# dictionary

topic: Jesting
definition:
<b>Jesting</b> <1,,2160, eutrapelia><p/> properly denotes "wit, facetiousness, versatility" (lit., "easily turning," from eu, "well," trepo, "to turn"). It was used in the literal sense to describe the quick movements of apes and persons. Pericles speaks of the Athenians of his day (430 B.C.) as distinguished by a happy and gracious "flexibility." In the next century Aristotle uses it of "versatility" in the give and take of social intercourse, quick repartee. In the sixth century, B.C., the poet Pindar speaks of one Jason as never using a word of "vain lightness," a meaning deteriorated, and it came to denote "coarse jesting, ribaldry," as in <a href='B:560 5:4'>Eph 5:4</a>, where it follows morologia, "foolish talking."


topic: Jesus
definition:
<b>Jesus</b> <1,,2424, iesous><p/> is a transliteration of the Heb. "Joshua," meaning "Jehovah is salvation," i.e., "is the Savior," "a common name among the Jews, e.g., <a href='B:20 17:9'>Exo 17:9</a>, <a href='B:490 3:29'>Luk 3:29</a> (RV); <a href='B:580 4:11'>Col 4:11</a>. It was given to the Son of God in Incarnation as His personal name, in obedience to the command of an angel to Joseph, the husband of His Mother, Mary, shortly before He was born, <a href='B:470 1:21'>Mat 1:21</a>. by it He is spoken of throughout the Gospel narratives generally, but not without exception, as in <a href='B:480 1:16-20'>Mar 1:16-20</a>, <a href='B:490 7:13'>Luk 7:13</a>, and a dozen other places in that Gospel, and a few in John. <p/> "'Jesus Christ' occurs only in <a href='B:470 1:1'>Mat 1:1</a>, <a href='B:470 1:18'>Mat 1:18</a>, <a href='B:470 16:21'>Mat 16:21</a>, marg.; <a href='B:480 1:1'>Mar 1:1</a>, <a href='B:500 1:17'>Joh 1:17</a>, <a href='B:500 17:3'>Joh 17:3</a>. In Acts the name 'Jesus' is found frequently. 'Lord Jesus' is the normal usage, as in <a href='B:510 8:16'>Act 8:16</a>, <a href='B:510 19:5'>Act 19:5</a>, <a href='B:510 19:17'>Act 19:17</a>; see also the reports of the words of Stephen, <a href='B:510 7:59'>Act 7:59</a>, of Ananias, <a href='B:510 9:17'>Act 9:17</a>, and of Paul, <a href='B:510 16:31'>Act 16:31</a>; though both Peter, <a href='B:510 10:36'>Act 10:36</a>, and Paul, <a href='B:510 16:18'>Act 16:18</a>, also used 'Jesus Christ.' <p/> "In the Epistles of James, Peter, John and Jude, the personal name is not once found alone, but in Rev. eight times (RV), <a href='B:730 1:9'>Rev 1:9</a>, <a href='B:730 12:17'>Rev 12:17</a>, <a href='B:730 14:12'>Rev 14:12</a>, <a href='B:730 17:6'>Rev 17:6</a>, <a href='B:730 19:10'>Rev 19:10</a> (twice); <a href='B:730 20:4'>Rev 20:4</a>, <a href='B:730 22:16'>Rev 22:16</a>. <p/> "In the Epistles of Paul 'Jesus' appears alone just thirteen times, and in the Hebrews eight times; in the latter the title 'Lord' is added once only, at <a href='B:650 13:20'>Heb 13:20</a>. In the Epistles of James, Peter John, and Jude, men who had companied with the Lord in the days of His flesh, 'Jesus Christ' is the invariable order (in the RV) of the Name and Title, for this was the order of their experience; as 'Jesus' they knew Him first, that He was Messiah they learnt finally in His resurrection. but Paul came to know Him first in the glory of heaven, <a href='B:510 1:9-6'>Act 1:9-6</a>, and his experience being thus the reverse of theirs, the reverse order, 'Christ Jesus,' is of frequent occurrence in his letters, but, with the exception of <a href='B:510 24:24'>Act 24:24</a>, does not occur elsewhere in the RV. <p/> "In Paul's letter the order is always in harmony with the context. Thus 'Christ Jesus' describes the Exalted One who emptied Himself, <a href='B:570 2:5'>Phi 2:5</a>, and testifies to His pre-existence; 'Jesus Christ' describes the despised and rejected One Who was afterwards glorified, <a href='B:570 2:11'>Phi 2:11</a>, and testifies to His resurrection. 'Christ Jesus' suggests His grace, 'Jesus Christ' suggests His glory." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 26,29.]


topic: Jew(-s) (live as do the), Jewess, Jewish, Jewry, Jews' religion
definition:
<b>Jew(-s) (live as do the), Jewess, Jewish, Jewry, Jews' religion</b> <A-1,Adjective,2453, ioudaios><p/> is used (a) adjectivally, with the lit. meaning, "Jewish," sometimes with the addition of aner, "a man," <a href='B:510 10:28'>Act 10:28</a>, <a href='B:510 22:3'>Act 22:3</a>; in <a href='B:510 21:39'>Act 21:39</a> with anthropos, in some mss. (a man in the generic sense); the best mss. omit the phrase here; in <a href='B:510 13:6'>Act 13:6</a>, lit., "a Jewish false-prophet;" in <a href='B:500 3:22'>Joh 3:22</a>, with the word chora, "land" or "country," signifying "Judean," lit., "Judean country;" used by metonymy for the people of the country; (b) as a noun, "a Jew, Jews," e.g., <a href='B:470 2:2'>Mat 2:2</a>, <a href='B:480 7:3'>Mar 7:3</a>. The name "Jew" is primarily tribal (from Judah). It is first found in <a href='B:120 16:6'>2Ki 16:6</a>, as distinct from Israel, of the northern kingdom. After the Captivity it was chiefly used to distinguish the race from Gentiles, e.g., <a href='B:500 2:6'>Joh 2:6</a>, <a href='B:510 14:1'>Act 14:1</a>, <a href='B:550 2:15'>Gal 2:15</a>, where it denotes Christians of Jewish race; it distinguishes Jews from Samaritans, in <a href='B:500 4:9'>Joh 4:9</a>; from proselytes, in <a href='B:510 2:10'>Act 2:10</a>. The word is most frequent in John's Gospel and the Acts; in the former "it especially denotes the typical representatives of Jewish thought contrasted with believers in Christ ... or with other Jews of less pronounced opinions, e.g., <a href='B:500 3:25'>Joh 3:25</a>, <a href='B:500 5:10'>Joh 5:10</a>, <a href='B:500 7:13'>Joh 7:13</a>, <a href='B:500 9:22'>Joh 9:22</a>" (Lukyn Williams, in Hastings' Bib. Dic.); such representatives were found, generally, in opposition to Christ; in the Acts they are chiefly those who opposed the Apostles and the Gospel. In <a href='B:520 1:2-29'>Rom 1:2-29</a> the word is used of ideal Jews, i.e., Jews in spiritual reality, believers, whether Jews or Gentiles by natural birth. The feminine, "Jewess," is found in <a href='B:510 16:1'>Act 16:1</a>, <a href='B:510 24:24'>Act 24:24</a>. <p/> It also denotes Judea, e.g., <a href='B:470 2:1'>Mat 2:1</a>, <a href='B:490 1:5'>Luk 1:5</a>, <a href='B:500 4:3'>Joh 4:3</a>, the word "country" being understood [cp. (a) above]. In <a href='B:490 23:5'>Luk 23:5</a>, <a href='B:500 7:1'>Joh 7:1</a>, where the AV has "Jewry," the RV translates it as usual, "Judea." <p/> <A-2,Adjective,2451, ioudaikos><p/> denotes "Jewish," <a href='B:630 1:14'>Tit 1:14</a>. <p/> <B-1,Noun,2454, ioudaismos><p/> "Judaism," denotes "the Jews' religion," <a href='B:550 1:1-14'>Gal 1:1-14</a>, and stands, not for their religious beliefs, but for their religious practices, not as instituted by God, but as developed and extended from these by the traditions of the Pharisees and scribes. In the Apocrypha it denotes comprehensively "the Government, laws, institutions and religion of the Jews." <p/> <C-1,Verb,2450, ioudaizo><p/> lit., "to Judaize," i.e., to conform to "Jewish" religious practices and manners, is translated "to live as do the Jews," in <a href='B:550 2:14'>Gal 2:14</a>. <p/> <D-1,Adverb,5452, ioudaikos><p/> "in Jewish fashion," is translated "as do the Jews," in <a href='B:550 2:14'>Gal 2:14</a>.


topic: Jewels
definition:
<b>Jewels</b> <1,,5553, chrusion><p/> "gold," is used of ornaments in <a href='B:670 3:3'>1Pe 3:3</a>, RV, "jewels." See GOLD, No. 2.


topic: Join
definition:
<b>Join</b> <1,,2853, kollao><p/> primarily, "to glue or cement together," then, generally, "to unite, to join firmly," is used in the Passive Voice signifying "to join oneself to, to be joined to," <a href='B:490 15:15'>Luk 15:15</a>, <a href='B:510 5:13'>Act 5:13</a>, <a href='B:510 8:29'>Act 8:29</a>, <a href='B:510 9:26'>Act 9:26</a>, <a href='B:510 10:28'>Act 10:28</a>, RV (AV, "to keep company with"); <a href='B:530 1:6-17'>1Co 1:6-17</a>; elsewhere, "to cleave to," <a href='B:490 10:11'>Luk 10:11</a>, <a href='B:510 17:34'>Act 17:34</a>, <a href='B:520 12:9'>Rom 12:9</a>. See CLEAVE. <p/> <2,,4347, proskollao><p/> "to stick to," a strengthened form of No. 1, with pros, "to," intensive, is used in the Passive Voice, reflexively, in a metaphorical sense, with the meanings (a) "to join oneself to," in <a href='B:510 5:36'>Act 5:36</a>; (b) "to cleave to," of the husband with regard to the wife, <a href='B:470 19:5'>Mat 19:5</a>, <a href='B:480 10:7'>Mar 10:7</a>; in <a href='B:560 5:31'>Eph 5:31</a>, RV, "shall cleave to" (AV, "shall be joined to"). See CLEAVE. <p/> <3,,4801,su(n)zeugnumi> "to yoke together" (sun, "with," zugos, "a yoke"), is used metaphorically of union in wedlock, in <a href='B:470 19:6'>Mat 19:6</a>, <a href='B:480 10:9'>Mar 10:9</a>. <p/> <4,,4927, sunomoreo><p/> "to border on," is used of a house as being contiguous with a synagogue, in <a href='B:510 18:7'>Act 18:7</a>, "joined hard to." <p/> Notes: (1) In <a href='B:530 1:10'>1Co 1:10</a>, katartizo, "to render complete, to perfect" (kata, "down," intensive, and artios, "complete, jointed"), "to restore," is translated "be perfectly joined together," AV (RV, "be perfected together"); see FIT. (2) In <a href='B:560 4:16'>Eph 4:16</a>, sunarmologeo, "to fit" or "frame together," is translated "fitly joined together," AV (RV, "fitly framed ... together"); cp. <a href='B:560 2:21'>Eph 2:21</a>.


topic: Joint
definition:
<b>Joint</b> <1,,719, harmos><p/> "a joining, joint" (akin to harmozo, "to fit, join"), is found in <a href='B:650 4:12'>Heb 4:12</a>, figuratively (with the word "marrow") of the inward moral and spiritual being of man, as just previously expressed literally in the phrase "soul and spirit." <p/> <2,,860, haphe><p/> "a ligature, joint" (akin to hapto, "to fit, to fasten"), occurs in <a href='B:560 4:16'>Eph 4:16</a>, <a href='B:580 2:19'>Col 2:19</a>.


topic: Jot
definition:
<b>Jot</b> <1,,2503, iota><p/> from the Heb. yod, the smallest Hebrew letter, is mentioned by the Lord in <a href='B:470 5:18'>Mat 5:18</a> (together with keraia, "a little horn, a tittle, the point or extremity" which distinguishes certain Hebrew letters from others) to express the fact that not a single item of the Law will pass away or remain unfulfilled.


topic: Journey (Noun and Verb), Journeyings
definition:
<b>Journey (Noun and Verb), Journeyings</b> <A-1,Noun,3598, hodos><p/> "a way, path, road," used of a traveler's way, a "journey," is rendered "journey" in <a href='B:470 10:13'>Mat 10:13</a>, <a href='B:480 6:8'>Mar 6:8</a>, <a href='B:490 2:44'>Luk 2:44</a>, "a day's journey" (probably to Beeroth, six miles north of Jerusalem); <a href='B:490 9:3'>Luk 9:3</a>, <a href='B:490 11:6'>Luk 11:6</a>, <a href='B:510 1:12'>Act 1:12</a>, "a Sabbath day's journey," i.e., the journey which a Jew was allowed to take on the Sabbath, viz., about 2,000 yards or cubits (estimates vary). The regulation was not a Mosaic enactment, but a rabbinical tradition, based upon an exposition of <a href='B:20 16:29'>Exo 16:29</a>, and a comparison of the width of the suburb of a Levitical city as enjoined in <a href='B:40 1:35-5'>Num 1:35-5</a>, and the distance between the ark and the people at the crossing of the Jordan, <a href='B:60 3:4'>Jos 3:4</a>. In regard to <a href='B:510 1:12'>Act 1:12</a>, there is no discrepancy between this and <a href='B:490 24:50'>Luk 24:50</a>, where the RV rightly translates by "over against Bethany," which does not fix the exact spot of the Ascension. See HIGHWAY, WAY. <p/> <A-2,Noun,3597, hodoiporia><p/> "a wayfaring, journeying" (No. 1, and poros, "a way, a passage"), is used of the Lord's journey to Samaria, <a href='B:500 4:6'>Joh 4:6</a>, and of Paul's "journeyings," <a href='B:540 11:26'>2Co 11:26</a>. Cp. B, No. 3. <p/> Note: In <a href='B:490 13:22'>Luk 13:22</a> the noun poreia, "a journey, a going" (cp. poros, No. 2, above), is used with the verb poieo, "to make," with the meaning "to journey," lit., "making (for Himself, Middle Voice) a way," "journeying." In <a href='B:660 1:11'>Jam 1:11</a>, "ways." See WAY. <p/> <B-1,Verb,4198, poreuomai><p/> is used in the Middle Voice in the NT, signifying "to go, proceed, go on one's way;" it is translated by the verb "to journey" in <a href='B:510 9:3'>Act 9:3</a>, <a href='B:510 22:6'>Act 22:6</a>, "as I made (my) journey;" <a href='B:510 26:13'>Act 26:13</a>, <a href='B:520 15:24'>Rom 15:24</a> (1st part), AV, "I take my journey," RV, "I go" (for the 2nd part, "in my journey," see No. 2). See GO, No. 1. <p/> <B-2,Verb,1279, diaporeuo><p/> "to carry over," used in the Passive Voice with the meaning "to pass by, to journey through," is translated "in my journey," in <a href='B:520 15:24'>Rom 15:24</a>, lit., "journeying through;" in <a href='B:490 18:36'>Luk 18:36</a>, RV, "going by" (AV "pass by"). See GO, No. 4. <p/> <B-3,Verb,3596, hodoiporeo><p/> "to travel, journey" (akin to A, No. 2), is found in <a href='B:510 10:9'>Act 10:9</a>. <p/> <B-4,Verb,3593, hodeuo><p/> "to be on the way, journey" (from hodos, "a way"), the simplest form of the verbs denoting "to journey," is used in the parable of the good samaritan, <a href='B:490 10:33'>Luk 10:33</a>. <p/> <B-5,Verb,4922, sunodeuo><p/> sun, "with," and No. 4, "to journey with," occurs in <a href='B:510 9:7'>Act 9:7</a>. In the Sept., <a href='B:450 8:21'>Zec 8:21</a>. <p/> <B-6,Verb,2137, euodoo><p/> "to help on one's way" (eu, "well," and hodos), is used in the Passive Voice with the meaning "to have a prosperous journey;" so the AV of <a href='B:520 1:10'>Rom 1:10</a>; the RV, "I may be prospered" rightly expresses the metaphorical use which the verb acquired, without reference to a "journey;" see <a href='B:530 16:2'>1Co 16:2</a>, <a href='B:710 1:2'>3Jo 1:2</a>. <p/> <B-7,Verb,4311, propempo><p/> "to send before or forth" (pro, "before," pempo, "to send"), also means "to set forward on a journey, to escort;" in <a href='B:530 16:6'>1Co 16:6</a>, "may set (me) forward on my journey," RV [AV, "may bring (me) etc."]; so <a href='B:630 3:13'>Tit 3:13</a>, <a href='B:710 1:6'>3Jo 1:6</a>. See ACCOMPANY, CONDUCT, WAY. <p/> <B-8,Verb,589, apodemeo><p/> denotes "to go on a journey to another country, go abroad," <a href='B:470 21:33'>Mat 21:33</a>, <a href='B:470 1:25-15'>Mat 1:25-15</a>, <a href='B:480 12:1'>Mar 12:1</a>, <a href='B:490 15:13'>Luk 15:13</a>, <a href='B:490 20:9'>Luk 20:9</a>. See COUNTRY. <p/> Note: For the adjective apodemos, <a href='B:480 13:34'>Mar 13:34</a>, AV, "taking a far journey," RV, "sojourning in another country," see COUNTRY.


topic: Joy (Noun and Verb), Joyfulness, Joyfully, Joyous
definition:
<b>Joy (Noun and Verb), Joyfulness, Joyfully, Joyous</b> <A-1,Noun,5479, chara><p/> "joy, delight" (akin to chairo, "to rejoice"), is found frequently in Matthew and Luke, and especially in John, once in Mark (<a href='B:480 4:16'>Mar 4:16</a>, RV, "joy," AV, "gladness"); it is absent from 1 Cor. (though the verb is used three times), but is frequent in 2 Cor., where the noun is used five times (for <a href='B:540 7:4'>2Co 7:4</a>, RV, see Note below), and the verb eight times, suggestive of the Apostle's relief in comparison with the circumstances of the 1st Epistle; in <a href='B:580 1:11'>Col 1:11</a>, AV, "joyfulness," RV, "joy." The word is sometimes used, by metonymy, of the occasion or cause of "joy," <a href='B:490 2:10'>Luk 2:10</a> (lit., "I announce to you a great joy"); in <a href='B:540 1:15'>2Co 1:15</a>, in some mss., for charis, "benefit;" <a href='B:570 4:1'>Phi 4:1</a>, where the readers are called the Apostle's "joy;" so <a href='B:590 1:2-20'>1Th 1:2-20</a>, <a href='B:650 12:2'>Heb 12:2</a>, of the object of Christ's "joy;" <a href='B:660 1:2'>Jam 1:2</a>, where it is connected with falling into trials; perhaps also in <a href='B:470 25:21'>Mat 25:21</a>, <a href='B:470 25:23'>Mat 25:23</a>, where some regard it as signifying, concretely, the circumstances attending cooperation in the authority of the Lord. See also the Note following No. 3. <p/> Note: In <a href='B:650 12:11'>Heb 12:11</a>, "joyous" represents the phrase meta, "with," followed by chara, lit., "with joy." So in <a href='B:650 10:34'>Heb 10:34</a>, "joyfully;" in <a href='B:540 7:4'>2Co 7:4</a> the noun is used with the Middle Voice of huperperisseuo, "to abound more exceedingly," and translated "(I overflow) with joy," RV (AV, "I am exceeding joyful"). <p/> <A-2,Noun,20, agalliasis><p/> "exultation, exuberant joy." Cp. B, No. 3, below. See GLADNESS. <p/> <A-3,Noun,2167, euphrosune><p/> is rendered "joy" in the AV of <a href='B:510 2:28'>Act 2:28</a>, RV, "gladness," as in <a href='B:510 14:17'>Act 14:17</a>. See GLADNESS. <p/> Note: "Joy" is associated with life, e.g., <a href='B:590 1:3-9'>1Th 1:3-9</a>. Experiences of sorrow prepare for, and enlarge, the capacity for "joy," e.g., <a href='B:500 16:20'>Joh 16:20</a>, <a href='B:520 1:5-4'>Rom 1:5-4</a>, <a href='B:540 7:4'>2Co 7:4</a>, <a href='B:540 8:2'>2Co 8:2</a>, <a href='B:650 10:34'>Heb 10:34</a>, <a href='B:660 1:2'>Jam 1:2</a>. Persecution for Christ's sake enhances "joy," e.g., <a href='B:470 1:5-12'>Mat 1:5-12</a>, <a href='B:510 5:41'>Act 5:41</a>. Other sources of "joy" are faith, <a href='B:520 15:13'>Rom 15:13</a>, <a href='B:570 1:25'>Phi 1:25</a>; hope, <a href='B:520 5:2'>Rom 5:2</a> (kauchaomai, see B, No. 2); <a href='B:520 12:12'>Rom 12:12</a> (chairo, see B, No. 1); the "joy" of others, <a href='B:520 12:15'>Rom 12:15</a>, which is distinctive of Christian sympathy. Cp. <a href='B:590 3:9'>1Th 3:9</a>. In the OT and the NT God Himself is the ground and object of the believer's "joy," e.g., <a href='B:230 35:9'>Psa 35:9</a>, <a href='B:230 43:4'>Psa 43:4</a>, <a href='B:290 61:10'>Isa 61:10</a>, <a href='B:490 1:47'>Luk 1:47</a>, <a href='B:520 5:11'>Rom 5:11</a>, <a href='B:570 3:1'>Phi 3:1</a>, <a href='B:570 4:4'>Phi 4:4</a>. <p/> <B-1,Verb,5463, chairo><p/> "to rejoice, be glad," is translated "joyfully" in <a href='B:490 19:6'>Luk 19:6</a>, lit., "rejoicing;" "we joyed," <a href='B:540 7:13'>2Co 7:13</a>; "I joy," <a href='B:570 2:17'>Phi 2:17</a>; "do ye joy," <a href='B:570 2:18'>Phi 2:18</a>; "joying," <a href='B:580 2:5'>Col 2:5</a>; "we joy," <a href='B:590 3:9'>1Th 3:9</a>. It is contrasted with weeping and sorrow, e.g., in <a href='B:500 16:20'>Joh 16:20</a>, <a href='B:500 16:22'>Joh 16:22</a>, <a href='B:520 12:15'>Rom 12:15</a>, <a href='B:530 7:30'>1Co 7:30</a> (cp. <a href='B:230 30:5'>Psa 30:5</a>). See FAREWELL, GLAD, GREETING, HAIL, REJOICE. <p/> <B-2,Verb,2744, kauchaomai><p/> "to boast, glory, exult," is rendered "we joy," in <a href='B:520 5:11'>Rom 5:11</a>, AV (RV, "we rejoice"). It would have been an advantage to translate this word distinctively by the verbs "to glory" or "to exult." <p/> <B-3,Verb,21, agalliao><p/> "to exult, rejoice greatly," is translated "with exceeding joy" in <a href='B:670 4:13'>1Pe 4:13</a> (Middle Voice), lit., "(ye rejoice, chairo) exulting." Cp. A, No. 2. See GLAD, REJOICE. <p/> <B-4,Verb,3685, oninemi><p/> "to benefit, profit," in the Middle Voice, "to have profit, derive benefit," is translated "let me have joy" in <a href='B:640 1:20'>Phm 1:20</a> (RV marg., "help"); the Apostle is doubtless continuing his credit and debit metaphors and using the verb in the sense of "profit."


topic: Judge (Noun and Verb)
definition:
<b>Judge (Noun and Verb)</b> <A-1,Noun,2923, krites><p/> "a judge" (from krino, see B, No. 1), is used (a) of God, <a href='B:650 12:23'>Heb 12:23</a>, where the order in the original is "to a Judge who is God of all;" this is really the significance; it suggests that He who is the Judge of His people is at the same time their God; that is the order in <a href='B:650 10:30'>Heb 10:30</a>; the word is also used of God in <a href='B:660 4:12'>Jam 4:12</a>, RV; (b) of Christ, <a href='B:510 10:42'>Act 10:42</a>, <a href='B:620 4:8'>2Ti 4:8</a>, <a href='B:660 5:9'>Jam 5:9</a>; (c) of a ruler in Israel in the times of the Judges, <a href='B:510 13:20'>Act 13:20</a>; (d) of a Roman procurator, <a href='B:510 24:10'>Act 24:10</a>; (e) of those whose conduct provides a standard of "judging," <a href='B:470 12:27'>Mat 12:27</a>, <a href='B:490 11:19'>Luk 11:19</a>; (f) in the forensic sense, of one who tries and decides a case, <a href='B:470 5:25'>Mat 5:25</a> (twice); <a href='B:490 12:14'>Luk 12:14</a> (some mss. have No. 2 here); <a href='B:490 12:58'>Luk 12:58</a> (twice); <a href='B:490 18:2'>Luk 18:2</a>, <a href='B:490 18:6'>Luk 18:6</a> (lit., "the judge of unrighteousness," expressing subjectively his character); <a href='B:510 18:15'>Act 18:15</a>; (g) of one who passes, or arrogates to himself, judgment on anything, <a href='B:660 2:4'>Jam 2:4</a> (see the RV); <a href='B:660 4:11'>Jam 4:11</a>. <p/> <A-2,Noun,1348, dikastes><p/> denotes "a judge" (from dike, "right, a judicial hearing, justice;" akin to dikazo, "to judge"), <a href='B:510 7:27'>Act 7:27</a>, <a href='B:510 7:35'>Act 7:35</a>; some mss. have it in <a href='B:490 12:14'>Luk 12:14</a> (see No. 1); while dikastes is a forensic term, krites "gives prominence to the mental process" (Thayer). At Athens the dikastes acted as a juryman, the krites being the presiding "judge." <p/> <B-1,Verb,2919, krino><p/> primarily denotes "to separate, select, choose;" hence, "to determine," and so "to judge, pronounce judgment." "The uses of this verb in the NT may be analyzed as follows: (a) to assume the office of a judge, <a href='B:470 7:1'>Mat 7:1</a>, <a href='B:500 3:17'>Joh 3:17</a>; (b) to undergo process of trial, <a href='B:500 3:18'>Joh 3:18</a>, <a href='B:500 16:11'>Joh 16:11</a>, <a href='B:500 18:31'>Joh 18:31</a>, <a href='B:660 2:12'>Jam 2:12</a>; (c) to give sentence, <a href='B:510 15:19'>Act 15:19</a>, <a href='B:510 16:4'>Act 16:4</a>, <a href='B:510 21:25'>Act 21:25</a>; (d) to condemn, <a href='B:500 12:48'>Joh 12:48</a>, <a href='B:510 13:27'>Act 13:27</a>, <a href='B:520 2:27'>Rom 2:27</a>; (e) to execute judgment upon, <a href='B:600 2:12'>2Th 2:12</a>, <a href='B:510 7:7'>Act 7:7</a>; (f) to be involved in a lawsuit, whether as plaintiff, <a href='B:470 5:40'>Mat 5:40</a>, <a href='B:530 6:1'>1Co 6:1</a>; or as defendant, <a href='B:510 23:6'>Act 23:6</a>; (g) to administer affairs, to govern, <a href='B:470 19:28'>Mat 19:28</a>; cp. <a href='B:70 3:10'>Jdg 3:10</a>; (h) to form an opinion, <a href='B:490 7:43'>Luk 7:43</a>, <a href='B:500 7:24'>Joh 7:24</a>, <a href='B:510 4:19'>Act 4:19</a>, <a href='B:520 14:5'>Rom 14:5</a>; (i) to make a resolve, <a href='B:510 3:13'>Act 3:13</a>, <a href='B:510 20:16'>Act 20:16</a>, <a href='B:530 2:2'>1Co 2:2</a>" * [* From Notes on Thessalonians by Hogg and Vine, p. 267.] See CALL, No. 13, CONCLUDE, CONDEMN, DECREE, DETERMINE, ESTEEM, LAW (go to), ORDAIN, SENTENCE, THINK. <p/> Note: In <a href='B:510 21:25'>Act 21:25</a>, the RV has "giving judgment" (AV, "concluded"); see JUDGMENT, Note (5). <p/> <B-2,Verb,350, anakrino><p/> "to examine, investigate, question" (ana, "up," and No. 1), is rendered "judged" in <a href='B:530 2:14'>1Co 2:14</a>, RV (AV, "are ... discerned;" RV marg., "examined"), said of the things of the Spirit of God; in <a href='B:530 2:15'>1Co 2:15</a>, "judgeth" (RV marg., "examineth"), said of the exercise of a discerning "judgment" of all things as to their true value, by one who is spiritual; in the same verse, "is judged (of no man)," RV marg., "examined," i.e., the merely natural mind cannot estimate the motives of the spiritual; in <a href='B:530 4:3'>1Co 4:3</a>, "I should be judged," i.e., as to examining and passing sentence on the fulfillment or nonfulfillment of the Apostle's stewardship; so in the same verse, "I judge (not mine own self)," and in <a href='B:530 4:4'>1Co 4:4</a> "(he that) judgeth (me is the Lord);" in <a href='B:530 14:24'>1Co 14:24</a>, "he is judged (of all)," i.e., the light of the heart-searching testimony of the assembly probes the conscience of the unregenerate, sifting him judicailly. See ASK, No. 7, DISCERN, A, No. 1. <p/> <B-3,Verb,1252, diakrino><p/> denotes "to separate throughout" (dia, and No. 1), "discriminate, discern," and hence, "to decide, to judge" (also "to contend, to hesitate, to doubt"); it is rendered "to judge" in <a href='B:530 6:5'>1Co 6:5</a>, in the sense of arbitrating; in <a href='B:530 11:31'>1Co 11:31</a> (1st part), the RV has "(if we) discerned (ourselves)," AV "(if we would) judge" (krino, No. 1, is used in the 2nd part); so in <a href='B:530 14:29'>1Co 14:29</a>, RV, "discern" (AV, "judge"). See DECIDE, A, DISCERN, A. No. 2. <p/> Notes: (1) In <a href='B:530 6:2'>1Co 6:2</a> (last clause) "to judge" represents the noun kriterion, which denotes "a tribunal, a law court," and the meaning thus is "are ye unworthy of sitting upon tribunals of least importance?" (see RV marg.), i.e., to "judge" matters of smallest importance. Some would render it "cases," but there is no clear instance elsewhere of this meaning. See JUDGMENT SEAT. (2) In <a href='B:650 11:11'>Heb 11:11</a>, the verb hegeomai, "to consider, think, account," is rendered "she judged (Him faithful)," AV (RV, "she counted"). See COUNT, No. 2.


topic: Judgment
definition:
<b>Judgment</b> <1,,2920, krisis><p/> primarily denotes "a separating," then, "a decision, judgment," most frequently in a forensic sense, and especially of Divine "judgment." For the variety of its meanings, with references, see CONDEMNATION, B, No. 3. <p/> Notes: (1) The Holy Spirit, the Lord said, would convict the world of (peri, "in respect of"), i.e., of the actuality of, God's "judgment," <a href='B:500 16:8'>Joh 16:8</a>, <a href='B:500 16:11'>Joh 16:11</a>. Cp. <a href='B:600 1:5'>2Th 1:5</a>. (2) In <a href='B:520 2:5'>Rom 2:5</a> the word dikaiokrisia, "righteous judgment," combines the adjective dikaios, "righteous," with krisis, the two words which are used separately in <a href='B:600 1:5'>2Th 1:5</a>. <p/> <2,,2917, krima><p/> denotes the result of the action signified by the verb krino, "to judge;" for its general significance see CONDEMNATION, B, No. 1: it is used (a) of a decision passed on the faults of others, <a href='B:470 7:2'>Mat 7:2</a>; (b) of "judgment" by man upon Christ, <a href='B:490 24:20'>Luk 24:20</a>; (c) of God's "judgment" upon men, e.g., <a href='B:520 1:2-3'>Rom 1:2-3</a>, <a href='B:520 3:8'>Rom 3:8</a>, <a href='B:520 5:16'>Rom 5:16</a>, <a href='B:520 11:33'>Rom 11:33</a>, <a href='B:520 13:2'>Rom 13:2</a>, <a href='B:530 11:29'>1Co 11:29</a>, <a href='B:550 5:10'>Gal 5:10</a>, <a href='B:650 6:2'>Heb 6:2</a>, <a href='B:660 3:1'>Jam 3:1</a>; through Christ, e.g., <a href='B:500 9:39'>Joh 9:39</a>; (d) of the right of "judgment," <a href='B:730 20:4'>Rev 20:4</a>; (e) of a lawsuit, <a href='B:530 6:7'>1Co 6:7</a>. <p/> <3,,2250, hemera><p/> "a day," is translated "judgment" in <a href='B:530 4:3'>1Co 4:3</a>, where "man's judgment" (lit., "man's day," marg.) is used of the present period in which man's mere "judgment" is exercised, a period of human rebellion against God. The adjective anthropinos, "human, belonging to man" (anthropos), is doubtless set in contrast here to kuriakos, "belonging to the Lord" (kurios, "a lord"), which is used in the phrase "the Day of the Lord," in <a href='B:730 1:10'>Rev 1:10</a>, "The Lord's Day," a period of Divine judgments. See DAY. <p/> <4,,1106, gnome><p/> primarily "a means of knowing" (akin to ginosko, "to know"), came to denote "a mind, understanding;" hence (a) "a purpose," <a href='B:510 20:3'>Act 20:3</a>, lit., "(it was his) purpose;" (b) "a royal purpose, a decree," <a href='B:730 17:17'>Rev 17:17</a>, RV, "mind" (AV, "will"); (c) "judgment, opinion," <a href='B:530 1:10'>1Co 1:10</a>, "(in the same) judgment;" <a href='B:730 17:13'>Rev 17:13</a>, "mind;" (d) "counsel, advice," <a href='B:530 7:25'>1Co 7:25</a>, "(I give my) judgment;" <a href='B:530 7:40'>1Co 7:40</a>, "(after my) judgment;" <a href='B:640 1:14'>Phm 1:14</a>, mind. See MIND, PURPOSE, WILL. <p/> Notes: (1) In <a href='B:530 6:4'>1Co 6:4</a>, AV, kriterion, "a tribunal," is rendered "judgments" (RV, "to judge," marg., "tribunals"). See JUDGE, B, No. 3, Note (1). (2) In <a href='B:520 1:32'>Rom 1:32</a>, AV, dikaioma, "an ordinance, righteous act," is translated "judgment" (RV "ordinance"); in <a href='B:730 15:4'>Rev 15:4</a>, "judgments" (RV, "righteous acts"). (3) In <a href='B:510 25:15'>Act 25:15</a>, AV, katadike, "a sentence, condemnation," is translated "judgment" (RV, "sentence"). Some mss. have dike. See SENTENCE. (4) In <a href='B:570 1:9'>Phi 1:9</a>, AV, aisthesis, "perception, discernment," is translated "judgment" (RV, "discernment"). (5) In <a href='B:510 21:25'>Act 21:25</a>, in the record of the decree from the Apostles and elders at Jerusalem to the churches of the Gentiles, the verb krino (see JUDGE, B, No. 1), is translated "giving judgment," RV (AV, "concluded"). <p/> <5,Adjective,5267, hupodikos><p/> "brought to trial, answerable to" (hupo, "under," dike, "justice"), <a href='B:520 3:19'>Rom 3:19</a>, is translated "under the judgment," RV (AV, "guilty").


topic: Judgment Seat
definition:
<b>Judgment Seat</b> <1,,968, bema><p/> primarily, "a step, a pace" (akin to baino, "to go"), as in <a href='B:510 7:5'>Act 7:5</a>, translated "to set (his foot) on," lit., "foot-room," was used to denote a raised place or platform, reached by steps, originally that at Athens in the Pnyx Hill, where was the place of assembly; from the platform orations were made. The word became used for a tribune, two of which were provided in the law courts of Greece, one for the accuser and one for the defendant; it was applied to the tribunal of a Roman magistrate or ruler, <a href='B:470 27:19'>Mat 27:19</a>, <a href='B:500 19:13'>Joh 19:13</a>, <a href='B:510 12:21'>Act 12:21</a>, translated "throne;" <a href='B:510 18:12'>Act 18:12</a>, <a href='B:510 1:18-17'>Act 1:18-17</a>, <a href='B:510 25:6'>Act 25:6</a>, <a href='B:510 25:10'>Act 25:10</a>, <a href='B:510 25:17'>Act 25:17</a>. <p/> In two passages the word is used of the Divine tribunal before which all believers are hereafter to stand. In <a href='B:520 14:10'>Rom 14:10</a> it is called "The judgment seat of God," RV (AV, "of Christ"), according to the most authentic mss. The same tribunal is called "the judgment seat of Christ," <a href='B:540 5:10'>2Co 5:10</a>, to whom the Father has given all judgment, <a href='B:500 5:22'>Joh 5:22</a>, <a href='B:500 5:27'>Joh 5:27</a>. At this bema believers are to be made manifest, that each may "receive the things done in (or through) the body," according to what he has done, "whether it be good or bad." There they will receive rewards for their faithfulness to the Lord. For all that has been contrary in their lives to His will they will suffer loss, <a href='B:530 3:15'>1Co 3:15</a>. This judgment seat is to be distinguished from the premillennial, earthly throne of Christ, <a href='B:470 25:31'>Mat 25:31</a>, and the postmillennial "Great White Throne," <a href='B:730 20:11'>Rev 20:11</a>, at which only "the dead" will appear. The judgment-seat of Christ will be a tribunal held "in His Parousia," i.e., His presence with His saints after His return to receive them to Himself. <p/> <2,,2922, kriterion><p/> primarily "a means of judging" (akin to krino, "to judge:" Eng., "criterion"), then, a tribunal, law court, or "lawsuit," <a href='B:530 6:2'>1Co 6:2</a> (last clause), for which see JUDGE, B, No. 3, Note (1); <a href='B:530 6:4'>1Co 6:4</a>, for which see JUDGMENT, Note (1) at end; <a href='B:660 2:6'>Jam 2:6</a>.


topic: Juridiction
definition:
<b>Juridiction</b> <1,,1849, exousia><p/> "power, authority," is used, by metonymy, to denote "jurisdiction," in <a href='B:490 23:7'>Luk 23:7</a>. For the different meanings of the word and other instances of its use by metonymy, see AUTHORITY, A, No. 1.


topic: Just, Justly
definition:
<b>Just, Justly</b> <A-1,Adjective,1342, dikaios><p/> was first used of persons observant of dike, "custom, rule, right," especially in the fulfillment of duties towards gods and men, and of things that were in accordance with right. The Eng. word "righteous" was formerly spelt "rightwise," i.e., (in a) straight way. In the NT it denotes "righteous," a state of being right, or right conduct, judged whether by the Divine standard, or according to human standards, of what is right. Said of God, it designates the perfect agreement between His nature and His acts (in which He is the standard for all men). See RIGHTEOUSNESS. It is used (1) in the broad sense, of persons: (a) of God, e.g., <a href='B:500 17:25'>Joh 17:25</a>, <a href='B:520 3:26'>Rom 3:26</a>, <a href='B:690 1:9'>1Jo 1:9</a>, <a href='B:690 2:29'>1Jo 2:29</a>, <a href='B:690 3:7'>1Jo 3:7</a>; (b) of Christ, e.g., <a href='B:510 3:14'>Act 3:14</a>, <a href='B:510 7:52'>Act 7:52</a>, <a href='B:510 22:14'>Act 22:14</a>, <a href='B:620 4:8'>2Ti 4:8</a>, <a href='B:670 3:18'>1Pe 3:18</a>, <a href='B:690 2:1'>1Jo 2:1</a>; (c) of men, <a href='B:470 1:19'>Mat 1:19</a>, <a href='B:490 1:6'>Luk 1:6</a>, <a href='B:520 1:17'>Rom 1:17</a>, <a href='B:520 2:13'>Rom 2:13</a>, <a href='B:520 5:7'>Rom 5:7</a>. (2) of things; blood (metaphorical), <a href='B:470 23:35'>Mat 23:35</a>; Christ's judgment, <a href='B:500 5:30'>Joh 5:30</a>; any circumstance, fact or deed, <a href='B:470 20:4'>Mat 20:4</a> (<a href='B:470 20:7'>Mat 20:7</a>, in some mss.); <a href='B:490 12:57'>Luk 12:57</a>, <a href='B:510 4:19'>Act 4:19</a>, <a href='B:560 6:1'>Eph 6:1</a>, <a href='B:570 1:7'>Phi 1:7</a>, <a href='B:570 4:8'>Phi 4:8</a>, <a href='B:580 4:1'>Col 4:1</a>, <a href='B:600 1:6'>2Th 1:6</a>; "the commandment" (the Law), <a href='B:520 7:12'>Rom 7:12</a>; works, <a href='B:690 3:12'>1Jo 3:12</a>; the ways of God, <a href='B:730 15:3'>Rev 15:3</a>. See RIGHTEOUS. <p/> <A-2,Adjective,1738, endikos><p/> "just, righteous" (en, "in," dike, "right"), is said of the condemnation of those who say "Let us do evil, that good may come," <a href='B:520 3:8'>Rom 3:8</a>; of the recompense of reward of transgressions under the Law, <a href='B:650 2:2'>Heb 2:2</a>. <p/> Note: As to the distinction between No. 1 and No. 2, "dikaios characterizes the subject so far as he or it (so to speak) one with dike, right; endikos, so far as he occupies a due relation to dike; ... in <a href='B:520 3:8'>Rom 3:8</a> endikos presuposes that which has been decided righteously, which leads to the just sentence" (Cremer). <p/> <B-1,Adverb,1346, dikaios><p/> "justly, righteously, in accordance with what is right," is said (a) of God's judgment, <a href='B:670 2:23'>1Pe 2:23</a>; (b) of men, <a href='B:490 23:41'>Luk 23:41</a>, "justly;" <a href='B:530 15:34'>1Co 15:34</a>, RV, "rithteously" (AV, "to righteousness"); <a href='B:590 2:10'>1Th 2:10</a>, RV, "righteously;" <a href='B:630 2:12'>Tit 2:12</a>.


topic: Justice
definition:
<b>Justice</b> <1,,1349, dike><p/> primarily "custom, usage," came to denote "what is right;" then, "a judicial hearing;" hence, "the execution of a sentence," "punishment," <a href='B:600 1:9'>2Th 1:9</a>, RV; <a href='B:720 1:7'>Jud 1:7</a>, "punishment," RV (AV, "vengeance"). In <a href='B:510 28:4'>Act 28:4</a> (AV, "vengeance") it is personified and denotes the goddess Justice or Nemesis (Lat., Justitia), who the Melita folk supposed was about to inflict the punishment of death upon Paul by means of the viper. See PUNISHMENT, VENGEANCE.


topic: Justification, Justifier, Justify
definition:
<b>Justification, Justifier, Justify</b> <A-1,Noun,1347, dikaiosis><p/> denotes "the act of pronouncing righteous, justification, acquittal;" its precise meaning is determined by that of the verb dikaioo, "to justify" (see B); it is used twice in the Ep. to the Romans, and there alone in the NT, signifying the establisment of a person as just by acquittal from guilt. In <a href='B:520 4:25'>Rom 4:25</a> the phrase "for our justification," is, lit., "because of our justification" (parallel to the preceding clause "for our trespasses," i.e., because of trespasses committed), and means, not with a view to our "justification," but because all that was necessary on God's part for our "justification" had been effected in the death of Christ. On this account He was raised from the dead. The propitiation being perfect and complete, His resurrection was the confirmatory counterpart. In <a href='B:520 5:18'>Rom 5:18</a>, "justification of life" means "justification which results in life" (cp. <a href='B:520 5:21'>Rom 5:21</a>). That God "justifies" the believing sinner on the ground of Christ's death, involves His free gift of life. On the distinction between dikaiosis and dikaioma, see below. In the Sept., <a href='B:30 24:22'>Lev 24:22</a>. <p/> <A-2,Noun,1345, dikaioma><p/> has three distinct meanings, and seems best described comprehensively as "a concrete expression of righteousness;" it is a declaration that a person or thing is righteous, and hence, broadly speaking, it represents the expression and effect of dikaiosis (No. 1). It signifies (a) "an ordinance," <a href='B:490 1:6'>Luk 1:6</a>, <a href='B:520 1:32'>Rom 1:32</a>, RV, "ordinance," i.e., what God has declared to be right, referring to His decree of retribution (AV, "judgment"); <a href='B:520 2:26'>Rom 2:26</a>, RV, "ordinances of the Law" (i.e., righteous requirements enjoined by the Law); so <a href='B:520 8:4'>Rom 8:4</a>, "ordinance of the Law," i.e., collectively, the precepts of the Law, all that it demands as right; in <a href='B:650 9:1'>Heb 9:1</a>, <a href='B:650 9:10'>Heb 9:10</a>, ordinances connected with the tabernacle ritual; (b) "a sentence of acquittal," by which God acquits men of their guilt, on the conditions (1) of His grace in Christ, through His expiatory sacrifice, (2) the acceptance of Christ by faith, <a href='B:520 5:16'>Rom 5:16</a>; (c) "a righteous act," <a href='B:520 5:18'>Rom 5:18</a>, "(through one) act of righteousness," RV, not the act of "justification," nor the righteous character of Christ (as suggested by the AV: dikaioma does not signify character, as does dikaiosune, righteousness), but the death of Christ, as an act accomplished consistently with God's character and counsels; this is clear as being in antithesis to the "one trespass" in the preceding statement. Some take the word here as meaning a decree of righteousness, as in <a href='B:520 5:16'>Rom 5:16</a>; the death of Christ could indeed be regarded as fulfilling such a decree, but as the Apostle's argument proceeds, the word, as is frequently the case, passes from one shade of meaning to another, and here stands not for a decree, but an act; so in <a href='B:730 15:4'>Rev 15:4</a>, RV, "righteous acts" (AV, "judgments"), and <a href='B:730 19:8'>Rev 19:8</a>, "righteous acts (of the saints)" (AV, "righteousness"). <p/> Note: For dikaiosune, always translated "righteousness," See RIGHTEOUSNESS. <p/> <B-1,Verb,1344, dikaioo><p/> primarily, "to deem to be right," signifies, in the NT, (a) "to show to be right or righteous;" in the Passive Voice, to be justified, <a href='B:470 11:19'>Mat 11:19</a>, <a href='B:490 7:35'>Luk 7:35</a>, <a href='B:520 3:4'>Rom 3:4</a>, <a href='B:610 3:16'>1Ti 3:16</a>; (b) "to declare to be righteous, to pronounce righteous," (1) by man, concerning God, <a href='B:490 7:29'>Luk 7:29</a> (see <a href='B:520 3:4'>Rom 3:4</a>, above); concerning himself, <a href='B:490 10:29'>Luk 10:29</a>, <a href='B:490 16:15'>Luk 16:15</a>; (2) by God concerning men, who are declared to be righteous before Him on certain conditions laid down by Him. <p/> Ideally the complete fulfillment of the law of God would provide a basis of "justification" in His sight, <a href='B:520 2:13'>Rom 2:13</a>. but no such case has occurred in mere human experience, and therefore no one can be "justified" on this ground, <a href='B:520 1:3-20'>Rom 1:3-20</a>, <a href='B:550 2:16'>Gal 2:16</a>, <a href='B:550 1:3-11'>Gal 1:3-11</a>, <a href='B:550 5:4'>Gal 5:4</a>. From this negative presentation in Rom. 3, the Apostle proceeds to show that, consistently with God's own righteous character, and with a view to its manifestation, He is, through Christ, as "a propitiation ... by (en, 'instrumental') His blood," <a href='B:520 3:25'>Rom 3:25</a>, RV, "the Justifier of him that hath faith in Jesus" (<a href='B:520 3:26'>Rom 3:26</a>), "justification" being the legal and formal acquittal from guilt by God as Judge, the pronouncement of the sinner as righteous, who believes on the Lord Jesus Christ. In <a href='B:520 3:24'>Rom 3:24</a>, "being justified" is in the present continuous tense, indicating the constant process of "justification" in the succession of those who believe and are "justified." In <a href='B:520 5:1'>Rom 5:1</a>, "being justified" is in the aorist, or point, tense, indicating the definite time at which each person, upon the exercise of faith, was justified. In <a href='B:520 8:1'>Rom 8:1</a>, "justification" is presented as "no condemnation." That "justification" is in view here is confirmed by the preceding chapters and by verse <a href='B:520 3:34'>Rom 3:34</a>. In <a href='B:520 3:26'>Rom 3:26</a>, the word rendered "Justifier" is the present participle of the verb, lit., "justifying;" similarly in <a href='B:520 8:33'>Rom 8:33</a> (where the article is used), "God that justifieth," is, more lit., "God is the (One) justifying," with stress upon the word "God." <p/> "Justification" is primarily and gratuitously by faith, subsequently and evidentially by works. In regard to "justification" by works, the so-called contradiction between James and the Apostle Paul is only apparent. There is harmony in the different views of the subject. Paul has in mind Abraham's attitude toward God, his aceptance of God's word. This was a matter known only to God. The Romans Epistle is occupied with the effect of this Godward attitude, not upon Abraham's character or actions, but upon the contrast between faith and the lack of it, namely, unbelief, cp. <a href='B:520 11:20'>Rom 11:20</a>. James (<a href='B:660 1:2-26'>Jam 1:2-26</a>) is occupied with the contrast between faith that is real and faith that is false, a faith barren and dead, which is not faith at all. <p/> Again, the two writers have before them different epochs in Abraham's life, Paul, the event recorded in Gen. 15, James, that in Gen. 22. Contrast the words "believed" in <a href='B:10 15:6'>Gen 15:6</a> and "obeyed" in <a href='B:10 22:18'>Gen 22:18</a>. <p/> Further, the two writers use the words "faith" and "works" in somewhat different senses. With Paul, faith is acceptance of God's word; with James, it is acceptance of the truth of certain statements about God, (<a href='B:660 2:19'>Jam 2:19</a>), which may fail to affect one's conduct. Faith, as dealt with by Paul, results in acceptance with God., i.e., "justification," and is bound to manifest itself. If not, as James says "Can that faith save him?" (<a href='B:660 2:14'>Jam 2:14</a>). With Paul, works are dead works; with James they are life works. The works of which Paul speaks could be quite independent of faith: those referred to by James can be wrought only where faith is real, and they will attest its reality. <p/> So with righteousness, or "justification:" Paul is occupied with a right relationship with God, James, with right conduct. Paul testifies that the ungodly can be "justified" by faith, James that only the right-doer is "justified." See also under RIGHTEOUS, RIGHTEOUSNESS.


topic: Keep, Keeping (Noun)
definition:
<b>Keep, Keeping (Noun)</b> <A-1,Verb,5083, tereo><p/> denotes (a) "to watch over, preserve, keep, watch," e.g., <a href='B:510 1:12-6'>Act 1:12-6</a>, <a href='B:510 16:23'>Act 16:23</a>; in <a href='B:510 25:21'>Act 25:21</a>, RV (1st part), "kept" (AV, "reserved"); the present participle is translated "keepers" in <a href='B:470 28:4'>Mat 28:4</a>, lit. "the keeping (ones);" it is used of the "keeping" power of God the Father and Christ, exercised over His people, <a href='B:500 1:17-12'>Joh 1:17-12</a>, <a href='B:500 17:15'>Joh 17:15</a>, <a href='B:590 5:23'>1Th 5:23</a>, "preserved;" <a href='B:690 5:18'>1Jo 5:18</a>, where "He that was begotten of God," RV, is said of Christ as the Keeper ("keepeth him," RV, for AV, "keepeth himself"); <a href='B:720 1:1'>Jud 1:1</a>, RV, "kept for Jesus Christ" (AV, "preserved in Jesus Christ"); <a href='B:730 3:10'>Rev 3:10</a>; of their inheritance, <a href='B:670 1:4'>1Pe 1:4</a> ("reserved"); of judicial reservation by God in view of future doom, <a href='B:680 2:4'>2Pe 2:4</a>, <a href='B:680 2:9'>2Pe 2:9</a>, <a href='B:680 2:17'>2Pe 2:17</a>, <a href='B:680 3:7'>2Pe 3:7</a>, <a href='B:720 1:6'>Jud 1:6</a>, <a href='B:720 1:13'>Jud 1:13</a>; of "keeping" the faith, <a href='B:620 4:7'>2Ti 4:7</a>; the unity of the Spirit, <a href='B:560 4:3'>Eph 4:3</a>; oneself, <a href='B:540 11:9'>2Co 11:9</a>, <a href='B:610 5:22'>1Ti 5:22</a>, <a href='B:660 1:27'>Jam 1:27</a>; figuratively, one's garments, <a href='B:730 16:15'>Rev 16:15</a>; (b) "to observe, to give heed to," as of keeping commandments, etc., e.g., <a href='B:470 19:17'>Mat 19:17</a>, <a href='B:500 14:15'>Joh 14:15</a>, <a href='B:500 15:10'>Joh 15:10</a>, <a href='B:500 17:6'>Joh 17:6</a>, <a href='B:660 2:10'>Jam 2:10</a>, <a href='B:690 1:2-5'>1Jo 1:2-5</a>, <a href='B:690 3:22'>1Jo 3:22</a>, <a href='B:690 3:24'>1Jo 3:24</a>, <a href='B:690 5:2'>1Jo 5:2</a> (in some mss.), <a href='B:690 5:3'>1Jo 5:3</a>, <a href='B:730 1:3'>Rev 1:3</a>, <a href='B:730 2:26'>Rev 2:26</a>, <a href='B:730 3:8'>Rev 3:8</a>, <a href='B:730 3:10'>Rev 3:10</a>, <a href='B:730 12:17'>Rev 12:17</a>, <a href='B:730 14:12'>Rev 14:12</a>, <a href='B:730 22:7'>Rev 22:7</a>, <a href='B:730 22:9'>Rev 22:9</a>. See RESERVE. <p/> <A-2,Verb,1301, diatereo><p/> "to keep carefully" (dia, intensive, and No. 1), is said of "the mother of Jesus," in keeping His sayings in her heart, <a href='B:490 2:51'>Luk 2:51</a>, and of the command of the Apostles and elders in Jerusalem to Gentile converts in the churches to "keep" themselves from the evils mentioned in <a href='B:510 15:29'>Act 15:29</a>. <p/> <A-3,Verb,4933, suntereo><p/> denotes "to preserve, keep safe, keep close" (sun, "together with," used intensively, and No. 1), in <a href='B:490 2:19'>Luk 2:19</a>, as in <a href='B:490 2:51'>Luk 2:51</a> (see No. 2, above), of the mother of Jesus in regard to the words of the shepherds; in <a href='B:480 6:20'>Mar 6:20</a> it is used of Herod's preservation of John the Baptist from Herodias, RV, "kept (him) safe," AV, "observed (him)" (marg., "kept"); in <a href='B:470 9:17'>Mat 9:17</a> (in some mss., <a href='B:490 5:38'>Luk 5:38</a>), of the preservation of wineskins. See OBSERVE, PRESERVE. <p/> <A-4,Verb,5442, phulasso><p/> denotes (a) "to guard, watch, keep watch," e.g, <a href='B:490 2:8'>Luk 2:8</a>; in the Passive Voice, <a href='B:490 8:29'>Luk 8:29</a>; (b) "to keep by way of protection," e.g., <a href='B:490 11:21'>Luk 11:21</a>, <a href='B:500 12:25'>Joh 12:25</a>, <a href='B:500 17:12'>Joh 17:12</a> (2nd part; No. 1 in 1st part and in <a href='B:500 17:11'>Joh 17:11</a>); (c) metaphorically, "to keep a law, precept," etc., e.g., <a href='B:470 19:20'>Mat 19:20</a>, <a href='B:490 18:21'>Luk 18:21</a>, "have observed;" <a href='B:490 11:28'>Luk 11:28</a>, <a href='B:500 12:47'>Joh 12:47</a> (in the best mss.); <a href='B:510 7:53'>Act 7:53</a>, <a href='B:510 16:4'>Act 16:4</a>, <a href='B:510 21:24'>Act 21:24</a>, <a href='B:520 2:26'>Rom 2:26</a>, <a href='B:550 6:13'>Gal 6:13</a>, <a href='B:610 5:21'>1Ti 5:21</a> ("observe"); in the Middle Voice, <a href='B:480 10:20'>Mar 10:20</a> ("have observed"); (d) in the Middle Voice, "to keep oneself from," <a href='B:510 21:25'>Act 21:25</a>; elsewhere translated by the verb "to beware." See BEWARE, No. 3, GUARD, B, No. 1. <p/> <A-5,Verb,1314, diaphulasso><p/> an intensive form of No. 4, "to guard thoroughly;" see GUARD. <p/> <A-6,Verb,5432, phroureo><p/> "to keep with a military guard," e.g., <a href='B:550 3:23'>Gal 3:23</a>, RV, "kept in ward;" see GUARD, B, No. 3 <p/> <A-7,Verb,4160, poieo><p/> "to do, make," signifies "to keep," in <a href='B:470 26:18'>Mat 26:18</a>, in the Lord's statement, "I will keep the passover;" so in <a href='B:510 18:21'>Act 18:21</a>, in some mss.; in <a href='B:500 7:19'>Joh 7:19</a>, where the AV has "keepeth (the law)," the RV adheres to the usual meaning "doeth." <p/> <A-8,Verb,2192, echo><p/> "to have, to hold," is rendered "I kept" in <a href='B:490 19:20'>Luk 19:20</a>, RV (AV, "I have kept"), of "keeping" a pound laid up in a napkin. See HAVE. <p/> <A-9,Verb,2902, krateo><p/> "to be strong, get possession of, hold fast," is used in <a href='B:480 9:10'>Mar 9:10</a>, "(and) they kept (the saying)," i.e., they held fast to the Lord's command to refrain from telling what they had seen in the mount of Transfiguration. See HOLD. <p/> <A-10,Verb,3557, nosphizo><p/> "to set apart, remove," signifies, in the Middle Voice, "to set apart for oneself, to purloin," and is rendered "purloining" in <a href='B:630 2:10'>Tit 2:10</a>; "kept back" (and "keep") in <a href='B:510 1:5-3'>Act 1:5-3</a>, of the act of Ananias and his wife in "retaining" part of the price of the land. <p/> <A-11,Verb,4912, sunecho><p/> "to hold together," is translated "shall ... keep (thee) in," in <a href='B:490 19:43'>Luk 19:43</a>. See also Note (8), below. See CONSTRAIN. <p/> Notes: (1) In <a href='B:510 22:2'>Act 22:2</a>, AV, parecho, "to afford, give, cause," is rendered "kept (the more silence)," RV, "were (the more quiet)." (2) In <a href='B:470 14:6'>Mat 14:6</a> some mss. have the verb ago, "to lead, hold" (of a feast), of "keeping" Herod's birthday; the most authentic have ginomai, "to become, take place;" hence the RV, "when Herod's birthday came." The verb ago is used in <a href='B:510 19:38'>Act 19:38</a> of "keeping" certain occasions, as of the holding of law courts, RV "(the courts) are open," AV marg., "court days are kept;" Moulton and Milligan illustrate from the papyri the use of the adjective agoraios, in the plural with hemerai, "days," understood, in regard to certain market days; certain court days are what are indicated here. The conjecture that the meaning is "courts are now being held" (sunodoi being understood as meetings of the court instead of "days") is scarcely so appropriate to the circumstances. (3) In <a href='B:470 8:33'>Mat 8:33</a>, bosko, "to feed" (swine, etc.), is translated "(they that) fed," RV for AV "(they that) kept." (4) In <a href='B:510 9:33'>Act 9:33</a>, katakeimai, "to lie down," is used with epi, "upon," with the meaning "to keep one's bed" (see LIE, No. 2). (5) In <a href='B:520 2:25'>Rom 2:25</a>, prasso, "to do" (continously), "to practice," is rendered "be a doer of," RV (AV, "keep"). (6) In <a href='B:510 20:20'>Act 20:20</a>, hupostello, "to shrink, draw back from," is translated "I shrank (not)" (Middle Voice), RV, AV, "I kept back (nothing)." (7) In <a href='B:510 27:43'>Act 27:43</a>, koluo, "to hinder," is translated "stayed (them from)," RV, AV, "kept (them from)." (8) In <a href='B:490 8:15'>Luk 8:15</a>, <a href='B:530 11:2'>1Co 11:2</a>, katecho, "to hold fast" (a strengthened form of echo, No. 8), is translated "hold fast," RV, AV, "keep;" in <a href='B:530 15:2'>1Co 15:2</a>, RV, "hold fast," AV, "keep in memory." (9) For "keep secret," see SECRET. (10) For "keep under," see BUFFET. (11) Paratithemi is rendered "commit the keeping" in <a href='B:670 4:19'>1Pe 4:19</a>, AV, (12) For "keep the feast" see FEAST, B, No. 2. <p/> <B-1,Noun,5084, teresis><p/> akin to A, No. 1, denotes (a) "a watching," and hence, "imprisonment, prison," <a href='B:510 4:3'>Act 4:3</a>, <a href='B:510 5:18'>Act 5:18</a>, "ward," RV (AV, "hold" and "prison"); (b) "keeping," <a href='B:530 7:19'>1Co 7:19</a>. See HOLD, PRISON.


topic: Keeper
definition:
<b>Keeper</b> <1,,5441, phulax><p/> akin to A, No. 4, above, "a guard:" see GUARD. <p/> Note: For tereo, in <a href='B:470 28:4'>Mat 28:4</a>, see A, No. 1, above.


topic: Key
definition:
<b>Key</b> <1,,2807, kleis><p/> "a key," is used metaphorically (a) of "the keys of the kingdom of heaven," which the Lord committed to Peter, <a href='B:470 16:19'>Mat 16:19</a>, by which he would open the door of faith, as he did to Jews at Pentecost, and to Gentiles in the person of Cornelius, acting as one commissioned by Christ, through the power of the Holy Spirit; he had precedence over his fellow disciples, not in authority, but in the matter of time, on the ground of his confession of Christ (<a href='B:470 18:16'>Mat 18:16</a>); equal authority was committed to them (<a href='B:470 18:18'>Mat 18:18</a>); (b) of "the key of knowledge," <a href='B:490 11:52'>Luk 11:52</a>, i.e., knowledge of the revealed will of God, by which men entered into the life that pleases God; this the religious leaders of the Jews had presumptuously "taken away," so that they neither entered in themselves, nor permitted their hearers to do so; (c) of "the keys of death and of Hades," <a href='B:730 1:18'>Rev 1:18</a>, RV (see HADES), indicative of the authority of the Lord over the bodies and souls of men; (d) of "the key of David," <a href='B:730 3:7'>Rev 3:7</a>, a reference to <a href='B:290 22:22'>Isa 22:22</a>, speaking of the deposition of Shebna and the investiture of Eliakim, in terms evidently Messianic, the metaphor being that of the right of entrance upon administrative authority; the mention of David is symbolic of complete sovereignty; (e) of "the key of the pit of the abyss," <a href='B:730 9:1'>Rev 9:1</a>; here the symbolism is that of competent authority; the pit represents a shaft or deep entrance into the region (see ABYSS), from whence issued smoke, symbolic of blinding delusion; (f) of "the key of the abyss," <a href='B:730 20:1'>Rev 20:1</a>; this is to be distinguished from (e): the symbolism is that of the complete supremacy of God over the region of the lost, in which, by angelic agency, Satan is destined to be confined for a thousand years.


topic: Kick
definition:
<b>Kick</b> <1,,2979, laktizo><p/> "to kick" (from lax, an adverb signifying "with the foot"), is used in <a href='B:510 26:14'>Act 26:14</a> (some mss. have it in <a href='B:510 9:5'>Act 9:5</a>).


topic: Kill
definition:
<b>Kill</b> <1,,615, apokteino><p/> "to kill," is used (a) physically, e.g., <a href='B:470 10:28'>Mat 10:28</a>, <a href='B:470 14:5'>Mat 14:5</a>, "put ... to death," similarly rendered in <a href='B:500 18:31'>Joh 18:31</a>; often of Christ's death; in <a href='B:730 2:13'>Rev 2:13</a>, RV, "was killed" (AV, "was slain"); <a href='B:730 9:15'>Rev 9:15</a>, RV, "kill" (AV, "slay"); <a href='B:730 11:13'>Rev 11:13</a>, RV, "were killed" (AV, "were slain"); so in <a href='B:730 19:21'>Rev 19:21</a>; (b) metaphorically, <a href='B:520 7:11'>Rom 7:11</a>, of the power of sin, which is personified, as "finding occasion, through the commandment," and inflicting deception and spiritual death, i.e., separation from God, realized through the presentation of the commandment to conscience, breaking in upon the fancied state of freedom; the argument shows the power of the Law, not to deliver from sin, but to enhance its sinfulness; in <a href='B:540 3:6'>2Co 3:6</a>, "the letter killeth," signifies not the literal meaning of Scripture as contrasted with the spiritual, but the power of the Law to bring home the knowledge of guilt and its punishment; in <a href='B:560 2:16'>Eph 2:16</a> "having slain the enmity" describes the work of Christ through His death in annulling the enmity, "the Law" (<a href='B:560 2:15'>Eph 2:15</a>), between Jew and Gentile, reconciling regenerate Jew and Gentile to God in spiritual unity "in one body." See DEATH, C, No. 4, SLAY. <p/> <2,,337, anaireo><p/> denotes (a) "to take up" (ana, "up," haireo, "to take"), said of Pharaoh's daughter, in "taking up" Moses, <a href='B:510 7:21'>Act 7:21</a>; (b) "to take away" in the sense of removing, <a href='B:650 10:9'>Heb 10:9</a>, of the legal appointment of sacrifices, to bring in the will of God in the sacrificial offering of the death of Christ; (c) "to kill," used physically only (not metaphorically as in No. 1), e.g., <a href='B:490 22:2'>Luk 22:2</a>; in <a href='B:600 2:8'>2Th 2:8</a>, instead of the future tense of this verb, some texts (followed by RV marg.) read the future of analisko, "to consume." See DEATH, C, No. 2, SLAY. <p/> <3,,2380, thuo><p/> primarily denotes "to offer firstfruits to a god;" then (a) "to sacrifice by slaying a victim," <a href='B:510 14:13'>Act 14:13</a>, <a href='B:510 14:18'>Act 14:18</a>, to do sacrifice; <a href='B:530 10:20'>1Co 10:20</a>, to sacrifice; <a href='B:530 5:7'>1Co 5:7</a>, "hath been sacrificed," of the death of Christ as our Passover; (b) "to slay, kill," <a href='B:470 22:4'>Mat 22:4</a>, <a href='B:480 14:12'>Mar 14:12</a>, <a href='B:490 15:23'>Luk 15:23</a>, <a href='B:490 15:27'>Luk 15:27</a>, <a href='B:490 15:30'>Luk 15:30</a>, <a href='B:490 22:7'>Luk 22:7</a>, <a href='B:500 10:10'>Joh 10:10</a>, <a href='B:510 10:13'>Act 10:13</a>, <a href='B:510 11:7'>Act 11:7</a>. <p/> <4,,5407, phoneuo><p/> "to murder," akin to phoneus, "a murderer," is always rendered by the verb "to kill" (except in <a href='B:470 19:18'>Mat 19:18</a>, AV, "do ... murder," and in <a href='B:470 23:35'>Mat 23:35</a>, AV and RV, "ye slew"); <a href='B:470 5:21'>Mat 5:21</a> (twice); <a href='B:470 23:31'>Mat 23:31</a>, <a href='B:480 10:19'>Mar 10:19</a>, <a href='B:490 18:20'>Luk 18:20</a>, <a href='B:520 13:9'>Rom 13:9</a>, <a href='B:660 2:11'>Jam 2:11</a> (twice); <a href='B:660 4:2'>Jam 4:2</a>, <a href='B:660 5:6'>Jam 5:6</a>. <p/> <5,,2289, thanatoo><p/> "to put to death" (from thanatos, "death"), is translated "are killed" in <a href='B:520 8:36'>Rom 8:36</a>; "killed" in <a href='B:540 6:9'>2Co 6:9</a>. See DEATH, C, No. 1. <p/> <6,,1315, diacheirizo><p/> primarily, "to have in hand, manage" (cheir, "the hand"), is used in the Middle Voice, in the sense of "laying hands on" with a view to "kill," or of actually "killing," <a href='B:510 5:30'>Act 5:30</a>, "ye slew;" <a href='B:510 26:21'>Act 26:21</a>, "to kill." See SLAY. <p/> <7,,4969,sphazo / sphatto> "to slay, to slaughter," especially victims for sacrifice, is most frequently translated by the verb "to slay;" so the RV in <a href='B:730 6:4'>Rev 6:4</a> (AV, "should kill"); in <a href='B:730 13:3'>Rev 13:3</a>, RV, "smitten unto death" (AV, "wounded"). See SLAY, WOUND. Cp. katasphazo, "to kill off," <a href='B:490 19:27'>Luk 19:27</a>; sphage, "slaughter," e.g., <a href='B:510 8:32'>Act 8:32</a>, and sphagion, "a victim for slaughter," <a href='B:510 7:42'>Act 7:42</a>.


topic: Kin, Kinsfolk, Kinsman, Kinswoman
definition:
<b>Kin, Kinsfolk, Kinsman, Kinswoman</b> <A-1,Adjective,4773, sungenes><p/> primarily denoting "congenital, natural, innate" (sun, "with," genos, "a family, race, offspring"), then, "akin to," is used as a noun, denoting (a) of "family relationship, kin, a kinsman, kinsfolk(s)," <a href='B:490 1:58'>Luk 1:58</a>, RV, "kinsfolk" (AV, "cousins"); <a href='B:490 14:12'>Luk 14:12</a>, <a href='B:490 21:16'>Luk 21:16</a>, <a href='B:500 18:26'>Joh 18:26</a>, <a href='B:510 10:24'>Act 10:24</a>; (b) of "tribal or racial kinship, fellow nationals," <a href='B:520 9:3'>Rom 9:3</a>, <a href='B:520 16:7'>Rom 16:7</a>, <a href='B:520 16:11'>Rom 16:11</a>, <a href='B:520 16:21'>Rom 16:21</a>. <p/> <B-1,Noun,4773, sungenis><p/> a late feminine form of A (some mss. have sungenes), denotes "a kinswoman," <a href='B:490 1:36'>Luk 1:36</a>, RV, "kinswoman" (AV, "cousin"). Cp. sungeneia (see KINDRED). <p/> <B-2,Noun,4773, sungeneus><p/> an alternative form of A, is used in <a href='B:480 6:4'>Mar 6:4</a>, "kin," and <a href='B:490 2:44'>Luk 2:44</a>, "kinsfolk."


topic: Kind (Adjective), Kind (be), Kindly, Kindness
definition:
<b>Kind (Adjective), Kind (be), Kindly, Kindness</b> <A-1,Adjective,5543, chrestos><p/> "serviceable, good, pleasant" (of things), "good, gracious, kind" (of persons), is translated "kind" in <a href='B:490 6:35'>Luk 6:35</a>, of God; in <a href='B:560 4:32'>Eph 4:32</a>, enjoined upon believers. See BETTER, EASY, GOOD, GOODNESS, GRACIOUS. <p/> <A-2,Adjective,18, agathos><p/> "good," is translated "kind" in <a href='B:630 2:5'>Tit 2:5</a>, RV. See GOOD. <p/> <B-1,Verb,5541, chresteuomai><p/> akin to A. No. 1, "to be kind," is said of love, <a href='B:530 13:4'>1Co 13:4</a>. <p/> <C-1,Noun,5544, chrestotes><p/> akin to A, No. 1, and B, used of "goodness of heart, kindness," is translated "kindness" in <a href='B:540 6:6'>2Co 6:6</a>, <a href='B:550 5:22'>Gal 5:22</a>, RV (AV, "gentleness"); <a href='B:560 2:7'>Eph 2:7</a>, <a href='B:580 3:12'>Col 3:12</a>, <a href='B:630 3:4'>Tit 3:4</a>. See GOODNESS. <p/> <C-2,Noun,5363, philanthropia><p/> from philos, "loving," anthropos, "man" (Eng., "philanthropy"), denotes "kindness," and is so translated in <a href='B:510 28:2'>Act 28:2</a>, of that which was shown by the inhabitants of Melita to the shipwrecked voyagers; in <a href='B:630 3:4'>Tit 3:4</a>, of the "kindness" of God, translated "(His) love toward man." See LOVE. <p/> <D-1,Adverb,5364, philanthropos><p/> akin to C, No. 2, "humanely, kindly," is translated "kindly" in <a href='B:510 27:3'>Act 27:3</a> (AV, "courteously"). See COURTEOUSLY.


topic: Kind (Noun)
definition:
<b>Kind (Noun)</b> <1,,1085, genos><p/> akin to ginomai, "to become," denotes (a) "a family," <a href='B:510 4:6'>Act 4:6</a>, "kindred;" <a href='B:510 7:13'>Act 7:13</a>, RV, "race" (AV, "kindred"); <a href='B:510 13:26'>Act 13:26</a>, "stock;" (b) "an offspring," <a href='B:510 17:28'>Act 17:28</a>, <a href='B:730 22:16'>Rev 22:16</a>; (c) "a nation, a race," <a href='B:480 7:26'>Mar 7:26</a>, RV, "race" (AV, "nation"); <a href='B:510 4:36'>Act 4:36</a>, RV "(a man of Cyprus) by race," AV, "of the country (of Cyprus);" genos does not mean "a country;" the word here signifies "parentage" (Jews had settled in Cyprus from, or even before, the reign of Alexander the Great); <a href='B:510 7:19'>Act 7:19</a>, RV, "race" (AV, "kindred"); <a href='B:510 18:2'>Act 18:2</a>, <a href='B:510 18:24'>Act 18:24</a>, RV, "by race" (AV, "born"); <a href='B:540 11:26'>2Co 11:26</a>, "countrymen;" <a href='B:550 1:14'>Gal 1:14</a>, RV, "countrymen" (AV, "nation"); <a href='B:570 3:5'>Phi 3:5</a>, "stock;" <a href='B:670 2:9'>1Pe 2:9</a>, RV, "race" (AV, "generation"); (d) "a kind, sort, class," <a href='B:470 13:47'>Mat 13:47</a>, "kind;" in some mss. in <a href='B:470 17:21'>Mat 17:21</a>, AV, "kind;" <a href='B:480 9:29'>Mar 9:29</a>, "kind;" <a href='B:530 12:10'>1Co 12:10</a>, <a href='B:530 12:28'>1Co 12:28</a>, "kinds" (AV, "diversities"); <a href='B:530 14:10'>1Co 14:10</a> (ditto). See BEGET, B. <p/> <2,,5449, phusis><p/> among its various meaning denotes "the nature, the natural constitution or power of a person or thing," and is translated "kind" in <a href='B:660 3:7'>Jam 3:7</a> (twice), "kind" (of beasts etc.), and "(man)kind," lit., "human kind." See NATURE, NATURAL. <p/> Notes: (1) The indefinite pronoun tis, "some, a certain, one," is used adjectively with the noun aparche, "firstfruits," in <a href='B:660 1:18'>Jam 1:18</a>, "a kind of." (2) In <a href='B:530 15:37'>1Co 15:37</a>, RV, "some other kind" (AV, "some other grain") translates a phrase which, lit. rendered, is "some (one) of the rest (loipos)." (3) In <a href='B:540 6:13'>2Co 6:13</a>, "(for a recompense) in like kind," RV, (AV, "in the same"), is, lit., "(as to) the same (recompense)."


topic: Kindle
definition:
<b>Kindle</b> <1,,681, hapto><p/> properly, "to fasten to," is used in <a href='B:510 28:2'>Act 28:2</a> (in the most authentic mss., some mss. have No. 3), of "kindling a fire." See No. 2. <p/> Note: Hapto is used of "lighting a lamp," in <a href='B:490 8:16'>Luk 8:16</a>, <a href='B:490 11:33'>Luk 11:33</a>, <a href='B:490 15:8'>Luk 15:8</a>. For the Middle Voice see TOUCH. <p/> <2,,4012 681, periapto><p/> properly, "to tie about, attach" (peri, "around," and No. 1), is used of "lighting" a fire in the midst of a court in <a href='B:490 22:55'>Luk 22:55</a> (some mss. have No. 1). <p/> <3,,381, anapto><p/> "to light up" (ana, "up," and No. 1), is used (a) literally, in <a href='B:660 3:5'>Jam 3:5</a>, "kindleth;" (b) metaphorically, in the Passive Voice, in <a href='B:490 12:49'>Luk 12:49</a>, of the "kindling" of the fire of hostility; see FIRE, A (f). For <a href='B:510 28:2'>Act 28:2</a>, see No. 1, above.


topic: Kindred
definition:
<b>Kindred</b> <1,,4772, sungeneia><p/> primarily denotes "kinship;" then, "kinsfolk, kindred" (cp. sungenes, "a kinsman;" see KIN), <a href='B:490 1:61'>Luk 1:61</a>, <a href='B:510 7:3'>Act 7:3</a>, <a href='B:510 7:14'>Act 7:14</a>. <p/> <2,,1085, genos><p/> see KIND (Noun), No. 1. <p/> Notes: (1) Phule, "a tribe," rendered "kindreds" in the AV of <a href='B:730 1:7'>Rev 1:7</a>, <a href='B:730 7:9'>Rev 7:9</a>, <a href='B:730 11:9'>Rev 11:9</a>, <a href='B:730 13:7'>Rev 13:7</a>, "kindred" in <a href='B:730 5:9'>Rev 5:9</a>, <a href='B:730 14:6'>Rev 14:6</a>, and elsewhere, "tribe," "tribes," is always translated by the latter in the RV. See TRIBE. (2) For patria, rendered "kindreds" <a href='B:510 3:25'>Act 3:25</a>, AV, see FAMILY.


topic: King
definition:
<b>King</b> <A-1,Noun,935, basileus><p/> "a king" (cp. Eng., "Basil"), e.g., <a href='B:470 1:6'>Mat 1:6</a>, is used of the Roman emperor in <a href='B:670 2:13'>1Pe 2:13</a>, <a href='B:670 2:17'>1Pe 2:17</a> (a command of general application); this reference to the emperor is illustrated frequently in the Koine (see Preface to this volume); of Herod the Tetrarch (used by courtesy), <a href='B:470 14:9'>Mat 14:9</a>; of Christ, as the "King" of the Jews, e.g., <a href='B:470 2:2'>Mat 2:2</a>, <a href='B:470 27:11'>Mat 27:11</a>, <a href='B:470 27:29'>Mat 27:29</a>, <a href='B:470 27:37'>Mat 27:37</a>; as the "King" of Israel, <a href='B:480 15:32'>Mar 15:32</a>, <a href='B:500 1:49'>Joh 1:49</a>, <a href='B:500 12:13'>Joh 12:13</a>; as "King of kings," <a href='B:730 17:14'>Rev 17:14</a>, <a href='B:730 19:16'>Rev 19:16</a>; as "the King" in judging nations and men at the establishment of the millennial kingdom, <a href='B:470 25:34'>Mat 25:34</a>, <a href='B:470 25:40'>Mat 25:40</a>; of God, "the great King," <a href='B:470 5:35'>Mat 5:35</a>; "the King eternal, incorruptible, invisible," <a href='B:610 1:17'>1Ti 1:17</a>; "King of kings," <a href='B:610 6:15'>1Ti 6:15</a>, see Note (2) below; "King of the ages," <a href='B:730 15:3'>Rev 15:3</a>, RV (AV, "saints"). Christ's "kingship" was predicted in the OT, e.g., <a href='B:230 2:6'>Psa 2:6</a>, and in the NT, e.g., <a href='B:490 1:1-33'>Luk 1:1-33</a>; He came as such, e.g., <a href='B:470 2:2'>Mat 2:2</a>, <a href='B:500 18:37'>Joh 18:37</a>; was rejected and died as such, <a href='B:490 19:14'>Luk 19:14</a>, <a href='B:470 27:37'>Mat 27:37</a>; is now a "King" Priest, after the order of Melchizedek, <a href='B:650 5:6'>Heb 5:6</a>, <a href='B:650 7:1'>Heb 7:1</a>, <a href='B:650 7:17'>Heb 7:17</a>; and will reign for ever and ever, <a href='B:730 11:15'>Rev 11:15</a>. <p/> Notes: (1) In <a href='B:730 1:6'>Rev 1:6</a>, <a href='B:730 5:10'>Rev 5:10</a>, the most authentic mss. have the word basileia, "kingdom," instead of the plural of basileus, AV, "kings," RV, "a kingdom (to be priests)," and "a kingdom (and priests)." The kingdom was conditionally offered by God to Israel, that they should be to Him "a kingdom of priests," <a href='B:20 19:6'>Exo 19:6</a>, the entire nation fulfilling priestly worship and service. Their failure to fulfil His covenant resulted in the selection of the Aaronic priesthood. The bringing in of the new and better covenant of grace has constituted all believers a spiritual kingdom, a holy and royal priesthood, <a href='B:670 2:5'>1Pe 2:5</a>, <a href='B:670 2:9'>1Pe 2:9</a>. (2) In <a href='B:610 6:15'>1Ti 6:15</a>, the word "kings" translates the present participle of the verb basileuo, "to be king, to have kingship," lit., "of (those) who are kings." See REIGN, (3) Deissmann has shown that the title "king of kings" was "in very early eastern history a decoration of great monarchs and also a divine title" (Light from the Ancient East, pp. 367ff.). Moulton and Milligan illustrate the use of the title among the Persians, from documents discovered in Media. <p/> <B-1,Adjective,934, basileios><p/> denoting "royal," as in <a href='B:670 2:9'>1Pe 2:9</a>, is used in the plural, of the courts or palaces of kings, <a href='B:490 7:25'>Luk 7:25</a>, "kings' courts;" a possible meaning is "among royal courtiers or persons." <p/> <B-2,Adjective,937, basilikos><p/> "royal, belonging to a king," is used in <a href='B:510 12:20'>Act 12:20</a> with "country" understood, "their country was fed from the king's," lit., "the royal (country)." See NOBLEMAN, ROYAL.


topic: Kingdom
definition:
<b>Kingdom</b> <1,,932, basileia><p/> is primarily an abstract noun, denoting "sovereignty, royal power, dominion," e.g., <a href='B:730 17:18'>Rev 17:18</a>, translated "(which) reigneth," lit., "hath a kingdom" (RV marg.); then, by metonymy, a concrete noun, denoting the territory or people over whom a king rules, e.g., <a href='B:470 4:8'>Mat 4:8</a>, <a href='B:480 3:24'>Mar 3:24</a>. It is used especially of the "kingdom" of God and of Christ. <p/> "The Kingdom of God is (a) the sphere of God's rule, <a href='B:230 22:28'>Psa 22:28</a>, <a href='B:230 145:13'>Psa 145:13</a>, <a href='B:340 4:25'>Dan 4:25</a>, <a href='B:490 1:52'>Luk 1:52</a>, <a href='B:520 1:13-2'>Rom 1:13-2</a>. Since, however, this earth is the scene of universal rebellion against God, e.g., <a href='B:490 1:4-6'>Luk 1:4-6</a>, <a href='B:690 5:19'>1Jo 5:19</a>, <a href='B:730 1:11-18'>Rev 1:11-18</a>, the "kingdom" of God is (b) the sphere in which, at any given time, His rule is acknowledged. God has not relinquished His sovereignty in the face of rebellion, demoniac and human, but has declared His purpose to establish it, <a href='B:340 2:44'>Dan 2:44</a>, <a href='B:340 7:14'>Dan 7:14</a>, <a href='B:530 1:15-25'>1Co 1:15-25</a>. Meantime, seeking willing obedience, He gave His law to a nation and appointed kings to administer His "kingdom" over it, <a href='B:130 28:5'>1Ch 28:5</a>. Israel, however, though declaring still a nominal allegiance shared in the common rebellion, <a href='B:290 1:1-4'>Isa 1:1-4</a>, and, after they had rejected the Son of God, <a href='B:500 1:11'>Joh 1:11</a> (cp. <a href='B:470 1:21-43'>Mat 1:21-43</a>), were "cast away," <a href='B:520 11:15'>Rom 11:15</a>, <a href='B:520 11:20'>Rom 11:20</a>, <a href='B:520 11:25'>Rom 11:25</a>. Henceforth God calls upon men everywhere, without distinction of race or nationality, to submit voluntarily to His rule. Thus the "kingdom" is said to be "in mystery" now, <a href='B:480 4:11'>Mar 4:11</a>, that is, it does not come within the range of the natural powers of observation, <a href='B:490 17:20'>Luk 17:20</a>, but is spiritually discerned, <a href='B:500 3:3'>Joh 3:3</a> (cp. <a href='B:530 2:14'>1Co 2:14</a>). When, hereafter, God asserts His rule universally, then the "kingdom" will be in glory, that is, it will be manifest to all; cp. <a href='B:470 1:25-34'>Mat 1:25-34</a>, <a href='B:570 1:2-11'>Phi 1:2-11</a>, <a href='B:620 4:1'>2Ti 4:1</a>, <a href='B:620 4:18'>2Ti 4:18</a>. <p/> "Thus, speaking generally, references to the Kingdom fall into two classes, the first, in which it is viewed as present and involving suffering for those who enter it, <a href='B:600 1:5'>2Th 1:5</a>; the second, in which it is viewed as future and is associated with reward, <a href='B:470 25:34'>Mat 25:34</a>, and glory, <a href='B:470 13:43'>Mat 13:43</a>. See also <a href='B:510 14:22'>Act 14:22</a>. <p/> "The fundamental principle of the Kingdom is declared in the words of the Lord spoken in the midst of a company of Pharisees, "the Kingdom of God is in the midst of you," <a href='B:490 17:21'>Luk 17:21</a>, marg., that is, where the King is, there is the Kingdom. Thus at the present time and so far as this earth is concerned, where the King is and where His rule is acknowledged, is, first, in the heart of the individual believer, <a href='B:510 4:19'>Act 4:19</a>, <a href='B:560 3:17'>Eph 3:17</a>, <a href='B:670 3:15'>1Pe 3:15</a>; and then in the churches of God, <a href='B:530 12:3'>1Co 12:3</a>, <a href='B:530 12:5'>1Co 12:5</a>, <a href='B:530 12:11'>1Co 12:11</a>, <a href='B:530 14:37'>1Co 14:37</a>; cp. <a href='B:580 1:27'>Col 1:27</a>, where for "in" read "among." <p/> "Now, the King and His rule being refused, those who enter the Kingdom of God are brought into conflict with all who disown its allegiance, as well as with the desire for ease, and the dislike of suffering and unpopularity, natural to all. On the other hand, subjects of the Kingdom are the objects of the care of God, <a href='B:470 6:33'>Mat 6:33</a>, and of the rejected King, <a href='B:650 13:5'>Heb 13:5</a>. <p/> "Entrance into the Kingdom of God is by the new birth, <a href='B:470 18:3'>Mat 18:3</a>, <a href='B:500 3:5'>Joh 3:5</a>, for nothing that a man may be by nature, or can attain to by any form of self-culture, avails in the spiritual realm. And as the new nature, received in the new birth, is made evident by obedience, it is further said that only such as do the will of God shall enter into His Kingdom, <a href='B:470 7:21'>Mat 7:21</a>, where, however, the context shows that the reference is to the future, as in <a href='B:680 1:1-11'>2Pe 1:1-11</a>. Cp. also <a href='B:530 1:6-10'>1Co 1:6-10</a>, <a href='B:550 5:21'>Gal 5:21</a>, <a href='B:560 5:5'>Eph 5:5</a>. <p/> "The expression 'Kingdom of God' occurs four times in Matthew, 'Kingdom of the Heavens' usually taking its place. The latter (cp. <a href='B:340 4:26'>Dan 4:26</a>) does not occur elsewhere in NT, but see <a href='B:620 4:18'>2Ti 4:18</a>, "His heavenly Kingdom." ... This Kingdom is identical with the Kingdom of the Father (cp. <a href='B:470 26:29'>Mat 26:29</a> with <a href='B:480 14:25'>Mar 14:25</a>), and with the Kingdom of the Son (cp. <a href='B:490 22:30'>Luk 22:30</a>). Thus there is but one Kingdom, variously described: of the Son of Man, <a href='B:470 13:41'>Mat 13:41</a>; of Jesus, <a href='B:730 1:9'>Rev 1:9</a>; of Christ Jesus, <a href='B:620 4:1'>2Ti 4:1</a>; "of Christ and God," <a href='B:560 5:5'>Eph 5:5</a>; "of our Lord, and of His Christ," <a href='B:730 11:15'>Rev 11:15</a>; "of our Lord, and of His Christ," <a href='B:730 11:15'>Rev 11:15</a>; "of our God, and the authority of His Christ," <a href='B:730 12:10'>Rev 12:10</a>; "of the Son of His love," <a href='B:580 1:13'>Col 1:13</a>. <p/> "Concerning the future, the Lord taught His disciples to pray, "Thy Kingdom come," <a href='B:470 6:10'>Mat 6:10</a>, where the verb is in the point tense, precluding the notion of gradual progress and development, and implying a sudden catastrophe as declared in <a href='B:600 2:8'>2Th 2:8</a>. <p/> "Concerning the present, that a man is of the Kingdom of God is not shown in the punctilious observance of ordinances, which are external and material, but in the deeper matters of the heart, which are spiritual and essential, viz., 'righteousness, and peace, and joy in the Holy Spirit,' <a href='B:520 14:17'>Rom 14:17</a>." * [* From Notes on Thessalonians by Hogg and Vine, pp. 68-70.] <p/> "With regard to the expressions "the Kingdom of God" and the "Kingdom of the Heavens," while they are often used interchangeably, it does not follow that in every case they mean exactly the same and are quite identical. <p/> "The Apostle Paul often speaks of the Kingdom of God, not dispensationally but morally, e.g., in <a href='B:520 14:17'>Rom 14:17</a>, <a href='B:530 4:20'>1Co 4:20</a>, but never so of the Kingdom of Heaven. 'God' is not the equivalent of 'the heavens.' He is everywhere and above all dispensations, whereas 'the heavens' are distinguished from the earth, until the Kingdom comes in judgment and power and glory (<a href='B:730 11:15'>Rev 11:15</a>, RV) when rule in heaven and on earth will be one. <p/> "While, then, the sphere of the Kingdom of God and the Kingdom of Heaven are at times identical, yet the one term cannot be used indiscriminately for the other. In the 'Kingdom of Heaven' (32 times in Matt.), heaven is in antithesis to earth, and the phrase is limited to the Kingdom in its earthly aspect for the time being, and is used only dispensationally and in connection with Israel. In the 'Kingdom of God', in its broader aspect, God is in antithesis to 'man' or 'the world,' and the term signifies the entire sphere of God's rule and action in relation to the world. It has a moral and spiritual force and is a general term for the Kingdom at any time. The Kingdom of Heaven is always the Kingdom of God, but the Kingdom of God is not limited to the Kingdom of Heaven, until in their final form, they become identical; e.g., <a href='B:730 11:15'>Rev 11:15</a>, RV; <a href='B:500 3:5'>Joh 3:5</a>, <a href='B:730 12:10'>Rev 12:10</a>." (An Extract).


topic: Kiss (Noun and Verb)
definition:
<b>Kiss (Noun and Verb)</b> <A-1,Noun,5370, philema><p/> "a kiss" (akin to B), <a href='B:490 7:45'>Luk 7:45</a>, <a href='B:490 22:48'>Luk 22:48</a>, was a token of Christian brotherhood, whether by way of welcome or farewell, "a holy kiss," <a href='B:520 16:16'>Rom 16:16</a>, <a href='B:530 16:20'>1Co 16:20</a>, <a href='B:540 13:12'>2Co 13:12</a>, <a href='B:590 5:26'>1Th 5:26</a>, "holy" (hagios), as free from anything inconsistent with their calling as saints (hagioi); "a kiss of love," <a href='B:670 5:14'>1Pe 5:14</a>. There was to be an absence of formality and hypocrisy, a freedom from prejudice arising from social distinctions, from discrimination against the poor, from partiality towards the well-to-do. In the churches masters and servants would thus salute one another without any attitude of condescension on the one part or disrespect on the other. The "kiss" took place thus between persons of the same sex. In the "Apostolic Constitutions," a writing compiled in the 4th century, A.D., there is a reference to the custom whereby men sat on one side of the room where a meeting was held, and women on the other side of the room (as is frequently the case still in parts of Europe and Asia), and the men are bidden to salute the men, and the women the women, with "the kiss of the Lord." <p/> <B-1,Verb,5368, phileo><p/> "to love," signifies "to kiss," in <a href='B:470 26:48'>Mat 26:48</a>, <a href='B:480 14:44'>Mar 14:44</a>, <a href='B:490 22:47'>Luk 22:47</a>. <p/> <B-2,Verb,2705, kataphileo><p/> denotes "to kiss fervently" (kata, intensive, and No. 1); the stronger force of this verb has been called in question, but the change from phileo to kataphileo in <a href='B:470 26:49'>Mat 26:49</a>, <a href='B:480 14:45'>Mar 14:45</a> can scarcely be without significance, and the act of the traitor was almost certainly more demonstrative than the simple kiss of salutation. So with the kiss of genuine devotion, <a href='B:490 7:38'>Luk 7:38</a>, <a href='B:490 7:45'>Luk 7:45</a>, <a href='B:490 15:20'>Luk 15:20</a>, <a href='B:510 20:37'>Act 20:37</a>, in each of which this verb is used.


topic: Knee
definition:
<b>Knee</b> <1,,1119, gonstrong><p/> "a knee" (Latin, genu), is used (a) metaphorically in <a href='B:650 12:12'>Heb 12:12</a>, where the duty enjoined is that of "courageous self-recovery in God's strength;" (b) literally, of the attitude of a suppliant, <a href='B:490 5:8'>Luk 5:8</a>, <a href='B:560 3:14'>Eph 3:14</a>; of veneration, <a href='B:520 11:4'>Rom 11:4</a>, <a href='B:520 14:11'>Rom 14:11</a>, <a href='B:570 2:10'>Phi 2:10</a>; in mockery, <a href='B:480 15:19'>Mar 15:19</a>. See KNEEL.


topic: Kneel
definition:
<b>Kneel</b> <1,,1120, gonupeteo><p/> denotes "to bow the knees, kneel," from gonu (see above) and pipto, "to fall prostrate," the act of one imploring aid, <a href='B:470 17:14'>Mat 17:14</a>, <a href='B:480 1:40'>Mar 1:40</a>; of one expressing reverence and honor, <a href='B:480 10:17'>Mar 10:17</a>; in mockery, <a href='B:470 27:29'>Mat 27:29</a>. A phrase consisting of tithemi, "to put," with gonata, the plural of gonu, "the knee" (see above), signifies "to kneel," and is always used of an attitude of prayer, <a href='B:490 22:41'>Luk 22:41</a> (lit., "placing the knees"); <a href='B:510 7:60'>Act 7:60</a>, <a href='B:510 9:40'>Act 9:40</a>, <a href='B:510 20:36'>Act 20:36</a>, <a href='B:510 21:5'>Act 21:5</a>.


topic: Knit Together
definition:
<b>Knit Together</b> <1,,4822, sumbibazo><p/> signifies "to cause to coalesce, to join or knit together," <a href='B:560 4:16'>Eph 4:16</a>, RV, "knit together" (AV, "compacted);" <a href='B:580 2:2'>Col 2:2</a>, where some would assign the alternative meaning, "to instruct," as, e.g., in <a href='B:530 2:16'>1Co 2:16</a>; in <a href='B:580 2:19'>Col 2:19</a>, "knit together," it is said of the church, as the body of which Christ is the Head. See COMPACTED. <p/> Note: In <a href='B:510 10:11'>Act 10:11</a> some mss. have the verb deo, "to bind," translated "knit," of the four corners of the sheet in Peter's vision. The RV "let down" translates the verb kathiemi, found in the best texts.


topic: Knock
definition:
<b>Knock</b> <1,,2925, krouo><p/> "to strike, knock," is used in the NT of "knocking" at a door, (a) literally, <a href='B:490 12:36'>Luk 12:36</a>, <a href='B:510 12:13'>Act 12:13</a>, <a href='B:510 12:16'>Act 12:16</a>; (b) figuratively, <a href='B:470 1:7-8'>Mat 1:7-8</a>, <a href='B:490 1:11-10'>Luk 1:11-10</a> (of importunity in dealing with God); <a href='B:490 13:25'>Luk 13:25</a>, <a href='B:730 3:20'>Rev 3:20</a>.


topic: Know, Known, Knowledge, Unknown
definition:
<b>Know, Known, Knowledge, Unknown</b> <A-1,Verb,1097, ginosko><p/> signifies "to be taking in knowledge, to come to know, recognize, understand," or "to understand completely," e.g., <a href='B:480 1:13-29'>Mar 1:13-29</a>, <a href='B:500 13:12'>Joh 13:12</a>, <a href='B:500 15:18'>Joh 15:18</a>, <a href='B:500 21:17'>Joh 21:17</a>, <a href='B:540 8:9'>2Co 8:9</a>, <a href='B:650 10:34'>Heb 10:34</a>, <a href='B:690 2:5'>1Jo 2:5</a>, <a href='B:690 4:2'>1Jo 4:2</a>, <a href='B:690 4:6'>1Jo 4:6</a> (twice), <a href='B:690 4:7'>1Jo 4:7</a>, <a href='B:690 4:13'>1Jo 4:13</a>, <a href='B:690 5:2'>1Jo 5:2</a>, <a href='B:690 5:20'>1Jo 5:20</a>; in its past tenses it frequently means "to know in the sense of realizing," the aorist or point tense usually indicating definiteness, <a href='B:470 13:11'>Mat 13:11</a>, <a href='B:480 7:24'>Mar 7:24</a>, <a href='B:500 7:26'>Joh 7:26</a>; in <a href='B:500 10:38'>Joh 10:38</a> "that ye may know (aorist tense) and understand, (present tense);" <a href='B:500 19:4'>Joh 19:4</a>, <a href='B:510 1:7'>Act 1:7</a>, <a href='B:510 17:19'>Act 17:19</a>, <a href='B:520 1:21'>Rom 1:21</a>, <a href='B:530 2:11'>1Co 2:11</a> (2nd part), <a href='B:530 2:14'>1Co 2:14</a>, <a href='B:540 2:4'>2Co 2:4</a>, <a href='B:560 3:19'>Eph 3:19</a>, <a href='B:560 6:22'>Eph 6:22</a>, <a href='B:570 2:19'>Phi 2:19</a>, <a href='B:570 3:10'>Phi 3:10</a>, <a href='B:590 3:5'>1Th 3:5</a>, <a href='B:620 2:19'>2Ti 2:19</a>, <a href='B:660 2:20'>Jam 2:20</a>, <a href='B:690 2:13'>1Jo 2:13</a> (twice), <a href='B:690 2:14'>1Jo 2:14</a>, <a href='B:690 3:6'>1Jo 3:6</a>, <a href='B:690 4:8'>1Jo 4:8</a>, <a href='B:700 1:1'>2Jo 1:1</a>, <a href='B:730 2:24'>Rev 2:24</a>, <a href='B:730 3:3'>Rev 3:3</a>, <a href='B:730 3:9'>Rev 3:9</a>. In the Passive Voice, it often signifies "to become known," e.g., <a href='B:470 10:26'>Mat 10:26</a>, <a href='B:570 4:5'>Phi 4:5</a>. In the sense of complete and absolute understanding on God's part, it is used e.g., in <a href='B:490 16:15'>Luk 16:15</a>, <a href='B:500 10:15'>Joh 10:15</a> (of the Son as well as the Father); <a href='B:530 3:20'>1Co 3:20</a>. In <a href='B:490 12:46'>Luk 12:46</a>, AV, it is rendered "he is ... aware." <p/> In the NT ginosko frequently indicates a relation between the person "knowing" and the object known; in this respect, what is "known" is of value or importance to the one who knows, and hence the establishment of the relationship, e.g., especially of God's "knowledge," <a href='B:530 8:3'>1Co 8:3</a>, "if any man love God, the same is known of Him;" <a href='B:550 4:9'>Gal 4:9</a>, "to be known of God;" here the "knowing" suggests approval and bears the meaning "to be approved;" so in <a href='B:620 2:19'>2Ti 2:19</a>; cp. <a href='B:500 10:14'>Joh 10:14</a>, <a href='B:500 10:27'>Joh 10:27</a>, <a href='B:10 18:19'>Gen 18:19</a>, <a href='B:410 1:7'>Nah 1:7</a>; the relationship implied may involve remedial chastisement, <a href='B:370 3:2'>Amo 3:2</a>. The same idea of appreciation as well as "knowledge" underlies several statements concerning the "knowledge" of God and His truth on the part of believers, e.g., <a href='B:500 8:32'>Joh 8:32</a>, <a href='B:500 14:20'>Joh 14:20</a>, <a href='B:500 14:31'>Joh 14:31</a>, <a href='B:500 17:3'>Joh 17:3</a>, <a href='B:550 4:9'>Gal 4:9</a> (1st part); <a href='B:690 2:3'>1Jo 2:3</a>, <a href='B:690 1:2-14'>1Jo 1:2-14</a>, <a href='B:690 4:6'>1Jo 4:6</a>, <a href='B:690 4:8'>1Jo 4:8</a>, <a href='B:690 4:16'>1Jo 4:16</a>, <a href='B:690 5:20'>1Jo 5:20</a>; such "knowledge" is obtained, not by mere intellectual activity, but by operation of the Holy Spirit consequent upon acceptance of Christ. Nor is such "knowledge" marked by finality; see e.g., <a href='B:680 3:18'>2Pe 3:18</a>, <a href='B:350 6:3'>Hos 6:3</a>, RV. <p/> The verb is also used to convey the thought of connection or union, as between man and woman, <a href='B:470 1:25'>Mat 1:25</a>, <a href='B:490 1:34'>Luk 1:34</a>. <p/> <A-2,Verb,1492, oida><p/> from the same root as eidon, "to see," is a perfect tense with a present meaning, signifying, primarily, "to have seen or perceived;" hence, "to know, to have knowledge of," whether absolutely, as in Divine knowledge, e.g., <a href='B:470 6:8'>Mat 6:8</a>, <a href='B:470 6:32'>Mat 6:32</a>, <a href='B:500 6:6'>Joh 6:6</a>, <a href='B:500 6:64'>Joh 6:64</a>, <a href='B:500 8:14'>Joh 8:14</a>, <a href='B:500 11:42'>Joh 11:42</a>, <a href='B:500 13:11'>Joh 13:11</a>, <a href='B:500 18:4'>Joh 18:4</a>, <a href='B:540 11:31'>2Co 11:31</a>, <a href='B:680 2:9'>2Pe 2:9</a>, <a href='B:730 2:2'>Rev 2:2</a>, <a href='B:730 2:9'>Rev 2:9</a>, <a href='B:730 2:13'>Rev 2:13</a>, <a href='B:730 2:19'>Rev 2:19</a>, <a href='B:730 3:1'>Rev 3:1</a>, <a href='B:730 3:8'>Rev 3:8</a>, <a href='B:730 3:15'>Rev 3:15</a>; or in the case of human "knowledge," to know from observation, e.g, <a href='B:590 1:1-5'>1Th 1:1-5</a>, <a href='B:590 2:1'>1Th 2:1</a>, <a href='B:600 3:7'>2Th 3:7</a>. <p/> The differences between ginosko (No. 1) and oida demand consideration: (a) ginosko, frequently suggests inception or progress in "knowledge," while oida suggests fullness of "knowledge," e.g., <a href='B:500 8:55'>Joh 8:55</a>, "ye have not known Him" (ginosko), i.e., begun to "know," "but I know Him" (oida), i.e., "know Him perfectly;" <a href='B:500 13:7'>Joh 13:7</a>, "What I do thou knowest not now," i.e. Peter did not yet perceive (oida) its significance, "but thou shalt understand," i.e., "get to know (ginosko), hereafter;" <a href='B:500 14:7'>Joh 14:7</a>, "If ye had known Me" (ginosko), i.e., "had definitely come to know Me," "ye would have known My Father also" (oida), i.e., "would have had perception of:" "from henceforth ye know Him" (ginosko), i.e., having unconsciously been coming to the Father, as the One who was in Him, they would now consciously be in the constant and progressive experience of "knowing" Him; in <a href='B:480 4:13'>Mar 4:13</a>, "Know ye not (oida) this parable? and how shall ye know (ginosko) all the parables?" (RV), i.e., "Do ye not understand this parable? How shall ye come to perceive all ..." the intimation being that the first parable is a leading and testing one; (b) while ginosko frequently implies an active relation between the one who "knows" and the person or thing "known" (see No. 1, above), oida expresses the fact that the object has simply come within the scope of the "knower's" perception; thus in <a href='B:470 7:23'>Mat 7:23</a> "I never knew you" (ginosko) suggests "I have never been in approving connection with you," whereas in <a href='B:470 25:12'>Mat 25:12</a>, "I know you not" (oida) suggests "you stand in no relation to Me." <p/> <A-3,Verb,1921, epiginosko><p/> denotes (a) "to observe, fully perceive, notice attentively, discern, recognize" (epi, "upon," and No. 1); it suggests generally a directive, a more special, recognition of the object "known" than does No. 1; it also may suggest advanced "knowledge" or special appreciation; thus, in <a href='B:520 1:32'>Rom 1:32</a>, "knowing the ordinance of God" (epiginosko) means "knowing full well," whereas in verse <a href='B:520 1:21'>Rom 1:21</a> "knowing God" (ginosko) simply suggests that they could not avoid the perception. Sometimes epiginosko implies a special participation in the object "known," and gives greater weight to what is stated; thus in <a href='B:500 8:32'>Joh 8:32</a>, "ye shall know the truth," ginosko is used, whereas in <a href='B:610 4:3'>1Ti 4:3</a>, "them that believe and know the truth," epiginosko lays stress on participation in the truth. Cp. the stronger statement in <a href='B:580 1:6'>Col 1:6</a> (epiginosko) with that in <a href='B:540 8:9'>2Co 8:9</a> (ginosko), and the two verbs in <a href='B:530 13:12'>1Co 13:12</a>, "now I know in part (ginosko); but then shall I know (piginosko) even as also I have been known (epiginosko)," "a knowledge which perfectly unites the subject with the object; (b) "to discover, ascertain, determine," e.g., <a href='B:490 7:37'>Luk 7:37</a>, <a href='B:490 23:7'>Luk 23:7</a>, <a href='B:510 9:30'>Act 9:30</a>, <a href='B:510 19:34'>Act 19:34</a>, <a href='B:510 22:29'>Act 22:29</a>, <a href='B:510 28:1'>Act 28:1</a>; in <a href='B:510 24:11'>Act 24:11</a> the best mss. have this verb instead of No. 1; hence the RV, "take knowledge." J. Armitage Robinson (on Ephesians) points out that epignosis is "knowledge directed towards a particular object, perceiving, discerning," whereas gnosis is knowledge in the abstract. See ACKNOWLEDGE. <p/> <A-4,Verb,4267, proginosko><p/> "to know beforehand," is used (a) of the Divine "foreknowledge" concerning believers, <a href='B:520 8:29'>Rom 8:29</a>; Israel, <a href='B:520 11:2'>Rom 11:2</a>; Christ as the Lamb of God, <a href='B:670 1:20'>1Pe 1:20</a>, RV, "foreknown" (AV, "foreordained"); (b) of human previous "knowledge," of a person, <a href='B:510 26:5'>Act 26:5</a>, RV, "having knowledge of" (AV, "which knew"); of facts, <a href='B:680 3:17'>2Pe 3:17</a>. See FOREKNOW. <p/> <A-5,Verb,1987, epistamai><p/> "to know, know of, understand" (probably an old Middle Voice form of ephistemi, "to set over"), is used in <a href='B:480 14:68'>Mar 14:68</a>, "understand," which follows oida "I (neither) know;" most frequently in the Acts, <a href='B:510 10:28'>Act 10:28</a>, <a href='B:510 15:7'>Act 15:7</a>, <a href='B:510 18:25'>Act 18:25</a>, <a href='B:510 19:15'>Act 19:15</a>, <a href='B:510 19:25'>Act 19:25</a>, <a href='B:510 20:18'>Act 20:18</a>, <a href='B:510 22:19'>Act 22:19</a>, <a href='B:510 24:10'>Act 24:10</a>, <a href='B:510 26:26'>Act 26:26</a>; elsewhere, <a href='B:610 6:4'>1Ti 6:4</a>, <a href='B:650 11:8'>Heb 11:8</a>, <a href='B:660 4:14'>Jam 4:14</a>, <a href='B:720 1:10'>Jud 1:10</a>. See UNDERSTAND. <p/> <A-6,Verb,4923, sunoida><p/> sun, "with," and No. 2, a perfect tense with a present meaning, denotes (a) "to share the knowledge of, be privy to," <a href='B:510 5:2'>Act 5:2</a>; (b) "to be conscious of," especially of guilty consciousness, <a href='B:530 4:4'>1Co 4:4</a>, "I know nothing against (AV, by) myself." The verb is connected with suneidon, found in <a href='B:510 12:12'>Act 12:12</a>, <a href='B:510 14:6'>Act 14:6</a> (in the best texts). See CONSIDER, PRIVY, WARE. <p/> <A-7,Verb,50, agnoeo><p/> "not to know, to be ignorant:" See IGNORANT. <p/> <A-8,Verb,1107, gnorizo><p/> signifies (a) "to come to know, discover, know," <a href='B:570 1:22'>Phi 1:22</a>, "I wot (not)," i.e., "I know not," "I have not come to know" (the RV, marg. renders it, as under (b), "I do not make known"); (b) "to make known," whether (I) communicating things "before unknown," <a href='B:490 2:15'>Luk 2:15</a>, <a href='B:490 2:17'>Luk 2:17</a>; in the latter some mss. have the verb diagnorizo (hence the AV, "made known abroad);" <a href='B:500 15:15'>Joh 15:15</a>, "I have made known;" <a href='B:500 17:26'>Joh 17:26</a>, <a href='B:510 2:28'>Act 2:28</a>, <a href='B:510 7:13'>Act 7:13</a> (1st part), see Note (3) below; <a href='B:520 1:9-23'>Rom 1:9-23</a>, <a href='B:520 16:26'>Rom 16:26</a> (Passive Voice); <a href='B:540 8:1'>2Co 8:1</a>, "we make known (to you)," RV, AV, "we do (you) to wit;" <a href='B:560 1:9'>Eph 1:9</a>, <a href='B:560 3:3'>Eph 3:3</a>, <a href='B:560 3:5'>Eph 3:5</a>, <a href='B:560 3:10'>Eph 3:10</a> (all three in the Passive Voice); <a href='B:560 6:19'>Eph 6:19</a>, <a href='B:560 6:21'>Eph 6:21</a>, <a href='B:580 1:27'>Col 1:27</a>, <a href='B:580 4:7'>Col 4:7</a>, <a href='B:580 4:9'>Col 4:9</a>, "shall make known" (AV, "shall declare"); <a href='B:680 1:16'>2Pe 1:16</a>; or (II) reasserting things already "known," <a href='B:530 12:3'>1Co 12:3</a>, "I give (you) to understand" (the Apostle reaffirms what they knew); <a href='B:530 15:1'>1Co 15:1</a>, of the Gospel; <a href='B:550 1:11'>Gal 1:11</a> (he reminds them of what they well knew, the ground of his claim to Apostleship); <a href='B:570 4:6'>Phi 4:6</a> (Passive Voice), of requests to God. See CERTIFY, DECLARE (Note), UNDERSTAND, WIT, WOT. <p/> Notes: (1) In <a href='B:620 3:10'>2Ti 3:10</a>, AV, parakoloutheo, "to follow closely, follow as a standard of conduct," is translated "hast fully known" (RV, "didst follow"). See FOLLOW. (2) In <a href='B:620 4:17'>2Ti 4:17</a>, AV, plerophoreo, "to fulfill, accomplish," is translated "might be fully known" (RV, "might be fully proclaimed"). See FULFILL. (3) In <a href='B:510 7:13'>Act 7:13</a>, some mss. have the verb anagnorizo, "to make oneself known," "was made known," instead of No. 8 (which see). (4) In <a href='B:510 7:13'>Act 7:13</a> (2nd part) the AV, "was made known" translates the phrase phaneros ginomai, "to become manifest" (RV, "became manifest"). See MANIFEST. (5) For diagnorizo, "to make known," in <a href='B:490 2:17'>Luk 2:17</a>, see No. 8. (6) For diagnosko, in <a href='B:510 24:22'>Act 24:22</a>, "I will know the uttermost of," See DETERMINE, No. 5. <p/> <B-1,Adjective,1110, gnostos><p/> a later form of gnostos (from No. 1), most frequently denotes "known;" it is used ten times in the Acts, always with that meaning (save in <a href='B:510 4:16'>Act 4:16</a>, where it means "notable"); twice in the Gospel of John, <a href='B:500 1:18-16'>Joh 1:18-16</a>; in <a href='B:490 2:44'>Luk 2:44</a>, <a href='B:490 23:49'>Luk 23:49</a> it denotes "acquaintance;" elsewhere only in <a href='B:520 1:19'>Rom 1:19</a>, "(that which) may be known (of God)," lit., "the knowable of God," referring to the physical universe, in the creation of which God has made Himself "knowable," that is, by the exercise of man's natural faculties, without such supernatural revelations as those given to Israel. See ACQUAINTANCE. <p/> <B-2,Adjective,5318, phaneros><p/> "visible, manifest," is translated "known" in <a href='B:470 12:16'>Mat 12:16</a>, <a href='B:480 3:12'>Mar 3:12</a>. See APPEAR, MANIFEST, OPENLY, OUTWARDLY. <p/> <B-3,Adjective,1990, epistemon><p/> akin to A, No. 5, "knowing, skilled," is used in <a href='B:660 3:13'>Jam 3:13</a>, AV, "endued with knowledge" (RV "understanding"). <p/> <B-4,Adjective,57, agnostos><p/> the negative of No. 1, "unknown," is found in <a href='B:510 17:23'>Act 17:23</a>. <p/> <C-1,Noun,1108, gnosis><p/> primarily "a seeking to know, an enquiry, investigation" (akin to A, No. 1), denotes, in the NT, "knowledge," especially of spiritual truth; it is used (a) absolutely, in <a href='B:490 11:52'>Luk 11:52</a>, <a href='B:520 2:20'>Rom 2:20</a>, <a href='B:520 15:14'>Rom 15:14</a>, <a href='B:530 1:5'>1Co 1:5</a>, <a href='B:530 8:1'>1Co 8:1</a> (twice), <a href='B:530 8:7'>1Co 8:7</a>, <a href='B:530 1:8-11'>1Co 1:8-11</a>, <a href='B:530 13:2'>1Co 13:2</a>, <a href='B:530 13:8'>1Co 13:8</a>, <a href='B:530 14:6'>1Co 14:6</a>, <a href='B:540 6:6'>2Co 6:6</a>, <a href='B:540 8:7'>2Co 8:7</a>, <a href='B:540 11:6'>2Co 11:6</a>, <a href='B:560 3:19'>Eph 3:19</a>, <a href='B:580 2:3'>Col 2:3</a>, <a href='B:670 3:7'>1Pe 3:7</a>, <a href='B:680 1:1-6'>2Pe 1:1-6</a>; (b) with an object: in respect of (1) God, <a href='B:540 2:14'>2Co 2:14</a>, <a href='B:540 10:5'>2Co 10:5</a>; (2) the glory of God, <a href='B:540 4:6'>2Co 4:6</a>; (3) Christ Jesus, <a href='B:570 3:8'>Phi 3:8</a>, <a href='B:680 3:18'>2Pe 3:18</a>; (4) salvation, <a href='B:490 1:77'>Luk 1:77</a>; (c) subjectively, of God's "knowledge," <a href='B:520 11:33'>Rom 11:33</a>; the word of "knowledge," <a href='B:530 12:8'>1Co 12:8</a>; "knowledge" falsely so called, <a href='B:610 6:20'>1Ti 6:20</a>. <p/> <C-2,Noun,1922, epignosis><p/> akin to A, No. 3, denotes "exact or full knowledge, discernment, recognition," and is a strengthened form of No. 1, expressing a fuller or a full "knowledge," a greater participation by the "knower" in the object "known," thus more powerfully influencing him. It is not found in the Gospels and Acts. Paul uses it 15 times (16 if <a href='B:650 10:26'>Heb 10:26</a> is included) out of the 20 occurrences; Peter 4 times, all in his 2nd Epistle. Contrast <a href='B:520 1:28'>Rom 1:28</a> (epignosis) with the simple verb in <a href='B:520 1:21'>Rom 1:21</a>. "In all the four Epistles of the first Roman captivity it is an element in the Apostle's opening prayer for his correspondents' well-being, <a href='B:570 1:9'>Phi 1:9</a>, <a href='B:560 1:17'>Eph 1:17</a>, <a href='B:580 1:9'>Col 1:9</a>, <a href='B:640 1:6'>Phm 1:6</a>" (Lightfoot). <p/> It is used with reference to God in <a href='B:520 1:28'>Rom 1:28</a>, <a href='B:520 10:2'>Rom 10:2</a>, <a href='B:560 1:17'>Eph 1:17</a>, <a href='B:580 1:10'>Col 1:10</a>, <a href='B:680 1:3'>2Pe 1:3</a>; God and Christ, <a href='B:680 1:2'>2Pe 1:2</a>; Christ, <a href='B:560 4:13'>Eph 4:13</a>, <a href='B:680 1:8'>2Pe 1:8</a>, <a href='B:680 2:20'>2Pe 2:20</a>; the will of the Lord, <a href='B:580 1:9'>Col 1:9</a>; every good thing, <a href='B:640 1:6'>Phm 1:6</a>, RV (AV, "acknowledging"); the truth, <a href='B:610 2:4'>1Ti 2:4</a>, <a href='B:620 2:25'>2Ti 2:25</a>, RV; <a href='B:620 3:7'>2Ti 3:7</a>, <a href='B:630 1:1'>Tit 1:1</a>, RV; the mystery of God. <a href='B:580 2:2'>Col 2:2</a>, RV, "(that they) may know" (AV, "to the acknowledgment of"), lit., "into a full knowledge." It is used without the mention of an object in <a href='B:570 1:9'>Phi 1:9</a>, <a href='B:580 3:10'>Col 3:10</a>, RV, "(renewed) unto knowledge." See ACKNOWLEDGE. <p/> <C-3,Noun,56, agnosia><p/> the negative of No. 1, "ignorance," is rendered "no knowledge" in <a href='B:530 15:34'>1Co 15:34</a>, RV (AV, "not the knowledge"); in <a href='B:670 2:15'>1Pe 2:15</a>, ignorance. See IGNORANCE. <p/> Note: In <a href='B:560 3:4'>Eph 3:4</a>, AV, sunesis, "understanding," is translated "knowledge;" RV, "understanding." For kardiognostes see HEART (knowing the).


topic: Labor (Noun and Verb)
definition:
<b>Labor (Noun and Verb)</b> <A-1,Noun,2873, kopos><p/> primarily denotes "a striking, beating" (akin to kopto, "to strike, cut"); then, "toil resulting in weariness, laborious toil, trouble;" it is translated "labor" or "labors" in <a href='B:500 4:38'>Joh 4:38</a>, <a href='B:530 3:8'>1Co 3:8</a>, <a href='B:530 15:58'>1Co 15:58</a>, <a href='B:540 6:5'>2Co 6:5</a>, <a href='B:540 10:15'>2Co 10:15</a>, <a href='B:540 11:23'>2Co 11:23</a>, <a href='B:540 11:27'>2Co 11:27</a>, RV, "labor" (AV, "weariness"); <a href='B:590 1:3'>1Th 1:3</a>, <a href='B:590 2:9'>1Th 2:9</a>, <a href='B:590 3:5'>1Th 3:5</a>, <a href='B:600 3:8'>2Th 3:8</a>; (in some mss., <a href='B:650 6:10'>Heb 6:10</a>); <a href='B:730 2:2'>Rev 2:2</a> (RV "toil"); <a href='B:730 14:13'>Rev 14:13</a>. In the following the noun is used as the object of the verb parecho, "to afford, give, cause," the phrase being rendered "to trouble," lit., "to cause toil or trouble," to embarass a person by giving occasion for anxiety, as some disciples did to the woman with the ointment, perturbing her spirit by their criticisms, <a href='B:470 26:10'>Mat 26:10</a>, <a href='B:480 14:6'>Mar 14:6</a>; or by distracting attention or disturbing a person's rest, as the importunate friend did, <a href='B:490 11:7'>Luk 11:7</a>, <a href='B:490 18:5'>Luk 18:5</a>; in <a href='B:550 6:17'>Gal 6:17</a>, "let no man trouble me," the Apostle refuses, in the form of a peremptory prohibition, to allow himself to be distracted further by the Judaizers, through their proclamation of a false gospel and by their malicious attacks upon himself. <p/> <A-2,Noun,4192, ponos><p/> denotes (a) "labors, toil," <a href='B:580 4:13'>Col 4:13</a>, in the best mss. (some have zelos, "zeal," AV); (b) "the consequence of toil," viz., distress, suffering, pain, <a href='B:730 1:16-11'>Rev 1:16-11</a>, <a href='B:730 21:4'>Rev 21:4</a>. See PAIN. <p/> Notes: (1) In <a href='B:570 1:22'>Phi 1:22</a>, AV, ergon, "work," is translated "labor" (RV, "work"); work refers to what is done, and may be easy and pleasant; kopos suggests the doing, and the pains taken therein. (2) A synonymous word is mochthos, "toil, hardship, distress," <a href='B:540 11:27'>2Co 11:27</a>, <a href='B:590 2:9'>1Th 2:9</a>, <a href='B:600 3:8'>2Th 3:8</a>. <p/> <B-1,Verb,2872, kopiao><p/> akin to A, No. 1, has the two different meanings (a) "growing weary," (b) "toiling;" it is sometimes translated "to bestow labor" (see under BESTOW, No. 3). It is translated by the verb "to labor" in <a href='B:470 11:28'>Mat 11:28</a>, <a href='B:500 4:38'>Joh 4:38</a> (2nd part); <a href='B:510 20:35'>Act 20:35</a>, <a href='B:520 16:12'>Rom 16:12</a> (twice); <a href='B:530 15:10'>1Co 15:10</a>, <a href='B:530 16:16'>1Co 16:16</a>, <a href='B:560 4:28'>Eph 4:28</a>, <a href='B:570 2:16'>Phi 2:16</a>, <a href='B:580 1:29'>Col 1:29</a>, <a href='B:590 5:12'>1Th 5:12</a>, <a href='B:610 4:10'>1Ti 4:10</a>, <a href='B:610 5:17'>1Ti 5:17</a>, <a href='B:620 2:6'>2Ti 2:6</a>, <a href='B:730 2:3'>Rev 2:3</a>, <a href='B:530 4:12'>1Co 4:12</a>, RV, "toil" (AV, "labor"). See TOIL. <p/> <B-2,Verb,5492, cheimazo><p/> from cheima, "winter cold," primarily, "to expose to winter cold," signifies "to drive with a storm;" in the Passive Voice, "to be driven with storm, to be tempest-tossed," <a href='B:510 27:18'>Act 27:18</a>, RV, "as (we) labored with the storm" (AV, "being ... tossed with a tempest"). <p/> <B-3,Verb,4866, sunathleo><p/> "to contend along with a person" (sun, "with," athleo, "to contend"), is said in <a href='B:570 4:3'>Phi 4:3</a> of two women who "labored with" the Apostle in the Gospel; in <a href='B:570 1:27'>Phi 1:27</a>, RV, "striving (for)," marg., "with," AV, "striving together (for). See STRIVE. <p/> Notes: (1) In <a href='B:500 6:27'>Joh 6:27</a>, <a href='B:590 2:9'>1Th 2:9</a>, AV, ergazomai, "to work," is translated respectively "labor" and "laboring" (RV, "working"). It is used of manual work here and in <a href='B:590 4:11'>1Th 4:11</a>, <a href='B:560 4:28'>Eph 4:28</a>; of work for Christ in general, in <a href='B:530 16:10'>1Co 16:10</a>. See COMMIT. (2) In <a href='B:650 4:11'>Heb 4:11</a>, AV, spoudazo, "to be diligent," is translated "let us labor" (RV, "let us give diligence"). (3) In <a href='B:580 4:12'>Col 4:12</a>, AV, agonizomai, "to strive, wrestle," is translated "laboring fervently" (RV, and AV, marg., "striving"). (4) In <a href='B:540 5:9'>2Co 5:9</a>, AV, philotimeomai, "to seek after honor," and hence, "to be ambitious," is translated "we labor," marg., "endeavor" (RV, "we make it our aim," marg., "are ambitious"); cp. <a href='B:520 15:20'>Rom 15:20</a>, <a href='B:590 4:11'>1Th 4:11</a>, RV, marg.


topic: Laborer, fellow Laborer
definition:
<b>Laborer, fellow Laborer</b> <1,,2040, ergates><p/> akin to ergazomai, "to work," and ergon, "work," denotes (a) "a field laborer, a husbandman," <a href='B:470 1:9-38'>Mat 1:9-38</a>, <a href='B:470 1:20-2'>Mat 1:20-2</a>, <a href='B:470 20:8'>Mat 20:8</a>, <a href='B:490 10:2'>Luk 10:2</a> (twice); <a href='B:660 5:4'>Jam 5:4</a>; (b) "a workman, laborer," in a general sense, <a href='B:470 10:10'>Mat 10:10</a>, <a href='B:490 10:7'>Luk 10:7</a>, <a href='B:510 19:25'>Act 19:25</a>, <a href='B:610 5:18'>1Ti 5:18</a>; it is used (c) of false apostles and evil teachers, <a href='B:540 11:13'>2Co 11:13</a>, <a href='B:570 3:2'>Phi 3:2</a>; (d) of a servant of Christ, <a href='B:620 2:15'>2Ti 2:15</a>; (e) of evildoers, <a href='B:490 13:27'>Luk 13:27</a>. <p/> Note: In the AV of <a href='B:640 1:1'>Phm 1:1</a>, <a href='B:640 1:24'>Phm 1:24</a>, sunergos, "a fellow worker," is translated "fellow laborer," RV, "fellow worker;" in <a href='B:570 4:3'>Phi 4:3</a>, the plural, RV, "fellow workers;" in <a href='B:570 2:25'>Phi 2:25</a>, AV, "companion in labor," RV, "fellow worker;" in <a href='B:530 3:9'>1Co 3:9</a>, AV, "laborers together (with God)," RV, "God's fellowworkers," i.e., fellow workers belonging to and serving God; in <a href='B:710 1:8'>3Jo 1:8</a>, AV, "fellow helpers" (to the truth), RV, "fellow workers (with the truth)," i.e., acting together with the truth as an operating power; in <a href='B:590 3:2'>1Th 3:2</a>, some ancient authorities have the clause "fellow worker (with God)," RV, marg.; it is absent from the most authentic mss. See HELPER.


topic: Lack, Lacking
definition:
<b>Lack, Lacking</b> <A-1,Noun,5303, husterema><p/> denotes (a) "that which is lacking," "deficiency, shortcoming" (akin to hustereo, "to be behind, in want"), <a href='B:530 16:17'>1Co 16:17</a>, <a href='B:570 2:30'>Phi 2:30</a>, <a href='B:580 1:24'>Col 1:24</a>, RV, "that which is lacking" [AV, "that which is behind" (of the afflictions of Christ)], where the reference is not to the vicarious sufferings of Christ, but to those which He endured previously, and those which must be endured by His faithful servants; <a href='B:590 3:10'>1Th 3:10</a>, where "that which is lacking" means that which Paul had not been able to impart to them, owing to the interruption of his spiritual instruction among them; (b) "need, want, poverty," <a href='B:490 21:4'>Luk 21:4</a>, RV, "want" (AV, "penury"); <a href='B:540 8:14'>2Co 8:14</a> (twice) "want;" <a href='B:540 9:12'>2Co 9:12</a>, "wants" (AV, "want"); <a href='B:540 11:9'>2Co 11:9</a>, RV, "(the measure of my) want" [AV, "that which was lacking (to me)"]. See BEHIND, PENURY, WANT. <p/> Note: In <a href='B:590 4:12'>1Th 4:12</a>, AV, chreia, "need," is translated "lack" (RV, "need"). See NEED. <p/> <B-1,Adjective,1729, endees><p/> from endeo, "to lack," signifies "needy, in want," translated "that lacked" in <a href='B:510 4:34'>Act 4:34</a>. <p/> <C-1,Verb,5302, hustereo><p/> akin to A, "to come or be behind," is used in the sense of "lacking" certain things, <a href='B:470 19:20'>Mat 19:20</a>, <a href='B:480 10:21'>Mar 10:21</a> ("one thing;" cp. No. 3 in <a href='B:490 18:22'>Luk 18:22</a>); <a href='B:490 22:35'>Luk 22:35</a>; in the sense of being inferior, <a href='B:530 12:24'>1Co 12:24</a> (Middle Voice). Elsewhere it is translated in various ways; see BEHIND, B, No. 1, COME, No. 39, DESTITUTE, FAIL, Note (2), NEED, WANT, WORSE. <p/> <C-2,Verb,1641, elattoneo><p/> "to be less" (from elatton, "less"), is translated "had no lack," <a href='B:540 8:15'>2Co 8:15</a> (quoted from the Sept. of <a href='B:20 16:18'>Exo 16:18</a>), the circumstance of the gathering of the manna being applied to the equalizing nature of cause and effect in the matter of supplying the wants of the needy. <p/> <C-3,Verb,3007, leipo><p/> "to leave," denotes (a) transitively, in the Passive Voice, "to be left behind, to lack," <a href='B:660 1:4'>Jam 1:4</a>, "ye may be lacking in (nothing)," RV (AV, "wanting"); <a href='B:660 1:5'>Jam 1:5</a>, "lacketh" (AV, "lack"); <a href='B:660 2:15'>Jam 2:15</a>, RV, "be ... in lack" (AV, "be ... destitute"); (b) intransitively, Active Voice, <a href='B:490 18:22'>Luk 18:22</a>, "(one thing thou) lackest," is, lit., "(one thing) is lacking (to thee);" <a href='B:630 1:5'>Tit 1:5</a>, "(the things) that were wanting;" <a href='B:630 3:13'>Tit 3:13</a>, "(that nothing) be wanting." See DESTITUTE, WANTING. <p/> Note: In <a href='B:680 1:9'>2Pe 1:9</a>, "he that lacketh" translates a phrase the lit. rendering of which is "(he to whom these things) are not present" (paraeimi, "to be present").


topic: Lade, Laden
definition:
<b>Lade, Laden</b> <1,,4987, soreuo><p/> signifies (a) "to heap on" (from soros, "a heap," not in the NT; in the Sept., e.g., <a href='B:60 7:26'>Jos 7:26</a>, <a href='B:60 8:29'>Jos 8:29</a>, <a href='B:100 18:17'>2Sa 18:17</a>, <a href='B:140 1:31-9'>2Ch 1:31-9</a>), <a href='B:520 12:20'>Rom 12:20</a>, of coals of fire; <a href='B:620 3:6'>2Ti 3:6</a>, said of sily women ("womanlings") "laden" with sins. See HEAP. In the Sept., <a href='B:240 25:22'>Pro 25:22</a>. <p/> <2,,1073, gemo><p/> "to be full," is translated "laden" in <a href='B:730 21:9'>Rev 21:9</a>, RV. See FULL. <p/> <3,,5412, phortizo><p/> "to load" (akin to phero, "to bear"), is used in the Active Voice in <a href='B:490 11:46'>Luk 11:46</a>, "ye lade;" in the Passive Voice, metaphorically, in <a href='B:470 11:28'>Mat 11:28</a>, "heavy laden." See BURDEN. In the Sept., <a href='B:330 16:33'>Eze 16:33</a>. <p/> Note: In <a href='B:510 28:10'>Act 28:10</a>, AV, epitithemi, "to put on" (epi, "on," tithemi, "to put"), is translated "they laded (us) with," RV, "they put on (board)."


topic: Lading
definition:
<b>Lading</b> <1,,5413, phortion><p/> "a burden, load" (a diminutive of phortos, "a load," from phero, "to bear"), is used of the cargo of a ship, <a href='B:510 27:10'>Act 27:10</a>, "lading," (some mss. have phortos). See BURDEN, A, No. 2.


topic: Lady
definition:
<b>Lady</b> <1,,2959, kuria><p/> is the person addressed in <a href='B:700 1:1'>2Jo 1:1</a>, <a href='B:700 1:5'>2Jo 1:5</a>. Not improbably it is a proper name (Eng., "Cyria"), in spite of the fact that the full form of address in <a href='B:700 1:1'>2Jo 1:1</a> is not quite in accord, in the original, with those in <a href='B:700 1:13'>2Jo 1:13</a>, <a href='B:710 1:1'>3Jo 1:1</a>. The suggestion that the church is addressed is most unlikely. Possibly the person is one who had a special relation with the local church.


topic: Lake
definition:
<b>Lake</b> <1,,3041, limne><p/> "a lake," is used (a) in the Gospels, only by Luke, of the Sea of Galilee, <a href='B:490 5:2'>Luk 5:2</a>, <a href='B:490 1:8-23'>Luk 1:8-23</a>, <a href='B:490 8:33'>Luk 8:33</a>, called Gennesaret in <a href='B:490 5:1'>Luk 5:1</a> (Matthew and Mark use thalassa, "a sea"); (b) of the "lake" of fire, <a href='B:730 19:20'>Rev 19:20</a>, <a href='B:730 20:10'>Rev 20:10</a>, <a href='B:730 1:20-15'>Rev 1:20-15</a>, <a href='B:730 21:8'>Rev 21:8</a>.


topic: Lama
definition:
<b>Lama</b> <1,,2982, lama><p/> is the Hebrew word for "Why?" (the variant lema is the Aramaic form), <a href='B:470 27:46'>Mat 27:46</a>, <a href='B:480 15:34'>Mar 15:34</a>.


topic: Lamb
definition:
<b>Lamb</b> <1,,704, aren><p/> a noun the nominative case of which is found only in early times, occurs in <a href='B:490 10:3'>Luk 10:3</a>. In normal usage it was replaced by arnion (No. 2), of which it is the equivalent. <p/> <2,,721, arnion><p/> is a diminutive in form, but the dimunutive force is not to be pressed (see Note under No. 3). The general tendency in the vernacular was to use nouns in --ion freely, apart from their dimunitive significance. It is used only by the Apostle John, (a) in the plural, in the Lord's command to Peter, <a href='B:500 21:15'>Joh 21:15</a>, with symbolic reference to young converts; (b) elsewhere, in the singular, in the Apocalypse, some 28 times, of Christ as the "Lamb" of God, the symbolism having reference to His character and His vicarious Sacrifice, as the basis both of redemption and of Divine vengeance. He is seen in the position of sovereign glory and honor, e.g., <a href='B:500 7:17'>Joh 7:17</a>, which He shares equally with the Father, <a href='B:500 22:1'>Joh 22:1</a>, <a href='B:500 22:3'>Joh 22:3</a>, the center of angelic beings and of the redeemed and the object of their veneration, e.g. <a href='B:500 5:6'>Joh 5:6</a>, <a href='B:500 5:8'>Joh 5:8</a>, <a href='B:500 1:5-13'>Joh 1:5-13</a>, <a href='B:500 15:3'>Joh 15:3</a>, the Leader and Shepherd of His saints, e.g., <a href='B:500 7:17'>Joh 7:17</a>, <a href='B:500 14:4'>Joh 14:4</a>, the Head of his spiritual bride, e.g., <a href='B:500 21:9'>Joh 21:9</a>, the luminary of the heavenly and eternal city, <a href='B:500 21:23'>Joh 21:23</a>, the One to whom all judgement is committed, e.g., <a href='B:500 6:1'>Joh 6:1</a>, <a href='B:500 6:16'>Joh 6:16</a>, <a href='B:500 13:8'>Joh 13:8</a>, the Conqueror of the foes of God and His people, <a href='B:500 17:14'>Joh 17:14</a>; the song that celebrates the triumph of those who "gain the victory over the Beast," is the song of Moses ... and the song of the Lamb, <a href='B:500 15:3'>Joh 15:3</a>. His sacrifice, the efficacy of which avails for those who accept the salvation thereby provided, forms the ground of the execution of Divine wrath for the rejector, and the defier of God, <a href='B:500 14:10'>Joh 14:10</a>; (c) in the description of the second "Beast," <a href='B:730 13:11'>Rev 13:11</a>, seen in the vision "like a lamb," suggestive of his acting in the capacity of a false messiah, a travesty of the true. For the use in the Sept. see Note under No. 3. <p/> <3,,286, amnos><p/> "a lamb," is used figuratively of Christ, in <a href='B:500 1:29'>Joh 1:29</a>, <a href='B:500 1:36'>Joh 1:36</a>, with the article, pointing Him out as the expected One, the One to be well known as the personal fulfilment and embodiment of all that had been indicated in the OT, the One by whose sacrifice deliverance from Divine judgment was to be obtained; in <a href='B:510 8:32'>Act 8:32</a> (from the Sept. of <a href='B:290 53:7'>Isa 53:7</a>) and <a href='B:670 1:19'>1Pe 1:19</a>, the absence of the article stresses the nature and character of His sacrifice as set forth in the symbolism. The reference in each case is to the lamb of God's providing, <a href='B:10 22:8'>Gen 22:8</a>, and the Paschal lamb of God's appointment for sacrifice in Israel, e.g., <a href='B:20 12:5'>Exo 12:5</a>, <a href='B:20 12:14'>Exo 12:14</a>, <a href='B:20 12:27'>Exo 12:27</a> (cp. <a href='B:530 5:7'>1Co 5:7</a>). <p/> Note: The contrast between arnion and amnos does not lie in the diminutive character of the former as compared with the latter. As has been pointed out under No. 2, arnion lost its diminutive force. The contrast lies in the manner in which Christ is presented in the two respects. The use of amnos points directly to the fact, the nature and character of His sacrifice; arnion (only in the Apocalypse) presents Him, on the ground, indeed, of His sacrifice, but in His acquired majesty, dignity, honor, authority and power. In the Sept. arnion is used in <a href='B:230 114:4'>Psa 114:4</a>, <a href='B:230 114:6'>Psa 114:6</a>; in <a href='B:300 11:19'>Jer 11:19</a>, with the adjective akakos, "innocent;" in <a href='B:300 27:45'>Jer 27:45</a>, "lambs." There is nothing in these passages to suggest a contrast between a "lamb" in the general sense of the term and the diminutive; the contrast is between "lambs" and sheep. Elsewhere in the Sept. amnos is in general used some 100 times in connection with "lambs" for sacrifice.


topic: Lamp
definition:
<b>Lamp</b> <1,,2985, lampas><p/> denotes "a torch" (akin to lampo, "to shine"), frequently fed, like, a "lamp," with oil from a little vessel used for the purpose (the angeion of <a href='B:470 25:4'>Mat 25:4</a>); they held little oil and would frequently need replenishing. Rutherford (The New Phrynichus) points out that it became used as the equivalent of luchnos (No. 2), as in the parable of the ten virgins, <a href='B:470 25:1'>Mat 25:1</a>, <a href='B:470 1:25-4'>Mat 1:25-4</a>, <a href='B:470 1:25-8'>Mat 1:25-8</a>, <a href='B:500 18:3'>Joh 18:3</a>, "torches;" <a href='B:510 20:8'>Act 20:8</a>, "lights;" <a href='B:730 4:5'>Rev 4:5</a>, <a href='B:730 8:10'>Rev 8:10</a> (RV, "torch," AV, "lamp"). See Note below. Cp. phanos, "a torch," <a href='B:500 18:3'>Joh 18:3</a> (translated "lanterns"). <p/> <2,,3088, luchnos><p/> frequently mistranslated "candle," is a portable "lamp" usually set on a stand (see LAMPSTAND); the word is used literally, <a href='B:470 5:15'>Mat 5:15</a>, <a href='B:480 4:21'>Mar 4:21</a>, <a href='B:490 8:16'>Luk 8:16</a>, <a href='B:490 11:33'>Luk 11:33</a>, <a href='B:490 11:36'>Luk 11:36</a>, <a href='B:490 15:8'>Luk 15:8</a>, <a href='B:730 18:23'>Rev 18:23</a>, <a href='B:730 22:5'>Rev 22:5</a>; (b) metaphorically, of Christ as the Lamb, <a href='B:730 21:23'>Rev 21:23</a>, RV, "lamp" (AV, "light"); of John the Baptist, <a href='B:500 5:35'>Joh 5:35</a>, RV, "the lamp" (AV, "a ... light"); of the eye, <a href='B:470 6:22'>Mat 6:22</a>, <a href='B:490 11:34'>Luk 11:34</a>, RV, "lamp;" of spiritual readiness, <a href='B:490 12:35'>Luk 12:35</a>, RV, "lamps;" of "the word of prophecy," <a href='B:680 1:19'>2Pe 1:19</a>, RV, "lamp." See LIGHT. <p/> "In rendering luchnos and lampas our translators have scarcely made the most of the words at their command. Had they rendered lampas by 'torch' not once only (<a href='B:500 18:3'>Joh 18:3</a>), but always, this would have left 'lamp,' now wrongly appropriated by lampas, disengaged. Altogether dismissing 'candle,' they might then have rendered luchnos by 'lamp' wherever it occurs. At present there are so many occasions where 'candle' would manifestly be inappropriate, and where, therefore, they are obliged to fall back on 'light,' that the distinction between phos and luchnos nearly, if not quite, disappears in our Version. The advantages of such a re-distribution of the words would be many. In the first place, it would be more accurate. Luchnos is not a 'candle' ('candela,' from 'candeo,' the white wax light, and then any kind of taper), but a hand-lamp, fed with oil. Neither is lampas a 'lamp,' but a 'torch'" (Trench Syn.,). <p/> Note: There is no mention of a candle in the original either in the OT or in the NT. The figure of that which feeds upon its own substance to provide its light would be utterly inappropriate. A lamp is supplied by oil, which in its symbolism is figurative of the Holy Spirit.


topic: Lampstand
definition:
<b>Lampstand</b> <1,,3087, luchnia><p/> is mistranslated "candlestick" in every occurrence in the AV and in certain places in the RV; the RV has "stand" in <a href='B:470 5:15'>Mat 5:15</a>, <a href='B:480 4:21'>Mar 4:21</a>, <a href='B:490 8:16'>Luk 8:16</a>, <a href='B:490 11:33'>Luk 11:33</a>; "candlestick" in <a href='B:650 9:2'>Heb 9:2</a>, <a href='B:730 1:1-13'>Rev 1:1-13</a>, <a href='B:730 1:20'>Rev 1:20</a> (twice); <a href='B:730 2:1'>Rev 2:1</a>, <a href='B:730 2:5'>Rev 2:5</a>, <a href='B:730 11:4'>Rev 11:4</a>; the RV marg., gives "lampstands" in the passages in Rev., but not in <a href='B:650 9:2'>Heb 9:2</a>.


topic: Land
definition:
<b>Land</b> <A-1,Noun,1093, ge><p/> in one of its usages, denotes (a) "land" as distinct from sea or other water, e.g., <a href='B:480 4:1'>Mar 4:1</a>, <a href='B:480 6:47'>Mar 6:47</a>, <a href='B:490 5:3'>Luk 5:3</a>, <a href='B:500 6:21'>Joh 6:21</a>; (b) "land" as subject to cultivation, e.g., <a href='B:490 14:35'>Luk 14:35</a> (see GROUND); (c) "land" as describing a country or region, e.g., <a href='B:470 1:2-21'>Mat 1:2-21</a>, <a href='B:470 4:15'>Mat 4:15</a>, <a href='B:490 4:25'>Luk 4:25</a>; in <a href='B:490 23:44'>Luk 23:44</a>, RV, "(the whole) land," AV, "(all the) earth;" <a href='B:510 7:29'>Act 7:29</a>, <a href='B:650 11:9'>Heb 11:9</a>, RV, "a land (not his own)," AV "a (strange) country;" <a href='B:720 1:5'>Jud 1:5</a>. In <a href='B:510 7:11'>Act 7:11</a> the AV follows a reading of the noun with the definite article which necessitates the insertion of "land." See EARTH. <p/> <A-2,Noun,5561, chora><p/> is used with the meaning "land," (a) of a country, region, e.g., <a href='B:480 1:5'>Mar 1:5</a>, <a href='B:490 15:14'>Luk 15:14</a>; sometimes translated "region," e.g., <a href='B:470 4:16'>Mat 4:16</a>, <a href='B:490 3:1'>Luk 3:1</a>, <a href='B:510 8:1'>Act 8:1</a>, <a href='B:510 13:49'>Act 13:49</a>, <a href='B:510 16:6'>Act 16:6</a>; (b) of property, <a href='B:490 12:16'>Luk 12:16</a>, "ground." See COUNTRY, A, No. 3. <p/> <A-3,Noun,5564, chorion><p/> a diminutive of No. 2, in form, but not in meaning, is translated "land" in the sense of property, in <a href='B:510 4:34'>Act 4:34</a>, <a href='B:510 5:3'>Act 5:3</a>, <a href='B:510 5:8'>Act 5:8</a>, <a href='B:510 28:7'>Act 28:7</a>, RV, "lands" (AV, "possessions"). See FIELD, GROUND, A, No. 4, PLACE, POSSESSION. <p/> <A-4,Noun,68, agros><p/> "a field," or "piece of ground," or "the country" as distinct from the town, is translated "lands" in <a href='B:470 19:29'>Mat 19:29</a>, <a href='B:480 1:10-30'>Mar 1:10-30</a>, <a href='B:510 4:37'>Act 4:37</a> (cp. No. 3 in <a href='B:510 4:34'>Act 4:34</a>). See COUNTRY, A, No. 1, FARM, FIELD, GROUND. <p/> <B-1,Adjective,3584, xeros><p/> "dry," "dry land," <a href='B:470 23:15'>Mat 23:15</a> (ge, "land," being understood); <a href='B:650 11:29'>Heb 11:29</a>; see DRY. <p/> Note: In <a href='B:490 4:26'>Luk 4:26</a>, the RV, "in the land (of)" and AV, "a city (of)," represent no word in the original, but give the sense of the phrase. <p/> <C-1,Verb,2718, katerchomai><p/> "to come down, or go down, descend," is used of coming to port by ship, in <a href='B:510 18:22'>Act 18:22</a>, "landed;" <a href='B:510 21:3'>Act 21:3</a> (ditto); <a href='B:510 27:5'>Act 27:5</a>, "came to." See COME, No. 7, GO, Note (1). <p/> Notes: (1) In <a href='B:510 28:12'>Act 28:12</a>, RV, katago, "to bring down," used as a nautical term in the Passive Voice, is translated "touching" (AV, "landing"). (2) In <a href='B:510 21:3'>Act 21:3</a>, some mss. have the verb katago, with reference to Cyprus. (3) In <a href='B:510 20:13'>Act 20:13</a>, pezeuo, "to travel by land" or "on foot" (pezos, "on foot;" pous, "a foot"), is translated "to go by land," RV, AV, "to go afoot," and RV marg., "to go on foot."


topic: Lane
definition:
<b>Lane</b> <1,,4505, rhume><p/> in earlier Greek meant "the force or rush or swing of a moving body;" in later times, "a narrow road, lane or street;" it is translated "lanes" in <a href='B:490 14:21'>Luk 14:21</a>; "streets" in <a href='B:470 6:2'>Mat 6:2</a>; "street" in <a href='B:510 9:11'>Act 9:11</a>, <a href='B:510 12:10'>Act 12:10</a>. See STREET. In the Sept., <a href='B:290 15:3'>Isa 15:3</a>.


topic: Language
definition:
<b>Language</b> <1,,1258, dialektos><p/> primarily "a conversation, discourse" (akin to dialegomai, "to discourse or discuss"), came to denote "the language or dialect of a country or district;" in the AV and RV of <a href='B:510 2:6'>Act 2:6</a> it is translated "language;" in the following the RV retains "language," for AV, "tongue," <a href='B:510 1:19'>Act 1:19</a>, <a href='B:510 2:8'>Act 2:8</a>, <a href='B:510 21:40'>Act 21:40</a>, <a href='B:510 22:2'>Act 22:2</a>, <a href='B:510 26:14'>Act 26:14</a>. See TONGUE. In the Sept., <a href='B:190 9:26'>Est 9:26</a>.


topic: Lantern
definition:
<b>Lantern</b> <1,,5322, phanos><p/> denotes either "a torch" or "a lantern" (from phaino, "to cause to shine, to give light"), <a href='B:500 18:3'>Joh 18:3</a>, where it is distinguished from lampas (see LAMP, No. 1); it was "a link or torch consisting of strips of resinous wood tied together" (Rutherford). "Torch" would seem to be the meaning.


topic: Large
definition:
<b>Large</b> <1,,3173, megas><p/> "great, large, of physical magnitude," is translated "large" in <a href='B:480 14:15'>Mar 14:15</a>, <a href='B:490 22:12'>Luk 22:12</a>, of the upper room. See GREAT, No. 1. <p/> <2,,2425, hikanos><p/> of persons, denotes "sufficient, competent, fit;" of things, "sufficient, enough, much, many (so of time);" it is translated "large" in <a href='B:470 28:12'>Mat 28:12</a>, of money. See ABLE, C, No. 2. <p/> <3,,4080, pelikos><p/> "how large," is used of letters of the alphabet, characters in writing, <a href='B:550 6:11'>Gal 6:11</a>, "with how large (letters);" it is said of personal greatness in <a href='B:650 7:4'>Heb 7:4</a>. See GREAT, No. 5.


topic: Lascivious, Lasciviousness
definition:
<b>Lascivious, Lasciviousness</b> <1,,766, aselgeia><p/> denotes "excess, licentiousness, absence of restraint, indecency, wantonness;" "lasciviousness" in <a href='B:480 7:22'>Mar 7:22</a>, one of the evils that proceed from the heart; in <a href='B:540 12:21'>2Co 12:21</a>, one of the evils of which some in the church at Corinth had been guilty; in <a href='B:550 5:19'>Gal 5:19</a>, classed among the works of the flesh; in <a href='B:560 4:19'>Eph 4:19</a>, among the sins of the unregenerate who are "past feeling;" so in <a href='B:670 4:3'>1Pe 4:3</a>; in <a href='B:720 1:4'>Jud 1:4</a>, of that into which the grace of God had been turned by ungodly men; it is translated "wantonness" in <a href='B:520 13:13'>Rom 13:13</a>, one of the sins against which believers are warned; in <a href='B:680 2:2'>2Pe 2:2</a>, according to the best mss., "lascivious (doings)," RV (the AV "pernicious ways" follows those texts which have apoleiais); in <a href='B:680 2:7'>2Pe 2:7</a>, RV, "lascivious (life)," AV "filthy (conversation)," of the people of Sodom and Gomorrah; in <a href='B:680 2:18'>2Pe 2:18</a>, RV, "lasciviousness" (AV, "wantonness"), practiced by the same persons as mentioned in Jude. The prominent idea is shameless conduct. Some have derived the word from a, negative, and selge, "a city in Pisidia." Others, with similar improbability, trace it to a, negative, and selgo, or thelgo, "to charm." See WANTONNESS.


topic: Last
definition:
<b>Last</b> <A-1,Adjective,2078, eschatos><p/> "last, utmost, extreme," is used (a) of place, e.g., <a href='B:490 1:14-10'>Luk 1:14-10</a>, "lowest;" <a href='B:510 1:8'>Act 1:8</a>, <a href='B:510 13:47'>Act 13:47</a>, "uttermost part;" (b) of rank, e.g., <a href='B:480 9:35'>Mar 9:35</a>; (c) of time, relating either to persons or things, e.g., <a href='B:470 5:26'>Mat 5:26</a>, "the last (farthing)," RV (AV, "uttermost"); <a href='B:470 20:8'>Mat 20:8</a>, <a href='B:470 20:12'>Mat 20:12</a>, <a href='B:470 20:14'>Mat 20:14</a>, <a href='B:480 12:6'>Mar 12:6</a>, <a href='B:480 12:22'>Mar 12:22</a>, <a href='B:530 4:9'>1Co 4:9</a>, of Apostles as "last" in the program of a spectacular display; <a href='B:530 15:45'>1Co 15:45</a>, "the last Adam;" <a href='B:730 2:19'>Rev 2:19</a>; of the "last" state of persons, <a href='B:470 12:45'>Mat 12:45</a>, neuter plural, lit., "the last (things);" so <a href='B:490 11:26'>Luk 11:26</a>, <a href='B:680 2:20'>2Pe 2:20</a>, RV, "the last state" (AV, "the latter end"); of Christ as the Eternal One, <a href='B:730 1:17'>Rev 1:17</a> (in some mss. <a href='B:730 1:11'>Rev 1:11</a>); <a href='B:730 2:8'>Rev 2:8</a>, <a href='B:730 22:13'>Rev 22:13</a>; in eschatological phrases as follows: (a) "the last day," a comprehensive term including both the time of the resurrection of the redeemed, <a href='B:500 1:6-40'>Joh 1:6-40</a>, <a href='B:500 6:44'>Joh 6:44</a>, <a href='B:500 6:54'>Joh 6:54</a>, <a href='B:500 11:24'>Joh 11:24</a>, and the ulterior time of the judgment of the unregenerate, at the Great White Throne, <a href='B:500 12:48'>Joh 12:48</a>; (b) "the last days," <a href='B:510 2:17'>Act 2:17</a>, a period relative to the supernatural manifestation of the Holy Spirit at Pentecost and the resumption of the Divine interpositions in the affairs of the world at the end of the present age, before "the great and notable Day of the Lord," which will usher in the messianic kingdom; (c) in <a href='B:620 3:1'>2Ti 3:1</a>, "the last days" refers to the close of the present age of world conditions; (d) in <a href='B:660 5:3'>Jam 5:3</a>, the phrase "in the last days" (RV) refers both to the period preceding the Roman overthrow of the city and the land in A.D. 70, and to the closing part of the age in consummating acts of gentile persecution including "the time of Jacob's trouble" (cp. verses <a href='B:660 1:5-8'>Jam 1:5-8</a>); (e) in <a href='B:670 1:5'>1Pe 1:5</a>, "the last time" refers to the time of the Lord's second advent; (f) in <a href='B:690 2:18'>1Jo 2:18</a>, "the last hour" (RV) and, in <a href='B:720 1:18'>Jud 1:18</a>, "the last time" signify the present age previous to the Second Advent. <p/> Notes: (1) In <a href='B:650 1:2'>Heb 1:2</a>, RV, "at the end of these days" (AV, "in these last days"), the reference is to the close of the period of the testimony of the prophets under the Law, terminating with the presence of Christ and His redemptive sacrifice and its effects, the perfect tense "hath spoken" indicating the continued effects of the message embodied in the risen Christ; so in <a href='B:670 1:20'>1Pe 1:20</a>, RV, "at the end of the times" (AV, "in these last times"). <p/> <B-1,Adverb,5305, husteron><p/> the neuter of the adjective husteros, is used as an adverb signifying "afterwards, later," see AFTER, No. 5. Cp. the adjective, under LATER. <p/> Note: In <a href='B:570 4:10'>Phi 4:10</a> the particle pote, "sometime," used after ede, "now, already," to signify "now at length," is so rendered in the RV, AV, "(now) at the last."


topic: Latchet
definition:
<b>Latchet</b> <1,,2438, himas><p/> denotes "a thong, strap," whether for binding prisoners, <a href='B:510 22:25'>Act 22:25</a>, "(the) thongs" (for scourging; see BIND, No. 7), or for fastening sandals, <a href='B:480 1:7'>Mar 1:7</a>, <a href='B:490 3:16'>Luk 3:16</a>, <a href='B:500 1:27'>Joh 1:27</a>. "Among the Orientals everything connected with the feet and shoes is defled and debasing, and the stooping to unfasten the dusty latchet is the most insignificant in such service" (Mackie, in Hastings' Bib. Dic.).


topic: Late
definition:
<b>Late</b> <1,,3796, opse><p/> an adverb of time, besides its meaning "at evening" or "at eventide," denotes "late in, or on," <a href='B:470 28:1'>Mat 28:1</a>, RV, "late on (the Sabbath day)" (AV, "in the end of"); it came also to denote "late after," which seems to be the meaning here. See EVENING. <p/> Note: In <a href='B:500 11:8'>Joh 11:8</a>, AV, "nun, now," is translated "of late" (RV, "but now").


topic: Lately
definition:
<b>Lately</b> <1,,4373, prosphatos><p/> denotes "recently, lately," from the adjective prosphatos, "new, fresh, recent;" primarily, "newly slain," <a href='B:650 10:20'>Heb 10:20</a> (phatos, "slain"), is also found in <a href='B:510 18:2'>Act 18:2</a>. In the Sept., <a href='B:50 24:5'>Deu 24:5</a>, <a href='B:330 11:3'>Eze 11:3</a>.


topic: Later
definition:
<b>Later</b> <1,,5306, husteros><p/> denotes "later" or "latter" and is used in <a href='B:610 4:1'>1Ti 4:1</a>, RV, "in later (times)," AV, "in (the) latter (times)." Several mss. have it in <a href='B:470 21:31'>Mat 21:31</a>, "the former," for protos, "the first."


topic: Latin
definition:
<b>Latin</b> <1,,4515, rhomaisti><p/> an adverb, "in Latin," occurs in <a href='B:500 19:20'>Joh 19:20</a>, lit., "in Roman." <p/> Note: In <a href='B:490 23:38'>Luk 23:38</a>, some mss. have the adjective Rhomaikos, "of Latin," agreeing with "letters."


topic: Latter
definition:
<b>Latter</b> <1,,3797, opsimos><p/> akin to opse and opsios (see LATE), denotes "late," or "latter," and is used of "the latter rain" in <a href='B:660 5:7'>Jam 5:7</a> (the most authentic mss. omit huetos, "rain;" some have karpos, "fruit"); this rain falls in March and April, just before the harvest, in contrast to the early rain, in October. In the Sept., <a href='B:50 11:14'>Deu 11:14</a>, <a href='B:240 16:15'>Pro 16:15</a>, <a href='B:300 5:24'>Jer 5:24</a>, <a href='B:350 6:3'>Hos 6:3</a>, <a href='B:360 2:23'>Joe 2:23</a>, <a href='B:450 10:1'>Zec 10:1</a>. <p/> Note: For "latter" (husteros) in the AV of <a href='B:610 4:1'>1Ti 4:1</a> see LATER, and for <a href='B:680 2:20'>2Pe 2:20</a> see LAST.


topic: Laugh, Laugh to Scorn
definition:
<b>Laugh, Laugh to Scorn</b> <1,,1070, gelao><p/> "to laugh," is found in <a href='B:490 6:21'>Luk 6:21</a>, <a href='B:490 6:25'>Luk 6:25</a>. This signifies loud laughter in contrast to demonstrative weeping. <p/> <2,,2606, katagelao><p/> denotes "to laugh scornfully at," more emphatic than No. 1 (kata, "down," used intensively, and No. 1), and signifies derisive laughter, <a href='B:470 9:24'>Mat 9:24</a>, <a href='B:480 5:40'>Mar 5:40</a>, <a href='B:490 8:53'>Luk 8:53</a>. Cp. ekmukterizo, "to deride." <p/> Note: The laughter of incredulity, as in <a href='B:10 17:17'>Gen 17:17</a>, <a href='B:10 18:12'>Gen 18:12</a>, is not mentioned in the NT.


topic: Laughter
definition:
<b>Laughter</b> <1,,1071, gelos><p/> denotes "laughter," <a href='B:660 4:9'>Jam 4:9</a>. This corresponds to the kind of "laughter" mentioned above (see LAUGH, No. 1).


topic: Launch
definition:
<b>Launch</b> <1,,321, anago><p/> "to bring up" (ana, "up," ago, "to lead"), is used in the Middle Voice as a nautical term signifying "to put to sea;" it is translated "launch forth" in <a href='B:490 8:22'>Luk 8:22</a>; "set sail" in <a href='B:510 13:13'>Act 13:13</a>, RV (AV, "loosed"); similarly in <a href='B:510 16:11'>Act 16:11</a>; in <a href='B:510 18:21'>Act 18:21</a>, for AV, "sailed;" similarly in <a href='B:510 20:3'>Act 20:3</a>, <a href='B:510 20:13'>Act 20:13</a>; in <a href='B:510 21:1'>Act 21:1</a>, RV, "set sail," (AV, "launched"), and in <a href='B:510 21:2'>Act 21:2</a>, for AV, "set forth;" in <a href='B:510 27:2'>Act 27:2</a>, <a href='B:510 27:4'>Act 27:4</a> the RV has the verb "to put to sea," for AV "to launch;" in <a href='B:510 27:12'>Act 27:12</a> for AV, "depart;" in <a href='B:510 27:21'>Act 27:21</a>, RV, "set sail" (AV, "loosed"); in <a href='B:510 1:28-11'>Act 1:28-11</a>, "sailed" and "set sail" (AV, "departed"). See BRING, DEPART, LEAD, LOOSE, OFFER, PUT, SAIL, SET. <p/> <2,,1877, epanago><p/> "to lead up upon" (epi, "upon," and No. 1), is used as a nautical term with ploion, "a ship," understood, denoting "to put out to sea," translated in <a href='B:490 5:3'>Luk 5:3</a>, "put out," RV (AV, "thrust out"); in <a href='B:490 5:4'>Luk 5:4</a>, for AV, "launch." For the non-nautical significance "to return," see <a href='B:470 21:18'>Mat 21:18</a>. See PUT, RETURN, THRUST. In the Sept., <a href='B:450 4:12'>Zec 4:12</a>, "that communicate with (the golden oil vessels)."


topic: Law
definition:
<b>Law</b> <A-1,Noun,3551, nomos><p/> akin to nemo, "to divide out, distribute," primarily meant "that which is assigned;" hence, "usage, custom," and then, "law, law as prescribed by custom, or by statute;" the word ethos, "custom," was retained for unwritten "law," while nomos became the established name for "law" as decreed by a state and set up as the standard for the administration of justice. <p/> In the NT it is used (a) of "law" in general, e.g., <a href='B:520 1:2-13'>Rom 1:2-13</a>, "a law" (RV), expressing a general principle relating to "law;" <a href='B:520 2:14'>Rom 2:14</a>, last part; <a href='B:520 3:27'>Rom 3:27</a>, "By what manner of law?" i.e., "by what sort of principle (has the glorying been excluded)?;" <a href='B:520 4:15'>Rom 4:15</a> (last part); <a href='B:520 5:13'>Rom 5:13</a>, referring to the period between Adam's trespass and the giving of the Law; <a href='B:520 7:1'>Rom 7:1</a> (1st part, RV marg., "law"); against those graces which constitute the fruit of the Spirit "there is no law," <a href='B:550 5:23'>Gal 5:23</a>; "the ostensible aim of the law is to restrain the evil tendencies natural to man in his fallen estate; yet in experience law finds itself not merely ineffective, it actually provokes those tendencies to greater activity. The intention of the gift of the Spirit is to constrain the believer to a life in which the natural tendencies shall have no place, and to produce in him their direct contraries. Law, therefore, has nothing to say against the fruit of the Spirit; hence the believer is not only not under law, <a href='B:550 5:18'>Gal 5:18</a>, the law finds no scope in his life, inasmuch as, and in so far as, he is led by the Spirit;" * [* From Notes on Galatians, by Hogg and Vine, p. 298.] <p/> (b) of a force or influence impelling to action, <a href='B:520 7:21'>Rom 7:21</a>, <a href='B:520 7:23'>Rom 7:23</a> (1st part), "a different law," RV; (c) of the Mosaic Law, the "law" of Sinai, (1) with the definite article, e.g., <a href='B:470 5:18'>Mat 5:18</a>, <a href='B:500 1:17'>Joh 1:17</a>, <a href='B:520 2:15'>Rom 2:15</a>, <a href='B:520 2:18'>Rom 2:18</a>, <a href='B:520 2:20'>Rom 2:20</a>, <a href='B:520 1:2-27'>Rom 1:2-27</a>, <a href='B:520 3:19'>Rom 3:19</a>, <a href='B:520 4:15'>Rom 4:15</a>, <a href='B:520 7:4'>Rom 7:4</a>, <a href='B:520 7:7'>Rom 7:7</a>, <a href='B:520 7:14'>Rom 7:14</a>, <a href='B:520 7:16'>Rom 7:16</a>, <a href='B:520 7:22'>Rom 7:22</a>, <a href='B:520 1:8-4'>Rom 1:8-4</a>, <a href='B:520 8:7'>Rom 8:7</a>, <a href='B:550 3:10'>Gal 3:10</a>, <a href='B:550 3:12'>Gal 3:12</a>, <a href='B:550 3:19'>Gal 3:19</a>, <a href='B:550 3:21'>Gal 3:21</a>, <a href='B:550 3:24'>Gal 3:24</a>, <a href='B:550 5:3'>Gal 5:3</a>, <a href='B:560 2:15'>Eph 2:15</a>, <a href='B:570 3:6'>Phi 3:6</a>, <a href='B:610 1:8'>1Ti 1:8</a>, <a href='B:650 7:19'>Heb 7:19</a>, <a href='B:660 2:9'>Jam 2:9</a>; (2) without the article, thus stressing the Mosaic Law in its quality as "law," e.g., <a href='B:520 2:14'>Rom 2:14</a> (1st part); <a href='B:520 5:20'>Rom 5:20</a>, <a href='B:520 7:9'>Rom 7:9</a>, where the stress in the quality lies in this, that "the commandment which was unto (i.e., which he though would be a means of) life," he found to be "unto (i.e., to have the effect of revealing his actual state of) death;" <a href='B:520 10:4'>Rom 10:4</a>, <a href='B:530 9:20'>1Co 9:20</a>, <a href='B:550 2:16'>Gal 2:16</a>, <a href='B:550 2:19'>Gal 2:19</a>, <a href='B:550 2:21'>Gal 2:21</a>, <a href='B:550 3:2'>Gal 3:2</a>, <a href='B:550 3:5'>Gal 3:5</a>, <a href='B:550 3:10'>Gal 3:10</a> (1st part), <a href='B:550 3:11'>Gal 3:11</a>, <a href='B:550 3:18'>Gal 3:18</a>, <a href='B:550 3:23'>Gal 3:23</a>, <a href='B:550 1:4-5'>Gal 1:4-5</a>, <a href='B:550 4:21'>Gal 4:21</a> (1st part); <a href='B:550 5:4'>Gal 5:4</a>, <a href='B:550 5:18'>Gal 5:18</a>, <a href='B:550 6:13'>Gal 6:13</a>, <a href='B:570 3:5'>Phi 3:5</a>, <a href='B:570 3:9'>Phi 3:9</a>, <a href='B:650 7:16'>Heb 7:16</a>, <a href='B:650 9:19'>Heb 9:19</a>, <a href='B:660 2:11'>Jam 2:11</a>, <a href='B:660 4:11'>Jam 4:11</a>; (in regard to the statement in <a href='B:550 2:16'>Gal 2:16</a>, that "a man is not justified by the works of the Law," the absence of the article before nomos indicates the assertion of a principle, "by obedience to law," but evidently the Mosaic Law is in view. Here the Apostle is maintaining that submission to circumcision entails the obligation to do the whole "Law." Circumcision belongs to the ceremonial part of the "Law," but, while the Mosaic Law is actually divisible into the ceremonial and the moral, no such distinction is made or even assumed in Scripture. The statement maintains the freedom of the believer from the "law" of Moses in its totality as a means of justification); <p/> (d) by metonymy, of the books which contain the "law," (1) of the Pentateuch, e.g., <a href='B:470 5:17'>Mat 5:17</a>, <a href='B:470 12:5'>Mat 12:5</a>, <a href='B:490 16:16'>Luk 16:16</a>, <a href='B:490 24:44'>Luk 24:44</a>, <a href='B:500 1:45'>Joh 1:45</a>, <a href='B:520 3:21'>Rom 3:21</a>, <a href='B:550 3:10'>Gal 3:10</a>; (2) of the Psalms, <a href='B:500 10:34'>Joh 10:34</a>, <a href='B:500 15:25'>Joh 15:25</a>; of the Psalms, Isaiah, Ezekiel and Daniel, <a href='B:500 12:34'>Joh 12:34</a>; the Psalms and Isaiah, <a href='B:520 3:19'>Rom 3:19</a> (with <a href='B:520 1:3-18'>Rom 1:3-18</a>); Isaiah, <a href='B:530 14:21'>1Co 14:21</a>; from all this it may be inferred that "the law" in the most comprehensive sense was an alternative title to "The Scriptures." <p/> The following phrases specify "laws" of various kinds; (a) "the law of Christ," <a href='B:550 6:2'>Gal 6:2</a>, i.e., either given by Him (as in the Sermon on the Mount and in <a href='B:500 1:13-15'>Joh 1:13-15</a>, <a href='B:500 15:4'>Joh 15:4</a>), or the "law" or principle by which Christ Himself lived (<a href='B:470 20:28'>Mat 20:28</a>, <a href='B:500 13:1'>Joh 13:1</a>); these are not actual alternatives, for the "law" imposed by Christ was always that by which He Himself lived in the "days of His flesh." He confirmed the "Law" as being of Divine authority (cp. <a href='B:470 5:18'>Mat 5:18</a>): yet He presented a higher standard of life than perfunctory obedience to the current legal rendering of the "Law," a standard which, without annulling the "Law," He embodied in His own character and life (see, e.g., <a href='B:470 1:5-48'>Mat 1:5-48</a>; this breach with legalism is especially seen in regard to the ritual or ceremonial part of the "Law" in its wide scope); He showed Himself superior to all human interpretations of it; (b) "a law of faith," <a href='B:520 3:27'>Rom 3:27</a>, i.e., a principle which demands only faith on man's part; (c) "the law of my mind," <a href='B:520 7:23'>Rom 7:23</a>, that principle which governs the new nature in virtue of the new birth; (d) "the law of sin," <a href='B:520 7:23'>Rom 7:23</a>, the principle by which sin exerts its influence and power despite the desire to do what is right; "of sin and death," <a href='B:520 8:2'>Rom 8:2</a>, death being the effect; (e) "the law of liberty," <a href='B:660 1:25'>Jam 1:25</a>, <a href='B:660 2:12'>Jam 2:12</a>, a term comprehensive of all the Scriptures, not a "law" of compulsion enforced from without, but meeting with ready obedience through the desire and delight of the renewed being who is subject to it; into it he looks, and in its teaching he delights; he is "under law (ennomos, "in law," implying union and subjection) to Christ," <a href='B:530 9:21'>1Co 9:21</a>; cp., e.g., <a href='B:230 119:32'>Psa 119:32</a>, <a href='B:230 119:45'>Psa 119:45</a>, <a href='B:230 119:97'>Psa 119:97</a>, <a href='B:540 3:17'>2Co 3:17</a>; (f) "the royal law," <a href='B:660 2:8'>Jam 2:8</a>, i.e., the "law" of love, royal in the majesty of its power, the "law" upon which all others hang, <a href='B:470 1:22-40'>Mat 1:22-40</a>, <a href='B:520 13:8'>Rom 13:8</a>, <a href='B:550 5:14'>Gal 5:14</a>; (g) "the law of the Spirit of life," <a href='B:520 8:2'>Rom 8:2</a>, i.e., the animating principle by which the Holy Spirit acts as the imparter of life (cp. <a href='B:500 6:63'>Joh 6:63</a>); (h) "a law of righteousness," <a href='B:520 9:31'>Rom 9:31</a>, i.e., a general principle presenting righteousness as the object and outcome of keeping a "law," particularly the "Law" of Moses (cp. <a href='B:550 3:21'>Gal 3:21</a>); (i) "the law of a carnal commandment," <a href='B:650 7:16'>Heb 7:16</a>, i.e., the "law" respecting the Aaronic priesthood, which appointed men conditioned by the circumstances and limitations of the flesh. In the Epistle to the Hebrews the "Law" is treated of especially in regard to the contrast between the Priesthood of Christ and that established under the "law" of Moses, and in regard to access to God and to worship. In these respects the "Law" "made nothing perfect," <a href='B:650 7:19'>Heb 7:19</a>. There was "a disannulling of a foregoing commandment ... and a bringing in of a better hope." This is established under the "new Covenant," a covenant instituted on the basis of "better promises," <a href='B:650 8:6'>Heb 8:6</a>. <p/> Notes: (1) In <a href='B:550 5:3'>Gal 5:3</a>, the statement that to receive circumcision constitutes a man a debtor to do "the whole Law," views the "Law" as made up of separate commands, each essential to the whole, and predicates the unity of the "Law;" in <a href='B:550 5:14'>Gal 5:14</a>, the statement that "the whole law" is fulfilled in the one commandment concerning love, views the separate commandments as combined to make a complete "law." (2) In <a href='B:520 8:3'>Rom 8:3</a>, "what the law could not do," is lit., "the inability (adunaton, the neuter of the adjective adunatos, 'unable,' used as a noun) of the Law;" this may mean either "the weakness of the Law" or "that which was impossible for the Law;" the latter is preferable; the significance is the same in effect; the "Law" could neither give freedom from condemnation nor impart life. (3) For the difference between the teaching of Paul and that of James in regard to the "Law," see under JUSTIFICATION. (4) For <a href='B:510 19:38'>Act 19:38</a>, AV, "the law is open" (RV, "courts," etc.) see COURT, No. 1. (5) For nomodidaskaloi, "doctors of the law," <a href='B:490 5:17'>Luk 5:17</a>, singular in <a href='B:510 5:34'>Act 5:34</a>, "teachers of the law," <a href='B:610 1:7'>1Ti 1:7</a>, see DOCTOR. <p/> <A-2,Noun,3548, nomothesia><p/> denotes "legislation, lawgiving" (No. 1, and tithemi, "to place, to put"), <a href='B:520 9:4'>Rom 9:4</a>, "(the) giving of the law." Cp. B, No. 1. <p/> <B-1,Verb,3549, nomotheteo><p/> (a) used intransitively, signifies "to make laws" (cp. A, No. 2, above); in the Passive Voice, "to be furnished with laws," <a href='B:650 7:11'>Heb 7:11</a>, "received the law," lit., "was furnished with (the) law;" (b) used transitively, it signifies "to ordain by law, to enact;" in the Passive Voice, <a href='B:650 8:6'>Heb 8:6</a>. See ENACT. <p/> <B-2,Verb,2919, krino><p/> "to esteem, judge," etc., signifies "to go to law," and is so used in the Middle Voice in <a href='B:470 5:40'>Mat 5:40</a>, RV, "go to law" (AV, "sue ... at the law"); <a href='B:530 6:1'>1Co 6:1</a>, <a href='B:530 6:6'>1Co 6:6</a>. See ESTEEM. <p/> Note: In <a href='B:530 6:7'>1Co 6:7</a>, the AV, "go to law," is a rendering of the phrase echo krimata, "to have lawsuits," as in the RV. <p/> <B-3,Verb,3891, paranomeo><p/> "to transgress law" (para, "contrary to," and nomos), is used in the present participle in <a href='B:510 23:3'>Act 23:3</a>, and translated "contrary to the law," lit., "transgressing the law." <p/> <C-1,Adjective,3544, nomikos><p/> denotes "relating to law;" in <a href='B:630 3:9'>Tit 3:9</a> it is translated "about the law," describing "fightings" (AV, "strivings"); see LAWYER. <p/> <C-2,Adjective,1772, ennomos><p/> (a) "lawful, legal," lit., "in law" (en, "in," and nomos), or, strictly, "what is within the range of law," is translated "lawful" in <a href='B:510 19:39'>Act 19:39</a>, AV (RV, "regular"), of the legal tribunals in Ephesus; (b) "under law" (RV), in relation to Christ, <a href='B:530 9:21'>1Co 9:21</a>, where it is contrasted with anomos (see No. 3 below); the word as used by the Apostle suggests not merely the condition of being under "law," but the intimacy of a relation established in the loyalty of a will devoted to his Master. See LAWFUL. <p/> <C-3,Adjective,459, anomos><p/> signifies "without law" (a, negative) and has this meaning in <a href='B:530 9:21'>1Co 9:21</a> (four times). See LAWLESS, TRANSGRESSOR, UNLAWFUL, WICKED. <p/> <D-1,Adverb,460, anomos><p/> "without law" (the adverbial form of C, No. 3), is used in <a href='B:520 2:12'>Rom 2:12</a> (twice), where "(have sinned) without law" means in the absence of some specifically revealed "law," like the "law" of Sinai; "(shall perish) without law" predicates that the absence of such a "law" will not prevent their doom; the "law" of conscience is not in view here. The succeeding phrase "under law" is lit., "in law," not the same as the adjective ennomos (C, No. 2), but two distinct words.


topic: Lawful, Lawfully
definition:
<b>Lawful, Lawfully</b> <A-1,Verb,1832, exesti><p/> an impersonal verb, signifying "it is permitted, it is lawful" (or interrogatively, "is it lawful?"), occurs most frequently in the synoptic Gospels and the Acts; elsewhere in <a href='B:500 5:10'>Joh 5:10</a>, <a href='B:500 18:31'>Joh 18:31</a>, <a href='B:530 6:12'>1Co 6:12</a>, <a href='B:530 10:23'>1Co 10:23</a>, <a href='B:540 12:4'>2Co 12:4</a>; in <a href='B:510 2:29'>Act 2:29</a>, it is rendered "let me (speak)," lit., "it being permitted;" in the AV of <a href='B:510 8:37'>Act 8:37</a>, "thou mayest," lit., "it is permitted;" <a href='B:510 16:21'>Act 16:21</a>; in <a href='B:510 21:37'>Act 21:37</a>, "may I," lit., "is it permitted?" See LET, MAY. <p/> Note: For ennomos, see C, No. 2, (under LAW). <p/> <B-1,Adverb,3545, nomimos><p/> "lawfully," is used in <a href='B:610 1:8'>1Ti 1:8</a>, "the Law is good, if a man use it lawfully," i.e., agreeably to its design; the meaning here is that, while no one can be justified or obtain eternal life through its instrumentality, the believer is to have it in his heart and to fulfill its requirements; walking "not after the flesh but after the spirit," <a href='B:520 8:4'>Rom 8:4</a>, he will "use it lawfully." In <a href='B:620 2:5'>2Ti 2:5</a> it is used of contending in the games and adhering to the rules.


topic: Lawgiver
definition:
<b>Lawgiver</b> <1,,3550, nomothetes><p/> "a lawgiver" (see LAW, A, No. 2, and B. No. 1), occurs in <a href='B:660 4:12'>Jam 4:12</a>, of God, as the sole "Lawgiver;" therefore, to criticize the Law is to presume to take His place, with the presumption of enacting a better law.


topic: Lawless, Lawlessness
definition:
<b>Lawless, Lawlessness</b> <A-1,Adjective,459, anomos><p/> "without law," also denotes "lawless," and is so rendered in the RV of <a href='B:510 2:23'>Act 2:23</a>, "lawless (men)," marg., "(men) without the law," AV, "wicked (hands);" <a href='B:600 2:8'>2Th 2:8</a>, "the lawless one" (AV, "that wicked"), of the man of sin (<a href='B:600 2:4'>2Th 2:4</a>); in <a href='B:680 2:8'>2Pe 2:8</a>, of deeds (AV, "unlawful"), where the thought is not simply that of doing what is unlawful, but of flagrant defiance of the known will of God. See LAW, C, No. 3. <p/> <B-1,Noun,458, anomia><p/> "lawlessness," akin to A, is most frequently translated "iniquity;" in <a href='B:600 2:7'>2Th 2:7</a>, RV, "lawlessness" (AV, "iniquity"); "the mystery of lawlessness" is not recognized by the world, for it does not consist merely in confusion and disorder (see A); the display of "lawlessness" by the "lawless" one (<a href='B:600 2:8'>2Th 2:8</a>) will be the effect of the attempt by the powers of darkness to overthrow the Divine government. In <a href='B:690 3:4'>1Jo 3:4</a>, the RV adheres to the real meaning of the word, "every one that doeth sin (a practice, not the committal of an act) doeth also lawlessness; and sin is lawlessness." This definition of sin sets forth its essential character as the rejection of the law, or will, of God and the substitution of the will of self. See INIQUITY and synonymous words.


topic: Lawyer
definition:
<b>Lawyer</b> <1,,3544, nomikos><p/> an adjective, "learned in the law" (see <a href='B:630 3:9'>Tit 3:9</a>, under LAW, C, No. 1), is used as a noun, "a lawyer," <a href='B:470 22:35'>Mat 22:35</a>, <a href='B:490 7:30'>Luk 7:30</a>, <a href='B:490 10:25'>Luk 10:25</a>, <a href='B:490 1:11-46'>Luk 1:11-46</a>, <a href='B:490 11:52'>Luk 11:52</a> (<a href='B:490 11:53'>Luk 11:53</a> in some mss.); <a href='B:490 14:3'>Luk 14:3</a>, <a href='B:630 3:13'>Tit 3:13</a>, where Zenas is so named. As there is no evidence that he was one skilled in Roman jurisprudence, the term may be regarded in the usual NT sense as applying to one skilled in the Mosaic Law. <p/> The usual name for a scribe is grammateus, a man of letters; for a doctor of the law, nomodidaskalos (see DOCTOR). "A comparison of <a href='B:490 5:17'>Luk 5:17</a> with <a href='B:490 5:21'>Luk 5:21</a>, <a href='B:480 2:6'>Mar 2:6</a>, <a href='B:470 9:3'>Mat 9:3</a> shows that the three terms were used synonymously, and did not denote three distinct classes. The scribes were originally simply men of letters, students of Scripture, and the name first given to them contains in itself no reference to the law; in course of time, however, they devoted themselves mainly, though by no means exclusively, to the study of the law. They became jurists rather than theologians, and received names which of themselves called attention to that fact. Some would doubtless devote themselves more to one branch of activity than to another; but a 'lawyer' might also be a 'doctor,' and the case of Gamaliel shows that a 'doctor' might also be a member of the Sanhedrin, <a href='B:510 5:34'>Act 5:34</a>" (Eaton, in Hastings' Bib Dic.).


topic: Lay
definition:
<b>Lay</b> <1,,5087, tithemi><p/> "to put, place, set," frequently signifies "to lay," and is used of (a) "laying" a corpse in a tomb, <a href='B:470 27:60'>Mat 27:60</a>, <a href='B:480 6:29'>Mar 6:29</a>, <a href='B:480 15:47'>Mar 15:47</a>, <a href='B:480 16:6'>Mar 16:6</a>, <a href='B:490 23:53'>Luk 23:53</a>, <a href='B:490 23:55'>Luk 23:55</a>, <a href='B:500 11:34'>Joh 11:34</a>, <a href='B:500 1:19-42'>Joh 1:19-42</a>, <a href='B:500 20:2'>Joh 20:2</a>, <a href='B:500 20:13'>Joh 20:13</a>, <a href='B:500 20:15'>Joh 20:15</a>, <a href='B:510 7:16'>Act 7:16</a>, <a href='B:510 13:29'>Act 13:29</a>, <a href='B:730 11:9'>Rev 11:9</a>, RV, "to be laid" (AV, "to be put"); in an upper chamber, <a href='B:510 9:37'>Act 9:37</a>; (b) "laying" the sick in a place, <a href='B:480 6:56'>Mar 6:56</a>, <a href='B:490 5:18'>Luk 5:18</a>, <a href='B:510 3:2'>Act 3:2</a>, <a href='B:510 5:15'>Act 5:15</a>; (c) "laying" money at the Apostles' feet, <a href='B:510 4:35'>Act 4:35</a>, <a href='B:510 4:37'>Act 4:37</a>, <a href='B:510 5:2'>Act 5:2</a>; (d) Christ's "laying" His hands upon children <a href='B:480 10:16'>Mar 10:16</a>, RV, "laying" (AV, "put"); upon John, <a href='B:730 1:17'>Rev 1:17</a> (in the best mss.); (e) "laying" down one's life, (1) of Christ, <a href='B:500 10:11'>Joh 10:11</a>, RV, "layeth down" (AV, "giveth"); <a href='B:500 1:10-18'>Joh 1:10-18</a> (twice); <a href='B:690 3:16'>1Jo 3:16</a>; (2) of Peter for Christ's sake, <a href='B:500 1:13-38'>Joh 1:13-38</a>; (3) of Christ's followers, on behalf of others, <a href='B:690 3:16'>1Jo 3:16</a>; (4) of anyone, for his friends, <a href='B:500 15:13'>Joh 15:13</a>; (f) "laying" up sayings in one's heart, <a href='B:490 1:66'>Luk 1:66</a> (Middle Voice, in the sense of "for themselves"); in <a href='B:490 9:44'>Luk 9:44</a>, of letting Christ's words "sink" (Middle Voice, in the sense of "for oneself;" AV, "sink down") into the ears; (g) "laying" a foundation (1) literally, <a href='B:490 6:48'>Luk 6:48</a>, <a href='B:490 14:29'>Luk 14:29</a>; (2) metaphorically, of Christ in relation to an assembly, <a href='B:530 1:3-11'>1Co 1:3-11</a>; (h) in "laying" Christ as a "stone of stumbling" for Israel, <a href='B:520 9:33'>Rom 9:33</a>; (i) Christ's "laying" aside His garments, <a href='B:500 13:4'>Joh 13:4</a>; (j) Christians, in "laying" money in store for the help of the needy, <a href='B:530 16:2'>1Co 16:2</a> (lit., "let him put"); (k) "depositing" money, <a href='B:490 1:19-22'>Luk 1:19-22</a>. See APPOINT. <p/> <2,,2698, katatithemi><p/> "to lay down" (kata), is used in <a href='B:480 15:46'>Mar 15:46</a> of the act of Joseph of Arimathaea in "laying" Christ's body in the tomb (some mss. have No. 1 here). See DO, Note (4) SHEW. <p/> <3,,906, ballo><p/> "to cast, throw, place, put," is used in the Passive Voice signifying "to be laid," e.g., <a href='B:480 7:30'>Mar 7:30</a>, <a href='B:490 16:20'>Luk 16:20</a>; for <a href='B:470 8:14'>Mat 8:14</a>, RV, "lying" (AV, "laid") and <a href='B:470 9:2'>Mat 9:2</a>, see LIE, No. (3). See CAST. <p/> <4,,1911, epiballo><p/> "to lay upon," is used of seizing men, to imprison them, <a href='B:510 4:3'>Act 4:3</a>. See CAST. <p/> <5,,2598, kataballo><p/> "to cast down" (kata), is used metaphorically in <a href='B:650 6:1'>Heb 6:1</a>, in the Middle Voice, negatively, "of laying" a foundation of certain doctrines. See CAST. <p/> <6,,2827, klino><p/> "to make to bend, to bow," or "to make to lean, to rest," is used in <a href='B:470 8:20'>Mat 8:20</a>, <a href='B:490 9:58'>Luk 9:58</a>, in the Lord's statement, "the Son of man hath not where to lay His head;" it is significant that this verb is used in <a href='B:500 19:30'>Joh 19:30</a> of the Lord's act at the moment of His death in placing His head into a position of rest, not a helpless drooping of the head as in all other cases of crucifixion. He reversed the natural order, by first reclining His head (indicative of His submission to His Fathers will), and then "giving up His spirit." The rest He found not on earth in contrast to His creatures the foxes and birds, He found in this consummating act on the cross. See BOW. <p/> <7,,347, anaklino><p/> "to lay down, make to recline" (in the Passive Voice, "to lie back, recline"), is used in <a href='B:490 2:7'>Luk 2:7</a>, of the act of the Virgin Mary in "laying" her Child in a manger. See SIT. <p/> <8,,659, apotithemi><p/> "to put off from oneself" (apo, "from," and No. 1), always in the Middle Voice in the NT, is used metaphorically in <a href='B:650 12:1'>Heb 12:1</a> "laying aside (every weight);" in <a href='B:660 1:21'>Jam 1:21</a>, AV, "lay apart," RV, "putting away;" in <a href='B:510 7:58'>Act 7:58</a> of "laying" down garments, after taking them off, for the purpose of stoning Stephen. See CAST, PUT. <p/> <9,,5294, hupotithemi><p/> "to place under, lay down" (hupo, "under," and No. 1), is used metaphorically in <a href='B:520 16:4'>Rom 16:4</a>, of risking one's life, "laid down" (their own necks). In the Middle Voice in <a href='B:610 4:6'>1Ti 4:6</a> it is used of "putting" persons in mind, RV, (AV, "in remembrance"). See REMEMBRANCE. <p/> <10,,2007, epitithemi><p/> "to add to, lay upon," etc., is used of "laying" hands on the sick, for healing, <a href='B:470 9:18'>Mat 9:18</a>, <a href='B:470 19:13'>Mat 19:13</a>, RV, "lay" (AV, "put"); <a href='B:470 19:15'>Mat 19:15</a>, <a href='B:480 5:23'>Mar 5:23</a>, <a href='B:480 6:5'>Mar 6:5</a>, <a href='B:480 7:32'>Mar 7:32</a>, <a href='B:480 8:23'>Mar 8:23</a> RV, "laid" (AV, "put"); so in <a href='B:480 8:25'>Mar 8:25</a>, <a href='B:480 16:18'>Mar 16:18</a>, <a href='B:490 4:40'>Luk 4:40</a>, <a href='B:490 13:13'>Luk 13:13</a>, <a href='B:510 6:6'>Act 6:6</a>, <a href='B:510 8:17'>Act 8:17</a>, <a href='B:510 8:19'>Act 8:19</a>, <a href='B:510 9:12'>Act 9:12</a>, <a href='B:510 9:17'>Act 9:17</a>, RV, "laying" (AV, "putting"); <a href='B:510 13:3'>Act 13:3</a>, <a href='B:510 19:6'>Act 19:6</a>, <a href='B:510 28:8'>Act 28:8</a>; in some mss. in <a href='B:730 1:17'>Rev 1:17</a>, see No. 1, (d); of "laying" hands on a person by way of public recognition, <a href='B:610 5:22'>1Ti 5:22</a>; of a shepherd's "laying" a sheep on his shoulders, <a href='B:490 15:5'>Luk 15:5</a>; of "laying" the cross on Christ's shoulders, <a href='B:490 23:26'>Luk 23:26</a>; of "laying" on stripes, <a href='B:510 16:23'>Act 16:23</a>; wood on a fire, <a href='B:510 28:3'>Act 28:3</a>; metaphorically, of "laying" burden's on men's shoulders, <a href='B:470 23:4'>Mat 23:4</a>; similarly of "giving" injunctions, <a href='B:510 15:28'>Act 15:28</a> (cp. "put ... upon" in <a href='B:510 15:10'>Act 15:10</a>). See LADE, PUT, SET, SURNAME, WOUND. <p/> <11,,394, anatithemi><p/> "to put up or before" (ana), is used in the Middle Voice of "laying" a case before an authority, <a href='B:510 25:14'>Act 25:14</a>, RV, "laid before," for AV, "declared unto;" of "setting forth" a matter for consideration, <a href='B:550 2:2'>Gal 2:2</a>, RV, "laid before (them the Gospel)," for AV, "communicated unto." See COMMUNICATE, DECLARE. <p/> <12,,4369, prostithemi><p/> "to put to, add," is used in the Passive Voice in <a href='B:510 13:36'>Act 13:36</a>, "was laid" (unto his fathers), of the burial of David. See ADD, No. 2. <p/> <13,,1614, ekteino><p/> "to stretch out or forth," especially of the hand is used of "laying" out anchors from a vessel, in <a href='B:510 27:30'>Act 27:30</a>, RV, "lay out" (AV, "cast ... out"). See CAST, Notes, STRETCH. <p/> <14,,2749, keimai><p/> "to be laid, to lie," is used as the Passive Voice of tithemi, "to put," and is translated by some part of the verb "to be laid" in <a href='B:470 3:10'>Mat 3:10</a>, <a href='B:490 3:9'>Luk 3:9</a>, of an axe; <a href='B:490 12:19'>Luk 12:19</a>, of goods; <a href='B:500 21:9'>Joh 21:9</a>, where the verb has been omitted from the translation, after the words "a fire of coals" (for epikeimai, of the fish, see No. 15); <a href='B:530 3:11'>1Co 3:11</a>, of Christ, as a foundation. See APPOINT, LIE, MADE (be), SET. <p/> Notes: (1) In <a href='B:490 23:53'>Luk 23:53</a>, the RV has "had lain" (intransitive: see LIE), for AV, "was laid." (2) In <a href='B:490 24:12'>Luk 24:12</a>, some mss. have the verb, with reference to the linen cloths (the clause is absent in the best mss.); the translation should be "lying," not as AV, "laid." (3) In <a href='B:500 11:41'>Joh 11:41</a>, the verb is not found in the best mss. <p/> <15,,1945, epikeimai><p/> "to be placed, to lie on" (epi, "upon," and No. 14), is translated by the verb "to be laid upon," in <a href='B:500 21:9'>Joh 21:9</a>, of a fish; in <a href='B:530 9:16'>1Co 9:16</a>, of necessity. See IMPOSED, INSTANT, LIE, PRESS. <p/> <16,,606, apokeimai><p/> "to be laid away, or up," is used of money in a napkin, <a href='B:490 19:20'>Luk 19:20</a>; metaphorically, of a hope, <a href='B:580 1:5'>Col 1:5</a>; the crown of righteousness, <a href='B:620 4:8'>2Ti 4:8</a>. In <a href='B:650 9:27'>Heb 9:27</a>, said of physical death, it is translated "it is appointed" (RV marg., "laid up"). See APPOINT. <p/> <17,,2343, thesaurizo><p/> "to lay up, store up" (akin to thesauros, "a treasury, a storehouse, a treasure"), is used of "laying" up treasures, on earth, <a href='B:470 6:19'>Mat 6:19</a>; in Heaven, <a href='B:470 6:20'>Mat 6:20</a>; in the last days, <a href='B:660 5:3'>Jam 5:3</a>, RV, "ye have laid up your treasure" (AV, "ye have heaped treasure together"); in <a href='B:490 12:21'>Luk 12:21</a>, "that layeth up treasure (for himself);" in <a href='B:530 16:2'>1Co 16:2</a>, of money for needy ones (here the present participle is translated "in store," lit. "treasuring" or "storing," the "laying by" translating the preceding verb tithemi, see No. 1); in <a href='B:540 12:14'>2Co 12:14</a>, negatively, of children for parents; metaphorically, of "laying" up wrath, <a href='B:520 2:5'>Rom 2:5</a>, "treasurest up." In <a href='B:680 3:7'>2Pe 3:7</a> the Passive Voice is used of the heavens and earth as "stored up" for fire, RV (marg., "stored" with fire), AV, "kept in store." See STORE, TREASURE. <p/> <18,,5136, trachelizo><p/> "to seize and twist the neck" (from trachelos, "the throat"), was used of wrestlers, in the sense of taking by the throat. The word is found in <a href='B:650 4:13'>Heb 4:13</a>, "laid open," RV (AV, "opened"). The literal sense of the word seems to be "with the head thrown back and the throat exposed." Various suggestions have been made as to the precise significance of the word in this passage. Some have considered that the metaphor is from the manner of treating victims about to be sacrificed. Little help, however, can be derived from these considerations. The context serves to explain the meaning and the RV rendering is satisfactory. <p/> Notes: (1) In <a href='B:510 25:7'>Act 25:7</a>, AV, phero, "to bear, bring," is rendered "laid ... (complaints)," RV, "bringing...(charges)." (2) In <a href='B:480 7:8'>Mar 7:8</a>, AV, aphiemi, "to leave," is translated "laying aside" (RV, "ye leave"). (3) For epilambano, "to lay hold," see HOLD, No. 7.


topic: Lay waste
definition:
<b>Lay waste</b> <1,,3075, lumainomai><p/> "to maltreat, to outrage" (from lume, "a brutal outrage"), is translated "laid waste" (the church), in <a href='B:510 8:3'>Act 8:3</a>, RV (AV, "made havoc of").


topic: Laying on
definition:
<b>Laying on</b> <1,,1936, epithesis><p/> "a laying on" (epi, "on," tithemi, "to put"), is used in the NT (a) of the "laying" on of hands by the Apostles, accompanied by the impartation of the Holy Spirit in outward demonstration, in the cases of those in Samaria who had believed, <a href='B:510 8:18'>Act 8:18</a>; such supernatural manifestations were signs especially intended to give witness to Jews as to the facts of Christ and the faith; they were thus temporary; there is no record of their continuance after the time and circumstances narrated in Acts 19 (in <a href='B:510 19:6'>Act 19:6</a> of which the corresponding verb epitithemi is used; see below), nor was the gift delegated by the Apostles to others (see LAY, Nos. 1 and 10); (b) of the similar act by the elders of a church on occasions when a member of a church was set apart for a particular work, having given evidence of qualifications necessary for it, as in the case of Timothy, <a href='B:610 4:14'>1Ti 4:14</a>; of the impartation of a spiritual gift through the laying on of the hands of the Apostle Paul, <a href='B:620 1:6'>2Ti 1:6</a>, RV, "laying" (AV, "putting"); cp. the verb epitithemi in <a href='B:510 6:6'>Act 6:6</a>, on the appointment of the seven, and in the case of Barnabas and Saul, <a href='B:510 13:3'>Act 13:3</a>; also in <a href='B:510 19:6'>Act 19:6</a>; (c) in <a href='B:650 6:2'>Heb 6:2</a>, the doctrine of the "laying" on of hands refers to the act enjoined upon an Israelite in connection, e.g., with the peace offerings, <a href='B:30 3:2'>Lev 3:2</a>, <a href='B:30 3:8'>Lev 3:8</a>, <a href='B:30 3:13'>Lev 3:13</a>, <a href='B:30 4:29'>Lev 4:29</a>, <a href='B:30 4:33'>Lev 4:33</a>; upon the priests in connection with the sin offering, <a href='B:30 4:4'>Lev 4:4</a>, <a href='B:30 16:21'>Lev 16:21</a>; upon the elders, <a href='B:30 4:15'>Lev 4:15</a>; upon a ruler, <a href='B:30 4:24'>Lev 4:24</a>. <p/> The principle underlying the act was that of identification on the part of him who did it with the animal or person upon whom the hands were laid. In the Sept, <a href='B:140 25:27'>2Ch 25:27</a>, <a href='B:330 23:11'>Eze 23:11</a>. <p/> Note: For the "laying" of Christ's hands on the sick, see LAY, No. 10.


topic: Lead, Led
definition:
<b>Lead, Led</b> <1,,71, ago><p/> "to bear, bring, carry, lead," is translated by the verb "to lead," e.g., in <a href='B:480 13:11'>Mar 13:11</a>, <a href='B:490 4:1'>Luk 4:1</a>, <a href='B:490 4:9'>Luk 4:9</a>, RV; <a href='B:490 4:29'>Luk 4:29</a>, <a href='B:490 22:54'>Luk 22:54</a>, <a href='B:490 23:1'>Luk 23:1</a>, AV only; <a href='B:490 23:32'>Luk 23:32</a>, <a href='B:500 18:28'>Joh 18:28</a> (present tense, RV); <a href='B:510 8:32'>Act 8:32</a>; metaphorically in <a href='B:520 2:4'>Rom 2:4</a>, of the goodness of God; <a href='B:520 8:14'>Rom 8:14</a>, <a href='B:550 5:18'>Gal 5:18</a>, of the Spirit of God; <a href='B:530 12:2'>1Co 12:2</a>, of the powers of darkness instigating to idolatry; <a href='B:620 3:6'>2Ti 3:6</a>, of divers lusts (in some mss., aichmaloteuo). In <a href='B:490 24:21'>Luk 24:21</a> ago is used of the passing (or spending) of a day, and translated "it is (now the third day);" here the verb is probably to be taken impersonally, according to idiomatic usage, in the sense "there is passing the third day." See BRING, No. 10, KEEP, Note (2). <p/> <2,,321, anago><p/> "to lead up" (ana, "up"), is used of Christ in being "led" up by the Spirit into the wilderness, <a href='B:470 4:1'>Mat 4:1</a>, <a href='B:490 4:5'>Luk 4:5</a> (AV, "taking up"); by the elders of the people into their council, <a href='B:490 22:66'>Luk 22:66</a>, "led away." See BRING, No. 11. <p/> <3,,520, apago><p/> "to lead away" (apo, "away"), is used of a way "leading" to destruction, <a href='B:470 7:13'>Mat 7:13</a>; to life, <a href='B:470 7:14'>Mat 7:14</a>; of those who "led" Christ away from Gethsemane, <a href='B:480 14:44'>Mar 14:44</a>; in some mss., <a href='B:500 18:13'>Joh 18:13</a>, to Annas (the best mss. have No. 1 here); to Caiaphas, <a href='B:470 26:57'>Mat 26:57</a>, <a href='B:480 14:53'>Mar 14:53</a>; to Pilate, <a href='B:470 27:2'>Mat 27:2</a>; to the Praetorium, <a href='B:480 15:16'>Mar 15:16</a>; to crucifixion, <a href='B:470 27:31'>Mat 27:31</a>, <a href='B:490 23:26'>Luk 23:26</a>; in some mss. <a href='B:500 19:16'>Joh 19:16</a>; of "leading" an animal away to watering, <a href='B:490 13:15'>Luk 13:15</a>; of being "led" away to idolatry, <a href='B:530 12:2'>1Co 12:2</a>, RV, "led away" (AV, "carried away"). Some mss. have it in <a href='B:510 24:7'>Act 24:7</a> (AV, "took away"). It is translated "bring" in <a href='B:510 23:17'>Act 23:17</a>. In <a href='B:510 12:19'>Act 12:19</a> it signifies "to put to death." See BRING, No. 12, DEATH, C, No. 3. <p/> <4,,4013, periago><p/> used transitively, denotes "to lead about," <a href='B:530 9:5'>1Co 9:5</a>. For the intransitive use, see GO, No. 9. <p/> <5,,5342, phero><p/> "to bear, carry," is used metaphorically of a gate, as "leading" to a city, <a href='B:510 12:10'>Act 12:10</a>. See BRING, No. 1. <p/> <6,,3594, hodegeo><p/> "to lead the way;" see GUIDE, B, No. 1. <p/> <7,,1521, eisago><p/> "to bring into," is translated "to be led into" in <a href='B:510 21:37'>Act 21:37</a>, AV (RV, "to be brought into"). See BRING, A, No. 13. <p/> <8,,4879, sunapago><p/> always in the Passive Voice, "to be carried or led away with," is translated "being led away with" in <a href='B:680 3:17'>2Pe 3:17</a>, AV (RV, "being carried away with"). See CARRY. <p/> <9,,1806, exago><p/> "to lead out," is rendered by the verb "to lead, out or forth," in <a href='B:480 15:20'>Mar 15:20</a> (in some mss. in <a href='B:480 8:23'>Mar 8:23</a>, the best have ekphero, "to bring out);" <a href='B:490 24:50'>Luk 24:50</a>, <a href='B:500 10:3'>Joh 10:3</a>, <a href='B:510 7:36'>Act 7:36</a>, <a href='B:510 7:40'>Act 7:40</a> (AV "brought"), and <a href='B:510 13:17'>Act 13:17</a>, RV; <a href='B:510 21:38'>Act 21:38</a>, <a href='B:650 8:9'>Heb 8:9</a>. See BRING, No. 14. <p/> <10,,399, anaphero><p/> "to carry or lead up," is translated "leadeth ... up" in the AV of <a href='B:480 9:2'>Mar 9:2</a> (RV "bringeth ... up"). See BRING, No. 2. <p/> <11,,1533, eisphero><p/> "to bring in, or into," is translated "lead (us not) into," in <a href='B:470 6:13'>Mat 6:13</a>, <a href='B:490 11:4'>Luk 11:4</a> (RV, "bring ... into"), of temptation. See BRING, No. 4. <p/> <12,,4105, planao><p/> "to lead astray" (akin to plane, "a wandering"), is translated "lead ... astray," metaphorically, in <a href='B:470 1:24-5'>Mat 1:24-5</a>, <a href='B:470 24:11'>Mat 24:11</a>, <a href='B:480 1:13-6'>Mar 1:13-6</a> (AV, "deceive"). <p/> <13,,635, apoplanao><p/> "to cause to go astray" (apo, "away from," and No. 12), is used metaphorically of "leading into error," <a href='B:480 13:22'>Mar 13:22</a>, RV, "lead astray" (AV, "seduce"); Passive Voice in <a href='B:610 6:10'>1Ti 6:10</a> (AV, "erred"). <p/> Notes: (1) In <a href='B:730 13:10'>Rev 13:10</a>, some mss. have sunago, "to bring together," translated "leadeth (into captivity)," AV and RV marg. (RV text, "is for"). (2) For the verb diago, "to lead a life," <a href='B:610 2:2'>1Ti 2:2</a>, see LIVE, No. 7. (3) For thriambeuo, to "lead in triumph," <a href='B:540 2:14'>2Co 2:14</a>, RV, see TRIUMPH. (4) See also HAND (lead by the).


topic: Leaf
definition:
<b>Leaf</b> <1,,5444, phullon><p/> "a leaf" (originally phulion, Lat., folium; Eng., "folio," "foliaceous," "foliage," "foliate," "folious," etc.), is found in <a href='B:470 21:19'>Mat 21:19</a>, <a href='B:470 24:32'>Mat 24:32</a>, <a href='B:480 11:13'>Mar 11:13</a> (twice); <a href='B:480 13:28'>Mar 13:28</a>, <a href='B:730 22:2'>Rev 22:2</a>.


topic: Lean
definition:
<b>Lean</b> <1,,345, anakeimai><p/> "to be laid up, to lie," is used of reclining at table, and translated "leaning (on Jesus' bosom)" in the AV of <a href='B:500 13:23'>Joh 13:23</a>, RV, "reclining" (for <a href='B:500 13:25'>Joh 13:25</a> see No. 2). In <a href='B:500 13:28'>Joh 13:28</a>, it is translated "at the table," lit., "of (those) reclining." See GUEST, RECLINE, SIT, TABLE (at the). <p/> <2,,377, anapipto><p/> lit., "to fall back" (ana, "back," pipto, "to fall"), is used of reclining at a repast and translated "leaning back, (as he was, on Jesus' breast)" in <a href='B:500 13:25'>Joh 13:25</a>, RV (the AV follows the mss. which have epipipto, and renders it "lying"); in <a href='B:500 21:20'>Joh 21:20</a>, "leaned back," the Apostle's reminder of the same event in his experience. See SIT.


topic: Leap
definition:
<b>Leap</b> <1,,242, hallomai><p/> "to leap" (akin to halma, "a leap"), is used (a) metaphorically, of the "springing" up of water, <a href='B:500 4:14'>Joh 4:14</a>; (b) literally, of the "leaping" of healed cripples, <a href='B:510 3:8'>Act 3:8</a> (2nd part); <a href='B:510 14:10'>Act 14:10</a>. <p/> <2,,4640, skirtao><p/> "to leap," is found in <a href='B:490 1:41'>Luk 1:41</a>, <a href='B:490 1:44'>Luk 1:44</a>, <a href='B:490 6:23'>Luk 6:23</a>, there translated "leap for joy;" in <a href='B:490 1:44'>Luk 1:44</a> the words "for joy" are expressed separately. <p/> <3,,1814, exallomai><p/> "to leap up" (lit., "out," ek, and No. 1), is said in <a href='B:510 3:8'>Act 3:8</a> (1st part) of the cripple healed by Peter (cp. No. 1, above). <p/> <4,,2177, ephallomai><p/> "to leap upon" (epi, "upon," and No. 1), is said of the demoniac in <a href='B:510 19:16'>Act 19:16</a>.


topic: Learining (Noun)
definition:
<b>Learining (Noun)</b> <1,,1121, gramma><p/> "a letter," is used in the plural in <a href='B:510 26:24'>Act 26:24</a>, with the meaning "learning:" "(thy much) learning (doth turn thee to madness)," RV, possibly an allusion to the Jewish Scriptures, to which the Apostle had been appealing; in <a href='B:500 7:15'>Joh 7:15</a>, "(How knoweth this Man) letters" (AV marg., "learning"), the succeeding phrase "not having learned" is illustrated in the papyri, where it indicates inability to write. See BILL. <p/> <2,,1319, didaskalia><p/> "teaching, instruction" (akin to didasko, "to teach"), is translated "learning" in <a href='B:520 15:4'>Rom 15:4</a>. See DOCTRINE.


topic: Learn, Learned (be)
definition:
<b>Learn, Learned (be)</b> <1,,3129, manthano><p/> denotes (a) "to learn" (akin to mathetes, "a disciple"), "to increase one's knowledge," or "be increased in knowledge," frequently "to learn by inquiry, or observation," e.g., <a href='B:470 9:13'>Mat 9:13</a>, <a href='B:470 11:29'>Mat 11:29</a>, <a href='B:470 24:32'>Mat 24:32</a>, <a href='B:480 13:28'>Mar 13:28</a>, <a href='B:500 7:15'>Joh 7:15</a>, <a href='B:520 16:17'>Rom 16:17</a>, <a href='B:530 4:6'>1Co 4:6</a>, <a href='B:530 14:35'>1Co 14:35</a>, <a href='B:570 4:9'>Phi 4:9</a>, <a href='B:620 3:14'>2Ti 3:14</a>, <a href='B:730 14:3'>Rev 14:3</a>; said of "learning" Christ, <a href='B:560 4:20'>Eph 4:20</a>, not simply the doctrine of Christ, but Christ Himself, a process not merely of getting to know the person but of so applying the knowledge as to walk differently from the rest of the Gentiles; (b) "to ascertain," <a href='B:510 23:27'>Act 23:27</a>, RV, "learned" (AV, "understood"); <a href='B:550 3:2'>Gal 3:2</a>, "This only would I learn from you," perhaps with a tinge of irony in the enquiry, the answer to which would settle the question of the validity of the new Judaistic gospel they were receiving; (c) "to learn by use and practice, to acquire the habit of, be accustomed to," e.g., <a href='B:570 4:11'>Phi 4:11</a>, <a href='B:610 5:4'>1Ti 5:4</a>, <a href='B:610 5:13'>1Ti 5:13</a>, <a href='B:630 3:14'>Tit 3:14</a>, <a href='B:650 5:8'>Heb 5:8</a>. See UNDERSTAND. <p/> <2,,1097, ginosko><p/> "to know by observation and experience," is translated "to learn," in the RV of <a href='B:480 15:45'>Mar 15:45</a>, <a href='B:500 12:9'>Joh 12:9</a>. See ALLOW. <p/> <3,,198, akriboo><p/> "to learn carefully," is so translated in <a href='B:470 2:7'>Mat 2:7</a>, <a href='B:470 2:16'>Mat 2:16</a>, RV (AV, "diligently enquired"). <p/> <4,,3453, mueo><p/> "to initiate into mysteries," is translated "I have learned the secret" (Passive Voice, perfect tense) in <a href='B:570 4:12'>Phi 4:12</a>, RV (AV, "I am instructed"). See INSTRUCT. <p/> Note: Paideuo, "to teach, instruct, train," is translated "instructed" in <a href='B:510 7:22'>Act 7:22</a>, RV (AV, "learned"); in <a href='B:610 1:20'>1Ti 1:20</a>, "(that) they might be taught," AV, "(that) they may learn."


topic: Least
definition:
<b>Least</b> <1,,1646, elachistos><p/> "least," is a superlative degree formed from the word elachus, "little," the place of which was taken by mikros (the comparative degree being elasson, "less"); it is used of (a) size, <a href='B:660 3:4'>Jam 3:4</a>; (b) amount; of the management of affairs, <a href='B:490 16:10'>Luk 16:10</a> (twice); <a href='B:490 19:17'>Luk 19:17</a>, "very little;" (c) importance, <a href='B:530 6:2'>1Co 6:2</a>, "smallest (matters);" (d) authority: of commandments, <a href='B:470 5:19'>Mat 5:19</a>; (e) estimation, as to persons, <a href='B:470 5:19'>Mat 5:19</a> (2nd part); <a href='B:470 25:40'>Mat 25:40</a>, <a href='B:470 25:45'>Mat 25:45</a>, <a href='B:530 15:9'>1Co 15:9</a>; as to a town, <a href='B:470 2:6'>Mat 2:6</a>; as to activities or operations, <a href='B:490 12:26'>Luk 12:26</a>, <a href='B:530 4:3'>1Co 4:3</a>, "a very small thing." <p/> <2,,1647, elachistoteros><p/> a comparative degree formed from No. 1, is used in <a href='B:560 3:8'>Eph 3:8</a>, "less than the least." <p/> <3,,3398, mikros><p/> "small little," is translated "the least" in <a href='B:510 8:10'>Act 8:10</a>, <a href='B:650 8:11'>Heb 8:11</a>, with reference to rank or influence. See LITTLE, A, No. 1. <p/> <4,,3398, mikroteros><p/> the comparative of No. 3, is used of (a) size, <a href='B:470 13:32'>Mat 13:32</a>, AV, "the least," RV, "less;" <a href='B:480 4:31'>Mar 4:31</a> [cp. No. 1 (a)]; (b) estimation, <a href='B:470 11:11'>Mat 11:11</a>, <a href='B:490 7:28'>Luk 7:28</a>, AV, "least," RV, "but little," marg., "lesser" (in the kingdom of heaven), those in the kingdom itself being less than John the Baptist [cp. No. 1 (e)]; <a href='B:490 9:48'>Luk 9:48</a>. See LESS. <p/> Notes: (1) In <a href='B:530 6:4'>1Co 6:4</a>, AV, exoutheneo, in the Passive Voice, "to be of no account," is translated "is least esteemed" (RV, "are of no account"); see ACCOUNT. (2) In <a href='B:490 19:42'>Luk 19:42</a>, the adverbial phrase kai ge, "at least," is found in some mss.; the RV follows those in which it is absent. (3) In <a href='B:530 9:2'>1Co 9:2</a>, AV, the phrase alla ge is rendered "doubtless;" RV, "at least." (4) In <a href='B:510 5:15'>Act 5:15</a>, the phrase k'an (for kai ean, "even if") denotes "at the least."


topic: Leathern
definition:
<b>Leathern</b> <1,,1193, dermatinos><p/> denotes "of skin leather" (from derma, "skin, hide of beasts," akin to dero, "to flay;" whence Eng., "derm," "dermal," "dermatology"); it is translated "leather" in <a href='B:470 3:4'>Mat 3:4</a>, of John the Baptist's girdle; in <a href='B:480 1:6'>Mar 1:6</a>, RV (AV, "of a skin"). See SKIN.


topic: Leave, Left
definition:
<b>Leave, Left</b> * (a) In the sense of leaving, abandoning, forsaking. <p/> <1,,863, aphiemi><p/> apo, "from," and hiemi, "to send," has three chief meanings, (a) "to send forth, let go, forgive;" (b) "to let, suffer, permit;" (c) "to leave, leave alone, forsake, neglect." It is translated by the verb "to leave" (c), in <a href='B:470 4:11'>Mat 4:11</a>, <a href='B:470 4:20'>Mat 4:20</a>, <a href='B:470 4:22'>Mat 4:22</a>, and parallel passages; <a href='B:470 5:24'>Mat 5:24</a>, <a href='B:470 8:15'>Mat 8:15</a>, and parallel passages; <a href='B:470 8:22'>Mat 8:22</a>, RV, "leave (the dead)," AV, "let," and the parallel passage; <a href='B:470 13:36'>Mat 13:36</a>, RV, "left" (the multitude)," AV, "sent ... away;" <a href='B:470 18:12'>Mat 18:12</a>, <a href='B:470 19:27'>Mat 19:27</a>, and parallel passages, RV, "we have left" (AV, "we have forsaken"); so <a href='B:470 19:29'>Mat 19:29</a>, <a href='B:470 22:22'>Mat 22:22</a>, <a href='B:470 22:25'>Mat 22:25</a>, <a href='B:470 23:23'>Mat 23:23</a>, RV, "have left undone" (AV, "have omitted," in the 1st part, "leave undone" in the second); <a href='B:470 23:38'>Mat 23:38</a>, and the parallel passage; <a href='B:470 24:2'>Mat 24:2</a>, <a href='B:470 1:24-41'>Mat 1:24-41</a>, and parallel passages; <a href='B:470 26:56'>Mat 26:56</a>, RV, "left;" <a href='B:480 1:18'>Mar 1:18</a>, "left;" <a href='B:480 1:31'>Mar 1:31</a>, <a href='B:480 7:8'>Mar 7:8</a>, RV, "ye leave;" <a href='B:480 8:13'>Mar 8:13</a>, <a href='B:480 1:10-29'>Mar 1:10-29</a>, <a href='B:480 12:12'>Mar 12:12</a>, <a href='B:480 1:12-22'>Mar 1:12-22</a>, <a href='B:480 13:34'>Mar 13:34</a>, <a href='B:490 10:30'>Luk 10:30</a>, <a href='B:490 11:42'>Luk 11:42</a> (in some mss.); <a href='B:490 12:39'>Luk 12:39</a>, RV "have left," AV "have suffered" (No. 9 in <a href='B:470 24:43'>Mat 24:43</a>); <a href='B:500 4:3'>Joh 4:3</a>, <a href='B:500 4:28'>Joh 4:28</a>, <a href='B:500 4:52'>Joh 4:52</a>, <a href='B:500 8:29'>Joh 8:29</a>, <a href='B:500 10:12'>Joh 10:12</a>, <a href='B:500 14:18'>Joh 14:18</a>, <a href='B:500 14:27'>Joh 14:27</a>, <a href='B:500 16:28'>Joh 16:28</a>, <a href='B:500 16:32'>Joh 16:32</a>, <a href='B:520 1:27'>Rom 1:27</a>, <a href='B:530 7:11'>1Co 7:11</a>, RV, "leave" (AV "put away"); <a href='B:500 7:13'>Joh 7:13</a> (AV and RV); <a href='B:650 2:8'>Heb 2:8</a>, <a href='B:650 6:1'>Heb 6:1</a>, <a href='B:730 2:4'>Rev 2:4</a>. See FORGIVE. <p/> <2,,447, aniemi><p/> ana, "back" and hiemi, "to send," denotes "to let go, loosen, forbear;" it is translated "I will (never) leave (thee)" in <a href='B:650 13:5'>Heb 13:5</a>. See FORBEAR. <p/> <3,,2641, kataleipo><p/> "to leave behind" (kata, "down," leipo, "to leave"), is everywhere rendered by the verb "to leave" except in the following: the AV of <a href='B:520 11:4'>Rom 11:4</a>, "I have reserved" (RV, "I have left"); <a href='B:650 11:27'>Heb 11:27</a>, "he forsook;" <a href='B:680 2:15'>2Pe 2:15</a>, AV, "have forsaken," RV, "forsaking." See FORSAKE, RESERVE. <p/> <4,,620, apoleipo><p/> "to leave behind" (apo, "from") is used (a) in the Active Voice, of "leaving" behind a cloak, <a href='B:620 4:13'>2Ti 4:13</a>; a person, <a href='B:620 4:20'>2Ti 4:20</a>; of "abandoning" a principality (by angels), <a href='B:720 1:6'>Jud 1:6</a>, RV; (b) in the Passive Voice, "to be reserved, to remain," <a href='B:650 4:6'>Heb 4:6</a>, <a href='B:650 4:9'>Heb 4:9</a>, <a href='B:650 10:26'>Heb 10:26</a>. See REMAIN, No. 3. In the papyri it is used as a technical term in wills (Moulton and Milligan, Vocab.). <p/> <5,,1459, enkataleipo><p/> lit., "to leave behind in" (en, "in," and No. 3), signifies (a) "to leave behind," <a href='B:520 9:29'>Rom 9:29</a>, "a seed;" (b) "to abandon, forsake," translated by the verb "to leave" in <a href='B:510 2:27'>Act 2:27</a>, <a href='B:510 2:31'>Act 2:31</a> (in some mss., No. 3) of the soul of Christ; in the following by the verb "to forsake," <a href='B:470 27:46'>Mat 27:46</a>, <a href='B:480 15:34'>Mar 15:34</a>, <a href='B:540 4:9'>2Co 4:9</a>, <a href='B:620 4:10'>2Ti 4:10</a>, <a href='B:620 4:16'>2Ti 4:16</a>, <a href='B:650 10:25'>Heb 10:25</a>, <a href='B:650 13:5'>Heb 13:5</a> (see No. 2 in the same verse). See FORSAKE. <p/> <6,,5275, hupoleipo><p/> "to leave remaining;" lit., "to leave under" (hupo), is used in the Passive Voice in <a href='B:520 11:3'>Rom 11:3</a>, of a survivor. <p/> <7,,4035, perileipo><p/> "to leave over," is used in the Passive Voice in <a href='B:590 4:15'>1Th 4:15</a>, <a href='B:590 4:17'>1Th 4:17</a>, RV, "that are left" (AV, "that remain"), lit., "left over," i.e., the living believers at the Lord's return. See REMAIN. <p/> <8,,3973, pauo><p/> "to make to cease," is used in the Middle Voice, signifying "to cease, leave off," and is translated "had left" in <a href='B:490 5:4'>Luk 5:4</a>; "left" in <a href='B:510 21:32'>Act 21:32</a>; elsewhere, "to cease." See CEASE. <p/> <9,,1439, eao><p/> signifies (a) "to let, permit, suffer," e.g., <a href='B:470 24:43'>Mat 24:43</a>; (b) "to leave," <a href='B:510 23:32'>Act 23:32</a>, of "leaving" horsemen; <a href='B:510 27:40'>Act 27:40</a>, of "leaving" anchors in the sea, RV [AV, "committed (themselves)"]. See COMMIT, SUFFER. <p/> <10,,5277, hupolimpano><p/> limpano being a late form for leipo, "to leave," is used in <a href='B:670 2:21'>1Pe 2:21</a>, "leaving (us an example)." <p/> <11,,4052, perisseuo><p/> "to be over and above" (the number), hence, "to be or remain over," is translated "was left," in <a href='B:470 15:37'>Mat 15:37</a>, AV (RV, "remained over," as in <a href='B:470 14:20'>Mat 14:20</a>, <a href='B:490 9:17'>Luk 9:17</a>, <a href='B:500 1:6-13'>Joh 1:6-13</a>, where the AV adds "and above"), of the broken fragments after the feeding of the multitudes. See ABOUND. <p/> Note: The corresponding noun, perisseuma, "that which is over and above," is used in the plural in <a href='B:480 8:8'>Mar 8:8</a>, RV, "(of broken pieces) that remained over," AV, "(of the broken meat) that was left," lit., "of fragments of broken pieces." See REMAIN. <p/> <12,,1544, ekballo><p/> "to cast out" (ek, "from," ballo, "to cast"), "to drive out," is used in the sense of "rejecting" or "leaving out," in <a href='B:730 11:2'>Rev 11:2</a>, as to the measuring of the court of the Temple (marg., "cast without"). See CAST, No. 5. <p/> * (b) In the sense of giving leave. <p/> <13,,2010, epitrepo><p/> lit. denotes "to turn to" (epi, "upon, to," trepo, "to turn"), and so (a) "to commit, entrust" (not in NT); (b) "to permit, give leave, send," of Christ's permission to the unclean spirits to enter the swine, <a href='B:480 5:13'>Mar 5:13</a>; in <a href='B:490 8:32'>Luk 8:32</a>, RV, "give ... leave," "gave ... leave" (AV, "suffer" and "suffered"); in <a href='B:500 19:38'>Joh 19:38</a>, of Pilate's permission to Joseph to take away the body of the Lord; in <a href='B:510 21:39'>Act 21:39</a>, of Paul's request to the chief captain to permit him to address the people, RV, "give ... leave" (for AV, "suffer"); in <a href='B:510 21:40'>Act 21:40</a>, "he had given him leave" (AV, "... licence"). See LET, LIBERTY, LICENCE, PERMIT, SUFFER. <p/> * (c) In the sense of taking leave of, bidding farewell to. <p/> <14,,657, apotasso><p/> used in the Middle Voice in the NT, lit. signifies "to arrange oneself off" (apo, "from," tasso, "to arrange"); hence, "to take leave of," <a href='B:480 6:46'>Mar 6:46</a>, RV, "had taken leave of" (AV, "had sent ... away"); <a href='B:510 18:18'>Act 18:18</a>, <a href='B:510 18:21'>Act 18:21</a>, RV, "taking his leave of" (AV, "bade ... farewell"); <a href='B:540 2:13'>2Co 2:13</a>; in <a href='B:490 9:61'>Luk 9:61</a>, "to bid farewell;" in <a href='B:490 14:33'>Luk 14:33</a> it has its other meaning "renouncing" (AV, "forsaking"). See FAREWELL, FORSAKE, RENOUNCE. <p/> <15,,782, apaspazomai><p/> "to embrace, salute, take leave of" (apo "from," aspazomai, "to salute"), is used in <a href='B:510 21:6'>Act 21:6</a>, AV, "when we had taken our leave" (RV, "bade ... farewell"). Some mss. have the simple verb aspazomai.


topic: Leaven (Noun and Verb)
definition:
<b>Leaven (Noun and Verb)</b> <A-1,Noun,2219, zume><p/> "leaven, sour dough, in a high state of fermentation," was used in general in making bread. It required time to fulfill the process. Hence, when food was required at short notice, unleavened cakes were used, e.g., <a href='B:10 18:6'>Gen 18:6</a>, <a href='B:10 19:3'>Gen 19:3</a>, <a href='B:20 12:8'>Exo 12:8</a>. The Israelites were forbidden to use "leaven" for seven days at the time of Passover, that they might be reminded that the Lord brought them out of Egypt "in haste," <a href='B:50 16:3'>Deu 16:3</a>, with <a href='B:20 12:11'>Exo 12:11</a>; the unleavened bread, insipid in taste, reminding them, too, of their afflictions, and of the need of self-judgment, is called "the bread of affliction." "Leaven" was forbidden in all offerings to the Lord by fire, <a href='B:30 2:11'>Lev 2:11</a>, <a href='B:30 6:17'>Lev 6:17</a>. Being bred of corruption and spreading through the mass of that in which it is mixed, and therefore symbolizing the pervasive character of evil, "leaven" was utterly inconsistent in offerings which typified the propitiatory sacrifice of Christ. <p/> In the OT "leaven" is not used in a metaphorically sense. In the NT it is used (a) metaphorically (1) of corrupt doctrine, <a href='B:470 13:33'>Mat 13:33</a>, <a href='B:490 13:21'>Luk 13:21</a>, of error as mixed with the truth (there is no valid reason for regarding the symbol here differently from its application elsewhere in the NT); <a href='B:470 16:6'>Mat 16:6</a>, <a href='B:470 16:11'>Mat 16:11</a>, <a href='B:480 8:15'>Mar 8:15</a> (1st part); <a href='B:490 12:1'>Luk 12:1</a>; that the kingdom of heaven is likened to "leaven," does not mean that the kingdom is "leaven." The same statement, as made in other parables, shows that it is the whole parable which constitutes the similitude of the kingdom; the history of Christendom confirms the fact that the pure meal of the doctrine of Christ has been adulterated with error; (2) of corrupt practices, <a href='B:480 8:15'>Mar 8:15</a> (2nd part), the reference to the Herodians being especially applied to their irreligion; <a href='B:530 1:5-8'>1Co 1:5-8</a>; (b) literally, in <a href='B:470 16:12'>Mat 16:12</a>, and in the general statements in <a href='B:530 5:6'>1Co 5:6</a>, <a href='B:550 5:9'>Gal 5:9</a>, where the implied applications are to corrupt practice and corrupt doctrine respectively. <p/> <B-1,Verb,2220, zumoo><p/> signifies "to leaven, to act as leaven," Passive Voice in <a href='B:470 13:33'>Mat 13:33</a>, <a href='B:490 13:21'>Luk 13:21</a>; Active Voice in <a href='B:530 5:6'>1Co 5:6</a>, <a href='B:550 5:9'>Gal 5:9</a>.


topic: Lee
definition:
<b>Lee</b> * Note: This forms part of the RV rendering of two verbs, (1) hupopleo, "to sail under" (i.e., under the lee of), from hupo, "under," pleo, "to sail," <a href='B:510 27:4'>Act 27:4</a>, <a href='B:510 27:7'>Act 27:7</a> (AV, "sailed under"); (2) hupotrecho, "to run in under" (in navigation), "to run under the lee of" (hupo, and a form hupodramon, used as an aorist participle of the verb), <a href='B:510 27:16'>Act 27:16</a>, RV, "running under the lee of" (AV, "running under"). See RUN, SAIL.


topic: Left (Adjective)
definition:
<b>Left (Adjective)</b> <1,,710, aristeros><p/> is used (a) of the "left" hand, in <a href='B:470 6:3'>Mat 6:3</a>, the word "hand" being understood; in connection with the armor of righteousness, in <a href='B:540 6:7'>2Co 6:7</a>, "(on the right hand and) on the left," lit., "(of the weapons ... the right and) the left;" (b) in the phrase "on the left," formed by ex (for ek), "from," and the genitive plural of this adjective, <a href='B:480 10:37'>Mar 10:37</a> (some mss. have No. 2 here); <a href='B:490 23:33'>Luk 23:33</a>. <p/> <2,,2176, euonumos><p/> lit., "of good name," or "omen" (eu, "well," onoma, "a name"), a word adopted to avoid the ill-omen attaching to the "left" (omens from the "left" being unlucky, but a good name being desired for them, cp. aristeros, lit., "better of two," euphemistic for the ill-omened laios and skaios; cp., too, the Eng., "sinister," from the Latin word meaning "left"), is used euphemistically for No. 1, either (a) simply as an adjective in <a href='B:730 10:2'>Rev 10:2</a>, of the "left" foot; in <a href='B:510 21:3'>Act 21:3</a>, "on the left" (lit., "left"); or (b) with the preposition ex (for ek), signifying "on the left hand," <a href='B:470 20:21'>Mat 20:21</a>, <a href='B:470 20:23'>Mat 20:23</a>, <a href='B:470 25:33'>Mat 25:33</a>, <a href='B:470 25:41'>Mat 25:41</a>, <a href='B:470 27:38'>Mat 27:38</a>, <a href='B:480 10:40'>Mar 10:40</a> (for <a href='B:480 10:37'>Mar 10:37</a>, in some mss., see No. 1); <a href='B:480 15:27'>Mar 15:27</a>.


topic: Leg
definition:
<b>Leg</b> <1,,4628, skelos><p/> "the leg from the hip downwards," is used only of the breaking of the "legs" of the crucified malefactors, to hasten their death, <a href='B:500 1:19-33'>Joh 1:19-33</a> (a customary act, not carried out in the case of Christ, in fullfillment of <a href='B:20 12:46'>Exo 12:46</a>, <a href='B:40 9:12'>Num 9:12</a>). The practice was known as skelokopia (from kopto, "to stike"), or, in Latin, crurifragium (from crus, "a leg," and frango, "to break").


topic: Legion
definition:
<b>Legion</b> <1,,3003, legion><p/> otherwise spelled legeon, "a legion," occurs in <a href='B:470 26:53'>Mat 26:53</a>, of angels; in <a href='B:480 5:9'>Mar 5:9</a>, <a href='B:480 5:15'>Mar 5:15</a>, and <a href='B:490 8:30'>Luk 8:30</a>, of demons. Among the Romans a "legion" was primarily a chosen (lego, "to choose") body of soldiers divided into ten cohorts, and numbering from 4,200 to 6,000 men (Gk. speira, see BAND). In the time of our Lord it formed a complete army of infantry and cavalry, of upwards of 5,000 men. The "legions" were not brought into Judea till the outbreak of the Jewish war (A.D. 66), as they were previously employed in the frontier provinces of the Empire. Accordingly in its NT use the word has its other and more general significance "of a large number."


topic: Leisure (to have)
definition:
<b>Leisure (to have)</b> <1,,2119, eukaireo><p/> "to have leisure or opportunity" (eu, "well," kairos, "a time or season"), is translated "they had ... leisure" in <a href='B:480 6:31'>Mar 6:31</a>; in <a href='B:510 17:21'>Act 17:21</a>, "spent their time" (RV, marg., "had leisure for"); in <a href='B:530 16:12'>1Co 16:12</a>, "he shall have opportunity," RV (AV, "... convenient time"). See CONVENIENT, OPPORTUNITY, SPEND. This verb differs from scholazo, "to have leisure;" it stresses the opportunity of doing something, whereas scholazo stresses the "leisure" for engaging in it e.g., <a href='B:530 7:5'>1Co 7:5</a>, "(that) ye may give yourselves to."


topic: Lend, Lender
definition:
<b>Lend, Lender</b> <A-1,Verb,1155, daneizo><p/> is translated "to lend" in <a href='B:490 1:6-35'>Luk 1:6-35</a>; see BORROW. <p/> <A-2,Verb,5531 / 5531,kichremi / chrao> "to lend," is used in the aorist (or "point") tense, Active Voice, in <a href='B:490 11:5'>Luk 11:5</a>, in the request, "lend me three loaves." The radical sense of the verb is "to furnish what is needful" (akin to chreia, which means both "use" and "need," and to chre, "it is needful"). Hence it is distinct from No. 1, the basic idea of which is to "lend" on security or return. <p/> <B-1,Noun,1157,danistes / daneistes> denotes a money-lender (akin to A, No. 1), translated "lender" in <a href='B:490 7:41'>Luk 7:41</a>, RV (AV, "creditor"). In the Sept., <a href='B:120 4:1'>2Ki 4:1</a>, <a href='B:230 109:11'>Psa 109:11</a>, <a href='B:240 29:13'>Pro 29:13</a>.


topic: Length
definition:
<b>Length</b> <1,,3372, mekos><p/> "length," from the same root as makros, "long" (see FAR, LONG), occurs in <a href='B:560 3:18'>Eph 3:18</a>, <a href='B:730 21:16'>Rev 21:16</a> (twice).


topic: Length (at)
definition:
<b>Length (at)</b> <1,,4218, pote><p/> is translated "at length" in <a href='B:520 1:10'>Rom 1:10</a>, where the whole phrase "if by any means now at length" suggests not only ardent desire but the existence of difficulties for a considerable time. See AFORETIME.


topic: Leopard
definition:
<b>Leopard</b> <1,,3917, pardalis><p/> denotes "a leopard or a panther," an animal characterized by swiftness of movement and sudden spring, in <a href='B:340 7:6'>Dan 7:6</a> symbolic of the activities of Alexander the Great, and the formation of the Grecian kingdom, the third seen in the vision there recorded. In <a href='B:730 13:2'>Rev 13:2</a> the imperial power, described there also as a "beast," is seen to concentrate in himself the characteristics of those mentioned in Dan. 7.


topic: Leper
definition:
<b>Leper</b> <1,,3015, lepros><p/> an adjective, primarily used of "psoriasis," characterized by an eruption of rough, scaly patches; later, "leprous," but chiefly used as a noun, "a leper," <a href='B:470 8:2'>Mat 8:2</a>, <a href='B:470 10:8'>Mat 10:8</a>, <a href='B:470 11:5'>Mat 11:5</a>, <a href='B:480 1:40'>Mar 1:40</a>, <a href='B:490 4:27'>Luk 4:27</a>, <a href='B:490 7:22'>Luk 7:22</a>, <a href='B:490 17:12'>Luk 17:12</a>; especially of Simon, mentioned in <a href='B:470 26:6'>Mat 26:6</a>, <a href='B:480 14:3'>Mar 14:3</a>.


topic: Leprosy
definition:
<b>Leprosy</b> <1,,3014, lepra><p/> akin to lepros (above), is mentioned in <a href='B:470 8:3'>Mat 8:3</a>, <a href='B:480 1:42'>Mar 1:42</a>, <a href='B:490 1:5-13'>Luk 1:5-13</a>. In the removal of other maladies the verb "to heal" (iaomai) is used, but in the removal of "leprosy," the verb "to cleanse" (katharizo), save in the statement concerning the Samaritan, <a href='B:490 17:15'>Luk 17:15</a>, "when he saw that he was healed." <a href='B:470 10:8'>Mat 10:8</a>, <a href='B:490 4:27'>Luk 4:27</a> indicate that the disease was common in the nation. Only twelve cases are recorded in the NT, but these are especially selected. For the Lord's commands to the leper mentioned in Matthew 8 and to the ten in Luke 17, see <a href='B:30 1:14-32'>Lev 1:14-32</a>.


topic: Less
definition:
<b>Less</b> <1,,1640, elasson><p/> serves as a comparative degree of mikros, "little" (see LEAST), and denotes "less" in (a) quality, as of wine, <a href='B:500 2:10'>Joh 2:10</a>, "worse;" (b) age, <a href='B:520 9:12'>Rom 9:12</a>, "younger;" <a href='B:610 5:9'>1Ti 5:9</a>, "under" (neuter, adverbially); (c) rank, <a href='B:650 7:7'>Heb 7:7</a>. See UNDER, WORSE, YOUNG. <p/> <2,,3398, mikroteros><p/> the comparative of mikros, is translated "less" in <a href='B:470 13:32'>Mat 13:32</a>, RV (AV, "least"), and <a href='B:480 4:31'>Mar 4:31</a>. See LEAST. <p/> <3,,2276, hesson><p/> "inferior," is used in the neuter adverbially in <a href='B:540 12:15'>2Co 12:15</a>, "the less." See WORSE.


topic: Lest
definition:
<b>Lest</b> <1,,3361, me><p/> a negative particle, often used as a conjunction, is frequently translated "lest," e.g., <a href='B:480 13:36'>Mar 13:36</a> (in <a href='B:480 13:5'>Mar 13:5</a>, RV, "that no," for AV, "lest"); <a href='B:510 13:40'>Act 13:40</a>, <a href='B:510 23:10'>Act 23:10</a>. <p/> <2,,3363,hina me> "in order that not," is rendered "lest," e.g., in <a href='B:470 17:27'>Mat 17:27</a>; in some instances the RV renders the phrase "that ... not," e.g., <a href='B:490 8:12'>Luk 8:12</a>, or "that ... no," <a href='B:530 9:12'>1Co 9:12</a> (AV, "lest"). <p/> <3,,3379,mepote / me pote> denotes "lest ever, lest perhaps, lest at any time," e.g., <a href='B:470 4:6'>Mat 4:6</a>; "lest haply," <a href='B:470 7:6'>Mat 7:6</a>, RV (AV, "lest"), and in <a href='B:470 13:15'>Mat 13:15</a> (AV, "lest at any time"); in <a href='B:470 25:9'>Mat 25:9</a>, RV, "peradventure" (AV, "lest"). The RV does not translate this simply by "lest," as in the AV; see further, e.g., in <a href='B:470 27:64'>Mat 27:64</a>, <a href='B:480 14:2'>Mar 14:2</a>, <a href='B:490 12:58'>Luk 12:58</a>; the addition of pote requires the fuller rendering. <p/> Note: In <a href='B:490 14:29'>Luk 14:29</a>, the conjunctive phrase hina mepote, "lest haply," is used. <p/> <4,,3381,mepos / me pos> used as a conjunction, denotes "lest somehow, lest haply, lest by any means," e.g., <a href='B:540 2:7'>2Co 2:7</a>, RV, "lest by any means" (AV, "lest perhaps"); so <a href='B:540 12:20'>2Co 12:20</a> (twice); <a href='B:550 4:11'>Gal 4:11</a> (AV, "lest"); in <a href='B:590 3:5'>1Th 3:5</a> (AV, "lest by some means"). <p/> <5,,3361 4225,mepou / me postrong> "lest perhaps," is used in <a href='B:510 27:29'>Act 27:29</a>, RV, "lest haply" (AV, "lest"). <p/> Note: In <a href='B:540 4:4'>2Co 4:4</a>, AV, the phrase eis ("unto") to ("the") me ("not"), i.e., "in order that ... not," is rendered "lest (the light) ... should;" RV, "that (the light) ... should not."


topic: Let
definition:
<b>Let</b> * For LET (AV in <a href='B:520 1:13'>Rom 1:13</a> and <a href='B:600 2:7'>2Th 2:7</a>) see HINDER and RESTAIN


topic: Let (alone, go)
definition:
<b>Let (alone, go)</b> <1,,863, aphiemi><p/> for the meanings of which see LEAVE, No. 1, frequently denotes "to let, suffer, permit," e.g., <a href='B:470 5:40'>Mat 5:40</a> (translated "let ... have"); <a href='B:470 7:4'>Mat 7:4</a>, <a href='B:470 13:30'>Mat 13:30</a>, <a href='B:470 15:14'>Mat 15:14</a>, <a href='B:470 27:49'>Mat 27:49</a> and <a href='B:480 15:36'>Mar 15:36</a>, RV, "let be," probably short for "let us see" (Moulton and Milligan, Vocab.); <a href='B:480 7:27'>Mar 7:27</a>, <a href='B:480 11:6'>Mar 11:6</a> ("let ... go"); <a href='B:480 14:6'>Mar 14:6</a> ("let ... alone"); so <a href='B:490 13:8'>Luk 13:8</a>, <a href='B:500 11:48'>Joh 11:48</a>; in <a href='B:510 5:38'>Act 5:38</a> (where some mss. have eao, "to permit, let, suffer"); in <a href='B:500 11:44'>Joh 11:44</a>, <a href='B:500 18:8'>Joh 18:8</a> ("let"); <a href='B:530 1:7-12'>1Co 1:7-12</a>, RV, "let ... leave," AV, "let ... put away;" <a href='B:530 7:13'>1Co 7:13</a> ("let ... leave"). <p/> <2,,2010, epitrepo><p/> for the meanings of which see LEAVE (b), is translated "let (me)" in <a href='B:490 9:61'>Luk 9:61</a>. AV, RV, "suffer (me)." <p/> <3,,630, apoluo><p/> signifies "to set free, release, loose" (apo, "from," luo, "to loose"), e.g., <a href='B:490 13:12'>Luk 13:12</a>, <a href='B:500 19:10'>Joh 19:10</a>; forgive, <a href='B:490 6:37'>Luk 6:37</a>; to release, dismiss, send away, translated "to let go," e.g., in <a href='B:490 14:4'>Luk 14:4</a>; in some mss. <a href='B:490 22:68'>Luk 22:68</a>; in <a href='B:490 23:22'>Luk 23:22</a>, <a href='B:500 19:12'>Joh 19:12</a>, <a href='B:510 3:13'>Act 3:13</a>, AV, "let ... go" (RV, "release"); in <a href='B:510 4:21'>Act 4:21</a>, "they let ... go;" in <a href='B:510 4:23'>Act 4:23</a> (Passive Voice), "being let go;" <a href='B:510 5:40'>Act 5:40</a>; in <a href='B:510 15:33'>Act 15:33</a>, AV, "let go" (RV, "dismissed"); <a href='B:510 1:16-36'>Act 1:16-36</a>, <a href='B:510 17:9'>Act 17:9</a>; in <a href='B:510 23:22'>Act 23:22</a>, RV, "let ... go" (AV, "let ... depart"); in <a href='B:510 28:18'>Act 28:18</a>, AV, "let ... go" (RV, "set ... at liberty"). See DISMISS. <p/> <4,,1439, eao><p/> "to let," occurs in <a href='B:510 27:32'>Act 27:32</a>. See SUFFER. <p/> Note: In <a href='B:510 2:29'>Act 2:29</a>, the impersonal verb exesti, "it is permitted, it is lawful," is rendered "let me," AV (RV and AV, marg., "I may").


topic: Let down
definition:
<b>Let down</b> <1,,2524, kathiemi><p/> "to send," or "let down" (kata, "down," hiemi, "to send"), is translated "to let down," with reference to (a) the paralytic in <a href='B:490 5:19'>Luk 5:19</a>; (b) Saul of Tarsus, <a href='B:510 9:25'>Act 9:25</a>; (c) the great sheet in Peter's vision, <a href='B:510 10:11'>Act 10:11</a>, <a href='B:510 11:5'>Act 11:5</a>. <p/> <2,,5465, chalao><p/> "to slacken, loosen, let loose," denotes in the NT, "to let down, to lower;" it is used with reference to (a) the paralytic, in <a href='B:480 2:4'>Mar 2:4</a>, cp. No. 1 (a); (b) Saul ot Tarsus, <a href='B:510 9:25'>Act 9:25</a>, "lowering" [see also No. 1 (b)]; <a href='B:540 11:33'>2Co 11:33</a>, "was I let down" (Passive Voice); (c) nets, <a href='B:490 1:5-5'>Luk 1:5-5</a> (in the latter, RV, "nets;" AV, "net"); (d) the gear of a ship, <a href='B:510 27:17'>Act 27:17</a>, RV, "they lowered (the gear)," AV, "they strake (sail);" (e) a ship's boat, <a href='B:510 27:30'>Act 27:30</a>, RV, "lowered" (AV, "let down"). See LOWER, STRIKE.


topic: Let out
definition:
<b>Let out</b> <1,,1554, ekdidomi><p/> primarily, "to give out, give up, surrender" (ek, "out, from," didomi, "to give"), denotes "to let out for hire;" in the NT it is used, in the Middle Voice, with the meaning "to let out to one's advantage," in the parable of the husbandman and his vineyard, <a href='B:470 21:33'>Mat 21:33</a>, <a href='B:470 21:41'>Mat 21:41</a>, <a href='B:480 12:1'>Mar 12:1</a>, <a href='B:490 20:9'>Luk 20:9</a>, AV, "let ... forth;" RV, "let ... out."


topic: Letter
definition:
<b>Letter</b> <1,,1121, amma><p/> primarily denotes "that which is traced or drawn, a picture;" then, "that which is written," (a) "a character, letter of the alphabet," <a href='B:540 3:7'>2Co 3:7</a>; "written," lit., "(in) letters;" <a href='B:550 6:11'>Gal 6:11</a>; here the reference is not to the length of the Epistle (Paul never uses gramma, either in the singular or the plural of his Epistles; of these he uses epistole, No. 2), but to the size of the characters written by his own hand (probably from this verse to the end, as the use of the past tense, "I have written," is, according to Greek idiom, the equivalent of our "I am writing"). Moreover, the word for "letters" is here in the dative case, grammasin, "with (how large) letters;" (b) "a writing, a written document, a bond" (AV, "bill") <a href='B:490 1:16-7'>Luk 1:16-7</a>; (c) "a letter, by way of correspondence," <a href='B:510 28:21'>Act 28:21</a>; (d) the Scriptures of the OT, <a href='B:620 3:15'>2Ti 3:15</a>; (e) "learning," <a href='B:500 7:15'>Joh 7:15</a>, "letters;" <a href='B:510 26:24'>Act 26:24</a>, "(much) learning" (lit., "many letters"); in the papyri an illiterate person is often spoken of as one who does not know "letters," "which never means anything else than inability to write" (Moulton and Milligan); (f) "the letter," the written commandments of the Word of God, in contrast to the inward operation of the Holy Spirit under the New Covenant, <a href='B:520 2:27'>Rom 2:27</a>, <a href='B:520 2:29'>Rom 2:29</a>, <a href='B:520 7:6'>Rom 7:6</a>, <a href='B:540 3:6'>2Co 3:6</a>; (g) "the books of Moses," <a href='B:500 5:47'>Joh 5:47</a>. <p/> <2,,1992, epistole><p/> * see EPISTLE


topic: Liar
definition:
<b>Liar</b> <A-1,Noun,5583, pseustes><p/> "a liar," occurs in <a href='B:500 8:44'>Joh 8:44</a>, <a href='B:500 8:55'>Joh 8:55</a>, <a href='B:520 3:4'>Rom 3:4</a>, <a href='B:610 1:10'>1Ti 1:10</a>, <a href='B:630 1:12'>Tit 1:12</a>, <a href='B:690 1:10'>1Jo 1:10</a>, <a href='B:690 2:4'>1Jo 2:4</a>, <a href='B:690 2:22'>1Jo 2:22</a>, <a href='B:690 4:20'>1Jo 4:20</a>, <a href='B:690 5:10'>1Jo 5:10</a>. <p/> <B-1,Adjective,5571, pseudes><p/> "lying, false" (Eng., "pseudo-"), rendered "false" in <a href='B:510 6:13'>Act 6:13</a> and in the RV of <a href='B:730 2:2'>Rev 2:2</a> (AV, "liars"), is used as a noun, "liars," in <a href='B:730 21:8'>Rev 21:8</a>. See FALSE. <p/> Note: Many compound nouns are formed by the prefix pseudo-: see, e.g., APOSTLES, BRETHREN, CHRISTS, PROPHETS, TEACHERS, WITNESS.


topic: Liberal, Liberality, Liberally
definition:
<b>Liberal, Liberality, Liberally</b> <A-1,Noun,572, haplotes><p/> denotes (a) "simplicity, sincerity, unaffectedness" (from haplous, "single, simple," in contrast to diplous, "double"), <a href='B:520 12:8'>Rom 12:8</a>, "simplicity;" <a href='B:540 11:3'>2Co 11:3</a> (in some mss. in <a href='B:540 1:12'>2Co 1:12</a>); <a href='B:560 6:5'>Eph 6:5</a>, <a href='B:580 3:22'>Col 3:22</a>, singleness;" (b) "simplicity as manifested in generous giving," "liberality," <a href='B:540 8:2'>2Co 8:2</a>, <a href='B:540 9:11'>2Co 9:11</a> (AV, "bountifulness," RV marg., "singleness"); <a href='B:540 9:13'>2Co 9:13</a> (AV, "liberal"). See BOUNTY, No. 2. <p/> <A-2,Noun,5485, charis><p/> is rendered "liberality" in <a href='B:530 16:3'>1Co 16:3</a>, AV. See BOUNTY, No. 3. <p/> <B-1,Adverb,574, haplos><p/> "liberally, with singleness of heart," is used in <a href='B:660 1:5'>Jam 1:5</a> of God as the gracious and "liberal" Giver. The word may be taken either (a) in a logical sense, signifying unconditionally, simply, or (b) in a moral sense, generously; for the double meaning compare A, No. 1. On this passage Hort writes as follows: "Later writers comprehend under the one word the whole magnanimous and honorable type of character in which singleness of mind is the central feature."


topic: Liberty
definition:
<b>Liberty</b> <A-1,Noun,425, anesis><p/> "a loosening, relaxation," is translated "liberty" in <a href='B:510 24:23'>Act 24:23</a>, AV. See INDULGENCE. <p/> <A-2,Noun,859, aphesis><p/> "dismissal, release, forgiveness," is rendered "liberty" in the AV of <a href='B:490 4:18'>Luk 4:18</a>, RV, "release." See FORGIVENESS. <p/> <A-3,Noun,1657, eleutheria><p/> see FREEDOM. <p/> <A-4,Noun,1849, exousia><p/> "authority, right," is rendered "liberty" in <a href='B:530 8:9'>1Co 8:9</a> (marg., "power"), "this liberty of yours," or "this right which you assert." See AUTHORITY. <p/> <B-1,Adjective,1658, eleutheros><p/> is rendered "at liberty" in <a href='B:530 7:39'>1Co 7:39</a>, AV (RV "free"). See FREE. <p/> <C-1,Verb,630, apoluo><p/> for the meanings of which see LET, No. 3, is translated "to set at liberty" in <a href='B:510 26:32'>Act 26:32</a>, <a href='B:650 13:23'>Heb 13:23</a>. See DISMISS. <p/> <C-2,Verb,649, apostello><p/> "to send away," is translated "to set at liberty" in <a href='B:490 4:18'>Luk 4:18</a>. See SEND. <p/> Note: In <a href='B:510 27:3'>Act 27:3</a>, AV, epitrepo is rendered "gave ... liberty" (RV "gave ... leave"). See LEAVE (b)


topic: Licence
definition:
<b>Licence</b> * For LICENCE (in <a href='B:510 21:40'>Act 21:40</a>, <a href='B:510 25:16'>Act 25:16</a>, AV) see LEAVE (b) and OPPORTUNITY, A, No. 3


topic: Lick
definition:
<b>Lick</b> <1,,1952, epileicho><p/> "to lick over" (epi, "over," leicho, "to lick"), is said of the dogs in <a href='B:490 16:21'>Luk 16:21</a>. Some mss. have apoleicho, "to lick off."


topic: Lie (Falsehood: Noun and Verb)
definition:
<b>Lie (Falsehood: Noun and Verb)</b> <A-1,Noun,5579, pseudos><p/> "a falsehood, lie" (see also under LIAR), is translated "lie" in <a href='B:500 8:44'>Joh 8:44</a> (lit., "the lie"); <a href='B:520 1:25'>Rom 1:25</a>, where it stands by metonymy for an idol, as, e.g., in <a href='B:290 44:20'>Isa 44:20</a>, <a href='B:300 10:14'>Jer 10:14</a>, <a href='B:300 13:25'>Jer 13:25</a>, <a href='B:370 2:4'>Amo 2:4</a> (plural); <a href='B:600 2:11'>2Th 2:11</a>, with special reference to the lie of <a href='B:600 2:4'>2Th 2:4</a>, that man is God (cp. <a href='B:10 3:5'>Gen 3:5</a>); <a href='B:690 2:21'>1Jo 2:21</a>, <a href='B:690 2:27'>1Jo 2:27</a>, <a href='B:730 21:27'>Rev 21:27</a>, <a href='B:730 22:15'>Rev 22:15</a>; in <a href='B:560 4:25'>Eph 4:25</a>, AV "lying," RV, "falsehood," the practice; in <a href='B:730 14:5'>Rev 14:5</a>, RV, "lie." (some mss. have dolos, "guile," AV); <a href='B:600 2:9'>2Th 2:9</a>, where "lying wonders" is, lit., "wonders of falsehood," i.e., wonders calculated to deceive (cp. <a href='B:730 1:13-15'>Rev 1:13-15</a>), the purpose being to deceive people into the acknowledgement of the spurious claim to deity on the part of the Man of Sin. <p/> Note: In <a href='B:520 1:25'>Rom 1:25</a> the "lie" or idol is the outcome of pagan religion; in <a href='B:690 1:2-22'>1Jo 1:2-22</a> the "lie" is the denial that Jesus is the Christ; in <a href='B:600 2:11'>2Th 2:11</a> the "lie" is the claim of the Man of Sin. <p/> <A-2,Noun,5582, pseusma><p/> "a falsehood," or "an acted lie," <a href='B:520 3:7'>Rom 3:7</a>, where "my lie" is not idolatry, but either the universal false attitude of man toward God or that with which his detractors charged the Apostle; the former seems to be the meaning. <p/> <B-1,Adjective,5573, pseudologos><p/> denotes "speaking falsely" (pseudes, "false," logos, "a word") in <a href='B:610 4:2'>1Ti 4:2</a>, where the adjective is translated "that speak lies," RV (AV, "speaking lies") and is applied to "demons," the actual utterances being by their human agents. <p/> <B-2,Adjective,893, apseudes><p/> denotes "free from falsehood" (a, negative, pseudes, "false"), truthful, <a href='B:630 1:2'>Tit 1:2</a>, of God, "who cannot lie." <p/> <C-1,Verb,5574, pseudo><p/> "to deceive by lies" (always in the Middle Voice in the NT), is used (a) absolutely, in <a href='B:470 5:11'>Mat 5:11</a>, "falsely," lit., "lying" (AV, marg.); <a href='B:520 9:1'>Rom 9:1</a>, <a href='B:540 11:31'>2Co 11:31</a>, <a href='B:550 1:20'>Gal 1:20</a>, <a href='B:580 3:9'>Col 3:9</a> (where the verb is followed by the preposition eis, "to"); <a href='B:610 2:7'>1Ti 2:7</a>, <a href='B:650 6:18'>Heb 6:18</a>, <a href='B:660 3:14'>Jam 3:14</a> (where it is followed by the preposition kata, "against"); <a href='B:690 1:6'>1Jo 1:6</a>, <a href='B:730 3:9'>Rev 3:9</a>; (b) transitively, with a direct object (without a preposition following), <a href='B:510 5:3'>Act 5:3</a> (with the accusative case), "to lie to (the Holy Ghost)," RV marg., "deceive;" <a href='B:510 5:4'>Act 5:4</a> (with the dative case) "thou hast (not) lied (unto men, but unto God)."


topic: Lie (to lie down, on, upon)
definition:
<b>Lie (to lie down, on, upon)</b> <1,,2749, keimai><p/> "to be laid, to lie," used as the Passive Voice of tithemi, "to lay" (see LAY, No. 14), is said (a) of the Child Jesus, <a href='B:490 2:12'>Luk 2:12</a>, <a href='B:490 2:16'>Luk 2:16</a>; (b) of the dead body of the Lord, <a href='B:470 28:6'>Mat 28:6</a>, <a href='B:500 20:12'>Joh 20:12</a>; in <a href='B:490 23:53'>Luk 23:53</a>, "had ... lain," RV, AV, "was laid" [see LAY, No. 14, Note (1)], in the tomb as hitherto empty; (c) of the linen cloths, <a href='B:500 1:20-7'>Joh 1:20-7</a>; (d) figuratively of a veil as "lying" upon the hearts of the Jews, <a href='B:540 3:15'>2Co 3:15</a>, RV, "lieth" (AV, "is"); (e) metaphorically, of the world as "lying" in the evil one, <a href='B:690 5:19'>1Jo 5:19</a>, RV; (f) of the heavenly city, <a href='B:730 21:16'>Rev 21:16</a>. For other instances in which the rendering is in the Passive Voice, see LAY, No. 14. See APPOINT. <p/> <2,,2621, katakeimai><p/> "to lie down" (kata, "down," and No. 1), is used of the sick, <a href='B:480 1:30'>Mar 1:30</a>, <a href='B:480 2:4'>Mar 2:4</a>, <a href='B:490 5:25'>Luk 5:25</a>, <a href='B:500 5:3'>Joh 5:3</a>, <a href='B:500 5:6'>Joh 5:6</a>, <a href='B:510 28:8'>Act 28:8</a>; in <a href='B:510 9:33'>Act 9:33</a> it is rendered "had kept (his bed)," lit., "lying (on a bed)." See SIT. <p/> <3,,906, ballo><p/> "to throw, cast," is used in the Passive Voice, with reference to the sick, with the meaning "to be laid, to lie," in <a href='B:470 8:6'>Mat 8:6</a>, "(my servant) lieth (in the house)," lit., "is laid;" <a href='B:470 8:14'>Mat 8:14</a>, "lying," RV, (AV, "laid"); <a href='B:470 9:2'>Mat 9:2</a>, "lying (on a bed)." See CAST. <p/> <4,,1945, epikeimai><p/> "to lie upon, be laid upon," is translated with this meaning, intransitively in <a href='B:500 11:38'>Joh 11:38</a>, <a href='B:510 27:20'>Act 27:20</a>; transitively, in the Passive Voice, in <a href='B:500 21:9'>Joh 21:9</a>, <a href='B:530 9:16'>1Co 9:16</a>. See IMPOSED. <p/> Notes: (1) In <a href='B:480 5:40'>Mar 5:40</a>, some mss. have the verb anakeimai, "to be laid up," translated "was lying," AV. In the most authentic the word is absent. (2) In <a href='B:510 27:12'>Act 27:12</a>, AV, blepo, "to look," is rendered "lieth," of the situation of the heaven Phoenix (AV, Phenice); RV, "looketh." (3) In <a href='B:500 11:17'>Joh 11:17</a>, AV, the verb echo, "to have, to hold," used with en, "in," signifying "to be in a certain condition," is translated "had lain" (RV, "had been"). (4) In <a href='B:500 13:25'>Joh 13:25</a>, anapipto, lit., "to fall upon," hence the AV, "lying"), is used of John's position at the table, RV, "leaning back (... on Jesus' breast)."


topic: Lie in wait
definition:
<b>Lie in wait</b> <A-1,Verb,1748, enedreuo><p/> "to lie in wait for, to lay wait for" (from en, "in," and hedra, "a seat," cp. B), occurs in <a href='B:490 11:54'>Luk 11:54</a>, "laying wait for;" <a href='B:510 23:21'>Act 23:21</a>, "there lie in wait for." <p/> Note: In <a href='B:510 23:30'>Act 23:30</a>, the word epiboule, "a plot," necessitates the RV "(that there would be) a plot." For <a href='B:560 4:14'>Eph 4:14</a>, AV, see WILES. <p/> <B-1,Noun,1747 / 1749,enedra / enedron> akin to A, "a lying in wait, an ambush," occurs in <a href='B:510 23:16'>Act 23:16</a> (where some mss. have the form enedron); <a href='B:510 25:3'>Act 25:3</a>, "laying wait," lit., "making an ambush." In the Sept., <a href='B:60 8:7'>Jos 8:7</a>, <a href='B:60 8:9'>Jos 8:9</a>, <a href='B:230 10:8'>Psa 10:8</a>.


topic: Life, Living, Lifetime, Life-giving
definition:
<b>Life, Living, Lifetime, Life-giving</b> <A-1,Noun,2222, zoe><p/> (Eng., "zoo," "zoology") is used in the NT "of life as a principle, life in the absolute sense, life as God has it, that which the Father has in Himself, and which He gave to the Incarnate Son to have in Himself, <a href='B:500 5:26'>Joh 5:26</a>, and which the Son manifested in the world, <a href='B:690 1:2'>1Jo 1:2</a>. From this life man has become alienated in consequence of the Fall, <a href='B:560 4:18'>Eph 4:18</a>, and of this life men become partakers through faith in the Lord Jesus Christ, <a href='B:500 3:15'>Joh 3:15</a>, who becomes its Author to all such as trust in Him, <a href='B:510 3:15'>Act 3:15</a>, and who is therefore said to be 'the life' of the believer, <a href='B:580 3:4'>Col 3:4</a>, for the life that He gives He maintains, <a href='B:500 6:35'>Joh 6:35</a>, <a href='B:500 6:63'>Joh 6:63</a>. Eternal life is the present actual possession of the believer because of his relationship with Christ, <a href='B:500 5:24'>Joh 5:24</a>, <a href='B:690 3:14'>1Jo 3:14</a>, and that it will one day extend its domain to the sphere of the body is assured by the Resurrection of Christ, <a href='B:540 5:4'>2Co 5:4</a>, <a href='B:620 1:10'>2Ti 1:10</a>. This life is not merely a principle of power and mobility, however, for it has moral associations which are inseparable from it, as of holiness and righteousness. Death and sin, life and holiness, are frequently contrasted in the Scriptures. <p/> "Zoe is also used of that which is the common possession of all animals and men by nature, <a href='B:510 17:25'>Act 17:25</a>, <a href='B:690 5:16'>1Jo 5:16</a>, and of the present sojourn of man upon the earth with reference to its duration, <a href='B:490 16:25'>Luk 16:25</a>, <a href='B:530 15:19'>1Co 15:19</a>, <a href='B:610 4:8'>1Ti 4:8</a>, <a href='B:670 3:10'>1Pe 3:10</a>. 'This life' is a term equivalent to 'the gospel,' 'the faith,' 'Christianity,' <a href='B:510 5:20'>Act 5:20</a>."* [* From Notes on Galatians, by Hogg and Vine. pp. 324,325.] <p/> Death came through sin, <a href='B:520 5:12'>Rom 5:12</a>, which is rebellion against God. Sin thus involved the forfeiting of the "life." "The life of the flesh is in the blood," <a href='B:30 17:11'>Lev 17:11</a>. Therefore the impartation of "life" to the sinner must be by a death caused by the shedding of that element which is the life of the flesh. "It is the blood that maketh atonement by reason of the life" (id., RV). The separation from God caused by the forfeiting of the "life" could be removed only by a sacrifice in which the victim and the offerer became identified. This which was appointed in the typical offerings in Israel received its full accomplishment in the voluntary sacrifice of Christ. The shedding of the blood in the language of Scripture involves the taking or the giving of the "life." Since Christ had no sins of his own to die for, His death was voluntary and vicarious, <a href='B:500 10:15'>Joh 10:15</a> with <a href='B:290 53:5'>Isa 53:5</a>, <a href='B:290 53:10'>Isa 53:10</a>, <a href='B:290 53:12'>Isa 53:12</a>, <a href='B:540 5:21'>2Co 5:21</a>. In His sacrifice He endured the Divine judgment due to man's sin. by this means the believer becomes identified with Him in His deathless "life," through His resurrection, and enjoys conscious and eternal fellowship with God. <p/> <A-2,Noun,979, bios><p/> (cp. Eng. words beginning with bio-), is used in three respects (a) of "the period or duration of life," e.g., in the AV of <a href='B:670 4:3'>1Pe 4:3</a>, "the time past of our life" (the RV follows the mss. which omit "of our life"); <a href='B:490 8:14'>Luk 8:14</a>, <a href='B:620 2:4'>2Ti 2:4</a>; (b) of "the manner of life, life in regard to its moral conduct," <a href='B:610 2:2'>1Ti 2:2</a>, <a href='B:690 2:16'>1Jo 2:16</a>; (c) of "the means of life, livelihood, maintenance, living," <a href='B:480 12:44'>Mar 12:44</a>, <a href='B:490 8:43'>Luk 8:43</a>, <a href='B:490 15:12'>Luk 15:12</a>, <a href='B:490 15:30'>Luk 15:30</a>, <a href='B:490 21:4'>Luk 21:4</a>, <a href='B:690 3:17'>1Jo 3:17</a>, "goods," RV (AV, "good"). See GOODS. <p/> Note: "While zoe is "life' intensive ... bios is 'life' extensive. ... In bios, used as manner of 'life,' there is an ethical sense often inhering which, in classical Greek at least, zoe does not possess." In Scripture zoe is "the nobler word, expressing as it continually does, all of highest and best which the saints posses in God" (Trench, Syn. xxvii). <p/> <A-3,Noun,5590, psuche><p/> besides its meanings, "heart, mind, soul," denotes "life" in two chief respects, (a) "breath of life, the natural life," e.g., <a href='B:470 2:20'>Mat 2:20</a>, <a href='B:470 6:25'>Mat 6:25</a>, <a href='B:480 10:45'>Mar 10:45</a>, <a href='B:490 12:22'>Luk 12:22</a>, <a href='B:510 20:10'>Act 20:10</a>, <a href='B:730 8:9'>Rev 8:9</a>, <a href='B:730 12:11'>Rev 12:11</a> (cp. <a href='B:30 17:11'>Lev 17:11</a>, <a href='B:190 8:11'>Est 8:11</a>); (b) "the seat of personality," e.g., <a href='B:490 9:24'>Luk 9:24</a>, explained in <a href='B:490 9:25'>Luk 9:25</a> as "own self." See list under SOUL. See also HEART, MIND. <p/> Notes: (1) "Speaking generally, psuche, is the individual life, the living being, whereas zoe, is the life of that being, cp. <a href='B:230 66:9'>Psa 66:9</a>, 'God ... which holdeth our soul (psuche) in life (zoe),' and <a href='B:500 10:10'>Joh 10:10</a>, 'I came that they may have life (zoe),' with <a href='B:500 10:11'>Joh 10:11</a>, 'The Good Shepherd layeth down His life (psuche) for the sheep.'" * [* From Notes on Thessalonians, by Hogg and Vine, p. 325.] (2) In <a href='B:730 13:15'>Rev 13:15</a>, AV, pneuma, "breath," is translated "life" (RV, "breath"). (3) In <a href='B:540 1:8'>2Co 1:8</a>, "we despaired even of life," the verb zao, "to live," is used in the infinitive mood, as a noun, and translated "life" (lit., "living"). In <a href='B:650 2:15'>Heb 2:15</a> the infinitive mood of the same verb is translated "lifetime." <p/> <A-4,Noun,981, biosis><p/> from bioo, "to spend one's life, to live," denotes "a manner of life," <a href='B:510 26:4'>Act 26:4</a>. <p/> <A-5,Noun,72, agoge><p/> "a manner of life," <a href='B:620 3:10'>2Ti 3:10</a>; see CONDUCT. <p/> <A-6,Noun,391, anastrophe><p/> "behavior, conduct," is translated "manner of life" (AV "conversation") in the RV of <a href='B:550 1:13'>Gal 1:13</a>, <a href='B:610 4:12'>1Ti 4:12</a>, <a href='B:670 1:18'>1Pe 1:18</a>, <a href='B:670 3:16'>1Pe 3:16</a>; "living," in <a href='B:670 1:15'>1Pe 1:15</a>. See BEHAVIOR. <p/> <B-1,Adjective,982, biotikos><p/> "pertaining to life" (bios), is translated "of this life," in <a href='B:490 21:34'>Luk 21:34</a>, with reference to cares; in <a href='B:530 6:3'>1Co 6:3</a>, "(things) that pertain to this life," and <a href='B:530 6:4'>1Co 6:4</a>, "(things) pertaining to this life," i.e., matters of this world, concerning which Christians at Corinth were engaged in public lawsuits one with another; such matters were to be regarded as relatively unimportant in view of the great tribunals to come under the jurisdiction of saints hereafter. Moulton and Milligan (Vocab.) illustrate the word from phrases in the papyri, e.g., "business (documents);" "business concerning my livelihood;" "(stories) of ordinary life." <p/> <B-2,Adjective,895, apsuchos><p/> denotes "lifeless, inanimate" (a, negative, and psuche, see A, No. 3), "without life," <a href='B:530 14:7'>1Co 14:7</a>. <p/> <C-1,Verb,2227, zoopoieo><p/> "to make alive, cause to live, quicken" (from zoe, "life," and poieo, "to make"), is used as follows: "(a) of God as the bestower of every kind of life in the universe, <a href='B:610 6:13'>1Ti 6:13</a> (zoogoneo, to preserve alive, is the alternative reading adopted by most editors; see LIVE, No. 6), and, particularly, of resurrection life, <a href='B:500 5:21'>Joh 5:21</a>, <a href='B:520 4:17'>Rom 4:17</a>; (b) of Christ, who also is the bestower of resurrection life, <a href='B:500 5:21'>Joh 5:21</a> (2nd part); <a href='B:530 15:45'>1Co 15:45</a>; cp. <a href='B:530 15:22'>1Co 15:22</a>; (c) of the resurrection of Christ in "the body of His glory," <a href='B:670 3:18'>1Pe 3:18</a>; (d) of the power of reproduction inherent in seed, which presents a certain analogy with resurrection, <a href='B:530 15:36'>1Co 15:36</a>; (e) of the 'changing,' or 'fashioning anew,' of the bodies of the living, which corresponds with, and takes place at the same time as, the resurrection of the dead in Christ, <a href='B:520 8:11'>Rom 8:11</a>; (f) of the impartation of spiritual life, and the communication of spiritual sustenance generally, <a href='B:500 6:63'>Joh 6:63</a>, <a href='B:540 3:6'>2Co 3:6</a>, <a href='B:550 3:21'>Gal 3:21</a>." * [* From Notes on Galatians, by Hogg and Vine, pp. 154,155.] See QUICKEN, and cp. sunzoopoieo, "to quicken together with," <a href='B:560 2:5'>Eph 2:5</a>, <a href='B:580 2:13'>Col 2:13</a>. <p/> Notes: (1) For the verb diago, "to lead a life," see LIVE, No. 7. (2) For politeuo, in <a href='B:570 1:27'>Phi 1:27</a>, RV, "let your manner of life be," see LIVE, No. 8.


topic: Lift
definition:
<b>Lift</b> <1,,1453, egeiro><p/> "to awaken, raise up," is used in <a href='B:470 12:11'>Mat 12:11</a>, of "lifting" a sheep out of a pit. In the following the RV has "raised" for AV, "lifted:" <a href='B:480 1:31'>Mar 1:31</a>, <a href='B:480 9:27'>Mar 9:27</a>, <a href='B:510 3:7'>Act 3:7</a>. See ARISE, AWAKE, RAISE. <p/> <2,,142, airo><p/> signifies (a) "to raise, take up, lift, draw up," (b) "to bear, carry," (c) "to take or carry away." It is used of "lifting" up the voice, <a href='B:490 17:13'>Luk 17:13</a>, <a href='B:510 4:24'>Act 4:24</a>; eyes, <a href='B:500 11:41'>Joh 11:41</a>; hand, <a href='B:730 10:5'>Rev 10:5</a>. See AWAY, BEAR, CARRY, DOUBT, A, No. 6, LOOSE, PUT, No. 17, REMOVE, TAKE. <p/> <3,,1869, epairo><p/> "to lift up, raise" (epi, "upon," and No. 2), is used of "lifting" up the eyes, <a href='B:470 17:8'>Mat 17:8</a>, <a href='B:490 6:20'>Luk 6:20</a>, <a href='B:490 16:23'>Luk 16:23</a>, <a href='B:490 18:13'>Luk 18:13</a>, <a href='B:500 4:35'>Joh 4:35</a>, <a href='B:500 6:5'>Joh 6:5</a>, <a href='B:500 17:1'>Joh 17:1</a>; the head, <a href='B:490 21:28'>Luk 21:28</a>; the hands, <a href='B:490 24:50'>Luk 24:50</a>, <a href='B:610 2:8'>1Ti 2:8</a>; the voice, <a href='B:490 11:27'>Luk 11:27</a>, <a href='B:510 2:14'>Act 2:14</a>, <a href='B:510 14:11'>Act 14:11</a>, <a href='B:510 22:22'>Act 22:22</a>; a foresail, <a href='B:510 27:40'>Act 27:40</a> ("hoisting," RV); metaphorically, of the heel, <a href='B:500 13:18'>Joh 13:18</a>, as of one "lifting" up the foot before kicking; the expression indicates contempt and violence; in the Passive Voice, <a href='B:510 1:9'>Act 1:9</a>, of Christ's ascension, "was taken up;" <a href='B:540 10:5'>2Co 10:5</a>, "is exalted" (with pride); <a href='B:540 11:20'>2Co 11:20</a>, "exalteth himself." See EXALT, HOIST, TAKE. <p/> <4,,5312, hupsoo><p/> "to lift or raise up" (akin to hupsos, "height"), is rendered by the verb "to lift up" in <a href='B:500 3:14'>Joh 3:14</a>, of the brazen serpent; of Christ in crucifixion (id.), and <a href='B:500 8:28'>Joh 8:28</a>, <a href='B:500 12:32'>Joh 12:32</a>, <a href='B:500 12:34'>Joh 12:34</a>; metaphorically, "to exalt, lift up," e.g., <a href='B:660 4:10'>Jam 4:10</a>, AV, "shall lift ... up," RV, "shall exalt." See EXALT. <p/> <5,,450, anistemi><p/> "to raise up" (ana, "up," histemi, "to cause to stand"), is translated "lifted (her) up," in <a href='B:510 9:41'>Act 9:41</a>, AV; RV, "raised (her) up." See ARISE, RAISE. <p/> <6,,461, anorthoo><p/> "to set upright" (ana, "up," orthos, "straight"), is used of "lifting" up "hands that hang down," <a href='B:650 12:12'>Heb 12:12</a>; of setting up a building, restoring ruins, <a href='B:510 15:16'>Act 15:16</a> (cp., e.g., <a href='B:100 7:13'>2Sa 7:13</a>, <a href='B:100 7:16'>2Sa 7:16</a>, <a href='B:130 17:12'>1Ch 17:12</a>, <a href='B:300 10:12'>Jer 10:12</a>; often so used in the papyri); of the healing of the woman with a spirit of infirmity, <a href='B:490 13:13'>Luk 13:13</a>, "was made straight" (for <a href='B:490 13:11'>Luk 13:11</a>, see No. 7). See SET, STRAIGHT. <p/> <7,,352, anakupto><p/> "to lift oneself up," is used (a) of the body, <a href='B:490 13:11'>Luk 13:11</a>, <a href='B:500 8:7'>Joh 8:7</a>, <a href='B:500 8:10'>Joh 8:10</a>; (b) metaphorically, of the mind, to look up, to be elated, <a href='B:490 21:28'>Luk 21:28</a> (followed by No. 3, "lift up"); an instance is found in the papyri in which a person speaks of the imposibility of ever looking up again in a certain place, for very shame (moulton and Milligan, Vocab.). In the Sept., <a href='B:220 10:15'>Job 10:15</a>.


topic: Light (to light upon)
definition:
<b>Light (to light upon)</b> * Notes: (1) In <a href='B:470 3:16'>Mat 3:16</a>, AV, erchomai, "to come," is translated "lighting;" RV, "coming." (2) In <a href='B:730 7:16'>Rev 7:16</a>, AV, pipto, "to fall," is translated "shall ... light" (RV, "shall ... strike"). See STRIKE. (3) For <a href='B:510 27:41'>Act 27:41</a>, RV, see FALL, B, No. 8.


topic: Light of (make), Lightly
definition:
<b>Light of (make), Lightly</b> <1,,272, ameleo><p/> denotes "to be careless, not to care" (a, negative, and melei, an impersonal verb, signifying "it is a care:" see CARE), <a href='B:470 22:5'>Mat 22:5</a>, "they made light of (it)," lit., "making light of (it)," aorist participle, indicating the definiteness of their decision. See NEGLECT, NEGLIGENT, REGARD. <p/> Note: In <a href='B:480 9:39'>Mar 9:39</a>, AV, the adverb tachu, "quickly," is translated "lightly" (RV, "quickly"). See QUICKLY.


topic: Light, Lighten (as to weight)
definition:
<b>Light, Lighten (as to weight)</b> <A-1,Adjective,1645, elaphros><p/> "light in weight, easy to bear," is used of the burden imparted by Christ, <a href='B:470 11:30'>Mat 11:30</a>; of affliction, <a href='B:540 4:17'>2Co 4:17</a>. <p/> <B-1,Verb,2893, kouphizo><p/> "to make light, lighten" (the adjective kouphos, not in NT, denotes "slight, light, empty"), is used of "lightening" the ship, in <a href='B:510 27:38'>Act 27:38</a>. <p/> Note: For the phrase in <a href='B:510 27:18'>Act 27:18</a>, AV, "they lightened the ship," See FREIGHT. <p/> <C-1,Noun,1644, elaphria><p/> "lightness," <a href='B:540 1:17'>2Co 1:17</a>, AV: see FICKLENESS.


topic: Light, Noun, and Verb (bring to, give), Lighten
definition:
<b>Light, Noun, and Verb (bring to, give), Lighten</b> <A-1,Noun,5457, phos><p/> akin to phao, "to give light" (from roots pha--, and phan--, expressing "light as seen by the eye," and, metaphorically, as "reaching the mind," whence phaino, "to make to appear," phaneros, "evident," etc.); cp. Eng., "phosphorus" (lit., "light-bearing"). "Primarily light is a luminous emanation, probably of force, from certain bodies, which enables the eye to discern form and color. Light requires an organ adapted for its reception (<a href='B:470 6:22'>Mat 6:22</a>). Where the eye is absent, or where it has become impaired from any cause, light is useless. Man, naturally, is incapable of receiving spiritual light inasmuch as he lacks the capacity for spiritual things, <a href='B:530 2:14'>1Co 2:14</a>. Hence believers are called 'sons of light,' <a href='B:490 16:8'>Luk 16:8</a>, not merely because they have received a revelation from God, but because in the New Birth they have received the spiritual capacity for it. <p/> "Apart from natural phenomena, light is used in Scripture of (a) the glory of God's dwelling-place, <a href='B:610 6:16'>1Ti 6:16</a>; (b) the nature of God, <a href='B:690 1:5'>1Jo 1:5</a>; (c) the impartiality of God, <a href='B:660 1:17'>Jam 1:17</a>; (d) the favor of God, <a href='B:230 4:6'>Psa 4:6</a>; of the King, <a href='B:240 16:15'>Pro 16:15</a>; of an influential man, <a href='B:220 29:24'>Job 29:24</a>; (e) God, as the illuminator of His people, <a href='B:290 1:60-20'>Isa 1:60-20</a>; (f) the Lord Jesus as the illuminator of men, <a href='B:500 1:1-5'>Joh 1:1-5</a>, <a href='B:500 1:9'>Joh 1:9</a>, <a href='B:500 3:19'>Joh 3:19</a>, <a href='B:500 8:12'>Joh 8:12</a>, <a href='B:500 9:5'>Joh 9:5</a>, <a href='B:500 1:12-36'>Joh 1:12-36</a>, <a href='B:500 12:46'>Joh 12:46</a>, <a href='B:510 13:47'>Act 13:47</a>; (g) the illuminating power of the Scriptures, <a href='B:230 119:105'>Psa 119:105</a>; and of the judgments and commandments of God, <a href='B:290 51:4'>Isa 51:4</a>, <a href='B:240 6:23'>Pro 6:23</a>, cp. <a href='B:230 43:3'>Psa 43:3</a>; (h) the guidance of God, <a href='B:220 29:3'>Job 29:3</a>, <a href='B:230 112:4'>Psa 112:4</a>, <a href='B:290 58:10'>Isa 58:10</a>; and, ironically, of the guidance of man, <a href='B:520 2:19'>Rom 2:19</a>; (i) salvation, <a href='B:670 2:9'>1Pe 2:9</a>; (j) righteousness, <a href='B:520 13:12'>Rom 13:12</a>, <a href='B:540 1:11-15'>2Co 1:11-15</a>, <a href='B:690 1:2-10'>1Jo 1:2-10</a>; (k) witness for God, <a href='B:470 5:14'>Mat 5:14</a>, <a href='B:470 5:16'>Mat 5:16</a>, <a href='B:500 5:35'>Joh 5:35</a>; (l) prosperity and general well-being, <a href='B:190 8:16'>Est 8:16</a>, <a href='B:220 18:18'>Job 18:18</a>, <a href='B:290 1:58-10'>Isa 1:58-10</a>." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 159,160.] <p/> <A-2,Noun,5458, phoster><p/> denotes "a luminary, light," or "light-giver;" it is used figuratively of believers, as shining in the spiritual darkness of the world, <a href='B:570 2:15'>Phi 2:15</a>; in <a href='B:730 21:11'>Rev 21:11</a> it is used of Christ as the "Light" reflected in and shining through the heavenly city (cp. <a href='B:730 21:23'>Rev 21:23</a>). In the Sept., <a href='B:10 1:14'>Gen 1:14</a>, <a href='B:10 1:16'>Gen 1:16</a>. <p/> <A-3,Noun,5462, photismos><p/> "an illumination, light," is used metaphorically in <a href='B:540 4:4'>2Co 4:4</a>, of the "light" of the Gospel, and in <a href='B:540 4:6'>2Co 4:6</a>, of the knowledge of the glory of God. In the Sept., <a href='B:220 3:9'>Job 3:9</a>, <a href='B:230 27:1'>Psa 27:1</a>, <a href='B:230 44:3'>Psa 44:3</a>, <a href='B:230 78:14'>Psa 78:14</a>, <a href='B:230 90:8'>Psa 90:8</a>, <a href='B:230 139:11'>Psa 139:11</a>. <p/> <A-4,Noun,5338, phengos><p/> "brightness, luster," is used of the "light" of the moon, <a href='B:470 24:29'>Mat 24:29</a>, <a href='B:480 13:24'>Mar 13:24</a>; of a lamp, <a href='B:490 11:33'>Luk 11:33</a> (some mss. have phos, here). <p/> <A-5,Noun,3088, luchnos><p/> "a hand-lamp:" see LAMP. <p/> <A-6,Noun,2985, lampas><p/> "a torch:" see LAMP. <p/> <B-1,Verb,5461, photizo><p/> used (a) intrasitively, signifies "to shine, give light," <a href='B:730 22:5'>Rev 22:5</a>; (b) transitively, (1) "to illumine, to light, enlighten, to be lightened," <a href='B:490 11:36'>Luk 11:36</a>, <a href='B:730 21:23'>Rev 21:23</a>; in the Passive Voice, <a href='B:730 18:1'>Rev 18:1</a>; metaphorically, of spiritual enlightenment, <a href='B:500 1:9'>Joh 1:9</a>, <a href='B:560 1:18'>Eph 1:18</a>, <a href='B:560 3:9'>Eph 3:9</a>, "to make ... see;" <a href='B:650 6:4'>Heb 6:4</a>, <a href='B:650 10:32'>Heb 10:32</a>, "ye were enlightened," RV (AV, "... illuminated"); (2) "to bring to light," <a href='B:530 4:5'>1Co 4:5</a> (of God's act in the future); <a href='B:620 1:10'>2Ti 1:10</a> (of God's act in the past). See ENLIGHTEN, ILLUMINATE. <p/> <B-2,Verb,2017, epiphausko><p/> or possibly epiphauo, "to shine forth," is rendered "shall give ... light," in <a href='B:560 5:14'>Eph 5:14</a>, AV (RV, "shall shine upon"), of the glory of Christ, illumining the believer who fulfills the conditions, so that being guided by His "light" he reflects His character. See SHINE. Cp. epiphosko, "to dawn" (really a variant form of epiphausko). <p/> <B-3,Verb,2989, lampo><p/> "to give the light of a torch," is rendered "giveth light" in <a href='B:470 5:15'>Mat 5:15</a>, AV (RV, "shineth"). See SHINE. <p/> <B-4,Verb,2014, epiphaino><p/> transitively, "to show forth" (epi, "upon," phaino, "to cause to shine"), is used intransitively and metaphorically in <a href='B:490 1:79'>Luk 1:79</a>, and rendered "to give light," AV (RV, "to shine upon"). See APPEAR, SHINE. <p/> <B-5,Verb,681, hapto><p/> "to kindle a fire" and so give "light:" see KINDLE, No. 1, Note. <p/> <B-6,Verb,2545, kaio><p/> "to burn," is translated "do (men) light" in <a href='B:470 5:15'>Mat 5:15</a>. See BURN. <p/> <B-7,Verb,797, astrapto><p/> "to flash forth, lighten as lightning" (akin to astrape, "lightning"), occurs in <a href='B:490 17:24'>Luk 17:24</a>, <a href='B:490 24:4'>Luk 24:4</a> (AV "shining;" RV, "dazzling"). See DAZZLING. <p/> Note: In <a href='B:490 2:32'>Luk 2:32</a>, AV, the noun apokalupsis, "an unveiling, revelation," preceded by eis, "unto, with a view to," is rendered "to lighten" (RV, "for revelation;" marg., "(the) unveiling"). See REVELATION. <p/> <C-1,Adjective,5460, photeinos><p/> from phos (A, No. 1), "bright," is rendered "full of light" in <a href='B:470 6:22'>Mat 6:22</a>, <a href='B:490 11:34'>Luk 11:34</a>, <a href='B:490 11:36'>Luk 11:36</a> (twice), figuratively, of the single-mindedness of the eye, which acts as the lamp of the body; in <a href='B:470 17:5'>Mat 17:5</a>, "bright," of a cloud. See BRIGHT.


topic: Lightning
definition:
<b>Lightning</b> <1,,796, astrape><p/> denotes (a) "lightning" (akin to LIGHT, B, No. 7), <a href='B:470 24:27'>Mat 24:27</a>, <a href='B:470 28:3'>Mat 28:3</a>, <a href='B:490 10:18'>Luk 10:18</a>, <a href='B:490 17:24'>Luk 17:24</a>; in the plural, <a href='B:730 4:5'>Rev 4:5</a>, <a href='B:730 8:5'>Rev 8:5</a>, <a href='B:730 11:19'>Rev 11:19</a>, <a href='B:730 16:18'>Rev 16:18</a>; (b) "bright shining," or "shining brightness," <a href='B:490 11:36'>Luk 11:36</a>. See SHINING.


topic: Like (did not)
definition:
<b>Like (did not)</b> * For (DID NOT) LIKE, <a href='B:520 1:28'>Rom 1:28</a>, AV, see REFUSE; No. 3


topic: Like, Like (as to, unto), (be) Like, (make) Like, Like (things), Liken
definition:
<b>Like, Like (as to, unto), (be) Like, (make) Like, Like (things), Liken</b> <A-1,Adjective,3664, homoios><p/> "like, resembling, such as, the same as," is used (a) of appearance or form, <a href='B:500 9:9'>Joh 9:9</a>, <a href='B:730 1:13'>Rev 1:13</a>, <a href='B:730 1:15'>Rev 1:15</a>, <a href='B:730 2:18'>Rev 2:18</a>, <a href='B:730 4:3'>Rev 4:3</a> (twice), <a href='B:730 1:4-7'>Rev 1:4-7</a>, <a href='B:730 9:7'>Rev 9:7</a> (twice), <a href='B:730 9:10'>Rev 9:10</a>, <a href='B:730 9:19'>Rev 9:19</a>, <a href='B:730 11:1'>Rev 11:1</a>, <a href='B:730 13:2'>Rev 13:2</a>, <a href='B:730 13:11'>Rev 13:11</a>, <a href='B:730 14:14'>Rev 14:14</a>; (b) of ability, condition, nature, <a href='B:470 22:39'>Mat 22:39</a>, <a href='B:510 17:29'>Act 17:29</a>, <a href='B:550 5:21'>Gal 5:21</a>, "such like," lit., "and the (things) similar to these;" <a href='B:690 3:2'>1Jo 3:2</a>, <a href='B:730 13:4'>Rev 13:4</a>, <a href='B:730 18:18'>Rev 18:18</a>, <a href='B:730 21:11'>Rev 21:11</a>, <a href='B:730 21:18'>Rev 21:18</a>; (c) of comparision in parables, <a href='B:470 13:31'>Mat 13:31</a>, <a href='B:470 13:33'>Mat 13:33</a>, <a href='B:470 1:13-45'>Mat 1:13-45</a>, <a href='B:470 13:47'>Mat 13:47</a>, <a href='B:470 20:1'>Mat 20:1</a>, <a href='B:490 1:13-19'>Luk 1:13-19</a>, <a href='B:490 13:21'>Luk 13:21</a>; (d) of action, thought, etc., <a href='B:470 11:16'>Mat 11:16</a>, <a href='B:470 13:52'>Mat 13:52</a>, <a href='B:490 1:6-49'>Luk 1:6-49</a>, <a href='B:490 1:7-32'>Luk 1:7-32</a>, <a href='B:490 12:36'>Luk 12:36</a>, <a href='B:500 8:55'>Joh 8:55</a>, <a href='B:720 1:7'>Jud 1:7</a>. <p/> <A-2,Adjective,2470, isos><p/> "equal" (the same in size, quality, etc.), is translated "like," of the gift of the Spirit, <a href='B:510 11:17'>Act 11:17</a>. See EQUAL, MUCH (AS). <p/> <A-3,Adjective,3946, paromoios><p/> "much like" (para, "beside," and No. 1), is used in <a href='B:480 7:13'>Mar 7:13</a>, in the neuter plural, "(many such) like things." <p/> <B-1,Verb,3666, homoioo><p/> "to make like" (akin to A, No. 1), is used (a) especially in the parables, with the significance of comparing, "likening," or, in the Passive Voice, "being likened," <a href='B:470 7:24'>Mat 7:24</a>, <a href='B:470 7:26'>Mat 7:26</a>, <a href='B:470 11:16'>Mat 11:16</a>, <a href='B:470 13:24'>Mat 13:24</a>, <a href='B:470 18:23'>Mat 18:23</a>, <a href='B:470 22:2'>Mat 22:2</a> (RV, "likened"); <a href='B:470 25:1'>Mat 25:1</a>, <a href='B:480 4:30'>Mar 4:30</a>, <a href='B:490 7:31'>Luk 7:31</a>, <a href='B:490 13:18'>Luk 13:18</a>, RV, "liken" (AV, "resemble"); <a href='B:490 13:20'>Luk 13:20</a>; in several of these instances the point of resemblance is not a specific detail, but the whole circumstances of the parable; (b) of making "like," or, in the Passive Voice, of being made or becoming "like," <a href='B:470 6:8'>Mat 6:8</a>, <a href='B:510 14:11'>Act 14:11</a>, "in the likeness of (men)," lit., "being made like" (aorist participle, Passive); <a href='B:520 9:29'>Rom 9:29</a>, <a href='B:650 2:17'>Heb 2:17</a>, of Christ in being "made like" unto His brethren, i.e., in partaking of human nature, apart from sin (cp. <a href='B:650 2:14'>Heb 2:14</a>). <p/> <B-2,Verb,1503, eoika><p/> a perfect tense with a present meaning (from an obsolete present, eiko), denotes "to be like, to resemble," <a href='B:660 1:6'>Jam 1:6</a>, <a href='B:660 1:23'>Jam 1:23</a>. In the Sept., <a href='B:220 6:3'>Job 6:3</a>, <a href='B:220 6:25'>Job 6:25</a>. <p/> <B-3,Verb,3945, paromoiazo><p/> "to be like" (from para, "by," and a verbal form from homoios, A, No. 1), is used in <a href='B:470 23:27'>Mat 23:27</a> (perhaps with intensive force), in the Lord's comparison of the scribes and Pharisees to whitened sepulchres. <p/> <B-4,Verb,871, aphomoioo><p/> "to make like" (apo, "from," and No. 1), is used in <a href='B:650 7:3'>Heb 7:3</a>, of Melchizedek as "made like" the Son of God, i.e., in the facts related and withheld in the Genesis record. <p/> Note: For the AV of <a href='B:520 1:23'>Rom 1:23</a>, "made like," see LIKENESS, No. 1. <p/> <C-1,Adverb,5613, hos><p/> used as a relative adverb of manner, means "as, like as," etc. and is translated "like," e.g., in <a href='B:470 6:29'>Mat 6:29</a>, <a href='B:480 4:31'>Mar 4:31</a>, <a href='B:490 12:27'>Luk 12:27</a>; in <a href='B:510 3:22'>Act 3:22</a>, <a href='B:510 7:37'>Act 7:37</a> (see RV, marg.); in <a href='B:510 8:32'>Act 8:32</a> (2nd part), RV, "as" (AV, "like"); <a href='B:730 2:18'>Rev 2:18</a>, RV (the rendering should have been "as" here); <a href='B:730 18:21'>Rev 18:21</a>, RV, "as it were" (AV, "like"); <a href='B:730 1:21'>Rev 1:21</a>, 2nd part (ditto). <p/> <C-2,Adverb,5618, hosper><p/> "just as," is rendered "like as" in <a href='B:520 6:4'>Rom 6:4</a>. <p/> Notes: (1) In <a href='B:650 4:15'>Heb 4:15</a>, the phrase kath'homoioteta (kata, "according to," homoiotes, "a likeness," i.e., "after the similitude"), is rendered "like as," in the statement that Christ has been tempted in all points "like as we are, yet without sin;" this may mean either "according to the likeness of our temptations," or "in accordance with His likeness to us." (2) In the following the most authentic mss. have hos, "as," for hosei, "like," in the AV; <a href='B:480 1:10'>Mar 1:10</a>, <a href='B:490 3:22'>Luk 3:22</a>, <a href='B:500 1:32'>Joh 1:32</a>, <a href='B:730 1:14'>Rev 1:14</a>. (3) In <a href='B:500 7:46'>Joh 7:46</a>, AV, the combination of the adverb houtos, thus, with hos, "as," is translated "like," RV "(never man) so (spake)." (4) For "in like manner" see MANNER. (5) In <a href='B:590 2:14'>1Th 2:14</a>, AV, ta auta, "the same (things)," is translated "like (things)," RV, "the same (things)."


topic: Likeminded
definition:
<b>Likeminded</b> <1,,2473, isopsuchos><p/> lit., "of equal soul" (isos, "equal," psuche, "the soul"), is rendered "likeminded" in <a href='B:570 2:20'>Phi 2:20</a>. In the Sept., <a href='B:230 55:13'>Psa 55:13</a>. <p/> <2,,3675, homophron><p/> (homos, "the same," phren, "the mind"), occurs in <a href='B:670 3:8'>1Pe 3:8</a>, RV, "likeminded" (AV, "of one mind"). <p/> Note: In <a href='B:520 15:5'>Rom 15:5</a>, <a href='B:570 2:2'>Phi 2:2</a>, phroneo to auto, "to think the same thing," is translated, AV, "be likeminded" (RV, "be of the same mind").


topic: Likeness, Likeness of (in the)
definition:
<b>Likeness, Likeness of (in the)</b> <1,,3667, homoioma><p/> denotes "that which is made like something, a resemblance," (a) in the concrete sense, <a href='B:730 9:7'>Rev 9:7</a>, "shapes" (RV, marg., "likenesses"); (b) in the abstract sense, <a href='B:520 1:23'>Rom 1:23</a>, RV, "(for) the likeness (of an image);" the AV translates it as a verb, "(into an image) made like to;" the association here of the two words homoioma and eikon (see IMAGE) serves to enhance the contrast between the idol and "the glory of the incorruptible God," and is expressive of contempt; in <a href='B:520 5:14'>Rom 5:14</a>, "(the) likeness of Adam's transgression" (AV, "similitude"); in <a href='B:520 6:5'>Rom 6:5</a>, "(the) likeness (of His death); in <a href='B:520 8:3'>Rom 8:3</a>, "(the) likeness (of sinful flesh); in <a href='B:570 2:7'>Phi 2:7</a>, "the likeness of men." "The expression 'likeness of men does not of itself imply, still less does it exclude or diminish, the reality of the nature which Christ assumed. That ... is declared in the words 'form of a servant.' 'Paul justly says in the likeness of men, because, in fact, Christ, although certainly perfect Man (<a href='B:520 5:15'>Rom 5:15</a>, <a href='B:530 15:21'>1Co 15:21</a>, <a href='B:610 2:5'>1Ti 2:5</a>), was, by reason of the Divine nature present in Him, not simply and merely man ... but the Incarnate Son of God'" (Gifford, quoting Meyer). See SHAPE. Cp. LIKE, B, (b). <p/> <2,,3669, homoiosis><p/> "a making like," is translated "likeness" in <a href='B:660 3:9'>Jam 3:9</a>, RV (AV, "similitude"). <p/> <3,,3665, homoiotes><p/> is translated "likeness" in <a href='B:650 7:15'>Heb 7:15</a>, RV (AV, "similitude") <p/> <4,,499, antitupon><p/> is rendered "after a true likeness," in <a href='B:670 3:21'>1Pe 3:21</a>, RV (marg., "in the antitype"). See FIGURE, No. 2.


topic: Likewise
definition:
<b>Likewise</b> <1,,3668, homoios><p/> "in like manner" (from the adjective homoios, see LIKE, A, No. 1), is rendered "likewise" in the AV of <a href='B:470 22:26'>Mat 22:26</a>, <a href='B:470 27:41'>Mat 27:41</a>, <a href='B:490 10:32'>Luk 10:32</a>, <a href='B:490 16:25'>Luk 16:25</a>, <a href='B:500 5:19'>Joh 5:19</a>, <a href='B:660 2:25'>Jam 2:25</a>, <a href='B:670 3:1'>1Pe 3:1</a>, <a href='B:670 3:7'>1Pe 3:7</a>, <a href='B:720 1:8'>Jud 1:8</a>, <a href='B:730 8:12'>Rev 8:12</a> (in all these the RV has "in like manner"); in the following, AV and RV have "likewise;" <a href='B:470 26:35'>Mat 26:35</a>, <a href='B:490 5:33'>Luk 5:33</a>, <a href='B:490 6:31'>Luk 6:31</a>, <a href='B:490 10:37'>Luk 10:37</a>, <a href='B:490 17:28'>Luk 17:28</a>, <a href='B:490 17:31'>Luk 17:31</a>, <a href='B:490 22:36'>Luk 22:36</a>, <a href='B:500 6:11'>Joh 6:11</a>, <a href='B:500 21:13'>Joh 21:13</a>, <a href='B:520 1:27'>Rom 1:27</a>, <a href='B:670 5:5'>1Pe 5:5</a>. See MANNER, SO. <p/> <2,,5615, hosautos><p/> a strengthened form of hos, "as," denotes "in like manner, just so, likewise;" it is sometimes translated "likewise," e.g., <a href='B:470 20:5'>Mat 20:5</a>, <a href='B:470 21:30'>Mat 21:30</a>. <p/> <3,,2532, kai><p/> "and, even," is translated "likewise" in the AV and RV of <a href='B:470 20:10'>Mat 20:10</a> (last kai in the verse), more lit., "even they;" elsewhere the RV has "also," for the AV, "likewise," <a href='B:470 18:35'>Mat 18:35</a>, <a href='B:470 24:33'>Mat 24:33</a>, <a href='B:490 3:14'>Luk 3:14</a>, <a href='B:490 17:10'>Luk 17:10</a>, <a href='B:490 19:19'>Luk 19:19</a>, <a href='B:490 21:31'>Luk 21:31</a>, <a href='B:510 3:24'>Act 3:24</a>, <a href='B:530 14:9'>1Co 14:9</a>, <a href='B:580 4:16'>Col 4:16</a>, <a href='B:670 4:1'>1Pe 4:1</a>; in <a href='B:470 21:24'>Mat 21:24</a>, the AV has "in like wise" (RV, "likewise"). <p/> <4,,3898, paraplesios><p/> from para, "beside," and the adjective plesios, "near" (akin to the adverb pelas, "near, hard by"), is used in <a href='B:650 2:14'>Heb 2:14</a>, AV, "likewise" (RV, "in like manner"), expressing the true humanity of Christ in partaking of flesh and blood. <p/> Notes: (1) In <a href='B:470 17:12'>Mat 17:12</a>, <a href='B:520 6:11'>Rom 6:11</a>, AV, the adverb houtos, "thus, so," is translated "likewise," (RV, "so"); in <a href='B:490 15:7'>Luk 15:7</a>, <a href='B:490 15:10'>Luk 15:10</a>, AV, "likewise," RV, "even so;" in <a href='B:490 14:33'>Luk 14:33</a>, AV, followed by oun, "therefore," it is rendered "so likewise" (RV, "so therefore").


topic: Lily
definition:
<b>Lily</b> <1,,2918, krinon><p/> occurs in <a href='B:470 6:28'>Mat 6:28</a>, <a href='B:490 12:27'>Luk 12:27</a>; in the former the Lord speaks of "the lilies of the field;" the "lily" referred to was a flower of rich color, probably including the gladiolus and iris species. The former "grow among the grain, often overtopping it and illuminating the broad fields with their various shades of pinkish purple to deep violet purple and blue. ... Anyone who has stood among the wheat fields of Galilee ... will see at once the appropriateness of our Savior's allusion. They all have a reedy stem, which, when dry, would make such fuel as is used in the ovens. The beautiful irises ... have gorgeous flowers, and would suit our Savior's comparison even better than the above. but they are plants of pasture grounds and swamps, and seldom found in grain fields. If, however, we understand by 'lilies of the field' simply wild lilies, these would also be included in the expression. Our Savior's comparison would then be like a 'composite photograph,' a reference to all the splendid colors and beautiful shapes of the numerous wild plants comprehended under the name 'lily'" (G. E. Post, in Hastings' Bib. Dic.).


topic: Linen, Linen cloth, fine Linen
definition:
<b>Linen, Linen cloth, fine Linen</b> <1,,4616, sindon><p/> was "a fine linen cloth, an article of domestic manufacture" (<a href='B:240 31:24'>Pro 31:24</a>) used (a) as a garment or wrap, the "linen cloth" of <a href='B:480 1:14-52'>Mar 1:14-52</a>; (b) as shrouds or winding sheets, <a href='B:470 27:59'>Mat 27:59</a>, <a href='B:480 15:46'>Mar 15:46</a>, RV, "linen cloth," for AV, "linen;" <a href='B:490 23:53'>Luk 23:53</a> (ditto). In the Sept., <a href='B:70 14:12'>Jdg 14:12</a>, "(thirty) sheets;" <a href='B:240 31:24'>Pro 31:24</a> (see above). The Mishna (the Great Collection of legal decisions by the ancient Rabbis) records that the material was sometimes used for curtains. <p/> <2,,3043, linon><p/> denotes (a) "flax," <a href='B:470 12:20'>Mat 12:20</a>; (b) "linen," in <a href='B:730 15:6'>Rev 15:6</a>, AV; the best texts have lithos, "stone," RV. See FLAX. <p/> <3,,3608, othonion><p/> "a piece of fine linen," is used in the plural, of the strips of cloth with which the body of the Lord was bound, after being wrapped in the sindon, <a href='B:490 24:12'>Luk 24:12</a>, <a href='B:500 19:40'>Joh 19:40</a>, <a href='B:500 1:20-7'>Joh 1:20-7</a>. In the Sept., <a href='B:70 14:13'>Jdg 14:13</a>, "changes of raiment;" <a href='B:350 2:5'>Hos 2:5</a>, <a href='B:350 2:9'>Hos 2:9</a>. The word is a diminutive of othone, "a sheet" (see SHEET). <p/> <4,,1040, bussos><p/> "fine linen," made from a special species of flax, a word of Aramean origin, used especially for the Syrian byssus (Arab. bus is still used for native "linen"). Cp. Heb. bus, in all OT passages quoted here, except <a href='B:330 27:7'>Eze 27:7</a>; Syriac busa in <a href='B:490 16:19'>Luk 16:19</a>. It is the material mentioned in <a href='B:130 4:21'>1Ch 4:21</a>, wrought by the house of Ashbea; <a href='B:130 15:27'>1Ch 15:27</a>, bussinos, No. 5 (David's robe); <a href='B:140 3:14'>2Ch 3:14</a>, bussos (the veil of the Temple); <a href='B:140 5:12'>2Ch 5:12</a>, bussinos (the clothing of the Levite singers); <a href='B:190 1:6'>Est 1:6</a> (the cords of the hangings in the king's garden); <a href='B:190 8:15'>Est 8:15</a> (Mordecai's dress); <a href='B:330 27:7'>Eze 27:7</a> (bussos, in Syrian trade with Tyre). In the NT, <a href='B:490 16:19'>Luk 16:19</a>, the clothing of the "rich man." <p/> <5,,1039, bussinos><p/> an adjective formed from No. 4, denoting "made of fine linen." This is used of the clothing of the mystic Babylon, <a href='B:730 18:12'>Rev 18:12</a>, <a href='B:730 18:16'>Rev 18:16</a>, and of the suitable attire of the Lamb's wife, <a href='B:730 19:8'>Rev 19:8</a>, <a href='B:730 19:14'>Rev 19:14</a>, figuratively describing "the righteous acts of the saints." The presumption of Babylon is conspicuous in that she arrays herself in that which alone befits the bride of Christ. For examples of the use in the Sept. see No. 4.


topic: Linger
definition:
<b>Linger</b> <1,,691, argeo><p/> "to be idle, to linger" (akin to argos, "idle:" see katargeo, under ABOLISH), is used negatively regarding the judgment of the persons mentioned in <a href='B:680 2:3'>2Pe 2:3</a>. In the Sept., <a href='B:150 4:24'>Ezr 4:24</a>, <a href='B:250 12:3'>Ecc 12:3</a>.


topic: Lion
definition:
<b>Lion</b> <1,,3023, leon><p/> occurs in <a href='B:620 4:17'>2Ti 4:17</a>, probably figurative of the imminent peril of death, the figure being represented by the whole phrase, not by the word "lion" alone; some suppose the reference to be to the lions of the amphitheater; the Greek commentators regarded the "lion" as Nero; others understand it to be Satan. The language not improbably recalls that of <a href='B:230 22:21'>Psa 22:21</a>, <a href='B:340 6:20'>Dan 6:20</a>. The word is used metaphorically, too, in <a href='B:730 5:5'>Rev 5:5</a>, where Christ is called "the Lion of the tribe of Judah." Elsewhere it has the literal meaning, <a href='B:650 11:33'>Heb 11:33</a>, <a href='B:670 5:8'>1Pe 5:8</a>, <a href='B:730 4:7'>Rev 4:7</a>, <a href='B:730 9:8'>Rev 9:8</a>, <a href='B:730 9:17'>Rev 9:17</a>, <a href='B:730 10:3'>Rev 10:3</a>, <a href='B:730 13:2'>Rev 13:2</a>. Taking the OT and NT occurrences the allusions are to the three great features of the "lion," (1) its majesty and strength, indicative of royalty, e.g., <a href='B:240 30:30'>Pro 30:30</a>, (2) its courage, e.g., <a href='B:240 28:1'>Pro 28:1</a>, (3) its cruelty, e.g., <a href='B:230 22:13'>Psa 22:13</a>.


topic: Lip
definition:
<b>Lip</b> <1,,5491, cheilos><p/> is used (a) of the organ of speech, <a href='B:470 15:8'>Mat 15:8</a>, <a href='B:480 7:6'>Mar 7:6</a>, where "honoring with the lips," besides meaning empty words, may have reference to a Jewish custom of putting to the mouth the tassel of the tallith (the woollen scarf wound round the head and neck during prayer), as a sign of acceptance of the Law from the heart; <a href='B:520 3:13'>Rom 3:13</a>, <a href='B:530 14:21'>1Co 14:21</a> (from <a href='B:290 1:28-12'>Isa 1:28-12</a>, speaking of the Assyrian foe as God's message to disobedient Israel); <a href='B:650 13:15'>Heb 13:15</a>, <a href='B:670 3:10'>1Pe 3:10</a>; (b) metaphorically, of "the brink or edge of things," as of the sea shore, <a href='B:650 11:12'>Heb 11:12</a>, lit., "the shore (of the sea)."


topic: List (Verb)
definition:
<b>List (Verb)</b> <1,,2309, thelo><p/> "to will, wish," is translated by the verb "to list" in <a href='B:470 17:12'>Mat 17:12</a>, <a href='B:480 9:13'>Mar 9:13</a>, <a href='B:500 3:8'>Joh 3:8</a>. See DESIRE, B, No. 6. <p/> <2,,1014, boulomai><p/> "to will, be minded," is translated "listeth" in <a href='B:660 3:4'>Jam 3:4</a> (RV, "willeth"). See DESIRE, B, No. 7.


topic: Little
definition:
<b>Little</b> <A-1,Adjective,3398, mikros><p/> "little, small" (the opposite of megas, "great"), is used (a) of persons, with regard to (1) station, or age, in the singular, <a href='B:480 15:40'>Mar 15:40</a>, of James "the less" (RV marg., "little"), possibly referring to age; <a href='B:490 19:3'>Luk 19:3</a>; in the plural, "little" ones, <a href='B:470 18:6'>Mat 18:6</a>, <a href='B:470 18:10'>Mat 18:10</a>, <a href='B:470 18:14'>Mat 18:14</a>, <a href='B:480 9:42'>Mar 9:42</a>; (2) rank or influence, e.g., <a href='B:470 10:42'>Mat 10:42</a> (see context); <a href='B:510 8:10'>Act 8:10</a>, <a href='B:510 26:22'>Act 26:22</a>, "small," as in <a href='B:730 11:18'>Rev 11:18</a>, <a href='B:730 13:16'>Rev 13:16</a>, <a href='B:730 19:5'>Rev 19:5</a>, <a href='B:730 19:18'>Rev 19:18</a>, <a href='B:730 20:12'>Rev 20:12</a>; (b) of things, with regard to (1) size, e.g., <a href='B:660 3:5'>Jam 3:5</a> (some mss. have No. 2 here); (2) quantity, <a href='B:490 12:32'>Luk 12:32</a>, <a href='B:530 5:6'>1Co 5:6</a>, <a href='B:550 5:9'>Gal 5:9</a>, <a href='B:730 3:8'>Rev 3:8</a>; (3) time, <a href='B:500 7:33'>Joh 7:33</a>, <a href='B:500 12:35'>Joh 12:35</a>, <a href='B:730 6:11'>Rev 6:11</a>, <a href='B:730 20:3'>Rev 20:3</a>. See B, No. 1. See LEAST, SMALL. <p/> <A-2,Adjective,3641, oligos><p/> "little, few" (the opposite of polus, "much"), is translated "short" in <a href='B:730 12:12'>Rev 12:12</a>; in the neut. sing., e.g., <a href='B:540 8:15'>2Co 8:15</a>. For <a href='B:660 3:5'>Jam 3:5</a>, see No. 1. See FEW, SHORT, SMALL. <p/> <A-3,Adjective,1024, brachus><p/> "short," is used to some extent adverbially of (a) time, with the preposition meta, "after," <a href='B:490 22:58'>Luk 22:58</a>, "(after) a little while;" in <a href='B:510 5:34'>Act 5:34</a>, without a preposition, RV, "a little while" (AV, "a little space"); in <a href='B:650 2:7'>Heb 2:7</a>, <a href='B:650 2:9'>Heb 2:9</a>, "a little" (AV marg. in <a href='B:650 2:7'>Heb 2:7</a>, and RV marg., in both, "a little while"), where the writer transfers to time what the Sept. in <a href='B:230 8:5'>Psa 8:5</a> says of rank; (b) of quantity, <a href='B:500 6:7'>Joh 6:7</a>; in <a href='B:650 13:22'>Heb 13:22</a>, preceded by the preposition dia, "by means of," and with logon, "words" (genitive plural) understood, "(in) few words;" (c) of distance, <a href='B:510 27:28'>Act 27:28</a>, RV, "a little space" (AV, "a little further"). See FEW, FURTHER, SPACE. <p/> <A-4,Adjective,1646, elachistos><p/> which serves as the superlative of No. 1, is translated "a very little" in <a href='B:490 19:17'>Luk 19:17</a>. See LEAST. <p/> Note: For mikroteros, "but little," see LEAST, No. 4. <p/> <B-1,Adverb,3397, mikron><p/> the neuter of A, No. 1, is used adverbially (a) of distance, <a href='B:470 26:39'>Mat 26:39</a>, <a href='B:480 14:35'>Mar 14:35</a>; (b) of quantity, <a href='B:540 11:1'>2Co 11:1</a>, <a href='B:540 11:16'>2Co 11:16</a>; (c) of time, <a href='B:470 26:73'>Mat 26:73</a>, "a while;" <a href='B:480 14:70'>Mar 14:70</a>, <a href='B:500 13:33'>Joh 13:33</a>, "a little while;" <a href='B:500 14:19'>Joh 14:19</a>, <a href='B:500 1:16-19'>Joh 1:16-19</a>, <a href='B:650 10:37'>Heb 10:37</a>, with the repeated hoson, "how very," lit., "a little while, how little, how little!" See WHILE. <p/> <B-2,Adverb,3641, oligon><p/> the neuter of A, No. 2, is used adverbially of (a) time, <a href='B:480 6:31'>Mar 6:31</a>, "a while;" <a href='B:670 1:6'>1Pe 1:6</a>, RV, "a little while" (AV, "a season"); <a href='B:670 5:10'>1Pe 5:10</a>, RV, "a little while" (AV, "a while"); <a href='B:730 17:10'>Rev 17:10</a>, RV, "a little while" (AV, "a short space"); (b) space, <a href='B:480 1:19'>Mar 1:19</a>, <a href='B:490 5:3'>Luk 5:3</a>; (c) extent, with the preposition pros, "for," in <a href='B:610 4:8'>1Ti 4:8</a>, RV, "(for) a little" (AV, and RV marg., "little"), where, while the phrase might refer to duration (as AV marg.), yet the antithesis "for all things" clearly indicates extent, i.e., "physical training is profitable towards few objects in life." See BRIEFLY, FEW, SEASON, C, Note. <p/> <B-3,Adverb,3357, metrios><p/> moderately, occurs in <a href='B:510 20:12'>Act 20:12</a>, "a little."


topic: Live
definition:
<b>Live</b> <1,,2198, zao><p/> "to live, be alive," is used in the NT of "(a) God, <a href='B:470 16:16'>Mat 16:16</a>, <a href='B:500 6:57'>Joh 6:57</a>, <a href='B:520 14:11'>Rom 14:11</a>; (b) the Son in Incarnation, <a href='B:500 6:57'>Joh 6:57</a>; (c) the Son in Resurrection, <a href='B:500 14:19'>Joh 14:19</a>, <a href='B:510 1:3'>Act 1:3</a>, <a href='B:520 6:10'>Rom 6:10</a>, <a href='B:540 13:4'>2Co 13:4</a>, <a href='B:650 7:8'>Heb 7:8</a>; (d) spiritual life, <a href='B:500 6:57'>Joh 6:57</a>, <a href='B:520 1:17'>Rom 1:17</a>, <a href='B:520 8:13'>Rom 8:13</a>, <a href='B:550 1:2-20'>Gal 1:2-20</a>, <a href='B:650 12:9'>Heb 12:9</a>; (e) the present state of departed saints, <a href='B:490 20:38'>Luk 20:38</a>, <a href='B:670 4:6'>1Pe 4:6</a>; (f) the hope of resurrection, <a href='B:670 1:3'>1Pe 1:3</a>; (g) the resurrection of believers, <a href='B:590 5:10'>1Th 5:10</a>, <a href='B:500 5:25'>Joh 5:25</a>, <a href='B:730 20:4'>Rev 20:4</a>, and of unbelievers, <a href='B:730 20:5'>Rev 20:5</a>, cp. <a href='B:730 20:13'>Rev 20:13</a>; (h) the way of access to God through the Lord Jesus Christ, <a href='B:650 10:20'>Heb 10:20</a>; (i) the manifestation of Divine power in support of Divine authority, <a href='B:540 13:4'>2Co 13:4</a>; cp. <a href='B:540 12:10'>2Co 12:10</a>, <a href='B:530 5:5'>1Co 5:5</a>; (j) bread, figurative of the Lord Jesus, <a href='B:500 6:51'>Joh 6:51</a>; (k) a stone, figurative of the Lord Jesus, <a href='B:670 2:4'>1Pe 2:4</a>; (l) water, figurative of the Holy Spirit, <a href='B:500 4:10'>Joh 4:10</a>, <a href='B:500 7:38'>Joh 7:38</a>; (m) a sacrifice, figurative of the believer, <a href='B:520 12:1'>Rom 12:1</a>; (n) stones, figurative of the believer, <a href='B:670 2:5'>1Pe 2:5</a>; (o) the oracles, logion, <a href='B:510 7:38'>Act 7:38</a>, and word, logos, <a href='B:650 4:12'>Heb 4:12</a>, <a href='B:670 1:23'>1Pe 1:23</a>, of God; (p) the physical life of men, <a href='B:590 4:15'>1Th 4:15</a>, <a href='B:470 27:63'>Mat 27:63</a>, <a href='B:510 25:24'>Act 25:24</a>, <a href='B:520 14:9'>Rom 14:9</a>, <a href='B:570 1:21'>Phi 1:21</a> (in the infinitive mood used as a noun, with the article, 'living'), <a href='B:570 1:22'>Phi 1:22</a>, <a href='B:670 4:5'>1Pe 4:5</a>; (q) the maintenance of physical life, <a href='B:470 4:4'>Mat 4:4</a>, <a href='B:530 9:14'>1Co 9:14</a>; (r) the duration of physical life, <a href='B:650 2:15'>Heb 2:15</a>; (s) the enjoyment of physical life, <a href='B:590 3:8'>1Th 3:8</a>; (t) the recovery of physical life from the power of disease, <a href='B:480 5:23'>Mar 5:23</a>, <a href='B:500 4:50'>Joh 4:50</a>; (u) the recovery of physical life from the power of death, <a href='B:470 9:18'>Mat 9:18</a>, <a href='B:510 9:41'>Act 9:41</a>, <a href='B:730 20:5'>Rev 20:5</a>; (v) the course, conduct, and character of men, (1) good, <a href='B:510 26:5'>Act 26:5</a>, <a href='B:620 3:12'>2Ti 3:12</a>, <a href='B:630 2:12'>Tit 2:12</a>; (2) evil, <a href='B:490 15:13'>Luk 15:13</a>, <a href='B:520 6:2'>Rom 6:2</a>, <a href='B:520 8:13'>Rom 8:13</a>, <a href='B:540 5:15'>2Co 5:15</a>, <a href='B:580 3:7'>Col 3:7</a>; (3) undefined, <a href='B:520 7:9'>Rom 7:9</a>, <a href='B:520 14:7'>Rom 14:7</a>, <a href='B:550 2:14'>Gal 2:14</a>; (w) restoration after alienation, <a href='B:490 15:32'>Luk 15:32</a>. <p/> "Note: In <a href='B:590 5:10'>1Th 5:10</a>, to live means to experience that change, <a href='B:530 15:51'>1Co 15:51</a>, which is to be the portion of all in Christ who will be alive upon the earth at the Parousia of the Lord Jesus, cp. <a href='B:500 11:25'>Joh 11:25</a>, and which corresponds to the resurrection of those who had previously died in Christ, <a href='B:530 1:15-54'>1Co 1:15-54</a>. <p/> <2,,4800, sunzao><p/> "to live together with" (sun, "with," and zao, "to live"), may be included with zao in the above analysis as follows: (g) <a href='B:520 6:8'>Rom 6:8</a>, <a href='B:620 2:11'>2Ti 2:11</a>; (s), <a href='B:540 7:3'>2Co 7:3</a>. <p/> <3,,326, anazao><p/> ana, "again," and zao, denotes "to live again," "to revive," <a href='B:490 15:24'>Luk 15:24</a>; cp. (w) in list above, and <a href='B:520 7:9'>Rom 7:9</a>, to manifest activity again." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 173,174.] <p/> Note: Zao is translated "quick" (i.e., "living") in <a href='B:510 10:42'>Act 10:42</a>, <a href='B:620 4:1'>2Ti 4:1</a>, <a href='B:670 4:5'>1Pe 4:5</a>; in <a href='B:650 4:12'>Heb 4:12</a>, AV (RV "living"). <p/> <4,,980, bioo><p/> "to spend life, to pass one's life," is used in <a href='B:670 4:2'>1Pe 4:2</a>. <p/> <5,,390, anastrepho><p/> used metaphorically, in the Middle Voice, "to conduct oneself, behave, live," is translated "to live," in <a href='B:650 13:18'>Heb 13:18</a> ("honestly"); in <a href='B:680 2:18'>2Pe 2:18</a> ("in error"). See ABIDE, BEHAVE, etc. <p/> <6,,2225, zoogoneo><p/> denotes "to preserve alive" (from zoos, "alive," and ginomai, "to come to be, become, be made"); in <a href='B:490 17:33'>Luk 17:33</a>, "shall preserve (it)," i.e., his life, RV marg., "save (it) alive;" cp. the parallels sozo, "to save," in <a href='B:470 16:25'>Mat 16:25</a>, and phulasso, "to keep," in <a href='B:500 12:25'>Joh 12:25</a>; in <a href='B:510 7:19'>Act 7:19</a>, "live," negatively of the efforts of Pharaoh to destroy the babes in Israel; in <a href='B:610 6:13'>1Ti 6:13</a>, according to the best mss. (some have zoopoieo, "to cause to live"), "quickeneth" (RV, marg., "preserveth ... alive," the preferable rendering). See PRESERVE, QUICKEN. <p/> <7,,1236, diago><p/> is used of time in the sense of passing a life, <a href='B:610 2:2'>1Ti 2:2</a>, "(that) we may lead (a tranquil and quiet, RV) life;" <a href='B:630 3:3'>Tit 3:3</a>, "living (in malice and envy)." <p/> <8,,4176, politeuo><p/> "to be a citizen (polites), to live as a citizen," is used metaphorically of conduct as in accordance with the characteristics of the heavenly community; in <a href='B:510 23:1'>Act 23:1</a>, "I have lived;" in <a href='B:570 1:27'>Phi 1:27</a>, "let your manner of life (AV, conversation) be." See CITIZENSHIP, No. 4, Note. <p/> <9,,5225, huparcho><p/> "to be in existence, to be," is translated "live (delicately)" in <a href='B:490 7:25'>Luk 7:25</a>. See BEING. <p/> Note: In <a href='B:530 9:13'>1Co 9:13</a>, AV, esthio, "to eat," is translated "live of." In <a href='B:610 5:6'>1Ti 5:6</a> the AV renders spatalao "liveth in pleasure."


topic: Live long
definition:
<b>Live long</b> <1,,3118, makrochronios><p/> an adjective denoting "of long duration, long-lived" (makros, "long," chronos, "time"), is used in <a href='B:560 6:3'>Eph 6:3</a>, "(that thou mayest) live long," lit., "(that thou mayest be) long-lived." In the Sept., <a href='B:20 20:12'>Exo 20:12</a>, <a href='B:50 4:40'>Deu 4:40</a>, <a href='B:50 5:16'>Deu 5:16</a>, <a href='B:50 17:20'>Deu 17:20</a>.


topic: Lively
definition:
<b>Lively</b> * Note: This is the AV translation of the present participle of the verb; zao, "to live," in three passages, in each of which the RV has "living," <a href='B:510 7:38'>Act 7:38</a>, <a href='B:670 1:3'>1Pe 1:3</a>, <a href='B:670 2:5'>1Pe 2:5</a>.


topic: Lo!
definition:
 <1,,2396, ide><p/> an aorist or point tense, marking a definite point of time, of the imperative mood of eidon, "to see" (taken as part of horao, "to see"), is used as an interjection, addressed either to one or many persons, e.g., <a href='B:470 25:20'>Mat 25:20</a>, <a href='B:470 25:22'>Mat 25:22</a>, <a href='B:470 25:25'>Mat 25:25</a>, <a href='B:500 1:29'>Joh 1:29</a>, <a href='B:500 1:36'>Joh 1:36</a>, <a href='B:500 1:47'>Joh 1:47</a>, <a href='B:550 5:2'>Gal 5:2</a>, the only occurrence outside Matthew, Mark and John. See BEHOLD, SEE. <p/> <2,,2400, idostrong><p/> a similar tense of No. 1, but in the Middle Voice, e.g., <a href='B:470 1:20'>Mat 1:20</a>, <a href='B:470 1:23'>Mat 1:23</a>; very frequent in the Synoptists and Acts and the Apocalypse.


topic: Locust
definition:
<b>Locust</b> <1,,200, akris><p/> occurs in <a href='B:470 3:4'>Mat 3:4</a>, <a href='B:480 1:6'>Mar 1:6</a>, of the animals themselves, as forming part of the diet of John the Baptist; they are used as food; the Arabs stew them with butter, after removing the head, legs and wings. In <a href='B:730 9:3'>Rev 9:3</a>, <a href='B:730 9:7'>Rev 9:7</a>, they appear as monsters representing satanic agencies, let loose by Divine judgments inflicted upon men for five months, the time of the natural life of the "locust." For the character of the judgment see the whole passage.


topic: Lodge, Lodging
definition:
<b>Lodge, Lodging</b> <A-1,Verb,835, aulizomai><p/> properly, "to lodge in a courtyard" (aule, See COURT, No. 2), then, "to lodge in the open," denotes, in the NT, "to pass the night, to lodge anywhere," <a href='B:470 21:17'>Mat 21:17</a>, <a href='B:490 21:37'>Luk 21:37</a>, RV, "lodged" (AV, "abode"). See the metaphorical use in the Sept. and the Heb. of <a href='B:230 30:5'>Psa 30:5</a>, "(weeping) may come in to lodge (at even)," i.e., as a passing stranger. See ABIDE. <p/> <A-2,Verb,2681, kataskenoo><p/> "to pitch one's tent" (kata, "down," skene, "a tent"), is rendered "to lodge," of birds, in <a href='B:470 13:32'>Mat 13:32</a>, <a href='B:480 4:32'>Mar 4:32</a>, <a href='B:490 13:19'>Luk 13:19</a>. In <a href='B:510 2:26'>Act 2:26</a>, it is used of the body of the Lord in the tomb, as dwelling in hope, RV, "shall dwell" (marg., "tabernacle"), AV, "shall rest." See DWELL, REST. Cp. kataskenosis, "a roosting place." <p/> <A-3,Verb,2647, kataluo><p/> in one of its meanings, signifies "to unloose" (kata, "down," luo, "to loose"), "unyoke," as of horses, etc., hence intransitively, "to take up one's quarters, to lodge," <a href='B:490 9:12'>Luk 9:12</a>, <a href='B:490 19:7'>Luk 19:7</a>, RV, "to lodge" (AV, "to be a guest"). See COME, Note (7) (come to nought), DESTROY, DISSOLVE, OVERTHROW, THROW. Cp. kataluma, "a guest chamber, inn." <p/> <A-4,Verb,3579, xenizo><p/> "to receive as a guest" (xenos, "a guest, stranger"), "to entertain, lodge," is used in the Active Voice in <a href='B:510 10:23'>Act 10:23</a>, <a href='B:510 28:7'>Act 28:7</a>, RV, "entertained" (AV, "lodged"); <a href='B:650 13:2'>Heb 13:2</a>, "have entertained;" in the Passive Voice, <a href='B:510 10:6'>Act 10:6</a> (lit., "he is entertained"), <a href='B:510 10:18'>Act 10:18</a>, <a href='B:510 10:32'>Act 10:32</a>, <a href='B:510 21:16'>Act 21:16</a>. Its other meaning, "to think strange," is found in <a href='B:670 4:4'>1Pe 4:4</a>, <a href='B:670 4:12'>1Pe 4:12</a>. See ENTERTAIN, STRANGE. <p/> <B-1,Noun,3578, xenia><p/> akin to A, No. 4, denotes (a) "hospitality, entertainment," <a href='B:640 1:22'>Phm 1:22</a>; (b) by metonymy, "a place of entertainment, a lodging-place," <a href='B:510 28:23'>Act 28:23</a> (some put <a href='B:640 1:22'>Phm 1:22</a> under this section).


topic: Loins
definition:
<b>Loins</b> <1,,3751, osphus><p/> is used (a) in the natural sense in <a href='B:470 3:4'>Mat 3:4</a>, <a href='B:480 1:6'>Mar 1:6</a>; (b) as "the seat of generative power," <a href='B:650 7:5'>Heb 7:5</a>, <a href='B:650 7:10'>Heb 7:10</a>; metaphorically in <a href='B:510 2:30'>Act 2:30</a>; (c) metaphorically, (1) of girding the "loins" in readiness for active service for the Lord, <a href='B:490 12:35'>Luk 12:35</a>; (2) the same, with truth, <a href='B:560 6:14'>Eph 6:14</a>, i.e., bracing up oneself so as to maintain perfect sincerity and reality as the counteractive in Christian character against hypocrisy and falsehood; (3) of girding the "loins" of the mind, <a href='B:670 1:13'>1Pe 1:13</a>, RV, "girding," suggestive of the alertness necessary for sobriety and for setting one's hope perfectly on "the grace to be brought ... at the revelation of Jesus Christ" (the present participle, "girding," is introductory to the rest of the verse).


topic: Long (Adjective and Adverb)
definition:
<b>Long (Adjective and Adverb)</b> <A-1,Adjective,3117, makros><p/> is used of "long prayers" (<a href='B:470 23:14'>Mat 23:14</a>, in some mss.), <a href='B:480 12:40'>Mar 12:40</a>, <a href='B:490 20:47'>Luk 20:47</a>. It denotes "far" in <a href='B:490 15:13'>Luk 15:13</a>, <a href='B:490 19:12'>Luk 19:12</a>. See FAR. <p/> <A-2,Adjective,2425, hikanos><p/> "sufficient, much, long," is used with chronos, "time," in <a href='B:490 8:27'>Luk 8:27</a>; in <a href='B:490 20:9'>Luk 20:9</a>, <a href='B:490 23:8'>Luk 23:8</a> (AV, "season") the plural is used, lit., "long times;" <a href='B:510 8:11'>Act 8:11</a>, <a href='B:510 14:3'>Act 14:3</a>. See ABLE (ABILITY), C, No. 2, MANY, MUCH. <p/> <A-3,Adjective,4183, polus><p/> "much," is used with chronos, "time," in <a href='B:470 25:19'>Mat 25:19</a>, <a href='B:500 5:6'>Joh 5:6</a>; in <a href='B:510 27:21'>Act 27:21</a>, with asitia, AV, "long abstinence," RV, "long without food." See COMMON, Note (1). <p/> <A-4,Adjective,5118, tosoutos><p/> "so long," is used with chronos in <a href='B:500 14:9'>Joh 14:9</a>, <a href='B:650 4:7'>Heb 4:7</a>. <p/> <A-5,Adjective,4214, posos><p/> "how much," is used with chronos, in <a href='B:480 9:21'>Mar 9:21</a>, "how long time," RV (AV, "how long ago"). <p/> <A-6,Adjective,3745, hosos><p/> "how much, so much," is used after the preposition epi (eph'), and as an adjective qualifying chronos, signifying "for so long time," in <a href='B:520 7:1'>Rom 7:1</a>, <a href='B:530 7:39'>1Co 7:39</a>, <a href='B:550 4:1'>Gal 4:1</a>; see also B, No. 4. <p/> Notes: (1) In <a href='B:510 14:28'>Act 14:28</a>, AV, the adjective oligos, "little," with the negative ou, "not," and qualifying chronos, is rendered "long time;" RV, "no little (time)." (2) For the comparative adjective, pleion, see LONGER, B. <p/> <B-1,Adverb,4183, polus><p/> in one or other of its neuter forms, singular or plural, is used (a) of degree, "greatly, much, many," e.g., <a href='B:480 1:45'>Mar 1:45</a>; (b) of time, e.g., <a href='B:510 27:14'>Act 27:14</a>. Cp. A, No. 3. See GREAT, MUCH, OFT, SORE, STRAITLY, WHILE. <p/> <B-2,Adverb,1909 2425,eph' hikanon> lit., "unto much (time)," is rendered "a long while" in <a href='B:510 20:11'>Act 20:11</a>. Cp. A, No. 2. <p/> <B-3,Adverb,2193 4219,heos pote> lit., "until when?" signifies "how long?" <a href='B:470 17:17'>Mat 17:17</a> (twice); <a href='B:480 9:19'>Mar 9:19</a> (twice); <a href='B:490 9:41'>Luk 9:41</a>, <a href='B:500 10:24'>Joh 10:24</a>, <a href='B:730 6:10'>Rev 6:10</a>. eph' hoson signifies "so long as, as long as" (epi, "upon," hosos, "how much"), <a href='B:470 9:15'>Mat 9:15</a>, <a href='B:480 2:19'>Mar 2:19</a>, <a href='B:680 1:13'>2Pe 1:13</a>. See INASMUCH, No. 2. <p/> Notes: (1) For the adverb LONGER, see below. (2) In <a href='B:680 2:3'>2Pe 2:3</a>, AV, the adverb ekpalai, "from of old," RV (ek, "from," palai, "of old, formerly"), is translated "of a long time."


topic: Long (Verb), Long (after, for), Longing
definition:
<b>Long (Verb), Long (after, for), Longing</b> <A-1,Verb,1971, epipotheo><p/> "to long for greatly" (a strengthened form of potheo, "to long for," not found in the NT), is translated "I long," in <a href='B:520 1:11'>Rom 1:11</a>; in <a href='B:540 5:2'>2Co 5:2</a>, RV, "longing" (AV, "earnestly desiring"); in <a href='B:590 3:6'>1Th 3:6</a>, <a href='B:620 1:4'>2Ti 1:4</a>, RV, "longing" (AV, "desiring greatly"); to long after, in <a href='B:540 9:14'>2Co 9:14</a>, <a href='B:570 1:8'>Phi 1:8</a>, <a href='B:570 2:26'>Phi 2:26</a>; to long for, in <a href='B:670 2:2'>1Pe 2:2</a>, RV (AV, "desire"); <a href='B:660 4:5'>Jam 4:5</a>, RV, "long." See DESIRE. <p/> <B-1,Adjective,1973, epipothetos><p/> akin to A, and an intensive form of pothetos, "desired, greatly desired," "longed for," is used in <a href='B:570 4:1'>Phi 4:1</a>. <p/> <C-1,Noun,1974, epipothia><p/> "a longing" (akin to A and B), is found in <a href='B:520 15:23'>Rom 15:23</a>, RV, "longing" (AV, "great desire"). See DESIRE. <p/> <C-2,Noun,1972, epipothesis><p/> "a longing" (perhaps stressing the process more than No. 1), is found in <a href='B:540 7:7'>2Co 7:7</a>, RV, "longing" (AV, "earnest desire"); <a href='B:540 7:11'>2Co 7:11</a>, RV, "longing" (AV, "vehement desire").


topic: Longer
definition:
<b>Longer</b> <A-1,Adverb,2089, eti><p/> "yet, as yet, still," is translated "longer" in <a href='B:490 16:2'>Luk 16:2</a> (with separate negative); "any longer" in <a href='B:520 6:2'>Rom 6:2</a>. See ALSO, EVEN, FURTHER, MORE, MOREOVER, STILL, THENCEFORTH, YET. <p/> <A-2,Adverb,3765, ouketi><p/> "no more, no longer" (ou, "not," k, euphonic, and No. 1), is rendered "no longer" in the RV of <a href='B:480 7:12'>Mar 7:12</a> (AV, "no more"); <a href='B:500 15:15'>Joh 15:15</a>, RV (AV, "henceforth not"); <a href='B:520 14:15'>Rom 14:15</a>, RV (AV, "now ... not"); <a href='B:550 2:20'>Gal 2:20</a>, RV (AV, "yet not"); <a href='B:550 3:25'>Gal 3:25</a>, <a href='B:550 4:7'>Gal 4:7</a> (AV, "no more"); <a href='B:640 1:16'>Phm 1:16</a> (AV, "not now"). See HENCEFORTH, MORE, NOW, YET. <p/> <A-3,Adverb,3371, meketi><p/> also means "no more, no longer," but generally suggests what is a matter of thought or supposition, whereas No. 1 refers to what is a matter of fact. It is rendered "any longer" in <a href='B:510 25:24'>Act 25:24</a>; "no longer," in <a href='B:480 2:2'>Mar 2:2</a>, RV, "no longer (room)," AV, "no (room);" <a href='B:540 5:15'>2Co 5:15</a>, RV (AV, "not hence-forth"); <a href='B:560 4:14'>Eph 4:14</a>, RV (AV, "no more"); <a href='B:560 4:17'>Eph 4:17</a>, RV (AV, "henceforth ... not"); <a href='B:590 3:1'>1Th 3:1</a>, <a href='B:590 3:5'>1Th 3:5</a>, <a href='B:610 5:23'>1Ti 5:23</a>, <a href='B:670 4:2'>1Pe 4:2</a>. See (negatively) HENCEFORTH, HENCEFORWARD, HEREAFTER, NO MORE. <p/> <A-4,Adverb,4119, pleion><p/> the neuter of pleion, "more," the comparative degree of polu, "much," is rendered "longer" in <a href='B:510 20:9'>Act 20:9</a>, RV (AV "long"). <p/> <B-1,Adjective,4119, pleion><p/> "more," (cp. A, No. 4), is used with chronos, "time," in <a href='B:510 18:20'>Act 18:20</a>, "a longer time," RV (AV, "longer").


topic: Longsuffering (Noun and Verb)
definition:
<b>Longsuffering (Noun and Verb)</b> <A-1,Noun,3115, makrothumia><p/> "forbearance, patience, longsuffering" (makros, "long," thumos, "temper"), is usually rendered "longsuffering," <a href='B:520 2:4'>Rom 2:4</a>, <a href='B:520 9:22'>Rom 9:22</a>, <a href='B:540 6:6'>2Co 6:6</a>, <a href='B:550 5:22'>Gal 5:22</a>, <a href='B:560 4:2'>Eph 4:2</a>, <a href='B:580 1:11'>Col 1:11</a>, <a href='B:580 3:12'>Col 3:12</a>, <a href='B:610 1:16'>1Ti 1:16</a>, <a href='B:620 3:10'>2Ti 3:10</a>, <a href='B:620 4:2'>2Ti 4:2</a>, <a href='B:670 3:20'>1Pe 3:20</a>, <a href='B:680 3:15'>2Pe 3:15</a>; "patience" in <a href='B:650 6:12'>Heb 6:12</a>, <a href='B:660 5:10'>Jam 5:10</a>. See PATIENCE, and Note under FORBEAR. <p/> <B-1,Verb,3114, makrothumeo><p/> akin to A, "to be patient, longsuffering, to bear with," lit., "to be long-tempered," is rendered by the verb "to be longsuffering" in <a href='B:490 18:7'>Luk 18:7</a>, RV (AV, "bear long"); in <a href='B:590 5:14'>1Th 5:14</a>, RV (AV, "be patient"); so in <a href='B:660 1:5-8'>Jam 1:5-8</a>; in <a href='B:680 3:9'>2Pe 3:9</a>, AV and RV, "is longsuffering. See BEAR, No. 14, ENDURE, PATIENT, SUFFER. <p/> Note: "Longsuffering is that quality of self-restraint in the face of provocation which does not hastily retaliate or promptly punish; it is the opposite of anger, and is associated with mercy, and is used of God, <a href='B:20 34:6'>Exo 34:6</a> (Sept.); <a href='B:520 2:4'>Rom 2:4</a>, <a href='B:670 3:20'>1Pe 3:20</a>. Patience is the quality that does not surrender to circumstances or succumb under trial; it is the opposite of despondency and is associated with hope, <a href='B:590 1:3'>1Th 1:3</a>; it is not used of God." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 183,184.]


topic: Look
definition:
<b>Look</b> <A-1,Verb,991, blepo><p/> primarily, "to have sight, to see," then, "observe, discern, perceive," frequently implying special contemplation (cp. No. 4), is rendered by the verb "to look" in <a href='B:490 9:62'>Luk 9:62</a>, "looking (back);" <a href='B:500 13:22'>Joh 13:22</a> "(the disciples) looked (one on another);" <a href='B:510 1:9'>Act 1:9</a>, RV, "were looking" (AV, "beheld"); <a href='B:510 3:4'>Act 3:4</a>, "look (on us);" <a href='B:510 27:12'>Act 27:12</a>, RV, looking," AV, "that lieth (towards)," of the haven Phenix; <a href='B:560 5:15'>Eph 5:15</a>, RV, "look (therefore carefully how ye walk)," AV, "see (that ye walk circumspectly);" <a href='B:730 11:9'>Rev 11:9</a>, <a href='B:730 18:9'>Rev 18:9</a>, RV, "look upon" (AV, "shall see"). See BEHOLD. <p/> <A-2,Verb,308, anablepo><p/> denotes (a) "to look up" (ana, "up," and No. 1), e.g., <a href='B:470 14:19'>Mat 14:19</a>, <a href='B:480 8:24'>Mar 8:24</a> (in some mss. <a href='B:480 8:25'>Mar 8:25</a>); (b) "to recover sight," e.g., <a href='B:470 11:5'>Mat 11:5</a>, <a href='B:470 20:34'>Mat 20:34</a>, RV, "received their sight;" <a href='B:500 9:11'>Joh 9:11</a>. See SIGHT. Cp. anablepsis, "recovering of sight," <a href='B:490 4:18'>Luk 4:18</a>. <p/> <A-3,Verb,4017, periblepo><p/> "to look about, or round about, on" (peri, "around," and No. 1), is used in the Middle Voice, <a href='B:480 3:5'>Mar 3:5</a>, <a href='B:480 3:34'>Mar 3:34</a>, <a href='B:480 5:32'>Mar 5:32</a>, <a href='B:480 9:8'>Mar 9:8</a>, <a href='B:480 10:23'>Mar 10:23</a>, <a href='B:480 11:11'>Mar 11:11</a>, <a href='B:490 6:10'>Luk 6:10</a>. <p/> <A-4,Verb,578, apoblepo><p/> signifies "to look away from" (apo) all else at one object; hence, "to look steadfastly," <a href='B:650 11:26'>Heb 11:26</a>, RV, "he looked" (AV, "he had respect"). Cp. No. 8. <p/> <A-5,Verb,1689, emblepo><p/> to look at (en, in, and No. 1), is translated "to look upon" in <a href='B:480 10:27'>Mar 10:27</a>, <a href='B:480 14:67'>Mar 14:67</a>, <a href='B:490 22:61'>Luk 22:61</a>, <a href='B:500 1:36'>Joh 1:36</a>. This verb implies a close, penetrating "look," as distinguished from Nos. 6 and 9. See BEHOLD, No. 3, GAZE, SEE, No. 6. <p/> <A-6,Verb,1914, epiblepo><p/> "to look upon" (epi, "upon"), is used in the NT of favorable regard, <a href='B:490 1:48'>Luk 1:48</a>, RV, "he hath looked upon" (AV, "hath regarded"), of the low estate of the Virgin Mary; in <a href='B:490 9:38'>Luk 9:38</a>, in a request to the Lord to "look" upon an afflicted son; in <a href='B:660 2:3'>Jam 2:3</a>, RV, "ye have regard" (AV, "... respect"), of having a partial regard for the well-to-do. See REGARD, RESPECT. <p/> <A-7,Verb,3708, eidon><p/> used as the aorist tense of horao, "to see," in various senses, is translated "to look," in the AV of <a href='B:500 7:52'>Joh 7:52</a>, RV, "see;" <a href='B:730 4:1'>Rev 4:1</a> (RV, "I saw"); so in <a href='B:730 6:8'>Rev 6:8</a>, <a href='B:730 14:1'>Rev 14:1</a>, <a href='B:730 14:14'>Rev 14:14</a> (as in AV of <a href='B:730 14:6'>Rev 14:6</a>); <a href='B:730 15:5'>Rev 15:5</a>. See BEHOLD, CONSIDER, HEED, No. 2, PERCEIVE, SEE, SHEW. <p/> <A-8,Verb,872, aphorao><p/> "to look away from one thing so as to see another" (apo, "from," and No. 7), "to concentrate the gaze upon," occurs in <a href='B:570 2:23'>Phi 2:23</a>, "I shall see;" <a href='B:650 12:2'>Heb 12:2</a>, "looking." <p/> <A-9,Verb,1896, epeidon><p/> denotes "to look upon" (epi, "upon"), (a) favorably, <a href='B:490 1:25'>Luk 1:25</a>; (b) unfavorably, in <a href='B:510 4:29'>Act 4:29</a>. <p/> <A-10,Verb,3879, parakupto><p/> lit. and primarily, "to stoop sideways" para, "aside," kupto, "to bend forward"), denotes "to stoop to look into," <a href='B:490 24:12'>Luk 24:12</a>, "stooping and looking in" (AV, "stooping down"); <a href='B:500 20:5'>Joh 20:5</a>, <a href='B:500 20:11'>Joh 20:11</a>; metaphorically in <a href='B:660 1:25'>Jam 1:25</a>, of "looking" into the perfect law of liberty; in <a href='B:670 1:12'>1Pe 1:12</a> of things which the angels desire "to look" into. <p/> <A-11,Verb,352, anakupto><p/> "to lift oneself up" (ana, "up"), is translated "look up" in <a href='B:490 21:28'>Luk 21:28</a>, of being elated in joyous expectation (followed by epairo, "to lift up"). See LIFT. <p/> <A-12,Verb,4648, skopeo><p/> "to look at, consider" (Eng., "scope"), implying mental consideration, is rendered "while we look ... at" in <a href='B:540 4:18'>2Co 4:18</a>; "looking to" (AV, "on") in <a href='B:570 2:4'>Phi 2:4</a>. See HEED, MARK. <p/> <A-13,Verb,1983, episkopeo><p/> lit., "to look upon" (epi, and No. 12), is rendered "looking carefully" in <a href='B:650 12:15'>Heb 12:15</a>, RV (AV, "looking diligently"), epi being probably intensive here; in <a href='B:670 5:2'>1Pe 5:2</a>, "to exercise the oversight, to visit, care for." See OVERSIGHT. <p/> <A-14,Verb,1980, episkeptomai><p/> a later form of No. 13, "to visit," has the meaning of "seeking out," and is rendered "look ye out" in <a href='B:510 6:3'>Act 6:3</a>. See VISIT. <p/> <A-15,Verb,816, atenizo><p/> "to look fixedly, gaze," is translated "looking steadfastly" in <a href='B:490 22:56'>Luk 22:56</a>, RV (AV, "... earnestly"), in <a href='B:510 1:10'>Act 1:10</a>, "looking steadfastly;" in <a href='B:510 3:12'>Act 3:12</a>, AV, "look ... earnestly" (RV, "fasten ye your eyes," as in <a href='B:510 3:4'>Act 3:4</a>, <a href='B:510 11:6'>Act 11:6</a>); so in the RV of <a href='B:510 6:15'>Act 6:15</a>, <a href='B:510 10:4'>Act 10:4</a>, <a href='B:510 13:9'>Act 13:9</a>, <a href='B:510 14:9'>Act 14:9</a>; in <a href='B:510 7:55'>Act 7:55</a>, "looked up steadfastly;" in <a href='B:510 23:1'>Act 23:1</a>, "looking steadfastly on" (AV, "earnestly beholding"); in <a href='B:540 3:7'>2Co 3:7</a>, RV, "look steadfastly" (AV, "steadfastly behold"); in <a href='B:540 3:13'>2Co 3:13</a>, RV, ditto (AV, "steadfastly look"). In <a href='B:490 4:20'>Luk 4:20</a>, "were fastened" (ophthalmoi, "eyes," being used separately). See BEHOLD, No. 10. <p/> <A-16,Verb,2300, theaomai><p/> "to behold" (of careful contemplation), is translated "look" in <a href='B:500 4:35'>Joh 4:35</a>, of "looking" on the fields; in <a href='B:690 1:1'>1Jo 1:1</a>, AV (RV, "we beheld"), of the Apostles' personal experiences of Christ in the days of His flesh, and the facts of His Godhood and Manhood. See BEHOLD, No. 8. <p/> <A-17,Verb,2334, theoreo><p/> "to look at, gaze at, behold," is translated "looking on" in <a href='B:480 15:40'>Mar 15:40</a>, AV (RV, "beholding"). See BEHOLD, No. 6. <p/> <B-1,Noun,3706, horasis><p/> akin to A, No. 7, denotes (a) a vision (so the associated noun horama, e.g., <a href='B:510 7:31'>Act 7:31</a>; horasis signifies especially the act of seeing, horama that which is seen), <a href='B:510 2:17'>Act 2:17</a>, <a href='B:730 9:17'>Rev 9:17</a>; (b) an appearance, <a href='B:730 4:3'>Rev 4:3</a>, translated "to look upon" (twice in the RV; In the second instance the AV has "in sight").


topic: Look (for), Looking (after, for)
definition:
<b>Look (for), Looking (after, for)</b> <A-1,Verb,4328, prosdokao><p/> "to await, expect" (pros, "to" or "towards," dokeo, "to think, be of opinion"), is translated "to look for," e.g., in <a href='B:470 11:3'>Mat 11:3</a>, <a href='B:680 1:3-14'>2Pe 1:3-14</a>; the RV renders it by the verb "to expect, to be in expectation," in some instances, as does the AV in <a href='B:490 3:15'>Luk 3:15</a>, <a href='B:510 3:5'>Act 3:5</a>, See EXPECT. <p/> <A-2,Verb,4327, prosdechomai><p/> "to receive favorably," also means "to expect," and is rendered "to look for," e.g., in <a href='B:490 2:38'>Luk 2:38</a>, <a href='B:490 23:51'>Luk 23:51</a>, <a href='B:510 24:15'>Act 24:15</a>, RV (AV, "allow"); <a href='B:630 2:13'>Tit 2:13</a>, <a href='B:720 1:21'>Jud 1:21</a>. See ACCEPT, A, No. 3, ALLOW, No. 4. <p/> <A-3,Verb,1551, ekdechomai><p/> primarily "to receive from another," hence, "to expect, to await," is translated "he looked for" in <a href='B:650 11:10'>Heb 11:10</a>; in <a href='B:530 16:11'>1Co 16:11</a>, AV, "I look for" (RV, "I expect"). See EXPECT, No. 1. <p/> Notes: (1) In <a href='B:570 3:20'>Phi 3:20</a>, <a href='B:650 9:28'>Heb 9:28</a>, AV, apekdechomai (the verb in the preceding No. extended by apo, "from"), "to await" or "expect eagerly," is translated "look for" (RV, "wait for;" so AV everywhere else). See WAIT. (2) In <a href='B:510 28:6'>Act 28:6</a>, AV, prosdokao, "to expect," is translated "they looked" (RV, "they expected"), and "they had looked" (RV, "they were long in expectation"). <p/> <B-1,Noun,4329, prosdokia><p/> akin to A, No. 1, is translated "a looking after" in <a href='B:490 21:26'>Luk 21:26</a>, AV ("expectation," as in <a href='B:510 12:11'>Act 12:11</a>, AV and RV). See EXPECTATION. <p/> <B-2,Noun,1561, ekdoche><p/> akin to A, No. 3, is translated "looking for" in <a href='B:650 10:27'>Heb 10:27</a>, AV. See EXPECTATION.


topic: Look (to)
definition:
<b>Look (to)</b> <1,,991, blepo><p/> "to look" (see LOOK, No. 1), has the meaning of "taking heed, looking to oneself," in <a href='B:700 1:8'>2Jo 1:8</a>. See HEED. <p/> <2,,3708, horao><p/> "to see" (see LOOK, No. 7), has the meaning of "seeing to" or "caring for a thing" in <a href='B:470 27:4'>Mat 27:4</a>, "see (thou to it);" in <a href='B:510 18:15'>Act 18:15</a>, "look to it (yourselves);" the future (sing. opsei, plural, opsesthe), is used for the tense which is wanting in horao, and stands for the imperative.


topic: Loose
definition:
<b>Loose</b> <A-1,Verb,3089, luo><p/> denotes (a) "to loose, unbind, release," (1) of things, e.g., in <a href='B:510 7:33'>Act 7:33</a>, RV, "loose (the shoes)," AV, "put off;" <a href='B:480 1:7'>Mar 1:7</a>; (2) of animals, e.g., <a href='B:470 21:2'>Mat 21:2</a>; (3) of persons, e.g., <a href='B:500 11:44'>Joh 11:44</a>, <a href='B:510 22:30'>Act 22:30</a>; (4) of Satan, <a href='B:730 20:3'>Rev 20:3</a>, <a href='B:730 20:7'>Rev 20:7</a>, and angels, <a href='B:730 1:9-15'>Rev 1:9-15</a>; (5) metaphorically, of one diseased, <a href='B:490 13:16'>Luk 13:16</a>; of the marriage tie, <a href='B:530 7:27'>1Co 7:27</a>; of release from sins, <a href='B:730 1:5'>Rev 1:5</a> (in the most authentic mss.); (b) "to loosen, break up, dismiss, dissolve, destory;" in this sense it is translated "to loose" in <a href='B:510 2:24'>Act 2:24</a>, of the pains of death; in <a href='B:730 5:2'>Rev 5:2</a>, of the seals of a roll. See BREAK, DESTROY, DISSOLVE, MELT, PUT (off), UNLOOSE. <p/> <A-2,Verb,630, apoluo><p/> apo, "from," and No. 1, denotes (a) "to set free, release," translated "loosed" in <a href='B:490 13:12'>Luk 13:12</a>, of deliverance from an infirmity; in <a href='B:470 18:27'>Mat 18:27</a>, AV, "loosed" (RV, "released"), of a debtor; (b) "to let go, dismiss," e.g., <a href='B:470 14:15'>Mat 14:15</a>, <a href='B:470 14:22'>Mat 14:22</a>. See DEPART, DISMISS, DIVORCE, FORGIVE, LET (go), LIBERTY, PUT (away), RELEASE, SEND (away). <p/> <A-3,Verb,447, aniemi><p/> "to send back" (ana, "back," hiemi, "to send"), "to leave, forbear," is translated "to loose," in <a href='B:510 16:26'>Act 16:26</a>, of the "loosening" of bonds; <a href='B:510 27:40'>Act 27:40</a>, rudder bands. Elsewhere, <a href='B:560 6:9'>Eph 6:9</a>, <a href='B:650 13:5'>Heb 13:5</a>. See FORBEAR, LEAVE. <p/> <A-4,Verb,321, anago><p/> see LAUNCH. <p/> Notes: (1) In <a href='B:510 27:13'>Act 27:13</a>, AV, airo, "to lift," is translated "loosing (thence)" (RV, "they weighed anchor"). (2) For katargeo, translated "she is loosed" in <a href='B:520 7:2'>Rom 7:2</a>, AV (RV "discharged"), See ABOLISH. <p/> <B-1,Noun,3080, lusis><p/> "a loosening" (akin to A, No. 1), <a href='B:530 7:27'>1Co 7:27</a>, of divorce, is translated "to be loosed," lit., "loosing." In the second part of the verse the verb luo is used. In the Sept., <a href='B:250 8:1'>Ecc 8:1</a>, with the meaning "interpretation."


topic: Lord, Lordship
definition:
<b>Lord, Lordship</b> <A-1,Noun,2962, kurios><p/> properly an adjective, signifying "having power" (kuros) or "authority," is used as a noun, variously translated in the NT, "'Lord,' 'master,' 'Master,' 'owner,' 'Sir,' a title of wide significance, occurring in each book of the NT save Titus and the Epistles of John. It is used (a) of an owner, as in <a href='B:490 19:33'>Luk 19:33</a>, cp. <a href='B:470 20:8'>Mat 20:8</a>, <a href='B:510 16:16'>Act 16:16</a>, <a href='B:550 4:1'>Gal 4:1</a>; or of one who has the disposal of anything, as the Sabbath, <a href='B:470 12:8'>Mat 12:8</a>; (b) of a master, i.e., one to whom service is due on any ground, <a href='B:470 6:24'>Mat 6:24</a>, <a href='B:470 24:50'>Mat 24:50</a>, <a href='B:560 6:5'>Eph 6:5</a>; (c) of an Emperor or King, <a href='B:510 25:26'>Act 25:26</a>, <a href='B:730 17:14'>Rev 17:14</a>; (d) of idols, ironically, <a href='B:530 8:5'>1Co 8:5</a>, cp. <a href='B:290 26:13'>Isa 26:13</a>; (e) as a title of respect addressed to a father, <a href='B:470 21:30'>Mat 21:30</a>, a husband, <a href='B:670 3:6'>1Pe 3:6</a>, a master, <a href='B:470 13:27'>Mat 13:27</a>, <a href='B:490 13:8'>Luk 13:8</a>, a ruler, <a href='B:470 27:63'>Mat 27:63</a>, an angel, <a href='B:510 10:4'>Act 10:4</a>, <a href='B:730 7:14'>Rev 7:14</a>; (f) as a title of courtesy addressed to a stranger, <a href='B:500 12:21'>Joh 12:21</a>, <a href='B:500 20:15'>Joh 20:15</a>, <a href='B:510 16:30'>Act 16:30</a>; from the outset of His ministry this was a common form of address to the Lord Jesus, alike by the people, <a href='B:470 8:2'>Mat 8:2</a>, <a href='B:500 4:11'>Joh 4:11</a>, and by His disciples, <a href='B:470 8:25'>Mat 8:25</a>, <a href='B:490 5:8'>Luk 5:8</a>, <a href='B:500 6:68'>Joh 6:68</a>; (g) kurios is the Sept. and NT representative of Heb. Jehovah ('Lord' in Eng. versions), see <a href='B:470 4:7'>Mat 4:7</a>, <a href='B:660 5:11'>Jam 5:11</a>, e.g., of adon, Lord, <a href='B:470 22:44'>Mat 22:44</a>, and of Adonay, Lord, <a href='B:470 1:22'>Mat 1:22</a>; it also occurs for Elohim, God, <a href='B:670 1:25'>1Pe 1:25</a>. <p/> "Thus the usage of the word in the NT follows two main lines: one- a-f, customary and general, the other, g, peculiar to the Jews, and drawn from the Greek translation of the OT. <p/> "Christ Himself assumed the title, <a href='B:470 1:7-22'>Mat 1:7-22</a>, <a href='B:470 9:38'>Mat 9:38</a>, <a href='B:470 1:22-45'>Mat 1:22-45</a>, <a href='B:480 5:19'>Mar 5:19</a> (cp. <a href='B:230 66:16'>Psa 66:16</a>; the parallel passage, <a href='B:490 8:39'>Luk 8:39</a>, has 'God'); <a href='B:490 19:31'>Luk 19:31</a>, <a href='B:500 13:13'>Joh 13:13</a>, apparently intending it in the higher senses of its current use, and at the same time suggesting its OT associations. <p/> "His purpose did not become clear to the disciples until after His resurrection, and the revelation of His Deity consequent thereon. Thomas, when he realized the significance of the presence of a mortal wound in the body of a living man, immediately joined with it the absolute title of Deity, saying, 'My Lord and my God,' <a href='B:500 20:28'>Joh 20:28</a>. Thereafter, except in <a href='B:510 10:4'>Act 10:4</a>, <a href='B:730 7:14'>Rev 7:14</a>, there is no record that kurios was ever again used by believers in addressing any save God and the Lord Jesus; cp. <a href='B:510 2:47'>Act 2:47</a> with <a href='B:510 1:4-30'>Act 1:4-30</a>. <p/> "How soon and how completely the lower meaning had been superseded is seen in Peter's declaration in his first sermon after the resurrection, 'God hath made Him, Lord,' <a href='B:510 2:36'>Act 2:36</a>, and that in the house of Cornelius, 'He is Lord of all,' <a href='B:510 10:36'>Act 10:36</a>; cp. <a href='B:50 10:14'>Deu 10:14</a>, <a href='B:470 11:25'>Mat 11:25</a>, <a href='B:510 17:24'>Act 17:24</a>. In his writings the implications of his early teaching are confirmed and developed. Thus <a href='B:230 34:8'>Psa 34:8</a>, 'O taste and see that Jehovah is good,' is applied to the Lord Jesus, <a href='B:670 2:3'>1Pe 2:3</a>, and 'Jehovah of Hosts, Him shall ye sanctify,' <a href='B:290 8:13'>Isa 8:13</a>, becomes 'sanctify in your hearts Christ as Lord,' <a href='B:670 3:15'>1Pe 3:15</a>. <p/> "So also James who uses kurios alike of God, <a href='B:660 1:7'>Jam 1:7</a> (cp. <a href='B:660 1:5'>Jam 1:5</a>); <a href='B:660 3:9'>Jam 3:9</a>, <a href='B:660 4:15'>Jam 4:15</a>, <a href='B:660 5:4'>Jam 5:4</a>, <a href='B:660 1:5-11'>Jam 1:5-11</a>, and of the Lord Jesus, <a href='B:660 1:1'>Jam 1:1</a> (where the possibility that kai is intended epexegetically, i.e. = even, cp. <a href='B:590 3:11'>1Th 3:11</a>, should not be overlooked); <a href='B:660 2:1'>Jam 2:1</a> (lit., 'our Lord Jesus Christ of glory,' cp. <a href='B:230 24:7'>Psa 24:7</a>, <a href='B:230 29:3'>Psa 29:3</a>, <a href='B:510 7:2'>Act 7:2</a>, <a href='B:530 2:8'>1Co 2:8</a>); <a href='B:530 1:5-8'>1Co 1:5-8</a>, while the language of <a href='B:660 4:10'>Jam 4:10</a>, <a href='B:660 5:15'>Jam 5:15</a>, is equally applicable to either. <p/> "Jude, <a href='B:720 1:4'>Jud 1:4</a>, speaks of 'our only-Lord, Jesus Christ,' and immediately, <a href='B:720 1:5'>Jud 1:5</a>, uses 'Lord' of God (see the remarkable marg. here), as he does later, <a href='B:720 1:9'>Jud 1:9</a>, <a href='B:720 1:14'>Jud 1:14</a>. <p/> "Paul ordinarily uses kurios of the Lord Jesus, <a href='B:530 1:3'>1Co 1:3</a>, e.g., but also on occasion, of God, in quotations from the OT, <a href='B:530 3:20'>1Co 3:20</a>, e.g., and in his own words, <a href='B:530 3:5'>1Co 3:5</a>, cp. <a href='B:530 3:10'>1Co 3:10</a>. It is equally appropriate to either in <a href='B:530 7:25'>1Co 7:25</a>, <a href='B:540 3:16'>2Co 3:16</a>, <a href='B:540 8:21'>2Co 8:21</a>, <a href='B:590 4:6'>1Th 4:6</a>, and if <a href='B:530 11:32'>1Co 11:32</a> is to be interpreted by <a href='B:530 1:10-22'>1Co 1:10-22</a>, the Lord Jesus is intended, but if by <a href='B:650 1:12-9'>Heb 1:12-9</a>, then kurios here also = God. <a href='B:610 1:6-16'>1Ti 1:6-16</a> is probably to be understood of the Lord Jesus, cp. <a href='B:730 17:14'>Rev 17:14</a>. <p/> "Though John does not use 'Lord' in his Epistles, and though, like the other Evangelists, he ordinarily uses the personal Name in his narrative, yet he occasionally speaks of Him as 'the Lord,' <a href='B:500 4:1'>Joh 4:1</a>, <a href='B:500 6:23'>Joh 6:23</a>, <a href='B:500 11:2'>Joh 11:2</a>, <a href='B:500 20:20'>Joh 20:20</a>, <a href='B:500 21:12'>Joh 21:12</a>. <p/> "The full significance of this association of Jesus with God under the one appellation, 'Lord,' is seen when it is remembered that these men belonged to the only monotheistic race in the world. To associate with the Creator one known to be a creature, however exalted, though possible to Pagan philosophers, was quite impossible to a Jew. <p/> "It is not recorded that in the days of His flesh any of His disciples either addressed the Lord, or spoke of Him, by His personal Name. Where Paul has occasion to refer to the facts of the Gospel history he speaks of what the Lord Jesus said, <a href='B:510 20:35'>Act 20:35</a>, and did, <a href='B:530 11:23'>1Co 11:23</a>, and suffered, <a href='B:590 2:15'>1Th 2:15</a>, <a href='B:590 1:5-10'>1Th 1:5-10</a>. It is our Lord Jesus who is coming, <a href='B:590 2:19'>1Th 2:19</a>, etc. In prayer also the title is given, <a href='B:590 3:11'>1Th 3:11</a>, <a href='B:560 1:3'>Eph 1:3</a>; the sinner is invited to believe on the Lord Jesus, <a href='B:510 16:31'>Act 16:31</a>, <a href='B:510 20:21'>Act 20:21</a>, and the saint to look to the Lord Jesus for deliverance, <a href='B:520 1:7-25'>Rom 1:7-25</a>, and in the few exceptional cases in which the personal Name stands alone a reason is always discernible in the immediate context. <p/> "The title 'Lord,' as given to the Savior, in its full significance rests upon the resurrection, <a href='B:510 2:36'>Act 2:36</a>, <a href='B:520 10:9'>Rom 10:9</a>, <a href='B:520 14:9'>Rom 14:9</a>, and is realized only in the Holy Spirit, <a href='B:530 12:3'>1Co 12:3</a>." * [* From Notes on Thessalonians, by Hogg and Vine, p. 25.] <p/> <A-2,Noun,1203, despotes><p/> "a master, lord, one who possesses supreme authority," is used in personal address to God in <a href='B:490 2:29'>Luk 2:29</a>, <a href='B:510 4:24'>Act 4:24</a>, <a href='B:730 6:10'>Rev 6:10</a>; with reference to Christ, <a href='B:680 2:1'>2Pe 2:1</a>, <a href='B:720 1:4'>Jud 1:4</a>; elsewhere it is translated "master," "masters," <a href='B:610 1:6-2'>1Ti 1:6-2</a>, <a href='B:620 2:21'>2Ti 2:21</a> (of Christ); <a href='B:630 2:9'>Tit 2:9</a>, <a href='B:670 2:18'>1Pe 2:18</a>. See MASTER. <p/> Note: For rabboni, rendered "Lord" in the AV of <a href='B:480 10:51'>Mar 10:51</a>, see RABBONI. <p/> <A-3,Noun,3175, megistan><p/> akin to megistos, "greatest," the superlative degree of megas, "great," denotes "chief men, nobles;" it is rendered "lords" in <a href='B:480 6:21'>Mar 6:21</a>, of nobles in Herod's entourage; "princes" in <a href='B:730 6:15'>Rev 6:15</a>, <a href='B:730 18:23'>Rev 18:23</a>, RV (AV, "great men"). <p/> <B-1,Verb,2961, kurieuo><p/> denotes "to be lord of, to exercise lordship over," <a href='B:490 22:25'>Luk 22:25</a>, <a href='B:520 6:9'>Rom 6:9</a>, <a href='B:520 6:14'>Rom 6:14</a>, <a href='B:520 7:1'>Rom 7:1</a>, <a href='B:520 14:9'>Rom 14:9</a>, <a href='B:540 1:24'>2Co 1:24</a>, <a href='B:610 6:15'>1Ti 6:15</a>; see DOMINION, B, No. 1. <p/> <B-2,Verb,2634, katakurieuo><p/> a strengthened form of No. 1, is rendered "lording it" in <a href='B:670 5:3'>1Pe 5:3</a>, RV: see DOMINION, B, No. 2. <p/> <C-1,Adjective,2960, kuriakos><p/> from kurios (A, No. 1), signifies "pertaining to a lord or master;" "lordly" is not a legitimate rendering for its use in the NT, where it is used only of Christ; in <a href='B:530 11:20'>1Co 11:20</a>, of the Lord's Supper, or the Supper of the Lord (see FEAST); in <a href='B:730 1:10'>Rev 1:10</a>, of the Day of the Lord (see DAY, No. 1).


topic: Lose, (suffer) Loss, Lost
definition:
<b>Lose, (suffer) Loss, Lost</b> <1,,622, apollumi><p/> signifies (I) In the Active Voice, (a) "to destroy, destroy utterly, kill," e.g., <a href='B:470 10:28'>Mat 10:28</a>, <a href='B:480 1:24'>Mar 1:24</a>, <a href='B:480 9:22'>Mar 9:22</a>; (b) "to lose utterly," e.g., <a href='B:470 10:42'>Mat 10:42</a>, of "losing" a reward; <a href='B:490 15:4'>Luk 15:4</a> (1st part), of "losing" a sheep; <a href='B:490 9:25'>Luk 9:25</a>, of "losing" oneself (of the "loss" of well-being hereafter); metaphorically, <a href='B:500 6:39'>Joh 6:39</a>, of failing to save; <a href='B:500 18:9'>Joh 18:9</a>, of Christ's not "losing" His own; (II) in the Middle Voice, (a) "to perish," of things, e.g., <a href='B:500 6:12'>Joh 6:12</a> "(that nothing) be lost;" of persons, e.g., <a href='B:470 8:25'>Mat 8:25</a>, "we perish;" of the "loss" of eternal life, usually (always in the RV) translated to perish, <a href='B:500 3:16'>Joh 3:16</a>, <a href='B:500 17:12'>Joh 17:12</a>, AV, "is lost," RV, "perished;" <a href='B:540 4:3'>2Co 4:3</a>, "are perishing," AV, "are lost" (see PERISH); (b) "to be lost," e.g., <a href='B:490 15:4'>Luk 15:4</a> (2nd part), "which is lost;" metaphorically, from the relation between shepherd and flock, of spiritual destitution and alienation from God, <a href='B:470 10:6'>Mat 10:6</a>, "(the) lost (sheep)" of the house of Israel; <a href='B:490 19:10'>Luk 19:10</a> (the perfect tense translated "lost" is here intransitive). See DESTROY. <p/> <2,,2210, zemioo><p/> "to damage" (akin to zemia, "damage," e.g., <a href='B:510 27:10'>Act 27:10</a>, <a href='B:510 27:21'>Act 27:21</a>), is used in the NT, in the Passive Voice, signifying "to suffer loss, forfeit, lose," <a href='B:470 16:26'>Mat 16:26</a>, <a href='B:480 8:36'>Mar 8:36</a>, of losing one's soul or life; <a href='B:490 9:25'>Luk 9:25</a>, RV, "forfeit (his own self)," AV, "be cast away" (for the preceding verb see No. 1); <a href='B:530 3:15'>1Co 3:15</a>, "he shall suffer loss," i.e., at the Judgment-Seat of Christ (see <a href='B:530 3:13'>1Co 3:13</a> with <a href='B:540 5:10'>2Co 5:10</a>); <a href='B:540 7:9'>2Co 7:9</a>, "(that) ye might suffer loss," RV (AV, "might receive damage"); though the Apostle did regret the necessity of making them sorry by his letter, he rejoiced that they were made sorry after a godly sort, and that they thus suffered no spiritual loss, which they would have done had their sorrow been otherwise than after a godly manner; in <a href='B:570 3:8'>Phi 3:8</a>, "I suffered the loss (of all things)," RV, i.e., of all things which he formerly counted gain (especially those in verses <a href='B:570 1:3-6'>Phi 1:3-6</a>, to which the article before "all things" points). See CAST, FORFEIT.


topic: Loss
definition:
<b>Loss</b> <1,,2209, zemia><p/> akin to No. 2, above, is used in <a href='B:510 27:10'>Act 27:10</a>, RV, "loss" (AV, "damage"); <a href='B:510 27:21'>Act 27:21</a>, AV and RV, "loss," of ship and cargo; in <a href='B:570 1:3-8'>Phi 1:3-8</a> of the Apostle's estimate of the things which he formerly valued, and of all things on account of "the excellency of the knowledge of Christ Jesus." <p/> <2,,580, apobole><p/> lit., "casting away" (apo, "away," ballo, "to cast"), is translated "loss" in <a href='B:510 27:22'>Act 27:22</a>; in <a href='B:520 11:15'>Rom 11:15</a>, "casting away," of the temporary exclusion of the nation of Israel from its position of Divine favor, involving the reconciling of the world (i.e., the provision made through the Gospel, which brings the world within the scope of reconciliation). <p/> <3,,2275, hettema><p/> denotes "a defect, loss," <a href='B:520 11:12'>Rom 11:12</a>, RV, "loss," AV, "diminishing" (for the meaning of which in regard to Israel see No. 2); <a href='B:530 6:7'>1Co 6:7</a>, RV, "defect" (AV, "fault"). See DEFECT. <p/> Note: For "suffer loss" see LOSE, No. 2.


topic: Lot, Lots
definition:
<b>Lot, Lots</b> <A-1,Noun,2819, kleros><p/> denotes (a) an object used in casting or drawing lots, which consisted of bits, or small tablets, of wood or stone (the probable derivation is from klao, "to break"); these were sometimes inscribed with the names of persons, and were put into a receptacle or a garment ("a lap," <a href='B:240 16:33'>Pro 16:33</a>), from which they were cast, after being shaken together; he whose "lot" first fell out was the one chosen. The method was employed in a variety of circumstances, e.g., of dividing or assigning property, <a href='B:470 27:35'>Mat 27:35</a>, <a href='B:480 15:24'>Mar 15:24</a>, <a href='B:490 23:34'>Luk 23:34</a>, <a href='B:500 19:24'>Joh 19:24</a> (cp., e.g., <a href='B:40 26:55'>Num 26:55</a>); of appointing to office, <a href='B:510 1:26'>Act 1:26</a> (cp., e.g., <a href='B:90 10:20'>1Sa 10:20</a>); for other occurrences in the OT, see, e.g., <a href='B:60 7:14'>Jos 7:14</a> (the earliest instance in Scripture); <a href='B:30 1:16-10'>Lev 1:16-10</a>, <a href='B:190 3:7'>Est 3:7</a>, <a href='B:190 9:24'>Est 9:24</a>; (b) "what is obtained by lot, an allotted portion," e.g., of the ministry allotted to the Apostles, <a href='B:510 1:17'>Act 1:17</a>, RV, "portion," marg., "lot" (AV, "part"); in some mss. <a href='B:510 1:25'>Act 1:25</a>, AV, "part" (the RV follows those which have topos, "place"); <a href='B:510 8:21'>Act 8:21</a>; it is also used like kleronomia, "an inheritance," in <a href='B:510 26:18'>Act 26:18</a>, of what God has in grace assigned to the sanctified; so <a href='B:580 1:12'>Col 1:12</a>; in <a href='B:670 5:3'>1Pe 5:3</a> it is used of those the spiritual care of, and charge over, whom is assigned to elders, RV, "the charge allotted to you" (plural, lit., "the charges"), AV, "(God's) heritage." From kleros the word "clergy" is derived (a transposition in the application of the term). See CHARGE, No. 4. <p/> <B-1,Verb,2975, lanchano><p/> denotes (a) "to draw lots," <a href='B:500 19:24'>Joh 19:24</a>; (b) "to obtain by lot, to obtain," <a href='B:490 1:9'>Luk 1:9</a>, "his lot was," lit., "he received by lot," i.e., by Divine appointment; <a href='B:510 1:17'>Act 1:17</a>, of the portion "allotted" by the Lord to His Apostles in their ministry (cp. A, above); <a href='B:680 1:1'>2Pe 1:1</a>, "that have obtained (a like precious faith)," i.e., by its being "allotted" to them, not by acquiring it for themselves, but by Divine grace (an act independent of human control, as in the casting of "lots"). See OBTAIN. <p/> Note: For divide by lot see DIVIDE.


topic: Loud
definition:
<b>Loud</b> <1,,3173, megas><p/> "great," is used, besides other meanings, of intensity, as, e.g., of the force of a voice, e.g., <a href='B:470 27:46'>Mat 27:46</a>, <a href='B:470 27:50'>Mat 27:50</a>; in the following the RV has "great" for the AV, "loud," <a href='B:730 5:2'>Rev 5:2</a>, <a href='B:730 5:12'>Rev 5:12</a>, <a href='B:730 6:10'>Rev 6:10</a>, <a href='B:730 7:2'>Rev 7:2</a>, <a href='B:730 7:10'>Rev 7:10</a>, <a href='B:730 8:13'>Rev 8:13</a>, <a href='B:730 10:3'>Rev 10:3</a>, <a href='B:730 12:10'>Rev 12:10</a>, <a href='B:730 14:7'>Rev 14:7</a>, <a href='B:730 14:9'>Rev 14:9</a>, <a href='B:730 14:15'>Rev 14:15</a>, <a href='B:730 14:18'>Rev 14:18</a>. See GREAT.


topic: Love (Noun and Verb)
definition:
<b>Love (Noun and Verb)</b> <A-1,Verb,25, agapao><p/> and the corresponding noun agape (B, No. 1 below) present "the characteristic word of Christianity, and since the Spirit of revelation has used it to express ideas previously unknown, inquiry into its use, whether in Greek literature or in the Septuagint, throws but little light upon its distinctive meaning in the NT. Cp., however, <a href='B:30 19:18'>Lev 19:18</a>, <a href='B:50 6:5'>Deu 6:5</a>. <p/> "Agape and agapao are used in the NT (a) to describe the attitude of God toward His Son, <a href='B:500 17:26'>Joh 17:26</a>; the human race, generally, <a href='B:500 3:16'>Joh 3:16</a>, <a href='B:520 5:8'>Rom 5:8</a>; and to such as believe on the Lord Jesus Christ, particularly, <a href='B:500 14:21'>Joh 14:21</a>; (b) to convey His will to His children concerning their attitude one toward another, <a href='B:500 13:34'>Joh 13:34</a>, and toward all men, <a href='B:590 3:12'>1Th 3:12</a>, <a href='B:530 16:14'>1Co 16:14</a>, <a href='B:680 1:7'>2Pe 1:7</a>; (c) to express the essential nature of God, <a href='B:690 4:8'>1Jo 4:8</a>. <p/> "Love can be known only from the actions it prompts. God's love is seen in the gift of His Son, <a href='B:690 1:4-10'>1Jo 1:4-10</a>. but obviously this is not the love of complacency, or affection, that is, it was not drawn out by any excellency in its objects, <a href='B:520 5:8'>Rom 5:8</a>. It was an exercise of the Divine will in deliberate choice, made without assignable cause save that which lies in the nature of God Himself, Cp. <a href='B:50 1:7-8'>Deu 1:7-8</a>. <p/> "Love had its perfect expression among men in the Lord Jesus Christ, <a href='B:540 5:14'>2Co 5:14</a>, <a href='B:560 2:4'>Eph 2:4</a>, <a href='B:560 3:19'>Eph 3:19</a>, <a href='B:560 5:2'>Eph 5:2</a>; Christian love is the fruit of His Spirit in the Christian, <a href='B:550 5:22'>Gal 5:22</a>. <p/> "Christian love has God for its primary object, and expresses itself first of all in implicit obedience to His commandments, <a href='B:500 14:15'>Joh 14:15</a>, <a href='B:500 14:21'>Joh 14:21</a>, <a href='B:500 14:23'>Joh 14:23</a>, <a href='B:500 15:10'>Joh 15:10</a>, <a href='B:690 2:5'>1Jo 2:5</a>, <a href='B:690 5:3'>1Jo 5:3</a>, <a href='B:700 1:6'>2Jo 1:6</a>. Self-will, that is, self-pleasing, is the negation of love to God. <p/> "Christian love, whether exercised toward the brethren, or toward men generally, is not an impulse from the feelings, it does not always run with the natural inclinations, nor does it spend itself only upon those for whom some affinity is discovered. Love seeks the welfare of all, <a href='B:520 15:2'>Rom 15:2</a>, and works no ill to any, 13:8-10; love seeks opportunity to do good to 'all men, and especially toward them that are of the household of the faith,' <a href='B:550 6:10'>Gal 6:10</a>. See further 1 Cor. 13 and <a href='B:580 1:3-14'>Col 1:3-14</a>." * [* From Notes on Thessalonians, by Hogg and Vine, p. 105.] <p/> In respect of agapao as used of God, it expresses the deep and constant "love" and interest of a perfect Being towards entirely unworthy objects, producing and fostering a reverential "love" in them towards the Giver, and a practical "love" towards those who are partakers of the same, and a desire to help others to seek the Giver. See BELOVED. <p/> <A-2,Verb,5368, phileo><p/> is to be distinguished from agapao in this, that phileo more nearly represents "tender affection." The two words are used for the "love" of the Father for the Son, <a href='B:500 3:35'>Joh 3:35</a> (No. 1); <a href='B:500 5:20'>Joh 5:20</a> (No. 2); for the believer, <a href='B:500 14:21'>Joh 14:21</a> (No. 1); <a href='B:500 16:27'>Joh 16:27</a> (No. 2); both, of Christ's "love" for a certain disciple, <a href='B:500 13:23'>Joh 13:23</a> (No. 1); <a href='B:500 20:2'>Joh 20:2</a> (No. 2). Yet the distinction between the two verbs remains, and they are never used indiscriminately in the same passage; if each is used with reference to the same objects, as just mentioned, each word retains its distinctive and essential character. <p/> Phileo is never used in a command to men to "love" God; it is, however, used as a warning in <a href='B:530 16:22'>1Co 16:22</a>; agapao is used instead, e.g., <a href='B:470 22:37'>Mat 22:37</a>, <a href='B:490 10:27'>Luk 10:27</a>, <a href='B:520 8:28'>Rom 8:28</a>, <a href='B:530 8:3'>1Co 8:3</a>, <a href='B:670 1:8'>1Pe 1:8</a>, <a href='B:690 4:21'>1Jo 4:21</a>. The distinction between the two verbs finds a conspicuous instance in the narrative of <a href='B:500 1:21-17'>Joh 1:21-17</a>. The context itself indicates that agapao in the first two questions suggests the "love" that values and esteems (cp. <a href='B:730 12:11'>Rev 12:11</a>). It is an unselfish "love," ready to serve. The use of phileo in Peter's answers and the Lord's third question, conveys the thought of cherishing the object above all else, of manifesting an affection characterized by constancy, from the motive of the highest veneration. See also Trench, Syn., xii. <p/> Again, to "love" (phileo) life, from an undue desire to preserve it, forgetful of the real object of living, meets with the Lord's reproof, <a href='B:500 12:25'>Joh 12:25</a>. On the contrary, to "love" life (agapao) as used in <a href='B:670 3:10'>1Pe 3:10</a>, is to consult the true interests of living. Here the word phileo would be quite inappropriate. <p/> Note: In <a href='B:480 12:38'>Mar 12:38</a>, AV, thelo, "to wish," is translated "love" (RV, "desire"). <p/> <B-1,Noun,26, agape><p/> the significance of which has been pointed out in connection with A, No. 1, is always rendered "love" in the RV where the AV has "charity," a rendering nowhere used in the RV; in <a href='B:520 14:15'>Rom 14:15</a>, where the AV has "charitably," the RV, adhering to the translation of the noun, has "in love." <p/> Note: In the two statements in <a href='B:690 4:8'>1Jo 4:8</a>, <a href='B:690 4:16'>1Jo 4:16</a>, "God is love," both are used to enjoin the exercise of "love" on the part of believers. While the former introduces a declaration of the mode in which God's love has been manifested (<a href='B:690 1:4-10'>1Jo 1:4-10</a>), the second introduces a statement of the identification of believers with God in character, and the issue at the Judgment Seat hereafter (<a href='B:690 4:17'>1Jo 4:17</a>), an identification represented ideally in the sentence "as He is, so are we in this world." <p/> <B-2,Noun,5363, philanthropia><p/> denotes, lit., "love for man" (phileo and anthropos, "man"); hence, "kindness," <a href='B:510 28:2'>Act 28:2</a>; in <a href='B:630 3:4'>Tit 3:4</a>, "(His) love toward man." Cp. the adverb philanthropos, "humanely, kindly," <a href='B:510 27:3'>Act 27:3</a>. See KINDNESS. <p/> Note: For philarguria, "love of money," <a href='B:610 6:10'>1Ti 6:10</a>, see MONEY (love of). For philadelphia, see BROTHER, Note (1).


topic: Love feasts
definition:
<b>Love feasts</b> <1,,26, agape><p/> is used in the plural in <a href='B:720 1:12'>Jud 1:12</a>, and in some mss. in <a href='B:680 2:13'>2Pe 2:13</a>; RV marg., "many ancient authorities read 'deceivings,'" (apatais); so the AV. These love feasts arose from the common meals of the early churches (cp. <a href='B:530 11:21'>1Co 11:21</a>). They may have had this origin in the private meals of Jewish households, with the addition of the observance of the Lord's Supper. There were, however, similar common meals among the pagan religious brotherhoods. The evil dealt with at Corinth (l.c.) became enhanced by the presence of immoral persons, who degraded the feasts into wanton banquets, as mentioned in 2 Pet. and Jude. In later times the agape became detached from the Lord's Supper.


topic: Lovely
definition:
<b>Lovely</b> <1,,4375, prosphiles><p/> "pleasing, agreeable, lovely" (pros, "toward," phileo, "to love"), occurs in <a href='B:570 4:8'>Phi 4:8</a>. In the Sept., <a href='B:190 5:1'>Est 5:1</a> (3rd sentence).


topic: Lover
definition:
<b>Lover</b> * This is combined with other words, forming compound adjectives as follows: <p/> <1,,5377, philotheos><p/> "a lover of God," <a href='B:620 3:4'>2Ti 3:4</a>. <p/> <2,,5382, philoxenos><p/> "loving strangers" (xenia, "hospitality"), translated "a lover of hospitality" in <a href='B:630 1:8'>Tit 1:8</a>, AV (RV, "given to h."); elsewhere, in <a href='B:610 3:2'>1Ti 3:2</a>, <a href='B:670 4:9'>1Pe 4:9</a>. See HOSPITALITY. <p/> <3,,5358, philagathos><p/> "loving that which is good" (agathos), <a href='B:630 1:8'>Tit 1:8</a>, "a lover of good," RV. <p/> Note: The negative aphilagathos is found in <a href='B:620 3:3'>2Ti 3:3</a>, "no lovers of good." <p/> <4,,5366, philarguros><p/> "loving money" (arguros, "silver"), translated "lovers of money" in <a href='B:490 16:14'>Luk 16:14</a>, <a href='B:620 3:2'>2Ti 3:2</a>, RV (AV, "covetous"). See COVETOUS. <p/> <5,,5367, philautos><p/> "loving oneself," <a href='B:620 3:2'>2Ti 3:2</a>, RV. <p/> <6,,5369, philedonos><p/> "loving pleasure" (hedone, "pleasure"), <a href='B:620 3:4'>2Ti 3:4</a>, "lovers of pleasure." <p/> Note: For "loving warmly," <a href='B:520 12:10'>Rom 12:10</a>, see AFFECTION, B, No. 2. For aphilarguros, "no lover of money," <a href='B:610 3:3'>1Ti 3:3</a>, RV, and <a href='B:650 13:5'>Heb 13:5</a>, RV, see COVETOUS.


topic: Low (to bring, to make), Low (estate, degree)
definition:
<b>Low (to bring, to make), Low (estate, degree)</b> <A-1,Verb,5013, tapeinoo><p/> "to bring low, to humble," is translated "shall be brought low" in <a href='B:490 3:5'>Luk 3:5</a>. See HUMBLE. <p/> <B-1,Adjective,5011, tapeinos><p/> denotes "of low degree or estate," <a href='B:520 12:16'>Rom 12:16</a>, "things that are lowly," RV (AV, "men of low estate"). See BASE, DEGREE, ESTATE, HUMBLE, LOWLY. <p/> <C-1,Noun,5014, tapeinosis><p/> "abasement, humiliation, low estate," is translated "low estate" in <a href='B:490 1:48'>Luk 1:48</a>; in <a href='B:660 1:10'>Jam 1:10</a>, "that he is made low," lit., "in his abasement." See HUMILIATION.


topic: Lower (Adjective, and Verb, to make), Lowest
definition:
<b>Lower (Adjective, and Verb, to make), Lowest</b> <A-1,Adjective,2737, katoteros><p/> the comparative degree of kato, "beneath," is used in <a href='B:560 4:9'>Eph 4:9</a>, of Christ's descent into "the lower parts of the earth;" two of the various interpretations of this phrase are (1) that the earth is in view in contrast to heaven, (2) that the region is that of hades, the Sheol of the OT. Inasmuch as the passage is describing the effects not merely of the Incarnation but of the death and resurrection of Christ, the second interpretation is to be accepted; cp., e.g., <a href='B:230 16:10'>Psa 16:10</a>, <a href='B:230 63:9'>Psa 63:9</a>; where the Sept. has the superlative; <a href='B:230 139:15'>Psa 139:15</a>, <a href='B:510 2:31'>Act 2:31</a>. Moreover, as Westcott says, it is most unlikely that the phrase would be used to describe the earth. The word mere (plural of meros), "parts," would have no force in such a meaning. <p/> <A-2,Adjective,2078, eschatos><p/> "last, utmost, lowest," is rendered "lowest" in <a href='B:490 1:14-10'>Luk 1:14-10</a>, of the "lowest" place at a meal. See LAST. <p/> <B-1,Verb,1642, elattoo><p/> denotes "to make less" (elatton, "less"), and is used in the Active Voice in <a href='B:650 2:7'>Heb 2:7</a>, "Thou madest (Him) ... lower," and in the Passive in <a href='B:650 2:9'>Heb 2:9</a>, "was made ... lower," and <a href='B:500 3:30'>Joh 3:30</a>, "(I must) decrease," (lit., "be made less").


topic: Lowliness, Lowly
definition:
<b>Lowliness, Lowly</b> <A-1,Noun,5012, tapeinophrosune><p/> "lowliness of mind, humbleness," is, translated "lowliness" or "lowliness of mind" in <a href='B:510 20:19'>Act 20:19</a>, RV; <a href='B:560 4:2'>Eph 4:2</a>, <a href='B:570 2:3'>Phi 2:3</a>. See HUMBLENESS OF MIND. <p/> <B-1,Adjective,5011, tapeinos><p/> "low, lowly:" see HUMBLE and LOW, B.


topic: Lowring (to be)
definition:
<b>Lowring (to be)</b> <1,,4768, stugnazo><p/> "to have a gloomy, somber appearance" (akin to stugnos, "somber, gloomy," from a root stug--, "to hate;" cp. stugetos, "hateful," <a href='B:630 3:3'>Tit 3:3</a>), is said of the human countenance, <a href='B:480 10:22'>Mar 10:22</a>, RV, "his countenance fell" (AV, "he was sad"); of the sky, <a href='B:470 16:3'>Mat 16:3</a>, "lowring." See COUNTENANCE, Note (3). In the Sept., <a href='B:330 27:35'>Eze 27:35</a>, <a href='B:330 28:19'>Eze 28:19</a>, <a href='B:330 32:10'>Eze 32:10</a>.


topic: Lucre (filthy)
definition:
<b>Lucre (filthy)</b> <A-1,Noun,2771, kerdos><p/> "gain" (cp. kerdaino, "to gain, get gain"), is translated "gain" in <a href='B:570 1:21'>Phi 1:21</a>, <a href='B:570 3:7'>Phi 3:7</a>; "lucre" in <a href='B:630 1:11'>Tit 1:11</a> (preceded by aischros, "filthy"). See GAIN. <p/> <B-1,Adjective,146, aischrokerdes><p/> denotes "greedy of base gains" (aischros, and A, as above), <a href='B:610 3:8'>1Ti 3:8</a>, "greedy of filthy lucre;" so the RV in <a href='B:630 1:7'>Tit 1:7</a>, AV, "(given to) filthy lucre." In some mss. <a href='B:610 3:3'>1Ti 3:3</a>. <p/> <B-2,Adjective,147, aischrokerdos><p/> denotes "from eagerness for base gain," <a href='B:670 5:2'>1Pe 5:2</a>, "for filthy lucre."


topic: Lukewarm
definition:
<b>Lukewarm</b> <1,,5513, chliaros><p/> "tepid, warm" (akin to chlio, "to become warm," not found in the NT or Sept.), is used metaphorically in <a href='B:730 3:16'>Rev 3:16</a>, of the state of the Laodicean church, which afforded no refreshment to the Lord, such as is ministered naturally by either cold or hot water.


topic: Lump
definition:
<b>Lump</b> <1,,5445, phurama><p/> denotes "that which is mixed or kneaded" (phurao, "to mix"); hence, "a lump," either of dough, <a href='B:520 11:16'>Rom 11:16</a> (cp. <a href='B:40 15:21'>Num 15:21</a>); <a href='B:530 1:5-7'>1Co 1:5-7</a>, <a href='B:550 5:9'>Gal 5:9</a> (see under LEAVEN); of potter's clay, <a href='B:520 9:21'>Rom 9:21</a>.


topic: Lust (Noun and Verb)
definition:
<b>Lust (Noun and Verb)</b> <A-1,Noun,1939, epithumia><p/> denotes "strong desire" of any kind, the various kinds being frequently specified by some adjective (see below). The word is used of a good desire only in <a href='B:490 22:15'>Luk 22:15</a>, <a href='B:570 1:23'>Phi 1:23</a>, <a href='B:590 2:17'>1Th 2:17</a>. Everywhere else it has a bad sense. In <a href='B:520 6:12'>Rom 6:12</a> the injunction against letting sin reign in our mortal body to obey the "lust" thereof, refers to those evil desires which are ready to express themselves in bodily activity. They are equally the "lusts" of the flesh, <a href='B:520 13:14'>Rom 13:14</a>, <a href='B:550 5:16'>Gal 5:16</a>, <a href='B:550 5:24'>Gal 5:24</a>, <a href='B:560 2:3'>Eph 2:3</a>, <a href='B:680 2:18'>2Pe 2:18</a>, <a href='B:690 2:16'>1Jo 2:16</a>, a phrase which describes the emotions of the soul, the natural tendency towards things evil. Such "lusts" are not necessarily base and immoral, they may be refined in character, but are evil if inconsistent with the will of God. <p/> Other descriptions besides those already mentioned are: "of the mind," <a href='B:560 2:3'>Eph 2:3</a>; "evil (desire)," <a href='B:580 3:5'>Col 3:5</a>; "the passion of," <a href='B:590 4:5'>1Th 4:5</a>, RV; "foolish and hurtful," <a href='B:610 6:9'>1Ti 6:9</a>; "youthful," <a href='B:620 2:22'>2Ti 2:22</a>; "divers," <a href='B:620 3:6'>2Ti 3:6</a>, <a href='B:630 3:3'>Tit 3:3</a>; "their own," <a href='B:620 4:3'>2Ti 4:3</a>, <a href='B:680 3:3'>2Pe 3:3</a>, <a href='B:720 1:16'>Jud 1:16</a>; "worldly," <a href='B:630 2:12'>Tit 2:12</a>; "his own," <a href='B:660 1:14'>Jam 1:14</a>; "your former," <a href='B:670 1:14'>1Pe 1:14</a>, RV; "fleshly," <a href='B:670 2:11'>1Pe 2:11</a>; "of men," <a href='B:670 4:2'>1Pe 4:2</a>; "of defilement," <a href='B:680 2:10'>2Pe 2:10</a>; "of the eyes," <a href='B:690 2:16'>1Jo 2:16</a>; of the world ("thereof"), <a href='B:690 2:17'>1Jo 2:17</a>; "their own ungodly," <a href='B:720 1:18'>Jud 1:18</a>. In <a href='B:730 18:14'>Rev 18:14</a> "(the fruits) which thy soul lusted after" is, lit., "of thy soul's lust." See DESIRE, A, No. 1 (where associated words are noted). <p/> <A-2,Noun,3715, orexis><p/> lit., "a reaching" or "stretching after" (akin to oregomai, "to stretch oneself out, reach after"), a general term for every kind of desire, is used in <a href='B:520 1:27'>Rom 1:27</a>, "lust." <p/> <A-3,Noun,2237, hedone><p/> "pleasure," is translated "lusts," in the AV of <a href='B:660 4:1'>Jam 4:1</a>, <a href='B:660 4:3'>Jam 4:3</a> (RV, "pleasure"). See PLEASURE. <p/> Note: In <a href='B:590 4:5'>1Th 4:5</a>, AV, pathos, "passion" (RV, "passion"), is translated "lust," which is the better rendering of the next word epithumia, rendered "concupiscence." Pathos is described by Trench as "the diseased condition out of which epithumia springs." In <a href='B:530 12:6'>1Co 12:6</a>, epithumetes, a luster after, is rendered "to lust." <p/> <B-1,Verb,1937, epithumeo><p/> akin to A, No. 1, has the same twofold meaning as the noun, namely (a) "to desire," used of the Holy Spirit against the flesh, <a href='B:550 5:17'>Gal 5:17</a> (see below); of the Lord Jesus, <a href='B:490 22:15'>Luk 22:15</a>, "I have desired;" of the holy angels, <a href='B:670 1:12'>1Pe 1:12</a>; of good men, for good things, <a href='B:470 13:17'>Mat 13:17</a>, <a href='B:610 3:1'>1Ti 3:1</a>, <a href='B:650 6:11'>Heb 6:11</a>; of men, for things without moral quality, <a href='B:490 15:16'>Luk 15:16</a>, <a href='B:490 16:21'>Luk 16:21</a>, <a href='B:490 17:22'>Luk 17:22</a>, <a href='B:730 9:6'>Rev 9:6</a>; (b) of "evil desires," in respect of which it is translated "to lust" in <a href='B:470 5:28'>Mat 5:28</a>, <a href='B:530 10:6'>1Co 10:6</a>, <a href='B:550 5:17'>Gal 5:17</a> (1st part; see below); <a href='B:660 4:2'>Jam 4:2</a>; to covet, <a href='B:510 20:23'>Act 20:23</a>, <a href='B:520 7:7'>Rom 7:7</a>, <a href='B:520 13:9'>Rom 13:9</a>. See COVET, DESIRE, B, No. 2. <p/> Notes: (1) In <a href='B:550 5:17'>Gal 5:17</a>, in the statement, "the flesh lusteth against the Spirit, and the Spirit against the flesh," the Holy Spirit is intended, as in the preceding verse. To walk by the Spirit involves the opposition here referred to. The verb "lusteth" is not repeated in the second part of the statement, but must in some way be supplied. Since in modern English the word "lust" is used exclusively in a bad sense, it is unsuitable as a translation of epithumeo, where the word is used in a good sense. As the rendering "desire" is used of the Lord Jesus (as mentioned above), it may be best so understood here in respect of the Holy Spirit. <p/> (2) In <a href='B:660 4:5'>Jam 4:5</a> the RV translates correctly in giving two questions, each of a rhetorical character, asked by way of remonstrance. The first draws attention to the fact that it is impossible for the Scripture to speak in vain; the second to the impossibility that the Holy Spirit, whom God has caused to dwell in the believer, should "long (unto envying)," epipotheo (AV, "lust"). Here again, not the human spirit is in view, but the Spirit of God; cp. <a href='B:530 6:19'>1Co 6:19</a>. See LONG.


topic: Mad, Madness
definition:
<b>Mad, Madness</b> <A-1,Verb,3105, mainomai><p/> "to rage, be mad," is translated by the verb "to be mad" in <a href='B:500 10:20'>Joh 10:20</a>, <a href='B:510 12:15'>Act 12:15</a>, <a href='B:510 1:26-25'>Act 1:26-25</a>, <a href='B:530 14:23'>1Co 14:23</a>; see BESIDE ONESELF, No. 2. <p/> <A-2,Verb,1693, emmainomai><p/> an intensive form of No. 1, prefixed by en, "in," implying "fierce rage, to be furious against;" it is rendered "being exceedingly mad" in <a href='B:510 26:11'>Act 26:11</a> (cp. <a href='B:510 9:1'>Act 9:1</a>). <p/> <B-1,Noun,3130, mania><p/> akin to A, and transliterated into English, denotes "frenzy, madness," <a href='B:510 26:24'>Act 26:24</a> "(thy much learning doth turn thee to) madness," RV; AV, "(doth make thee) mad." <p/> <B-2,Noun,454, anoia><p/> lit., "without understanding" (a, negative, nous, "mind, understanding"), denotes "folly," <a href='B:620 3:9'>2Ti 3:9</a>, and this finding its expression in violent rage, <a href='B:490 6:11'>Luk 6:11</a>. See FOLLY. <p/> <B-3,Noun,3913, paraphronia><p/> "madness" (from para, "contrary to," and phren, "the mind"), is used in <a href='B:680 2:16'>2Pe 2:16</a>. Cp. paraphroneo, <a href='B:540 11:23'>2Co 11:23</a>, "I speak like one distraught."


topic: Made (be)
definition:
<b>Made (be)</b> <A-1,Verb,1096, ginomai><p/> "to become," is sometimes translated by the Passive Voice of the verb to make, e.g., <a href='B:470 9:16'>Mat 9:16</a>, <a href='B:500 1:3'>Joh 1:3</a> (three times), <a href='B:500 1:10'>Joh 1:10</a>, <a href='B:500 8:33'>Joh 8:33</a>, <a href='B:520 11:9'>Rom 11:9</a>, <a href='B:530 1:30'>1Co 1:30</a>, <a href='B:530 3:13'>1Co 3:13</a>, <a href='B:530 4:9'>1Co 4:9</a>, <a href='B:530 4:13'>1Co 4:13</a>, <a href='B:560 2:13'>Eph 2:13</a>, <a href='B:560 3:7'>Eph 3:7</a>, <a href='B:570 2:7'>Phi 2:7</a> (but RV marg., "becoming"); <a href='B:580 1:23'>Col 1:23</a>, <a href='B:580 1:25'>Col 1:25</a>, <a href='B:650 5:5'>Heb 5:5</a>, <a href='B:650 6:4'>Heb 6:4</a>, <a href='B:650 7:12'>Heb 7:12</a>, <a href='B:650 7:16'>Heb 7:16</a>, <a href='B:650 7:21'>Heb 7:21</a>, <a href='B:650 7:26'>Heb 7:26</a>, <a href='B:650 11:3'>Heb 11:3</a>, <a href='B:660 3:9'>Jam 3:9</a>, <a href='B:670 2:7'>1Pe 2:7</a>. In many places the RV translates otherwise, and chiefly by the verb to become, e.g., <a href='B:470 25:6'>Mat 25:6</a>, "there is;" <a href='B:470 27:24'>Mat 27:24</a>, "was arising;" <a href='B:500 1:14'>Joh 1:14</a>, "became;" <a href='B:500 2:9'>Joh 2:9</a>, "become;" <a href='B:520 1:3'>Rom 1:3</a>, "born;" <a href='B:520 2:25'>Rom 2:25</a>, "is become;" <a href='B:520 10:20'>Rom 10:20</a>, "became;" <a href='B:550 3:13'>Gal 3:13</a>, "having become;" <a href='B:550 4:4'>Gal 4:4</a>, "born" (twice); <a href='B:650 3:14'>Heb 3:14</a>, "are become;" <a href='B:650 7:22'>Heb 7:22</a>. "hath ... become." <p/> <A-2,Verb,2749, keimai><p/> "to lie," is sometimes used as the Passive Voice of tithemi, "to put;" it is translated "is (not) made" in <a href='B:610 1:9'>1Ti 1:9</a>, of the Law, where a suitable rendering would be "is (not) enacted." <p/> Notes: (1) In <a href='B:680 2:12'>2Pe 2:12</a>, AV, the verb genao, "to beget," in the Passive Voice, to be born, is translated "made" (RV, "born"). (2) In <a href='B:490 3:5'>Luk 3:5</a>, AV (3rd statement), the future tense of eimi, "to be," is translated "shall be made" (RV, "shall become"); in the next sentence there is nothing in the original representing "shall be made." (3) In <a href='B:510 16:13'>Act 16:13</a>, AV, the infinitive mood of eimi, "to be," is translated "to be made" (of prayer), RV, "there was (a place of prayer)." (4) For the translation of words in which the Eng. "made" forms a part of another verb, see under those words, e.g., CONFESSION, KNOWN, LIKE, LOW, PAYMENT, RICH, SUBJECT. <p/> <B-1,Noun,4161, poiema><p/> whence Eng., "poem," denotes "that which is made" (from poieo, "to do, make"), <a href='B:520 1:20'>Rom 1:20</a>, "the things that are made;" <a href='B:560 2:10'>Eph 2:10</a>, "(His) workmanship."


topic: Magistrate
definition:
<b>Magistrate</b> <1,,4755, strategos><p/> besides its application to "the captain of the Temple" (see CAPTAIN), denotes "a magistrate or governor," <a href='B:510 16:20'>Act 16:20</a>, <a href='B:510 16:22'>Act 16:22</a>, <a href='B:510 1:16-36'>Act 1:16-36</a>, <a href='B:510 16:38'>Act 16:38</a>. These were, in Latin terminology, the duumviri or praetores, so called in towns which were Roman colonies. They were attended by lictors or "sergeants," who executed their orders. In the circumstances of Acts 16 they exceeded their powers, in giving orders for Roman citizens to be scourged; hence they became suppliants. See CAPTAIN. <p/> <2,,758, archon><p/> "a ruler," denotes, in <a href='B:490 12:58'>Luk 12:58</a>, "a local authority, a magistrate," acting in the capacity of one who received complaints, and possessing higher authority than the judge, to whom the "magistrate" remits the case. See CHIEF, PRINCE, RULER. <p/> Notes: (1) In <a href='B:490 12:11'>Luk 12:11</a>, AV, arche, "a beginning, rule, principality," is translated "magistrates;" the word, however, denotes "rulers" in general: hence the RV, "rulers." (2) For the AV of <a href='B:630 3:1'>Tit 3:1</a>, "to obey magistrates," see OBEY, B, No. 3.


topic: Magnificence
definition:
<b>Magnificence</b> <1,,3168, megaleiotes><p/> denotes "splendor, magnificence" (from megaleios, "magnificent," might," <a href='B:510 2:11'>Act 2:11</a>, megas, "great"), translated "magnificence" in <a href='B:510 19:27'>Act 19:27</a>, of the splendor of the goddess Diana. In <a href='B:490 9:43'>Luk 9:43</a>, RV (AV, "mighty power"); in <a href='B:680 1:16'>2Pe 1:16</a>, "majesty." In the papyri writings it is frequent as a ceremonial title.


topic: Magnify
definition:
<b>Magnify</b> <1,,3170, megaluno><p/> "to make great" (megas), is translated "to magnify" in <a href='B:490 1:46'>Luk 1:46</a>; in <a href='B:490 1:58'>Luk 1:58</a>, RV, "had magnified (His mercy)," AV, "had shewed great (mercy);" <a href='B:510 5:13'>Act 5:13</a>, <a href='B:510 10:46'>Act 10:46</a>, <a href='B:510 19:17'>Act 19:17</a>, <a href='B:540 10:15'>2Co 10:15</a>, RV (AV, "we shall be enlarged"), i.e., by their faith in its practical effect he will be so assisted as to enlarge the scope of his Gospel ministry and carry its message to regions beyond them; in <a href='B:570 1:20'>Phi 1:20</a>, of the "magnifying" of Christ by him in his body, i.e., in all his activities and ways. In <a href='B:470 23:5'>Mat 23:5</a>, it signifies "to enlarge." See ENLARGE. <p/> Note: In <a href='B:520 11:13'>Rom 11:13</a>, AV, the verb doxazo, "to glorify," is translated "I magnify (my office)," RV, "I glorify (my ministry)." See GLORIFY.


topic: Maid, Maiden, Maidservant
definition:
<b>Maid, Maiden, Maidservant</b> <1,,3816, pais><p/> "a child," denotes "a maid" or "maiden" in <a href='B:490 8:51'>Luk 8:51</a>, <a href='B:490 8:54'>Luk 8:54</a>, RV, "maiden" in both places. See CHILD, MANSERVANT, SERVANT, SON, YOUNG MAN. <p/> <2,,3814, paidiske><p/> a diminutive of No. 1, is translated "maid," "maid," in the AV and RV in <a href='B:480 14:66'>Mar 14:66</a>, <a href='B:480 14:69'>Mar 14:69</a>, <a href='B:490 22:56'>Luk 22:56</a>; in the RV (AV, "damsel"), in <a href='B:470 26:69'>Mat 26:69</a>, <a href='B:500 18:17'>Joh 18:17</a>, <a href='B:510 12:13'>Act 12:13</a>, <a href='B:510 16:16'>Act 16:16</a>; in <a href='B:490 12:45'>Luk 12:45</a>, "maidservants" (AV "maidens"); in <a href='B:550 1:4-23'>Gal 1:4-23</a>, <a href='B:550 1:4-31'>Gal 1:4-31</a>, RV, "handmaid" (AV, "bondmaid" or "bondwoman"). See BONDMAID, DAMSEL. <p/> <3,,2877, korasion><p/> a colloquial, familiar term, is translated "maid" in <a href='B:470 1:9-25'>Mat 1:9-25</a>, AV (RV, "damsel"). See DAMSEL, No. 1.


topic: Maimed
definition:
<b>Maimed</b> <1,,376,anapero, or anapeiros> "crippled, maimed" (from ana, "up," and peros, "disabled in a limb"), is found in <a href='B:490 14:13'>Luk 14:13</a>, <a href='B:490 14:21'>Luk 14:21</a>. <p/> <2,,2948, kullos><p/> denotes "crooked, crippled" (akin to kulio, "to roll"); in <a href='B:470 1:15-31'>Mat 1:15-31</a>, translated "maimed;" so in <a href='B:470 18:8'>Mat 18:8</a>, AV (RV, "halt"); <a href='B:480 9:43'>Mar 9:43</a> (AV and RV). See HALT.


topic: Maintain
definition:
<b>Maintain</b> <1,,4291, proistemi><p/> "to preside, rule," also means "to maintain," <a href='B:630 3:8'>Tit 3:8</a>, <a href='B:630 3:14'>Tit 3:14</a>, "to maintain (good works)," RV marg., "profess honest occupations" (AV, marg. ... "trades"). The usage of the phrase kala erga (good works) in the Pastoral Epistles is decisive for the rendering "good works," here. See OVER (to be), RULE.


topic: Majesty
definition:
<b>Majesty</b> <1,,3168, megaleiotes><p/> see MAGNIFICENCE. <p/> <2,,3172, megalosune><p/> from megas, "great," denotes "greatness, majesty;" it is used of God the Father, signifying His greatness and dignity, in <a href='B:650 1:3'>Heb 1:3</a>, "the Majesty (on high)," and <a href='B:650 8:1'>Heb 8:1</a>, "the Majesty (in the Heavens);" and in an ascription of praise acknowledging the attributes of God in <a href='B:720 1:25'>Jud 1:25</a>.


topic: Make
definition:
<b>Make</b> <1,,4160, poieo><p/> "to do, to make," is used in the latter sense (a) of constructing or producing anything, of the creative acts of God, e.g., <a href='B:470 19:4'>Mat 19:4</a> (2nd part); <a href='B:510 17:24'>Act 17:24</a>; of the acts of human beings, e.g., <a href='B:470 17:4'>Mat 17:4</a>, <a href='B:510 9:39'>Act 9:39</a>; (b) with nouns denoting a state or condition, to be the author of, to cause, e.g., peace, <a href='B:560 2:15'>Eph 2:15</a>, <a href='B:660 3:18'>Jam 3:18</a>; stumbling blocks, <a href='B:520 16:17'>Rom 16:17</a>; (c) with nouns involving the idea of action (or of something accomplished by action), so as to express the idea of the verb more forcibly (the Middle Voice is commonly used in this respect, suggesting the action as being of special interest to the doer); for the Active Voice see, e.g., <a href='B:480 2:23'>Mar 2:23</a>, of "making" one's way, where the idea is not that the disciples "made" a path through the standing corn, but simply that they went, the phrase being equivalent to going, "(they began) as they went (to pluck the ears);" other instances of the Active are <a href='B:730 1:13-14'>Rev 1:13-14</a>, <a href='B:730 16:14'>Rev 16:14</a>, <a href='B:730 19:20'>Rev 19:20</a>; for the Middle Voice (the dynamic or subjective Middle), see, e.g., <a href='B:500 14:23'>Joh 14:23</a>, "will make our abode;" in <a href='B:510 20:24'>Act 20:24</a>, "none of these things move me," lit., "I make account of none of these things;" <a href='B:510 25:17'>Act 25:17</a>, "I made no delay," RV; <a href='B:520 15:26'>Rom 15:26</a>, <a href='B:560 4:16'>Eph 4:16</a>, <a href='B:650 1:2'>Heb 1:2</a>, <a href='B:680 1:10'>2Pe 1:10</a>; (d) to "make" ready or prepare, e.g., a dinner, <a href='B:490 14:12'>Luk 14:12</a>; a supper, <a href='B:500 12:2'>Joh 12:2</a>; (e) to acquire, provide a thing for oneself, <a href='B:470 25:16'>Mat 25:16</a>, <a href='B:490 19:18'>Luk 19:18</a>; (f) to render or "make" one or oneself anything, or cause a person or thing to become something, e.g., <a href='B:470 4:19'>Mat 4:19</a>, <a href='B:470 12:16'>Mat 12:16</a>, "make (Him known);" <a href='B:500 5:11'>Joh 5:11</a>, <a href='B:500 5:15'>Joh 5:15</a>, to "make" whole; <a href='B:500 16:2'>Joh 16:2</a>, lit., "they shall make (you put out of the synagogue);" <a href='B:560 2:14'>Eph 2:14</a>, <a href='B:650 1:7'>Heb 1:7</a>; to change one thing into another, <a href='B:470 21:13'>Mat 21:13</a>, <a href='B:500 2:16'>Joh 2:16</a>, <a href='B:500 4:46'>Joh 4:46</a>, <a href='B:530 6:15'>1Co 6:15</a>; (g) to constitute one anything, e.g., <a href='B:510 2:36'>Act 2:36</a>; (h) to declare one or oneself anything, <a href='B:500 5:18'>Joh 5:18</a>, "making (Himself equal with God);" <a href='B:500 8:53'>Joh 8:53</a>, <a href='B:500 10:33'>Joh 10:33</a>, <a href='B:500 19:7'>Joh 19:7</a>, <a href='B:500 19:12'>Joh 19:12</a>, <a href='B:690 1:10'>1Jo 1:10</a>, <a href='B:690 5:10'>1Jo 5:10</a>; (i) to "make" one do a thing, e.g., <a href='B:490 5:34'>Luk 5:34</a>, <a href='B:500 6:10'>Joh 6:10</a>, <a href='B:730 3:9'>Rev 3:9</a>. See DO, No. 1, and other renderings there. <p/> <2,,5087, tithemi><p/> "to put," is used in the same way as No. 1 (f), <a href='B:470 22:44'>Mat 22:44</a>, <a href='B:480 12:36'>Mar 12:36</a>, <a href='B:490 20:43'>Luk 20:43</a>, <a href='B:510 2:35'>Act 2:35</a>, <a href='B:530 9:18'>1Co 9:18</a> (of making the Gospel without charge); <a href='B:650 1:13'>Heb 1:13</a>, <a href='B:650 10:13'>Heb 10:13</a>, <a href='B:680 2:6'>2Pe 2:6</a>; as No. 1 (g), <a href='B:510 20:28'>Act 20:28</a>, <a href='B:520 4:17'>Rom 4:17</a>. See APPOINT, No. 3. <p/> <3,,1303, diatithemi><p/> "to covenant," is rendered "I will make" (the noun diatheke, "a covenant," being expressed additionally), in the Middle Voice, in <a href='B:510 3:25'>Act 3:25</a>, <a href='B:650 8:10'>Heb 8:10</a>, <a href='B:650 10:16'>Heb 10:16</a>, lit., "I will covenant" (see RV, marg.). See APPOINT, No. 4. <p/> <4,,2525, kathistemi><p/> "to set down, set in order, appoint," is used in the same way as No. 1 (g) in <a href='B:510 7:10'>Act 7:10</a>, <a href='B:510 7:27'>Act 7:27</a>, <a href='B:510 7:35'>Act 7:35</a>, <a href='B:650 7:28'>Heb 7:28</a>, AV (RV, "appointeth"); as No. 1 (f) in <a href='B:520 5:19'>Rom 5:19</a> (twice). See APPOINT, No. 2. <p/> <5,,4921, sunistemi><p/> "to commend, prove, establish," is used in <a href='B:550 2:18'>Gal 2:18</a>, much as in No. 1 (g), "I make myself (a transgressor)," i.e., "I constitute (or prove) myself, etc." See APPROVE, No. 2. <p/> <6,,1325, didomi><p/> "to give," is used in <a href='B:600 3:9'>2Th 3:9</a> in much the same sense as No. 1 (g), "to make (ourselves an ensample)"; in <a href='B:730 3:9'>Rev 3:9</a> (1st part), RV, "I will give," the sense is virtually the same as poieo in the 2nd part of the verse, see No. 1 (i). See GIVE. <p/> <7,,2005, epiteleo><p/> "to complete," is translated "to make" in <a href='B:650 8:5'>Heb 8:5</a> (1st part), RV marg., "complete" [in the 2nd part No. 1 is used in sense (a)]. See ACCOMPLISH. <p/> <8,,4931, sunteleo><p/> "to end, fulfil," is translated "I will make" in <a href='B:650 8:8'>Heb 8:8</a>, said of the New Covenant. See END. <p/> <9,,1510, eimi><p/> "to be," is translated "make" in <a href='B:480 12:42'>Mar 12:42</a>, lit., "which is (a farthing)." <p/> <10,,4364, prospoieo><p/> primarily, "to claim," is used in the Middle Voice with the meaning "to make as if," in <a href='B:490 24:28'>Luk 24:28</a>, of the Lord's action regarding the two on the way to Emmaus. In the Sept., <a href='B:90 21:13'>1Sa 21:13</a>, <a href='B:220 19:14'>Job 19:14</a>. <p/> <11,,2722, katecho><p/> "to hold fast" (kata, "down," intensive, echo, "to hold"), is used of "making" for a place, in <a href='B:510 27:40'>Act 27:40</a>, RV, "they made for" (AV, "they made toward"). See HOLD. <p/> <12,,4294, prokatartizo><p/> "to render fit ('fitted'; artos, 'a joint') beforehand," is used in <a href='B:540 9:5'>2Co 9:5</a>, "to make up beforehand." <p/> Notes: (1) In <a href='B:650 9:2'>Heb 9:2</a>, AV, kataskeuazo, "to prepare," is translated "made" (RV, "prepared"). (2) In <a href='B:560 2:15'>Eph 2:15</a>, AV, ktizo, "to create," is translated "make" (RV, "create"). (3) In <a href='B:510 26:16'>Act 26:16</a>, AV, procheirizo, "to determine, choose," is translated "make" (RV, "appoint"). (4) In <a href='B:550 3:16'>Gal 3:16</a>, AV, ero, "to speak," is translated "were ... made" (RV, "were ... spoken"). (5) In <a href='B:490 14:31'>Luk 14:31</a>, AV, sumballo, "to meet with," in hostile sense, is rendered in combination with the phrase eis polemon, "in war," "to make war"; RV, "to encounter (in war)." (6) In <a href='B:520 14:19'>Rom 14:19</a> "the things which make for peace" is, lit., "the things of peace." (7) In <a href='B:510 22:1'>Act 22:1</a> the verb "I make" represents no word in the original, lit., "hear now my defense unto you." (8) The Eng. verb "to make" forms with many other verbs a rendering of single Greek verbs which are given under the respective headings. (9) For "made," <a href='B:490 19:16'>Luk 19:16</a>, RV, see GAIN, Note (1).


topic: Maker
definition:
<b>Maker</b> <1,,1217, demiourgos><p/> lit., "one who works for the people" (from demos, "people," ergon, "work;" an ancient inscription speaks of the magistrates of Tarsus as demiourgoi: the word was formerly used thus regarding several towns in Greece; it is also found used of an artist), came to denote, in general usage, a builder or "maker," and is used of God as the "Maker" of the heavenly city, <a href='B:650 11:10'>Heb 11:10</a>. In that passage the first word of the two, technites, denotes "an architect, designer," the second, demiourgos, is the actual Framer; the city is the archetype of the earthly one which God chose for His earthly people. Cp. ktistes, "creator."


topic: Male
definition:
<b>Male</b> <1,,730,arsen / arren> is translated "men" in <a href='B:520 1:27'>Rom 1:27</a> (three times); "man child" in <a href='B:730 12:5'>Rev 12:5</a> (<a href='B:730 12:13'>Rev 12:13</a> in some mss.); "male" in <a href='B:470 19:4'>Mat 19:4</a>, <a href='B:480 10:6'>Mar 10:6</a>, <a href='B:490 2:23'>Luk 2:23</a>, <a href='B:550 3:28'>Gal 3:28</a>, "(there can be no) male (and female)," RV, i.e., sex distinction does not obtain in Christ; sex is no barrier either to salvation or the development of Christian graces. See MAN.


topic: Malefactor
definition:
<b>Malefactor</b> <1,,2557, kakourgos><p/> an adjective, lit., "evil-working" (kakos, "evil," ergon, "work"), is used as a noun, translated "malefactor(-s)" in <a href='B:490 1:23-33'>Luk 1:23-33</a>, <a href='B:490 23:39'>Luk 23:39</a>, and in the RV in <a href='B:620 2:9'>2Ti 2:9</a> (AV, "evil doer"). See EVIL, B, Note (1). In the Sept., <a href='B:240 21:15'>Pro 21:15</a>. <p/> <2,,2555, kakopois><p/> an adjective, lit., "doing evil," is used in <a href='B:670 2:12'>1Pe 2:12</a>, <a href='B:670 2:14'>1Pe 2:14</a>, <a href='B:670 3:16'>1Pe 3:16</a> (in some mss.); <a href='B:670 4:15'>1Pe 4:15</a>. See EVIL, B, No. 5.


topic: Malice, Maliciousness, Malicious
definition:
<b>Malice, Maliciousness, Malicious</b> <1,,2549, kakia><p/> "badness in quality" (the opposite of arete, "excellence"), "the vicious character generally" (Lightfoot), is translated "malice" in <a href='B:530 5:8'>1Co 5:8</a>, <a href='B:530 14:20'>1Co 14:20</a>, <a href='B:560 4:31'>Eph 4:31</a>, <a href='B:580 3:8'>Col 3:8</a>, <a href='B:630 3:3'>Tit 3:3</a>, <a href='B:670 2:1'>1Pe 2:1</a>, AV (RV, "wickedness;" marg., "malice"); "maliciousness" in <a href='B:520 1:29'>Rom 1:29</a>; in <a href='B:670 2:16'>1Pe 2:16</a>, AV (RV, "wickedness;" marg., "malice"). Elsewhere, <a href='B:470 6:34'>Mat 6:34</a>, <a href='B:510 8:22'>Act 8:22</a>, <a href='B:660 1:21'>Jam 1:21</a> (RV marg., "malice"). See EVIL, B, No. 1. <p/> Note: In <a href='B:700 1:10'>2Jo 1:10</a>, AV, poneros, "evil, wicked" (see EVIL, A. No. 2) is translated "malicious" (RV, "wicked").


topic: Malignity
definition:
<b>Malignity</b> <1,,2550, kakoetheia><p/> lit., "bad manner or character" (kakos, "bad," ethos, "manner"), hence, "an evil disposition" that tends to put the worst construction on everything, "malice, malevolence, craftiness," occurs in <a href='B:520 1:29'>Rom 1:29</a>, as the accompaniment of dolos, "guile."


topic: Mammon
definition:
<b>Mammon</b> <1,,3126, mamonas><p/> a common Aramaic word for "riches," akin to a Hebrew word signifying "to be firm, steadfast" (whence "Amen"), hence, "that which is to be trusted;" Gesenius regards it as derived from a Heb. word signifying "treasure" (<a href='B:10 43:23'>Gen 43:23</a>); it is personified in <a href='B:470 6:24'>Mat 6:24</a>, <a href='B:490 16:9'>Luk 16:9</a>, <a href='B:490 16:11'>Luk 16:11</a>, <a href='B:490 16:13'>Luk 16:13</a>.


topic: Man (see also Men)
definition:
<b>Man (see also Men)</b> <1,,444, anthropos><p/> is used (a) generally, of "a human being, male or female," without reference to sex or nationality, e.g., <a href='B:470 4:4'>Mat 4:4</a>, <a href='B:470 12:35'>Mat 12:35</a>, <a href='B:500 2:25'>Joh 2:25</a>; (b) in distinction from God, e.g., <a href='B:470 19:6'>Mat 19:6</a>, <a href='B:500 10:33'>Joh 10:33</a>, <a href='B:550 1:11'>Gal 1:11</a>, <a href='B:580 3:23'>Col 3:23</a>; (c) in distinction from animals, etc., e.g., <a href='B:490 5:10'>Luk 5:10</a>; (d) sometimes, in the plural, of "men and women," people, e.g., <a href='B:470 5:13'>Mat 5:13</a>, <a href='B:470 5:16'>Mat 5:16</a>; in <a href='B:480 11:2'>Mar 11:2</a>, <a href='B:610 6:16'>1Ti 6:16</a>, lit., "no one of men;" (e) in some instances with a suggestion of human frailty and imperfection, e.g., <a href='B:530 2:5'>1Co 2:5</a>, <a href='B:510 14:15'>Act 14:15</a> (2nd part); (f) in the phrase translated "after man," "after the manner of men," "as a man" (AV), lit. "according to (kata) man," is used only by the Apostle Paul, of "(1) the practices of fallen humanity, <a href='B:530 3:3'>1Co 3:3</a>; (2) anything of human origin, <a href='B:550 1:11'>Gal 1:11</a>; (3) the laws that govern the administration of justice among men, <a href='B:520 3:5'>Rom 3:5</a>; (4) the standard generally accepted among men, <a href='B:550 3:15'>Gal 3:15</a>; (5) an illustration not drawn from Scripture, <a href='B:530 9:8'>1Co 9:8</a>; (6) probably = 'to use a figurative expression' (see AV, marg.), i.e., to speak evil of men with whom he had contended at Ephesus as 'beasts' (cp. <a href='B:530 4:6'>1Co 4:6</a>), <a href='B:530 15:32'>1Co 15:32</a>; Lightfoot prefers 'from worldly motives'; but the other interpretation, No. (4), seems to make better sense. See also <a href='B:520 6:19'>Rom 6:19</a>, where, however, the Greek is slightly different, anthropinos, 'pertaining to mankind;'" the meaning is as Nos. (5) and (6). * [* From Notes on Galatians, by Hogg and Vine, p. 139.] <p/> (g) in the phrase "the inward man," the regenerate person's spiritual nature personified, the inner self of the believer, <a href='B:520 7:22'>Rom 7:22</a>, as approving of the law of God; in <a href='B:560 3:16'>Eph 3:16</a>, as the sphere of the renewing power of the Holy Spirit; in <a href='B:540 4:16'>2Co 4:16</a> (where anthropos is not repeated), in contrast to "the outward man," the physical frame, the "man" as congnizable by the senses; the "inward" man is identical with "the hidden man of the heart," <a href='B:670 3:4'>1Pe 3:4</a>. <p/> (h) in the expressions "the old man," "the new man," which are confined to Paul's Epistles, the former standing for the unregenerate nature personified as the former self of a believer, which, haveing been crucified with Christ, <a href='B:520 6:6'>Rom 6:6</a>, is to be apprehended practically as such, and to be "put off," <a href='B:560 4:22'>Eph 4:22</a>, <a href='B:580 3:9'>Col 3:9</a>, being the source and seat of sin; the latter, "the new man," standing for the new nature personified as the believer's regenerate self, a nature "created in righteousness and holiness of truth," <a href='B:560 4:24'>Eph 4:24</a>, and having been "put on" at regeneration, <a href='B:580 3:10'>Col 3:10</a>; being "renewed after the image of Him that created him," it is to be "put on" in pratical apprehension of these facts. <p/> (i) often joined with another noun, e.g., <a href='B:470 11:19'>Mat 11:19</a>, lit., "a man, a glutton;" <a href='B:470 13:52'>Mat 13:52</a>, lit., "a man, a householder;" <a href='B:470 18:23'>Mat 18:23</a>, "a certain king," lit., "a man, a king." <p/> (j) as equivalent simply to "a person," or "one," whether "man" or woman, e.g., <a href='B:510 19:16'>Act 19:16</a>, <a href='B:520 3:28'>Rom 3:28</a>, <a href='B:550 2:16'>Gal 2:16</a>, <a href='B:660 1:19'>Jam 1:19</a>, <a href='B:660 2:24'>Jam 2:24</a>, <a href='B:660 3:8'>Jam 3:8</a> (like the pronoun tis, "someone;" tis is rendered "man" in <a href='B:470 8:28'>Mat 8:28</a>); or, again (as tis sometimes signifies), "a man," e.g., <a href='B:470 17:14'>Mat 17:14</a>, <a href='B:490 13:19'>Luk 13:19</a>. <p/> (k) definitely, with the article, of some particular person, <a href='B:470 12:13'>Mat 12:13</a>, <a href='B:480 3:3'>Mar 3:3</a>, <a href='B:480 3:5'>Mar 3:5</a>; or with the demonstrative pronoun and the article, e.g., <a href='B:470 12:45'>Mat 12:45</a>, <a href='B:490 14:30'>Luk 14:30</a>. For the phrase "the Son of man" see SON OF MAN. For "the man of sin," <a href='B:600 2:3'>2Th 2:3</a>, see INIQUITY, No. 1. <p/> (l) in the phrase "the man of God," <a href='B:620 3:17'>2Ti 3:17</a>, not used as an official designation, nor denoting a special class of believers, it specifies what every believer should be, namely, a person whose life and conduct represent the mind of God and fulfill His will; so in <a href='B:610 6:11'>1Ti 6:11</a>, "O man of God." Some regard this in the OT sense as of a prophet acting in a distinctive character, possessed of Divine authority; but the context is of such a general character as to confirm the more extended designation here. <p/> Notes: (1) In <a href='B:550 3:28'>Gal 3:28</a>, the RV adds the italicized word "man" ("ye all are one man in Christ Jesus"), in accordance with <a href='B:560 2:15'>Eph 2:15</a>, which speaks of Jew and Gentile as becoming "one new man" in Christ. The figure is closely analogous to that of "the body." In these two passages "one" is masculine, i.e., "one person;" in <a href='B:500 10:30'>Joh 10:30</a>, <a href='B:500 11:52'>Joh 11:52</a>, <a href='B:500 1:17-23'>Joh 1:17-23</a>, "one" is neuter, "one thing," as in <a href='B:530 3:8'>1Co 3:8</a>, <a href='B:530 11:5'>1Co 11:5</a>. The first two, in Gal. 3 and Eph. 2, express vital union, present and eternal; in John 17 the union is moral, a process in course of accomplishment. (2) For philanthropia, <a href='B:630 3:4'>Tit 3:4</a>, "(His) love toward man," see KIND, C, No. 2. (3) In <a href='B:730 9:20'>Rev 9:20</a>, the RV translates the genitive plural of anthropos with the article, "mankind" (AV, "the men"); it might have been rendered "(the rest) of men." <p/> <2,,435, aner><p/> is never used of the female sex; it stands (a) in distinction from a woman, <a href='B:510 8:12'>Act 8:12</a>, <a href='B:610 2:12'>1Ti 2:12</a>; as a husband, <a href='B:470 1:16'>Mat 1:16</a>, <a href='B:500 4:16'>Joh 4:16</a>, <a href='B:520 7:2'>Rom 7:2</a>, <a href='B:630 1:6'>Tit 1:6</a>; (b) as distinct from a boy or infant, <a href='B:530 13:11'>1Co 13:11</a>; metaphorically in <a href='B:560 4:13'>Eph 4:13</a>; (c) in conjunction with an adjective or noun, e.g., <a href='B:490 5:8'>Luk 5:8</a>, lit., "a man, a sinner;" <a href='B:490 24:19'>Luk 24:19</a>, lit., "a man, a prophet;" often in terms of address, e.g., <a href='B:510 1:16'>Act 1:16</a>, <a href='B:510 13:15'>Act 13:15</a>, <a href='B:510 13:26'>Act 13:26</a>, <a href='B:510 15:7'>Act 15:7</a>, <a href='B:510 15:13'>Act 15:13</a>, lit., "men, brethren;" with gentilic or local names (virtually a title of honor), e.g., <a href='B:510 2:14'>Act 2:14</a>, <a href='B:510 22:3'>Act 22:3</a>, lit., "Judean men," "a Judean man;" <a href='B:510 3:12'>Act 3:12</a>, <a href='B:510 5:35'>Act 5:35</a>, lit., "Israelite men;" <a href='B:510 17:22'>Act 17:22</a> "Athenian men;" <a href='B:510 19:35'>Act 19:35</a>, lit., "Ephesian men;" in <a href='B:510 14:15'>Act 14:15</a> it is used in addressing a company of "men," without any descriptive term. In this verse, however, the distinction between aner and anthropos (2nd part) is noticeable; the use of the latter comes under No. 1 (e); (d) in general, "a man, a male person" (used like the pronoun tis, No. 3), "a man" (i.e., a certain "man"), e.g., <a href='B:490 8:41'>Luk 8:41</a>; in the plural, <a href='B:510 6:11'>Act 6:11</a>. <p/> <3,,5100, tis><p/> "some one, a certain one," is rendered "a man," "a certain man," e.g., in <a href='B:470 22:24'>Mat 22:24</a>, <a href='B:480 8:4'>Mar 8:4</a>, AV (RV, "one"); <a href='B:480 12:19'>Mar 12:19</a>, <a href='B:500 3:3'>Joh 3:3</a>, <a href='B:500 3:5'>Joh 3:5</a>, <a href='B:500 6:50'>Joh 6:50</a>, <a href='B:500 14:23'>Joh 14:23</a>, <a href='B:500 15:6'>Joh 15:6</a>, <a href='B:500 15:13'>Joh 15:13</a>, <a href='B:510 13:41'>Act 13:41</a>, AV (RV, "one"); <a href='B:530 4:2'>1Co 4:2</a>, <a href='B:610 1:8'>1Ti 1:8</a>, <a href='B:620 2:5'>2Ti 2:5</a>, <a href='B:620 2:21'>2Ti 2:21</a>, <a href='B:660 2:14'>Jam 2:14</a>, <a href='B:660 2:18'>Jam 2:18</a>, <a href='B:670 2:19'>1Pe 2:19</a>, <a href='B:690 4:20'>1Jo 4:20</a>. <p/> <4,,730,arren / arsen> see MALE. <p/> <5,,5046, teleios><p/> perfect, is translated "men" in <a href='B:530 14:20'>1Co 14:20</a>, RV marg., "of full age," AV marg., "perfect, or, of a ripe age." See PERFECT. <p/> Note: In many cases the word "man" is combined with an adjective to translate one word in the original. These will be found under various other headings.


topic: Man's, of Man, Mankind (see also Men)
definition:
<b>Man's, of Man, Mankind (see also Men)</b> <1,,442, anthropinos><p/> "human, belonging to man" (from anthropos, see MAN, No. 1), is used (a) of man's wisdom, in <a href='B:530 2:13'>1Co 2:13</a> (some mss. have it in <a href='B:530 2:4'>1Co 2:4</a>, where indeed it is implied; see, however, the RV); (b) of "man's judgement," <a href='B:530 4:3'>1Co 4:3</a> (marg., "day:" see DAY); (c) of "mankind," <a href='B:660 3:7'>Jam 3:7</a>, lit., "the human nature," RV marg. (AV marg., "nature of man"); (d) of human ordinance, <a href='B:670 2:13'>1Pe 2:13</a>; Moulton and Milligan show from the papyri how strongly antithetic to the Divine the use of the word is in this respect; (e) of temptation, <a href='B:530 10:13'>1Co 10:13</a>, RV, "such as man can bear" (AV, "such as is common to man"), i.e., such as must and does come to "men;" (f) of "men's" hands, <a href='B:510 17:25'>Act 17:25</a>; (g) in the phrase "after the manner of men," <a href='B:520 6:19'>Rom 6:19</a>. <p/> Notes: (1) In <a href='B:490 16:12'>Luk 16:12</a>, AV, allotrios, "belonging to another" (allos, "another"), here used as a pronoun, is translated "another man's" (RV, "another's"); so, as an adjective, in <a href='B:520 14:4'>Rom 14:4</a>, <a href='B:520 15:20'>Rom 15:20</a>, <a href='B:540 1:10-16'>2Co 1:10-16</a> (in this last the RV omits "man"). (2) In <a href='B:510 27:22'>Act 27:22</a> there is no word representing "man's;" the RV has "of life." (3) In <a href='B:520 5:17'>Rom 5:17</a>, the RV rightly has "the trespass of the one," for AV, "one man's offense."


topic: Manger
definition:
<b>Manger</b> <1,,5336, phatne><p/> "a manger," <a href='B:490 2:7'>Luk 2:7</a>, <a href='B:490 2:12'>Luk 2:12</a>, <a href='B:490 2:16'>Luk 2:16</a>, also denotes "a stall," <a href='B:490 13:15'>Luk 13:15</a>. So in the Sept., the word denoted not only a "manger" but, by metonymy, the stall or crib (<a href='B:240 14:4'>Pro 14:4</a>) containing the "manger."


topic: Manifest (Adjective and Verb)
definition:
<b>Manifest (Adjective and Verb)</b> <A-1,Adjective,1717, emphanes><p/> manifest (akin to emphaino, "to show in, to exhibit;" en, "in," phaino, "to cause to shine"), is used (a) literally in <a href='B:510 10:40'>Act 10:40</a>, RV "(gave Him to be made) manifest;" (b) metaphorically in <a href='B:520 10:20'>Rom 10:20</a>, "(I was made) manifest." See OPENLY. Cp. B, No. 2. <p/> <A-2,Adjective,5318, phaneros><p/> "open to sight, visible, manifest" (the root phan--, signifying "shining," exists also in No. 1), is translated "manifest" in <a href='B:490 8:17'>Luk 8:17</a>, <a href='B:510 4:16'>Act 4:16</a>, <a href='B:510 7:13'>Act 7:13</a>, RV (AV, "known"); <a href='B:520 1:19'>Rom 1:19</a>, <a href='B:530 3:13'>1Co 3:13</a>, <a href='B:530 11:19'>1Co 11:19</a>, <a href='B:530 14:25'>1Co 14:25</a>, <a href='B:550 5:19'>Gal 5:19</a>, <a href='B:570 1:13'>Phi 1:13</a>, <a href='B:610 4:15'>1Ti 4:15</a> (AV, "appear"); <a href='B:690 3:10'>1Jo 3:10</a>. See APPEAR, B, Note (2), KNOW, B, No. 2, OPENLY, OUTWARDLY. <p/> <A-3,Adjective,852, aphanes><p/> denotes "unseen, hidden," <a href='B:650 4:13'>Heb 4:13</a>, "not manifest" (a, negative, and phaino). In the Sept., <a href='B:160 4:8'>Neh 4:8</a>, <a href='B:220 24:20'>Job 24:20</a>. <p/> Notes: (1) In <a href='B:530 15:27'>1Co 15:27</a>, AV delos, "evident," is translated "manifest" (RV, "evident"). (2) So with ekdelos, <a href='B:620 3:9'>2Ti 3:9</a>, an intensive form of delos, signifying "quite evident." (3) In <a href='B:610 5:25'>1Ti 5:25</a>, AV, prodelos, "evident beforehand, clearly evident," is translated "manifest beforehand" (RV, "evident"); see EVIDENT. (4) For "manifest token," see TOKEN. <p/> <B-1,Verb,5319, phaneroo><p/> "to make visible, clear, manifest," known (akin to A, No. 2), is used especially in the writings of the Apostles John and Paul), occurring 9 times in the Gospel, 9 times in 1 John, 2 in Rev.; in the Pauline Epistles (including Heb.) 24 times; in the other Gospels, only in Mark, 3 times; elsewhere in <a href='B:670 1:20'>1Pe 1:20</a>, <a href='B:670 5:4'>1Pe 5:4</a>. The true meaning is "to uncover, lay bare, reveal." The following are variations in the rendering, which should be noted: <a href='B:480 16:12'>Mar 16:12</a>, <a href='B:480 16:14'>Mar 16:14</a> (RV, "was manifested," AV, "appeared"); <a href='B:500 21:1'>Joh 21:1</a> (RV, "manifested," AV, "shewed;" cp. <a href='B:500 21:14'>Joh 21:14</a>); <a href='B:520 1:19'>Rom 1:19</a> (RV, "manifested," AV, "hath shewed"); <a href='B:540 3:3'>2Co 3:3</a> (RV, "being made manifest," AV, "are manifestly declared"); <a href='B:540 5:10'>2Co 5:10</a>, <a href='B:540 7:12'>2Co 7:12</a>, <a href='B:730 3:18'>Rev 3:18</a> (RV, "be made manifest," AV, "appear"); <a href='B:540 11:6'>2Co 11:6</a> (RV, "we have made it manifest," AV, "we have been throughly made manifest"); <a href='B:580 1:26'>Col 1:26</a> (RV, "hath it been manifested," AV, "is made manifest"); <a href='B:580 3:4'>Col 3:4</a> (RV, "be manifested," AV, "appear;" so <a href='B:670 5:4'>1Pe 5:4</a>); <a href='B:610 3:16'>1Ti 3:16</a> (RV, "was manifested," AV, "was manifest"); <a href='B:620 1:10'>2Ti 1:10</a> (RV, "hath ... been manifested," AV, "is ... made manifest;" cp. <a href='B:520 16:26'>Rom 16:26</a>, <a href='B:540 1:4-11'>2Co 1:4-11</a>, <a href='B:670 1:20'>1Pe 1:20</a>); <a href='B:650 9:26'>Heb 9:26</a> (RV, "hath He been manifested," AV, "hath He appeared"); <a href='B:690 2:28'>1Jo 2:28</a>, <a href='B:690 3:2'>1Jo 3:2</a> (RV, "is ... made manifest," AV, "doth appear"). See APPEAR, A. No. 4. <p/> <B-2,Verb,1718, emphanizo><p/> akin to A, No. 1, is translated "to manifest, make manifest," in <a href='B:500 1:14-22'>Joh 1:14-22</a>, <a href='B:650 11:14'>Heb 11:14</a>, RV; see APPEAR, A, No. 5. <p/> Note: For the adverb phaneros, "manifestly," see EVIDENTLY, OPENLY.


topic: Manifestation
definition:
<b>Manifestation</b> <1,,5321, phanerosis><p/> "a manifestation" (akin to phaneros and phaneroo; see MANIFEST), occurs in <a href='B:530 12:7'>1Co 12:7</a>, <a href='B:540 4:2'>2Co 4:2</a>. <p/> Note: In <a href='B:520 8:19'>Rom 8:19</a>, AV, apokalupsis, "an uncovering, laying bare, revealing, revelation," is translated "manifestation" (RV, "revealing"). See REVELATION.


topic: Manifold
definition:
<b>Manifold</b> <1,,4164, poikilos><p/> "varied," is translated "manifold" in <a href='B:670 1:6'>1Pe 1:6</a>, <a href='B:670 4:10'>1Pe 4:10</a>, <a href='B:660 1:2'>Jam 1:2</a>, RV (AV, "divers"). See DIVERS, A, No. 2. <p/> <2,,4182, polupoikilos><p/> "much varied" (polus, "much," and No. 1), is said of the wisdom of God, in <a href='B:560 3:10'>Eph 3:10</a>. <p/> <3,,4179, pollaplasion><p/> "many times more" (from polus, "much"), occurs in <a href='B:490 18:30'>Luk 18:30</a>, "manifold more," and in many ancient authorities in <a href='B:470 19:29'>Mat 19:29</a> (RV, marg.; some editions in text); AV and RV text, "a hundredfold," translating hekatontaplasiona.


topic: Manna
definition:
<b>Manna</b> <1,,3131, manna><p/> the supernaturally provided food for Israel during their wilderness journey (for details see Exod. 16 and Num. 11). The Hebrew equivalent is given in <a href='B:20 16:15'>Exo 16:15</a>, RV marg., "man hu." The translations are, RV, "what is it?;" AV and RV marg., "it is manna." It is described in <a href='B:230 1:78-25'>Psa 1:78-25</a> as "the corn of heaven" and "the bread of the mighty," RV text and AV marg. ("angels' food," AV text), and in <a href='B:530 10:3'>1Co 10:3</a>, as "spiritual meat." The vessel appointed to contain it as a perpetual memorial, was of gold, <a href='B:650 9:4'>Heb 9:4</a>, with <a href='B:20 16:33'>Exo 16:33</a>. The Lord speaks of it as being typical of Himself, the true Bread from Heaven, imparting eternal life and sustenance to those who by faith partake spiritually of Him, <a href='B:500 1:6-35'>Joh 1:6-35</a>. The "hidden manna" is promised as one of the rewards of the overcomer, <a href='B:730 2:17'>Rev 2:17</a>; it is thus suggestive of the moral excellence of Christ in His life on earth, hid from the eyes of men, by whom He was "despised and rejected;" the path of the overcomer is a reflex of His life. <p/> None of the natural substances called "manna" is to be identified with that which God provided for Israel.


topic: Manner
definition:
<b>Manner</b> <A-1,Noun,1485, ethos><p/> "a habit, custom" (akin to the verb etho, "to be accustomed"), is always translated "custom" in the RV ("manner" in the AV of <a href='B:500 19:40'>Joh 19:40</a>, <a href='B:510 15:1'>Act 15:1</a>, <a href='B:510 25:16'>Act 25:16</a>, <a href='B:650 10:25'>Heb 10:25</a>). See CUSTOM. No. 1. <p/> <A-2,Noun,2239, ethos><p/> primarily "a haunt, abode," then, "a custom, manner," occurs in the plural in <a href='B:530 15:33'>1Co 15:33</a>, i.e., ethical conduct morals. <p/> <A-3,Noun,5158, tropos><p/> "a turning, fashion, manner, character, way of life," is translated "manner" in <a href='B:510 1:11'>Act 1:11</a>, with reference to the Lord's ascension and return; in <a href='B:720 1:7'>Jud 1:7</a>, of the similarity of the evil of those mentioned in <a href='B:720 1:1-7'>Jud 1:1-7</a>. See CONVERSATION, MEANS, WAY. <p/> Note: In <a href='B:510 15:11'>Act 15:11</a>, the phrase kath' hon tropon, "according to what manner," is translated "in like manner as," RV (AV, "even as"). <p/> <A-4,Noun,5179, tupos><p/> "a mark or impress," is translated "manner" in <a href='B:510 23:25'>Act 23:25</a>. See FORM, No. 3. <p/> <A-5,Noun,195, akribeia><p/> "exactness, precision" (akin to akribes, "exact, careful;" see akriboo, "to inquire carefully," and akribos, "carefully"), occurs in <a href='B:510 22:3'>Act 22:3</a>, RV, "strict manner" (AV, "perfect manner"). <p/> Notes: (1) The verb etho, "to be accustomed," has a perfect tense eiotha, with a present meaning, the neuter of the participle of which, eiothos, used with the article, signifies "custom," <a href='B:490 4:16'>Luk 4:16</a>. In <a href='B:510 17:2'>Act 17:2</a> the AV translates it "manner" (RV, "custom"). See CUSTOM, WONT. (2) For agoge, in <a href='B:620 3:10'>2Ti 3:10</a>, AV, "manner of life" (RV, "conduct") see CONDUCT. (3) For anastrophe, "manner of life," see LIFE, A, No. 6; cp. LIVE, No. 5. Agoge suggests conduct according to one's leading; anastrophe, conduct as one goes about and mingles with others. <p/> <B-1,Adjective and Pronoun,4217, potapos><p/> primarily, "from what country," then, "of what sort," is rendered "what manner of man." <a href='B:470 8:27'>Mat 8:27</a>, so <a href='B:680 3:11'>2Pe 3:11</a>, <a href='B:480 13:1'>Mar 13:1</a> (twice); <a href='B:490 1:29'>Luk 1:29</a>, <a href='B:490 7:39'>Luk 7:39</a>, <a href='B:690 3:1'>1Jo 3:1</a>. <p/> <B-2,Adjective and Pronoun,4169, poios><p/> "of what sort," is translated "by what manner of (death)" in <a href='B:500 21:19'>Joh 21:19</a>, RV, (AV, "by what"); in <a href='B:510 7:49'>Act 7:49</a>, "what manner of (house);" <a href='B:520 3:27'>Rom 3:27</a>, "what manner of law;" <a href='B:530 15:35'>1Co 15:35</a>, "what manner of body." <p/> <B-3,Adjective and Pronoun,3634, hoios><p/> a relative pronoun, signifying "what sort of or manner of," is translated by the latter phrase in <a href='B:590 1:5'>1Th 1:5</a>; some mss. have it in <a href='B:490 9:55'>Luk 9:55</a>, as in AV; the RV follows those in which it is absent. <p/> <B-4,Adjective and Pronoun,3697, hopoios><p/> is rendered "what manner of" in <a href='B:590 1:9'>1Th 1:9</a>, <a href='B:660 1:24'>Jam 1:24</a>. See SORT, A. <p/> <C-1,Adverb,4187, polutropos><p/> lit., "much turning" (polus, "much," tropos, "a turning"), "in many ways (or manners)," is rendered "in divers manners" in <a href='B:650 1:1'>Heb 1:1</a>. <p/> <C-2,Adverb,3779,houtos / houto> "thus, in this way," is rendered "after this manner" in <a href='B:470 6:9'>Mat 6:9</a>, <a href='B:670 3:5'>1Pe 3:5</a>, <a href='B:730 11:5'>Rev 11:5</a>. See SO, THUS. <p/> <C-3,Adverb,5615, hosautos><p/> a strengthened form of hos, "thus," signifies "just so, likewise, in like manner," e.g., <a href='B:610 2:9'>1Ti 2:9</a>; in the following the RV has "in like manner," for AV, "likewise;" <a href='B:480 14:31'>Mar 14:31</a>, <a href='B:490 22:20'>Luk 22:20</a>, <a href='B:520 8:26'>Rom 8:26</a>, <a href='B:610 3:8'>1Ti 3:8</a>, <a href='B:610 5:25'>1Ti 5:25</a>; in <a href='B:490 20:31'>Luk 20:31</a> the RV has "likewise," AV, "in like manner." See LIKEWISE. <p/> <C-4,Adverb,3668, homoios><p/> akin to the adjective homoios, "like," signifies in "like manner, equally;" in the following the RV has "in like manner" for AV, "likewise;" <a href='B:470 27:41'>Mat 27:41</a>, <a href='B:480 4:16'>Mar 4:16</a>, <a href='B:480 15:31'>Mar 15:31</a>, <a href='B:490 10:32'>Luk 10:32</a>, <a href='B:490 13:3'>Luk 13:3</a>, <a href='B:490 16:25'>Luk 16:25</a>, <a href='B:500 5:19'>Joh 5:19</a>; (<a href='B:650 9:21'>Heb 9:21</a>); <a href='B:660 2:25'>Jam 2:25</a>, <a href='B:670 3:1'>1Pe 3:1</a>, <a href='B:670 3:7'>1Pe 3:7</a>, <a href='B:730 8:12'>Rev 8:12</a>; in <a href='B:730 2:15'>Rev 2:15</a> the AV "which thing I hate" translates a variant reading (ho miso). See LIKEWISE, SO. <p/> <C-5,Adverb,4459, pos><p/> how, is translated "after what manner" in <a href='B:510 20:18'>Act 20:18</a>. See MEANS. <p/> Note: For paraplesios, <a href='B:650 2:14'>Heb 2:14</a>, RV, see LIKEWISE, No. 4. <p/> <D-1,Preposition,2596, kata><p/> "according to," is translated "after the manner" in <a href='B:500 2:6'>Joh 2:6</a>, i.e., "in accordance with;" in <a href='B:520 3:5'>Rom 3:5</a>, <a href='B:530 3:3'>1Co 3:3</a>, <a href='B:530 9:8'>1Co 9:8</a>, RV, "after the manner of" (AV, "as"). <p/> <E-1,Verb,5159, tropophoreo><p/> "to bear another's manners," is translated "suffered He (their) manners" in <a href='B:510 13:18'>Act 13:18</a>. For this and the alternative reading see BEAR, No. 8. <p/> Notes: (1) In the following the phrase kata tauta, or kata ta auta, lit., "according to the same things," is translated "in (the) like (RV, same) manner," <a href='B:490 6:23'>Luk 6:23</a>, <a href='B:490 6:26'>Luk 6:26</a>, RV (AV, "so"); <a href='B:490 17:30'>Luk 17:30</a>, RV, "after the same manner" (AV, "even thus"). (2) In <a href='B:570 2:18'>Phi 2:18</a> the phrase to ... auto, lit., "the same (thing)," used adverbially, is translated "in the same manner," RV (AV, "for the same cause"). (3) In <a href='B:480 13:29'>Mar 13:29</a>, AV, kai, "also" (SO RV), is translated "in like manner." (4) In <a href='B:510 15:23'>Act 15:23</a> some mss. have the demonstrative pronoun tode used adverbially and rendered "after this manner" (AV). The RV, adhering to the mss. in which it is absent, inserts the word "thus" in italics. (5) In <a href='B:510 25:20'>Act 25:20</a> a phrase lit. rendered "(as to) the inquiry concerning these things" (or according to some mss. "this person," whether "Jesus" or "Paul," <a href='B:510 25:19'>Act 25:19</a>), is translated "of such manner of questions," AV (RV, "how to inquire concerning these things"). (6) In <a href='B:490 1:66'>Luk 1:66</a>, AV, ara, "then" (so RV), is rendered freely "(what) manner." (7) In <a href='B:490 24:17'>Luk 24:17</a>, AV, the pronoun tis, "who, what," in the plural (RV, "what") is translated "what manner of;" similarly, in the singular in <a href='B:480 4:41'>Mar 4:41</a>, <a href='B:490 8:25'>Luk 8:25</a> (RV, "who"); <a href='B:500 7:36'>Joh 7:36</a>. (8) In <a href='B:550 2:14'>Gal 2:14</a>, AV, the adverb ethnikos, "in gentile fashion" (ethnos, "a nation:" in the plural, "Gentiles or nations"), is translated "after the manner of Gentiles" (RV, "as do"). (9) In <a href='B:470 12:31'>Mat 12:31</a>, <a href='B:490 11:42'>Luk 11:42</a>, <a href='B:730 18:12'>Rev 18:12</a>, AV, pas, "every" (so RV), is translated "all manner."


topic: Manservant
definition:
<b>Manservant</b> <1,,3816, pais><p/> "a child, boy, youth," also means "a servant, attendant;" in <a href='B:490 12:45'>Luk 12:45</a> it is used in the plural "menservants," in contrast to paidiske, "a maidservant." See CHILD, No. 4.


topic: Mansions
definition:
<b>Mansions</b> <1,,3438, mone><p/> primarily "a staying, abiding" (akin to meno, "to abide"), denotes an "abode" (Eng., "manor," "manse," etc.), translated "mansions" in <a href='B:500 14:2'>Joh 14:2</a>; "abode" in <a href='B:500 14:23'>Joh 14:23</a>. There is nothing in the word to indicate separate compartments in heaven; neither does it suggest temporary resting places on the road.


topic: Manslayers
definition:
<b>Manslayers</b> <1,,409, androphonos><p/> from aner, "a man," and phoneus, "a murderer," occurs in the plural in <a href='B:610 1:9'>1Ti 1:9</a>.


topic: Mantle
definition:
<b>Mantle</b> <1,,4018, peribolaion><p/> lit., "that which is thrown around," is translated "mantle" in <a href='B:650 1:12'>Heb 1:12</a>, RV (AV, "vesture.") See COVERING, VEIL.


topic: Many
definition:
<b>Many</b> <1,,4183, polus><p/> "much, many, great," is used especially of number when its significance is "many," e.g., <a href='B:470 8:30'>Mat 8:30</a>, <a href='B:470 9:10'>Mat 9:10</a>, <a href='B:470 13:17'>Mat 13:17</a>; so the RV of <a href='B:470 12:15'>Mat 12:15</a>, where some mss. follow the word by ochloi, "multitudes;" <a href='B:530 12:12'>1Co 12:12</a>, <a href='B:730 1:15'>Rev 1:15</a>; it is more frequently used as a noun, "many (persons)," e.g., <a href='B:470 3:7'>Mat 3:7</a>, <a href='B:470 7:22'>Mat 7:22</a>, <a href='B:470 22:14'>Mat 22:14</a>; with the article, "the many," e.g., <a href='B:470 24:12'>Mat 24:12</a>, RV; <a href='B:480 9:26'>Mar 9:26</a>, RV, "the more part" (AV "many"); <a href='B:520 5:15'>Rom 5:15</a>, <a href='B:520 5:19'>Rom 5:19</a> (twice), RV; <a href='B:520 12:5'>Rom 12:5</a>, <a href='B:530 10:17'>1Co 10:17</a>, <a href='B:530 10:33'>1Co 10:33</a>, RV; so <a href='B:540 2:17'>2Co 2:17</a>; in <a href='B:530 11:30'>1Co 11:30</a>, RV, "not a few." In <a href='B:490 12:47'>Luk 12:47</a> it is translated "many stripes," the noun being understood. See GREAT, MUCH. <p/> Notes: (1) In <a href='B:490 23:8'>Luk 23:8</a> some mss. have polla, "many things," though it is absent from the most authentic; see the RV. (2) In <a href='B:480 6:20'>Mar 6:20</a> the RV, following the mss. which have aporeo, "to be perplexed," translates polla by "much;" some mss. have poieo, "to do;" hence AV, "did many things." (3) In <a href='B:550 4:27'>Gal 4:27</a> the plural of polus, with mallon, "more," is translated "more" in the RV (AV, "many more"), lit., "many are the children of the desolate more than of her that, etc.," the phrase implying that both should have many children, but the desolate more than the other. (4) In <a href='B:500 7:40'>Joh 7:40</a> there is no word in the original representing "some" or "many." <p/> <2,,4119, pleion><p/> "more, greater," the comparative of No. 1, is translated "many" in <a href='B:510 2:40'>Act 2:40</a>, <a href='B:510 13:31'>Act 13:31</a>, <a href='B:510 21:10'>Act 21:10</a>, <a href='B:510 24:17'>Act 24:17</a>, <a href='B:510 25:14'>Act 25:14</a>, <a href='B:510 27:20'>Act 27:20</a>, <a href='B:510 28:23'>Act 28:23</a> (AV; RV, "in great number"); with the article, "most," RV (or rather, "the more part"), <a href='B:510 19:32'>Act 19:32</a>, <a href='B:530 10:5'>1Co 10:5</a>, and <a href='B:570 1:14'>Phi 1:14</a> (for AV, "many," an important change); in <a href='B:540 2:6'>2Co 2:6</a>, RV, "the many" (marg., "the more"); so <a href='B:540 4:15'>2Co 4:15</a>; in <a href='B:540 9:2'>2Co 9:2</a>, "very many" (marg., "the more part"); in <a href='B:650 7:23'>Heb 7:23</a>, RV, "many in number" (AV, "many"). See GREATER, MORE. <p/> <3,,2425, hikanos><p/> "sufficient," when used of number sometimes signifies "many," suggesting a sufficient number, (a) with nouns, <a href='B:490 8:32'>Luk 8:32</a>, <a href='B:490 23:9'>Luk 23:9</a>, <a href='B:510 9:23'>Act 9:23</a>, <a href='B:510 9:43'>Act 9:43</a>, <a href='B:510 20:8'>Act 20:8</a>, <a href='B:510 27:7'>Act 27:7</a>; (b) absolutely, some noun being understood, e.g., <a href='B:510 12:12'>Act 12:12</a>, <a href='B:510 14:21'>Act 14:21</a>, <a href='B:510 19:19'>Act 19:19</a>, <a href='B:530 11:30'>1Co 11:30</a>. See ABLE, C, No. 2. <p/> <4,,3745, hosos><p/> "how much, how many, how great, as much as, as many as," is translated "as many as," e.g., in <a href='B:470 14:36'>Mat 14:36</a>, <a href='B:480 3:10'>Mar 3:10</a>, <a href='B:490 9:5'>Luk 9:5</a>, RV (AV, "whosoever"); <a href='B:510 2:39'>Act 2:39</a>; in <a href='B:510 9:16'>Act 9:16</a>, RV, "how many things" (AV, "how great things"); in <a href='B:520 6:3'>Rom 6:3</a> the RV renders it by "all we who" (AV, "so many of us as"), a necessary alteration, not singling out some believers from others, as if some were not baptized, but implying what was recognized as true of all (see <a href='B:510 18:8'>Act 18:8</a>); in <a href='B:540 1:20'>2Co 1:20</a>, RV, "how many soever be" (AV, "all"). See ALL, C. <p/> <5,,4214, posos><p/> "how much, how great, how many," has the last meaning in <a href='B:470 15:34'>Mat 15:34</a>, <a href='B:470 1:16-10'>Mat 1:16-10</a>, <a href='B:470 27:13'>Mat 27:13</a> ("how many things"); <a href='B:480 6:38'>Mar 6:38</a>, <a href='B:480 8:5'>Mar 8:5</a>, <a href='B:480 1:8-20'>Mar 1:8-20</a>, <a href='B:480 15:4'>Mar 15:4</a> ("how many things"); <a href='B:490 15:17'>Luk 15:17</a>, <a href='B:510 21:20'>Act 21:20</a>. See GREAT. <p/> <6,,5118, tosoutos><p/> "so great, so much, so many," (a) qualifying a noun, is rendered "these many (years)" in <a href='B:490 15:29'>Luk 15:29</a>; "so many," <a href='B:500 12:37'>Joh 12:37</a>, <a href='B:530 14:10'>1Co 14:10</a>; (b) without a noun, <a href='B:500 6:9'>Joh 6:9</a>, <a href='B:500 21:11'>Joh 21:11</a>, <a href='B:550 3:4'>Gal 3:4</a>, "so many things." See GREAT. <p/> Note: In <a href='B:500 17:2'>Joh 17:2</a>, AV, the neuter of pas, "all," followed by the neuter of the relative pronoun "what," and then by the plural of the personal pronoun, is translated "to as many as" (RV, "whatsoever ... to them").


topic: Maran-atha
definition:
<b>Maran-atha</b> <1,,3134, maran-atha><p/> an expression used in <a href='B:530 16:22'>1Co 16:22</a>, is the Greek spelling for two Aramaic words, formerly supposed by some to be an imprecatory utterance or "a curse reinforced by a prayer," an idea contrary to the intimations coveyed by its use in early Christian documents, e.g., "The Teaching of the Apostles," a document of the beginning of the 2nd cent., and in the "Apostolic Constitutions" (vii. 26), where it is used as follows: "Gather us all together into Thy Kingdom which Thou hast prepared. Maranatha, Hosanna to the Son of David; blessed is He that cometh, etc." <p/> The first part, ending in 'n,' signifies "Lord;" as to the second part, the Fathers regarded it as a past tense, "has come." Modern expositors take it as equivalent to a present, "cometh," or future, "will come." Certain Aramaic scholars regard the last part as consisting of 'tha,' and regard the phrase as an ejaculation, "Our Lord, come," or "O Lord, come." The character of the context, however, indicates that the Apostle is making a statement rather than expressing a desire or uttering a prayer. <p/> As to the reason why it was used, most probably it was a current ejaculation among early Christians, as embodying the consummation of their desires. <p/> "At first the title Marana or Maran, used in speaking to and of Christ was no more than the respectful designation of the Teacher on the part of the disciples." After His resurrection they used the title of or to Him as applied to God, "but it must here be remembered that the Aramaic-speaking Jews did not, save exceptionally, designate God as 'Lord'; so that in the 'Hebraist' section of the Jewish Christians the expression 'our Lord' (Marana) was used in reference to Christ only" (Dalman, The Words of Jesus).


topic: Marble
definition:
<b>Marble</b> <1,,3139, marmaros><p/> primarily denoted any "glistering stone" (from maraino, "to glisten"); hence, "marble," <a href='B:730 18:12'>Rev 18:12</a>.


topic: Mariners
definition:
<b>Mariners</b> <1,,3492, nautes><p/> "a seaman, mariner, sailor" (from naus, "a ship," Eng., "nautical"), is translated "sailors" in <a href='B:510 27:27'>Act 27:27</a>, <a href='B:510 27:30'>Act 27:30</a>, RV (AV, "shipmen"); in <a href='B:730 18:17'>Rev 18:17</a>, RV, "mariners" (AV, "sailors").


topic: Mark (Noun)
definition:
<b>Mark (Noun)</b> <1,,5480, charagma><p/> denotes "a stamp, impress," translated "mark" in <a href='B:730 1:13-17'>Rev 1:13-17</a>, etc. See GRAVEN. <p/> <2,,4742, stigma><p/> denotes "a tattooed mark" or "a mark burnt in, a brand" (akin to stizo, "to prick"), translated "marks" in <a href='B:550 6:17'>Gal 6:17</a>. "It is probable that the Apostle refers to the physical sufferings he had endured since he began to proclaim Jesus as Messiah and Lord [e.g., at Lystra and Philippi]. It is probable, too, that this reference to his scars was intended to set off the insistence of the Judaizers upon a body-mark which cost them nothing. Over against the circumcision they demanded as a proof of obedience to the law he set the indelible tokens, sustained in his own body, of his loyalty to the Lord Jesus. As to the origin of the figure, it was indeed customary for a master to brand his slaves, but this language does not suggest that the Apostle had been branded by His Master. Soldiers and criminals also were branded on occasion; but to neither of these is the case of Paul as here described analogous. The religious devotee branded himself with the peculiar mark of the god whose cult he affected; so was Paul branded with the marks of his devotion to the Lord Jesus. It is true such markings were forbidden by the law, <a href='B:30 19:28'>Lev 19:28</a>, but then Paul had not inflicted these on himself. <p/> "The marks of Jesus cannot be taken to be the marks which the Lord bears in His body in consequence of the Crucifixion; they were different in character." * [* From Notes on Galatians, by Hogg and Vine, p. 344.] <p/> <3,,4649, skopos><p/> primarily "a watcher, watchman" (as in the Sept., e.g., <a href='B:330 3:17'>Eze 3:17</a>), then, "a mark on which to fix the eye" (akin to skopeo, "to look at"), is used metaphorically in <a href='B:570 3:14'>Phi 3:14</a>, of "an aim or object," RV, "goal." See GOAL.


topic: Mark (Verb)
definition:
<b>Mark (Verb)</b> <1,,1907, epecho><p/> lit., "to hold upon" (epi, "upon," echo, "to hold"), signifies (like parecho) "to hold out," <a href='B:570 2:16'>Phi 2:16</a>, of the word of life; then, "to hold one's mind towards, to observe," translated "marked" in <a href='B:490 14:7'>Luk 14:7</a>, of the Lord's observance of those who chose the chief seats. See HEED, HOLD, STAY. <p/> <2,,4648, skopeo><p/> "to look at, behold, watch, contemplate," (akin to skopos, "a mark," see Noun above), is used metaphorically of "looking to," and translated "mark" in <a href='B:520 16:17'>Rom 16:17</a>, of a warning against those who cause divisions, and in <a href='B:570 3:17'>Phi 3:17</a>, of observing those who walked after the example of the Apostle and his fellow workers, so as to follow their ways. See HEED, Note (1), LOOK.


topic: Market, Market-place
definition:
<b>Market, Market-place</b> <1,,58, agora><p/> primarily "an assembly," or, in general, "an open space in a town" (akin to ageiro, "to bring together"), became applied, according to papyri evidences, to a variety of things, e.g., "a judicial assembly," "a market," or even "supplies, provisions" (Moulton and Milligan, Vocab.). In the NT it denotes "a place of assembly, a public place or forum, a market-place." A variety of circumstances, connected with it as a public gathering place, is mentioned, e.g., business dealings such as the hiring of laborers, <a href='B:470 20:3'>Mat 20:3</a>; the buying and selling of goods, <a href='B:480 7:4'>Mar 7:4</a> (involving risk of pollution); the games of children, <a href='B:470 11:16'>Mat 11:16</a>, <a href='B:490 7:32'>Luk 7:32</a>; exchange of greetings, <a href='B:470 23:7'>Mat 23:7</a>, <a href='B:480 12:38'>Mar 12:38</a>, <a href='B:490 11:43'>Luk 11:43</a>, <a href='B:490 20:46'>Luk 20:46</a>; the holding of trials, <a href='B:510 16:19'>Act 16:19</a>; public discussions, <a href='B:510 17:17'>Act 17:17</a>. <a href='B:480 6:56'>Mar 6:56</a> records the bringing of the sick there. The word always carries with it the idea of publicity, in contrast to private circumstances. <p/> The RV always translates it "market-place" or in the plural. The AV sometimes changes the rendering to "markets" and translates it "streets" in <a href='B:480 6:56'>Mar 6:56</a>. See STREET.


topic: Marred
definition:
<b>Marred</b> * Note: In <a href='B:480 2:22'>Mar 2:22</a>, apollumi, "to destroy, perish," is found in the most authentic mss. as applying both to the wine and the wine skins, RV, "perisheth;" the AV follows the mss. which tell of the wine being "spilled" (ekcheo, "to pour out"), and the skins (AV, "bottles") being "marred." See DESTROY, No. 1.


topic: Marriage (give in), Marry
definition:
<b>Marriage (give in), Marry</b> <A-1,Noun,1062, gamos><p/> "a marriage, wedding," or "wedding feast," is used to denote (a) the ceremony and its proceedings, including the "marriage feast," <a href='B:500 1:2-2'>Joh 1:2-2</a>; of the "marriage ceremony" only, figuratively, <a href='B:730 19:7'>Rev 19:7</a>, as distinct from the "marriage feast" (<a href='B:730 19:9'>Rev 19:9</a>); (b) "the marriage feast," RV in <a href='B:470 1:22-4'>Mat 1:22-4</a>, <a href='B:470 22:9'>Mat 22:9</a>; in <a href='B:470 22:8'>Mat 22:8</a>, <a href='B:470 22:10'>Mat 22:10</a>, "wedding;" in <a href='B:470 25:10'>Mat 25:10</a>, RV "marriage feast;" so <a href='B:490 12:36'>Luk 12:36</a>, <a href='B:490 14:8'>Luk 14:8</a>; in <a href='B:470 1:22-12'>Mat 1:22-12</a>, the "wedding garment" is, lit., "a garment of a wedding." In Rev. 19, where, under the figure of a "marriage," the union of Christ, as the Lamb of God, with His heavenly bride is so described, the marriage itself takes place in heaven during the Parousia, <a href='B:730 19:7'>Rev 19:7</a> (the aorist or point tense indicating an accomplished fact; the bride is called "His wife"); the "marriage feast" or supper is to take place on earth, after the Second Advent, <a href='B:730 19:9'>Rev 19:9</a>. That Christ is spoken of as the Lamb points to His atoning sacrifice as the ground upon which the spiritual union takes place. The background of the phraseology lies in the OT description of the relation of God to Israel, e.g., <a href='B:290 54:4'>Isa 54:4</a>,ff.; <a href='B:330 16:7'>Eze 16:7</a>,ff; <a href='B:350 2:19'>Hos 2:19</a>; (c) "marriage" in general, including the "married" state, which is to be "had in honor," <a href='B:650 13:4'>Heb 13:4</a>, RV. <p/> Note: Among the Jews the "marriage supper" took place in the husband's house and was the great social event in the family life. Large hospitality, and resentment at the refusal of an invitation, are indicated in <a href='B:470 1:22-14'>Mat 1:22-14</a>. The "marriage" in Cana exhibits the way in which a "marriage feast" was conducted in humbler homes. Special honor attached to the male friends of the bridegroom, "the sons of the bridechamber," <a href='B:470 9:15'>Mat 9:15</a>, RV (see BRIDECHAMBER). At the close the parents conducted the bride to the nuptial chamber (cp. <a href='B:70 15:1'>Jdg 15:1</a>) <p/> <B-1,Verb,1060, gameo><p/> "to marry" (akin to A), is used (a) of "the man," <a href='B:470 5:32'>Mat 5:32</a>, <a href='B:470 1:19-10'>Mat 1:19-10</a>, <a href='B:470 22:25'>Mat 22:25</a> (RV; AV, "married a wife"); <a href='B:470 22:30'>Mat 22:30</a>, <a href='B:470 24:38'>Mat 24:38</a>, <a href='B:480 6:17'>Mar 6:17</a>, <a href='B:480 10:11'>Mar 10:11</a>, <a href='B:480 12:25'>Mar 12:25</a>, <a href='B:490 14:20'>Luk 14:20</a>, <a href='B:490 16:18'>Luk 16:18</a>, <a href='B:490 17:27'>Luk 17:27</a>, RV, "married" (AV, "married wives"); <a href='B:490 1:20-35'>Luk 1:20-35</a>, <a href='B:530 7:28'>1Co 7:28</a> (1st part); <a href='B:530 7:33'>1Co 7:33</a>; (b) of "the woman," in the Active Voice, <a href='B:480 10:12'>Mar 10:12</a>, <a href='B:530 7:28'>1Co 7:28</a> (last part); <a href='B:530 7:34'>1Co 7:34</a>, <a href='B:610 5:11'>1Ti 5:11</a>, <a href='B:610 5:14'>1Ti 5:14</a>; in the Passive Voice, <a href='B:530 7:39'>1Co 7:39</a>; (c) of "both sexes," <a href='B:530 1:7-10'>1Co 1:7-10</a>, <a href='B:530 7:36'>1Co 7:36</a>, <a href='B:610 4:3'>1Ti 4:3</a>. <p/> <B-2,Verb,1061, gamizo><p/> "to give in marriage," is used in the Passive Voice in <a href='B:470 22:30'>Mat 22:30</a> (2nd clause), some mss. have No. 5 here; <a href='B:480 12:25'>Mar 12:25</a> (No. 3 in some mss.); <a href='B:490 17:27'>Luk 17:27</a> (No. 5 in some mss.); <a href='B:490 20:35'>Luk 20:35</a> (last word), Passive (Nos. 3 and 4 in some mss.); in the Active Voice <a href='B:470 24:38'>Mat 24:38</a> (Nos. 3 and 5 in some mss.); further, of giving a daughter in "marriage," 1 Cor. on the whole, may be taken as the meaning. In this part of the Epistle, the Apostle was answering a number of questions on matters about which the church at Corinth had written to him, and in this particular matter the formal transition from "marriage" in general to the subject of giving a daughter in "marriage," is simple. Eastern customs naturally would involve the inclusion of the latter in the inquiry and the reply. <p/> <B-3,Verb,1061, gamisko><p/> an alternative for No. 2, <a href='B:490 20:34'>Luk 20:34</a> (some mss. have No. 4); in some mss. in <a href='B:480 12:25'>Mar 12:25</a>, <a href='B:490 20:35'>Luk 20:35</a>. <p/> <B-4,Verb,1548, ekgamisko><p/> "to give out in marriage" (ek, "out," and No. 3): see Nos. 2 and 3. <p/> <B-5,Verb,1547, ekgamizo><p/> an alternative for No. 4: see Nos. 2 and 3. <p/> <B-6,Verb,1918, epigambreuo><p/> "to take to wife after" (epi, "upon," gambros, "a connection by marriage"), signifies "to marry" (of a deceased husband's next of kin, <a href='B:470 22:24'>Mat 22:24</a>). Cp. <a href='B:10 38:8'>Gen 38:8</a>. <p/> Note: In <a href='B:520 7:3'>Rom 7:3</a> (twice) and <a href='B:520 7:4'>Rom 7:4</a>, AV, ginomai, "to become" (here, "to become another man's"), is translated "be married" (RV, "be joined").


topic: Marrow
definition:
<b>Marrow</b> <1,,3452, muelos><p/> "marrow," occurs in <a href='B:650 4:12'>Heb 4:12</a>, where, by a natural metaphor, the phraseology changes from the material to the spiritual.


topic: Marvel (Noun and Verb), Marvellous
definition:
<b>Marvel (Noun and Verb), Marvellous</b> <A-1,Noun,2295, thauma><p/> "a wonder" (akin to theaomai, "to gaze in wonder"), is found in the most authentic mss. in <a href='B:540 11:14'>2Co 11:14</a> (some mss. have the adjective thaumastos: see C, below), "(no) marvel;" in <a href='B:730 17:6'>Rev 17:6</a>, RV, "wonder" (AV, "admiration"), said of John's astonishment at the vision of the woman described as Babylon the Great. In the Sept., <a href='B:220 17:8'>Job 17:8</a>, <a href='B:220 18:20'>Job 18:20</a>; in some mss., <a href='B:220 20:8'>Job 20:8</a>, <a href='B:220 21:5'>Job 21:5</a>. Cp. teras, "a wonder;" semeion, "a sign;" thambos, "wonder;" ekstasis, "amazement." <p/> <B-1,Verb,2296, thaumazo><p/> signifies "to wonder at, marvel" (akin to A); the following are RV differences from the AV: <a href='B:490 2:33'>Luk 2:33</a>, "were marveling" for "marveled;" <a href='B:490 8:25'>Luk 8:25</a>, <a href='B:490 11:14'>Luk 11:14</a>, "marveled" for "wondered;" <a href='B:490 9:43'>Luk 9:43</a>, "were marveling" for "wondered;" <a href='B:600 1:10'>2Th 1:10</a>, "marveled at" for "admired" (of the person of Christ at the time of the shining forth of His Parousia, at the Second Advent). See WONDER. <p/> Note: In <a href='B:470 9:8'>Mat 9:8</a>, AV translates this verb; RV, phobeo, "were afraid." <p/> <B-2,Verb,1537 2296, ekthaumazo><p/> a strengthened form of No. 1 (ek, intensive), is found in the best mss. in <a href='B:480 12:17'>Mar 12:17</a>, RV, "wondered greatly" (some mss. have No. 1). <p/> <C-1,Adjective,2298, thaumastos><p/> "marvellous" (akin to A and B), is said (a) of the Lord's doing in making the rejected Stone the Head of the corner, <a href='B:470 21:42'>Mat 21:42</a>, <a href='B:480 12:11'>Mar 12:11</a>; (b) of the erstwhile blind man's astonishment that the Pharisees knew not from whence Christ had come, and yet He had given him sight, <a href='B:500 9:30'>Joh 9:30</a>, RV, "the marvel," AV, "a marvellous thing;" (c) of the spiritual light into which believers are brought, <a href='B:670 2:9'>1Pe 2:9</a>; (d) of the vision of the seven angels having the seven last plagues, <a href='B:730 15:1'>Rev 15:1</a>; (e) of the works of God, <a href='B:730 15:3'>Rev 15:3</a>.


topic: Master (Noun and Verb)
definition:
<b>Master (Noun and Verb)</b> <A-1,Noun,1320, didaskalos><p/> "a teacher" (from didasko, "to teach"), is frequently rendered "Master" in the four Gospels, as a title of address to Christ, e.g., <a href='B:470 8:19'>Mat 8:19</a>, <a href='B:480 4:38'>Mar 4:38</a> (there are more instances in Luke than in the other Gospels); <a href='B:500 1:38'>Joh 1:38</a>, where it interprets "Rabbi;" <a href='B:500 20:16'>Joh 20:16</a>, where it interprets "Rabboni." It is used by Christ of Himself in <a href='B:470 23:8'>Mat 23:8</a> (see No. 6) and <a href='B:500 1:13-14'>Joh 1:13-14</a>; by others concerning Him, <a href='B:470 17:24'>Mat 17:24</a>, <a href='B:470 26:18'>Mat 26:18</a>, <a href='B:480 5:35'>Mar 5:35</a>, <a href='B:480 14:14'>Mar 14:14</a>, <a href='B:490 8:49'>Luk 8:49</a>, <a href='B:490 22:11'>Luk 22:11</a>, <a href='B:500 11:28'>Joh 11:28</a>. In <a href='B:500 3:10'>Joh 3:10</a>, the Lord uses it in addressing Nicodemus, RV, "the teacher" (AV, "a master"), where the article does not specify a particular "teacher," but designates the member of a class; for the class see <a href='B:490 2:46'>Luk 2:46</a>, "the doctors" (RV, marg., "teachers"). It is used of the relation of a disciple to his "master," in <a href='B:470 1:10-25'>Mat 1:10-25</a>, <a href='B:490 6:40'>Luk 6:40</a>. It is not translated "masters" in the rest of the NT, save in the AV of <a href='B:660 3:1'>Jam 3:1</a> "(be not many) masters," where obviously the RV "teachers" is the meaning. See TEACHER. <p/> <A-2,Noun,2962, kurios><p/> "a lord, one who exercises power," is translated "masters" in <a href='B:470 6:24'>Mat 6:24</a>, <a href='B:470 15:27'>Mat 15:27</a>, <a href='B:480 13:35'>Mar 13:35</a>, <a href='B:490 16:13'>Luk 16:13</a>, <a href='B:510 16:16'>Act 16:16</a>, <a href='B:510 16:19'>Act 16:19</a>, <a href='B:520 14:4'>Rom 14:4</a>, AV (RV, "Lord"); <a href='B:560 6:5'>Eph 6:5</a>, <a href='B:560 6:9'>Eph 6:9</a> (twice), the 2nd time of Christ; so in <a href='B:580 3:22'>Col 3:22</a>, <a href='B:580 4:1'>Col 4:1</a>. See LORD. <p/> <A-3,Noun,1203, despotes><p/> one who has "absolute ownership and uncontrolled power," is translated "masters" in <a href='B:610 1:6-2'>1Ti 1:6-2</a>, <a href='B:630 2:9'>Tit 2:9</a>, <a href='B:670 2:18'>1Pe 2:18</a>; of Christ, <a href='B:620 2:21'>2Ti 2:21</a>, <a href='B:680 2:1'>2Pe 2:1</a>, RV (for AV, "Lord"); in <a href='B:720 1:4'>Jud 1:4</a>, RV, it is applied to Christ "(our only) Master (and Lord, Jesus Christ)," AV "(the only) Lord (God);" in <a href='B:730 6:10'>Rev 6:10</a>, RV, in an address to God, "O Master" (AV, "O Lord"). It is rendered "Lord" in <a href='B:490 2:29'>Luk 2:29</a>, <a href='B:510 4:24'>Act 4:24</a>. See LORD. <p/> Note: For "master of the house," see GOODMAN. <p/> <A-4,Noun,4461, rabbei><p/> was an Aramaic word signifying "my master," a title of respectful address to Jewish teachers. <p/> "The Aramaic word rabbei, transliterated into Greek, is explicitly recognized as the common form of address to Christ, <a href='B:470 26:25'>Mat 26:25</a> (cp., however, <a href='B:470 26:22'>Mat 26:22</a>, kurios); <a href='B:470 26:49'>Mat 26:49</a>, <a href='B:480 9:5'>Mar 9:5</a>, but <a href='B:470 17:4'>Mat 17:4</a>, kurios" (Dalman, The Words of Jesus). <p/> In the following the RV has "Rabbi" for AV "Master;" <a href='B:470 26:25'>Mat 26:25</a>, <a href='B:470 26:49'>Mat 26:49</a>, <a href='B:480 9:5'>Mar 9:5</a>, <a href='B:480 11:21'>Mar 11:21</a>, <a href='B:480 14:45'>Mar 14:45</a>, <a href='B:500 4:31'>Joh 4:31</a>, <a href='B:500 9:2'>Joh 9:2</a>, <a href='B:500 11:8'>Joh 11:8</a>. In other passages the AV has "Rabbi," <a href='B:470 1:23-8'>Mat 1:23-8</a>, <a href='B:500 1:38'>Joh 1:38</a>, <a href='B:500 1:49'>Joh 1:49</a>, <a href='B:500 3:2'>Joh 3:2</a>, <a href='B:500 3:26'>Joh 3:26</a>, <a href='B:500 6:25'>Joh 6:25</a>. <p/> Note: The form Rabbounei (Rabboni), in <a href='B:480 10:51'>Mar 10:51</a>, is retained in the RV (for AV, "Lord"); in <a href='B:500 20:16'>Joh 20:16</a>, in both AV and RV. This title is said to be Galilean; hence it would be natural in the lips of a woman of Magdala. It does not differ materially from "Rabbi." <p/> <A-5,Noun,1988, epistates><p/> denotes "a chief, a commander, overseer master." It is used by the disciples in addressing the Lord, in recognition of His authority rather than His instruction (Nos. 1 and 6); it occurs only in <a href='B:490 5:5'>Luk 5:5</a>, <a href='B:490 8:24'>Luk 8:24</a>, <a href='B:490 8:45'>Luk 8:45</a>, <a href='B:490 9:33'>Luk 9:33</a>, <a href='B:490 9:49'>Luk 9:49</a>, <a href='B:490 17:13'>Luk 17:13</a>. In the Sept., <a href='B:120 25:19'>2Ki 25:19</a>, <a href='B:140 31:12'>2Ch 31:12</a>, <a href='B:300 36:26'>Jer 36:26</a>, <a href='B:300 52:25'>Jer 52:25</a>. <p/> Note: "The form epistata ... alongside of the commoner didaskale is ... a Greek synonym for the latter, and both are to be traced back to the Aramaic rabbei." Christ forbade His disciples to allow themselves to be called rabbi, "on the ground that He alone was their Master, <a href='B:470 23:8'>Mat 23:8</a>. In reference to Himself the designation was expressive of the real relation between them. The form of address 'Good Master' He, however, refused to allow, <a href='B:480 1:10-18'>Mar 1:10-18</a> ... in the mouth of the speaker it was mere insolent flattery ... the Lord was unwilling that anyone should thoughtlessly deal with such an epithet; and here, as always, the honor due to the Father was the first consideration with Him. ... The primitive community never ventured to call Jesus 'Our Teacher' after He had been exalted to the Throne of God. The title rabbi, expressing the relation of the disciple to the teacher, vanished from use; and there remained only the designation maran, the servant's appropriate acknowledgement of his Lord" (Dalman). <p/> <A-6,Noun,2519, kathegetes><p/> properly "a guide" (akin to kathegeomai, "to go before, guide;" kata, "down," hegeomai, "to guide"), denotes "a master, a teacher," <a href='B:470 23:10'>Mat 23:10</a> (twice); some mss. have it in <a href='B:470 23:8'>Mat 23:8</a>, where the most authentic have No. 1. <p/> <A-7,Noun,2942, kubernetes><p/> "the pilot or steersman of a ship," or, metaphorically, "a guide or governor" (akin to kubernao, "to guide:" Eng., "govern" is connected; cp. kubernesis, "a steering, pilotage," <a href='B:530 12:28'>1Co 12:28</a>, "governments"), is translated "master" in <a href='B:510 27:11'>Act 27:11</a>; "shipmaster" in <a href='B:730 18:17'>Rev 18:17</a>. In the Sept., <a href='B:240 23:34'>Pro 23:34</a>, <a href='B:330 27:8'>Eze 27:8</a>, <a href='B:330 1:27-28'>Eze 1:27-28</a>. <p/> <B-1,Verb,2634, katakurieuo><p/> "to exercise lordship" (kata, "down upon," kurios, "a lord"), is translated "mastered" in <a href='B:510 19:16'>Act 19:16</a>, RV, of the action of the evil spirit on the sons of Sceva (AV, "overcame"). In translating the word amphoteron by its primary meaning, "both," the RV describes the incident as referring to two only. It has been shown, however, that in the period of the Koine (see Foreword) amphoteroi, "both," was no longer restricted to two persons. Ramsay ascribes the abruptness of the word here to the vivid narrative of an eye witness. See DOMINION, LORD, LORDSHIP.


