23:32'>Luk 23:32</a>, "two others, (malefactors)," RV, where the plural serves to make the necessary distinction between them and Christ; <a href='B:510 2:4'>Act 2:4</a>, <a href='B:510 19:39'>Act 19:39</a> ("other matters"); <a href='B:530 14:21'>1Co 14:21</a>, AV, "other" (RV, "strange"); <a href='B:540 11:4'>2Co 11:4</a> (2nd and 3rd parts, RV, "different;" in the 1st clause, allos, "another"). For the distinction between this and No. 1, see under ANOTHER. <p/> <3,,3062, loipos><p/> signifies "remaining, the rest." It is translated "other," or "others," e.g., in <a href='B:470 25:11'>Mat 25:11</a>, <a href='B:480 4:19'>Mar 4:19</a>, <a href='B:490 18:9'>Luk 18:9</a>, <a href='B:510 28:9'>Act 28:9</a>, <a href='B:520 1:13'>Rom 1:13</a>, <a href='B:530 9:5'>1Co 9:5</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>, e.g., the RV renders this word "the rest" (AV, "other" or "others"); in <a href='B:560 4:17'>Eph 4:17</a>, some mss. have loipa, neuter plural, AV, "other (Gentiles);" see the RV See REMNANT, REST (the). <p/> <4,,245, allotrios><p/> "belonging to another, not one's own," is translated "other men's" in <a href='B:540 10:15'>2Co 10:15</a>, <a href='B:610 5:22'>1Ti 5:22</a>; in <a href='B:650 9:25'>Heb 9:25</a>, RV, "not his own" (AV, "of others"). See ALIEN, MAN'S, Note (1), STRANGE, STRANGER. <p/> <5,,240, allelon><p/> in <a href='B:520 1:12'>Rom 1:12</a>, used in the dative case, is translated in the RV "(each of us by the) other's" (AV, "mutual"); the accusative is translated "other" in <a href='B:570 2:3'>Phi 2:3</a>. See MUTUAL and ONE ANOTHER. <p/> <6,,1520, heis><p/> "one," is sometimes translated "other" when expressing the second of a pair, e.g., <a href='B:470 24:40'>Mat 24:40</a>, AV (RV, "one"), See ONE, A (4). <p/> <7,,1565, ekeinos><p/> signifying "that one," implying remoteness as compared with houtos, "this," is translated "the other," e.g., in <a href='B:470 23:23'>Mat 23:23</a>, <a href='B:490 11:42'>Luk 11:42</a>, <a href='B:490 18:14'>Luk 18:14</a>. <p/> Notes: (1) In <a href='B:510 26:22'>Act 26:22</a>, AV, ouden ektos, lit., "nothing besides" is translated "none other things" (RV, "nothing but"). (2) The plural of the definite article is translated "others" in <a href='B:510 17:32'>Act 17:32</a>; in <a href='B:720 1:23'>Jud 1:23</a>, AV, "others" (RV, "some"). (3) In <a href='B:490 24:1'>Luk 24:1</a>, the plural of tis, "a certain one," is found in some mss., and translated "certain others" in the AV.


topic: Otherwise
definition:
<b>Otherwise</b> <1,,243, allos><p/> is used, in its neuter form, allo, in <a href='B:550 5:10'>Gal 5:10</a>, lit., "another thing," with the meaning "otherwise." See OTHER, No. 1. <p/> <2,,247, allos><p/> the adverb corresponding to No. 1, is translated "otherwise" in <a href='B:610 5:25'>1Ti 5:25</a>; the contrast is not with works that are not good (No. 3 would signify that), but with good works which are not evident. <p/> <3,,2088, heteros><p/> is used in <a href='B:570 3:15'>Phi 3:15</a>, "otherwise (minded)," i.e., "differently minded." Contrast No. 2, and for the corresponding difference between the adjectives allos and heteros, see ANOTHER. <p/> <4,,1893, epei><p/> when used of time, means "since" or "when;" used of cause, it means "since, because;" used elliptically it means "otherwise" or "else;" "otherwise" in <a href='B:520 11:6'>Rom 11:6</a> (the 2nd part of the verse is absent from the most authentic mss.); <a href='B:520 11:22'>Rom 11:22</a>; in <a href='B:650 9:17'>Heb 9:17</a>, AV, "otherwise (it is of no strength at all)," RV, "for (doth it ever avail?)." See ELSE. <p/> Note: The phrase ei, "if," de, "but," mege, "not indeed," i.e., "but if not indeed," is translated "otherwise" in the AV of <a href='B:470 6:1'>Mat 6:1</a>, <a href='B:490 5:36'>Luk 5:36</a> (RV, "else," in each place); in <a href='B:540 11:16'>2Co 11:16</a>, AV, "if otherwise" (RV, "but if ye do"). See also TEACH.


topic: Ought (Verb)
definition:
<b>Ought (Verb)</b> <1,,1163, dei><p/> denotes "it is necessary," "one must;" in <a href='B:490 24:26'>Luk 24:26</a>, AV, "ought" (RV "behoved it"); the neuter of the present participle, used as a noun, is translated "things which they ought (not)" in <a href='B:610 5:13'>1Ti 5:13</a>; in <a href='B:510 19:36'>Act 19:36</a>, "ye ought" (see NEED), See MUST, No. 1. <p/> <2,,3784, opheilo><p/> "to owe," is translated "ought," with various personal pronouns, in <a href='B:500 13:14'>Joh 13:14</a>, <a href='B:500 19:7'>Joh 19:7</a>, <a href='B:510 17:29'>Act 17:29</a>, <a href='B:520 15:1'>Rom 15:1</a>, <a href='B:650 5:3'>Heb 5:3</a>, AV (RV, "he is bound"); <a href='B:650 5:12'>Heb 5:12</a>, <a href='B:690 3:16'>1Jo 3:16</a>, <a href='B:690 4:11'>1Jo 4:11</a>, <a href='B:710 1:8'>3Jo 1:8</a>; with other subjects in <a href='B:530 11:7'>1Co 11:7</a>, <a href='B:530 11:10'>1Co 11:10</a>, <a href='B:540 12:14'>2Co 12:14</a>, <a href='B:560 5:28'>Eph 5:28</a>, <a href='B:690 2:6'>1Jo 2:6</a>. See BEHOVE, OWE, etc. <p/> <3,,5534, chre><p/> an impersonal verb (akin to chaomai, "to use"), occurs in <a href='B:660 3:10'>Jam 3:10</a>, "(these things) ought (not so to be)," lit., "it is not befitting, these things so to be."


topic: Our own
definition:
<b>Our own</b> <1,,1438, heauton><p/> is sometimes used as a reflexive pronoun of the 1st person plural, signifying "our own selves," translated "our own" in <a href='B:590 2:8'>1Th 2:8</a>, lit., "(the souls) of ourselves." <p/> <2,,2398, idios><p/> "one's own," signifies "our own" in <a href='B:510 3:12'>Act 3:12</a>, <a href='B:530 4:12'>1Co 4:12</a>; in <a href='B:510 2:8'>Act 2:8</a>, with hemon, forming a strong possessive, lit., "each in his own language of us."


topic: Our, Ours
definition:
<b>Our, Ours</b> * Notes: (1) This usually translates hemon, the genitive of hemeis, "we," lit., "of us," e.g., <a href='B:470 6:9'>Mat 6:9</a>, <a href='B:470 1:6-12'>Mat 1:6-12</a>. It is translated "ours," e.g., in <a href='B:480 12:7'>Mar 12:7</a>, <a href='B:490 20:14'>Luk 20:14</a>, <a href='B:530 1:2'>1Co 1:2</a>, <a href='B:540 1:14'>2Co 1:14</a>. (2) In <a href='B:690 4:17'>1Jo 4:17</a>, the phrase meta hemon, rendered "our (love)" in the AV, is accurately translated in the RV "(herein is love made perfect) with us," i.e., Divine love in Christ finds its expression in "our" manifestation of it to others. (3) In <a href='B:490 17:5'>Luk 17:5</a>, "increase our faith" is, lit., "add faith to us." (4) In <a href='B:490 24:22'>Luk 24:22</a>, "of our company" is, lit., "from among us." (5) Hemeteros, a possessive pronoun, more emphatic than hemeis, is used in <a href='B:490 16:12'>Luk 16:12</a>, in the best mss. (some have humeteros, "your own"); <a href='B:510 2:11'>Act 2:11</a>, <a href='B:510 24:6'>Act 24:6</a>, in some mss.; <a href='B:510 26:5'>Act 26:5</a>, <a href='B:620 4:15'>2Ti 4:15</a>, <a href='B:630 3:14'>Tit 3:14</a>, "ours;" <a href='B:690 1:3'>1Jo 1:3</a>, <a href='B:690 2:2'>1Jo 2:2</a>, "ours." (6) In <a href='B:490 23:41'>Luk 23:41</a>, "of our deeds," is, lit., "of what things we practiced." (7) In <a href='B:530 9:10'>1Co 9:10</a>, "for our sake," RV (twice), is, lit., "on account of us."


topic: Ourselves
definition:
<b>Ourselves</b> * Notes: (1) This translates (a) autoi, the plural of autos, "self," used emphatically either alone, e.g., <a href='B:500 4:42'>Joh 4:42</a>, <a href='B:520 8:23'>Rom 8:23</a> (1st part); <a href='B:540 1:4'>2Co 1:4</a> (last part); <a href='B:540 1:9'>2Co 1:9</a>, RV, "we ourselves" (1st part); or joined with the plural pronouns, e.g., hemeis, "we," <a href='B:520 8:23'>Rom 8:23</a> (2nd part); (b) the plural hemeis alone, e.g., <a href='B:630 3:3'>Tit 3:3</a>; in <a href='B:540 4:7'>2Co 4:7</a>, RV, ex hemon, is translated "from ourselves" (AV, "of us"); (c) heauton, governed by the preposition apo, "from," e.g., <a href='B:540 3:5'>2Co 3:5</a> (1st part), lit., "from ourselves" ("of ourselves," in the text); (d) heautis, the dative case of (c), e.g., <a href='B:520 15:1'>Rom 15:1</a>; governed by en, "in," <a href='B:540 1:9'>2Co 1:9</a> (1st part); by epi, "on" (2nd part). (e) heautous, the accusative case, e.g., <a href='B:510 23:14'>Act 23:14</a>, <a href='B:540 3:1'>2Co 3:1</a>, <a href='B:540 4:2'>2Co 4:2</a>, <a href='B:540 4:5'>2Co 4:5</a>. (2) In <a href='B:510 6:4'>Act 6:4</a>, AV, proskartereo, "to continue steadfastly" (RV), is translated "give ourselves continually." (3) In <a href='B:540 10:12'>2Co 10:12</a>, AV, enkrino, "to number" (RV), is translated "to make ourselves of the number."


topic: Out, Out of
definition:
<b>Out, Out of</b> * Notes: (1) The preposition ek (or ex), which frequently signifies "out of" or "from the midst of," has a variety meanings, among which is "from," as virtually equivalent to apo, "away from," e.g., <a href='B:540 1:10'>2Co 1:10</a>, "who delivered us out of so great a death, and will deliver;" since death was not acutally experienced, but was impending, ek here does not signify "out of the midst of." In <a href='B:510 12:7'>Act 12:7</a> it is used in the statement "his chains fell off from his hands." In <a href='B:470 17:9'>Mat 17:9</a> it is used of descending from a mountain, not "out of;" "we are not to suppose that they had been in a cave" (Dr. A. T. Robertson, Gram. of the Greek NT). In <a href='B:590 1:10'>1Th 1:10</a>, "even Jesus, which delivereth us from the wrath to come," RV, the question whether ek here means "out of the midst of" or "away from," is to be determined by some statement of Scripture where the subject is specifically mentioned; this is provided, e.g., in <a href='B:590 5:9'>1Th 5:9</a>, the context of which makes clear that believers are to be delivered from (not "out of") the Divine wrath to be executed on the nations at the end of the present age. (2) For the phrase ek mesou, "out of the way," see MIDST, Note (1), (e). (3) In <a href='B:490 8:4'>Luk 8:4</a>, AV, the phrase kata polin is translated" out of every city" (RV, "of every city," to be taken in connection with "they"). (4) Ektos, "outside of," is translated "out of" in <a href='B:540 12:2'>2Co 12:2</a>; in <a href='B:540 12:3'>2Co 12:3</a> the best mss. have choris, "apart from," RV (AV, ektos, "out of"). (4) For other prepositions, and adverbs, see + p. 9.


topic: Outer
definition:
<b>Outer</b> <1,,1857, exoteros><p/> the comparative degree of exo, "without," is used of the "outer" darkness, <a href='B:470 8:12'>Mat 8:12</a>, <a href='B:470 22:13'>Mat 22:13</a>, <a href='B:470 25:30'>Mat 25:30</a>.


topic: Outgo
definition:
<b>Outgo</b> <1,,4281, proerchomai><p/> "to go forward, go in advance, outgo," is used of time in <a href='B:480 6:33'>Mar 6:33</a>, "outwent," of the people who in their eagerness reached a spot earlier than Christ and His disciples. See GO, No. 17.


topic: Outrun
definition:
<b>Outrun</b> <1,,4390, protrecho><p/> primarily, "to run forward" (pro, "forward" or "before," trecho, "to run"), is used with tachion, "more quickly," in <a href='B:500 20:4'>Joh 20:4</a>, "outran," RV (AV, "did outrun"), lit., "ran forward more quickly;" in <a href='B:490 19:4'>Luk 19:4</a>, "he ran on before," RV (AV, "ran before"). See RUN. In the Sept., <a href='B:90 8:11'>1Sa 8:11</a>; in some texts, <a href='B:220 41:13'>Job 41:13</a>, "destruction runneth before him," in the Eng. versions, <a href='B:220 41:22'>Job 41:22</a>.


topic: Outside
definition:
<b>Outside</b> <1,,1855, exothen><p/> an adverb formed from exo, "without," properly signifies "from without," <a href='B:480 7:18'>Mar 7:18</a> (in <a href='B:480 7:15'>Mar 7:15</a> it is used as a preposition); with the article it is equivalent to a noun, "the outside," <a href='B:470 23:25'>Mat 23:25</a> (for <a href='B:470 23:27'>Mat 23:27</a>, see OUTWARD, No. 2); <a href='B:490 11:39'>Luk 11:39</a>; in <a href='B:490 11:40'>Luk 11:40</a>, RV, "the outside" (AV, "that which is without"). See OUTWARD, OUTWARDLY, WITHOUT. <p/> <2,,1622, ektos><p/> is once used with the article, "the outside," <a href='B:470 23:26'>Mat 23:26</a>. See EXCEPT, No. 1.


topic: Outward, Outwardly
definition:
<b>Outward, Outwardly</b> <1,,1854, exo><p/> "without," is used metaphorically of the physical frame, "the outward man," <a href='B:540 4:16'>2Co 4:16</a>. See WITHOUT. <p/> <2,,1855, exothen><p/> is translated "outward" in <a href='B:470 23:27'>Mat 23:27</a> (RV, "outwardly"); it is used with the article, adjectivally, in <a href='B:670 3:3'>1Pe 3:3</a>, of "outward" adorning. See OUTSIDE, No. 1. <p/> Notes: (1) The phrase en to phanero, lit., "in the open" ("manifest"), is rendered "outwardly" in <a href='B:520 2:28'>Rom 2:28</a>. (2) For "with outward show," AV, marg., <a href='B:490 17:20'>Luk 17:20</a>, see OBSERVATION. (3) For the AV, of <a href='B:540 10:7'>2Co 10:7</a>, "outward appearance," see FACE, No. 1.


topic: Oven
definition:
<b>Oven</b> <1,,2823, klibanos><p/> is mentioned in <a href='B:470 6:30'>Mat 6:30</a>, <a href='B:490 12:28'>Luk 12:28</a>. The form of "oven" commonly in use in the east indicates the kind in use as mentioned in Scripture. A hole is sunk in the ground about 3 feet deep and somewhat less in diameter. The walls are plastered with cement. A fire is kindled inside, the fuel being grass, or dry twigs, which heat the oven rapidly and blacken it with smoke and soot (see <a href='B:310 5:10'>Lam 5:10</a>). When sufficiently heated the surface is wiped, and the dough is molded into broad thin loaves, placed one at a time on the wall of the "oven" to fit its concave inner circle. The baking takes a few seconds. Such ovens are usually outside the house, and often the same "oven" serves for several families (<a href='B:30 26:26'>Lev 26:26</a>). An "oven" of this sort is doubtless referred to in <a href='B:20 8:3'>Exo 8:3</a> (see Hastings, Bib. Dic.).


topic: Over (to be, to have)
definition:
<b>Over (to be, to have)</b> <1,,4291, proistemi><p/> lit., "to stand before," hence "to lead, to direct, attend to," is translated "rule," with reference to the family, in <a href='B:610 1:3-5'>1Ti 1:3-5</a>, <a href='B:610 3:12'>1Ti 3:12</a>; with reference to the church, in <a href='B:520 12:8'>Rom 12:8</a>, <a href='B:590 5:12'>1Th 5:12</a>, "are over;" <a href='B:610 5:17'>1Ti 5:17</a>, In <a href='B:630 3:8'>Tit 3:8</a>, <a href='B:630 3:14'>Tit 3:14</a>, it signifies "to maintain." See MAINTAIN. <p/> <2,,4121, pleonazo><p/> used intransitively, signifies "to abound, to superabound;" in <a href='B:540 8:15'>2Co 8:15</a> it is used with the negative ou, "had nothing over," lit., "had not more" (pleon, the comparative degree of polus, "much").


topic: Over-ripe
definition:
<b>Over-ripe</b> <1,,3583, xeraino><p/> denotes "to dry up, wither," translated in <a href='B:730 14:15'>Rev 14:15</a>, "over-ripe," RV (AV, "ripe"), said figuratively of the harvest of the earth, symbolizing the condition of the world, political, especially connected with Israel (<a href='B:360 3:9'>Joe 3:9</a>, <a href='B:360 3:14'>Joe 3:14</a>), and religious, comprehensive of the whole scene of Christendom (<a href='B:470 13:38'>Mat 13:38</a>). See DRY.


topic: Overboard
definition:
<b>Overboard</b> * For OVERBOARD, <a href='B:510 27:18'>Act 27:18</a>, RV, see FREIGHT, and, in <a href='B:510 27:43'>Act 27:43</a>, RV, see CAST, No. 11.


topic: Overcharge
definition:
<b>Overcharge</b> <1,,916, bareo><p/> or baruno, is rendered "overcharged" in <a href='B:490 21:34'>Luk 21:34</a>. See BURDEN, B, No. 1. <p/> <2,,1912, epibareo><p/> is rendered "overcharge" in <a href='B:540 2:5'>2Co 2:5</a>, AV. See BURDEN, B, No. 2, and PRESS.


topic: Overcome
definition:
<b>Overcome</b> <1,,3528, nikao><p/> is used (a) of God, <a href='B:520 3:4'>Rom 3:4</a> (a law term), RV, "mightest prevail;" (b) of Christ, <a href='B:500 16:33'>Joh 16:33</a>, <a href='B:730 3:21'>Rev 3:21</a>, <a href='B:730 5:5'>Rev 5:5</a>, <a href='B:730 17:14'>Rev 17:14</a>; (c) of His followers, <a href='B:520 12:21'>Rom 12:21</a> (2nd part); <a href='B:690 1:2-14'>1Jo 1:2-14</a>, <a href='B:690 4:4'>1Jo 4:4</a>, <a href='B:690 1:5-5'>1Jo 1:5-5</a>, <a href='B:730 2:7'>Rev 2:7</a>, <a href='B:730 2:11'>Rev 2:11</a>, <a href='B:730 2:17'>Rev 2:17</a>, <a href='B:730 2:26'>Rev 2:26</a>, <a href='B:730 3:5'>Rev 3:5</a>, <a href='B:730 3:12'>Rev 3:12</a>, <a href='B:730 3:21'>Rev 3:21</a>, <a href='B:730 12:11'>Rev 12:11</a>, <a href='B:730 15:2'>Rev 15:2</a>, <a href='B:730 21:7'>Rev 21:7</a>; (d) of faith, <a href='B:690 5:4'>1Jo 5:4</a>; (e) of evil (Passive Voice), <a href='B:520 12:21'>Rom 12:21</a>; (f) of predicted human potentates, <a href='B:730 6:2'>Rev 6:2</a>, <a href='B:730 11:7'>Rev 11:7</a>, <a href='B:730 13:7'>Rev 13:7</a>. <p/> <2,,2274, hettaomai><p/> "to be made inferior, be enslaved," is rendered "is (are) overcome," in <a href='B:680 1:2-20'>2Pe 1:2-20</a>. See INFERIOR. <p/> <3,,2634, katakurieuo><p/> is translated "overcome" in <a href='B:510 19:16'>Act 19:16</a>; see MASTER, B.


topic: Overflow, Overflowing
definition:
<b>Overflow, Overflowing</b> <A-1,Verb,5248, huperperisseuo><p/> "to abound more exceedingly," <a href='B:520 5:20'>Rom 5:20</a>, is used in the Middle Voice in <a href='B:540 7:4'>2Co 7:4</a>, RV, "I overflow (with joy)," AV, "I am exceeding (joyful)." See ABUNDANCE, B, No. 2. <p/> <A-2,Verb,2626, katakluzo><p/> "to inundate, deluge" (kata, "down," kluzo, "to wash" or "dash over," said, e.g., of the sea), is used in the Passive Voice in <a href='B:680 3:6'>2Pe 3:6</a>, of the Flood. <p/> <B-1,Noun,4050, perisseia><p/> is translated "overflowing" in <a href='B:660 1:21'>Jam 1:21</a>, RV. See ABUNDANCE, A, No. 2.


topic: Overlay
definition:
<b>Overlay</b> <1,,4028, perikalupto><p/> denotes "to cover around, cover up or over;" it is translated "overlaid" in <a href='B:650 9:4'>Heb 9:4</a>. See BLINDFOLD, COVER.


topic: Overlook
definition:
<b>Overlook</b> <1,,5237, hupereidon><p/> "to overlook" (an aorist form), is used in <a href='B:510 17:30'>Act 17:30</a>, RV (AV, "winked at"), i.e., God bore with them without interposing by way of punishment, though the debasing tendencies of idolatry necessarily developed themselves.


topic: Overmuch
definition:
<b>Overmuch</b> <1,,4055, perissoteros><p/> the comparative degree of perissos, "abundant," is translated "overmuch" in <a href='B:540 2:7'>2Co 2:7</a>. See ABUNDANCE, C, No. 2. <p/> Notes: (1) In <a href='B:540 10:14'>2Co 10:14</a>, RV, the verb huperekteino, "to stretch out over," is translated "we stretch (not ourselves) overmuch" (AV, ... beyond our measure"). See STRETCH. (2) In <a href='B:540 12:7'>2Co 12:7</a> (twice), RV, huperairo, in the Middle Voice, "to uplift oneself," is translated "I should (not) be exalted overmuch," AV, "... above measure." See EXALT.


topic: Overshadow
definition:
<b>Overshadow</b> <1,,1982, episkiazo><p/> "to throw a shadow upon" (epi, "over," skia, "a shadow"), "to overshadow," is used (a) of the bright cloud at the Transfiguration, <a href='B:470 17:5'>Mat 17:5</a>, <a href='B:480 9:7'>Mar 9:7</a>, <a href='B:490 9:34'>Luk 9:34</a>; (b) metaphorically of the power of "the Most High" upon the Virgin Mary, <a href='B:490 1:35'>Luk 1:35</a>; (c) of the Apostle Peter's shadow upon the sick, <a href='B:510 5:15'>Act 5:15</a>. <p/> <2,,2683, kataskiazo><p/> lit., "to shadow down," is used of the "overshadowing" (RV) of the cherubim of glory above the mercy seat, <a href='B:650 9:5'>Heb 9:5</a> (AV, "shadowing").


topic: Oversight (exercise, take)
definition:
<b>Oversight (exercise, take)</b> <1,,1983, episkopeo><p/> lit., "to look upon" (epi, "upon," skopeo, "to look at, contemplate"), is found in <a href='B:670 5:2'>1Pe 5:2</a> (some ancient authorities omit it), "exercising the oversight," RV (AV, "taking ..."); "exercising" is the right rendering; the word does not imply the entrance upon such responsibility, but the fulfillment of it. It is not a matter of assuming a position, but of the discharge of the duties. The word is found elsewhere in <a href='B:650 12:15'>Heb 12:15</a>, "looking carefully," RV. See LOOK. Cp. episkope in <a href='B:610 3:1'>1Ti 3:1</a> (see BISHOP, No. 2).


topic: Overtake
definition:
<b>Overtake</b> <1,,2638, katalambano><p/> "to lay hold of," has the significance of "overtaking," metaphorically, in <a href='B:500 12:35'>Joh 12:35</a> (RV, "overtake," AV, "come upon") and <a href='B:590 5:4'>1Th 5:4</a>. See APPREHEND, No. 1. <p/> <2,,4301, prolambano><p/> "to anticipate" (pro, "before," lambano, "to take"), is used of the act of Mary, in <a href='B:480 14:8'>Mar 14:8</a> [see COME, Note (2)]; of forestalling the less favored at a social meal, <a href='B:530 11:21'>1Co 11:21</a>; of being "overtaken" in any trespass, <a href='B:550 6:1'>Gal 6:1</a>, where the meaning is not that of detecting a person in the act, but of his being caught by the trespass, through his being off his guard (see <a href='B:550 5:21'>Gal 5:21</a> and contrast the premediated practice of evil in <a href='B:550 5:26'>Gal 5:26</a>). The modern Greek version is "even if a man, through lack of circumspection, should fall into any sin." See TAKE.


topic: Overthrow (Noun and Verb)
definition:
<b>Overthrow (Noun and Verb)</b> <A-1,Noun,2692, katastrophe><p/> lit., "a turning down" (kata, "down," strophe, "a turning;" Eng., "catastrophe"), is used (a) literally, <a href='B:680 2:6'>2Pe 2:6</a>; (b) metaphorically, <a href='B:620 2:14'>2Ti 2:14</a>, "subverting," i.e., the "overthrowing" of faith. Cp. kathairesis, "a pulling down," <a href='B:540 10:4'>2Co 10:4</a>, <a href='B:540 10:8'>2Co 10:8</a>, <a href='B:540 13:10'>2Co 13:10</a>. <p/> <B-1,Verb,2690, katastrepho><p/> akin to A, lit. and primarily, "to turn down" or "turn over," as, e.g., the soil, denotes to "overturn, overthrow," <a href='B:470 21:12'>Mat 21:12</a>, <a href='B:480 11:15'>Mar 11:15</a>; in <a href='B:510 15:16'>Act 15:16</a>, Passive Voice, "ruins," lit., "the overthrown (things) of it" (some mss. have kataskapto, "to dig down"). See RUIN. <p/> <B-2,Verb,390, anastrepho><p/> is found in some mss. in <a href='B:500 2:15'>Joh 2:15</a> (see No. 3). See ABIDE, No. 8. <p/> <B-3,Verb,396, anatrepo><p/> lit., "to turn up or over" (ana, "up," trepo, "to turn"), "to upset," is used (a) literally, in the most authentic mss., in <a href='B:500 2:15'>Joh 2:15</a> (see No. 2); (b) metaphorically, in <a href='B:620 2:18'>2Ti 2:18</a>, "overthrow (the faith of some);" in <a href='B:630 1:11'>Tit 1:11</a>, RV, "overthrow (whole houses)," AV, "subvert ...," i.e., households. Moulton and Milligan (Vocab.) give an apt illustration from a 2nd cent. papyrus, of the complete upsetting of a family by the riotous conduct of a member. <p/> <B-4,Verb,2647, kataluo><p/> lit., "to loosen down," signifies "to overthrow" in <a href='B:510 5:38'>Act 5:38</a>, RV, "it will be overthrown" (AV, "it will come to nought"); <a href='B:520 14:20'>Rom 14:20</a>, RV, "overthrow" (AV, "destroy"). See DESTROY. <p/> <B-5,Verb,2693, katastronnumi><p/> primarily, "to strew" or "spread over" (kata, "down," stronnumi, or stronnuo, "to spread"), then, "to overthrow," has this meaning in <a href='B:530 10:5'>1Co 10:5</a>, "they were overthrown." In the Sept., <a href='B:40 14:16'>Num 14:16</a>, <a href='B:220 12:23'>Job 12:23</a>.


topic: Owe
definition:
<b>Owe</b> <A-1,Verb,3784, opheilo><p/> "to owe, to be a debtor" (in the Passive Voice, "to be owed, to be due"), is translated by the verb "to owe" in <a href='B:470 18:28'>Mat 18:28</a> (twice); <a href='B:490 7:41'>Luk 7:41</a>, <a href='B:490 16:5'>Luk 16:5</a>, <a href='B:490 16:7'>Luk 16:7</a>, <a href='B:520 13:8'>Rom 13:8</a>; in <a href='B:520 15:27'>Rom 15:27</a>, RV, "they (gentile converts) owe it" (AV, "it is their duty"); <a href='B:640 1:18'>Phm 1:18</a>. See BEHOVE, DEBT, DUE, DUTY, GUILTY, INDEBTED, MUST, NEED, OUGHT. <p/> <A-2,Verb,4359, prosopheilo><p/> "to owe besides" (pros, "in addition," and No. 1), is used in <a href='B:640 1:19'>Phm 1:19</a>, "thou owest (to me even thine own self) besides," i.e., "thou owest me already as much as Onesimus' debt, and in addition even thyself" (not "thou owest me much more"). <p/> <B-1,Noun,3781, opheiletes><p/> "a debtor" (akin to A, No. 1), is translated "which owed" in <a href='B:470 18:24'>Mat 18:24</a>, lit., "a debtor (of ten thousand talents)." See DEBTOR.


topic: Own (Adjective)
definition:
<b>Own (Adjective)</b> * Notes: (1) Gnesios, primarily, "lawfully begotten," and hence "true, genuine," is translated "own" in the AV of <a href='B:610 1:2'>1Ti 1:2</a>, <a href='B:630 1:4'>Tit 1:4</a> (RV, "true"). See SINCERITY, TRUE. (2) In <a href='B:510 5:4'>Act 5:4</a>, "was it not thine own?" is, lit., "did it not remain (meno) to thee?" (3) In <a href='B:720 1:6'>Jud 1:6</a> (1st part), AV, heauton, "of themselves," their own" (RV), is rendered "their;" in the 2nd part, RV, idios, one's own, is translated "their proper" (AV, "their own"). (4) In <a href='B:550 1:14'>Gal 1:14</a>, RV, sunelikiotes, is rendered "of mine own age" (AV, "my equals;" marg., "equals in years"). (5) For "its own" in <a href='B:610 2:6'>1Ti 2:6</a>, RV, see DUE, A. (6) For association with other words see ACCORD, BUSINESS, COMPANY, CONCEITS, COUNTRY.


topic: Owner
definition:
<b>Owner</b> <1,,2962, kurios><p/> "one having power" (kuros) or "authority, a lord, master," signifies "an owner" in <a href='B:490 19:33'>Luk 19:33</a>. See LORD, MASTER, SIR. <p/> <2,,3490, naukleros><p/> "a ship owner" (naus, "a ship," kleros, "a lot"), "a shipmaster," occurs in <a href='B:510 27:11'>Act 27:11</a>, "(the) owner of the ship."


topic: Owneth
definition:
<b>Owneth</b> * Note: In <a href='B:510 21:11'>Act 21:11</a>, "that owneth this girdle," is lit., "whose is (esti) this girdle."


topic: Ox
definition:
<b>Ox</b> <1,,1016, bous><p/> denotes an "ox" or "a cow," <a href='B:490 13:15'>Luk 13:15</a>, <a href='B:490 14:5'>Luk 14:5</a>, <a href='B:490 14:19'>Luk 14:19</a>, <a href='B:500 1:2-15'>Joh 1:2-15</a>, <a href='B:530 9:9'>1Co 9:9</a> (twice); <a href='B:610 5:18'>1Ti 5:18</a>. <p/> <2,,5022, tauros><p/> Latin taurus, is translated "oxen" in <a href='B:470 22:4'>Mat 22:4</a>, <a href='B:510 14:13'>Act 14:13</a>; "bulls" in <a href='B:650 9:13'>Heb 9:13</a>, <a href='B:650 10:4'>Heb 10:4</a>.


topic: Pain (Noun and Verb)
definition:
<b>Pain (Noun and Verb)</b> <A-1,Noun,4192, ponos><p/> is translated "pain" in <a href='B:730 16:10'>Rev 16:10</a>, <a href='B:730 21:4'>Rev 21:4</a>; "pains" in <a href='B:730 16:11'>Rev 16:11</a>. See LABOR. <p/> <A-2,Noun,5604, odin><p/> "a birth pang, travail pain," is rendered "travail," metaphorically, in <a href='B:470 24:8'>Mat 24:8</a>, <a href='B:480 13:8'>Mar 13:8</a>, RV (AV, "sorrows"); by way of comparison, in <a href='B:590 5:3'>1Th 5:3</a>; translated "pains (of death)," <a href='B:510 2:24'>Act 2:24</a> (RV, "pangs"). See SORROW, TRAVAIL. Cp. odino, "to travail in birth." <p/> <B-1,Verb,928, basanizo><p/> primarily signifies "to rub on the touchstone, to put to the test" (from basanos, "a touchstone," a dark stone used in testing metals); hence, "to examine by torture," and, in general, "to distress;" in <a href='B:730 12:2'>Rev 12:2</a>, "in pain," RV (AV, "pained"), in connection with parturition. See TORMENT. (In the Sept., <a href='B:90 5:3'>1Sa 5:3</a>.). <p/> Note: For <a href='B:520 8:22'>Rom 8:22</a>, "travaileth in pain together," see TRAVAIL.


topic: Pair
definition:
<b>Pair</b> <1,,2201, zeugos><p/> "a yoke" (akin to zeugnumi, "to yoke"), is used (a) of beasts, <a href='B:490 14:19'>Luk 14:19</a>; (b) of a pair of anything; in <a href='B:490 2:24'>Luk 2:24</a>, of turtledoves. See YOKE. <p/> Note: In <a href='B:730 6:5'>Rev 6:5</a>, AV, zugos, a yoke (akin to zeugos), is translated "a pair of balances" (RV, "a balance"). See BALANCE, YOKE.


topic: Palace
definition:
<b>Palace</b> <1,,833, aule><p/> "a court, dwelling, palace:" see COURT. <p/> <2,,4232, praitorion><p/> signified originally "a general's (praetor's) tent." Then it was applied to "the council of army officers;" then to "the official residence of the governor of a province;" finally, to "the imperial bodyguard." In the AV the word appears only once, <a href='B:480 15:16'>Mar 15:16</a>, "the hall, called Praetorium" (RV, "within the court which is the Praetorium," marg., "palace"); in the Greek of the NT is also occurs in <a href='B:470 27:27'>Mat 27:27</a>, AV, "the common hall," marg., "the governor's house;" RV, "palace," see marg.; <a href='B:500 18:28'>Joh 18:28</a> (twice), AV, "the hall of judgment;" and "judgment hall," marg., "Pilate's house," RV, "palace," see marg.; so in <a href='B:510 23:35'>Act 23:35</a>; in <a href='B:570 1:13'>Phi 1:13</a>, AV, "in all the palace," marg., "Caesar's court," RV, "throughout the whole praetorian guard," marg., "in the whole Praetorium." <p/> "In the Gospels the term denotes the official residence in Jerusalem of the Roman governor, and the various translations of it in our versions arose from a desire either to indicate the special purpose for which that residence was used on the occasion in question, or to explain what particular building was intended. but whatever building the governor occupied was the Praetorium. It is most probable that in Jerusalem he resided in the well-known palace of Herod. ... Pilate's residence has been identified with the castle of Antonia, which was occupied by the regular garrison. The probability is that it was the same as Herod's palace. Herod's palace in Caesarea was used as the Praetorium there, and the expression in <a href='B:510 23:35'>Act 23:35</a>, marg., 'Herod's praetorium,' is abbreviated from 'the praetorium of Herod's palace.'" (Hastings' Bib. Dic.). <p/> In <a href='B:570 1:13'>Phi 1:13</a>, marg., "the whole Praetorium" has been variously explained. It has been spoken of as "the palace," in connection with <a href='B:570 4:22'>Phi 4:22</a>, where allusion is made to believers who belong to Caesar's household. Others have understood it of the barracks of the "praetorian" guard, but Lightfoot shows that this use of the word cannot be established, neither can it be regarded as referring to the barracks of the "palace" guard. The phrase "and to all the rest" in <a href='B:570 1:13'>Phi 1:13</a> indicates that persons are meant. Mommsen, followed by Ramsay (St. Paul the Traveller, p. 357) regards it as improbable that the Apostle was committed to the "praetorian" guard and holds the view that Julius the centurion, who brought Paul to Rome, belonged to a corps drafted from legions in the provinces, whose duty it was to supervise the corn supply and perform police service, and that Julius probably delivered his prisoners to the commander of his corps. Eventually Paul's case came before the praetorian council, which is the "praetorium" alluded to by the Apostle, and the phrase "to all the rest" refers to the audience of the trial. <p/> Note: Some scholars, believing that this Epistle was written during an Ephesian imprisonment, take the "Praetorium" here to be the residence in Ephesus of the proconsul of the province of Asia, and "Caesar's household" to be the local imperial civil service (Deissmann etc.).


topic: Pale
definition:
<b>Pale</b> <1,,5515, chloros><p/> "pale green," is translated "pale" (of a horse) in <a href='B:730 6:8'>Rev 6:8</a>, symbolizing death. See GREEN.


topic: Palm (of the hand)
definition:
<b>Palm (of the hand)</b> * Note: For rhapizo, "to strike with a rod or with the palm of the hand," <a href='B:470 26:67'>Mat 26:67</a> (cp. <a href='B:470 5:39'>Mat 5:39</a>), see SMITE. For rhapisma, "a blow," with didomi, "to give," translated "did strike (and, struck) ... with the palm of his hand" (AV, in <a href='B:480 14:65'>Mar 14:65</a>, <a href='B:500 18:22'>Joh 18:22</a>), see BLOW.


topic: Palm (palm tree)
definition:
<b>Palm (palm tree)</b> <1,,5404, phoinix><p/> denotes "the date palm;" it is used of "palm" trees in <a href='B:500 12:13'>Joh 12:13</a>, from which branches were taken; of the branches themselves in <a href='B:730 7:9'>Rev 7:9</a>. The "palm" gave its name to Phoenicia and to Phoenix in Crete, <a href='B:510 27:12'>Act 27:12</a>, RV. Jericho was the city of "palm trees," <a href='B:50 34:3'>Deu 34:3</a>, <a href='B:70 1:16'>Jdg 1:16</a>, <a href='B:70 3:13'>Jdg 3:13</a>, <a href='B:140 28:15'>2Ch 28:15</a>. They were plentiful there in the time of Christ.


topic: Palsy (sick of)
definition:
<b>Palsy (sick of)</b> <A-1,Adjective,3885, paralutikos><p/> "paralytic, sick of the palsy," is found in <a href='B:470 4:24'>Mat 4:24</a> (RV, "palsied"); <a href='B:470 8:6'>Mat 8:6</a>, <a href='B:470 9:2'>Mat 9:2</a> (twice), <a href='B:470 9:6'>Mat 9:6</a>, <a href='B:480 1:2-5'>Mar 1:2-5</a>, <a href='B:480 1:2-10'>Mar 1:2-10</a>; in some mss. <a href='B:490 5:24'>Luk 5:24</a> (see B). <p/> <B-1,Verb,3886, paraluo><p/> lit., "to loose from the side," hence, "to set free," is used in the Passive Voice of "being enfeebled by a paralytic stroke, palsied," <a href='B:490 5:18'>Luk 5:18</a>, RV, "palsied" (AV, "taken with a palsy"); <a href='B:490 5:24'>Luk 5:24</a> (ditto), in the best mss.; <a href='B:510 8:7'>Act 8:7</a> (ditto); <a href='B:510 9:33'>Act 9:33</a>, RV, "he was palsied" (AV, "was sick of the palsy"); <a href='B:650 12:12'>Heb 12:12</a>, RV, "palsied (knees)," AV, "feeble." See FEEBLE.


topic: Paper
definition:
<b>Paper</b> <1,,5489, chartes><p/> "a sheet of paper made of strips of papyrus" (whence Eng., "paper"), Eng., "chart," "charter," etc.; the word is used in <a href='B:700 1:12'>2Jo 1:12</a>. The papyrus reed grew in ancient times in great profusion in the Nile and was used as a material for writing. From Egypt its use spread to other countries and it was the universal material for writing in general in Greece and Italy during the most flourishing periods of their literature. <p/> The pith of the stem of the plant was cut into thin strips, placed side by side to form a sheath. Another layer was laid upon this at right angles to it. The two layers were united by moisture and pressure and frequently with the addition of glue. The sheets, after being dried and polished, were ready for use. Normally, the writing is on that side of the papyrus on which the fibers lie horizontally, parallel to the length of the roll, but where the material was scarce the writer used the other side also (cp. <a href='B:730 5:1'>Rev 5:1</a>). Papyrus continued to be used until the seventh cent., A.D., when the conquest of Egypt by the Arabs led to the disuse of the material for literary purposes and the use of vellum till the 12th century.


topic: Parable
definition:
<b>Parable</b> <1,,3850, parabole><p/> lit. denotes "a placing beside" (akin to paraballo, "to throw" or "lay beside, to compare"). It signifies "a placing of one thing beside another" with a view to comparison (some consider that the thought of comparison is not necessarily contained in the word). In the NT it is found outside the Gospels, only in <a href='B:650 9:9'>Heb 9:9</a>, <a href='B:650 11:19'>Heb 11:19</a>. It is generally used of a somewhat lengthy utterance or narrative drawn from nature or human circumstances, the object of which is to set forth a spiritual lesson, e.g., those in Matt. 13 and Synoptic parallels; sometimes it is used of a short saying or proverb, e.g., <a href='B:470 15:15'>Mat 15:15</a>, <a href='B:480 3:23'>Mar 3:23</a>, <a href='B:480 7:17'>Mar 7:17</a>, <a href='B:490 4:23'>Luk 4:23</a>, <a href='B:490 5:36'>Luk 5:36</a>, <a href='B:490 6:39'>Luk 6:39</a>. It is the lesson that is of value; the hearer must catch the analogy if he is to be instructed (this is true also of a proverb). Such a narrative or saying, dealing with earthly things with a spiritual meaning, is distinct from a fable, which attributes to things what does not belong to them in nature. <p/> Christ's "parables" most frequently convey truths connected with the subject of the kingdom of God. His withholding the meaning from His hearers as He did from the multitudes, <a href='B:470 13:34'>Mat 13:34</a>, was a Divine judgment upon the unworthy. <p/> Two dangers are to be avoided in seeking to interpret the "parables" in Scripture, that of ignoring the important features, and that of trying to make all the details mean something. <p/> <2,,3942, paroima><p/> denotes "a wayside saying" (from paroimos, "by the way"), "a byword," "maxim," or "problem," <a href='B:680 2:22'>2Pe 2:22</a>. The word is sometimes spoken of as a "parable," <a href='B:500 10:6'>Joh 10:6</a>, i.e., a figurative discourse (RV marg., "proverb"); see also <a href='B:500 16:25'>Joh 16:25</a>, <a href='B:500 16:29'>Joh 16:29</a>, where the word is rendered "proverbs" (marg. "parables") and "proverb."


topic: Paradise
definition:
<b>Paradise</b> <1,,3857, paradeisos><p/> is an Oriental word, first used by the historian Xenophon, denoting "the parks of Perisian kings and nobles." It is of Persian origin (Old Pers. pairidaeza, akin to Gk. peri, "around," and teichos, "a wall") whence it passed into Greek. See the Sept., e.g., in <a href='B:160 2:8'>Neh 2:8</a>, <a href='B:250 2:5'>Ecc 2:5</a>, <a href='B:260 4:13'>Son 4:13</a>. The Sept. translators used it of the garden of Eden, <a href='B:10 2:8'>Gen 2:8</a>, and in other respects, e.g., <a href='B:40 24:6'>Num 24:6</a>, <a href='B:290 1:30'>Isa 1:30</a>, <a href='B:300 29:5'>Jer 29:5</a>, <a href='B:330 1:31-9'>Eze 1:31-9</a>. <p/> In <a href='B:490 23:43'>Luk 23:43</a>, the promise of the Lord to the repentant robber was fulfilled the same day; Christ, at His death, having committed His spirit to the Father, went in spirit immediately into Heaven itself, the dwelling place of God (the Lord's mention of the place as "paradise" must have been a great comfort to the malefactor; to the oriental mind it expressed the sum total of blessedness). Thither the Apostle Paul was caught up, <a href='B:540 12:4'>2Co 12:4</a>, spoken of as "the third heaven" (<a href='B:540 12:3'>2Co 12:3</a> does not introduce a different vision), beyond the heavens of the natural creation (see <a href='B:650 4:14'>Heb 4:14</a>, RV, with reference to the Ascension). The same region is mentioned in <a href='B:730 2:7'>Rev 2:7</a>, where the "tree of life," the figurative antitype of that in Eden, held out to the overcomer, is spoken of as being in "the Paradise of God" (RV), marg., "garden," as in <a href='B:10 2:8'>Gen 2:8</a>.


topic: Parchment
definition:
<b>Parchment</b> <1,,3200, membrana><p/> is a Latin word, properly an adjective, from membrum, "a limb," but denoting "skin, parchment." The Eng. word "parchment" is a form of pergamena, an adjective signifying "of Pergamum," the city in Asia Minor where "parchment" was either invented or brought into use. The word membrana is found in <a href='B:620 4:13'>2Ti 4:13</a>, where Timothy is asked to bring to the Apostle "the books, especially the parchments." The writing material was prepared from the skin of the sheep or goat. The skins were first soaked in lime for the purpose of removing the hair, and then shaved, washed, dried, stretched and ground or smoothed with fine chalk or lime and pumice stone. The finest kind is called "vellum," and is made from the skins of calves or kids.


topic: Parents
definition:
<b>Parents</b> <1,,1118, goneus><p/> "a begetter, a father" (akin to ginomai, "to come into being, become"), is used in the plural in the NT, <a href='B:470 10:21'>Mat 10:21</a>, <a href='B:480 13:12'>Mar 13:12</a>; six times in Luke (in <a href='B:490 2:43'>Luk 2:43</a>, RV, "His parents," AV, "Joseph and His mother"); six in John; elsewhere, <a href='B:520 1:30'>Rom 1:30</a>, <a href='B:540 12:14'>2Co 12:14</a> (twice); <a href='B:560 6:1'>Eph 6:1</a>, <a href='B:580 3:20'>Col 3:20</a>, <a href='B:620 3:2'>2Ti 3:2</a>. <p/> <2,,4269, progonos><p/> an adjective signifying "born before" (pro, before, and ginomai, see No. 1), is used as a noun, in the plural, (a) of ancestors, "forefathers," <a href='B:620 1:3'>2Ti 1:3</a>; (b) of living "parents," <a href='B:610 5:4'>1Ti 5:4</a>. See FOREFATHER. <p/> <3,,3962, pater><p/> "a father," is used in <a href='B:650 11:23'>Heb 11:23</a>, in the plural, of both father and mother, the "parents" of Moses. See FATHER.


topic: Part (Noun, a portion; Verb, to give or divide, partake)
definition:
<b>Part (Noun, a portion; Verb, to give or divide, partake)</b> <A-1,Noun,3313, meros><p/> denotes (a) "a part, portion," of the whole, e.g., <a href='B:500 13:8'>Joh 13:8</a>, <a href='B:730 20:6'>Rev 20:6</a>, <a href='B:730 22:19'>Rev 22:19</a>; hence, "a lot" or "destiny," e.g., <a href='B:730 21:8'>Rev 21:8</a>; in <a href='B:470 24:51'>Mat 24:51</a>, <a href='B:490 12:46'>Luk 12:46</a>, "portion;" (b) "a part" as opposite to the whole, e.g., <a href='B:490 11:36'>Luk 11:36</a>, <a href='B:500 19:23'>Joh 19:23</a>, <a href='B:500 21:6'>Joh 21:6</a>, "side;" <a href='B:510 5:2'>Act 5:2</a>, <a href='B:510 23:6'>Act 23:6</a>, <a href='B:560 4:16'>Eph 4:16</a>, <a href='B:730 16:19'>Rev 16:19</a>; a party, <a href='B:510 23:9'>Act 23:9</a>; the divisions of a province, e.g., <a href='B:470 2:22'>Mat 2:22</a>, <a href='B:510 2:10'>Act 2:10</a>; the regions belonging to a city, e.g., <a href='B:470 15:21'>Mat 15:21</a>, RV, "parts" (AV, "coasts"); <a href='B:470 16:13'>Mat 16:13</a> (ditto); <a href='B:480 8:10'>Mar 8:10</a>, AV and RV, "parts;" "the lower parts of the earth," <a href='B:560 4:9'>Eph 4:9</a>; this phrase means the regions beneath the earth (see LOWER, A, No. 1); (c) "a class," or "category" (with en, in, "in respect of"), <a href='B:580 2:16'>Col 2:16</a>; "in this respect," <a href='B:540 3:10'>2Co 3:10</a>, <a href='B:540 9:3'>2Co 9:3</a>, RV (AV, "in this behalf"). See BEHALF, COAST, CRAFT, PIECE, PORTION, RESPECT. <p/> <A-2,Noun,3310, meris><p/> denotes (a) "a part" or "portion," <a href='B:490 10:42'>Luk 10:42</a>, <a href='B:510 8:21'>Act 8:21</a>, <a href='B:540 6:15'>2Co 6:15</a> (RV, "portion"); in <a href='B:580 1:12'>Col 1:12</a>, "partakers," lit., "unto the part of;" (b) "a district" or "division," <a href='B:510 16:12'>Act 16:12</a>, RV, "district" (AV, "part"). See DISTRICT, PARTAKER. <p/> <A-3,Noun,2824, klima><p/> primarily "an incline, slope" (Eng., "clime, climate"), is used of "a region," <a href='B:520 15:23'>Rom 15:23</a>, AV, "parts" (RV, "regions"); <a href='B:540 11:10'>2Co 11:10</a>, AV and RV, "regions;" <a href='B:550 1:21'>Gal 1:21</a> (ditto). See REGION. <p/> <A-4,Noun,2078, eschatos><p/> an adjective signifying "last, utmost, extreme," is often used as a noun; in <a href='B:510 13:47'>Act 13:47</a>, RV, "uttermost part" (AV, "ends"). See END, LAST, LOWEST, UTTERMOST. <p/> <A-5,Noun,5117, topos><p/> "a place," is translated "parts" in <a href='B:510 16:3'>Act 16:3</a>, RV (AV, "quarters"). See PLACE, etc. The plural of the article, followed first by the particle men, "indeed," and then by de, "but," is translated "part ... and part" in <a href='B:510 14:4'>Act 14:4</a>. <p/> <A-6,Noun,4009, peras><p/> "an end, boundary," is translated "utmost parts" in the AV of <a href='B:470 12:42'>Mat 12:42</a>, <a href='B:490 11:31'>Luk 11:31</a>. See END, A, No. 3. <p/> Notes: (1) Meros is used with certain perpositions in adverbial phrases, (a) with ana, used distributively, <a href='B:530 14:27'>1Co 14:27</a>, "in turn," RV, AV, "by course;" (b) with kata, "according to," <a href='B:650 9:5'>Heb 9:5</a>, RV, "severally" (AV, "particularly"); (c) with apo, "from," "in part," <a href='B:520 11:25'>Rom 11:25</a>, <a href='B:540 1:14'>2Co 1:14</a>, <a href='B:540 2:5'>2Co 2:5</a> (see also MEASURE); (d) with ek, "from," <a href='B:530 1:13-10'>1Co 1:13-10</a>, <a href='B:530 13:12'>1Co 13:12</a>; in <a href='B:530 12:27'>1Co 12:27</a>, RV, "severally," marg., "each in his part" (AV, "in particular"). (2) In <a href='B:480 4:38'>Mar 4:38</a>, <a href='B:510 27:41'>Act 27:41</a>, AV, prumna, "a stern," is translated "hinder part" (RV, "stern"). (3) In <a href='B:510 1:17'>Act 1:17</a>, AV, kleros, "a lot," is translated "part" (RV, "portion;" marg., "lot"), of that portion allotted to Judas in the ministry of the Twelve. See INHERITANCE, LOT. (4) In <a href='B:510 1:25'>Act 1:25</a>, where the best mss. have topos, "a place," RV, "(to take) the place (in this ministry)," some texts have kleros, which the AV translates "part." (5) In <a href='B:480 9:40'>Mar 9:40</a>, AV, the preposition huper, "on behalf of," is translated "on (our) part," RV, "for (us)." (6) In <a href='B:670 4:14'>1Pe 4:14</a>, AV, "on (their) part," "on (your) part," represents the preposition kata, "according to," followed by the personal pronouns; the statements are not found in the most authentic mss. (7) In <a href='B:510 9:32'>Act 9:32</a>, AV, the phrase dia panton, lit., "through all," is rendered "throughout all quarters" (RV, "throughout all parts"). (8) In <a href='B:530 12:23'>1Co 12:23</a>, the RV has "parts" for "members;" AV and RV have "parts" in the end of the verse; see also <a href='B:530 12:24'>1Co 12:24</a>. (9) In <a href='B:540 10:16'>2Co 10:16</a>, the RV translates the neuter plural of the article "the parts" (AV, "the regions"). (10) For "inward part" see INWARD. <p/> <B-1,Verb,3307, merizo><p/> "to divide, to distribute" (akin to A, No. 1), is translated "divided (AV, gave) a ... part" in <a href='B:650 7:2'>Heb 7:2</a>, RV. See DEAL. <p/> <B-2,Verb,3348, metecho><p/> "to partake of, share in," <a href='B:650 2:14'>Heb 2:14</a>, see PARTAKE. <p/> <B-3,Verb,3854, paraginomai><p/> "to be beside, support" (para, "beside," ginomai, "to become"), is rendered "took (my) part" in <a href='B:620 4:16'>2Ti 4:16</a> (AV, "stood with"); some mss. have sunparaginomai. See COME, No. 13, GO, PRESENT (to be). <p/> Notes: (1) In <a href='B:730 6:8'>Rev 6:8</a>, tetartos, "a fourth," is rendered "the fourth part." (2) See GREATER, HINDER, INWARD, MORE, TENTH, THIRD, UTMOST, UTTERMOST.


topic: Part (Verb, to separate)
definition:
<b>Part (Verb, to separate)</b> <1,,1266, diamerizo><p/> "to part among, to distribute," is translated by the verb "to part" (a) in the Middle Voice, with reference to the Lord's garments, <a href='B:470 1:27'>Mat 1:27</a>, 1-st part (in some mss., 2nd part); <a href='B:480 15:24'>Mar 15:24</a>, <a href='B:490 23:34'>Luk 23:34</a>, <a href='B:500 19:24'>Joh 19:24</a>; (b) in the Active Voice, of "the proceeds of the sale of possessions and goods," <a href='B:510 2:45'>Act 2:45</a>; (c) in the Passive Voice in <a href='B:510 2:3'>Act 2:3</a>, of the "parting asunder" (RV) of tongues like fire (AV, "cloven"). See CLOVEN, DIVIDE, No. 7. <p/> <2,,1339, diistemi><p/> "to set apart, separate" (dia, "apart," histemi, "to cause to stand"), is used in the Active Voice in <a href='B:490 24:51'>Luk 24:51</a>, RV, "He parted (from them)," AV, "was parted." See GO, SPACE. <p/> <3,,645, apospao><p/> "to draw off" or "tear away," is used in the Passive Voice in <a href='B:490 22:41'>Luk 22:41</a>, RV, "He was parted" (AV, "was withdrawn"), lit. "He was torn away," indicating the reluctance with which Christ parted from the loving sympathy of the disciples. Moulton and Milligan suggest that the ordinary use of the verb does not encourage this stronger meaning, but since the simpler meaning is not found in the NT, except in <a href='B:510 21:1'>Act 21:1</a>, and since the idea of withdrawal is expressed in Matt. by anachoreo, Luke may have used apospao here in the stronger sense. See DRAW, A, No. 6. <p/> <4,,5563, chorizo><p/> in <a href='B:640 1:15'>Phm 1:15</a>, RV, "parted:" see DEPART, No. 13. <p/> <5,,673, apochorizo><p/> "to part from," <a href='B:510 15:39'>Act 15:39</a>, RV; see DEPART, No. 14.


topic: Partake, Partaker
definition:
<b>Partake, Partaker</b> <A-1,Noun,2844, koinonos><p/> an adjective, signifying "having in common" (koinos, "common"), is used as a noun, denoting "a companion, partner, partaker," translated "partakers" in <a href='B:470 23:30'>Mat 23:30</a>, <a href='B:530 10:18'>1Co 10:18</a>, AV (see COMMUNION, B); <a href='B:540 1:7'>2Co 1:7</a>, <a href='B:650 10:33'>Heb 10:33</a>, RV (see COMPANION, No. 2); <a href='B:680 1:4'>2Pe 1:4</a>; "partaker" in <a href='B:670 5:1'>1Pe 5:1</a>. See PARTNER. <p/> <A-2,Noun,4791, sunkoinonos><p/> denotes "partaking jointly with" (sun, and No. 1), <a href='B:520 11:17'>Rom 11:17</a>, RV, "(didst become) partaker with them" (AV, "partakest"); <a href='B:530 9:23'>1Co 9:23</a>, RV, "a joint partaker," i.e., with the Gospel, as cooperating in its activity; the AV misplaces the "with" by attaching it to the superfluous italicized pronoun "you;" <a href='B:570 1:7'>Phi 1:7</a>, "partakers with (me of grace)," RV, and AV marg.; not as AV text, "partakers (of my grace);" <a href='B:730 1:9'>Rev 1:9</a>, "partaker with (you in the tribulation, etc.)," AV, "companion." See COMPANION. <p/> <A-3,Noun,3353, metochos><p/> see FELLOW, No. 3, PARTNER. <p/> <A-4,Noun,4830, summetochos><p/> "partaking together with" (sun, "with," and No. 3), is used as a noun, a joint partaker, <a href='B:560 3:6'>Eph 3:6</a>, RV, "fellow partakers" (AV, "partakers"); in <a href='B:560 5:7'>Eph 5:7</a>, RV and AV, "partakers." <p/> Notes: (1) For antilambano, "to partake of," rendered "partakers" in <a href='B:610 6:2'>1Ti 6:2</a>, AV, see B, No. 4. (2) For the phrase "to be partakers," <a href='B:580 1:12'>Col 1:12</a>, see PART, A, No. 2. <p/> <B-1,Verb,2841, koinoneo><p/> "to have a share of, to share with, take part in" (akin to A, No. 1), is translated "to be partaker of" in <a href='B:610 5:22'>1Ti 5:22</a>, <a href='B:650 2:14'>Heb 2:14</a> (1st part), AV, "are partakers of," RV, "are sharers in" (for the 2nd part see No. 3); <a href='B:670 4:13'>1Pe 4:13</a>, <a href='B:700 1:11'>2Jo 1:11</a>, RV, "partaketh in" (AV, "is partaker of"); in the Passive Voice in <a href='B:520 15:27'>Rom 15:27</a>. See COMMUNICATE, DISTRIBUTE. <p/> <B-2,Verb,4790, sunkoinoneo><p/> see FELLOWSHIP, B, No. 2. <p/> <B-3,Verb,3348, metecho><p/> "to partake of, share in" (meta, "with," echo, "to have"), akin to A, No. 3, is translated "of partaking" in <a href='B:530 9:10'>1Co 9:10</a>, RV (AV, "be partaker of"); "partake of" in <a href='B:530 9:12'>1Co 9:12</a>, RV (AV, "be partakers of"); so in <a href='B:530 10:17'>1Co 10:17</a>, <a href='B:530 10:21'>1Co 10:21</a>; in <a href='B:530 10:30'>1Co 10:30</a> "partake;" in <a href='B:650 2:14'>Heb 2:14</a>, the AV "took part of" is awkard; Christ "partook of" flesh and blood, RV; cp. No. 1 in this verse; in <a href='B:650 5:13'>Heb 5:13</a>, metaphorically, of receiving elementary spiritual teaching, RV, "partaketh of (milk)," AV, "useth;" in <a href='B:650 7:13'>Heb 7:13</a>, it is said of Christ (the antitype of Melchizedek) as "belonging to" (so RV) or "partaking of" (RV marg.) another tribe than that of Levi (AV, "pertaineth to"). See PERTAIN, USE. See PARTNER, Note. <p/> <B-4,Verb,482, antilambano><p/> "to take hold of, to lay hold of" something before one, has the meaning "to partake of" in <a href='B:610 6:2'>1Ti 6:2</a>, RV, "partake of," marg., "lay hold of," AV, "are ... partakers of" (anti, "in return for," lambano, "to take or receive"); the benefit mentioned as "partaken" of by the masters would seem to be the improved quality of the service rendered; the benefit of redemption is not in view here. See HELP. <p/> <B-5,Verb,3335, metalambano><p/> "to have, or get, a share of," is translated "to be partaker (or partakers) of" in <a href='B:620 2:6'>2Ti 2:6</a>, <a href='B:650 12:10'>Heb 12:10</a>. See EAT, HAVE, RECEIVE, TAKE. <p/> <B-6,Verb,4829, summerizo><p/> primarily, "to distribute in shares" (sun, "with," meros, "a part"), in the Middle Voice, "to have a share in," is used in <a href='B:530 9:13'>1Co 9:13</a>, AV, "are partakers with (the altar)," RV, "have their portion with," i.e., they feed with others on that which, having been sacrificed, has been placed upon an altar; so the believer feeds upon Christ (who is the altar in <a href='B:650 13:10'>Heb 13:10</a>).


topic: Partial, Partiality
definition:
<b>Partial, Partiality</b> <A-1,Verb,1252, diakrino><p/> "to separate, distinguish, discern, judge, decide" (dia, "asunder," krino, "to judge"), also came to mean "to be divided in one's mind, to hesitate, doubt," and had this significance in Hellenistic Greek (though not so found in the Sept.). For the AV, "are ye (not) partial" in <a href='B:660 2:4'>Jam 2:4</a>, see DIVIDE, No. 4. "'This meaning seems to have had its beginning in near proximity to Christianity.' It arises very naturally out of the general sense of making distinctions" (Moulton and Milligan). <p/> <B-1,Noun,4346, prosklisis><p/> denotes "inclination" (pros, "towards," klino, "to lean"); it is used with kata in <a href='B:610 5:21'>1Ti 5:21</a>, lit., "according to partiality." <p/> <C-1,Adjective,87, adiakritos><p/> primarily signifies "not to be parted" (a, negative, and an adjectival form akin to A), hence, "without uncertainty," or "indecision," <a href='B:660 3:17'>Jam 3:17</a>, AV, "without partiality" (marg. "wrangling"), RV, "without variance" (marg., "Or, doubtfulness Or, partiality"). See VARIANCE. In the Sept., <a href='B:240 25:1'>Pro 25:1</a>.


topic: Particular and Particularly
definition:
<b>Particular and Particularly</b> * For PARTICULAR and PARTICULARLY see EVERY, No. 3, SEVERALLY <p/> Note: In <a href='B:510 21:19'>Act 21:19</a>, for the AV "particularly" the RV has "one by one," translating the phrase. lit., "according to each one."


topic: Partition
definition:
<b>Partition</b> <1,,5418, phragmos><p/> primarily "a fencing in" (akin to phrasso, "to fence in, stop, close"), is used metaphorically in <a href='B:560 2:14'>Eph 2:14</a>, of "the middle wall of partition;" "the partition" is epexegetic of "the middle wall," namely, the "partition" between Jew and Gentile. J. A. Robinson suggests that Paul had in mind the barrier between the outer and inner courts of the Temple, notices fixed to which warned Gentiles not to proceed further on pain of death (see Josephus, Antiq. xv. 11. 5; B. J. v. 5. 2; vi. 2. 4; cp. <a href='B:510 21:29'>Act 21:29</a>). See HEDGE.


topic: Partly
definition:
<b>Partly</b> * Notes: (1) In the statement "I partly believe it," <a href='B:530 11:18'>1Co 11:18</a>, "partly" represents the phrase "meros (part) ti (some)," used adverbially, i.e., "in some part," "in some measure," (2) In <a href='B:650 10:33'>Heb 10:33</a>, "partly ... partly" is a translation of the antithetic phrases "touto men," ("this indeed,") and "touto de," ("but this,"), i.e., "on the one hand ... and on the other hand."


topic: Partner
definition:
<b>Partner</b> <1,,2844, koinonos><p/> an adjective, signifying "having in common" (koinos), is used as a noun, "partners" in <a href='B:490 5:10'>Luk 5:10</a>, "partner" in <a href='B:540 8:23'>2Co 8:23</a>, <a href='B:640 1:17'>Phm 1:17</a> (in spiritual life and business). See COMMUNION, B, COMPANION, No. 2, PARTAKER. <p/> <2,,3353, metochos><p/> an adjective, signifying "having with, sharing," is used as a noun, "partners" in <a href='B:490 5:7'>Luk 5:7</a>. See FELLOW, PARTAKER. <p/> Note: Koinonos stresses the fact of having something in common, metochos, "the fact of sharing;" the latter is less thorough in effect than the former.


topic: Pass, come to Pass
definition:
<b>Pass, come to Pass</b> <1,,3928, parerchomai><p/> from para, "by," erchomai, "to come" or "go," denotes (I), literally, "to pass, pass by," (a) of persons, <a href='B:470 8:28'>Mat 8:28</a>, <a href='B:480 6:48'>Mar 6:48</a>, <a href='B:490 18:37'>Luk 18:37</a>, <a href='B:510 16:8'>Act 16:8</a>; (b) of things, <a href='B:470 26:39'>Mat 26:39</a>, <a href='B:470 26:42'>Mat 26:42</a>; of time, <a href='B:470 14:15'>Mat 14:15</a>, <a href='B:480 14:35'>Mar 14:35</a>, <a href='B:510 27:9'>Act 27:9</a>, AV, "past" (RV, "gone by"); <a href='B:670 4:3'>1Pe 4:3</a>; (II), metaphorically, (a) "to pass away, to perish," <a href='B:470 5:18'>Mat 5:18</a>, <a href='B:470 1:24-35'>Mat 1:24-35</a>, <a href='B:480 1:13-31'>Mar 1:13-31</a>, <a href='B:490 16:17'>Luk 16:17</a>, <a href='B:490 1:21-33'>Luk 1:21-33</a>, <a href='B:540 5:17'>2Co 5:17</a>, <a href='B:660 1:10'>Jam 1:10</a>, <a href='B:680 3:10'>2Pe 3:10</a>; (b) "to pass by, disregard, neglect, pass over," <a href='B:490 11:42'>Luk 11:42</a>, <a href='B:490 15:29'>Luk 15:29</a>, "transgressed." For the meaning "to come forth or come," see <a href='B:490 12:37'>Luk 12:37</a>, <a href='B:490 17:7'>Luk 17:7</a>, RV (<a href='B:510 24:7'>Act 24:7</a> in some mss.). See COME, No. 9. <p/> <2,,1330, dierchomai><p/> denotes "to pass through or over," (a) of persons, e.g., <a href='B:470 12:43'>Mat 12:43</a>, RV, "passeth (AV, walketh) through;" <a href='B:480 4:35'>Mar 4:35</a>, AV, "pass (RV, go) over;" <a href='B:490 19:1'>Luk 19:1</a>, <a href='B:490 19:4'>Luk 19:4</a>, <a href='B:650 4:14'>Heb 4:14</a>, RV, "passed through" (AV "into"); Christ "passed through" the created heavens to the throne of God; (b) of things, e.g., <a href='B:470 19:24'>Mat 19:24</a>, "to go through;" <a href='B:490 2:35'>Luk 2:35</a>, "shall pierce through" (metaphorically of a sword). See COME, No. 5. <p/> <3,,565, aperchomai><p/> "to go away," is rendered "to pass" in <a href='B:730 9:12'>Rev 9:12</a>, <a href='B:730 11:14'>Rev 11:14</a>; "passed away" in <a href='B:730 21:4'>Rev 21:4</a>. See DEPART, No. 4. <p/> <4,,4281, proerchomai><p/> "to go forward," is translated "passed on" in <a href='B:510 12:10'>Act 12:10</a>. See GO. <p/> <5,,492, antiparerchomai><p/> denotes "to pass by opposite to" (anti, "over against," and No. 1), <a href='B:490 1:10-32'>Luk 1:10-32</a>. <p/> <6,,1224, diabaino><p/> "to step across, cross over," is translated "to pass" in <a href='B:490 16:26'>Luk 16:26</a> (of "passing" across the fixed gulf: for the AV in the 2nd part of the verse, see No. 13); in <a href='B:650 11:29'>Heb 11:29</a>, "passed through." See COME, No. 18. <p/> <7,,3327, metabaino><p/> "to pass over from one place to another" (meta, implying change), is translated "we have passed out of" (AV, "from") in <a href='B:690 3:14'>1Jo 3:14</a>, RV, as to the change from death to life. See REMOVE, No. 1. <p/> <8,,390, anastrepho><p/> lit., "to turn back" (ana, "back," strepho, "to turn"), in the Middle Voice, "to conduct oneself, behave, live," is translated "pass (the time)" in <a href='B:670 1:17'>1Pe 1:17</a>. See ABIDE, No. 8. <p/> <9,,3855, parago><p/> "to pass by, pass away," in <a href='B:470 9:9'>Mat 9:9</a>, RV, "passed by" (AV, "forth"), is used in the Middle Voice in <a href='B:690 2:8'>1Jo 2:8</a>, RV, "is passing away" (AV, "is past"), of the "passing" of spiritual darkness through the light of the Gospel, and in <a href='B:690 2:17'>1Jo 2:17</a> of the world. See DEPART, No. 2. <p/> <10,,3899, paraporeuomai><p/> primarily, "to go beside, accompany" (para, "beside," poreuomai, "to proceed"), denotes "to go past, pass by," <a href='B:470 27:39'>Mat 27:39</a>, <a href='B:480 9:30'>Mar 9:30</a>, "passed through" (some mss. have poreuomai); <a href='B:480 11:20'>Mar 11:20</a>, <a href='B:480 15:29'>Mar 15:29</a>; in <a href='B:480 2:23'>Mar 2:23</a>, "going ... through." See GO. <p/> <11,,1279, diaporeuomai><p/> "to pass across, journey through," is used in the Middle Voice, translated "pass by" in <a href='B:490 18:36'>Luk 18:36</a>, AV, RV, "going by." See GO. <p/> <12,,5235, huperballo><p/> in <a href='B:560 3:19'>Eph 3:19</a>, "passeth:" see EXCEED, A, No. 1. <p/> <13,,5242, huperecho><p/> "passeth" in <a href='B:570 4:7'>Phi 4:7</a>, see BETTER (be), No. 4. <p/> <14,,1276, diaperao><p/> "to pass over, cross over" (used in <a href='B:490 1:16'>Luk 1:16</a>, 2nd part: see No. 6): see CROSS. <p/> <15,,1353, diodeuo><p/> "to travel through, or along" (dia, "through," hodos "a way"), is translated "they had passed through" in <a href='B:510 17:1'>Act 17:1</a>, lit., "having passed through;" in <a href='B:490 8:1'>Luk 8:1</a>, "He went about," RV (AV, "throughout"). <p/> <16,,5562, choreo><p/> used intransitively, signifies "to make room, retire, pass;" in <a href='B:470 15:17'>Mat 15:17</a>, RV, "passeth (into the belly)," AV, "goeth." See COME, No. 24. <p/> <17,,2673, katargeo><p/> is translated "was passing away" in <a href='B:540 3:7'>2Co 3:7</a> (AV, "was to be done away"); "passeth away" in <a href='B:540 3:11'>2Co 3:11</a>, RV (AV, "is done away"). See ABOLISH. <p/> <18,,3944, paroichomai><p/> "to have passed by, to be gone by," is used in <a href='B:510 14:16'>Act 14:16</a>, of past generations, AV, "(in times) past," RV, "(in the generations) gone by." <p/> Notes: (1) Ginomai, "to become, take place," is often translated "to come to pass;" frequently in the Synoptic Gospels and Acts (note the RV of <a href='B:490 24:21'>Luk 24:21</a>); elsewhere in <a href='B:500 13:19'>Joh 13:19</a>, <a href='B:500 14:22'>Joh 14:22</a>, RV, "(what) is come to pass...?" AV, "(how) is it...?;" <a href='B:500 14:29'>Joh 14:29</a> (twice); <a href='B:590 3:4'>1Th 3:4</a>, <a href='B:730 1:1'>Rev 1:1</a>. (2) 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>, the AV translates the future of eimi, "to be," "it shall come to pass" (RV, "it shall be"). (3) In <a href='B:510 5:15'>Act 5:15</a>, AV, erchomai, "to come," is translated "passing by" (RV, "came by"). (4) For the AV, "passing" in <a href='B:510 27:8'>Act 27:8</a>, see COASTING, C. (5) In <a href='B:480 6:35'>Mar 6:35</a>; AV, "the time is far passed" (RV, "the day is...far spent") is, lit., "the hour is much (polus)." (6) For huperakmos in <a href='B:530 7:36'>1Co 7:36</a>, RV, "past the flower of her age," see FLOWER.


topic: Passing over
definition:
<b>Passing over</b> <1,,3929, paresis><p/> primarily "a letting go, dismissal" (akin to pariemi, "to let alone, loosen"), denotes "a passing by" or "praetermission (of sin)," "a suspension of judgment," or "withholding of punishment," <a href='B:520 3:25'>Rom 3:25</a>, RV, "passing over" (AV, "remission"), with reference to sins committed previously to the propitiatory sacrifice of Christ, the "passing by" not being a matter of Divine disregard but of forbearance.


topic: Passion
definition:
<b>Passion</b> <A-1,Noun,3804, pathema><p/> "a suffering" or "a passive emotion," is translated "passions" in <a href='B:520 7:5'>Rom 7:5</a>, RV, "(sinful) passions," AV, "motions," and <a href='B:550 5:24'>Gal 5:24</a>, RV; see AFFECTION, A, No. 3, AFFLICT, B, No. 3. <p/> <A-2,Noun,3806, pathos><p/> see AFFECTION, A, No. 1. <p/> <B-1,Verb,3958, pascho><p/> "to suffer," is used as a noun, in the aorist infinitive with the article, and translated "passion" in <a href='B:510 1:3'>Act 1:3</a>, of the suffering of Christ at Calvary. See SUFFER. <p/> <C-1,Adjective,3663, homoiopathes><p/> "of like feelings or affections" (homoios, "like," and A, No. 2; Eng., "homeopathy"), is rendered "of like passions" in <a href='B:510 14:15'>Act 14:15</a> (RV marg., "nature"); in <a href='B:660 5:17'>Jam 5:17</a>, RV, ditto (AV, "subject to like passions").


topic: Passover
definition:
<b>Passover</b> <1,,3957, pascha><p/> the Greek spelling of the Aramaic word for the Passover, from the Hebrew pasach, "to pass over, to spare," a feast instituted by God in commemoration of the deliverance of Israel from Egypt, and anticipatory of the expiatory sacrifice of Christ. The word signifies (I) "the Passover Feast," e.g., <a href='B:470 26:2'>Mat 26:2</a>, <a href='B:500 2:13'>Joh 2:13</a>, <a href='B:500 2:23'>Joh 2:23</a>, <a href='B:500 6:4'>Joh 6:4</a>, <a href='B:500 11:55'>Joh 11:55</a>, <a href='B:500 12:1'>Joh 12:1</a>, <a href='B:500 13:1'>Joh 13:1</a>, <a href='B:500 18:39'>Joh 18:39</a>, <a href='B:500 19:14'>Joh 19:14</a>, <a href='B:510 12:4'>Act 12:4</a>, <a href='B:650 11:28'>Heb 11:28</a>; (II) by metonymy, (a) "the Paschal Supper," <a href='B:470 1:26-19'>Mat 1:26-19</a>, <a href='B:480 14:16'>Mar 14:16</a>, <a href='B:490 22:8'>Luk 22:8</a>, <a href='B:490 22:13'>Luk 22:13</a>; (b) "the Paschal lamb," e.g., <a href='B:480 14:12'>Mar 14:12</a> (cp. <a href='B:20 12:21'>Exo 12:21</a>); <a href='B:490 22:7'>Luk 22:7</a>; (c) "Christ Himself," <a href='B:530 5:7'>1Co 5:7</a>.


topic: Past
definition:
<b>Past</b> <A-1,Verb,1096, ginomai><p/> "to become, come to pass," is translated "was past" in <a href='B:490 9:36'>Luk 9:36</a>, AV, and RV marg. (RV, "came"), of the voice of God the Father at the Transfiguration; "is past," <a href='B:620 2:18'>2Ti 2:18</a>. <p/> <A-2,Verb,1230, diaginomai><p/> dia, "through," a stronger form than No. 1, used of time, denotes "to intervene, elapse, pass," <a href='B:480 16:1'>Mar 16:1</a>, "was past;" <a href='B:510 25:13'>Act 25:13</a>, RV, "were passed;" <a href='B:510 27:9'>Act 27:9</a>, "was spent." <p/> <A-3,Verb,4266, proginomai><p/> "to happen before" (pro, before, and No. 1), is used in <a href='B:520 3:25'>Rom 3:25</a>, AV, "that are past" (RV, "done aforetime"), of sins committed in times previous to the atoning sacrifice of Christ (see PASSING OVER). <p/> Note: For the past tense of the verb "to pass," see PASS, e.g., Nos. 1 and 17. <p/> <B-1,Particle,4218, pote><p/> "once, formerly, sometime," is translated "in time (or times) past," in <a href='B:520 11:30'>Rom 11:30</a>, <a href='B:550 1:13'>Gal 1:13</a>, <a href='B:550 1:23'>Gal 1:23</a>, AV (RV, "once"); <a href='B:560 2:2'>Eph 2:2</a>, <a href='B:560 2:11'>Eph 2:11</a> (RV, "aforetime"); <a href='B:560 2:3'>Eph 2:3</a> (RV, "once"); <a href='B:640 1:11'>Phm 1:11</a> (RV, "aforetime"); <a href='B:670 2:10'>1Pe 2:10</a>.


