# dictionary

topic: * Notes on Anti and Huper
definition:
 * ON THE PREPOSITIONS ANTI AND HUPER <p/> The basic idea of anti is "facing." This may be a matter of opposition, unfriendliness or antagonism, or of agreement. These meanings are exemplified in compounds of the preposition with verbs, and in nouns. The following are instances: antiparerchomai in <a href='B:490 1:10-32'>Luk 1:10-32</a>, where the verb is rendered "passed by on the other side," i.e., of the road, but facing the wounded man; antiballo in <a href='B:490 24:17'>Luk 24:17</a>, where the anti suggests that the two disciples, in exchanging words (see RV marg.), turned to face one another, indicating the earnest nature of their conversation. The idea of antagonism is seen in antidikos, "an adversary," <a href='B:470 5:25'>Mat 5:25</a>, antichristos, "antichrist," <a href='B:690 4:3'>1Jo 4:3</a>, etc. <p/> There is no instance of the uncompounded preposition signifying "against." Arising from the basic significance, however, there are several other meanings attaching to the separate use of the preposition. In the majority of the occurrences in the NT, the idea is that of "in the place of," "instead of," or of exchange; e.g., <a href='B:470 5:38'>Mat 5:38</a>, "an eye for (anti) an eye"; <a href='B:520 12:17'>Rom 12:17</a>, "evil for evil"; so <a href='B:590 5:15'>1Th 5:15</a>, <a href='B:670 3:9'>1Pe 3:9</a>, and, in the same verse, "reviling for reviling." The ideas of substitution and exchange are combined, e.g., in <a href='B:490 11:11'>Luk 11:11</a>, "for a fish ... a serpent"; <a href='B:650 12:16'>Heb 12:16</a>, "for one mess of meat ... his own birthright." So in <a href='B:470 17:27'>Mat 17:27</a>, "a shekel (stater) ... for thee and Me," where the phrase is condensed; that is to say, the exchange is that of the coin for the tax demanded from Christ and Peter, rather than for the persons themselves. So in <a href='B:530 11:15'>1Co 11:15</a>, where the hair is a substitute for the covering. <p/> Of special doctrinal importance are <a href='B:470 20:28'>Mat 20:28</a>, <a href='B:480 10:45'>Mar 10:45</a>, "to give His life a ransom (lutron) for (anti) many." Here the substitutionary significance, "instead of," is clear, as also with the compound antilutron in <a href='B:610 2:6'>1Ti 2:6</a>, "who gave Himself a ransom (antitutron) for (huper) all"; here the use of huper, "on behalf of," is noticeable. Christ gave Himself as a ransom (of a substitutionary character), not instead of all men, but on behalf of all. The actual substitution, as in the passages in Matthew and Mark, is expressed by the anti, instead of, "many." The unrepentant man should not be told that Christ was his substitute, for in that case the exchange would hold good for him and though unregenerate he would not be in the place of death, a condition in which, however, he exists while unconverted. Accordingly the "many" are those who, through faith, are delivered from that condition. The substitutionary meaning is exemplified in <a href='B:660 4:15'>Jam 4:15</a>, where the KJV and RV render the anti "for that" (RV, marg., "instead of"). <p/> In <a href='B:650 12:2'>Heb 12:2</a>, "for (anti) the joy that was set before Him endured the cross," neither the thought of exchange nor that of substitution is conveyed; here the basic idea of facing is present. The cross and the joy faced each other in the mind of Christ and He chose the one with the other in view. <p/> In <a href='B:500 1:16'>Joh 1:16</a> the phrase "grace for grace" is used. The idea of "following upon" has been suggested, as wave follows wave. Is not the meaning that the grace we receive corresponds to the grace inherent in Christ, out of whose fullness we receive it? <p/> The primary meaning of huper is "over," "above." Hence, metaphorically, with the accusative case, it is used of superiority, e.g., <a href='B:470 10:24'>Mat 10:24</a>, "above his master" (or teacher); or of measure in excess, in the sense of beyond, e.g., <a href='B:530 4:6'>1Co 4:6</a>, "beyond the things that are written"; or "than," after a comparative, e.g., <a href='B:490 16:8'>Luk 16:8</a>, <a href='B:650 4:12'>Heb 4:12</a>; or "more than," after a verb, e.g., <a href='B:470 10:37'>Mat 10:37</a>. With the genitive it means "on behalf of, in the interests of," e.g., of prayer, <a href='B:470 5:44'>Mat 5:44</a>; of giving up one's life, and especially of Christ's so doing for man's redemption, e.g., <a href='B:500 10:15'>Joh 10:15</a>, <a href='B:610 2:6'>1Ti 2:6</a>, "on behalf of all" (see under Anti); <a href='B:600 2:1'>2Th 2:1</a>, "in the interest of (i.e., 'with a view to correcting your thoughts about') the Coming." The difficult passage, <a href='B:530 15:29'>1Co 15:29</a>, possibly comes here. With an alteration of the punctuation (feasible from the ms. point of view), the reference may be to baptism as taught elsewhere in the NT, and the verse may read thus: "Else what shall they do which are being baptized? (i.e., what purpose can they serve?); (it is) in the interest of the dead, if the dead are not raised at all. Why then are they baptized in the interest of them?" That is to say, they fulfill the ordinance in the interest of a Christ who is dead and in joint witness with (and therefore, in the interest of) believers who never will be raised, whereas an essential element in baptism is its testimony to the resurrection of Christ and of the believer. <p/> In some passages huper may be used in the substitutionary sense, e.g., <a href='B:500 10:11'>Joh 10:11</a>, <a href='B:500 10:15'>Joh 10:15</a>, <a href='B:520 8:32'>Rom 8:32</a>; but it cannot be so taken in the majority of instances. Cf. <a href='B:540 5:15'>2Co 5:15</a>, in regard to which, while it might be said that Christ died in place of us, it cannot be said that Christ rose again in the place of us.


topic: * Notes on Apo and Ek
definition:
 * ON THE PREPOSITIONS APO <p/> The primary meaning of apo is "off"; this is illustrated in such compounds as apokalupto, "to take the veil off, to reveal"; apokopto, "to cut off"; hence there are different shades of meaning, the chief of which is "from" or "away from," e.g., <a href='B:470 1:5-30'>Mat 1:5-30</a>, <a href='B:470 9:22'>Mat 9:22</a>, <a href='B:490 24:31'>Luk 24:31</a>, lit., "He became invisible from them"; <a href='B:520 9:3'>Rom 9:3</a>. The primary meaning of ek is "out of," e.g., <a href='B:470 3:17'>Mat 3:17</a>, "a voice out of the heavens" (RV); <a href='B:540 9:7'>2Co 9:7</a>, lit., "out of necessity." Omitting such significances of ek as "origin, source, cause, occasion," etc., our consideration will here be confined to a certain similarity between apo and ek. Since apo and ek are both frequently to be translated by "from" they often approximate closely in meaning. The distinction is largely seen in this, that apo suggests a starting point from without, ek from within; this meaning is often involved in apo, but apo does not give prominence to the "within-ness," as ek usually does. For instance, apo is used in <a href='B:470 3:16'>Mat 3:16</a>, where the RV rightly reads "Jesus ... went up straightway from the water"; in <a href='B:480 1:10'>Mar 1:10</a> ek is used, "coming up out of the water"; ek (which stands in contrast to eis in <a href='B:480 1:9'>Mar 1:9</a>) stresses more emphatically than apo the fact of His having been baptized in the water. In all instances where these prepositions appear to be used alternately this distinction is to be observed. <p/> The literal meaning "out of" cannot be attached to ek in a considerable number of passages. In several instances ek obviously has the significance of "away from"; and where either meaning seems possible, the context, or some other passage, affords guidance. The following are examples in which ek does not mean "out of the midst of" or "out from within," but has much the same significance as apo: <a href='B:500 17:15'>Joh 17:15</a>, "that Thou shouldest keep them from the evil one"; <a href='B:530 9:19'>1Co 9:19</a>, "though I was free from all men"; <a href='B:540 1:10'>2Co 1:10</a>, "who delivered us from so great a death" (KJV); <a href='B:680 2:21'>2Pe 2:21</a>, "to turn back from the holy commandment"; <a href='B:730 15:2'>Rev 15:2</a>, "them that had come victorious from the beast, and from his image, and from the number of his name" (ek in each case). <p/> Concerning the use of ek, in <a href='B:590 1:10'>1Th 1:10</a>, "Jesus, which delivereth (the present tense, as in the RV, is important) us from the wrath to come" [or, more closely to the original, "our Deliverer (cf. the same phrase in <a href='B:520 11:26'>Rom 11:26</a>) from the coming wrath"], the passage makes clear that the wrath signifies the calamities to be visited by God upon men when the present period of grace is closed. As to whether the ek here denotes "out of the midst of" or "preservation from," this is determined by the statement in <a href='B:590 5:9'>1Th 5:9</a>, that "God appointed us not unto wrath, but unto the obtaining of salvation"; the context there shows that the salvation is from the wrath just referred to. Accordingly the ek signifies "preservation from" in the same sense as apo, and not "out from the midst of."


topic: * Notes on De
definition:
 * ON THE PARTICLE DE <p/> The particle de has two chief uses, (a) continuative or copulative, signifying "and," or "in the next place," (b) adversative, signifying "but," or "on the other hand." The first of these, (a), is well illustrated in the genealogy in <a href='B:470 1:1-16'>Mat 1:1-16</a>, the line being simply reckoned from Abraham to Christ. So in <a href='B:540 1:6-16'>2Co 1:6-16</a>, where the de anticipates a negative more precisely than would be the case if kai had been used. In <a href='B:530 15:35'>1Co 15:35</a>, <a href='B:650 12:6'>Heb 12:6</a>, e.g., the de "and (scourgeth)" is purely copulative. <p/> (b) The adversative use distinguishes a word or clause from that which precedes. This is exemplified, for instance, in <a href='B:470 5:22'>Mat 5:22</a>, <a href='B:470 5:28'>Mat 5:28</a>, <a href='B:470 5:32'>Mat 5:32</a>, <a href='B:470 5:34'>Mat 5:34</a>, <a href='B:470 5:39'>Mat 5:39</a>, <a href='B:470 5:44'>Mat 5:44</a>, in each of which the ego, "I," stands out with pronounced stress by way of contrast. This use is very common. In <a href='B:470 23:4'>Mat 23:4</a> the first de is copulative, "Yea, they bind heavy burdens" (RV.), the second is adversative, "but they themselves will not ..." <p/> In <a href='B:500 3:1'>Joh 3:1</a>, RV., it may not at first sight seem clear whether the de, "Now," is copulative, introducing an illustration of Christ's absolute knowledge, or adversative, signifying "But." In the former case the significance would be that, however fair the exterior might be, as exempli- fied in Nicodemus, he needs to be born again. In the latter case it introduces a contrast, in regard to Nicodemus, to what has just been stated, that "Jesus did not trust Himself" (<a href='B:500 2:24'>Joh 2:24</a>) to those mentioned in <a href='B:500 2:23'>Joh 2:23</a>. And, inasmuch as He certainly did afford to Nicodemus the opportunity of learning the truths of the new birth and the Kingdom of God, as a result of which he became a disciple ("secret" though he was), he may be introduced in the Apostle's narrative as an exception to those who believed simply through seeing the signs accomplished by the Lord (<a href='B:500 2:23'>Joh 2:23</a>). <p/> In <a href='B:520 3:22'>Rom 3:22</a>, in the clause "even the righteousness," the de serves to annexe not only an explanation, defining "a righteousness of God" (<a href='B:520 3:21'>Rom 3:21</a>, RV.), but an extension of the thought; so in <a href='B:520 9:30'>Rom 9:30</a>, "even the righteousness which is of faith." <p/> In <a href='B:530 2:6'>1Co 2:6</a>, in the clause "yet a wisdom," an exception (not an addition) is made to what precedes; some would regard this as belonging to (a); it seems, however, clearly adversative. In <a href='B:530 4:7'>1Co 4:7</a> the first de is copulative, "and what hast thou ...?;" the second is adversative. "but if thou didst receive ..." <p/> In <a href='B:590 5:21'>1Th 5:21</a> "many ancient authorities insert 'but'" (see RV. marg.), so translating de, between the two injunctions "despise not prophesyings" and "prove all things," and this is almost certainly the correct reading. In any case the injunctions are probably thus contrastingly to be connected. <p/> In <a href='B:680 1:1-7'>2Pe 1:1-7</a>, after the first de, which has the meaning "yea," the six which follow, in the phrases giving virtues to be supplied, suggest the thought "but there is something further to be done." These are not merely connective, as expressed by the English "and," but adversative, as indicating a contrast to the possible idea that to add virtue to our faith is sufficient for the moral purpose in view. <p/> De, in combination with the negatives ou and me (oude, and mede, usually "but not," "and not," "neither ", "nor,"), sometimes has the force of "even." e.g., oude in <a href='B:470 6:29'>Mat 6:29</a>, "even Solomon ... was not arrayed ...;" <a href='B:480 6:31'>Mar 6:31</a>, lit., "(they had) not even leisure to eat;" <a href='B:490 7:9'>Luk 7:9</a>, lit., "not even in Israel have I found such faith;" <a href='B:500 7:5'>Joh 7:5</a>, "For even His brethren did not believe on Him;" <a href='B:510 4:32'>Act 4:32</a>, lit., "not even one of them;" <a href='B:530 5:1'>1Co 5:1</a>, "not even among the Gentiles;" mede, in <a href='B:480 2:2'>Mar 2:2</a>, "not even about the door;" <a href='B:530 5:11'>1Co 5:11</a>, lit., "with such a one not even to eat."


topic: * Notes on En
definition:
 * ON THE PREPOSITION EN <p/> En, "in," is the most common preposition. It has several meanings, e.g., "of place" (e.g., <a href='B:650 1:3'>Heb 1:3</a>, lit., "on the right hand," i.e., in the position), and time, e.g., in <a href='B:590 2:19'>1Th 2:19</a>, <a href='B:590 3:13'>1Th 3:13</a>, <a href='B:690 2:28'>1Jo 2:28</a>, in each of which the phrase "at His coming" (inadequately so rendered, and lit., "in His Parousia") combines place and time; the noun, while denoting a period, also signifies a presence involving accompanying circumstances, e.g., <a href='B:590 4:15'>1Th 4:15</a>. <p/> Further consideration must here be confined to the instrumental use, often rendered "with" (though en in itself does not mean "with"), e.g., <a href='B:470 5:13'>Mat 5:13</a>, "wherewith" (lit., 'in what,' i.e., by what means) shall it be salted"; <a href='B:470 7:2'>Mat 7:2</a>, "with what measure ye mete." Sometimes the instrumental is associated with the locative significance (which indeed attaches to most of its uses), e.g., <a href='B:490 22:49'>Luk 22:49</a>, "shall we smite with the sword?" the smiting being viewed as located in the sword; so in <a href='B:470 26:52'>Mat 26:52</a>, "shall perish with the sword"; cf. <a href='B:730 2:16'>Rev 2:16</a>, <a href='B:730 6:8'>Rev 6:8</a>, <a href='B:730 13:10'>Rev 13:10</a>. In <a href='B:470 12:24'>Mat 12:24</a>, "by (marg., 'in') Beelzebub," indicates that the casting out is located in Beelzebub. Cf. <a href='B:490 1:51'>Luk 1:51</a>, "with His arm." In <a href='B:650 11:37'>Heb 11:37</a>, the statement "they were slain with the sword" is, lit., "they died by (en) slaughter of the sword." There is a noticeable change in <a href='B:520 12:21'>Rom 12:21</a>, from hupo, "by," to en, "with," in this instrumental and locative sense; the lit. rendering is "be not overcome by (hupo) evil, but overcome evil with (en) good," en expressing both means and circumstances. A very important instance of the instrumental en is in <a href='B:520 3:25'>Rom 3:25</a>, where the RV, "faith, by His blood," corrects the KJV, "faith in His blood," and the commas which the RV inserts are necessary. Thus the statement reads "whom God set forth to be a propitiation, through faith, by His blood." Christ is a propitiation, by means of His blood, i.e., His expiatory death. Faith is exercised in the living God, not in the blood, which provides the basis of faith.


topic: * Notes on Kai
definition:
 * ON THE PARTICLE KAI <p/> (a) The particle kai, "and," chiefly used for connecting words, clauses and sentences (the copulative or connective use), not infrequently signifies "also." This is the adjunctive, or amplificatory, use, and it is to be distinguished from the purely copulative significance "and." A good illustration is provided in <a href='B:470 8:9'>Mat 8:9</a>, in the words of the centurion, "I also am a man under authority." Other instances are <a href='B:470 1:5-40'>Mat 1:5-40</a>, <a href='B:470 8:9'>Mat 8:9</a>, <a href='B:470 10:18'>Mat 10:18</a>, <a href='B:470 18:33'>Mat 18:33</a>, <a href='B:470 20:4'>Mat 20:4</a>, <a href='B:490 11:49'>Luk 11:49</a>, <a href='B:490 12:41'>Luk 12:41</a>, <a href='B:490 12:54'>Luk 12:54</a>, <a href='B:490 12:57'>Luk 12:57</a>, <a href='B:490 20:3'>Luk 20:3</a>, <a href='B:500 5:26'>Joh 5:26</a>, "the Son also," RV; <a href='B:500 7:3'>Joh 7:3</a>, <a href='B:500 12:10'>Joh 12:10</a>, <a href='B:500 14:1'>Joh 14:1</a>, <a href='B:500 14:3'>Joh 14:3</a>, <a href='B:500 14:7'>Joh 14:7</a>, <a href='B:500 14:19'>Joh 14:19</a>, <a href='B:500 15:9'>Joh 15:9</a>, <a href='B:500 15:27'>Joh 15:27</a>, <a href='B:500 17:24'>Joh 17:24</a>, <a href='B:510 11:17'>Act 11:17</a>, <a href='B:520 1:13'>Rom 1:13</a>, <a href='B:520 6:11'>Rom 6:11</a>, <a href='B:530 7:3'>1Co 7:3</a>, <a href='B:530 11:25'>1Co 11:25</a>, <a href='B:530 15:30'>1Co 15:30</a>, <a href='B:550 6:1'>Gal 6:1</a>, <a href='B:570 4:12'>Phi 4:12</a>, "I know also," RV; <a href='B:590 3:12'>1Th 3:12</a>. In <a href='B:530 2:13'>1Co 2:13</a> the kai phrase signifies "which are the very things we speak, with the like power of the Holy Spirit." <p/> This use includes the meanings "so," or "just so," by way of comparison, as in <a href='B:470 6:10'>Mat 6:10</a>, and "so also," e.g., <a href='B:500 13:33'>Joh 13:33</a>; cf. <a href='B:520 11:16'>Rom 11:16</a>. In <a href='B:650 7:26'>Heb 7:26</a> the most authentic mss. have kai in the first sentence, which may be rendered "for such a High Priest also became us." Here it virtually has the meaning "precisely." <p/> (b) Occasionally kai tends towards an adversative meaning, expressing a contrast, "yet," almost the equivalent of alla, "but"; see, e.g, <a href='B:480 12:12'>Mar 12:12</a>, "yet they feared"; <a href='B:490 20:19'>Luk 20:19</a>, <a href='B:500 18:28'>Joh 18:28</a>, "yet they themselves entered not." Some take it in this sense in <a href='B:520 1:13'>Rom 1:13</a>, where, however, it may be simply parenthetic. Sometimes in the English versions the "yet" has been added in italics, as in <a href='B:540 1:6-10'>2Co 1:6-10</a>. <p/> (c) In some passages kai has the meaning "and yet," e.g., <a href='B:470 3:14'>Mat 3:14</a>, "and yet comest Thou to me?"; <a href='B:470 6:26'>Mat 6:26</a>, "and yet (RV 'and,' AV, 'yet') your Heavenly Father feedeth them"; <a href='B:490 18:7'>Luk 18:7</a>, "and yet He is longsuffering"; <a href='B:500 3:19'>Joh 3:19</a>, "and yet men loved the darkness"; <a href='B:500 4:20'>Joh 4:20</a>, "and yet we say"; <a href='B:500 6:49'>Joh 6:49</a>, "and yet they died"; <a href='B:530 5:2'>1Co 5:2</a>, "and yet ye are puffed up"; <a href='B:690 2:9'>1Jo 2:9</a>, "and yet hateth his brother." The same is probably the case in <a href='B:500 7:30'>Joh 7:30</a>, "and yet no man laid hands on Him"; some rule this and similar cases out because of the negative in the sentence following the kai, but that seems hardly tenable. <p/> (d) In some passages it has a temporal significance, "then." In <a href='B:490 7:12'>Luk 7:12</a> the kai, which is untranslated in the English versions, provides the meaning "then, behold, there was carried out"; so <a href='B:510 1:10'>Act 1:10</a>, "then, behold, two men stood." This use is perhaps due to the influence of the Septuagint, reflecting the Hebrew idiom, especially when idou "behold" follows the kai. <p/> (e) There is also the inferential use before a question, e.g., <a href='B:480 10:26'>Mar 10:26</a>, "then who can be saved?" RV. This is commonly expressed by the English "and," as in <a href='B:490 10:29'>Luk 10:29</a>, <a href='B:500 9:36'>Joh 9:36</a>. <p/> (f) Occasionally it has almost the sense of hoti, "that," e.g., <a href='B:470 26:15'>Mat 26:15</a> (first part); <a href='B:480 14:40'>Mar 14:40</a> (last part); <a href='B:490 5:12'>Luk 5:12</a>, <a href='B:490 5:17'>Luk 5:17</a>, where, if the kai had been translated, the clause might be rendered "that, behold, a man ...," lit., "and behold ..."; so <a href='B:490 5:17'>Luk 5:17</a>; see also <a href='B:490 9:51'>Luk 9:51</a>, where kai, "that," comes before "He steadfastly set"; in <a href='B:490 12:15'>Luk 12:15</a>, "take heed that ye keep." What is said under (d), regarding the influence of the Septuagint, is applicable also to this significance. <p/> (g) Sometimes it has the consecutive meaning of "and so": e.g., <a href='B:470 5:15'>Mat 5:15</a>, "and so it shineth"; <a href='B:570 4:7'>Phi 4:7</a>, "and so the peace ..."; <a href='B:650 3:19'>Heb 3:19</a>, "and so we see." <p/> (h) The epexegetic or explanatory use. This may be represented by the expressions "namely," "again," "and indeed," "that is to say"; it is usually translated by "and." In such cases not merely an addition is in view. In <a href='B:470 21:5'>Mat 21:5</a>, "and upon a colt" means "that is to say, upon a colt." In <a href='B:500 1:16'>Joh 1:16</a> the clause "and grace for grace" is explanatory of the "fullness." In <a href='B:500 12:48'>Joh 12:48</a>, "and receiveth not My sayings," is not simply an addition to "that rejecteth Me," it explains what the rejection involves, as the preceding verse shows. In <a href='B:480 14:1'>Mar 14:1</a>, "and the unleavened bread" is perhaps an instance, since the Passover feast is so defined in <a href='B:490 22:1'>Luk 22:1</a>. In <a href='B:510 23:6'>Act 23:6</a> the meaning is "the hope, namely, the resurrection of the dead." In <a href='B:520 1:5'>Rom 1:5</a> "grace and apostleship" may signify "grace expressed in apostleship." In <a href='B:560 1:1'>Eph 1:1</a> "and the faithful" does not mark a distinct class of believers, it defines "the saints"; but in this case it goes a little further than what is merely epexegetical, it adds a more distinctive epithet than the preceding and may be taken as meaning "yes indeed." <p/> For the suggestion as to the epexegetic use of kai in <a href='B:500 3:5'>Joh 3:5</a>, "water, even the Spirit," see WATER. <p/> In regard to <a href='B:630 3:5'>Tit 3:5</a>, "the renewing of the Holy Ghost" is coordinate with "the washing of regeneration," and some would regard it as precisely explanatory of that phrase, taking the kai as signifying "namely." Certainly the "renewing" is not an additional and separate impartation of the Holy Spirit; but the scope of the renewal is surely not limited to regeneration; the second clause goes further than what is merely epexegetic of the first. Just so in <a href='B:520 12:2'>Rom 12:2</a>, "the renewing of your mind" is not a single act, accomplished once and for all, as in regeneration. See under RENEW, B. The Holy Ghost, as having been "shed on us," continues to act in renewing us, in order to maintain by His power the enjoyment of the relationship into which He has brought us. "The man is cleansed in connection with the new order of things but the Holy Ghost is a source of an entirely new life, entirely new thoughts; not only of a new moral being, but of the communication of all that in which this new being develops itself ... He ever communicates more and more of the things of this new world into which He has brought us ... 'the renewing of the Holy Ghost' embraces all this ... so that it is not only that we are born of Him, but that He works in us, communicating to us all that is ours in Christ" (J. N. Darby). Both the washing and the renewing are His work. <p/> (i) The ascensive use. This is somewhat similar to the epexegetic significance. It represents, however, an advance in thought upon what precedes and has the meaning "even." The context alone can determine the occurrences of this use. The following are some instances. In <a href='B:470 1:5-47'>Mat 1:5-47</a>, the phrases "even the publicans" and "even the Gentiles" represent an extension of thought in regard to the manner of reciprocity exhibited by those referred to, in comparison with those who, like the Pharisees, were considered superior to them. In <a href='B:480 1:27'>Mar 1:27</a>, "even the unclean spirits" represents an advance in the minds of the people concerning Christ's miraculous power, in comparison with the authority exercised by the Lord in less remarkable ways. So in <a href='B:490 10:17'>Luk 10:17</a>. In <a href='B:510 10:45'>Act 10:45</a>, the kai, rendered "also," in the phrase "on the Gentiles also," seems necessary to be regarded in the same way, in view of the amazement manifested by those of the circumcision, and thus the rendering will be "even on the Gentiles was poured out the gift"; cf. <a href='B:510 11:1'>Act 11:1</a>. <p/> In <a href='B:520 13:5'>Rom 13:5</a>, the clause "but also for conscience sake" should probably be taken in this sense. In <a href='B:550 2:13'>Gal 2:13</a>, the phrase "even Barnabas" represents an advance of thought in comparison with the waywardness of others; as much as to say, "the Apostles closest associate, from whom something different might be expected, was surprisingly carried away." In <a href='B:570 4:16'>Phi 4:16</a> there are three occurrences of kai, the first ascensive, "even"; the second (untranslated) meaning "both," before the word "once"; the third meaning "and." In <a href='B:590 1:5'>1Th 1:5</a>, in the cause "and in the Holy Ghost," the kai rendered "and," is ascensive, conveying an extension of thought beyond "power"; that is to say, "power indeed, but the power of the Holy Spirit." In <a href='B:670 4:14'>1Pe 4:14</a> "the Spirit of God" is "the Spirit of glory." Here there is an advance in idea from the abstract to the personal. The phrase "the Spirit of God" does more than define "the Spirit of glory"; it is explanatory but ascensive also. <p/> When preceded or followed by the conjunction ei, "if," the phrase signifies "even if," or "if even," e.g., <a href='B:480 14:29'>Mar 14:29</a>, <a href='B:570 2:17'>Phi 2:17</a>, <a href='B:670 3:1'>1Pe 3:1</a>.


topic: Abase
definition:
<b>Abase</b> <1,,5013, tapeinoo><p/> signifies "to make low, bring low," (a) of bringing to the ground, making level, reducing to a plain, as in <a href='B:490 3:5'>Luk 3:5</a>; (b) metaphorically in the Active Voice, to bring to a humble condition, "to abase," <a href='B:540 11:7'>2Co 11:7</a>, and in the Passive, "to be abased," <a href='B:570 4:12'>Phi 4:12</a>; in <a href='B:470 23:12'>Mat 23:12</a>, <a href='B:490 14:11'>Luk 14:11</a>, <a href='B:490 18:14'>Luk 18:14</a>, the AV has "shall be abased," the RV "shall be humbled." It is translated "humble yourselves" in the Middle Voice sense in <a href='B:660 4:10'>Jam 4:10</a>, <a href='B:670 5:6'>1Pe 5:6</a>; "humble," in <a href='B:470 18:4'>Mat 18:4</a>, <a href='B:540 12:21'>2Co 12:21</a> and <a href='B:570 2:8'>Phi 2:8</a>. See HUMBLE, LOW. Cp., tapeinos, "lowly," tapeinois, "humiliation," and tapeinophrosune, "humility."


topic: Abba
definition:
<b>Abba</b> <1,,5, abba><p/> is an Aramaic word, found in <a href='B:480 14:36'>Mar 14:36</a>, <a href='B:520 8:15'>Rom 8:15</a> and <a href='B:550 4:6'>Gal 4:6</a>. In the Gemara (a Rabbinical commentary on the Mishna, the traditional teaching of the Jews) it is stated that slaves were forbidden to address the head of the family by this title. It approximates to a personal name, in contrast to "Father," with which it is always joined in the NT. This is probably due to the fact that, abba having practically become a proper name, Greek-speaking Jews added the Greek word pater, "father," from the language they used. Abba is the word framed by the lips of infants, and betokens unreasoning trust; "father" expresses an intelligent apprehension of the relationship. The two together express the love and intelligent confidence of the child.


topic: Abhor
definition:
<b>Abhor</b> <1,,655, apostugeo><p/> denotes "to shudder" (apo, "from," here used intensively, stugeo, "to hate") hence, "to abhor," <a href='B:520 12:9'>Rom 12:9</a>. <p/> <2,,948, bdelusso><p/> "to render foul" (from bdeo, "to stink"), "to cause to be abhorred" (in the Sept. in <a href='B:20 5:21'>Exo 5:21</a>, <a href='B:30 11:43'>Lev 11:43</a>, <a href='B:30 20:25'>Lev 20:25</a>, etc.), is used in the Middle Voice, signifying "to turn oneself away from" (as if from a stench); hence, "to detest," <a href='B:520 2:22'>Rom 2:22</a>. In <a href='B:730 21:8'>Rev 21:8</a> it denotes "to be abominable." See ABOMINABLE.


topic: Abide, Abode
definition:
<b>Abide, Abode</b> <A-1,Verb,3306, meno><p/> used (a) of place, e.g., <a href='B:470 10:11'>Mat 10:11</a>, metaphorically <a href='B:690 2:19'>1Jo 2:19</a>, is said of God, <a href='B:690 4:15'>1Jo 4:15</a>; Christ, <a href='B:500 6:56'>Joh 6:56</a>, <a href='B:500 15:4'>Joh 15:4</a>, etc.; the Holy Spirit, <a href='B:500 1:1-33'>Joh 1:1-33</a>, <a href='B:500 14:17'>Joh 14:17</a>; believers, <a href='B:500 6:56'>Joh 6:56</a>, <a href='B:500 15:4'>Joh 15:4</a>, <a href='B:690 4:15'>1Jo 4:15</a>, etc.; the Word of God, <a href='B:690 2:14'>1Jo 2:14</a>; the truth, <a href='B:700 1:2'>2Jo 1:2</a>, etc.; (b) of time; it is said of believers, <a href='B:500 1:21-23'>Joh 1:21-23</a>, <a href='B:570 1:25'>Phi 1:25</a>, <a href='B:690 2:17'>1Jo 2:17</a>; Christ, <a href='B:500 12:34'>Joh 12:34</a>, <a href='B:650 7:24'>Heb 7:24</a>; the Word of God, <a href='B:670 1:23'>1Pe 1:23</a>; sin, <a href='B:500 9:41'>Joh 9:41</a>; cities, <a href='B:470 11:23'>Mat 11:23</a>, <a href='B:650 13:14'>Heb 13:14</a>; bonds and afflictions, <a href='B:510 20:23'>Act 20:23</a>; (c) of qualities; faith, hope, love, <a href='B:530 13:13'>1Co 13:13</a>; Christ's love, <a href='B:500 15:10'>Joh 15:10</a>; afflictions, <a href='B:510 20:23'>Act 20:23</a>; brotherly love, <a href='B:650 13:1'>Heb 13:1</a>; the love of God, <a href='B:690 3:17'>1Jo 3:17</a>; the truth, <a href='B:700 1:2'>2Jo 1:2</a>. <p/> The RV usually translates it by "abide," but "continue" in <a href='B:610 2:15'>1Ti 2:15</a>; in the following, the RV substitutes "to abide" for the AV, "to continue," <a href='B:500 2:12'>Joh 2:12</a>, <a href='B:500 8:31'>Joh 8:31</a>, <a href='B:500 15:9'>Joh 15:9</a>, <a href='B:620 3:14'>2Ti 3:14</a>, <a href='B:650 7:24'>Heb 7:24</a>, <a href='B:650 13:14'>Heb 13:14</a>, <a href='B:690 2:24'>1Jo 2:24</a>. Cp. the noun mone, below. See CONTINUE, DWELL, ENDURE, REMAIN, STAND, TARRY. <p/> <A-2,Verb,1961, epimeno><p/> "to abide in, continue in, tarry," is a strengthened form of meno (epi, "intensive"), sometimes indicating perseverance in continuing, whether in evil, <a href='B:520 6:1'>Rom 6:1</a>, <a href='B:520 11:23'>Rom 11:23</a>, or good, <a href='B:520 11:22'>Rom 11:22</a>, <a href='B:610 4:16'>1Ti 4:16</a>. See CONTINUE, TARRY. <p/> <A-3,Verb,2650, katameno><p/> kata, "down" (intensive), and No. 1, is used in <a href='B:510 1:13'>Act 1:13</a>. The word may signify "constant residence," but more probably indicates "frequent resort." In <a href='B:530 16:6'>1Co 16:6</a>, it denotes "to wait." <p/> <A-4,Verb,3887, parameno><p/> "to remain beside" (para, "beside"), "to continue near," came to signify simply "to continue," e.g., negatively, of the Levitical priests, <a href='B:650 7:23'>Heb 7:23</a>. In <a href='B:570 1:25'>Phi 1:25</a>, the Apostle uses both the simple verb meno and the compound parameno (some mss. have sumparameno), to express his confidence that he will "abide," and "continue to abide," with the saints. In <a href='B:530 16:6'>1Co 16:6</a> some mss. have this word. In <a href='B:660 1:25'>Jam 1:25</a>, of steadfast continuance in the law of liberty. See CONTINUE. <p/> <A-5,Verb,5278, hupomeno><p/> lit., "to abide under" (hupo, "under"), signifies "to remain in a place instead of leaving it, to stay behind," e.g., <a href='B:490 2:43'>Luk 2:43</a>, <a href='B:510 17:14'>Act 17:14</a>; or "to presevere," <a href='B:470 10:22'>Mat 10:22</a>, <a href='B:470 24:13'>Mat 24:13</a>, <a href='B:480 13:13'>Mar 13:13</a>; in each of which latter it is used with the phrase "unto the end;" or "to endure bravely and trustfully," e.g., <a href='B:650 1:12-3'>Heb 1:12-3</a>, <a href='B:650 12:7'>Heb 12:7</a>, suggesting endurance under what would be burdensome. See also <a href='B:660 1:12'>Jam 1:12</a>, <a href='B:660 5:11'>Jam 5:11</a>, <a href='B:670 2:20'>1Pe 2:20</a>. Cp. makrothumeo, "to be longsuffering." See ENDURE, SUFFER, TAKE, Notes (12), TARRY. <p/> <A-6,Verb,4357, prosmeno><p/> "to abide still longer, continue with" (pros, "with") is used (a) of place, <a href='B:470 15:32'>Mat 15:32</a>, <a href='B:480 8:2'>Mar 8:2</a>, <a href='B:510 18:18'>Act 18:18</a>, <a href='B:610 1:3'>1Ti 1:3</a>; (b) metaphorically, "of cleaving unto a person," <a href='B:510 11:23'>Act 11:23</a>, indicating persistent loyalty; of continuing in a thing, <a href='B:510 13:43'>Act 13:43</a>, <a href='B:610 5:5'>1Ti 5:5</a>. See CLEAVE, CONTINUE, TARRY. In the Sept. <a href='B:70 3:25'>Jdg 3:25</a>. <p/> <A-7,Verb,1304, diatribo><p/> lit., "to wear through by rubbing, to wear away" (dia, "through," tribo, "to rub"), when used of time, "to spend or pass time, to stay," is found twice in John's Gospel, <a href='B:500 3:22'>Joh 3:22</a> and <a href='B:500 11:54'>Joh 11:54</a>, RV "tarried," instead of "continued;" elsewhere only in the Acts, eight times, <a href='B:510 12:19'>Act 12:19</a>, <a href='B:510 14:3'>Act 14:3</a>, <a href='B:510 14:28'>Act 14:28</a>, <a href='B:510 15:35'>Act 15:35</a>, <a href='B:510 16:12'>Act 16:12</a>, <a href='B:510 20:6'>Act 20:6</a>, <a href='B:510 25:6'>Act 25:6</a>, <a href='B:510 25:14'>Act 25:14</a>. See CONTINUE, TARRY. <p/> <A-8,Verb,390, anastrepho><p/> used once in the sense of "abiding," <a href='B:470 17:22'>Mat 17:22</a>, frequently denotes "to behave oneself, to live a certain manner of life;" here the most reliable mss. have sustrephomai, "to travel about." See BEHAVE, CONVERSATION, LIVE, OVERTHROW, PASS, RETURN. <p/> <A-9,Verb,835, aulizomai><p/> "to lodge," originally "to lodge in the aule, or courtyard," is said of shepherds and flocks; hence, to pass the night in the open air, as did the Lord, <a href='B:490 21:37'>Luk 21:37</a>; "to lodge in a house," as of His visit to Bethany, <a href='B:470 21:17'>Mat 21:17</a>. <p/> <A-10,Verb,63, agrauleo><p/> "to lodge in a fold in a field" (agros, "a field," aule, "a fold"), is used in <a href='B:490 2:8'>Luk 2:8</a>. See LODGE. <p/> <A-11,Verb,2476, histemi><p/> "to stand, to make to stand," is rendered "abode" in <a href='B:500 8:44'>Joh 8:44</a>, AV; "continue," in <a href='B:510 26:22'>Act 26:22</a>. In these places the RV corrects to "stood" and "stand." This word is suggestive of fidelity and stability. It is rendered "lay...to the charge" in <a href='B:510 7:60'>Act 7:60</a>. See APPOINT, CHARGE, ESTABLISH, HOLDEN, PRESENT, SET, STANCH, STAND. <p/> <A-12,Verb,4160, poieo><p/> "to do, make," is used of spending a time or tarrying, in a place, <a href='B:510 15:33'>Act 15:33</a>, <a href='B:510 20:3'>Act 20:3</a>; in <a href='B:540 11:25'>2Co 11:25</a> it is rendered "I have been (a night and a day);" a preferable translation is "I have spent," as in <a href='B:660 4:13'>Jam 4:13</a>, "spend a year" (RV). So in <a href='B:470 20:12'>Mat 20:12</a>. Cp., the English idiom "did one hour;" in <a href='B:730 13:5'>Rev 13:5</a> "continue" is perhaps the best rendering. See DO. <p/> <B-1,Noun,3438, mone><p/> "an abode" (akin to No. 1), is found in <a href='B:500 14:2'>Joh 14:2</a>, "mansions" (RV marg., "abiding places"), and <a href='B:500 14:23'>Joh 14:23</a>, "abode."


topic: Ability, Able
definition:
<b>Ability, Able</b> <A-1,Noun,1411, dunamis><p/> is (a) "power, ability," physical or moral, as residing in a person or thing; (b) "power in action," as, e.g., when put forth in performing miracles. It occurs 118 times in the NT. It is sometimes used of the miracle or sign itself, the effect being put for the cause, e.g., <a href='B:480 6:5'>Mar 6:5</a>, frequently in the Gospels and Acts. In <a href='B:530 14:11'>1Co 14:11</a> it is rendered "meaning;" "force" would be more accurate. Cp., the corresponding verbs, B.1,2,3 and the adjective C.1, below. See ABUNDANCE, DEED, MIGHT, POWER, STRENGTH, VIOLENCE, VIRTUE, WORK. <p/> <A-2,Noun,2479, ischus><p/> connected with ischo and echo, "to have, to hold" (from the root ech, signifying "holding"), denotes "ability, force, strength;" "ability" in <a href='B:670 4:11'>1Pe 4:11</a>, AV (RV, "strength"). In <a href='B:560 1:19'>Eph 1:19</a> and <a href='B:560 6:10'>Eph 6:10</a>, it is said of the strength of God bestowed upon believers, the phrase "the power of His might" indicating strength afforded by power. In <a href='B:600 1:9'>2Th 1:9</a>, "the glory of His might" signifies the visible expression of the inherent personal power of the Lord Jesus. It is said of angels in <a href='B:680 2:11'>2Pe 2:11</a> (cp., <a href='B:730 18:2'>Rev 18:2</a>, AV, "mightily"). It is ascribed to God in <a href='B:730 5:12'>Rev 5:12</a>, <a href='B:730 7:12'>Rev 7:12</a>. In <a href='B:480 12:30'>Mar 12:30</a>, <a href='B:480 12:33'>Mar 12:33</a>, <a href='B:490 10:27'>Luk 10:27</a> it describes the full extent of the power wherewith we are to love God. See MIGHT, POWER, STRENGTH. <p/> <B-1,Verb,1410, dunamai><p/> "to be able, to have power," whether by virtue of one's own ability and resources, e.g., <a href='B:520 15:14'>Rom 15:14</a>; or through a state of mind, or through favorable circumstances, e.g., <a href='B:590 2:6'>1Th 2:6</a>; or by permission of law or custom, e.g., <a href='B:510 24:8'>Act 24:8</a>, <a href='B:510 24:11'>Act 24:11</a>; or simply "to be able, powerful," <a href='B:470 3:9'>Mat 3:9</a>, <a href='B:620 3:15'>2Ti 3:15</a>, etc. See CAN, MAY, POSSIBLE, POWER. <p/> <B-2,Verb,1412, dunamoo><p/> "to make strong, confirm," occurs in <a href='B:580 1:11'>Col 1:11</a> (some authorities have the 1st aorist or momentary tense, in <a href='B:650 11:34'>Heb 11:34</a> also). Cp. endunamoo, "to enable, strengthen." <p/> <B-3,Verb,1414, dunateo><p/> signifies "to be mighty, to show oneself powerful," <a href='B:520 4:14'>Rom 4:14</a>, <a href='B:540 9:8'>2Co 9:8</a>, <a href='B:540 13:3'>2Co 13:3</a>. See A, No. 1. <p/> <B-4,Verb,2480, ischuo><p/> akin to A, No. 2, "to be strong, to prevail," indicates a more forceful strength or ability than dunamai, e.g., <a href='B:660 5:16'>Jam 5:16</a>, where it is rendered "availeth much" (i.e., "prevails greatly"). See AVAIL, CAN, DO, MAY, PREVAIL, STRENGTH, WORK. <p/> Note: Still stronger forms are exischuo, "to be thoroughly strong," <a href='B:560 3:18'>Eph 3:18</a>, "may be strong" (not simply "may be able," AV); katischuo, <a href='B:470 16:18'>Mat 16:18</a>, <a href='B:490 23:23'>Luk 23:23</a>, in the former, of the powerlessness of the gates of Hades to prevail against the Church; in the latter, of the power of a fierce mob to prevail over a weak ruler (see Notes on Galatians, by Hogg and Vine, p. 251); also <a href='B:490 21:36'>Luk 21:36</a>. The prefixed prepositions are intensive in each case. <p/> <B-5,Verb,2192, echo><p/> "to have," is translated "your ability" in <a href='B:540 8:11'>2Co 8:11</a>, and "ye may be able" in <a href='B:680 1:15'>2Pe 1:15</a>, and is equivalent to the phrase "to have the means of." See CAN, HAVE. <p/> <B-6,Verb,2141, euporeo><p/> lit, "to journey well" (eu, "well," poreo, "to journey"), hence, "to prosper," is translated "according to (his) ability," in <a href='B:510 11:29'>Act 11:29</a>. <p/> Note: Hikanoo, corresponding to the adjective hikanos (see below) signifies "to make competent, qualify, make sufficient;" in <a href='B:540 3:6'>2Co 3:6</a>, AV, "hath made (us) able;" RV, "hath made us sufficient;" in <a href='B:580 1:12'>Col 1:12</a>, "hath made (us) meet." See ENOUGH, SUFFICIENT. <p/> <C-1,Adjective,1415, dunatos><p/> corresponding to A, No. 1, signifies "powerful." See, e.g., <a href='B:520 4:21'>Rom 4:21</a>, <a href='B:520 9:22'>Rom 9:22</a>, <a href='B:520 11:23'>Rom 11:23</a>, <a href='B:520 12:18'>Rom 12:18</a>, <a href='B:520 15:1'>Rom 15:1</a>, <a href='B:530 1:26'>1Co 1:26</a>, <a href='B:540 9:8'>2Co 9:8</a>. See MIGHTY, POSSIBLE, POWER, STRONG. <p/> <C-2,Adjective,2425, hikanos><p/> translated "able," is to be distinguished from dunatos. While dunatos means "possessing power," hikanos, primarily, "reaching to," has accordingly the meaning "sufficient." When said of things it signifies "enough," e.g., <a href='B:490 22:38'>Luk 22:38</a>; when said of persons, it means "competent," "worthy," e.g. <a href='B:540 2:6'>2Co 2:6</a>, <a href='B:540 2:16'>2Co 2:16</a>, <a href='B:540 3:5'>2Co 3:5</a>, <a href='B:620 2:2'>2Ti 2:2</a>. See CONTENT, ENOUGH, GOOD, GREAT, LARGE, LONG, MANY, MEET, MUCH, SECURITY, SUFFICIENT, WORTHY. <p/> Note: Ischuros denotes "strong, mighty;" in an active sense, "might," in having inherent and moral power, e.g., <a href='B:470 12:29'>Mat 12:29</a>, <a href='B:530 4:10'>1Co 4:10</a>, <a href='B:650 6:18'>Heb 6:18</a>.


topic: Aboard
definition:
<b>Aboard</b> <1,,1910, epibaino><p/> "to go upon" (epi, "upon," baino, "to go"), is once translated "we went aboard," <a href='B:510 21:2'>Act 21:2</a>, the single verb being short for "going aboard ship." In <a href='B:510 21:6'>Act 21:6</a> it is rendered "we went on board;" in <a href='B:510 27:2'>Act 27:2</a> "embarking;" in <a href='B:470 21:5'>Mat 21:5</a>, "riding upon." See COME, No. 16.


topic: Abolish
definition:
<b>Abolish</b> <1,,2673, katargeo><p/> lit., "to reduce to inactivity" (kata, "down," argos, "inactive"), is translated "abolish" in <a href='B:560 2:15'>Eph 2:15</a>, <a href='B:620 1:10'>2Ti 1:10</a>, in the RV only in <a href='B:530 15:24'>1Co 15:24</a>, <a href='B:530 15:26'>1Co 15:26</a>. It is rendered "is abolished" in the AV of <a href='B:540 3:13'>2Co 3:13</a>; the RV corrects to "was passing away" (marg., "was being done away"). In this and similar words not loss of being is implied, but loss of well being. <p/> The barren tree was cumbering the ground, making it useless for the purpose of its existence, <a href='B:490 13:7'>Luk 13:7</a>; the unbelief of the Jews could not "make of none effect" the faithfulness of God, <a href='B:520 3:3'>Rom 3:3</a>; the preaching of the Gospel could not "make of none effect" the moral enactments of the Law, <a href='B:520 3:31'>Rom 3:31</a>; the Law could not make the promise of "none effect," <a href='B:520 4:14'>Rom 4:14</a>, <a href='B:550 3:17'>Gal 3:17</a>; the effect of the identification of the believer with Christ in His death is to render inactive his body in regard to sin, <a href='B:520 6:6'>Rom 6:6</a>; the death of a woman's first husband discharges her from the law of the husband, that is, it makes void her status as his wife in the eyes of the law, <a href='B:520 7:2'>Rom 7:2</a>; in that sense the believer has been discharged from the Law, <a href='B:520 7:6'>Rom 7:6</a>; God has chosen things that are not "to bring to nought things that are," i.e., to render them useless for practical purposes, <a href='B:530 1:28'>1Co 1:28</a>; the princes of this world are "brought to nought," i.e., their wisdom becomes ineffective, <a href='B:530 2:6'>1Co 2:6</a>; the use for which the human stomach exists ceases with man's death, <a href='B:530 6:13'>1Co 6:13</a>; knowledge, prophesyings, and that which was in part were to be "done away," <a href='B:530 13:8'>1Co 13:8</a>, <a href='B:530 13:10'>1Co 13:10</a>, i.e., they were to be rendered of no effect after their temporary use was fulfilled; when the Apostle became a man he did away with the ways of a child, <a href='B:530 13:11'>1Co 13:11</a>; God is going to abolish all rule and authority and power, i.e., He is going to render them inactive, <a href='B:530 15:24'>1Co 15:24</a>; the last enemy that shall be abolished, or reduced to inactivity, is death, <a href='B:530 15:26'>1Co 15:26</a>; the glory shining in the face of Moses, "was passing away," <a href='B:540 3:7'>2Co 3:7</a>, the transitoriness of its character being of a special significance; so in <a href='B:540 3:11'>2Co 3:11</a>, <a href='B:540 3:13'>2Co 3:13</a>; the veil upon the heart of Israel is "done away" in Christ, <a href='B:540 3:14'>2Co 3:14</a>; those who seek justification by the Law are "severed" from Christ, they are rendered inactive in relation to Him, <a href='B:550 5:4'>Gal 5:4</a>; the essential effect of the preaching of the Cross would become inoperative by the preaching of circumcision, <a href='B:550 5:11'>Gal 5:11</a>; by the death of Christ the barrier between Jew and Gentile is rendered inoperative as such, <a href='B:560 2:15'>Eph 2:15</a>; the Man of Sin is to be reduced to inactivity by the manifestation of the Lord's Parousia with His people, <a href='B:600 2:8'>2Th 2:8</a>; Christ has rendered death inactive for the believer, <a href='B:620 1:10'>2Ti 1:10</a>, death becoming the means of a more glorious life, with Christ; the Devil is to be reduced to inactivity through the death of Christ, <a href='B:650 2:14'>Heb 2:14</a>. See CEASE, CUMBER, DESTROY, DO, Note (7), OF NONE EFFECT, NOUGHT, PUT, No. 19, VOID.


topic: Abominable, Abomination
definition:
<b>Abominable, Abomination</b> <A-1,Adjective,111, athemitos><p/> occurs in <a href='B:510 10:28'>Act 10:28</a>, "unlawful," and <a href='B:670 4:3'>1Pe 4:3</a>, "abominable" (a, negative, themitos, an adjective from themis, "law"), hence, "unlawful." See UNLAWFUL. <p/> <A-2,Adjective,947, bdeluktos><p/><a href='B:630 1:16'>Tit 1:16</a>, is said of deceivers who profess to know God, but deny Him by their works. <p/> <B-1,Verb,948, bdelusso><p/> see ABHOR, No. 2. <p/> <C-1,Noun,946, bdelugma><p/> akin to A, No. 2 and B, denotes an "object of disgust, an abomination." This is said of the image to be set up by Antichrist, <a href='B:470 24:15'>Mat 24:15</a>, <a href='B:480 13:14'>Mar 13:14</a>; of that which is highly esteemed amongst men, in contrast to its real character in the sight of God, <a href='B:490 16:15'>Luk 16:15</a>. The constant association with idolatry suggests that what is highly esteemed among men constitutes an idol in the human heart. In <a href='B:730 21:27'>Rev 21:27</a>, entrance is forbidden into the Holy City on the part of the unclean, or one who "maketh an abomination and a lie." It is also used of the contents of the golden cup in the hand of the evil woman described in <a href='B:730 17:4'>Rev 17:4</a>, and of the name ascribed to her in the following verse.


topic: About
definition:
<b>About</b> * Besides prepositions, the following signify "about":- <p/> <A-1,Adverb,2943, kuklothen><p/> "round about, or all round" (from kuklos, "a circle, cycle"), is found in the Apocalypse only, <a href='B:730 1:4-4'>Rev 1:4-4</a>, <a href='B:730 4:8'>Rev 4:8</a>. <p/> <A-2,Adverb,2945, kuklo><p/> the dative case of kuklos (see above), means "round about," lit., "in a circle." It is used in the same way as No. 1, <a href='B:480 3:34'>Mar 3:34</a>, <a href='B:480 6:6'>Mar 6:6</a>, <a href='B:480 6:36'>Mar 6:36</a>, <a href='B:490 9:12'>Luk 9:12</a>, <a href='B:520 15:19'>Rom 15:19</a>, <a href='B:730 4:6'>Rev 4:6</a>, <a href='B:730 5:11'>Rev 5:11</a>, <a href='B:730 7:11'>Rev 7:11</a>. <p/> <A-3,Adverb,4225, postrong><p/> an indefinite particle, signifying "somewhere, somewhere about, nearly," has a limiting force, with numerals, e.g., <a href='B:520 4:19'>Rom 4:19</a>. In referring to a passage in the OT, it is translated "somewhere," in the RV of <a href='B:650 2:6'>Heb 2:6</a>, <a href='B:650 4:4'>Heb 4:4</a> (AV, "in a certain place"); by not mentioning the actual passage referred to, the writer acknowledged the familiar acquaintance of his readers with the OT. See PLACE. <p/> <A-4,Adverb,5613, hos><p/> usually means "as." Used with numerals it signifies "about," e.g., <a href='B:480 5:13'>Mar 5:13</a>, <a href='B:480 8:9'>Mar 8:9</a>, <a href='B:500 1:40'>Joh 1:40</a>, <a href='B:500 6:19'>Joh 6:19</a>, <a href='B:500 11:18'>Joh 11:18</a>, <a href='B:510 1:15'>Act 1:15</a>, <a href='B:730 8:1'>Rev 8:1</a>. <p/> <A-5,Adverb,5616, hosei><p/> "as if," before numerals, denotes "about, nearly, something like," with perhaps an indication of greater indefiniteness than No. 4, e.g., <a href='B:470 14:21'>Mat 14:21</a>, <a href='B:490 3:23'>Luk 3:23</a>, <a href='B:490 9:14'>Luk 9:14</a>, <a href='B:490 9:28'>Luk 9:28</a>, <a href='B:510 2:41'>Act 2:41</a>; with a measure of space, <a href='B:490 22:41'>Luk 22:41</a>, "about a stone's cast." See LIKE. <p/> <B-1,Verb,3195, mello><p/> signifies (a) "of intention, to be about to do something," e.g., <a href='B:510 3:3'>Act 3:3</a>, <a href='B:510 18:14'>Act 18:14</a>, <a href='B:510 20:3'>Act 20:3</a>, <a href='B:650 8:5'>Heb 8:5</a>; (b) "of certainty, compulsion or necessity, to be certain to act," e.g., <a href='B:500 6:71'>Joh 6:71</a>. See ALMOST, BEGIN, COME, INTEND, MEAN, MIND, POINT OF (at), READY, SHALL, SHOULD, TARRY. <p/> Note: Zeteo, "to seek," is translated "were about" in the AV of <a href='B:510 27:30'>Act 27:30</a>; RV, correctly, "were seeking to."


topic: Above
definition:
<b>Above</b> * The following adverbs have this meaning (prepositions are omitted here):- <p/> <1,,507, ano><p/> denotes "above, in a higher place," <a href='B:510 2:19'>Act 2:19</a> (the opposite to kato, "below"). With the article it means "that which is above," <a href='B:550 4:26'>Gal 4:26</a>, <a href='B:570 3:14'>Phi 3:14</a>, "the high calling" (RV marg., "upward"); with the plural article, the things above," <a href='B:500 8:23'>Joh 8:23</a>, lit., "from the things above;" <a href='B:580 1:3-2'>Col 1:3-2</a>. With heos, "as far as," it is translated "up to the brim," in <a href='B:500 2:7'>Joh 2:7</a>. It has the meaning "upwards" in <a href='B:500 11:41'>Joh 11:41</a> and <a href='B:650 12:15'>Heb 12:15</a> See BRIM, HIGH, UP. <p/> <2,,511, anoteron><p/> the comparative degree of No. 1, is the neuter of the adjective anoteros. It is used (a) of motion to a higher place, "higher," <a href='B:490 14:10'>Luk 14:10</a>; (b) of location in a higher place, i.e., in the preceding part of a passage, "above" <a href='B:650 10:8'>Heb 10:8</a>. See HIGHER. <p/> <3,,1883, epano><p/> epi, "over," ano, "above," is used frequently as a preposition with a noun; adverbially, of number, e.g., <a href='B:480 14:5'>Mar 14:5</a>, RV; <a href='B:530 15:6'>1Co 15:6</a>. <p/> Note: In <a href='B:510 4:22'>Act 4:22</a>, AV, the adjective pleion, "more," is translated "above," the RV corrects to "more than (forty years)." <p/> <4,,509, anothen><p/> "from above," is used of place, (a) with the meaning "from the top," <a href='B:470 27:51'>Mat 27:51</a>, <a href='B:480 15:38'>Mar 15:38</a>, of the temple veil; in <a href='B:500 19:23'>Joh 19:23</a>, of the garment of Christ, lit., "from the upper parts" (plural); (b) of things which come from heaven, or from God in Heaven, <a href='B:500 3:31'>Joh 3:31</a>, <a href='B:500 19:11'>Joh 19:11</a>, <a href='B:660 1:17'>Jam 1:17</a>, <a href='B:660 3:15'>Jam 3:15</a>, <a href='B:660 3:17'>Jam 3:17</a>. It is also used in the sense of "again." See AGAIN.


topic: Abroad
definition:
<b>Abroad</b> * For ABROAD, see the verbs with which it is used, DISPERSE, NOISE, SCATTER, SHED, SPREAD. 


topic: Absence, Absent
definition:
<b>Absence, Absent</b> <A-1,Noun,666, apousia><p/> lit., "a being away from," is used in <a href='B:570 2:12'>Phi 2:12</a>, of the Apostle's absence from Philippi in contrast to his parousia, his presence with the saints there (parousia does not signify merely "a coming," it includes or suggests "the presence" which follows the arrival). <p/> <B-1,Verb,548, apeimi><p/> "to be absent" (apo, "from," eimi, "to be"), is found in <a href='B:530 5:3'>1Co 5:3</a>, <a href='B:540 10:1'>2Co 10:1</a>, <a href='B:540 10:11'>2Co 10:11</a>, <a href='B:540 13:2'>2Co 13:2</a>, <a href='B:540 13:10'>2Co 13:10</a>, <a href='B:570 1:27'>Phi 1:27</a>, <a href='B:580 2:5'>Col 2:5</a>. See GO. <p/> <B-2,Verb,1553, ekdemeo><p/> lit., "to be away from people" (ek, "from," or "out of," demos, "people"), came to mean either (a) "to go abroad, depart;" the Apostle Paul uses it to speak of departing from the body as the earthly abode of the spirit, <a href='B:540 5:8'>2Co 5:8</a>; or (b) "to be away;" in the same passage, of being here in the body and absent from the Lord (<a href='B:540 5:6'>2Co 5:6</a>), or being absent from the body and present with the Lord (<a href='B:540 5:8'>2Co 5:8</a>). Its other occurrence is in <a href='B:540 5:9'>2Co 5:9</a>. <p/> <C-1,Preposition,817, ater><p/> means "without," <a href='B:490 22:35'>Luk 22:35</a>, "without purse;" in <a href='B:490 22:6'>Luk 22:6</a>, "in the absence (of the multitude)," marg., "without tumult." See WITHOUT.


topic: Abstain, Abstinence
definition:
<b>Abstain, Abstinence</b> <1,,568, apecho><p/> "to hold oneself from" (apo, "from," echomai, the Middle Voice of echo, "to have," i.e., to keep oneself from), in the NT, invariably refers to evil practices, moral and ceremonial, <a href='B:510 15:20'>Act 15:20</a>, <a href='B:510 15:29'>Act 15:29</a>, <a href='B:590 4:3'>1Th 4:3</a>, <a href='B:590 5:22'>1Th 5:22</a>, <a href='B:610 4:3'>1Ti 4:3</a>, <a href='B:670 2:11'>1Pe 2:11</a>; so in the Sept. in <a href='B:220 1:1'>Job 1:1</a>, <a href='B:220 2:3'>Job 2:3</a>. See ENOUGH, RECEIVE. <p/> Note: The noun "abstinence" in <a href='B:510 27:21'>Act 27:21</a>, AV, translates asitia, "without food," RV (a, negative, sitos, "food"). Cp. asitos, "fasting," <a href='B:510 27:33'>Act 27:33</a>.


topic: Abundance, Abundant, Abundantly, Abound
definition:
<b>Abundance, Abundant, Abundantly, Abound</b> <A-1,Noun,100, hadrotes><p/> which, in <a href='B:540 8:20'>2Co 8:20</a>, in reference to the gifts from the church at Corinth for poor saints in Judea, the RV renders "bounty" (AV, "abundance"), is derived from hadros, "thick, fat, full-grown, rich" (in the Sept. it is used chiefly of rich and great men, e.g., <a href='B:300 5:5'>Jer 5:5</a>). In regard, therefore, to the offering in <a href='B:540 8:20'>2Co 8:20</a> the thought is that of bountiful giving, a fat offering, not mere "abundance". <p/> <A-2,Noun,4050, perisseia><p/> "an exceeding measure, something above the ordinary," is used four times; <a href='B:520 5:17'>Rom 5:17</a>, "of abundance of grace;" <a href='B:540 8:2'>2Co 8:2</a>, "of abundance of joy;" <a href='B:540 10:15'>2Co 10:15</a>, of the extension of the Apostle's sphere of service through the practical fellowship of the saints at Corinth; in <a href='B:660 1:21'>Jam 1:21</a> it is rendered, metaphorically, "overflowing," AV "superfluity," with reference to wickedness. Some would render it "residuum," or "what remains." See No. 3. <p/> <A-3,Noun,4051, perisseuma><p/> denotes "abundance" in a slightly more concrete form, <a href='B:540 1:8-14'>2Co 1:8-14</a>, where it stands for the gifts in kind supplied by the saints. In <a href='B:470 12:34'>Mat 12:34</a>, <a href='B:490 6:45'>Luk 6:45</a> it is used of the abundance of the heart; in <a href='B:480 8:8'>Mar 8:8</a>, of the broken pieces left after feeding the multitude "that remained over" (AV "that was left"). See REMAIN. In the Sept., <a href='B:250 2:15'>Ecc 2:15</a>. <p/> <A-4,Noun,5236, huperbole><p/> lit., "a throwing beyond" (huper, "over," ballo, "to throw"), donotes "excellence, exceeding greatness," of the power of God in His servants, <a href='B:540 4:7'>2Co 4:7</a>; of the revelations given to Paul, <a href='B:540 12:7'>2Co 12:7</a>; with the preposition kata, the phrase signifies "exceeding," <a href='B:520 7:13'>Rom 7:13</a>; "still more excellent," <a href='B:530 12:31'>1Co 12:31</a>; "exceedingly," <a href='B:540 1:8'>2Co 1:8</a>; "beyond measure," <a href='B:550 1:13'>Gal 1:13</a>; and, in a more extended phrase, "more and more exceedingly," <a href='B:540 4:17'>2Co 4:17</a>. See EXCELLENCY, EXCELLENT, MEASURE. <p/> <B-1,Verb,4052, perisseuo><p/> akin to A, Nos. 2 and 3, is used intransitively (a) "of exceeding a certain number, or measure, to be over, to remain," of the fragments after feeding the multitude (cp. perisseuma), <a href='B:490 9:17'>Luk 9:17</a>, <a href='B:500 1:6-13'>Joh 1:6-13</a>; "to exist in abundance;" as of wealth, <a href='B:490 12:15'>Luk 12:15</a>, <a href='B:490 21:4'>Luk 21:4</a>; of food, <a href='B:490 15:17'>Luk 15:17</a>. In this sense it is used also of consolation, <a href='B:540 1:5'>2Co 1:5</a>; of the effect of a gift sent to meet the need of saints, <a href='B:540 9:12'>2Co 9:12</a>; of rejoicing, <a href='B:570 1:26'>Phi 1:26</a>; of what comes or falls to the lot of a person in large measure, as of the grace of God and the gift by the grace of Christ, <a href='B:520 5:15'>Rom 5:15</a>; of the sufferings of Christ, <a href='B:540 1:5'>2Co 1:5</a>. In <a href='B:480 12:44'>Mar 12:44</a>, <a href='B:490 21:4'>Luk 21:4</a>, the RV has "superfluity." <p/> (b) "to redound to, or to turn out abundantly for something," as of the liberal effects of poverty, <a href='B:540 8:2'>2Co 8:2</a>; in <a href='B:520 3:7'>Rom 3:7</a>, argumentatively, of the effects of the truth of God, as to whether God's truthfulness becomes more conspicuous and His glory is increased through man's untruthfulness; of numerical increase, <a href='B:510 16:5'>Act 16:5</a>. <p/> (c) "to be abundantly furnished, to abound in a thing," as of material benefits, <a href='B:490 12:15'>Luk 12:15</a>, <a href='B:570 4:18'>Phi 4:18</a> of spirtual gifts; <a href='B:530 14:12'>1Co 14:12</a>, or "to be pre-eminent, to excel, to be morally better off," as regards partaking of certain meats; <a href='B:530 8:8'>1Co 8:8</a>, "are we the better;" "to abound" in hope, <a href='B:520 15:13'>Rom 15:13</a>; the work of the Lord, <a href='B:530 15:58'>1Co 15:58</a>; faith and grace, <a href='B:540 8:7'>2Co 8:7</a>; thanksgiving, <a href='B:580 2:7'>Col 2:7</a>; walking so as to please God, <a href='B:570 1:9'>Phi 1:9</a>, <a href='B:590 4:1'>1Th 4:1</a>, <a href='B:590 4:10'>1Th 4:10</a>; of righteousness, <a href='B:470 5:20'>Mat 5:20</a>; of the Gospel, as the ministration of righteousness, <a href='B:540 3:9'>2Co 3:9</a>, "exceed." <p/> It is used transitively, in the sense of "to make to abound," e.g., to provide a person richly so that he has "abundance," as of spiritual truth, <a href='B:470 13:12'>Mat 13:12</a>; the right use of what God has entrusted to us, <a href='B:470 25:29'>Mat 25:29</a>; the power of God in conferring grace, <a href='B:540 9:8'>2Co 9:8</a>, <a href='B:560 1:8'>Eph 1:8</a>; to "make abundant" or to cause to excel, as of the effect of grace in regard to thanksgiving, <a href='B:540 4:15'>2Co 4:15</a>; His power to make us "to abound" in love, <a href='B:590 3:12'>1Th 3:12</a>. See BETTER, ENOUGH, EXCEED, EXCEL, INCREASE, REDOUND, REMAIN. <p/> <B-2,Verb,5248, huperperisseuo><p/> a strengthened form of No. 1, signifies "to abound exceedingly," <a href='B:520 5:20'>Rom 5:20</a>, of the operation of grace; <a href='B:540 7:4'>2Co 7:4</a>, in the Middle Voice, of the Apostle's joy in the saints. See JOYFUL. <p/> <B-3,Verb,4121, pleonazo><p/> from pleion, or pleon, "more" (greater in quantity), akin to pleo, "to fill," signifies, (a) intransitively, "to superabound," of a trespass or sin, <a href='B:520 5:20'>Rom 5:20</a>; of grace, <a href='B:520 6:1'>Rom 6:1</a>, <a href='B:540 4:15'>2Co 4:15</a>; of spiritual fruit, <a href='B:570 4:17'>Phi 4:17</a>; of love, <a href='B:600 1:3'>2Th 1:3</a>; of various fruits, <a href='B:680 1:8'>2Pe 1:8</a>; of the gathering of the manna, <a href='B:540 8:15'>2Co 8:15</a>, "had ... over;" (b) transitively, "to make to increase," <a href='B:590 3:12'>1Th 3:12</a>. See INCREASE, OVER. <p/> <B-4,Verb,5250, huperpleonazo><p/> a strengthened form of No. 3, signifying "to abound exceedingly," is used in <a href='B:610 1:14'>1Ti 1:14</a>, of the grace of God. <p/> <B-5,Verb,4129, plethuno><p/> a lengthened form of pletho, "to fill," akin to No. 3, and to plethos, "a multitude," signifies "to increase, to multiply," and, in the Passive Voice, "to be multiplied," e.g., of iniquity, <a href='B:470 24:12'>Mat 24:12</a>, RV. See MULTIPLY. <p/> Note: Huperballo, akin to A, No. 4, "to exceed, excel," is translated "passeth" in <a href='B:560 3:19'>Eph 3:19</a>. See also <a href='B:540 3:10'>2Co 3:10</a> (RV, "surpasseth;" AV, "excelleth"); <a href='B:540 9:14'>2Co 9:14</a>, "exceeding;" <a href='B:560 1:19'>Eph 1:19</a>, <a href='B:560 2:7'>Eph 2:7</a>. See EXCEED, EXCEL. <p/> <C-1,Adjective,4053, perissos><p/> akin to B, No. 1, "abundant," is translated "advantage" in <a href='B:520 3:1'>Rom 3:1</a>, "superfluous" in <a href='B:540 9:1'>2Co 9:1</a>. See ADVANTAGE, MORE, B, No. 2, SUPERFLUOUS. <p/> <C-2,Adjective,4055, perissoteros><p/> the comparative degree of No. 1, is translated as follows: in <a href='B:470 11:9'>Mat 11:9</a>, and <a href='B:490 7:26'>Luk 7:26</a>, RV, "much more" (AV, "more"); in <a href='B:480 12:40'>Mar 12:40</a>, "greater;" in <a href='B:490 12:4'>Luk 12:4</a>, <a href='B:490 12:48'>Luk 12:48</a>, "more;" in <a href='B:530 1:12-24'>1Co 1:12-24</a>, "more abundant;" in <a href='B:540 2:7'>2Co 2:7</a>, "overmuch;" in <a href='B:540 10:8'>2Co 10:8</a>, RV, "abundantly;" AV, "more." See GREATER, MORE, OVERMUCH. <p/> <D-1,Adverb,4057, perissos><p/> corresponding to Adjective No. 1 above, is found in <a href='B:470 27:23'>Mat 27:23</a>, RV, "exceedingly," AV, "the more;" <a href='B:480 10:26'>Mar 10:26</a>, RV, "exceedingly," AV, "out of measure;" <a href='B:480 15:14'>Mar 15:14</a>, <a href='B:510 26:11'>Act 26:11</a>, "exceedingly." See EXCEEDINGLY, B, No. 4, MEASURE, B, No. 2, MORE. <p/> <D-2,Adverb,4056, perissoteros><p/> the adverbial form of No. 2, above, means "more abundantly;" in <a href='B:650 2:1'>Heb 2:1</a>, lit., "we ought to give heed more abundantly." It is most frequent in 2 Cor. In <a href='B:540 11:23'>2Co 11:23</a>, see the RV. See EARNEST, EXCEEDINGLY, RATHER. <p/> <D-3,Adverb,5249, huperperissos><p/> a strengthened form of No. 1, signifies "exceeding abundantly," <a href='B:480 7:37'>Mar 7:37</a>. <p/> <D-4,Adverb,5228 1537, huperekperissostrong><p/> a still further strengthened form, is translated "exceeding abundantly" in <a href='B:560 3:20'>Eph 3:20</a>; "exceedingly" in <a href='B:590 3:10'>1Th 3:10</a>, <a href='B:590 5:13'>1Th 5:13</a>. See EXCEEDINGLY. <p/> Note: Huperballontos, akin to A, No. 4, denotes "above measure," <a href='B:540 11:23'>2Co 11:23</a>. <p/> <D-5,Adverb,4146, plousios><p/> connected with ploutos, "riches," is rendered "abundantly," <a href='B:630 3:6'>Tit 3:6</a>, <a href='B:680 1:11'>2Pe 1:11</a>; "richly," <a href='B:580 3:16'>Col 3:16</a>, <a href='B:610 6:17'>1Ti 6:17</a>. It is used of (a) the gift of the Holy Spirit; (b) entrance into the coming kingdom; (c) the indwelling of the Word of Christ; (d) material benefits. See RICHLY. <p/> Notes: (1) Dunamis, "power," is translated "abundance" in the AV of <a href='B:730 18:3'>Rev 18:3</a> (RV and AV marg., "power"). <p/> (2) Polus, "much, many," is rendered "abundant" in <a href='B:670 1:3'>1Pe 1:3</a>, AV (marg., "much"), RV, "great." <p/> (3) For the verbs plouteo and ploutizo, see RICH and ENRICH. <p/> (4) For ploutos, "wealth, riches," and plousios, "rich," see RICH.


topic: Abuse, Abusers
definition:
<b>Abuse, Abusers</b> <A-1,Verb,2710, katachraomai><p/> lit., "to use overmuch" (kata, "down," intensive, chraomai, "to use"), is found in <a href='B:530 7:31'>1Co 7:31</a>, with reference to the believer's use of the world (marg., "use to the full"), and <a href='B:530 9:18'>1Co 9:18</a>, AV, "abuse," RV, "use to the full." See USE. <p/> <B-1,Noun,733, arsenokoites><p/> For the noun arsenokoites, see <a href='B:530 6:9'>1Co 6:9</a>, and <a href='B:610 1:10'>1Ti 1:10</a>.


topic: Accept, Accepted, Acceptable
definition:
<b>Accept, Accepted, Acceptable</b> <A-1,Verb,1209, dechomai><p/> signifies "to accept," by a deliberate and ready reception of what is offered (cp. No. 4), e.g., <a href='B:590 2:13'>1Th 2:13</a>, RV, "accepted;" <a href='B:540 8:17'>2Co 8:17</a>, <a href='B:540 11:4'>2Co 11:4</a>. See RECEIVE, TAKE. <p/> <A-2,Verb,588, apodechomai><p/> consisting of apo, "from," intensive, and No. 1, expresses dechomai more strongly, signifying "to receive heartily, to welcome," <a href='B:490 8:40'>Luk 8:40</a> (RV, "welcomed," AV, "gladly received"); <a href='B:510 2:41'>Act 2:41</a>, <a href='B:510 18:27'>Act 18:27</a>, <a href='B:510 24:3'>Act 24:3</a>, <a href='B:510 28:30'>Act 28:30</a>. See RECEIVE, WELCOME. <p/> <A-3,Verb,4327, prosdechomai><p/> pros, "to," and No. 1, "to accept favorably, or receive to oneself," is used of things future, in the sense of expecting; with the meaning of "accepting," it is used negatively in <a href='B:650 11:35'>Heb 11:35</a>, "not accepting their deliverance;" of receiving, e.g., <a href='B:490 15:2'>Luk 15:2</a>, <a href='B:520 16:2'>Rom 16:2</a>, <a href='B:570 2:29'>Phi 2:29</a>. See ALLOW, LOOK (for), RECEIVE, TAKE, WAIT. <p/> <A-4,Verb,2983, lambano><p/> almost synonymous with dechomai, is distinct from it, in that it sometimes means "to receive as merely a self-prompted action," without necessarily signifying a favorable reception, <a href='B:550 2:6'>Gal 2:6</a>. See ATTAIN, CALL, CATCH, HAVE, HOLD, OBTAIN, RECEIVE, TAKE. <p/> Note: The verb charitoo, "to make acceptable," is translated "made accepted," in <a href='B:560 1:6'>Eph 1:6</a>, AV; RV, "freely bestowed." <p/> *The following adjectives are translated "acceptable," or in some cases "accepted." The R.V. more frequently adopts the former rendering. <p/> <B-1,Adjective,1184, dektos><p/> akin to No. 1, denotes "a person or thing who has been regarded favorably," <a href='B:490 4:19'>Luk 4:19</a>, <a href='B:490 4:24'>Luk 4:24</a>, <a href='B:510 10:35'>Act 10:35</a>, <a href='B:540 6:2'>2Co 6:2</a> (in this verse No. 3 is used in the second place); <a href='B:570 4:18'>Phi 4:18</a>. <p/> <B-2,Adjective,587, apodektos><p/> a strengthened form of No. 1 (apo, "from," used intensively), signifies "acceptable," in the sense of what is pleasing and welcome, <a href='B:610 2:3'>1Ti 2:3</a>, <a href='B:610 5:4'>1Ti 5:4</a>. <p/> <B-3,Adjective,2144, euprosdektos><p/> a still stronger form of No. 1, signifies a "very favorable acceptance" (eu, "well," pros, "towards," No. 1), <a href='B:520 15:16'>Rom 15:16</a>, <a href='B:520 15:31'>Rom 15:31</a>, <a href='B:540 6:2'>2Co 6:2</a>, <a href='B:540 8:12'>2Co 8:12</a>, <a href='B:670 2:5'>1Pe 2:5</a>. <p/> <B-4,Adjective,2101, euarestos><p/> eu, "well," arestos, "pleasing," is rendered "acceptable," in the AV of <a href='B:520 1:12-2'>Rom 1:12-2</a>, <a href='B:520 14:18'>Rom 14:18</a>; in <a href='B:540 5:9'>2Co 5:9</a>, "accepted;" <a href='B:560 5:10'>Eph 5:10</a>. The RV usually has "well-pleasing;" so AV and RV in <a href='B:570 4:18'>Phi 4:18</a>, <a href='B:580 3:20'>Col 3:20</a>; in <a href='B:630 2:9'>Tit 2:9</a>, "please well," AV; <a href='B:650 13:21'>Heb 13:21</a>. See PLEASING. <p/> <C-1,Adverb,2102, euarestos><p/> corresponding to B, No. 4, is used in <a href='B:650 12:28'>Heb 12:28</a>, "so as to please." See PLEASE. <p/> <D-1,Noun,594, apodoche><p/> akin to B, No. 2, signifies "worthy to be received with approbation, acceptation," <a href='B:610 1:15'>1Ti 1:15</a>, <a href='B:610 4:9'>1Ti 4:9</a>. The phrase in <a href='B:610 1:15'>1Ti 1:15</a> is found in a writing in the 1st century expressing appreciation of a gift from a princess. <p/> <D-2,Noun,5485, charis><p/> "grace," indicating favor on the part of the giver, "thanks" on the part of the receiver, is rendered "acceptable" in <a href='B:670 1:2-20'>1Pe 1:2-20</a>. See margin. See BENEFIT, FAVOR, GRACE, LIBERALITY, PLEASURE, THANK.


topic: Access
definition:
<b>Access</b> <1,,4318, prosagoge><p/> lit., "a leading or bringing into the presence of" (pros, "to," ago, "to lead"), denotes "access," with which is associated the thought of freedom to enter through the assistance or favor of another. It is used three times, (a) <a href='B:520 5:2'>Rom 5:2</a>, of the "access" which we have by faith, through our Lord Jesus Christ, into grace; (b) <a href='B:560 2:18'>Eph 2:18</a>, of our "access" in one Spirit through Christ, unto the Father; (c) <a href='B:560 3:12'>Eph 3:12</a>, of the same "access," there said to be "in Christ," and which we have "in confidence through our faith in Him." This "access" involves the acceptance which we have in Christ with God, and the privilege of His favor towards us. Some advocate the meaning "introduction."


topic: Accompany
definition:
<b>Accompany</b> <1,Verb,4902, sunepomai><p/> lit., "to follow with" (sun, "with," hepomai, "to follow"), hence came to mean simply "to accompany," <a href='B:510 20:4'>Act 20:4</a>. <p/> <2,Verb,4905, sunerchomai><p/> chiefly used of "assembling together," signifies "to accompany," in <a href='B:490 23:55'>Luk 23:55</a>, <a href='B:500 11:33'>Joh 11:33</a>, <a href='B:510 9:39'>Act 9:39</a>, <a href='B:510 10:45'>Act 10:45</a>, <a href='B:510 11:12'>Act 11:12</a>, <a href='B:510 15:38'>Act 15:38</a>, <a href='B:510 21:16'>Act 21:16</a>. In <a href='B:510 1:21'>Act 1:21</a> it is said of men who had "companied with" the Apostles all the time the Lord Jesus was with them. See ASSEMBLE, COME, COMPANY, GO, RESORT. <p/> <3,Verb,2192, echo><p/> "to have," is rendered "accompany," in <a href='B:650 6:9'>Heb 6:9</a>, "things that accompany salvation." The margin gives perhaps the better sense, "things that are near to salvation." <p/> <4,Verb,4311, propempo><p/> translated "accompanied," in <a href='B:510 20:38'>Act 20:38</a>, AV, lit. means "to send forward;" hence, of assisting a person on a journey either (a) in the sense of fitting him out with the requisites for it, or (b) actually "accompanying" him for part of the way. The former seems to be indicated in <a href='B:520 15:24'>Rom 15:24</a>, <a href='B:530 16:6'>1Co 16:6</a>, and <a href='B:530 16:11'>1Co 16:11</a>, where the RV has "set him forward." So in <a href='B:540 1:16'>2Co 1:16</a>; and <a href='B:630 3:13'>Tit 3:13</a>, and of John's exhortation to Gaius concerning traveling evangelists, "whom thou wilt do well to set forward on their journey worthily of God," <a href='B:710 1:6'>3Jo 1:6</a>, RV. While personal "accompaniment" is not excluded, practical assistance seems to be generally in view, as indicated by Paul's word to Titus to set forward Zenas and Apollos on their journey and to see "that nothing be wanting unto them." In regard to the parting of Paul from the elders of Ephesus at Miletus, personal "accompaniment" is especially in view, perhaps not without the suggestion of assistance, <a href='B:510 20:38'>Act 20:38</a>, RV "brought him on his way;" "accompaniment" is also indicated in <a href='B:510 21:5'>Act 21:5</a>; "they all with wives and children brought us on our way, till we were out of the city." In <a href='B:510 15:3'>Act 15:3</a>, both ideas perhaps are suggested. See BRING, CONDUCT.


topic: Accomplish, Accomplishment
definition:
<b>Accomplish, Accomplishment</b> <A-1,Verb,1822, exartizo><p/> "to fit out," (from ek, "out," and a verb derived from artos, "a joint"), means "to furnish completely," <a href='B:620 3:17'>2Ti 3:17</a>, or "to accomplish," <a href='B:510 21:5'>Act 21:5</a>, there said of a number of days, as if to render the days complete by what was appointed for them. See FURNISH. In the Sept., <a href='B:20 28:7'>Exo 28:7</a>. <p/> <A-2,Verb,4137, pleroo><p/> "to fulfill, to complete, carry out to the full" (as well as to fill), is translated "perfect" in <a href='B:730 3:2'>Rev 3:2</a>, AV; RV, "I have found no works of thine fulfilled before My God;" "accomplish" in <a href='B:490 9:31'>Luk 9:31</a>. See COMPLETE, END, EXPIRE, FILL, FULFILL, FULL, PREACH. <p/> Note: Its strengthened form, ekpleroo, "to fulfill," lit., "fill out," is used in <a href='B:510 13:33'>Act 13:33</a>, of the fulfillment of a Divine promise of the resurrection of Christ. <p/> <A-3,Verb,5055, teleo><p/> "to finish, to bring to an end" (telos, "an end"), frequently signifies, not merely to terminate a thing, but to carry out a thing to the full. It is used especially in the Apocalypse, where it occurs eight times, and is rendered "finish" in <a href='B:730 10:7'>Rev 10:7</a>, <a href='B:730 11:7'>Rev 11:7</a>, and in the RV of <a href='B:730 15:1'>Rev 15:1</a>, which rightly translates it "(in them) is finished (the wrath of God)." So in <a href='B:730 10:8'>Rev 10:8</a>; in <a href='B:730 17:17'>Rev 17:17</a>, RV, "accomplish," and "finish" in <a href='B:730 20:3'>Rev 20:3</a>, <a href='B:730 20:5'>Rev 20:5</a>, <a href='B:730 20:7'>Rev 20:7</a>; in <a href='B:490 2:39'>Luk 2:39</a>, RV, "accomplish," for AV, "performed." See END, EXPIRE, FILL, FINISH, FULFILL, GO, No. 5, PAY, PERFORM. <p/> <A-4,Verb,2005, epiteleo><p/> epi, "up," intensive, and No. 3, is a strengthened form of that verb, in the sense of "accomplishing." The fuller meaning is "to accomplish perfectly;" in <a href='B:520 15:28'>Rom 15:28</a>, RV, "accomplish;" "perfecting" in <a href='B:540 7:1'>2Co 7:1</a>; "complete" in <a href='B:540 8:6'>2Co 8:6</a>, <a href='B:540 8:11'>2Co 8:11</a>; "completion" in the latter part of this 11th verse, which is better than "performance;" "perfected" in <a href='B:550 3:3'>Gal 3:3</a>; "perfect" in <a href='B:570 1:6'>Phi 1:6</a>. In <a href='B:650 8:5'>Heb 8:5</a> the margin rightly has "complete" instead of "make," with regard to the tabernacle. In <a href='B:650 9:6'>Heb 9:6</a> it is translated "accomplish" and in <a href='B:670 5:9'>1Pe 5:9</a>. See COMPLETE, DO, FINISH, MAKE, PERFECT, PERFORM. <p/> <A-5,Verb,5048, teleioo><p/> though distinct grammatically from teleo, has much the same meaning. The main distinction is that teleo more frequently signifies "to fulfill," teleioo, more frequently, "to make perfect," one of the chief features of the Epistle to the Hebrews, where it occurs nine times. It is rendered "accomplish" in the RV of <a href='B:500 4:34'>Joh 4:34</a>, <a href='B:500 5:36'>Joh 5:36</a>, <a href='B:500 17:4'>Joh 17:4</a>, <a href='B:510 20:24'>Act 20:24</a>. See CONSECRATE, FINISH, FULFILL, PERFECT. <p/> <A-6,Verb,4130, pletho><p/> "to fulfill," is translated "accomplished" in the AV of <a href='B:490 1:23'>Luk 1:23</a>, <a href='B:490 2:6'>Luk 2:6</a>, <a href='B:490 1:2-22'>Luk 1:2-22</a> (RV, "fulfilled"). See FILL, No. 5, FURNISH, Note. <p/> <B-1,Noun,1604, ekplerosis><p/> see A, No. 2, Note, means "an entire fulfilment" (ek, "out," plerosis, "a filling"), <a href='B:510 21:26'>Act 21:26</a>, of the "fulfillment" of days of purification.


topic: Accord
definition:
<b>Accord</b> <A-1,Adverb,3661, homothumadon><p/> "of one accord" (from homos, "same," thumos, "mind"), occurs eleven times, ten in the Acts, <a href='B:510 1:14'>Act 1:14</a>, <a href='B:510 2:46'>Act 2:46</a>, <a href='B:510 4:24'>Act 4:24</a>, <a href='B:510 5:12'>Act 5:12</a>, <a href='B:510 7:57'>Act 7:57</a>, <a href='B:510 8:6'>Act 8:6</a>, <a href='B:510 12:20'>Act 12:20</a>, <a href='B:510 15:25'>Act 15:25</a>, <a href='B:510 18:12'>Act 18:12</a>, <a href='B:510 19:29'>Act 19:29</a>, and the other in <a href='B:520 15:6'>Rom 15:6</a>, where, for AV, with one mind," the RV has "with one accord," as throughout the Acts. See MIND. <p/> Note: In <a href='B:510 2:1'>Act 2:1</a>, the adverb homou, "together," is so rendered in the RV, for AV, "of one accord." <p/> <B-1,Adjective,830, authairetos><p/> from autos, "self," and haireomai, "to choose, self-chosen, voluntary, of one's own accord," occurs in <a href='B:540 8:3'>2Co 8:3</a>, <a href='B:540 8:17'>2Co 8:17</a>, of the churches of Macedonia as to their gifts for the poor saints in Judea, and of Titus in his willingness to go and exhort the church in Corinth concerning the matter. In <a href='B:540 8:3'>2Co 8:3</a> the RV translates it "(gave) of their own accord," consistently with the rendering in <a href='B:540 8:17'>2Co 8:17</a>. See WILLING. <p/> <B-2,Adjective,844, automatos><p/> from autos, "self," and a root ma-, signifying "desire," denotes of oneself, moved by one's own impulse. It occurs in <a href='B:480 4:28'>Mar 4:28</a>, of the power of the earth to produce plants and fruits of itself; <a href='B:510 12:10'>Act 12:10</a>, of the door which opened of its own accord. See SELF. In the Sept., <a href='B:30 25:5'>Lev 25:5</a>, "spontaneous produce;" <a href='B:30 25:11'>Lev 25:11</a>, "produce that comes of itself;" <a href='B:60 6:5'>Jos 6:5</a>, <a href='B:120 19:29'>2Ki 19:29</a>, "(that which groweth) of itself;" <a href='B:220 24:24'>Job 24:24</a>, of an ear of corn "(falling off) of itself (from the stalk)." <p/> <B-3,Adjective,4861, sumpsuchos><p/> "lit., "fellow-souled or minded" (sun, "with," psuche, "the soul") occurs in <a href='B:570 2:2'>Phi 2:2</a>, "of one accord."


topic: According as
definition:
<b>According as</b> <1,,2530, kathoti><p/> from kata, "according to," and hoti, "that," lit., "because that," <a href='B:490 1:7'>Luk 1:7</a>, <a href='B:490 19:9'>Luk 19:9</a>, <a href='B:510 2:24'>Act 2:24</a>, is translated "according as" in <a href='B:510 2:45'>Act 2:45</a>; RV (AV, "as"); <a href='B:510 4:35'>Act 4:35</a>; "inasmuch as," <a href='B:510 17:31'>Act 17:31</a>. <p/> <2,,2531, kathos><p/> from kata, "according to," and hos, "as," signifies "according as" or "even as," e.g., <a href='B:530 1:31'>1Co 1:31</a>, <a href='B:540 9:7'>2Co 9:7</a>. <p/> <3,,5613, hos><p/> is sometimes rendered "according as," e.g., <a href='B:730 22:12'>Rev 22:12</a>; in <a href='B:680 1:3'>2Pe 1:3</a>, the RV has "seeing that," for the AV "according as." <p/> <4,,2526, katho><p/> See INASMUCH AS.


topic: Account (-ed) (Verbs and Noun)
definition:
<b>Account (-ed) (Verbs and Noun)</b> <A-1,Verb,1380, dokeo><p/> primarily, "to be of opinion, think, suppose," also signifies "to seem, be accounted, reputed," translated "accounted" in <a href='B:480 10:42'>Mar 10:42</a>, <a href='B:490 22:24'>Luk 22:24</a>. It is not used ironically here, nor in <a href='B:550 2:2'>Gal 2:2</a>, <a href='B:550 2:6'>Gal 2:6</a>, <a href='B:550 2:9'>Gal 2:9</a>, "those who were of repute." See REPUTE, SEEM, SUPPOSE, THINK. <p/> <A-2,Verb,1677, ellogeo><p/> (or-AO) "to put to a person's account," <a href='B:640 1:18'>Phm 1:18</a>, is used of sin in <a href='B:520 5:13'>Rom 5:13</a>, "reckon" (AV, "impute"). See IMPUTE, No. 2. <p/> <A-3,Verb,2233, hegeomai><p/> primarily signifies "to lead;" then, "to consider;" it is translated "accounting" in <a href='B:650 11:26'>Heb 11:26</a>, RV (AV, "esteeming"); <a href='B:680 3:15'>2Pe 3:15</a>, "account." See CHIEF, COUNT, ESTEEM, GOVERNOR, JUDGE, RULE, SUPPOSE THINK. <p/> <A-4,Verb,3049, logizomai><p/> primarily signifies "to reckon," whether by calculation or imputation, e.g., <a href='B:550 3:6'>Gal 3:6</a> (RV, "reckoned"); then, to deliberate, and so to suppose, "account," <a href='B:520 8:36'>Rom 8:36</a>, <a href='B:520 14:14'>Rom 14:14</a> (AV, "esteemeth"); <a href='B:500 11:50'>Joh 11:50</a>, <a href='B:530 4:1'>1Co 4:1</a>, <a href='B:650 11:19'>Heb 11:19</a>; (AV, "consider"); <a href='B:510 19:27'>Act 19:27</a> ("made of no account;" AV, "despised"); <a href='B:670 5:12'>1Pe 5:12</a> (AV, "suppose"). It is used of love in <a href='B:530 13:5'>1Co 13:5</a>, as not taking "account" of evil, RV (AV, "thinketh"). In <a href='B:540 3:5'>2Co 3:5</a> the Apostle uses it in repudiation of idea that he and fellow-servants of God are so self-sufficient as to "account anything" (RV) as from themselves (AV, "think"), i.e., as to attribute anything to themselves. Cp. <a href='B:540 12:6'>2Co 12:6</a>. In <a href='B:620 4:16'>2Ti 4:16</a> it is used of laying to a person's "account" (RV) as a charge against him (AV, "charge"). <p/> Note: In <a href='B:570 4:8'>Phi 4:8</a> it signifies "to think upon a matter by way of taking account of its character" (RV marg.). See CONCLUDE, COUNT, CHARGE, ESTEEM, IMPUTE, NUMBER, REASON, RECKON, SUPPOSE, THINK. <p/> <A-5,Verb,2661, kataxioo><p/> denotes "to account worthy" (kata, "intensive," axios, "worthy"), "to judge worthy," <a href='B:490 20:35'>Luk 20:35</a>; some mss. have it in <a href='B:490 21:36'>Luk 21:36</a> (so the AV); the most authentic mss. have the verb katischuo, "to prevail;" <a href='B:510 5:41'>Act 5:41</a>, "were counted worthy;" so <a href='B:600 1:5'>2Th 1:5</a>. <p/> <A-6,Verb,1848, exoutheneo><p/> "to make of no account," frequently signifies "to despise." In <a href='B:530 6:4'>1Co 6:4</a>, it is used, not in a contemptuous sense, but of gentile judges, before whom the saints are not to go to law with one another, such magistrates having no place, and therefore being "of no account" (RV), in the church. The Apostle is not speaking of any believers as "least esteemed" (AV). In <a href='B:540 10:10'>2Co 10:10</a>, for AV, "contemptible," the RV suitably has "of no account." See DESPISE. <p/> <B-1,Noun,3056, logos><p/> "a word or saying," also means "an account which one gives by word of mouth" (cp. No. 4), <a href='B:470 12:36'>Mat 12:36</a>, <a href='B:470 18:23'>Mat 18:23</a>, RV, "reckoning;" <a href='B:470 16:2'>Mat 16:2</a>, <a href='B:510 19:40'>Act 19:40</a>, <a href='B:510 20:24'>Act 20:24</a> (AV, "count"); <a href='B:520 14:12'>Rom 14:12</a>, <a href='B:570 4:17'>Phi 4:17</a>, <a href='B:650 13:17'>Heb 13:17</a>, <a href='B:670 4:5'>1Pe 4:5</a>. See CAUSE, COMMUNICATION, DO, DOCTRINE, FAME, INTENT, MATTER, MOUTH, PREACHING, QUESTION, REASON, RECKONING, RUMOR, SAYING, SHEW, SPEECH, TALK, THING, TIDINGS, TREATISE, UTTERANCE, WORD, WORK.


topic: Accurately
definition:
<b>Accurately</b> <1,,199, akribos><p/> is correctly translated in the RV of <a href='B:490 1:3'>Luk 1:3</a>, "having traced the course of all things accurately" (AV, "having had perfect understanding"). It is used in <a href='B:470 2:8'>Mat 2:8</a>, of Herod's command to the wise men as to searching for the young Child (RV, "carefully;" AV, "diligently"); in <a href='B:510 18:25'>Act 18:25</a>, of Apollos' teaching of "the things concerning Jesus" (RV, "carefully;" AV, "diligently"); in <a href='B:560 5:15'>Eph 5:15</a>, of the way in which believers are to walk (RV, "carefully;" AV, "circumspectly"); in <a href='B:590 5:2'>1Th 5:2</a>, of the knowledge gained by the saints through the Apostle's teaching concerning the Day of the Lord (RV and AV, "perfectly"). The word expresses that "accuracy" which is the outcome of carefulness. It is connected with akros, "pointed." <p/> This word and its other grammatical forms, akribeia, akribes, akribesteron and akriboo, are used especially by Luke, who employs them eight times out of the thirteen in the NT; Matthew uses them three times, Paul twice. See CAREFUL, DILIGENT, EXACTLY, PERFECT.


topic: Accusation, Accuse
definition:
<b>Accusation, Accuse</b> <A-1,Noun,156, aitia><p/> probably has the primary meaning of "a cause, especially an occasion of something evil, hence a charge, an accusation." It is used in a forensic sense, of (a) an accusation, <a href='B:510 25:18'>Act 25:18</a> (RV, "charge"), <a href='B:510 25:27'>Act 25:27</a>; (b) a crime, <a href='B:470 27:37'>Mat 27:37</a>, <a href='B:480 15:26'>Mar 15:26</a>, <a href='B:500 18:38'>Joh 18:38</a>, <a href='B:500 19:4'>Joh 19:4</a>, <a href='B:500 19:6'>Joh 19:6</a>, <a href='B:510 13:28'>Act 13:28</a>, <a href='B:510 23:28'>Act 23:28</a>, <a href='B:510 28:18'>Act 28:18</a>. See CASE, CAUSE, CHARGE, CRIME, FAULT. <p/> <A-2,Noun,157, aitioma><p/> "an accusation," expressing No. 1 more concretely, is found in <a href='B:510 25:7'>Act 25:7</a>, RV, "charges," for AV, "complaints." See COMPLAINT. <p/> <A-3,Noun,1462, enklema><p/> is "an accusation made in public," but not necessarily before a tribunal. That is the case in <a href='B:510 23:29'>Act 23:29</a>, "laid to his charge." In <a href='B:510 25:16'>Act 25:16</a> it signifies a matter of complaint; hence, the RV has "the matter laid against him" (AV, "crime"). See CHARGE, CRIME. <p/> <A-4,Noun,2724, kategoria><p/> "an accusation," is found in <a href='B:500 18:29'>Joh 18:29</a>, <a href='B:610 5:19'>1Ti 5:19</a>, <a href='B:630 1:6'>Tit 1:6</a>, lit., "not under accusation." This and the verb kategoreo, "to accuse," and the noun kategoros, "an accuser" (see below), all have chiefly to do with judicial procedure, as distinct from diaballo, "to slander." It is derived from agora, "a place of public speaking," prefixed by kata, "against;" hence, it signifies a speaking against a person before a public tribunal. It is the opposite to apologia, "a defense." <p/> Note: Krisis, which has been translated "accusation," in the AV of <a href='B:680 2:11'>2Pe 2:11</a>, <a href='B:720 1:9'>Jud 1:9</a> (RV, "judgement"), does not come under this category. It signifies "a judgment, a decision given concerning anything." <p/> <B-1,Verb,1225, diaballo><p/> used in <a href='B:490 16:1'>Luk 16:1</a>, in the Passive Voice, lit. signifies "to hurl across" (dia, "through," ballo, "to throw"), and suggests a verbal assault. It stresses the act rather than the author, as in the case of aitia and kategoria. Diabolos is connected. <p/> <B-2,Verb,1458, enkaleo><p/> see A, No. 3, "to bring a charge against, or to come forward as an accuser against," lit. denotes "to call in" (en, "in," kaleo, "to call"), i.e., "to call (something) in or against (someone);" hence, "to call to account, to accuse," <a href='B:510 19:38'>Act 19:38</a>, RV (AV, "implead"); in <a href='B:510 19:40'>Act 19:40</a>, "accused" (AV, "call in question"). It is used in four other places in the Acts, <a href='B:510 1:23-29'>Act 1:23-29</a>, <a href='B:510 26:2'>Act 26:2</a>, <a href='B:510 26:7'>Act 26:7</a>, and elsewhere in <a href='B:520 8:33'>Rom 8:33</a>, "shall lay to the charge." See CALL, IMPLEAD. <p/> <B-3,Verb,1908, epereazo><p/> besides its more ordinary meaning, "to insult, treat abusively, despitefully," <a href='B:490 6:28'>Luk 6:28</a>, has the forensic significance "to accuse falsely," and is used with this meaning in <a href='B:670 3:16'>1Pe 3:16</a>, RV, "revile." See DESPITEFULLY, REVILE. <p/> <B-4,Verb,2723, kategoreo><p/> "to speak against, accuse" (cp. A, No. 4), is used (a) in a general way, "to accuse," e.g., <a href='B:490 6:7'>Luk 6:7</a>, RV, "how to accuse;" <a href='B:520 2:15'>Rom 2:15</a>, <a href='B:730 12:10'>Rev 12:10</a>; (b) before a judge, e.g., <a href='B:470 12:10'>Mat 12:10</a>, <a href='B:480 15:4'>Mar 15:4</a> (RV, "witness against"); <a href='B:510 22:30'>Act 22:30</a>, <a href='B:510 25:16'>Act 25:16</a>. In <a href='B:510 24:19'>Act 24:19</a>, RV renders it "make accusation," for the AV, "object." See OBJECT, WITNESS. <p/> <B-5,Verb,4811, sukophanteo><p/> (Eng., "sycophant") means (a) "to accuse wrongfully;" <a href='B:490 3:14'>Luk 3:14</a> (AV and RV, margin); RV, "exact wrongfully;" (b) "to exact money wrongfully, to take anything by false accusation," <a href='B:490 19:8'>Luk 19:8</a>, and the RV text of <a href='B:490 3:14'>Luk 3:14</a>. It is more frequently found in the Sept.; see <a href='B:10 43:18'>Gen 43:18</a>, "to inform against;" <a href='B:30 19:11'>Lev 19:11</a>, "neither shall each falsely accuse his neighbor;" <a href='B:220 35:9'>Job 35:9</a>, "they that are oppressed by false accusation;" <a href='B:230 119:122'>Psa 119:122</a>, "let not the proud accuse me falsely;" <a href='B:240 14:31'>Pro 14:31</a>, <a href='B:240 22:16'>Pro 22:16</a> "he that oppresses the needy by false accusation." <p/> The word is derived from sukon, "a fig," and phaino, "to show." At Athens a man whose business it was to give information against anyone who might be detected exporting figs out of the province, is said to have been called a sukophantes (see Note (2) below). Probably, however, the word was used to denote one who brings figs to light by shaking the tree, and then in a metaphorical sense one who makes rich men yield up their fruit by "false accusation." Hence in general parlance it was used to designate "a malignant informer," one who accused from love of gain. See EXACT. <p/> Note: Proaitiaomai denotes "to bring a previous charge against," <a href='B:520 3:9'>Rom 3:9</a>, RV. See CHARGE.


topic: Accuser
definition:
<b>Accuser</b> <1,,1228, diabolos><p/> "an accuser" (cp. ACCUSE, B, No. 1), is used 34 times as a title of Satan, the Devil (the English word is derived from the Greek); once of Judas, <a href='B:500 6:70'>Joh 6:70</a>, who, in his opposition of God, acted the part of the Devil. Apart from <a href='B:500 6:70'>Joh 6:70</a>, men are never spoken of as devils. It is always to be distinguished from daimon, "a demon." It is found three times, <a href='B:610 3:11'>1Ti 3:11</a>, <a href='B:620 3:3'>2Ti 3:3</a>, <a href='B:630 2:3'>Tit 2:3</a>, of false accusers, slanderers. <p/> <2,,2725, kategoros><p/> "an accuser," (see ACCUSATION, ACCUSED, B. 4.) is used in <a href='B:500 8:10'>Joh 8:10</a>, <a href='B:510 23:30'>Act 23:30</a>, <a href='B:510 23:35'>Act 23:35</a>, <a href='B:510 24:8'>Act 24:8</a>, <a href='B:510 25:16'>Act 25:16</a>, <a href='B:510 25:18'>Act 25:18</a>. In <a href='B:730 12:10'>Rev 12:10</a>, it is used of Satan. In the Sept., <a href='B:240 18:17'>Pro 18:17</a>. <p/> Notes: (1) Sukophantia, "a false accusation or oppression," is used in <a href='B:250 5:7'>Ecc 5:7</a>, <a href='B:250 7:8'>Ecc 7:8</a>, <a href='B:230 119:134'>Psa 119:134</a>, <a href='B:370 2:8'>Amo 2:8</a> (not in the NT). See No. 5, above. <p/> (2) Sukophantes, "a false accuser, or oppressor," occurs in <a href='B:230 72:4'>Psa 72:4</a>, <a href='B:240 28:16'>Pro 28:16</a> (not in the NT).


topic: Acknowledge (-ment)
definition:
<b>Acknowledge (-ment)</b> <A-1,Verb,1921, epiginosko><p/> signifies (a) "to know thoroughly" (epi, "intensive," ginosko, "to know"); (b) "to recognize a thing to be what it really is, to acknowledge," <a href='B:530 14:37'>1Co 14:37</a> (RV, "take knowledge of"); <a href='B:530 16:18'>1Co 16:18</a>, <a href='B:540 1:1-14'>2Co 1:1-14</a>. See KNOW, KNOWLEDGE, PERCEIVE. <p/> Note: In <a href='B:690 2:23'>1Jo 2:23</a>, "acknowledgeth" translates the verb homologeo, "to confess," RV, "confesseth." <p/> <B-1,Noun,1922, epignosis><p/> akin to A, "full, or thorough knowledge, discernment, recognition," is translated "acknowledging" in the AV of <a href='B:620 2:25'>2Ti 2:25</a>, <a href='B:630 1:1'>Tit 1:1</a>, <a href='B:640 1:6'>Phm 1:6</a> (in all three, RV, "knowledge," properly, "thorough knowledge"). In <a href='B:580 2:2'>Col 2:2</a>, AV, "acknowledgement," RV, "that they may know" (i.e., "unto the full knowledge"). See KNOWLEDGE.


topic: Acquaintance
definition:
<b>Acquaintance</b> <1,,1110, gnostos><p/> from ginosko, "to know," signifies "known, or knowable;" hence, "one's acquaintance;" it is used in this sense, in the plural, in <a href='B:490 2:44'>Luk 2:44</a>, <a href='B:490 23:49'>Luk 23:49</a>. See KNOWN, NOTABLE. <p/> <2,,2398, idios><p/> "one's own," is translated "acquaintance" in the AV of <a href='B:510 24:23'>Act 24:23</a>, "friends" (RV). See COMPANY.


topic: Act
definition:
<b>Act</b> <1,,1888, epautophoro><p/> primarily signifies "caught in the act of theft" (epi, "upon," intensive, autos, "self," phor, "a thief"); then, "caught in the act" of any other crime, <a href='B:500 8:4'>Joh 8:4</a>. In some texts the preposition epi is detached from the remainder of the adjective and appears as ep' autophoro. <p/> <2,,1345, dikaioma><p/> signifies "an act of righteousness, a concrete expression of righteousness," as in the RV of <a href='B:520 5:18'>Rom 5:18</a>, in reference to the Death of Christ; the AV wrongly renders it "the righteousness of One." The contrast is between the one trespass by Adam and the one act of Christ in His atoning Death. In <a href='B:730 15:4'>Rev 15:4</a>, <a href='B:730 19:8'>Rev 19:8</a>, the word is used in the plural to signify, as in the RV, "righteous acts," respectively, of God and of the saints. See JUDGMENT, JUSTIFICATION, ORDINANCE, RIGHTEOUSNESS. <p/> <3,,4238, prasso><p/> "to do, to practice," is translated "act" in the RV of <a href='B:510 17:7'>Act 17:7</a> (AV, "do"). See COMMIT, DO, EXACT, KEEP, REQUIRE, USE.


topic: Active
definition:
<b>Active</b> <1,,1756, energes><p/> lit., "in work" (cp. Eng., "energetic"), is used (a) of the Word of God, <a href='B:650 4:12'>Heb 4:12</a> (RV, "active," AV, "powerful"); (b) of a door for the Gospel, <a href='B:530 16:9'>1Co 16:9</a>, "effectual;" (c) of faith, <a href='B:640 1:6'>Phm 1:6</a>, "effectual." See EFFECTUAL, POWERFUL. Cp. the synonymous words dunatos and ischuros (see ABLE).


topic: Actually
definition:
<b>Actually</b> <1,,3654, holos><p/> from holos, "all, whole," is translated "actually" in <a href='B:530 5:1'>1Co 5:1</a>, RV ("it is actually reported"); the AV "commonly" does not convey the meaning. In <a href='B:530 6:7'>1Co 6:7</a> it is translated "altogether" (AV, "utterly"); in <a href='B:530 15:29'>1Co 15:29</a>, "at all," as in <a href='B:470 5:34'>Mat 5:34</a>. See ALL, ALTOGETHER.


topic: Add
definition:
<b>Add</b> <1,,2007, epitithemi><p/> lit., "to put upon" (epi, "upon," tithemi, "to put"), has a secondary and somewhat infrequent meaning, "to add to," and is found in this sense in <a href='B:480 1:3-17'>Mar 1:3-17</a>, lit., "He added the name Peter to Simon," "He added to them the name Boanerges," and <a href='B:730 22:18'>Rev 22:18</a>, where the word is set in contrast to "take away from" (<a href='B:730 22:19'>Rev 22:19</a>). See LADE, LAY, PUT, SET. <p/> <2,,4369, prostithemi><p/> "to put to" (pros, "to," tithemi, "to put"), "to add, or to place beside" (the primary meaning), in <a href='B:490 17:5'>Luk 17:5</a> is translated "increase," in the request "increase our faith;" in <a href='B:490 1:20-12'>Luk 1:20-12</a>, "he sent yet" (AV, "again he sent"), lit., "he added and sent," as in <a href='B:490 19:11'>Luk 19:11</a>, "He added and spake." In <a href='B:510 12:3'>Act 12:3</a>, RV, "proceeded," AV, "proceeded further" (of repeating or continuing the action mentioned by the following verb); in <a href='B:510 13:36'>Act 13:36</a>, "was laid unto;" in <a href='B:650 12:19'>Heb 12:19</a>, "more... be spoken," (lit., "that no word should be added"). In <a href='B:550 3:19'>Gal 3:19</a>, "What then is the law? It was ''added'' because of transgressions," there is no contradiction of what is said in <a href='B:550 3:15'>Gal 3:15</a>, where the word is epidiatasso (see No. 4), for there the latter word conveys the idea of supplementing an agreement already made; here in <a href='B:550 3:19'>Gal 3:19</a> the meaning is not that something had been "added" to the promise with a view to complete it, which the Apostle denies, but that something had been given "in addition" to the promise, as in <a href='B:520 5:20'>Rom 5:20</a>, "The law came in beside." See GIVE, INCREASE, LAY, PROCEED, SPEAK. <p/> <3,,4323, prosanatithemi><p/> lit., "to lay upon in addition," came to be used in the sense of putting oneself before another, for the purpose of consulting him; hence simply "to consult, to take one into counsel, to confer." With this meaning it is used only in <a href='B:550 1:16'>Gal 1:16</a>. In <a href='B:550 2:2'>Gal 2:2</a>, a shorter form, anatithemi, is used, which means "to lay before" (AV, "communicated unto"). This less intensive word may have been purposely used there by the Apostle to suggest that he described to his fellow-apostles the character of his teaching, not to obtain their approval or their advice concerning it, but simply that they might have the facts of the case before them on which they were shortly to adjudicate. <p/> It was also used to signify "to communicate, to impart." With this meaning it is used only in <a href='B:550 2:6'>Gal 2:6</a>, in the Middle Voice, the suggestion being to "add" from one's store of things. In regard to his visit to Jerusalem the Apostle says "those who were of repute imparted nothing to me" (AV, "in conference added"), that is to say, they neither modified his teaching nor "added" to his authority. See CONFER. <p/> <4,,1928, epidiatasso><p/> lit., "to arrange in addition" (epi, "upon," dia, "through," tasso, "to arrange"), is used in <a href='B:550 3:15'>Gal 3:15</a> ("addeth," or rather, "ordains something in addition"). If no one does such a thing in the matter of a human covenant, how much more is a covenant made by God inviolable! The Judaizers by their "addition" violated this principle, and, by proclaiming the Divine authority for what they did, they virtually charged God with a breach of promise. He gave the Law, indeed, but neither in place of the promise nor to supplement it. <p/> <5,,3923, pareisphero><p/> "to bring in besides" (para, "besides," eis, "in," phero, "to bring"), means "to add," <a href='B:680 1:5'>2Pe 1:5</a>, "adding on your part" (RV); the words "on your part" represent the intensive force of the verb; the AV, "giving" does not provide an adequate meaning. <p/> <6,,2023, epichoregeo><p/> is translated "add" in the AV of <a href='B:680 1:5'>2Pe 1:5</a>. Its meaning is "to supply, to minister" (epi, "to," choregeo, "to minister"); RV, "supply." See MINISTER. <p/> <7,,1325, didomi><p/> "to give," is translated "add" in <a href='B:730 8:3'>Rev 8:3</a>, RV, for AV, "offer" (marg., "add"). See GIVE. <p/> Note: In <a href='B:570 1:17'>Phi 1:17</a>, RV, egeiro, "to raise," is translated "add" in the AV (RV, "raise up"). See BRING, A, No. 6.


topic: Adjure
definition:
<b>Adjure</b> <1,,3726, horkizo><p/> "to cause to swear, to lay under the obligation of an oath" (horkos, <a href='B:480 5:7'>Mar 5:7</a>, <a href='B:510 19:13'>Act 19:13</a>), is connected with the Heb. word for a thigh, cp. <a href='B:10 24:2'>Gen 24:2</a>, <a href='B:10 24:9'>Gen 24:9</a>, <a href='B:10 47:29'>Gen 47:29</a>. Some mss. have this word in <a href='B:590 5:27'>1Th 5:27</a>. The most authentic have No. 3 (below). See CHARGE. <p/> <2,,1844, exorkizo><p/> an intensive form of No. 1, signifies "to appeal by an oath, to adjure," <a href='B:470 26:63'>Mat 26:63</a>. In the Sept., <a href='B:10 24:3'>Gen 24:3</a>, <a href='B:70 17:2'>Jdg 17:2</a>, <a href='B:110 22:16'>1Ki 22:16</a>. <p/> <3,,1722 3726, enrokizo><p/> to put under (or bind by) an oath," is translated "adjure" in the RV of <a href='B:590 5:27'>1Th 5:27</a> (AV, "charge"). In the Sept., <a href='B:160 13:25'>Neh 13:25</a>. <p/> Note: The synonymous verb omnumi signifies "to make an oath, to declare or promise with an oath." See, e.g., <a href='B:480 6:23'>Mar 6:23</a>, in contrast to <a href='B:480 5:7'>Mar 5:7</a> (horkizo). See OATH and SWEAR.


topic: Administer, Administration (AV)
definition:
<b>Administer, Administration (AV)</b> * For the AV ADMINISTER and ADMINISTRATION see MINISTER and MINISTRATION, SERVE, and SERVICE. 


topic: Admonition, Admonish
definition:
<b>Admonition, Admonish</b> <A-1,Noun,3559, nouthesia><p/> lit., "a putting in mind" (nous, "mind," tithemi, "to put"), is used in <a href='B:530 10:11'>1Co 10:11</a>, of the purpose of the Scriptures; in <a href='B:560 6:4'>Eph 6:4</a>, of that which is ministered by the Lord; and in <a href='B:630 3:10'>Tit 3:10</a>, of that which is to be administered for the correction of one who creates trouble in the church. Nouthesia is "the training by word," whether of encouragement, or, if necessary, by reproof or remonstrance. In contrast to this, the synonymous word paideia stresses training by act, though both words are used in each respect. <p/> <B-1,Verb,3560, noutheto><p/> cp. the noun above, means "to put in mind, admonish," <a href='B:510 20:31'>Act 20:31</a> (AV, "warn"); <a href='B:520 15:14'>Rom 15:14</a>, <a href='B:530 4:14'>1Co 4:14</a> (AV, "warn"); <a href='B:580 1:28'>Col 1:28</a> (AV, "warning"); <a href='B:580 3:16'>Col 3:16</a>, <a href='B:590 5:12'>1Th 5:12</a>, <a href='B:590 5:14'>1Th 5:14</a> (AV, "warn"); <a href='B:600 3:15'>2Th 3:15</a>. <p/> It is used, (a) of instruction, (b) of warning. It is thus distinguished from paideuo, "to correct by discipline, to train by act," <a href='B:650 12:6'>Heb 12:6</a>; cp. <a href='B:560 6:4'>Eph 6:4</a>. <p/> "The difference between 'admonish' and 'teach' seems to be that, whereas the former has mainly in view the things that are wrong and call for warning, the latter has to do chiefly with the impartation of positive truth, cp. <a href='B:580 3:16'>Col 3:16</a>; they were to let the Word of Christ dwell richly in them, so that they might be able (1) to teach and 'admonish' one another, and (2) to abound in the praises of God. <p/> "Admonition differs from remonstrance, in that the former is warning based on instruction; the latter may be little more than expostulation. For example, though Eli remonstrated with his sons, <a href='B:90 2:24'>1Sa 2:24</a>, he failed to admonish them, <a href='B:90 3:13'>1Sa 3:13</a>, LXX. Pastors and teachers in the churches are thus themselves admonished, i.e., instructed and warned, by the Scriptures, <a href='B:530 10:11'>1Co 10:11</a>, so to minister the Word of God to the saints, that, naming the Name of the Lord, they shall depart from unrighteousness, <a href='B:620 2:19'>2Ti 2:19</a>."* [*From Notes on Thessalonians, by Hogg and Vine, pp. 179-180.] See WARN. <p/> <B-2,Verb,3867, paraineo><p/> "to admonish by way of exhorting or advising," is found in <a href='B:510 27:9'>Act 27:9</a> ("Paul admonished them"); <a href='B:510 27:22'>Act 27:22</a> ("and now I exhort you") See EXHORT. <p/> <B-3,Verb,5537, chrematizo><p/> primarily, "to transact business," then, "to give advice to enquirers" (especially of official pronouncements of magistrates), or "a response to those consulting an oracle," came to signify the giving of a Divine "admonition" or instruction or warning, in a general way; "admonished" in <a href='B:650 8:5'>Heb 8:5</a>, AV (RV, "warned"). Elsewhere it is translated by the verb "to warn." <p/> The word is derived from chrema, "an affair, business." Names were given to men from the nature of their business (see the same word in <a href='B:510 11:26'>Act 11:26</a>, <a href='B:520 7:3'>Rom 7:3</a>); hence, the idea of dealing with a person and receiving instruction. In the case of oracular responses, the word is derived from chresmos, "an oracle." See CALL, REVEAL, SPEAK, WARN.


topic: Ado
definition:
<b>Ado</b> <1,,2350, thorubeo><p/> "to make an uproar, to throw into confusion, or to wail tumultuously," is rendered "make...ado," in <a href='B:480 5:39'>Mar 5:39</a>; elsewhere in <a href='B:470 9:23'>Mat 9:23</a>, <a href='B:510 17:5'>Act 17:5</a>, <a href='B:510 20:10'>Act 20:10</a>. See NOISE, TROUBLE, UPROAR. <p/> Note: For the corresponding noun, thorubos, see TUMULT, UPROAR.


topic: Adoption
definition:
<b>Adoption</b> <1,,5206, huiothesia><p/> from huios, "a son," and thesis, "a placing," akin to tithemi, "to place," signifies the place and condition of a son given to one to whom it does not naturally belong. The word is used by the Apostle Paul only. <p/> In <a href='B:520 8:15'>Rom 8:15</a>, believers are said to have received "the Spirit of adoption," that is, the Holy Spirit who, given as the Firstfruits of all that is to be theirs, produces in them the realization of sonship and the attitude belonging to sons. In <a href='B:550 4:5'>Gal 4:5</a> they are said to receive "the adoption of sons," i.e., sonship bestowed in distinction from a relationship consequent merely upon birth; here two contrasts are presented, (1) between the sonship of the believer and the unoriginated sonship of Christ, (2) between the freedom enjoyed by the believer and bondage, whether of Gentile natural condition, or of Israel under the Law. In <a href='B:560 1:5'>Eph 1:5</a> they are said to have been foreordained unto "adoption as sons" through Jesus Christ, RV; the AV, "adoption of children" is a mistranslation and misleading. God does not "adopt" believers as children; they are begotten as such by His Holy Spirit through faith. "Adoption" is a term involving the dignity of the relationship of believers as sons; it is not a putting into the family by spiritual birth, but a putting into the position of sons. In <a href='B:520 8:23'>Rom 8:23</a> the "adoption" of the believer is set forth as still future, as it there includes the redemption of the body, when the living will be changed and those who have fallen asleep will be raised. In <a href='B:520 9:4'>Rom 9:4</a> "adoption" is spoken of as belonging to Israel, in accordance with the statement in <a href='B:20 4:12'>Exo 4:12</a>, "Israel is My Son." Cp. <a href='B:350 11:1'>Hos 11:1</a>. Israel was brought into a special relation with God, a collective relationship, not enjoyed by other nations, <a href='B:50 14:1'>Deu 14:1</a>, <a href='B:300 31:9'>Jer 31:9</a>, etc.


topic: Adorn, Adorning
definition:
<b>Adorn, Adorning</b> <A-1,Verb,2885, kosmeo><p/> primarily "to arrange, to put in order" (Eng., "cosmetic"), is used of furnishing a room, <a href='B:470 12:44'>Mat 12:44</a>, <a href='B:490 11:25'>Luk 11:25</a>, and of trimming lamps, <a href='B:470 25:7'>Mat 25:7</a>. Hence, "to adorn, to ornament," as of garnishing tombs, <a href='B:470 23:29'>Mat 23:29</a>; buildings, <a href='B:490 21:5'>Luk 21:5</a>, <a href='B:730 21:19'>Rev 21:19</a>; one's person, <a href='B:610 2:9'>1Ti 2:9</a>, <a href='B:670 3:5'>1Pe 3:5</a>, <a href='B:730 21:2'>Rev 21:2</a>; metaphorically, of "adorning a doctrine," <a href='B:630 2:10'>Tit 2:10</a>. See GARNISH, TRIM. <p/> <B-1,Noun,2889, kosmos><p/> "a harmonious arrangement or order," then, "adornment, decoration," came to denote "the world, or the universe, as that which is Divinely arranged." The meaning "adorning" is found in <a href='B:670 3:3'>1Pe 3:3</a>. Elsewhere it signifies "the world." Cp. kosmios, decent, modest, <a href='B:610 2:9'>1Ti 2:9</a>, <a href='B:610 3:2'>1Ti 3:2</a>. See WORLD.


topic: Adulterer (-ess), Adulterous, Adultery
definition:
<b>Adulterer (-ess), Adulterous, Adultery</b> <A-1,Noun,3432, moichos><p/> denotes one "who has unlawful intercourse with the spouse of another," <a href='B:490 18:11'>Luk 18:11</a>, <a href='B:530 6:9'>1Co 6:9</a>, <a href='B:650 13:4'>Heb 13:4</a>. As to <a href='B:660 4:4'>Jam 4:4</a>, see below. <p/> <A-2,Noun,3428, moichalis><p/> "an adulteress," is used (a) in the natural sense, <a href='B:680 2:14'>2Pe 2:14</a>, <a href='B:520 7:3'>Rom 7:3</a>; (b) in the spiritual sense, <a href='B:660 4:4'>Jam 4:4</a>; here the RV rightly omits the word "adulterers." It was added by a copyist. As in Israel the breach of their relationship with God through their idolatry, was described as "adultery" or "harlotry" (e.g., <a href='B:330 16:15'>Eze 16:15</a> ff.; <a href='B:330 23:43'>Eze 23:43</a>), so believers who cultivate friendship with the world, thus breaking their spiritual union with Christ, are spiritual "adulteresses," having been spiritually united to Him as wife to husband, <a href='B:520 7:4'>Rom 7:4</a>. It is used adjectivally to describe the Jewish people in transferring their affections from God, <a href='B:470 12:39'>Mat 12:39</a>, <a href='B:470 16:4'>Mat 16:4</a>, <a href='B:480 8:38'>Mar 8:38</a>. In <a href='B:680 2:14'>2Pe 2:14</a>, the lit. translation is "full of an adulteress" (RV, marg.). <p/> <A-3,Noun,3430, moicheia><p/> "adultery," is found in <a href='B:470 15:19'>Mat 15:19</a>, <a href='B:480 7:21'>Mar 7:21</a>, <a href='B:500 8:3'>Joh 8:3</a> (AV only). <p/> <B-1,Verb,3429, moichao><p/> used in the Middle Voice in the NT, is said of men in <a href='B:470 5:32'>Mat 5:32</a>, <a href='B:470 19:9'>Mat 19:9</a>, <a href='B:480 10:11'>Mar 10:11</a>; of women in <a href='B:480 10:10'>Mar 10:10</a>. <p/> <B-2,Verb,3431, moicheuo><p/> is used in <a href='B:470 1:5-28'>Mat 1:5-28</a>, <a href='B:470 5:32'>Mat 5:32</a> (in <a href='B:470 5:32'>Mat 5:32</a> some texts have No. 1); <a href='B:470 19:18'>Mat 19:18</a>, <a href='B:480 10:19'>Mar 10:19</a>, <a href='B:490 16:18'>Luk 16:18</a>, <a href='B:490 18:20'>Luk 18:20</a>, <a href='B:500 8:4'>Joh 8:4</a>, <a href='B:520 2:22'>Rom 2:22</a>, <a href='B:520 13:9'>Rom 13:9</a>, <a href='B:660 2:11'>Jam 2:11</a>; in <a href='B:730 2:22'>Rev 2:22</a>, metaphorically, of those who are by a Jezebel's solicitations drawn away to idolatry.


topic: Advance
definition:
<b>Advance</b> <1,,4298, prokopto><p/> lit., "to strike forward, cut forward a way," i.e., to make progress, is translated "advanced" in <a href='B:490 2:52'>Luk 2:52</a>, RV, of the Lord Jesus (AV, "increased"); in <a href='B:550 1:14'>Gal 1:14</a> "advanced," of Paul's former progress in the Jews' religion (AV, "profited"); in <a href='B:520 13:12'>Rom 13:12</a>, "is far spent," of the "advanced" state of the "night" of the world's spiritual darkness; in <a href='B:620 2:16'>2Ti 2:16</a>, "will proceed further," of profane babblings; in <a href='B:620 3:9'>2Ti 3:9</a>, "shall proceed no further," of the limit Divinely to be put to the doings of evil men; in <a href='B:620 3:13'>2Ti 3:13</a>, of the progress of evil men and impostors, "shall wax," lit., "shall advance to the worse." See INCREASE, PROCEED, PROFIT, SPENT, WAX. <p/> Note: The corresponding noun prokope is found in <a href='B:570 1:12'>Phi 1:12</a>, <a href='B:570 1:25'>Phi 1:25</a>, "progress" (AV, "furtherance"); <a href='B:610 4:15'>1Ti 4:15</a>, "progress" (AV, "profiting," an inadequate meaning).


topic: Advantage
definition:
<b>Advantage</b> <A-1,Noun,4053, perissos><p/> primarily, "what is above and over, super-added," hence came to denote "what is superior and advantageous," <a href='B:520 3:1'>Rom 3:1</a>, in a comparison between Jew and Gentile; only here with this meaning. See ABUNDANT, C, No. 1. <p/> <A-2,Noun,3786, ophelos><p/> akin to ophello, "to increase," comes from a root signifying "to increase;" hence, "advantage, profit;" it is rendered as a verb in its three occurrences, <a href='B:530 15:32'>1Co 15:32</a> (AV, "advantageth;" RV, "doth it profit"); <a href='B:660 2:14'>Jam 2:14</a>, <a href='B:660 2:16'>Jam 2:16</a>, lit., "What (is) the profit?" See PROFIT. In the Sept., <a href='B:220 15:3'>Job 15:3</a>. <p/> <A-3,Noun,5622, opheleia><p/> an alternative form to No. 2, akin to C, No. 1, is found in <a href='B:520 3:1'>Rom 3:1</a>, "profit," and <a href='B:720 1:16'>Jud 1:16</a>, "advantage." (i.e., they shew respect of persons for the sake of what they may gain from them). See PROFIT. <p/> Note: Ophelimos, "profitable," is used only in the Pastoral Epistles, <a href='B:610 4:8'>1Ti 4:8</a>, <a href='B:620 3:16'>2Ti 3:16</a>, <a href='B:630 3:8'>Tit 3:8</a>. See PROFIT. <p/> <B-1,Verb,5623, opheleo><p/> signifies "to be useful, do good, profit," <a href='B:520 2:25'>Rom 2:25</a>; with a negative, "to be of no use, to effect nothing," <a href='B:470 27:24'>Mat 27:24</a>, <a href='B:500 6:63'>Joh 6:63</a>, "profiteth;" <a href='B:500 12:19'>Joh 12:19</a>, "prevail;" in <a href='B:490 9:25'>Luk 9:25</a>, AV, "(what is a man) advantaged ?" RV, "profited." See BETTERED (to be), PREVAIL, PROFIT. <p/> <B-2,Verb,4122, pleonekteo><p/> lit., "to seek to get more" (pleon, "more," echo, "to have"); hence, "to get an advantage of, to take advantage of." In <a href='B:540 7:2'>2Co 7:2</a> the AV has "defrauded," the RV, "took advantage of;" in <a href='B:590 4:6'>1Th 4:6</a>, AV, "defraud," RV, "wrong." In the other three places the RV consistently translates it by the verb "to take advantage of," <a href='B:540 2:11'>2Co 2:11</a>, of Satan's effort to gain an "advantage" over the church, through their neglect to restore the backslider; in <a href='B:540 1:12-18'>2Co 1:12-18</a>, AV, "make a gain of." See DEFRAUD, GAIN, WRONG. <p/> Note: Cp. pleonektes, "a covetous person," pleonexia, "covetousness."


topic: Adventure
definition:
<b>Adventure</b> <1,,1325, didomi><p/> "to give," is once used of giving oneself to go into a place, "to adventure" into, <a href='B:510 19:31'>Act 19:31</a>, of Paul's thought of going into the midst of the mob in the theater at Ephesus. See BESTOW, COMMIT, DELIVER, GIVE.


topic: Adversary
definition:
<b>Adversary</b> <A-1,Noun,476, antidikos><p/> firstly, "an opponent in a lawsuit," <a href='B:470 5:25'>Mat 5:25</a> (twice); <a href='B:490 12:58'>Luk 12:58</a>, <a href='B:490 18:3'>Luk 18:3</a>, is also used to denote "an adversary or an enemy," without reference to legal affairs, and this is perhaps its meaning in <a href='B:670 5:8'>1Pe 5:8</a>, where it is used of the Devil. Some would regard the word as there used in a legal sense, since the Devil accuses men before God. <p/> <B-1,Verb,480, antikeimai><p/> is, lit., "to lie opposite to, to be set over against." In addition to its legal sense it signifies "to withstand;" the present participle of the verb with the article, which is equivalent to a noun, signifies "an adversary," e.g., <a href='B:490 13:17'>Luk 13:17</a>, <a href='B:490 21:15'>Luk 21:15</a>, <a href='B:530 16:9'>1Co 16:9</a>, <a href='B:570 1:28'>Phi 1:28</a>, <a href='B:610 5:14'>1Ti 5:14</a>. This construction is used of the Man of Sin, in <a href='B:600 2:4'>2Th 2:4</a>, and is translated "He that opposeth," where, adopting the noun form, we might render by "the opponent and self-exalter against..." In <a href='B:550 5:17'>Gal 5:17</a> it is used of the antagonism between the Holy Spirit and the flesh in the believer; in <a href='B:610 1:10'>1Ti 1:10</a>, of anything, in addition to persons, that is opposed to the doctrine of Christ. In these two places the word is rendered "contrary to." In the Sept. it is used of Satan, <a href='B:450 3:1'>Zec 3:1</a>, and of men, <a href='B:220 13:24'>Job 13:24</a>, <a href='B:290 66:6'>Isa 66:6</a>. See CONTRARY, OPPOSE. <p/> <C-1,Adjective,5227, hupenantios><p/> "contrary, opposed," is a strengthened form of enantios (en, "in," and antios, "set against"). The intensive force is due to the preposition hupo. It is translated "contrary to," in <a href='B:580 2:14'>Col 2:14</a>, of ordinances; in <a href='B:650 10:27'>Heb 10:27</a>, "adversaries." In each place a more violent form of opposition is suggested than in the case of enantios. See CONTRARY.


topic: Adversity
definition:
<b>Adversity</b> * For ADVERSITY, in <a href='B:650 13:3'>Heb 13:3</a>, where the verb kakoucheomai is translated in the AV, "suffer adversity," see SUFFER, (b), No. 6.


topic: Advice, Advise
definition:
<b>Advice, Advise</b> <1,,1106, gnome><p/> connected with ginosko, "to know, perceive," firstly means "the faculty or knowledge, reason;" then, "that which is thought or known, one's mind." Under this heading there are various meanings: (1) a view, judgment, opinion, <a href='B:530 1:10'>1Co 1:10</a>, <a href='B:640 1:14'>Phm 1:14</a>, <a href='B:730 17:13'>Rev 17:13</a>, <a href='B:730 17:17'>Rev 17:17</a>; (2) an opinion as to what ought to be done, either (a) by oneself, and so a resolve, or purpose, <a href='B:510 20:3'>Act 20:3</a>; or (b) by others, and so, judgment, advice, <a href='B:530 7:25'>1Co 7:25</a>, <a href='B:530 7:40'>1Co 7:40</a>, <a href='B:540 8:10'>2Co 8:10</a>. See AGREE, JUDGMENT, MIND, PURPOSE, WILL. <p/> <2,,1012, boule><p/> from a root meaning "a will," hence "a counsel, a piece of advice," is to be distinguished from gnome; boule is the result of determination, gnome is the result of knowledge. Boule is everywhere rendered by "counsel" in the RV except in <a href='B:510 27:12'>Act 27:12</a>, "advised," lit., "gave counsel." In <a href='B:510 13:36'>Act 13:36</a> the AV wrongly has "by the will of God fell on sleep;" the RV, "after he had served the counsel of God, fell on sleep." The word is used of the counsel of God, in <a href='B:490 7:30'>Luk 7:30</a>, <a href='B:510 2:23'>Act 2:23</a>, <a href='B:510 4:28'>Act 4:28</a>, <a href='B:510 13:36'>Act 13:36</a>, <a href='B:510 20:27'>Act 20:27</a>, <a href='B:560 1:11'>Eph 1:11</a>, <a href='B:650 6:17'>Heb 6:17</a>; in other passages, of the counsel of men, <a href='B:490 23:51'>Luk 23:51</a>, <a href='B:510 27:12'>Act 27:12</a>, <a href='B:510 27:42'>Act 27:42</a>, <a href='B:530 4:5'>1Co 4:5</a>. See COUNSEL, WILL.


topic: Afar
definition:
<b>Afar</b> <1,,3112, makran><p/> from makros, "far," <a href='B:470 8:20'>Mat 8:20</a> (AV, "a good way;" RV, "afar"), "a long way off," is used with eis, "unto," in <a href='B:510 2:39'>Act 2:39</a>, "afar off." With the article, in <a href='B:560 2:13'>Eph 2:13</a>, <a href='B:560 2:17'>Eph 2:17</a>, it signifies "the (ones) far off." See FAR and WAY. <p/> <2,,3113, makrothen><p/> also from makros, signifies "afar off, from far," <a href='B:470 26:58'>Mat 26:58</a>, <a href='B:470 27:55'>Mat 27:55</a>, etc. It is used with apo, "from," in <a href='B:480 5:6'>Mar 5:6</a>, <a href='B:480 14:54'>Mar 14:54</a>, <a href='B:480 15:40'>Mar 15:40</a>, etc.; outside the Synoptists, three times, <a href='B:730 18:10'>Rev 18:10</a>, <a href='B:730 18:15'>Rev 18:15</a>, <a href='B:730 18:17'>Rev 18:17</a>. <p/> <3,,4207, porrothen><p/> "afar off," from porro, "at a distance, a great way off," is found in <a href='B:490 17:12'>Luk 17:12</a> and <a href='B:650 11:13'>Heb 11:13</a>. <p/> Note: In <a href='B:680 1:9'>2Pe 1:9</a>, muopazo, "to be short-sighted," is translated "cannot see afar off" (AV); RV, "seeing only what is near."


topic: Affair (-s)
definition:
<b>Affair (-s)</b> <1,,4230, pragmatia><p/> or pragmateia, from pragma, "a deed," denotes "a business, occupation, the prosecution of any affair;" in the plural, "pursuits, affairs (of life)," <a href='B:620 2:4'>2Ti 2:4</a>. <p/> Notes: (1) Ta kata, lit., "the (things), with, or respecting a (person)," is translated "affairs" in <a href='B:560 6:21'>Eph 6:21</a>, <a href='B:580 4:7'>Col 4:7</a>, RV. <p/> (2) Ta peri, lit., "the (things) concerning (a person)," is translated "affairs" in the AV of <a href='B:560 6:22'>Eph 6:22</a>, <a href='B:570 1:27'>Phi 1:27</a> (RV, "state," in each place).


topic: Affect
definition:
<b>Affect</b> <1,,2559, kakoo><p/> from kakos, "evil, to treat badly, to hurt," also means "to make evil affected, to embitter," <a href='B:510 14:2'>Act 14:2</a>. See EVIL, HARM, HURT. <p/> Note: Zeloo, akin to zeo, "to boil" (Eng., "zeal"), means (a) "to be jealous," <a href='B:510 7:9'>Act 7:9</a>, <a href='B:510 17:5'>Act 17:5</a>; "to envy," <a href='B:530 13:4'>1Co 13:4</a>; "to covet," <a href='B:660 4:2'>Jam 4:2</a>; in a good sense ("jealous over"), in <a href='B:540 11:2'>2Co 11:2</a>; (b) "to desire earnestly," <a href='B:530 12:31'>1Co 12:31</a>, <a href='B:530 14:1'>1Co 14:1</a>, <a href='B:530 14:39'>1Co 14:39</a>; "to take a warm interest in, to seek zealously," <a href='B:550 1:4-18'>Gal 1:4-18</a>, AV, "zealously affect," "to be zealously affected." The RV corrects this to "zealously seek," etc. See COVET, DESIRE, ENVY, JEALOUS, ZEALOUS.


topic: Affection (-s), Affected
definition:
<b>Affection (-s), Affected</b> <A-1,Noun,3806, pathos><p/> from pascho, "to suffer," primarily denotes whatever one suffers or experiences in any way; hence, "an affection of the mind, a passionate desire." Used by the Greeks of either good or bad desires, it is always used in the NT of the latter, <a href='B:520 1:26'>Rom 1:26</a> (AV, "affections," RV, "passions"); <a href='B:580 3:5'>Col 3:5</a> (AV, "inordinate affection," RV, "passion"); <a href='B:590 4:5'>1Th 4:5</a> (AV, "lust," RV, "passion"). See LUST. <p/> <A-2,Noun,4698, splanchna><p/> lit., "the bowels," which were regarded by the Greeks as the seat of the more violent passions, by the Hebrews as the seat of the tender "affections;" hence the word denotes "tender mercies" and is rendered "affections" in <a href='B:540 6:12'>2Co 6:12</a> (AV, "bowels"); "inward affection," <a href='B:540 7:15'>2Co 7:15</a>. See BOWELS, COMPASSION, HEART, MERCY. Cp. epithumia, "desire." <p/> <A-3,Noun,3804, pathema><p/> akin to No. 1, translated "affections" in <a href='B:550 5:24'>Gal 5:24</a>, AV, is correct to "passions" in the RV. See AFFLICTION, B. No. 3. <p/> <B-1,Adjective,794, astorgos><p/> signifies "without natural affection" (a, negative, and storge, "love of kindred," especially of parents for children and children for parents; a fanciful etymology associates with this the "stork"), <a href='B:520 1:31'>Rom 1:31</a>, <a href='B:620 3:3'>2Ti 3:3</a>. <p/> <B-2,Adjective,5387, philostorgos><p/> "tenderly loving" (from philos, "friendly," storge, see No. 1), is used in <a href='B:520 12:10'>Rom 12:10</a>, RV, "tenderly affectioned" (AV, "kindly affectioned"). <p/> Notes: (1) Phroneo, "to think, to set the mind on," implying moral interest and reflection, is translated "set your affection on" in <a href='B:580 3:2'>Col 3:2</a>, AV (RV, "set your mind on"). See CAREFUL MIND, REGARD, SAVOR, THINK, UNDERSTAND. <p/> (2) For homeiromai (or himeiromai), "to be affectionately desirous of," <a href='B:590 2:8'>1Th 2:8</a>, see DESIRE.


topic: Affirm
definition:
<b>Affirm</b> <1,,1226, diabebaioomai><p/> dia, intensive, and bebaioo, to confirm, make sure, denotes to assert strongly, "affirm confidently," <a href='B:610 1:7'>1Ti 1:7</a>, <a href='B:630 3:8'>Tit 3:8</a> (AV, "affirm constantly"). <p/> <2,,1340, diischurizomai><p/> as in No. 1, and ischurizosai, "to corroborate" (ischuros "strong;" see ABILITY, A, No. 2 and C, No. 2 note), primarily signifies "to lean upon," hence, "to affirm stoutly, assert vehemently," <a href='B:490 22:59'>Luk 22:59</a>, <a href='B:510 12:15'>Act 12:15</a>. <p/> <3,,5335, phasko><p/> a frequentative form of the verb phemi (No. 4), denotes "to allege, to affirm by way of alleging or professing," <a href='B:510 24:9'>Act 24:9</a> (RV, "affirming," AV, "saying"); <a href='B:510 25:19'>Act 25:19</a>, <a href='B:520 1:22'>Rom 1:22</a>, "professing." Some mss. have it in <a href='B:730 2:2'>Rev 2:2</a>, instead of the verb lego, "to say." See PROFESS, SAY. <p/> <4,,5346, phemi><p/> "to say" (primarily by way of enlightening, explaining), is rendered "affirm" in <a href='B:520 3:8'>Rom 3:8</a>. See SAY.


topic: Afflict (-ed), Affliction
definition:
<b>Afflict (-ed), Affliction</b> <A-1,Verb,2559, kakoo><p/> is translated "afflict," in <a href='B:510 12:1'>Act 12:1</a>, RV (AV, "vex"). See AFFECT. <p/> <A-2,Verb,2558, kakoucheo><p/> from kakos, "evil," and echo, "to have," signifies, in the Passive Voice, "to suffer ill, to be maltreated, tormented," <a href='B:650 11:37'>Heb 11:37</a> (AV, "tormented," RV, "afflicted"); <a href='B:650 13:3'>Heb 13:3</a>, AV, "suffer adversity," RV, "evil entreated." See ENTREAT, TORMENT. In the Sept., <a href='B:110 2:26'>1Ki 2:26</a>, <a href='B:110 11:39'>1Ki 11:39</a>. <p/> Note: Sunkakoucheo (sun, "with," and No. 1), "to be evil entreated with," is used in <a href='B:650 11:25'>Heb 11:25</a>. <p/> <A-3,Verb,2553, kakopatheo><p/> from kakos, "evil," pathos, "suffering," signifies "to suffer hardship." So the RV in <a href='B:620 2:9'>2Ti 2:9</a>, <a href='B:620 4:5'>2Ti 4:5</a>; in <a href='B:660 5:13'>Jam 5:13</a>, "suffer" (AV, "afflicted). See ENDURE, SUFFER. <p/> Note: For sunkakopatheo, <a href='B:620 1:8'>2Ti 1:8</a>, see HARDSHIP. <p/> <A-4,Verb,2346, thlibo><p/> "to suffer affliction, to be troubled," has reference to sufferings due to the pressure of circumstances, or the antagonism of persons, <a href='B:590 3:4'>1Th 3:4</a>, <a href='B:600 1:1-7'>2Th 1:1-7</a>; "straitened," in <a href='B:470 7:14'>Mat 7:14</a> (RV); "throng," <a href='B:480 3:9'>Mar 3:9</a>; "afflicted," <a href='B:540 1:6'>2Co 1:6</a>, <a href='B:540 7:5'>2Co 7:5</a> (RV); <a href='B:610 5:10'>1Ti 5:10</a>, <a href='B:650 11:37'>Heb 11:37</a>; "pressed," <a href='B:540 4:8'>2Co 4:8</a>. Both the verb and the noun (see B, No. 4), when used of the present experience of believers, refer almost invariably to that which comes upon them from without. See NARROW, PRESS, STRAITENED, THRONG, TRIBULATION, TROUBLE. <p/> <A-5,Verb,5003, talaiporeo><p/> "to be afflicted," is used in <a href='B:660 4:9'>Jam 4:9</a>, in the Middle Voice ("afflict yourselves"). It is derived from tlao, "to bear, undergo," and poros, "a hard substance, a callus," which metaphorically came to signify that which is miserable. <p/> Note: Talaiporia (akin to No. 5) denotes "misery, hardship," <a href='B:520 3:16'>Rom 3:16</a>, <a href='B:660 5:1'>Jam 5:1</a>. The corresponding adjective is talaiporos, "wretched," <a href='B:520 7:24'>Rom 7:24</a>, <a href='B:730 3:17'>Rev 3:17</a>. <p/> <B-1,Noun,2552, kakopatheia><p/> from kakos, "evil," and pascho, "to suffer" is rendered "suffering" in <a href='B:660 5:10'>Jam 5:10</a>, RV (AV, "suffering affliction"). In Sept., <a href='B:460 1:13'>Mal 1:13</a>. <p/> <B-2,Noun,2561, kakosis><p/> "affliction, ill treatment," is used in <a href='B:510 7:34'>Act 7:34</a>. <p/> <B-3,Noun,3804, pathema><p/> from pathos, "suffering," signifies "affliction." The word is frequent in Paul's epistles and is found three times in Hebrews, four in 1 Peter; it is used (a) of "afflictions," <a href='B:520 8:18'>Rom 8:18</a>, etc.; of Christ's "sufferings," <a href='B:670 1:11'>1Pe 1:11</a>, <a href='B:670 5:1'>1Pe 5:1</a>, <a href='B:650 2:9'>Heb 2:9</a>; of those as shared by believers, <a href='B:540 1:5'>2Co 1:5</a>, <a href='B:570 3:10'>Phi 3:10</a>, <a href='B:670 4:13'>1Pe 4:13</a>, <a href='B:670 5:1'>1Pe 5:1</a>; (b) of "an evil emotion, passion," <a href='B:520 7:5'>Rom 7:5</a>, <a href='B:550 5:24'>Gal 5:24</a>. The connection between the two meanings is that the emotions, whether good or evil, were regarded as consequent upon external influences exerted on the mind (cp. the two meanings of the English "passion"). It is more concrete than No. 1, and expresses in sense (b) the uncontrolled nature of evil desires, in contrast to epithumia, the general and comprehensive term, lit., "what you set your heart upon" (Trench, Syn. lxxxvii). Its concrete character is seen in <a href='B:650 2:9'>Heb 2:9</a>. See AFFECTION, MOTION, PASSION, SUFFERING. <p/> Note: The corresponding verbal form pathetos, used in <a href='B:510 26:23'>Act 26:23</a> of the sufferings of Christ, signifies "destined to suffer." <p/> <B-4,Noun,2347, thlipsis><p/> primarily means "a pressing, pressure" (see A, No. 4), anything which burdens the spirit. In two passages in Paul's Epistles it is used of future retribution, in the way of "affliction," <a href='B:520 2:9'>Rom 2:9</a>, <a href='B:600 1:6'>2Th 1:6</a>. In <a href='B:470 24:9'>Mat 24:9</a>, the AV renders it as a verb, "to be afflicted," (RV, "unto tribulation"). It is coupled with stenochoria, "anguish," in <a href='B:520 2:9'>Rom 2:9</a>, <a href='B:520 8:35'>Rom 8:35</a>; with ananke, "distress," <a href='B:590 3:7'>1Th 3:7</a>; with diogmos, "persecution," <a href='B:470 13:21'>Mat 13:21</a>, <a href='B:480 4:17'>Mar 4:17</a>, <a href='B:600 1:4'>2Th 1:4</a>. It is used of the calamities of war, <a href='B:470 24:21'>Mat 24:21</a>, <a href='B:470 24:29'>Mat 24:29</a>, <a href='B:480 13:19'>Mar 13:19</a>, <a href='B:480 13:24'>Mar 13:24</a>; of want, <a href='B:540 8:13'>2Co 8:13</a>, lit., "distress for you;" <a href='B:570 4:14'>Phi 4:14</a> (cp. <a href='B:570 1:16'>Phi 1:16</a>); <a href='B:660 1:27'>Jam 1:27</a>; of the distress of woman in child-birth, <a href='B:500 16:21'>Joh 16:21</a>; of persecution, <a href='B:510 11:19'>Act 11:19</a>, <a href='B:510 14:22'>Act 14:22</a>, <a href='B:510 20:23'>Act 20:23</a>, <a href='B:590 3:3'>1Th 3:3</a>, <a href='B:590 3:7'>1Th 3:7</a>, <a href='B:650 10:33'>Heb 10:33</a>, <a href='B:730 2:10'>Rev 2:10</a>, <a href='B:730 7:14'>Rev 7:14</a>; of the "afflictions" of Christ, from which (His vicarious sufferings apart) his followers must not shrink, whether sufferings of body or mind, <a href='B:580 1:24'>Col 1:24</a>; of sufferings in general, <a href='B:530 7:28'>1Co 7:28</a>, <a href='B:590 1:6'>1Th 1:6</a>, etc. See ANGUISH, BURDENED, DISTRESS, PERSECUTION, TRIBULATION, TROUBLE.


topic: Affrighted
definition:
<b>Affrighted</b> <A-1,Adjective,1719, emphobos><p/> lit., "in fear" (en, "in," phobos, "fear"), means "affrighted," <a href='B:490 24:5'>Luk 24:5</a>, RV (AV, "afraid"); <a href='B:490 24:37'>Luk 24:37</a>, <a href='B:510 10:4'>Act 10:4</a>, RV (AV, "afraid"); <a href='B:730 11:13'>Rev 11:13</a>. The RV omits it in <a href='B:510 22:9'>Act 22:9</a>. See TREMBLE. <p/> <B-1,Verb,4426, pturo><p/> "to frighten, scare," is used in the Passive Voice in <a href='B:570 1:28'>Phi 1:28</a>, "be affrighted," RV, "be terrified," AV. See TERRIFY. <p/> <B-2,Verb,1568, ekthambeo><p/> "to throw into terror," is used in the Passive sense, "to be amazed, affrighted," <a href='B:480 1:16-6'>Mar 1:16-6</a>, AV (RV, "amazed" (AV). See AMAZE, B, No. 4.


topic: Afore, Aforehand
definition:
<b>Afore, Aforehand</b> * The Greek words with these meanings consists of prefixes to verbs, signifying "to come, prepare, promise, write afore," etc. See these words. 


topic: Aforepromised
definition:
<b>Aforepromised</b> <1,,4279, proepangellomai><p/> "to promise before" (pro, "before," epangellomai, "to promise"), is translated by the one word "aforepromised," in the RV of <a href='B:540 9:5'>2Co 9:5</a>; in <a href='B:520 1:2'>Rom 1:2</a>, "promised afore."


topic: Aforetime
definition:
<b>Aforetime</b> <1,,4218, pote><p/> signifies "once, at some time," <a href='B:500 9:13'>Joh 9:13</a> (cp. proteron, in <a href='B:500 9:8'>Joh 9:8</a>); <a href='B:560 2:2'>Eph 2:2</a>, <a href='B:560 2:11'>Eph 2:11</a>, <a href='B:580 3:7'>Col 3:7</a>, <a href='B:630 3:3'>Tit 3:3</a>, <a href='B:640 1:11'>Phm 1:11</a>, <a href='B:670 3:5'>1Pe 3:5</a>, <a href='B:670 3:20'>1Pe 3:20</a>. In all these the RV translates it "aforetime." The AV varies it with "in time past," "some time," "sometimes," "in the old time." <p/> <2,,4386, proteron><p/> the comparative of pro, "before, aforetime," as being definitely antecedent to something else, is more emphatic than pote in this respect. See, e.g., <a href='B:500 6:62'>Joh 6:62</a>, <a href='B:500 7:50'>Joh 7:50</a>, <a href='B:500 9:8'>Joh 9:8</a>, <a href='B:540 1:13'>2Co 1:13</a>, <a href='B:550 4:13'>Gal 4:13</a>, <a href='B:610 1:13'>1Ti 1:13</a>, <a href='B:650 4:6'>Heb 4:6</a>, <a href='B:650 7:27'>Heb 7:27</a>, <a href='B:650 10:32'>Heb 10:32</a>, <a href='B:670 1:14'>1Pe 1:14</a>. See BEFORE, FIRST, FORMER.


topic: After, Afterward (-s)
definition:
<b>After, Afterward (-s)</b> * The following are adverbs only. For prepositions and conjunctions see Note + p. 9. <p/> <1,,1564, ekeithen><p/> "thence," is once used to signify "afterwards," in the sense of "then, from that time," <a href='B:510 13:21'>Act 13:21</a> See THENCE. <p/> <2,,1836, hexes><p/> denotes "after" with the significance of a succession of events, an event following next in order after another, <a href='B:490 7:11'>Luk 7:11</a>, <a href='B:490 9:37'>Luk 9:37</a>, <a href='B:510 21:1'>Act 21:1</a>, <a href='B:510 25:17'>Act 25:17</a>, <a href='B:510 27:18'>Act 27:18</a>. <p/> <3,,2517, kathexes><p/> a strengthened from of No. 2, denotes "afterward," or "in order" (Kata, "according to," and No. 2), <a href='B:490 1:3'>Luk 1:3</a>, <a href='B:490 8:1'>Luk 8:1</a>, <a href='B:510 3:24'>Act 3:24</a>, <a href='B:510 11:4'>Act 11:4</a>, <a href='B:510 18:23'>Act 18:23</a>. <p/> <4,,3347, metepeita><p/> "afterwards," without necessarily indicating an order of events, as in Nos. 1 and 2, is found in <a href='B:650 12:17'>Heb 12:17</a>. <p/> <5,,5305, husteron><p/> "afterwards," with the suggestion of at length, is found in <a href='B:470 4:2'>Mat 4:2</a>, <a href='B:470 21:29'>Mat 21:29</a>, <a href='B:470 21:32'>Mat 21:32</a>, <a href='B:470 21:37'>Mat 21:37</a> (AV, "last of all") <a href='B:470 22:27'>Mat 22:27</a>, <a href='B:470 25:11'>Mat 25:11</a>, <a href='B:470 26:60'>Mat 26:60</a> (AV, "at the last"); <a href='B:480 16:14'>Mar 16:14</a>, <a href='B:490 4:2'>Luk 4:2</a>, <a href='B:490 20:32'>Luk 20:32</a> (AV, "last"); <a href='B:500 13:36'>Joh 13:36</a>, <a href='B:650 12:11'>Heb 12:11</a>. See LAST. <p/> Note: Eita and epeita, "then, afterwards," or "thereupon," are translated "afterward" or "afterwards" in the AV of <a href='B:480 4:17'>Mar 4:17</a> (eita) and <a href='B:550 1:21'>Gal 1:21</a>, <a href='B:530 15:23'>1Co 15:23</a>, <a href='B:530 15:46'>1Co 15:46</a> (epeita); always "then" in the RV. See THEN.


topic: Again
definition:
<b>Again</b> <1,,1364, dis><p/> the ordinary numeral adverb signifying twice, is rendered "again" in <a href='B:570 4:16'>Phi 4:16</a>, "ye sent once and again unto my need," and in <a href='B:590 2:18'>1Th 2:18</a>, where Paul states that he would have come to the Thessalonians "once and again," that is, twice at least he had attempted to do so. See TWICE. <p/> <2,,3825, palin><p/> the regular word for "again," is used chiefly in two senses, (a) with reference to repeated action; (b) rhetorically, in the sense of "moreover" or "further," indicating a statement to be added in the course of an argument, e.g., <a href='B:470 5:33'>Mat 5:33</a>; or with the meaning "on the other hand, in turn," <a href='B:490 6:43'>Luk 6:43</a>, <a href='B:530 12:21'>1Co 12:21</a>, <a href='B:540 10:7'>2Co 10:7</a>, <a href='B:690 2:8'>1Jo 2:8</a>. In <a href='B:650 1:5'>Heb 1:5</a> palin simply introduces an additional quotation; in <a href='B:650 1:6'>Heb 1:6</a> this is not so. There the RV rightly puts the word "again" in connection with "He bringeth in the firstborn into the world," "When He again bringeth, etc." That is to say, palin is here set in contrast to the time when God first brought His Son into the world. This statement, then, refers to the future second advent of Christ. The word is used far more frequently in the Gospel of John than in any other book in the New Testament. <p/> Note: Other words are rendered "again" in the AV, which the RV corrects, namely, deuteros and anothen. Deuteros signifies "a second time," <a href='B:500 9:24'>Joh 9:24</a>, <a href='B:510 11:9'>Act 11:9</a>. Anothen signifies "from above, or anew." See the RV of <a href='B:500 3:3'>Joh 3:3</a>, <a href='B:500 3:7'>Joh 3:7</a>, and the AV and RV of <a href='B:500 3:31'>Joh 3:31</a>. Nicodemus was not puzzled about birth from Heaven; what perplexed him was that a person must be born a second time. This the context makes clear. This is really the meaning in <a href='B:550 4:9'>Gal 4:9</a>, where it is associated with palin, "over again." The idea is "anew," for, though the bondage would be the same in essence and effect, it would be new in not being in bondage to idols but to the new Law. See also <a href='B:470 27:51'>Mat 27:51</a>, <a href='B:480 15:38'>Mar 15:38</a>, <a href='B:500 19:23'>Joh 19:23</a>, "from the top." Anothen may mean "from the first," in <a href='B:490 1:3'>Luk 1:3</a>, <a href='B:510 26:5'>Act 26:5</a>. For the meaning "from above," see <a href='B:660 1:17'>Jam 1:17</a>, <a href='B:660 3:15'>Jam 3:15</a>, <a href='B:660 3:17'>Jam 3:17</a>.


topic: Age
definition:
<b>Age</b> <A-1,Noun,165, aion><p/> "an age, era" (to be connected with aei, "ever," rather than with ao, "to breathe"), signifies a period of indefinite duration, or time viewed in relation to what takes place in the period. The force attaching to the word is not so much that of the actual length of a period, but that of a period marked by spiritual or moral characteristics. This is illustrated in the use of the adjective [see Note (1) below] in the phrase "life eternal," in <a href='B:500 17:3'>Joh 17:3</a>, in respect of the increasing knowledge of God. <p/> The phrases containing this word should not be rendered literally, but consistently with its sense of indefinite duration. Thus eis ton aiona does not mean "unto the age" but "for ever" (see, e.g., <a href='B:650 5:6'>Heb 5:6</a>). The Greeks contrasted that which came to an end with that which was expressed by this phrase, which shows that they conceived of it as expressing interminable duration. <p/> The word occurs most frequently in the Gospel of John, the Hebrews and Revelation. It is sometimes wrongly rendered "world." See COURSE, ETERNAL, WORLD. It is a characteristic word of John's Gospel. <p/> Notes: (1) Aionios, the adjective corresponding, denoting "eternal," is set in contrast with proskairos, lit., "for a season," <a href='B:540 4:18'>2Co 4:18</a>. It is used of that which in nature is endless, as, e.g., of God, <a href='B:520 16:26'>Rom 16:26</a>, His power, <a href='B:610 6:16'>1Ti 6:16</a>, His glory, <a href='B:670 5:10'>1Pe 5:10</a>, the Holy Spirit, <a href='B:650 9:14'>Heb 9:14</a>, redemption, <a href='B:650 9:12'>Heb 9:12</a>, salvation, <a href='B:650 5:9'>Heb 5:9</a>, life in Christ, <a href='B:500 3:16'>Joh 3:16</a>, the resurrection body, <a href='B:540 5:1'>2Co 5:1</a>, the future rule of Christ, <a href='B:680 1:11'>2Pe 1:11</a>, which is declared to be without end, <a href='B:490 1:33'>Luk 1:33</a>, of sin that never has forgiveness, <a href='B:480 3:29'>Mar 3:29</a>, the judgment of God, <a href='B:650 6:2'>Heb 6:2</a>, and of fire, one of its instruments, <a href='B:470 18:8'>Mat 18:8</a>, <a href='B:470 25:41'>Mat 25:41</a>, <a href='B:720 1:7'>Jud 1:7</a>. See ETERNAL, EVERLASTING. <p/> (2) In <a href='B:730 15:3'>Rev 15:3</a>, the RV has "King of the ages," according to the texts which have aionon; the AV has "of saints" (hagion, in inferior mss.). There is good ms. evidence for ethnon, "nations," (AV, marg.), probably a quotation from <a href='B:300 10:7'>Jer 10:7</a>. <p/> <A-2,Noun,1074, genea><p/> connected with ginomai, "to become," primarily signifies "a begetting, or birth;" hence, that which has been begotten, a family; or successive members of a genealogy, <a href='B:470 1:17'>Mat 1:17</a>, or of a race of people, possessed of similar characteristics, pursuits, etc., (of a bad character) <a href='B:470 17:17'>Mat 17:17</a>, <a href='B:480 9:19'>Mar 9:19</a>, <a href='B:490 9:41'>Luk 9:41</a>, <a href='B:490 16:8'>Luk 16:8</a>, <a href='B:510 2:40'>Act 2:40</a>; or of the whole multitude of men living at the same time, <a href='B:470 24:34'>Mat 24:34</a>, <a href='B:480 13:30'>Mar 13:30</a>, <a href='B:490 1:48'>Luk 1:48</a>, <a href='B:490 21:32'>Luk 21:32</a>, <a href='B:570 2:15'>Phi 2:15</a>, and especially of those of the Jewish race living at the same period, <a href='B:470 11:16'>Mat 11:16</a>, etc. Transferred from people to the time in which they lived, the word came to mean "an age," i.e., a period ordinarily occupied by each successive generation, say, of thirty or forty years, <a href='B:510 14:16'>Act 14:16</a>, <a href='B:510 15:21'>Act 15:21</a>, <a href='B:560 3:5'>Eph 3:5</a>, <a href='B:580 1:26'>Col 1:26</a>; see also, e.g., <a href='B:10 15:16'>Gen 15:16</a>. In <a href='B:560 3:21'>Eph 3:21</a> genea is combined with aion in a remarkable phrase in a doxology: "Unto Him be the glory in the church and in Christ Jesus, unto all generations for ever and ever (wrongly in AV 'all ages, world without end')." The word genea is to be distinguished from aion, as not denoting a period of unlimited duration. See GENERATION, NATION, TIME. <p/> <A-3,Noun,2244, helikia><p/> primarily "an age," as a certain length of life, came to mean (a) "a particular time of life," as when a person is said to be "of age," <a href='B:500 9:21'>Joh 9:21</a>, <a href='B:500 9:23'>Joh 9:23</a>, or beyond a certain stage of life, <a href='B:650 11:11'>Heb 11:11</a>; (b) elsewhere only "of stature," e.g., <a href='B:470 6:27'>Mat 6:27</a>, <a href='B:490 2:52'>Luk 2:52</a>, <a href='B:490 12:25'>Luk 12:25</a>, <a href='B:490 19:3'>Luk 19:3</a>, <a href='B:560 4:13'>Eph 4:13</a>. Some regard <a href='B:470 6:27'>Mat 6:27</a>, <a href='B:490 12:25'>Luk 12:25</a> as coming under (a). It is to be distinguished from aion and genea, since it has to do simply with matters relating to an individual, either his time of life or his height. See STATURE. <p/> <A-4,Noun,2250, hemera><p/> "a day," is rendered "age" in <a href='B:490 2:36'>Luk 2:36</a>, "of a great age" (lit., "advanced in many days"). In <a href='B:490 3:23'>Luk 3:23</a> there is no word in the original corresponding to age. The phrase is simply "about thirty years." See DAY, JUDGMENT, TIME, YEAR. <p/> <B-1,Adjective,5230, huperakmos><p/> in <a href='B:530 7:36'>1Co 7:36</a> is rendered "past the flower of her age;" more lit., "beyond the bloom or flower (acme) of life." <p/> <B-2,Adjective,5046, teleios><p/> "complete, perfect," from telos, "an end," is translated "of full age" in <a href='B:650 5:14'>Heb 5:14</a>, AV (RV, "fullgrown man"). <p/> Note: In <a href='B:480 5:42'>Mar 5:42</a>, RV, "old," AV, "of the age of," is, lit., "of twelve years." For "of great age," <a href='B:490 2:36'>Luk 2:36</a>, see STRICKEN. For "of mine own age," <a href='B:550 1:14'>Gal 1:14</a>, RV, see EQUAL, B, No. 2.


topic: Aged
definition:
<b>Aged</b> <A-1,Noun,4246, presbutes><p/> "an elderly man," is a longer form of presbus, the comparative degree of which is presbuteros, "a senior, elder," both of which, as also the verb presbeuo, "to be elder, to be an ambassador," are derived from proeisbaino, "to be far advanced." The noun is found in <a href='B:490 1:18'>Luk 1:18</a>, "an old man;" <a href='B:630 2:2'>Tit 2:2</a>, "aged men," and <a href='B:640 1:9'>Phm 1:9</a>, where the RV marg., "Paul an ambassador," is to be accepted, the original almost certainly being presbeutes (not presbutes), "an ambassador." So he describes himself in <a href='B:560 6:20'>Eph 6:20</a>. As Lightfoot points out, he is hardly likely to have made his age a ground of appeal to Philemon, who, if he was the father of Archippus, cannot have been much younger than Paul himself. See OLD. <p/> <A-2,Noun,4247, presbutis><p/> the feminine of No. 1, "an aged woman," is found in <a href='B:630 2:3'>Tit 2:3</a>. <p/> <B-1,Verb,1095, gerasko><p/> from geras, "old age," signifies "to grow old," <a href='B:500 21:18'>Joh 21:18</a> ("when thou shalt be old") and <a href='B:650 8:13'>Heb 8:13</a> (RV, "that which... waxeth aged," AV, "old"). See OLD.


topic: Agony
definition:
<b>Agony</b> <1,,74, agonia><p/> Eng., "agony," was used among the Greeks as an alternative to agon, "a place of assembly;" then for the contests or games which took place there, and then to denote intense emotion. It was more frequently used eventually in this last respect, to denote severe emotional strain and anguish. So in <a href='B:490 22:44'>Luk 22:44</a>, of the Lord's "agony" in Gethsemane.


topic: Agree, Agreement
definition:
<b>Agree, Agreement</b> <A-1,Verb,4856, sumphoneo><p/> lit., "to sound together" (sun, "together," phone, "a sound"), i.e., "to be in accord, primarily of musical instruments," is used in the NT of the "agreement" (a) of persons concerning a matter, <a href='B:470 18:19'>Mat 18:19</a>, <a href='B:470 20:2'>Mat 20:2</a>, <a href='B:470 20:13'>Mat 20:13</a>, <a href='B:510 5:9'>Act 5:9</a>; (b) of the writers of Scripture, <a href='B:510 15:15'>Act 15:15</a>; (c) of things that are said to be congruous in their nature, <a href='B:490 5:36'>Luk 5:36</a>. <p/> Note: Cp. sumphonesis, "concord," <a href='B:540 6:15'>2Co 6:15</a>, and sumphonia, "music," <a href='B:490 15:25'>Luk 15:25</a>. <p/> <A-2,Verb,4934, suntithemi><p/> lit., "to put together" (sun, "with," tithemi, "to put"), in the Middle Voice, means "to make an agreement, or to assent to;" translated "covenanted" in <a href='B:490 22:5'>Luk 22:5</a>; "agreed" in <a href='B:500 9:22'>Joh 9:22</a>, <a href='B:510 23:20'>Act 23:20</a>; "assented" in <a href='B:510 24:9'>Act 24:9</a>. <p/> Note: For the synonym sunkatatithemi, a strengthened form of No. 2, see CONSENT, No. 4. <p/> <A-3,Verb,2132, eunoeo><p/> lit., "to be well-minded, well-disposed" (eu, "well," nous, "the mind"), is found in <a href='B:470 5:25'>Mat 5:25</a>, "agree with." <p/> <A-4,Verb,3982, peitho><p/> "to persuade," is rendered "agreed" in <a href='B:510 5:40'>Act 5:40</a>, where the meaning is "they yielded to him." See ASSURE, BELIEVE, CONFIDENT, FRIEND, OBEY, PERSUADE, TRUST, YIELD. <p/> <B-1,Noun,1106, gnome><p/> "mind, will," is used with poieo, "to make," in the sense of "to agree," <a href='B:730 17:17'>Rev 17:17</a> (twice), lit., "to do His mind, and to make one mind;" RV, "to come to one mind," AV, "to agree." See ADVICE, JUDGMENT, MIND, PURPOSE, WILL. <p/> <B-2,Noun,4783, sunkatathesis><p/> akin to A, No. 3, occurs in <a href='B:540 6:16'>2Co 6:16</a>. <p/> <C-1,Adjective,800, asumphonos><p/> "inharmonious" (a, negative, sumphonos, "harmonious"), is used in <a href='B:510 28:25'>Act 28:25</a>, "they agreed not." <p/> <C-2,Adjective,2470, isos><p/> "equal," is used with the verb to be, signifying "to agree," <a href='B:480 14:56'>Mar 14:56</a>, <a href='B:480 14:59'>Mar 14:59</a>, lit., "their thought was not equal one with the other." See EQUAL, LIKE, MUCH. <p/> Note: Sumphonos, "harmonious, agreeing," is used only with the preposition ek in the phrase ek sumphonou, "by consent," lit., "out of agreement," <a href='B:530 7:5'>1Co 7:5</a>. In <a href='B:480 14:70'>Mar 14:70</a> some texts have the verb homoiazo, "agreeth," AV.


topic: Ah!
definition:
 <1,,3758, oua><p/> an interjection of derision and insult, is translated "Ha!" in <a href='B:480 15:29'>Mar 15:29</a>, RV. <p/> <2,,1436, ea><p/> an interjection of surprise, fear and anger, was the ejaculation of the man with the spirit of an unclean demon, <a href='B:490 4:34'>Luk 4:34</a>, RV; the AV renders it "Let us alone" (see RV, marg.).


topic: Aim
definition:
<b>Aim</b> <1,,5389, philotimeomai><p/> lit., "to be fond of honor" (phileo, "to love," time, "honor"), and so, actuated by this motive, "to strive to bring something to pass;" hence, "to be ambitious, to make it one's aim," <a href='B:520 15:20'>Rom 15:20</a>, of Paul's "aim" in Gospel pioneering, RV (AV, "strive"); <a href='B:540 5:9'>2Co 5:9</a>, of the "aim" of believers "to be well-pleasing" unto the Lord, RV (AV, "labor"); in <a href='B:590 4:11'>1Th 4:11</a>, of the "aim" of believers to be quiet, do their own business and work with their own hands; both versions translate it "study." Some would render it, "strive restlessly;" perhaps "strive earnestly" is nearer the mark, but "make it one's aim" is a good translation in all three places. See LABOR, STRIVE, STUDY.


topic: Air
definition:
<b>Air</b> <1,,109, aer><p/> Eng., "air," signifies "the atmosphere," certainly in five of the seven occurrences, <a href='B:510 22:23'>Act 22:23</a>, <a href='B:530 9:26'>1Co 9:26</a>, <a href='B:530 14:9'>1Co 14:9</a>, <a href='B:730 9:2'>Rev 9:2</a>, <a href='B:730 16:17'>Rev 16:17</a>, and almost certainly in the other two, <a href='B:560 2:2'>Eph 2:2</a>, <a href='B:590 4:17'>1Th 4:17</a>. <p/> <2,,3772, ouranos><p/> denotes "the heaven." The RV always renders it "heaven." The AV translates it "air" in <a href='B:470 8:20'>Mat 8:20</a>. In the phrase "the fowls (or birds) of the heaven" the AV always has "air;" "sky" in <a href='B:470 1:16-3'>Mat 1:16-3</a>, <a href='B:490 12:56'>Luk 12:56</a>; in all other instances "heaven." The word is probably derived from a root meaning to cover or encompass. See HEAVEN, SKY.


topic: Albeit
definition:
<b>Albeit</b> <1,,2443, hina><p/> a conjunction, meaning "that," and so rendered in <a href='B:640 1:19'>Phm 1:19</a>, RV, for AV, "albeit."


topic: Alien
definition:
<b>Alien</b> <1,,245, allotrios><p/> primarily, "belonging to another" (the opposite to idios, "one's own"), came to mean "foreign, strange, not of one's own family, alien, an enemy;" "aliens" in <a href='B:650 11:34'>Heb 11:34</a>, elsewhere "strange," etc. See MAN'S, Note (1), STRANGE, STRANGER.


topic: Alienate
definition:
<b>Alienate</b> <1,,526, apallotrioo><p/> consists of apo, "from," and the above; it signifies "to be rendered an alien, to be alienated." In <a href='B:560 2:12'>Eph 2:12</a> the RV corrects to the verbal from "alienated," for the noun "aliens;" elsewhere in <a href='B:560 4:18'>Eph 4:18</a>, <a href='B:580 1:21'>Col 1:21</a>; the condition of the unbeliever is presented in a threefold state of "alienation," (a) from the commonwealth of Israel, (b) from the life of God, (c) from God Himself. The word is used of Israelites in the Sept. of <a href='B:330 14:5'>Eze 14:5</a> ("estranged") and of the wicked in general, <a href='B:230 58:3'>Psa 58:3</a>.


topic: Alike
definition:
<b>Alike</b> * Note: In <a href='B:520 14:5'>Rom 14:5</a>, this word is in italics. This addition is not needed in the translation.


topic: All
definition:
<b>All</b> <A-1,Adjective,3956, pas><p/> radically means "all." Used without the article it means "every," every kind or variety. So the RV marg. in <a href='B:560 2:21'>Eph 2:21</a>, "every building," and the text in <a href='B:560 3:15'>Eph 3:15</a>, "every family," and the RV marg. of <a href='B:510 2:36'>Act 2:36</a>, "every house;" or it may signify "the highest degree," the maximum of what is referred to, as, "with all boldness" <a href='B:510 4:29'>Act 4:29</a>. Before proper names of countries, cities and nations, and before collective terms, like "Israel," it signifies either "all" or "the whole," e.g., <a href='B:470 2:3'>Mat 2:3</a>, <a href='B:510 2:36'>Act 2:36</a>. Used with the article, it means the whole of one object. In the plural it signifies "the totality of the persons or things referred to." Used without a noun it virtually becomes a pronoun, meaning "everyone" or "anyone." In the plural with a noun it means "all." One form of the neuter plural (panta) signifies "wholly, together, in all ways, in all things," <a href='B:510 20:35'>Act 20:35</a>, <a href='B:530 9:25'>1Co 9:25</a>. The neuter plural without the article signifies "all things severally," e.g., <a href='B:500 1:3'>Joh 1:3</a>, <a href='B:530 2:10'>1Co 2:10</a>; preceded by the article it denotes "all things," as constituting a whole, e.g., <a href='B:520 11:36'>Rom 11:36</a>, <a href='B:530 8:6'>1Co 8:6</a>, <a href='B:560 3:9'>Eph 3:9</a>. See EVERY, Note (1), WHOLE. <p/> <A-2,Adjective,537, hapas><p/> a strengthened form of pas, signifies "quite all, the whole," and, in the plural, "all, all things." Preceded by an article and followed by a noun it means "the whole of." In <a href='B:610 1:16'>1Ti 1:16</a> the significance is "the whole of His longsuffering," or "the fulness of His longsuffering." See EVERY, WHOLE. <p/> <A-3,Adjective,3650, holos><p/> "the whole, all," is most frequently used with the article followed by a noun, e.g., <a href='B:470 4:23'>Mat 4:23</a>. It is used with the article alone, in <a href='B:500 7:23'>Joh 7:23</a>, "every whit;" <a href='B:510 11:26'>Act 11:26</a>, <a href='B:510 21:31'>Act 21:31</a>, <a href='B:510 28:30'>Act 28:30</a>, <a href='B:630 1:11'>Tit 1:11</a>, <a href='B:490 5:5'>Luk 5:5</a>, in the best texts. See ALTOGETHER. <p/> Note: The adjective holokleros, lit., "whole-lot, entire," stresses the separate parts which constitute the whole, no part being incomplete. See ENTIRE. <p/> <B-1,Adverb,3654, holos><p/> signifies "at all," <a href='B:470 5:34'>Mat 5:34</a>, <a href='B:530 15:29'>1Co 15:29</a>; "actually," <a href='B:530 5:1'>1Co 5:1</a>, RV (AV, wrongly, "commonly"); "altogether," <a href='B:530 6:7'>1Co 6:7</a> (AV, "utterly"). <p/> Notes: (1) Holoteles, from A, No. 3, and telos, "complete," signifies "wholly, through and through," <a href='B:590 5:23'>1Th 5:23</a>, lit., "whole complete;" there, not an increasing degree of sanctification is intended, but the sanctification of the believer in every part of his being. <p/> (2) The synonym katholou, a strengthened form of holou signifies "at all," <a href='B:510 4:18'>Act 4:18</a>. <p/> <B-2,Adverb,3843, pantos><p/> when used without a negative, signifies "wholly, entirely, by all means," <a href='B:510 18:21'>Act 18:21</a> (AV); <a href='B:530 9:22'>1Co 9:22</a>; "altogether," <a href='B:530 9:10'>1Co 9:10</a>; "no doubt, doubtless," <a href='B:490 4:23'>Luk 4:23</a>, RV (AV, surely"); <a href='B:510 28:4'>Act 28:4</a>. In <a href='B:510 21:22'>Act 21:22</a> it is translated "certainly," RV, for AV, "needs" (lit., "by all means"). With a negative it signifies "in no wise," <a href='B:520 3:9'>Rom 3:9</a>, <a href='B:530 5:10'>1Co 5:10</a>, <a href='B:530 16:12'>1Co 16:12</a> ("at all"). See ALTOGETHER, DOUBT (NO), MEANS, SURELY, WISE. <p/> <C-1,Pronoun,3745, hosa><p/> the neuter plural of hosos, "as much as," chiefly used in the plural, is sometimes rendered "all that," e.g., <a href='B:510 4:23'>Act 4:23</a>, <a href='B:510 14:27'>Act 14:27</a>. It really means "whatsoever things." See <a href='B:490 9:10'>Luk 9:10</a>, RV, "what things."


topic: Allege
definition:
<b>Allege</b> <1,,3908, paratithemi><p/> "to place beside or to set before" (para, "beside," tithemi, "to put"), while often used in its literal sense of material things, as well as in its more common significance, "to commit, entrust," twice means "to set before one in teaching," as in putting forth a parable, <a href='B:470 13:24'>Mat 13:24</a>, <a href='B:470 13:31'>Mat 13:31</a>, RV. Once it is used of setting subjects before one's hearers by way of argument and proof, of Paul, in "opening and alleging" facts concerning Christ, <a href='B:510 17:3'>Act 17:3</a>. See COMMEND, COMMIT, PUT, SET. <p/> Note: Lego is rendered "put forth" in the AV of <a href='B:490 14:7'>Luk 14:7</a>; but lego signifies "to speak;" hence, the RV, "spake." The AV seems to be an imitation of paratithemi in <a href='B:470 13:24'>Mat 13:24</a>, <a href='B:470 13:31'>Mat 13:31</a>. See SAY.


topic: Allegory
definition:
<b>Allegory</b> <1,,238, allegoreo><p/> translated in <a href='B:550 4:24'>Gal 4:24</a> "contain an allegory" (AV, "are an allegory"), formed from allos, "other," and agoreuo, "to speak in a place of assembly" (agora, "the market-place"), came to signify "to speak," not according to the primary sense of the word, but so that the facts stated are applied to illustrate principles. The "allegorical" meaning does not do away with the literal meaning of the narrative. There may be more than one "allegorical" meaning though, of course, only one literal meaning. Scripture histories represent or embody spiritual principles, and these are ascertained, not by the play of the imagination, but by the rightful application of the doctrines of Scripture.


topic: Allow
definition:
<b>Allow</b> <1,,1381, dokimazo><p/> "to prove with a view to approving," is twice translated by the verb "to allow" in the AV; the RV corrects to "approveth" in <a href='B:520 14:22'>Rom 14:22</a>, and "have been approved," <a href='B:590 2:4'>1Th 2:4</a>, of being qualified to be entrusted with the Gospel; in <a href='B:520 1:28'>Rom 1:28</a>, with the negative, the RV has "refused," for AV, "did not like." See APPROVE. <p/> <2,,1097, ginosko><p/> "to know," is rendered "allow" in <a href='B:520 7:15'>Rom 7:15</a> (AV); the RV has "that which I do I know not;" i.e., "I do not recognize, as a thing for which I am responible." See AWARE, CAN, FEEL, KNOW, PERCEIVE, RESOLVE, SPEAK, SURE, UNDERSTAND. <p/> <3,,4909, suneudokeo><p/> "to consent or fully approve" (sun, "with," eu, "well," dokeo, "to think"), is translated "allow" in <a href='B:490 11:48'>Luk 11:48</a>; "was consenting" in <a href='B:510 8:1'>Act 8:1</a>, <a href='B:510 22:20'>Act 22:20</a>. See CONSENT. <p/> <4,,4327, prosdechomai><p/> mistranslated "allow" in <a href='B:510 24:15'>Act 24:15</a>, AV, means "to wait for," in contrast to rejection, there said of entertaining a hope; hence the RV, "look for." See ACCEPT, A, No. 3.


topic: Almighty
definition:
<b>Almighty</b> <1,,3841, pantokrator><p/> "almighty, or ruler of all" (pas, "all," krateo, "to hold, or to have strength"), is used of God only, and is found, in the Epistles, only in <a href='B:540 6:18'>2Co 6:18</a>, where the title is suggestive in connection with the context; elsewhere only in the Apocalypse, nine times. In one place, <a href='B:730 19:6'>Rev 19:6</a>, the AV has "omnipotent;" RV, "(the Lord our God,) the Almighty." The word is introduced in the Sept. as a translation of "Lord (or God) of hosts," e.g., <a href='B:300 5:14'>Jer 5:14</a>, <a href='B:370 4:13'>Amo 4:13</a>.


topic: Almost
definition:
<b>Almost</b> <A-1,Adverb,4975, schedon><p/> is used either (a) of locality, <a href='B:510 19:26'>Act 19:26</a>, or (b) of degree, <a href='B:510 13:44'>Act 13:44</a>, <a href='B:650 9:22'>Heb 9:22</a>. <p/> <B-1,Verb,3195, mello><p/> "to be about to do anything, or to delay," is used in connection with a following verb in the sense of "almost," in <a href='B:510 21:27'>Act 21:27</a>, lit., "And when the seven days were about to be completed." In <a href='B:510 26:28'>Act 26:28</a> the AV, "Almost thou persuadest me to be a Christian" obscures the sense; the RV rightly has "with but little persuasion;" lit., "in a little." See ABOUT, B.


topic: Alms, Almsdeeds
definition:
<b>Alms, Almsdeeds</b> <1,,1654, eleemosune><p/> connected with eleemon, "merciful," signifies (a) "mercy, pity, particularly in giving alms," <a href='B:470 1:6-4'>Mat 1:6-4</a>, <a href='B:510 10:2'>Act 10:2</a>, <a href='B:510 24:17'>Act 24:17</a>; (b) the benefaction itself, the "alms" (the effect for the cause), <a href='B:490 11:41'>Luk 11:41</a>, <a href='B:490 12:33'>Luk 12:33</a>, <a href='B:510 1:3-3'>Act 1:3-3</a>, <a href='B:510 3:10'>Act 3:10</a>, <a href='B:510 9:36'>Act 9:36</a>, "almsdeeds;" <a href='B:510 10:2'>Act 10:2</a>, <a href='B:510 10:4'>Act 10:4</a>, <a href='B:510 10:31'>Act 10:31</a>. <p/> Note: In <a href='B:470 6:1'>Mat 6:1</a>, the RV, translating dikaiosune, according to the most authentic texts, has "righteousness," for AV, "alms."


topic: Aloes
definition:
<b>Aloes</b> <1,,250, aloe><p/> "an aromatic tree," the soft, bitter wood of which was used by Orientals for the purposes of fumigation and embalming, <a href='B:500 19:39'>Joh 19:39</a> (see also <a href='B:40 24:6'>Num 24:6</a>, <a href='B:230 45:8'>Psa 45:8</a>, <a href='B:240 7:17'>Pro 7:17</a>). In the Sept., <a href='B:260 4:14'>Son 4:14</a>.


topic: Alone (Let Alone)
definition:
<b>Alone (Let Alone)</b> <A-1,Adjective,3441, monos><p/> denotes "single, alone, solitary," <a href='B:470 4:4'>Mat 4:4</a>, etc. See ONLY, SELF. <p/> <B-1,Adverb,3441, monon><p/> the neuter of A, meaning "only, exclusively," e.g., <a href='B:520 4:23'>Rom 4:23</a>, <a href='B:510 19:26'>Act 19:26</a>, is translated "alone" in the AV of <a href='B:500 17:20'>Joh 17:20</a>; RV, "only." See ONLY. <p/> <B-2,Adverb,2651,kata monas> signifies "apart, in private, alone," <a href='B:480 4:10'>Mar 4:10</a>, <a href='B:490 9:18'>Luk 9:18</a>. Some texts have the phrase as one word. <p/> <C-1,Verb,863, aphiemi><p/> signifies "to send away, set free;" also "to let alone," <a href='B:470 15:14'>Mat 15:14</a>, <a href='B:480 14:6'>Mar 14:6</a>, <a href='B:490 13:8'>Luk 13:8</a>, <a href='B:500 11:48'>Joh 11:48</a>, <a href='B:500 12:7'>Joh 12:7</a> (RV, "suffer her"); in <a href='B:510 5:38'>Act 5:38</a> some texts have easate from eao, "to permit." See CRY, FORGIVE, FORSAKE, LAY, Note (2), LEAVE, LET, OMIT, PUT, No. 16, Note, REMIT, SEND, SUFFER, YIELD. <p/> Notes: (1) The phrase kath' heauten means "by (or in) itself," <a href='B:660 2:17'>Jam 2:17</a>, RV, for AV, "being alone" (see AV, marg.). <p/> (2) The phrase kat' idian, <a href='B:480 4:34'>Mar 4:34</a>, signifies "in private," "privately," RV (AV, "when they were alone"). <p/> (3) For "let us alone" see AH!


topic: Along
definition:
<b>Along</b> * For ALONG see the RV of <a href='B:510 17:23'>Act 17:23</a>, <a href='B:510 27:13'>Act 27:13</a>.


topic: Already
definition:
<b>Already</b> <1,,2235, ede><p/> is always used of time in the NT and means "now, at (or by) this time," sometimes in the sense of "already," i.e., without mentioning or insisting upon anything further, e.g., <a href='B:610 5:15'>1Ti 5:15</a>. In <a href='B:530 4:8'>1Co 4:8</a>, <a href='B:690 2:8'>1Jo 2:8</a>, the RV corrects the AV "now," and, in <a href='B:620 4:6'>2Ti 4:6</a>, the AV, "now ready to be," by the rendering "already." <p/> See also <a href='B:500 9:27'>Joh 9:27</a> (AV, "already," RV, "even now") and <a href='B:530 6:7'>1Co 6:7</a> (AV, "now," RV, "already"). <p/> Notes: (1) Phthano, "to anticipate, be beforehand with," signifies "to attain already," in <a href='B:570 3:16'>Phi 3:16</a>. See ATTAIN, COME, PRECEDE. <p/> (2) Proamartano, "to sin before, or heretofore," is translated "have sinned already" in <a href='B:540 12:21'>2Co 12:21</a>, AV; both versions have "heretofore" in <a href='B:540 13:2'>2Co 13:2</a>.


topic: Also
definition:
<b>Also</b> <1,,2532, kai><p/> has three chief meanings, "and," "also," "even." When kai means "also" it precedes the word which it stresses. In English the order should be reversed. In <a href='B:500 9:40'>Joh 9:40</a>, e.g., the RV rightly has "are we also blind?" instead of "are we blind also?" In <a href='B:510 2:26'>Act 2:26</a> the RV has "moreover My flesh also," instead of "moreover also ..." See EVEN. <p/> <2,,2089, eti><p/> "yet" or "further," is used (a) of time, (b) of degree, and in this sense is once translated "also," <a href='B:490 14:26'>Luk 14:26</a>, "his own life also." Here the meaning probably is "and, further, even his own life" (the force of the kai being "even"). No other particles mean "also." See EVEN, FURTHER, LONGER, MORE, MOREOVER, STILL, THENCEFORTH, YET. <p/> Note: The particle te means "both" or "and."


topic: Altar
definition:
<b>Altar</b> <1,,2379, thusiasterion><p/> probably the neuter of the adjective thusiasterios, is derived from thusiazo, "to sacrifice." Accordingly it denotes an "altar" for the sacrifice of victims, though it was also used for the "altar" of incense, e.g., <a href='B:490 1:11'>Luk 1:11</a>. In the NT this word is reserved for the "altar" of the true God, <a href='B:470 1:5-24'>Mat 1:5-24</a>, <a href='B:470 1:23-20'>Mat 1:23-20</a>, <a href='B:470 23:35'>Mat 23:35</a>, <a href='B:490 11:51'>Luk 11:51</a>, <a href='B:530 9:13'>1Co 9:13</a>, <a href='B:530 10:18'>1Co 10:18</a>, in contrast to bomos, No. 2, below. In the Sept. thusiasterion is mostly, but not entirely, used for the divienely appointed altar; it is used for idol "altars," e.g., in <a href='B:70 2:2'>Jdg 2:2</a>, <a href='B:70 6:25'>Jdg 6:25</a>, <a href='B:120 16:10'>2Ki 16:10</a>. <p/> <2,,1041, bomos><p/> properly, "an elevated place," always denotes either a pagan "altar" or an "altar" reared without Divine appointment. In the NT the only place where this is found is <a href='B:510 17:23'>Act 17:23</a>, as this is the only mention of such. Three times in the Sept., but only in the Apocrypha, bomos is used for the Divine altar. In Joshua 22 the Sept. translators have carefully observed the distinction, using bomos for the altar which the two and a half tribes erected, <a href='B:60 1:22-11'>Jos 1:22-11</a>, <a href='B:60 22:16'>Jos 22:16</a>, <a href='B:60 22:19'>Jos 22:19</a>, <a href='B:60 22:23'>Jos 22:23</a>, <a href='B:60 22:26'>Jos 22:26</a>, <a href='B:60 22:34'>Jos 22:34</a>, no Divine injunction being given for this; in <a href='B:60 22:19'>Jos 22:19</a>, <a href='B:60 1:22-29'>Jos 1:22-29</a>, where the altar ordained of God is mentioned, thusiasterion is used.


topic: Altogether
definition:
<b>Altogether</b> <A-1,Adjective,3650, holos><p/> "whole," is rendered "altogether" in <a href='B:500 9:34'>Joh 9:34</a>. It is sometimes subjoined to an adjective or a verb, as in this case, to show that the idea coveyed by the adjective or verb belongs to the whole person or thing referred to. So here, lit., "thou wast altogether (i.e., completely) born in sins." Cp. <a href='B:470 13:33'>Mat 13:33</a>, RV; <a href='B:490 11:36'>Luk 11:36</a>, <a href='B:490 13:21'>Luk 13:21</a>, <a href='B:500 13:10'>Joh 13:10</a>, RV (rendered "every whit"). See ALL, and EVERY WHIT. <p/> <B-1,Adverb,3843, pantos><p/> from pas, "all," is translated in various ways. The rendering "altogether" is found only in <a href='B:530 5:10'>1Co 5:10</a> (where the RV margin gives the alternative meaning, "not at all" (meaning the fornicators of this world) and <a href='B:530 9:10'>1Co 9:10</a> (marg., "doubtless"). The other renderings are, in <a href='B:490 4:23'>Luk 4:23</a>, "doubtless" (AV, "surely"); in <a href='B:510 18:21'>Act 18:21</a>, "by all means," (AV, "only"); so in <a href='B:530 9:22'>1Co 9:22</a>, both RV and AV; in <a href='B:510 21:22'>Act 21:22</a>, "certainly" (AV, "needs," which does not give an accurate meaning); in <a href='B:510 28:4'>Act 28:4</a>, "no doubt;" in <a href='B:520 3:9'>Rom 3:9</a>, "in no wise" (lit., "not at all"), so in <a href='B:530 16:12'>1Co 16:12</a>. In <a href='B:510 26:29'>Act 26:29</a> the AV has given a misleading rendering in the phrase "both almost and altogether;" there is no Greek word here which means "altogether;" the RV corrects to "whether with little or with much." See ALL. <p/> <B-2,Adverb,3654, holos><p/> denotes "altogether or actually, or assuredly." See ACTUALLY, and ALL, B, No. 1.


topic: Alway, Always
definition:
<b>Alway, Always</b> <1,,104, aei><p/> has two meanings: (a) "perpetually, incessantly," <a href='B:510 7:51'>Act 7:51</a>, <a href='B:540 4:11'>2Co 4:11</a>, <a href='B:540 6:10'>2Co 6:10</a>, <a href='B:630 1:12'>Tit 1:12</a>, <a href='B:650 3:10'>Heb 3:10</a>; (b) "invariably, at any and every time," of successive occurrences, when some thing is to be repeated, according to the circumstances, <a href='B:670 3:15'>1Pe 3:15</a>, <a href='B:680 1:12'>2Pe 1:12</a>. See EVER. <p/> <2,,1539, hekastote><p/> from hekastos, "each," is used in <a href='B:680 1:15'>2Pe 1:15</a>, RV, "at every time" (AV, "always"). See TIME. <p/> <3,,1275, diapantos><p/> is, lit., "through," pas, i.e., through all time, (dia, "through," pas, "all"). In the best texts the words are separated. The phrase, which is used of the time throughout which a thing is done, is sometimes rendered "continually," sometimes "always;" "always" or "alway" in <a href='B:480 5:5'>Mar 5:5</a>, <a href='B:510 10:2'>Act 10:2</a>, <a href='B:510 24:16'>Act 24:16</a>, <a href='B:520 11:10'>Rom 11:10</a>; "continually" in <a href='B:490 24:53'>Luk 24:53</a>, <a href='B:650 9:6'>Heb 9:6</a>, <a href='B:650 13:15'>Heb 13:15</a>, the idea being that of a continuous practice carried on without being abandoned. See CONTINUALLY. <p/> <4,,3839 / 3842,pante / pantote> are derived from pas, "all." The former is found in <a href='B:510 24:3'>Act 24:3</a>. The latter is the usual word for "always." See EVER, EVERMORE. <p/> Note: Two phrases, rendered "always" or "alway" in the AV, are en panti kairo (lit., "in every season"), <a href='B:490 21:36'>Luk 21:36</a>, RV, "at every season," <a href='B:560 6:18'>Eph 6:18</a>, RV, "at all seasons," and pasas tas hemeras, (lit., "all the days"), <a href='B:470 28:20'>Mat 28:20</a>, AV and RV, "alway."


topic: Amaze, Amazement
definition:
<b>Amaze, Amazement</b> <A-1,Noun,1611, ekstasis><p/> is, lit., "a standing out" (ek, "out of," stasis, "a standing"). Eng. "ecstasy" is a transliteration. It is translated "amazement" in <a href='B:510 3:10'>Act 3:10</a>. It was said of any displacement, and especially, with reference to the mind, of that alteration of the normal condition by which the person is thrown into a state of surprise or fear, or both; or again, in which a person is so transported out of his natural state that he falls into a trance, <a href='B:510 10:10'>Act 10:10</a>, <a href='B:510 11:5'>Act 11:5</a>, <a href='B:510 22:17'>Act 22:17</a>. As to the other meaning, the RV has "amazement" in <a href='B:480 5:42'>Mar 5:42</a>, <a href='B:490 5:26'>Luk 5:26</a>, but "astonishment" in <a href='B:480 16:8'>Mar 16:8</a>. See TRANCE. <p/> <A-2,Noun,2285, thambos><p/> "amazement, wonder," is probably connected with a root signifying "to render immovable;" it is frequently associated with terror as well as astonishment, as with the verb (No. 3, below) in <a href='B:510 9:6'>Act 9:6</a>. It occurs in <a href='B:490 4:36'>Luk 4:36</a>, <a href='B:490 5:9'>Luk 5:9</a>, <a href='B:510 3:10'>Act 3:10</a>. See WONDER. <p/> Note: Ptoesis signifies "terror," not "amazement," <a href='B:670 3:6'>1Pe 3:6</a>, RV. <p/> <B-1,Verb,1839, existemi><p/> akin to A, No. 1, lit. means "to stand out from." Like the noun, this is used with two distinct meanings: (a) in the sense of amazement, the word should be invariably rendered "amazed," as in the RV, e.g., in the case of Simon Magus (for AV, "bewitched"), <a href='B:510 8:9'>Act 8:9</a>, <a href='B:510 8:11'>Act 8:11</a>. It is used, in the Passive Voice, of Simon himself in <a href='B:510 8:13'>Act 8:13</a>, RV, "he was amazed," for AV, "wondered." "Amaze" is preferable to "astonish" throughout; (b) in <a href='B:480 3:21'>Mar 3:21</a>, <a href='B:540 5:13'>2Co 5:13</a> it is used with its other meaning of being beside oneself. See BESIDE ONESELF (to be), BEWITCH, WONDER. <p/> <B-2,Verb,1605, ekplesso><p/> from ek, "out of," plesso, "to strike," lit., "to strike out," signifies "to be exceedingly struck in mind, to be astonished" (ek, intensive). The English "astonish" should be used for this verb, and "amaze" for existemi, as in the RV; see <a href='B:470 19:25'>Mat 19:25</a>, <a href='B:490 2:48'>Luk 2:48</a>, <a href='B:490 9:43'>Luk 9:43</a>. <p/> <B-3,Verb,2284, thambeo><p/> akin to A, No. 2, is used in <a href='B:480 1:27'>Mar 1:27</a>, <a href='B:480 10:24'>Mar 10:24</a>, <a href='B:480 10:32'>Mar 10:32</a> (and <a href='B:510 9:6'>Act 9:6</a>, AV). The RV has "amazed" in each place; AV, "astonished," in <a href='B:480 10:24'>Mar 10:24</a>. <p/> <B-4,Verb,1568, ekthambeo><p/> an intensive form of No. 3, is found in Mark's Gospel only; in <a href='B:480 9:15'>Mar 9:15</a>, "were greatly amazed;" in <a href='B:480 14:33'>Mar 14:33</a>, AV, "were sore amazed;" in <a href='B:480 16:5'>Mar 16:5</a>, RV, "were amazed," AV, "were affrighted;" in <a href='B:480 16:6'>Mar 16:6</a>, RV, "be not amazed," AV, "be not affrighted." See AFFRIGHTED. <p/> <C-1,Adjective,1569, ekthambos><p/> a strengthened form of A, No. 2, is found in <a href='B:510 3:11'>Act 3:11</a>. The intensive force of the word is brought out by the rendering "greatly wondering". See WONDER.


topic: Ambassador, Ambassage
definition:
<b>Ambassador, Ambassage</b> <A-1,Verb,4243, presbeuo><p/> denotes (a) "to be elder or eldest, prior in birth or age;" (b) "to be an ambassador," <a href='B:540 5:20'>2Co 5:20</a>, <a href='B:560 6:20'>Eph 6:20</a>; for <a href='B:640 1:9'>Phm 1:9</a> see under AGED. There is a suggestion that to be an "ambassador" for Christ involves the experience suggested by the word "elder." Elder men were chosen as "ambassadors." <p/> <B-1,Noun,4242, presbeia><p/> primarily, "age, eldership, rank," hence, "an embassy or ambassage," is used in <a href='B:490 14:32'>Luk 14:32</a>; in <a href='B:490 19:14'>Luk 19:14</a>, RV, "ambassage," for AV, "message."


topic: Amen
definition:
<b>Amen</b> <1,,281, amen><p/> is transliterated from Hebrew into both Greek and English. "Its meanings may be seen in such passages as <a href='B:50 7:9'>Deu 7:9</a>, 'the faithful (the Amen) God,' <a href='B:290 49:7'>Isa 49:7</a>, 'Jehovah that is faithful.' <a href='B:290 65:16'>Isa 65:16</a>, 'the God of truth,' marg., 'the God of Amen.' And if God is faithful His testimonies and precepts are 'sure (amen),' <a href='B:230 19:7'>Psa 19:7</a>, <a href='B:230 111:7'>Psa 111:7</a>, as are also His warnings, <a href='B:350 5:9'>Hos 5:9</a>, and promises, <a href='B:290 33:16'>Isa 33:16</a>, <a href='B:290 55:3'>Isa 55:3</a>. 'Amen' is used of men also, e.g., <a href='B:240 25:13'>Pro 25:13</a>. <p/> "There are cases where the people used it to express their assent to a law and their willingness to submit to the penalty attached to the breach of it, <a href='B:50 27:15'>Deu 27:15</a>, cp. <a href='B:160 5:13'>Neh 5:13</a>. It is also used to express acquiescence in another's prayer, <a href='B:110 1:36'>1Ki 1:36</a>, where it is defined as "(let) God say so too," or in another's thanksgiving, <a href='B:130 16:36'>1Ch 16:36</a>, whether by an individual, <a href='B:300 11:5'>Jer 11:5</a>, or by the congregation, <a href='B:230 106:48'>Psa 106:48</a>. <p/> "Thus 'Amen' said by God 'it is and shall be so,' and by men, 'so let it be.'" <p/> "Once in the NT 'Amen' is a title of Christ, <a href='B:730 3:14'>Rev 3:14</a>, because through Him the purposes of God are established, <a href='B:540 1:20'>2Co 1:20</a> <p/> "The early Christian churches followed the example of Isreal in associating themselves audibly with the prayers and thanksgivings offered on their behalf, <a href='B:530 14:16'>1Co 14:16</a>, where the article 'the' points to a common practice. Moreover this custom conforms to the pattern of things in the Heavens, see <a href='B:730 5:14'>Rev 5:14</a>, etc. <p/> "The individual also said 'Amen' to express his 'let it be so' in response to the Divine 'thus it shall be,' <a href='B:730 22:20'>Rev 22:20</a>. Frequently the speaker adds 'Amen' to his own prayers and doxologies, as is the case at <a href='B:560 3:21'>Eph 3:21</a>, e.g. <p/> "The Lord Jesus often used 'Amen,' translated 'verily,' to introduce new revelations of the mind of God. In John's Gospel it is always repeated, 'Amen, Amen,' but not elsewhere. Luke does not use it at all, but where Matthew, <a href='B:470 16:28'>Mat 16:28</a>, and Mark, <a href='B:480 9:1'>Mar 9:1</a>, have 'Amen,' Luke has 'of a truth;' thus by varying the translation of what the Lord said, Luke throws light on His meaning."* [* From Notes on Galatians, by Hogg and Vine, pp. 26, 27.] See VERILY.


topic: Amend
definition:
<b>Amend</b> <1,,2192 2866,echo kompsoteron> lit., "to have more finely," i.e., "to be better," is used in <a href='B:500 4:52'>Joh 4:52</a>, "to ammend." The latter word in the phrase is the comparative of kompsos, "elegant, nice, fine." Cp. Eng., "he's doing nicely."


topic: Amethyst
definition:
<b>Amethyst</b> <1,,271, amethustos><p/> primarily meaning "not drunken" (a, negative, and methu, "wine"), became used as a noun, being regarded as possessing a remedial virtue against drunkenness. Pliny, however, says that the reason for its name lay in the fact that in color it nearly approached that of wine, but did not actually do so, <a href='B:730 21:20'>Rev 21:20</a>.


topic: Amiss
definition:
<b>Amiss</b> <A-1,Adjective,824, atopos><p/> lit., "out of place" (a, negative, topos, "a place"), denotes unbecoming, not befitting. It is used four times in the NT, and is rendered "amiss" three times in the RV; in the malefactor's testimony of Christ, <a href='B:490 23:41'>Luk 23:41</a>; in Festus' words concerning Paul, <a href='B:510 25:5'>Act 25:5</a>, "if there is anything amiss in the man" (AV, "wickedness"); in <a href='B:510 28:6'>Act 28:6</a>, of the expected effect of the viper's attack upon Paul (AV, "harm"); in <a href='B:600 3:2'>2Th 3:2</a>, of men capable of outrageous conduct, "unreasonable." See HARM, UNREASONABLE. <p/> <B-1,Adverb,2560, kakos><p/> akin to kakos, "evil," is translated "amiss" in <a href='B:660 4:3'>Jam 4:3</a>; elsewhere in various ways. See EVIL, GRIEVOUS, MISERABLE, SORE.


topic: Anchor
definition:
<b>Anchor</b> <1,,45, ankura><p/> Eng., "anchor," was so called because of its curved form (ankos, "a curve"), <a href='B:510 1:27-30'>Act 1:27-30</a>, <a href='B:510 27:40'>Act 27:40</a>, <a href='B:650 6:19'>Heb 6:19</a>. In <a href='B:510 27:13'>Act 27:13</a> the verb airo, "to lift," signifies "to lift anchor" (the noun being understood), RV, "they weighed anchor" (AV, "loosing thence").


topic: Anew
definition:
<b>Anew</b> <1,,509, anothen><p/> lit., "from above," in the phrase rendered "anew" in the RV (AV, "again") of <a href='B:500 3:3'>Joh 3:3</a>, <a href='B:500 3:7'>Joh 3:7</a>. See AGAIN. <p/> Note: In <a href='B:570 3:21'>Phi 3:21</a> "fashion anew" translates the verb metaschematizo, which signifies "to change the form of".


topic: Angel
definition:
<b>Angel</b> <1,,32, angelos><p/> "a messenger" (from angello, "to deliver a message"), sent whether by God or by man or by Satan, "is also used of a guardian or representative in <a href='B:730 1:20'>Rev 1:20</a>, cp. <a href='B:470 18:10'>Mat 18:10</a>, <a href='B:510 12:15'>Act 12:15</a> (where it is better understood as = 'ghost'), superior to man, <a href='B:650 2:7'>Heb 2:7</a>, <a href='B:230 8:5'>Psa 8:5</a>, belonging to Heaven, <a href='B:470 24:36'>Mat 24:36</a>, <a href='B:480 12:25'>Mar 12:25</a>, and to God, <a href='B:490 12:8'>Luk 12:8</a>, and engaged in His service, <a href='B:230 103:20'>Psa 103:20</a>. "Angels" are spirits, <a href='B:650 1:14'>Heb 1:14</a>, i.e., they have not material bodies as men have; they are either human in form, or can assume the human form when necessary, cp. <a href='B:490 24:4'>Luk 24:4</a>, with <a href='B:490 24:23'>Luk 24:23</a>, <a href='B:510 10:3'>Act 10:3</a> with <a href='B:510 10:30'>Act 10:30</a>. <p/> "They are called 'holy' in <a href='B:480 8:38'>Mar 8:38</a>, and 'elect,' <a href='B:610 5:21'>1Ti 5:21</a>, in contrast with some of their original number, <a href='B:470 25:41'>Mat 25:41</a>, who 'sinned,' <a href='B:680 2:4'>2Pe 2:4</a>, 'left their proper habitation,' <a href='B:720 1:6'>Jud 1:6</a>, oiketerion, a word which occurs again, in the NT, only in <a href='B:540 5:2'>2Co 5:2</a>. Angels are always spoken of in the masculine gender, the feminine form of the word does not occur."* [* From Notes on Thessalonians, by Hogg and Vine, p. 229.] <p/> Note: Isangelos, "equal to the angels," occurs in <a href='B:490 20:36'>Luk 20:36</a>.


topic: Anger, Angry (to be)
definition:
<b>Anger, Angry (to be)</b> <A-1,Noun,3709, orge><p/> originally any "natural impulse, or desire, or disposition," came to signify "anger," as the strongest of all passions. It is used of the wrath of man, <a href='B:560 4:31'>Eph 4:31</a>, <a href='B:580 3:8'>Col 3:8</a>, <a href='B:610 2:8'>1Ti 2:8</a>, <a href='B:660 1:1-20'>Jam 1:1-20</a>; the displeasure of human governments, <a href='B:520 1:13-5'>Rom 1:13-5</a>; the sufferings of the Jews at the hands of the Gentiles, <a href='B:490 21:23'>Luk 21:23</a>; the terrors of the Law, <a href='B:520 4:15'>Rom 4:15</a>; "the anger" of the Lord Jesus, <a href='B:480 3:5'>Mar 3:5</a>; God's "anger" with Israel in the wilderness, in a quotation from the OT, <a href='B:650 3:11'>Heb 3:11</a>, <a href='B:650 4:3'>Heb 4:3</a>; God's present "anger" with the Jews nationally, <a href='B:520 9:22'>Rom 9:22</a>, <a href='B:590 2:16'>1Th 2:16</a>; His present "anger" with those who disobey the Lord Jesus in His Gospel, <a href='B:500 3:36'>Joh 3:36</a>; God's purposes in judgment, <a href='B:470 3:7'>Mat 3:7</a>, <a href='B:490 3:7'>Luk 3:7</a>, <a href='B:520 1:18'>Rom 1:18</a>, <a href='B:520 2:5'>Rom 2:5</a>, <a href='B:520 2:8'>Rom 2:8</a>, <a href='B:520 3:5'>Rom 3:5</a>, <a href='B:520 5:9'>Rom 5:9</a>, <a href='B:520 12:19'>Rom 12:19</a>, <a href='B:560 2:3'>Eph 2:3</a>, <a href='B:560 5:6'>Eph 5:6</a>, <a href='B:580 3:6'>Col 3:6</a>, <a href='B:590 1:10'>1Th 1:10</a>, <a href='B:590 5:9'>1Th 5:9</a>. See INDIGNATION, VENGEANCE, WRATH. <p/> Notes: (1) Thumos, "wrath" (not translated "anger"), is to be distinguished from orge, in this respect, that thumos indicates a more agitated condition of the feelings, an outburst of wrath from inward indignation, while orge suggests a more settled or abiding condition of mind, frequently with a view to taking revenge. Orge is less sudden in its rise than thumos, but more lasting in its nature. Thumos expresses more the inward feeling, orge the more active emotion. Thumos may issue in revenge, though it does not necessarily include it. It is characteristic that it quickly blazes up and quickly subsides, though that is not necessarily implied in each case. <p/> (2) Parorgismos, a strengthened form of orge, and used in <a href='B:560 4:26'>Eph 4:26</a>, RV margin, "provocation," points especially to that which provokes the wrath, and suggests a less continued state than No. (1). "The first keenness of the sense of provocation must not be cherished, though righteous resentment may remain" (Westcott). The preceding verb, orgizo, in this verse implies a just occasion for the feeling. This is confirmed by the fact that it is a quotation from <a href='B:230 4:4'>Psa 4:4</a> (Sept.), where the Hebrew word signifies to quiver with strong emotion. <p/> Thumos is found eighteen times in the NT, ten of which are in the Apocalypse, in seven of which the reference is to the wrath of God; so in <a href='B:520 2:8'>Rom 2:8</a>, RV, "wrath (thumos) and indignation" (orge); the order in the AV is inaccurate. Everywhere else the word thumos is used in a bad sense. In <a href='B:550 5:20'>Gal 5:20</a>, it follows the word "jealousies," which when smoldering in the heart break out in wrath. Thumos and orge are coupled in two places in the Apocalypse, <a href='B:730 16:19'>Rev 16:19</a>, "the fierceness (thumos) of His wrath" (orge); and <a href='B:730 19:15'>Rev 19:15</a>, "the fierceness of the wrath of Almighty God." See WROTH (be). <p/> (3) Aganaktesis originally signified "physical pain or irritation" (probably from agan, "very much," and achomai, "to grieve"), hence. "annoyance, vexation," and is used in <a href='B:540 7:11'>2Co 7:11</a>, "indignation." <p/> <B-1,Verb,3710, orgizo><p/> "to provoke, to arouse to anger," is used in the Middle Voice in the eight places where it is found, and signifies "to be angry, wroth." It is said of individuals, in <a href='B:470 5:22'>Mat 5:22</a>, <a href='B:470 18:34'>Mat 18:34</a>, <a href='B:470 22:7'>Mat 22:7</a>, <a href='B:490 14:21'>Luk 14:21</a>, <a href='B:490 15:28'>Luk 15:28</a>, and <a href='B:560 4:26'>Eph 4:26</a> (where a possible meaning is "be ye angry with yourselves"); of nations, <a href='B:730 11:18'>Rev 11:18</a>; of Satan as the Dragon, <a href='B:730 12:17'>Rev 12:17</a>. See WRATH. <p/> <B-2,Verb,3949, parorgizo><p/> is "to arouse to wrath, provoke" (para, used intensively, and No. 1); <a href='B:520 10:19'>Rom 10:19</a>, "will I anger;" <a href='B:560 6:4'>Eph 6:4</a>, "provoke to wrath." See PROVOKE. <p/> <B-3,Verb,5520, cholao><p/> connected with chole, "gall, bile," which became used metaphorically to signify bitter anger, means "to be enraged," <a href='B:500 7:23'>Joh 7:23</a>, "wroth," RV, in the Lord's remonstrance with the Jews on account of their indignation at His having made a man whole on the Sabbath Day. <p/> Notes: (1) Thumomacheo (from thumos, "wrath," machomai, "to fight") originally denoted to fight with great animosity, and hence came to mean "to be very angry, to be exasperated," <a href='B:510 12:20'>Act 12:20</a>, of the anger of Herod, "was highly displeased." <p/> (2) Thumoo, the corresponding verb, signifies "to provoke to anger," but in the Passive Voice "to be wroth," as in <a href='B:470 2:16'>Mat 2:16</a>, of the wrath of Herod, "was exceeding wroth." <p/> (3) Aganakteo, see A, Note (3), is rendered in various ways in the seven places where it is used; "moved with indignation," <a href='B:470 20:24'>Mat 20:24</a>, <a href='B:470 21:15'>Mat 21:15</a>, RV (AV, "sore displeased"); "had indignation," <a href='B:470 26:8'>Mat 26:8</a>, <a href='B:480 14:4'>Mar 14:4</a>. In <a href='B:480 10:14'>Mar 10:14</a> the RV has "was moved with indignation" (AV, "was much displeased"), said of the Lord Jesus. The same renderings are given in <a href='B:480 10:41'>Mar 10:41</a>. In <a href='B:490 13:14'>Luk 13:14</a> (AV, "with indignation"), the RV rightly puts "being moved with indignation." These words more particularly point to the cause of the vexation. See DISPLEASE, INDIGNATION. <p/> (4) In <a href='B:580 3:21'>Col 3:21</a>, erethizo signifies "to provoke." The RV correctly omits "to anger." <p/> <C-1,Adjective,3711, orgilos><p/> "angry, prone to anger, irascible" (see B, Nos. 1, 2), is rendered "soon angry" in <a href='B:630 1:7'>Tit 1:7</a>.


topic: Anguish
definition:
<b>Anguish</b> <A-1,Noun,2347, thlipsis><p/> see AFFLICTION (No. 4). <p/> <A-2,Noun,4730, stenochoria><p/> lit., "narrowness of place" (stenos, "narrow," chora, "a place"), metaphorically came to mean the "distress arising from that condition, anguish." It is used in the plural, of various forms of distress, <a href='B:540 6:4'>2Co 6:4</a>, <a href='B:540 12:10'>2Co 12:10</a>, and of "anguish" or distress in general, <a href='B:520 2:9'>Rom 2:9</a>, <a href='B:520 8:35'>Rom 8:35</a>, RV, "anguish" for AV, "distress." The opposite state, of being in a large place, and so metaphorically in a state of joy, is represented by the word platusmos in certian Psalms as, e.g., <a href='B:230 118:5'>Psa 118:5</a>; see also <a href='B:100 22:20'>2Sa 22:20</a>. See DISTRESS. <p/> <A-3,Noun,4928, sunoche><p/> lit., "a holding together, or compressing" (sun, "together," echo, "to hold"), was used of the narrowing of a way. It is found only in its metaphorical sense, of "straits, distress, anguish," <a href='B:490 21:25'>Luk 21:25</a>, "distress of nations," and <a href='B:540 2:4'>2Co 2:4</a>, "anguish of heart." See DISTRESS. <p/> Note: Ananke is associated with thlipsis, and signifies a condition of necessity arising from some form of compulsion. It is therefore used not only of necessity but of distress, <a href='B:490 21:23'>Luk 21:23</a>, <a href='B:590 3:7'>1Th 3:7</a>, and in the plural in <a href='B:540 6:4'>2Co 6:4</a>, <a href='B:540 12:10'>2Co 12:10</a>. <p/> <B-1,Verb,4729, stenochoreo><p/> akin to A, No. 2, lit., "to crowd into a narrow space," or, in the Passive Voice "to be pressed for room," hence, metaphorically, "to be straitened," <a href='B:540 4:8'>2Co 4:8</a>, <a href='B:540 6:12'>2Co 6:12</a> (twice), is found in its literal sense in two places in the Sept., in <a href='B:60 17:15'>Jos 17:15</a>, <a href='B:290 49:19'>Isa 49:19</a>, and in two places in its metaphorical sense, in <a href='B:70 16:16'>Jdg 16:16</a>, where Delilah is said to have pressed Samson sore with her words continually, and to have "straitened him," and in <a href='B:290 28:20'>Isa 28:20</a>. See DISTRESS, STRAITENED. <p/> <B-2,Verb,4912, sunecho><p/> akin to A, No. 3, lit., "to hold together," is used physically of being held, or thronged, <a href='B:490 8:45'>Luk 8:45</a>, <a href='B:490 19:43'>Luk 19:43</a>, <a href='B:490 22:63'>Luk 22:63</a>; of being taken with a malady, <a href='B:470 4:24'>Mat 4:24</a>, <a href='B:490 4:38'>Luk 4:38</a>, <a href='B:510 28:8'>Act 28:8</a>; with fear, <a href='B:490 8:37'>Luk 8:37</a>; of being straitened or pressed in spirit, with desire, <a href='B:490 12:50'>Luk 12:50</a>, <a href='B:510 18:5'>Act 18:5</a>, <a href='B:570 1:23'>Phi 1:23</a>; with the love of Christ, <a href='B:540 5:14'>2Co 5:14</a>. In one place it is used of the stopping of their ears by those who killed Stephen. See CONSTRAIN, HOLD, KEEP, PRESS, SICK (lie), STOP, STRAIT (be in a), STRAITENED, TAKE, THRONG. <p/> <B-3,Verb,3600, odunao><p/> in the Middle and Passive Voices, signifies "to suffer pain, be in anguish, be greatly distressed" (akin to odune, "pain, distress"); it is rendered "sorrowing" in <a href='B:490 2:48'>Luk 2:48</a>; in <a href='B:490 1:16-25'>Luk 1:16-25</a>, RV, "in anguish," for AV, "tormented;" in <a href='B:510 20:38'>Act 20:38</a>, "sorrowing." See SORROW, TORMENT.


topic: Anise
definition:
<b>Anise</b> <1,,432, anethon><p/> "dill, anise," was used for food and for pickling, <a href='B:470 23:23'>Mat 23:23</a>.


topic: Ankle-bones
definition:
<b>Ankle-bones</b> <1,,4974, sphuron><p/> or sphudron, denotes the "ankle, or ankle-bone" (from sphura, "a hammer," owing to a resemblance in the shape), <a href='B:510 3:7'>Act 3:7</a>.


topic: Announce
definition:
<b>Announce</b> <1,,312, anagello><p/> "to declare, announce" (ana, "up," angello, "to report"), is used especially of heavenly messages, and is translated "announced" in the RV of <a href='B:670 1:12'>1Pe 1:12</a>, for AV, "reported," and in <a href='B:690 1:5'>1Jo 1:5</a>, RV, "announce," for AV, "declare." See DECLARE, REHEARSE, REPORT, SHOW, SPEAK, TELL.


topic: Anoint, Anointing
definition:
<b>Anoint, Anointing</b> <A-1,Verb,218, aleipho><p/> is a general term used for "an anointing" of any kind, whether of physical refreshment after washing, e.g., in the Sept. of <a href='B:80 3:3'>Rth 3:3</a>, <a href='B:100 12:20'>2Sa 12:20</a>, <a href='B:340 10:3'>Dan 10:3</a>, <a href='B:400 6:15'>Mic 6:15</a>; in the NT, <a href='B:470 6:17'>Mat 6:17</a>, <a href='B:490 7:38'>Luk 7:38</a>, <a href='B:490 7:46'>Luk 7:46</a>, <a href='B:500 11:2'>Joh 11:2</a>, <a href='B:500 12:3'>Joh 12:3</a>; or of the sick, <a href='B:480 6:13'>Mar 6:13</a>, <a href='B:660 5:14'>Jam 5:14</a>; or a dead body, <a href='B:480 16:1'>Mar 16:1</a>. The material used was either oil, or ointment, as in <a href='B:490 7:38'>Luk 7:38</a>, <a href='B:490 7:46'>Luk 7:46</a>. In the Sept. it is also used of "anointing" a pillar, <a href='B:10 31:13'>Gen 31:13</a>, or captives, <a href='B:140 28:15'>2Ch 28:15</a>, or of daubing a wall with mortar, <a href='B:330 1:13-12'>Eze 1:13-12</a>, <a href='B:330 1:13-15'>Eze 1:13-15</a>; and, in the sacred sense, of "anointing" priests, in <a href='B:20 40:15'>Exo 40:15</a> (twice), and <a href='B:40 3:3'>Num 3:3</a>. <p/> <A-2,Verb,5548, chrio><p/> is more limited in its use than No. 1; it is confined to "sacred and symbolical anointings;" of Christ as the "Anointed" of God, <a href='B:490 4:18'>Luk 4:18</a>, <a href='B:510 4:27'>Act 4:27</a>, <a href='B:510 10:38'>Act 10:38</a>, and <a href='B:650 1:9'>Heb 1:9</a>, where it is used metaphorically in connection with "the oil of gladness." The title Christ signifies "The Anointed One," The word (Christos) is rendered "(His) Anointed" in <a href='B:510 4:26'>Act 4:26</a>, RV. Once it is said of believers, <a href='B:540 1:21'>2Co 1:21</a>. Chrio is very frequent in the Sept., and is used of kings, <a href='B:90 10:1'>1Sa 10:1</a>, and priests, <a href='B:20 28:41'>Exo 28:41</a>, and prophets, <a href='B:110 19:16'>1Ki 19:16</a>. Among the Greeks it was used in other senses than the ceremonial, but in the Scriptures it is not found in connection with secular matters. <p/> Note: The distinction referred to by Trench (Syn. xxxviii), that aleipho is the mundane and profane, chrio, the sacred and religious word, is not borne out by evidence. In a papyrus document chrisis is used of "a lotion for a sick horse" (Moulton and Milligan, Vocab. of Greek Test). <p/> <A-3,Verb,1472, enchrio><p/> primarily, "to rub in," hence, "to besmear, to anoint," is used metaphorically in the command to the church in Laodicea to "anoint" their eyes with eyesalve, <a href='B:730 3:18'>Rev 3:18</a>. In the Sept., <a href='B:300 4:30'>Jer 4:30</a>, it is used of the "anointing" of the eyes with a view to beautifying them. <p/> <A-4,Verb,2025, epichrio><p/> primarily, "to rub on" (epi, "upon"), is used of the blind man whose eyes Christ "anointed," and indicates the manner in which the "anointing" was done, <a href='B:500 9:6'>Joh 9:6</a>, <a href='B:500 9:11'>Joh 9:11</a>. <p/> <A-5,Verb,3462, murizo><p/> is used of "anointing" the body for burial, in <a href='B:480 14:8'>Mar 14:8</a>. <p/> <B-1,Noun,5545, chrisma><p/> the corresponding noun to No. 2, above, signifies "an unguent, or an anointing." It was prepared from oil and aromatic herbs. It is used only metaphorically in the NT; by metonymy, of the Holy Spirit, <a href='B:690 2:20'>1Jo 2:20</a>, <a href='B:690 2:27'>1Jo 2:27</a>, twice. The RV translates it "anointing" in all three places, instead of the AV "unction" and "anointing." <p/> That believers have "an anointing from the Holy One" indicates that this anointing renders them holy, separating them to God. The passage teaches that the gift of the Holy Spirit is the all-efficient means of enabling believers to possess a knowledge of the truth. In the Sept., it is used of the oil for "anointing" the high priest, e.g., <a href='B:20 29:7'>Exo 29:7</a>, lit., "Thou shalt take of the oil of the anointing." In <a href='B:20 30:25'>Exo 30:25</a>, etc., it is spoken of as "a holy anointing oil." In <a href='B:340 9:26'>Dan 9:26</a> chrisma stands for the "anointed" one, "Christ," the noun standing by metonymy for the person Himself, as for the Holy Spirit in 1 John 2. See UNCTION. <p/> Notes: (1) Aleimma, akin to A, No. 1 (not in the NT), occurs three times in the Sept., <a href='B:20 30:31'>Exo 30:31</a>, of the "anointing" of the priests; <a href='B:290 61:3'>Isa 61:3</a>, metaphorically, of the oil of joy; <a href='B:340 10:3'>Dan 10:3</a>, of physical refreshment. <p/> (2) Muron, a word akin to A, No. 5, denotes "ointment." The distinction between this and elaion, "oil," is observable in Christ's reproof of the Pharisee who, while desiring Him to eat with him, failed in the ordinary marks of courtesy; "My head with oil (elaion) thou didst not anoint, but she hath anointed My feet with ointment" (muron), <a href='B:490 7:46'>Luk 7:46</a>.


topic: Anon
definition:
<b>Anon</b> * Note: This is the AV rendering of euthus, in <a href='B:470 13:20'>Mat 13:20</a>, <a href='B:480 1:30'>Mar 1:30</a>, RV, "straightway."


topic: Another
definition:
<b>Another</b> <1,,243 2087,allos heteros> have a difference in meaning, which despite a tendency to be lost, is to be observed in numerous passages. Allos expresses a numerical difference and denotes "another of the same sort;" heteros expresses a qualitative difference and denotes "another of a different sort." Christ promised to send "another Comforter" (allos, "another like Himself," not heteros), <a href='B:500 14:16'>Joh 14:16</a>. Paul says "I see a different (AV, "another") law," heteros, a law different from that of the spirit of life (not allos, "a law of the same sort"), <a href='B:520 7:23'>Rom 7:23</a>. After Joseph's death "another king arose," heteros, one of quite a different character, <a href='B:510 7:18'>Act 7:18</a>. Paul speaks of "a different gospel (heteros), which is not another" (allos, another like the one he preached), <a href='B:550 1:1-7'>Gal 1:1-7</a>. See heteros (not allos) in <a href='B:470 11:3'>Mat 11:3</a>, <a href='B:510 27:1'>Act 27:1</a>; in <a href='B:490 23:32'>Luk 23:32</a> heteroi is used of the two malefactors crucified with Christ. The two words are only apparently interchanged in <a href='B:530 1:16'>1Co 1:16</a>, <a href='B:530 6:1'>1Co 6:1</a>, <a href='B:530 1:12-10'>1Co 1:12-10</a>, <a href='B:530 14:17'>1Co 14:17</a>, <a href='B:530 14:19'>1Co 14:19</a>, e.g., the difference being present, though not so readily discernible. <p/> They are not interchangeable in <a href='B:530 1:15-41'>1Co 1:15-41</a>; here heteros is used to distinguish the heavenly glory from the earthly, for these differ in genus, and allos to distinguish the flesh of men, birds, and fishes, which in each case is flesh differing not in genus but in species. Allos is used again to distinguish between the glories of the heavenly bodies, for these also differ not in kind but in degree only. For allos, see MORE, OTHER, etc. For heteros, see OTHER, STRANGE. <p/> Note: The distinction comes out in the compounds of heteros, viz., heteroglossos, "strange tongues," <a href='B:530 14:21'>1Co 14:21</a>; heterodidaskaleo, "to teach a different doctrine," <a href='B:610 1:3'>1Ti 1:3</a>, <a href='B:610 6:3'>1Ti 6:3</a>; heterozugo, "to be unequally yoked" (i.e., with those of a different character), <a href='B:540 6:14'>2Co 6:14</a>.


topic: Answer
definition:
<b>Answer</b> <A-1,Noun,612, apokrisis><p/> lit., "a separation or distinction," is the regular word for "answer," <a href='B:490 2:47'>Luk 2:47</a>, <a href='B:490 20:26'>Luk 20:26</a>, <a href='B:500 1:22'>Joh 1:22</a>, <a href='B:500 19:9'>Joh 19:9</a>. <p/> <A-2,Noun,610, apokrima><p/> akin to No. 1, denotes a judicial "sentence," <a href='B:540 1:9'>2Co 1:9</a>, AV, and RV, margin, or an "answer" (RV, text), an answer of God to the Apostle's appeal, giving him strong confidence. In an ancient inscription it is used of an official decision. In a papyrus document it is used of a reply to a deputation. See SENTENCE. <p/> <A-3,Noun,5538, chrematismos><p/> "a Divine response, an oracle," is used in <a href='B:520 11:4'>Rom 11:4</a>, of the answer given by God to Elijah's complaint against Israel. See the verb under CALL. <p/> <A-4,Noun,627, apologia><p/> a "verbal defense, a speech in defense," is sometimes translated "answer," in the AV, <a href='B:510 25:16'>Act 25:16</a>, <a href='B:530 9:3'>1Co 9:3</a>, <a href='B:620 4:16'>2Ti 4:16</a>, all which the RV corrects to "defense." See <a href='B:510 22:1'>Act 22:1</a>, <a href='B:570 1:7'>Phi 1:7</a>, <a href='B:570 1:16'>Phi 1:16</a>, <a href='B:540 7:11'>2Co 7:11</a>, "clearing." Once it signifies an "answer," <a href='B:670 3:15'>1Pe 3:15</a>. Cp. B, No. 4. See CLEARING, DEFENSE. <p/> Note: Eperotema, <a href='B:670 3:21'>1Pe 3:21</a>, is not, as in the AV, an "answer." It was used by the Greeks in a legal sense, as a "demand or appeal." Baptism is therefore the ground of an "appeal" by a good conscience against wrong doing. <p/> <B-1,Verb,611, apokrinomai><p/> akin to A, No. 1, above, signifies either "to give an answer to a question" (its more frequent use) or "to begin to speak," but always where something has preceded, either statement or act to which the remarks refer, e.g., <a href='B:470 11:25'>Mat 11:25</a>, <a href='B:490 14:3'>Luk 14:3</a>, <a href='B:500 2:18'>Joh 2:18</a>. The RV translates by "answered," e.g., <a href='B:470 28:5'>Mat 28:5</a>, <a href='B:480 12:35'>Mar 12:35</a>, <a href='B:490 3:16'>Luk 3:16</a>, where some have suggested "began to say" or "uttered solemnly," whereas the speaker is replying to the unuttered thought or feeling of those addressed by him. <p/> <B-2,Verb,470, antapokrinomai><p/> anti, "against," and No. 1, a strengthened form, "to answer by contradiction, to reply against," is found in <a href='B:490 14:6'>Luk 14:6</a>, <a href='B:520 9:20'>Rom 9:20</a>. <p/> <B-3,Verb,5274, hupolambano><p/> signifies (a) "to take or bear up from beneath," <a href='B:510 1:9'>Act 1:9</a>; (b) "to receive," <a href='B:710 1:8'>3Jo 1:8</a>; (c) "to suppose," <a href='B:490 7:43'>Luk 7:43</a>, <a href='B:510 2:15'>Act 2:15</a>; (d) "to catch up (in speech), to answer," <a href='B:490 10:30'>Luk 10:30</a>; in sense (d) it indicates that a person follows what another has said, either by controverting or supplementing it. See RECEIVE, SUPPOSE. <p/> <B-4,Verb,626, apologeomai><p/> cp. A, No. 4, lit., "to talk oneself off from" (apo, "from," lego, "to speak"), "to answer by way of making a defense for oneself" (besides its meaning "to excuse," <a href='B:520 2:15'>Rom 2:15</a>, <a href='B:540 12:19'>2Co 12:19</a>), is translated "answer" in <a href='B:490 12:11'>Luk 12:11</a>, <a href='B:490 21:14'>Luk 21:14</a>; in <a href='B:510 19:33'>Act 19:33</a>, AV and RV both have "made defense;" in <a href='B:510 24:10'>Act 24:10</a>, <a href='B:510 25:8'>Act 25:8</a>, <a href='B:510 1:26-2'>Act 1:26-2</a>, the RV has the verb to make a defense, for the AV, "to answer," and in <a href='B:510 26:24'>Act 26:24</a> for the AV, "spake for himself." See DEFENSE, EXCUSE, SPEAK. <p/> <B-5,Verb,483, antilego><p/> "to speak against," is rendered "answering again" in the AV of <a href='B:630 2:9'>Tit 2:9</a> (RV, "gainsaying"). See CONTRADICT, DENY, GAINSAY, SPEAK. <p/> <B-6,Verb,4960, sustoicheo><p/> lit., "to be in the same line or row with" (sun, "with," stoichos, "a row"), is translated "answereth to" in <a href='B:550 4:25'>Gal 4:25</a>. <p/> Note: Cp. stoicheo, "to walk" (in line), <a href='B:550 5:25'>Gal 5:25</a>, <a href='B:550 6:16'>Gal 6:16</a>. For hupakouo, rendered to answer in <a href='B:510 12:13'>Act 12:13</a>, RV, see HEARKEN, No. 1, Note.


topic: Antichrist
definition:
<b>Antichrist</b> <1,,500, antichristos><p/> can mean either "against Christ" or "instead of Christ," or perhaps, combining the two, "one who, assuming the guise of Christ, opposes Christ" (Westcott). The word is found only in John's epistles, (a) of the many "antichrists" who are forerunners of the "Antichrists" himself, <a href='B:690 2:18'>1Jo 2:18</a>, <a href='B:690 2:22'>1Jo 2:22</a>, <a href='B:700 1:7'>2Jo 1:7</a>; (b) of the evil power which already operates anticipatively of the "Antichrist," <a href='B:690 4:3'>1Jo 4:3</a>. <p/> What the Apostle says of him so closely resembles what he says of the first beast in Rev. 13, and what the Apostle Paul says of the Man of Sin in 2 Thess. 2, that the same person seems to be in view in all these passages, rather than the second beast in Rev. 13, the false prophet; for the latter supports the former in all his Antichristian assumptions. <p/> Note: The term pseudochristos, "a false Christ," is to be distinguished from the above; it is found in <a href='B:470 24:24'>Mat 24:24</a>, <a href='B:480 13:22'>Mar 13:22</a>. The false Christ does not deny the existence of Christ, he trades upon the expectation of His appearance, affirming that he is the Christ. The Antichrist denies the existence of the true God (Trench, Syn. XXX).


topic: Anything
definition:
<b>Anything</b> *Note: See the RV of <a href='B:480 15:5'>Mar 15:5</a>, <a href='B:500 16:23'>Joh 16:23</a>, <a href='B:610 6:7'>1Ti 6:7</a>; in <a href='B:490 24:41'>Luk 24:41</a>, the RV suitably has "anything to eat," for AV, "any meat."


topic: Apart
definition:
<b>Apart</b> <1,,5565, choris><p/> is used both as an adverb and as a preposition. As an adverb it signifies "separately, by itself," <a href='B:500 20:7'>Joh 20:7</a>, of the napkin which had been around the Lord's head in the tomb; as a preposition (its more frequent use), "apart from, without, separate from." It is rendered "apart from" in the RV of <a href='B:500 15:5'>Joh 15:5</a>, <a href='B:520 3:21'>Rom 3:21</a>, <a href='B:520 3:28'>Rom 3:28</a>, <a href='B:520 4:6'>Rom 4:6</a>, <a href='B:540 12:3'>2Co 12:3</a>, <a href='B:650 9:22'>Heb 9:22</a>, <a href='B:650 9:28'>Heb 9:28</a>, <a href='B:650 11:40'>Heb 11:40</a>, <a href='B:660 2:18'>Jam 2:18</a>, <a href='B:660 2:20'>Jam 2:20</a>, <a href='B:660 2:26'>Jam 2:26</a>. See BESIDE, WITHOUT. <p/> Note: The opposite of choris is sun, "with." A synonymous preposition, aneu, denotes "without," <a href='B:470 10:29'>Mat 10:29</a>, <a href='B:670 3:1'>1Pe 3:1</a>, <a href='B:670 4:9'>1Pe 4:9</a>. <p/> <2,,2596 2398,kat' idian> lit., "according to one's own," i.e., privately, alone, is translated "apart" in <a href='B:470 14:13'>Mat 14:13</a>, <a href='B:470 14:23'>Mat 14:23</a>, <a href='B:470 17:1'>Mat 17:1</a>, <a href='B:470 17:19'>Mat 17:19</a>, <a href='B:470 20:17'>Mat 20:17</a>, <a href='B:480 1:6-32'>Mar 1:6-32</a> (AV, "privately"); <a href='B:480 9:2'>Mar 9:2</a>. <p/> <3,,2651,kata monas> see ALONE.


topic: Apiece
definition:
<b>Apiece</b> <1,,303, ana><p/> used with numerals or measures of quantity with a distributive force, is translated "apiece" in <a href='B:490 9:3'>Luk 9:3</a>, "two coats apiece," AV; in <a href='B:500 2:6'>Joh 2:6</a>, "two or three firkins apiece." In <a href='B:470 1:20-10'>Mat 1:20-10</a>, "every man a penny," is a free rendering for "a penny apiece;" in <a href='B:490 9:14'>Luk 9:14</a>, the RV adds "each" to translate the ana; in <a href='B:490 10:1'>Luk 10:1</a>, ana duo is "two by two." See <a href='B:730 4:8'>Rev 4:8</a>, "each." See EACH, EVERY.


topic: Apostle, Apostleship
definition:
<b>Apostle, Apostleship</b> <1,,652, apostolos><p/> is, lit., "one sent forth" (apo, "from," stello, "to send"). "The word is used of the Lord Jesus to describe His relation to God, <a href='B:650 3:1'>Heb 3:1</a>; see <a href='B:500 17:3'>Joh 17:3</a>. The twelve disciples chosen by the Lord for special training were so called, <a href='B:490 6:13'>Luk 6:13</a>, <a href='B:490 9:10'>Luk 9:10</a>. Paul, though he had seen the Lord Jesus, <a href='B:530 9:1'>1Co 9:1</a>, <a href='B:530 15:8'>1Co 15:8</a>, had not 'companied with' the Twelve 'all the time' of His earthly ministry, and hence was not eligible for a place among them, according to Peter's description of the necessary qualifications, <a href='B:510 1:22'>Act 1:22</a>. Paul was commissioned directly, by the Lord Himself, after His Ascension, to carry the Gospel to the Gentiles. <p/> "The word has also a wider reference. In <a href='B:510 14:4'>Act 14:4</a>, <a href='B:510 14:14'>Act 14:14</a>, it is used of Barnabas as well as of Paul; in <a href='B:520 16:7'>Rom 16:7</a> of Andronicus and Junias. In <a href='B:540 8:23'>2Co 8:23</a> (RV, margin) two unnamed brethren are called 'apostles of the churches;' in <a href='B:570 2:25'>Phi 2:25</a> (RV, margin) Epaphroditus is referred to as 'your apostle.' It is used in <a href='B:590 2:6'>1Th 2:6</a> of Paul, Silas and Timothy, to define their relation to Christ." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 59-60.] <p/> <2,,651, apostole><p/> "a sending, a mission," signifies an apostleship, <a href='B:510 1:25'>Act 1:25</a>, <a href='B:520 1:5'>Rom 1:5</a>, <a href='B:530 9:2'>1Co 9:2</a>, <a href='B:550 2:8'>Gal 2:8</a>. <p/> Note: Pseudapostoloi, "false apostles," occurs in <a href='B:540 11:13'>2Co 11:13</a>.


topic: Apparel, Apparelled
definition:
<b>Apparel, Apparelled</b> <1,,2066 2067,esthes esthesis> connected with hennumi, "to clothe" means "clothing, raiment," usually suggesting the ornate, the goodly. The former is found in <a href='B:490 23:11'>Luk 23:11</a>, RV, "apparel" (AV, "robe"); <a href='B:490 24:4'>Luk 24:4</a> (AV, "garments"); <a href='B:510 10:30'>Act 10:30</a> (AV, "clothing"); <a href='B:510 12:21'>Act 12:21</a>, <a href='B:660 2:2'>Jam 2:2</a> (RV, "clothing," twice; AV, "apparel" and "raiment"); <a href='B:660 2:3'>Jam 2:3</a> ("clothing"). Esthesis is used in <a href='B:510 1:10'>Act 1:10</a>, "apparel." See CLOTHING. <p/> <2,,2440, himation><p/> a diminutive of heima, "a robe," was used especially of an outer cloak or mantle, and in general of raiment, "apparel" in <a href='B:670 3:3'>1Pe 3:3</a>. The word is not in the original in the next verse, but is supplied in English to complete the sentence. See CLOTHING No. 2, GARMENT, RAIMENT, ROBE. <p/> <3,,2441, himatismos><p/> a collective word, is translated "apparelled" in <a href='B:490 7:25'>Luk 7:25</a>, and preceded by en, "in," lit., "in apparel." See CLOTHING, No. 4, RAIMENT, VESTURE. <p/> <4,,2689, katastole><p/> connected with katastello, "to send or let down, to lower" (kata, "down," stello, "to send"), was primarily a garment let down; hence, "dress, attire," in general (cp. stole, a loose outer garment worn by kings and persons of rank, Eng., "stole"); <a href='B:610 2:9'>1Ti 2:9</a>, "apparel." See CLOTHING.


topic: Apparition
definition:
<b>Apparition</b> <1,,5326, phantasma><p/> "a phantasm or phantom" (from phaino, "to appear"), is translated "apparition" in the RV of <a href='B:470 14:26'>Mat 14:26</a>, <a href='B:480 6:49'>Mar 6:49</a> (AV, "spirit"). In the Sept., <a href='B:220 20:8'>Job 20:8</a>, <a href='B:290 28:7'>Isa 28:7</a>.


topic: Appeal
definition:
<b>Appeal</b> <1,,1941, epikaleo><p/> "to call upon," has the meaning "appeal" in the Middle Voice, which carries with it the suggestion of a special interest on the part of the doer of an action in that in which he is engaged. Stephen died "calling upon the Lord," <a href='B:510 7:59'>Act 7:59</a>. In the more strictly legal sense the word is used only of Paul's "appeal" to Caesar, <a href='B:510 1:25-12'>Act 1:25-12</a>, <a href='B:510 25:21'>Act 25:21</a>, <a href='B:510 25:25'>Act 25:25</a>, <a href='B:510 26:32'>Act 26:32</a>, <a href='B:510 28:19'>Act 28:19</a>. See CALL (upon), SURNAME. See also eperotema, under ANSWER.


topic: Appear, Appearing
definition:
<b>Appear, Appearing</b> <A-1,Verb,5316, phaino><p/> signifies, in the Active Voice, "to shine;" in the Passive, "to be brought forth into light, to become evident, to appear." In <a href='B:520 7:13'>Rom 7:13</a>, concerning sin, the RV has "might be shewn to be," for AV, "appear." <p/> It is used of the "appearance" of Christ to the disciples, <a href='B:480 16:9'>Mar 16:9</a>; of His future "appearing" in glory as the Son of Man, spoken of as a sign to the world, <a href='B:470 24:30'>Mat 24:30</a>; there the genitive is subjective, the sign being the "appearing" of Christ Himself; of Christ as the light, <a href='B:500 1:5'>Joh 1:5</a>; of John the Baptist, <a href='B:500 5:35'>Joh 5:35</a>; of the "appearing" of an angel of the Lord, either visibly, <a href='B:470 1:20'>Mat 1:20</a>, or in a dream, <a href='B:470 2:13'>Mat 2:13</a>; of a star, <a href='B:470 2:7'>Mat 2:7</a>; of men who make an outward show, <a href='B:470 6:5'>Mat 6:5</a>, <a href='B:470 6:18'>Mat 6:18</a> (see the RV); <a href='B:470 1:23-28'>Mat 1:23-28</a>, <a href='B:540 13:7'>2Co 13:7</a>; of tares, <a href='B:470 13:26'>Mat 13:26</a>; of a vapor, <a href='B:660 4:14'>Jam 4:14</a>; of things physical in general, <a href='B:650 11:3'>Heb 11:3</a>; used impersonally in <a href='B:470 9:33'>Mat 9:33</a>, "it was never so seen;" also of what appears to the mind, and so in the sense of to think, <a href='B:480 14:64'>Mar 14:64</a>, or to seem, <a href='B:490 24:11'>Luk 24:11</a> (RV, "appeared"). See SEE, SEEM, SHINE, THINK. <p/> <A-2,Verb,2014, epiphaino><p/> a strengthened form of No. 1 but differing in meaning, epi signifying "upon," is used in the Active Voice with the meaning "to give light," <a href='B:490 1:79'>Luk 1:79</a>; in the Passive Voice, "to appear, become visible." It is said of heavenly bodies, e.g., the stars, <a href='B:510 27:20'>Act 27:20</a> (RV, "shone"); metaphorically, of things spiritual, the grace of God, <a href='B:630 2:11'>Tit 2:11</a>; the kindness and the love of God, <a href='B:630 3:4'>Tit 3:4</a>. See LIGHT. Cp. epiphaneia, B, No. 2. <p/> <A-3,Verb,398, anaphaino><p/> ana, "forth, or up," perhaps originally a nautical term, "to come up into view," hence, in general, "to appear suddenly," is used in the Passive Voice, in <a href='B:490 19:11'>Luk 19:11</a>, of the Kingdom of God; Active Voice, in <a href='B:510 21:3'>Act 21:3</a>, "to come in sight of," RV; "having sighted" would be a suitable rendering (AV, "having discovered"). <p/> <A-4,Verb,5319, phaneroo><p/> akin to No. 1, signifies, in the Active Voice, "to manifest;" in the Passive Voice, "to be manifested;" so, regularly, in the RV, instead of "to appear." See <a href='B:540 7:12'>2Co 7:12</a>, <a href='B:580 3:4'>Col 3:4</a>, <a href='B:650 9:26'>Heb 9:26</a>, <a href='B:670 5:4'>1Pe 5:4</a>, <a href='B:690 2:28'>1Jo 2:28</a>, <a href='B:690 3:2'>1Jo 3:2</a>, <a href='B:730 3:18'>Rev 3:18</a>. To be manifested, in the Scriptural sense of the word, is more than to "appear." A person may "appear" in a false guise or without a disclosure of what he truly is; to be manifested is to be revealed in one's true character; this is especially the meaning of phaneroo, see, e.g., <a href='B:500 3:21'>Joh 3:21</a>, <a href='B:530 4:5'>1Co 4:5</a>, <a href='B:540 1:5-11'>2Co 1:5-11</a>, <a href='B:560 5:13'>Eph 5:13</a>. <p/> <A-5,Verb,1718, emphanizo><p/> from en, "in," intensive, and phaino, "to shine," is used, either of "physical manifestation," <a href='B:470 27:53'>Mat 27:53</a>, <a href='B:650 9:24'>Heb 9:24</a>; cp. <a href='B:500 14:22'>Joh 14:22</a>, or, metaphorically, of "the manifestation of Christ" by the Holy Spirit in the spiritual experience of believers who abide in His love, <a href='B:500 14:21'>Joh 14:21</a>. It has another, secondary meaning, "to make known, signify, inform." This is confined to the Acts, where it is used five times, <a href='B:510 23:15'>Act 23:15</a>, <a href='B:510 23:22'>Act 23:22</a>, <a href='B:510 24:1'>Act 24:1</a>, <a href='B:510 25:2'>Act 25:2</a>, <a href='B:510 25:15'>Act 25:15</a>. There is perhaps a combination of the two meanings in <a href='B:650 11:14'>Heb 11:14</a>, i.e., to declare by oral testimony and to "manifest" by the witness of the life. See INFORM, MANIFEST, SHEW, SIGNIFY. <p/> <A-6,Verb,3700, optomai><p/> "to see" (from ops, "the eye;" cp. Eng. "optical," etc.), in the Passive sense, "to be seen, to appear," is used (a) objectively, with reference to the person or thing seen, e.g., <a href='B:530 1:15-8'>1Co 1:15-8</a>, RV "appeared," for AV, "was seen;" (b) subjectively, with reference to an inward impression or a spiritual experience, <a href='B:500 3:36'>Joh 3:36</a>, or a mental occupation, <a href='B:510 18:15'>Act 18:15</a>, "look to it;" cp. <a href='B:470 27:4'>Mat 27:4</a>, <a href='B:470 27:24'>Mat 27:24</a>, "see (thou) to it," "see (ye) to it," throwing responsibility on others. Optomai is to be found in dictionaries under the word horao, "to see;" it supplies some forms that are lacking in that verb. <p/> These last three words, emphanizo, phaneroo and optomai are used with reference to the "appearances" of Christ in the closing verses of Heb. 9; emphanizo in <a href='B:650 9:24'>Heb 9:24</a>, of His presence before the face of God for us; phaneroo in <a href='B:650 9:26'>Heb 9:26</a>, of His past manifestation for "the sacrifice of Himself;" optomai in <a href='B:650 9:28'>Heb 9:28</a>, of His future "appearance" for His saints. <p/> <A-7,Verb,3700, optano><p/> in the Middle Voice signifies "to allow oneself to be seen." It is rendered "appearing" in <a href='B:510 1:3'>Act 1:3</a>, RV, for AV, "being seen," of the Lord's "appearances" after His resurrection; the Middle Voice expresses the personal interest the Lord took in this. <p/> Note: In <a href='B:510 22:30'>Act 22:30</a> sunerchomai (in its aorist form), "to come together," is translated "appear," AV; RV, "come together." <p/> <B-1,Noun,602, apokalupsis><p/> lit., "an uncovering, unveiling" (apo, "from," kalupto, "to hide, cover"), denotes "a revelation, or appearing" (Eng., apocalypse). It is translated "the appearing" in <a href='B:670 1:7'>1Pe 1:7</a>, AV (RV, "revelation"). See COMING, MANIFESTATION, REVELATION. <p/> <B-2,Noun,2015, epiphaneia><p/> "epiphany," lit., "a shining forth," was used of the "appearance" of a god to men, and of an enemy to an army in the field, etc. In the NT it occurs of (a) the advent of the Savior when the Word became flesh, <a href='B:620 1:10'>2Ti 1:10</a>; (b) the coming of the Lord Jesus into the air to the meeting with His saints, <a href='B:610 6:14'>1Ti 6:14</a>, <a href='B:620 4:1'>2Ti 4:1</a>, <a href='B:620 4:8'>2Ti 4:8</a>; (c) the shining forth of the glory of the Lord Jesus "as the lightning cometh forth from the east, and is seen even unto the west," <a href='B:470 24:27'>Mat 24:27</a>, immediately consequent on the unveiling, apokalupsis, of His Parousia in the air with His saints, <a href='B:600 2:8'>2Th 2:8</a>, <a href='B:630 2:13'>Tit 2:13</a>.* [* From Notes on Thessalonians, by Hogg and Vine, p. 263.] <p/> Notes: (1) Phanerosis, akin to A, No. 4, "a manifestation," is used in <a href='B:530 12:7'>1Co 12:7</a> and <a href='B:540 4:2'>2Co 4:2</a>. <p/> (2) For phaneros, wrongly translated "may appear," in <a href='B:610 4:15'>1Ti 4:15</a>, AV (RV, "may be manifest," not mere appearance), see MANIFEST. <p/> (3) Emphanes, akin to A, No. 5, "manifest," is used in <a href='B:510 10:40'>Act 10:40</a> and <a href='B:520 10:20'>Rom 10:20</a>. See MANIFEST, OPENLY. <p/> (4) For adelos, "which appear not," <a href='B:490 11:44'>Luk 11:44</a>, see UNCERTAIN.


topic: Appearance
definition:
<b>Appearance</b> <A-1,Noun,1491, eidos><p/> properly "that which strikes the eye, that which is exposed to view," signifies the "external appearance, form, or shape," and in this sense is used of the Holy Spirit in taking bodily form, as a dove, <a href='B:490 3:22'>Luk 3:22</a>; of Christ, <a href='B:490 9:29'>Luk 9:29</a>, "the fashion of His countenance." Christ used it, negatively, of God the Father, when He said "Ye have neither heard His voice at any time, nor seen His form," <a href='B:500 5:37'>Joh 5:37</a>. Thus it is used with reference to each person of the Trinity. Probably the same meaning attaches to the word in the Apostle's statement, "We walk by faith, not by sight (eidos)," <a href='B:540 5:7'>2Co 5:7</a>, where eidos can scarcely mean the act of beholding, but the visible "appearance" of things which are set in contrast to that which directs faith. The believer is guided, then, not only by what he beholds but by what he knows to be true though it is invisible. <p/> It has a somewhat different significance in <a href='B:590 5:22'>1Th 5:22</a>, in the exhortation, "Abstain from every form of evil," i.e., every sort or kind of evil (not "appearance," AV). This meaning was common in the papyri, the Greek writings of the closing centuries, B.C., and the New Testament era. See FASHION, SHAPE, SIGHT. Cp. No. 4. <p/> <A-2,Noun,4383, prosopon><p/> pros, "towards," ops, "an eye," lit., "the part round the eye, the face," in a secondary sense "the look, the countenance," as being the index of the inward thoughts and feelings (cp. <a href='B:670 3:12'>1Pe 3:12</a>, there used of the face of the Lord), came to signify the presentation of the whole person (translated "person," e.g., in <a href='B:470 22:16'>Mat 22:16</a>). Cp. the expression in OT passages, as <a href='B:10 19:21'>Gen 19:21</a> (AV marg., "thy face"), where it is said by God of Lot, and <a href='B:10 33:10'>Gen 33:10</a>, where it is said by Jacob of Esau; see also <a href='B:50 10:17'>Deu 10:17</a> ("persons"), <a href='B:30 19:15'>Lev 19:15</a> ("person"). It also signifies the presence of a person, <a href='B:510 3:13'>Act 3:13</a>, <a href='B:590 2:17'>1Th 2:17</a>; or the presence of a company, <a href='B:510 5:41'>Act 5:41</a>. In this sense it is sometimes rendered "appearance," <a href='B:540 5:12'>2Co 5:12</a>. In <a href='B:540 10:7'>2Co 10:7</a>, AV, "appearance," the RV corrects to "face." See COUNTENANCE, FACE, FASHION, PERSON, PRESENCE. <p/> <A-3,Noun,3799, opsis><p/> from ops, "the eye," connected with horao, "to see" (cp. No. 2), primarily denotes "seeing, sight;" hence, "the face, the countenance," <a href='B:500 11:44'>Joh 11:44</a> ("face"); <a href='B:730 1:16'>Rev 1:16</a> ("countenance"); the outward "appearance," the look, <a href='B:500 7:24'>Joh 7:24</a>, only here, of the outward aspect of a person. See COUNTENANCE, FACE. <p/> <A-4,Noun,5324, eidea><p/> "an aspect, appearance," is used in <a href='B:470 28:3'>Mat 28:3</a>, RV, "appearance;" AV, "countenance." <p/> <B-1,Verb,5324, phantazo><p/> "to make visible," is used in its participial form (Middle Voice), with the neuter article, as equivalent to a noun, and is translated "appearance," RV, for AV, "sight," <a href='B:650 12:21'>Heb 12:21</a>.


topic: Appease
definition:
<b>Appease</b> <1,,2687, katastello><p/> "to quiet" (lit., "to send down," kata, "down," stello, "to send"), in the Passive Voice, "to be quiet, or to be quieted," is used in <a href='B:510 1:19-36'>Act 1:19-36</a>, in the former verse in the Active Voice, AV, "appeased;" RV, "quieted;" in the latter, the Passive, "to be quiet" (lit., 'to be quieted'). See QUIET.


topic: Appoint, Appointed
definition:
<b>Appoint, Appointed</b> <1,,2476, histemi><p/> "to make to stand," means "to appoint," in <a href='B:510 17:31'>Act 17:31</a>, of the day in which God will judge the world by Christ. In <a href='B:510 1:23'>Act 1:23</a>, with reference to Joseph and Barnabas, the RV has "put forward;" for these were not both "appointed" in the accepted sense of the term, but simply singled out, in order that it might be made known which of them the Lord had chosen. See ABIDE, No. 10. <p/> <2,,2525, kathistemi><p/> a strengthened form of No. 1, usually signifies "to appoint a person to a position." In this sense the verb is often translated "to make" or "to set," in appointing a person to a place of authority, e.g., a servant over a household, <a href='B:470 24:45'>Mat 24:45</a>, <a href='B:470 24:47'>Mat 24:47</a>, <a href='B:470 25:21'>Mat 25:21</a>, <a href='B:470 25:23'>Mat 25:23</a>, <a href='B:490 12:42'>Luk 12:42</a>, <a href='B:490 12:44'>Luk 12:44</a>; a judge, <a href='B:490 12:14'>Luk 12:14</a>, <a href='B:510 7:27'>Act 7:27</a>, <a href='B:510 7:35'>Act 7:35</a>; a governor, <a href='B:510 7:10'>Act 7:10</a>; man by God over the work of His hands, <a href='B:650 2:7'>Heb 2:7</a>. It is rendered "appoint," with reference to the so-called seven deacons in <a href='B:510 6:3'>Act 6:3</a>. The RV translates it by "appoint" in <a href='B:630 1:5'>Tit 1:5</a>, instead of "ordain," of the elders whom Titus was to "appoint" in every city in Crete. Not a formal eccelesiastical ordination is in view, but the "appointment," for the recognition of the churches, of those who had already been raised up and qualified by the Holy Spirit, and had given evidence of this in their life and service (see No. 11). It is used of the priests of old, <a href='B:650 5:1'>Heb 5:1</a>, <a href='B:650 7:28'>Heb 7:28</a>, <a href='B:650 8:3'>Heb 8:3</a> (RV, "appointed"). See CONDUCT, MAKE, ORDAIN, SET. <p/> <3,,5087, tithemi><p/> "to put," is used of "appointment" to any form of service. Christ used it of His followers, <a href='B:500 15:16'>Joh 15:16</a> (RV, "appointed" for AV, "ordained"). "I set you" would be more in keeping with the metaphor of grafting. The verb is used by Paul of his service in the ministry of the Gospel, <a href='B:610 1:12'>1Ti 1:12</a> (RV, "appointing" for "putting"); <a href='B:610 2:7'>1Ti 2:7</a> (RV, "appointed" for "ordained"); and <a href='B:620 1:11'>2Ti 1:11</a> (RV, "appointing" for "putting"); of the overseers, or bishops, in the local church at Ephesus, as those "appointed" by the Holy Ghost, to tend the church of God, <a href='B:510 20:28'>Act 20:28</a> ("hath made"); of the Son of God, as appointed Heir of all things, <a href='B:650 1:2'>Heb 1:2</a>. It is also used of "appointment" to punishment, as of the unfaithful servant, <a href='B:470 24:51'>Mat 24:51</a>, <a href='B:490 12:46'>Luk 12:46</a>; of unbelieving Israel, <a href='B:670 2:8'>1Pe 2:8</a>. Cp. <a href='B:680 2:6'>2Pe 2:6</a>. See BOW, COMMIT, CONCEIVE, LAY, MAKE, ORDAIN, PURPOSE, PUT, SET, SINK. <p/> Note: Akin to tithemi is the latter part of the noun prothesmia, <a href='B:550 4:2'>Gal 4:2</a>, of a term or period "appointed." <p/> <4,,1303, diatithemi><p/> a strengthened form of No. 3 (dia, "through," intensive), is used in the Middle Voice only. The Lord used it of His disciples with reference to the kingdom which is to be theirs hereafter, and of Himself in the same respect, as that which has been "appointed" for Him by His Father, <a href='B:490 22:29'>Luk 22:29</a>. For its use in connection with a covenant, see MAKE and TESTATOR. <p/> <5,,5021, tasso><p/> "to place in order, arrange," signifies "to appoint," e.g., of the place where Christ had "appointed" a meeting with His disciples after His resurrection, <a href='B:470 28:16'>Mat 28:16</a>; of positions of military and civil authority over others, whether "appointed" by men, <a href='B:490 7:8'>Luk 7:8</a>, or by God, <a href='B:520 13:1'>Rom 13:1</a>, "ordained." It is said of those who, having believed the Gospel, "were ordained to eternal life," <a href='B:510 13:48'>Act 13:48</a>. The house of Stephanas at Corinth had "set themselves" to the ministry of the saints (AV, "addicted"), <a href='B:530 16:15'>1Co 16:15</a>. Other instances of the arranging of special details occur in <a href='B:510 15:2'>Act 15:2</a>, <a href='B:510 22:10'>Act 22:10</a>, <a href='B:510 28:23'>Act 28:23</a>. See DETERMINE, ORDAIN, SET. <p/> <6,,1299, diatasso><p/> a strengthened form of No. 5 (dia, "through," intensive), frequently denotes "to arrange, appoint, prescribe," e.g., of what was "appointed" for tax collectors to collect, <a href='B:490 3:13'>Luk 3:13</a>; of the tabernacle, as "appointed" by God for Moses to make, <a href='B:510 7:44'>Act 7:44</a>; of the arrangements "appointed" by Paul with regard to himself and his travelling companions, <a href='B:510 20:13'>Act 20:13</a>; of what the Apostle "ordained" in all the churches in regard to marital conditions, <a href='B:530 7:17'>1Co 7:17</a>; of what the Lord "ordained" in regard to the support of those who proclaimed the Gospel, <a href='B:530 9:14'>1Co 9:14</a>; of the Law as Divinely "ordained," or administered, through angels, by Moses, <a href='B:550 3:19'>Gal 3:19</a>. In <a href='B:630 1:5'>Tit 1:5</a>, AV, "had appointed thee," the sense is rather that of commanding, RV, "gave thee charge." See COMMAND, No. 1, ORDAIN, ORDER. <p/> <7,,4929, suntasso><p/> sun, "with," and No. 5, lit., "to arrange together with," hence "to appoint, prescribe," is used twice, in <a href='B:470 26:19'>Mat 26:19</a> of what the Lord "appointed" for His disciples, and in <a href='B:470 27:10'>Mat 27:10</a>, in a quotation concerning the price of the potter's field. <p/> <8,,4384, protasso><p/> pro, "before," and No. 5, "to appoint before," is used in <a href='B:510 17:26'>Act 17:26</a> (RV, "appointed"), of the seasons arranged by God for nations, and the bounds of their habitation. <p/> <9,,2749, keimai><p/> "to lie," is used in <a href='B:590 3:3'>1Th 3:3</a> of the "appointment" of affliction for faithful believers. It is rendered "set" in <a href='B:490 2:34'>Luk 2:34</a> and <a href='B:570 1:16'>Phi 1:16</a>, RV, where the sense is the same. The verb is a perfect tense, used for the perfect Passive of tithemi, "to place," "I have been placed," i.e., "I lie." See LAY, LIE, MADE (be), SET. <p/> <10,,606, apokeimai><p/> apo, "from," and No. 9, signifies "to be laid, reserved," <a href='B:490 19:20'>Luk 19:20</a>, <a href='B:580 1:5'>Col 1:5</a>, <a href='B:620 4:8'>2Ti 4:8</a>; "appointed," in <a href='B:650 9:27'>Heb 9:27</a>, where it is said of death and the judgement following (RV, marg., "laid up"). See LAY. <p/> <11,,5500, cheirotoneo><p/> primarily used of voting in the Athenian legislative assembly and meaning "to stretch forth the hands" (cheir, "the hand," teino, "to stretch"), is not to be taken in its literal sense; it could not be so taken in its compound procheirotoneo, "to choose before," since it is said of God, <a href='B:510 10:41'>Act 10:41</a>. Cheirotoneo is said of "the appointment" of elders by apostolic missionaries in the various churches which they revisited, <a href='B:510 14:23'>Act 14:23</a>, RV, "had appointed," i.e., by the recognition of those who had been manifesting themselves as gifted of God to discharge the functions of elders (see No. 2). It is also said of those who were "appointed" (not by voting, but with general approbation) by the churches in Greece to accompany the Apostle in conveying their gifts to the poor saints in Judea, <a href='B:540 8:19'>2Co 8:19</a>. See CHOOSE, ORDAIN. <p/> <12,,4400, procheirizo><p/> from procheiros, "at hand," signifies (a) "to deliver up, appoint," <a href='B:510 3:20'>Act 3:20</a> (RV, "appointed"); (b) in the Middle Voice, "to take into one's hand, to determine, appoint beforehand," translated "appointed" in <a href='B:510 22:14'>Act 22:14</a>, RV (for AV, "hath chosen"), and "to appoint" in <a href='B:510 26:16'>Act 26:16</a> (for AV, "to make"). <p/> <13,,3724, horizo><p/> (Eng., "horizon"), lit., "to mark by a limit," hence, "to determine, ordain," is used of Christ as ordained of God to be a judge of the living and the dead, <a href='B:510 17:31'>Act 17:31</a>; of His being "marked out" as the Son of God, <a href='B:520 1:4'>Rom 1:4</a>; of Divinely appointed seasons, <a href='B:510 17:26'>Act 17:26</a>, "having determined." See DEFINE. <p/> <14,,322, anadeiknumi><p/> lit., "to show up, to show clearly," also signifies "to appoint to a position or a service;" it is used in this sense of the 70 disciples, <a href='B:490 10:1'>Luk 10:1</a>; for the meaning "show," see <a href='B:510 1:24'>Act 1:24</a>. <p/> <15,,4160, poieo><p/> "to do, to make," is rendered "appointed" in <a href='B:650 3:2'>Heb 3:2</a>, of Christ. For <a href='B:480 3:14'>Mar 3:14</a>, RV, see ORDAIN, Note (2). <p/> Note: Epithanatios, "appointed to death," doomed to it by condemnation, <a href='B:530 4:9'>1Co 4:9</a>, AV, is corrected to "doomed to death" in the RV (epi, "for," thanatos, "death").


topic: Apprehend
definition:
<b>Apprehend</b> <1,,2638, katalambano><p/> properly signifies "to lay hold of;" then, "to lay hold of so as to possess as one's own, to appropriate." Hence it has the same twofold meaning as the Eng. "to apprehend;" (a), "to seize upon, take possession of," (1) with a beneficial effect, as of "laying hold" of the righteousness which is of faith, <a href='B:520 9:30'>Rom 9:30</a> (not there a matter of attainment, as in the Eng. versions, but of appropriation); of the obtaining of a prize, <a href='B:530 9:24'>1Co 9:24</a> (RV, "attain"); of the Apostle's desire "to apprehend," or "lay hold of," that for which he was apprehended by Christ, <a href='B:570 1:3-13'>Phi 1:3-13</a>; (2) with a detrimental effect, e.g., of demon power, <a href='B:480 9:18'>Mar 9:18</a>; of human action in seizing upon a person, <a href='B:500 1:8-4'>Joh 1:8-4</a>; metaphorically, with the added idea of overtaking, of spiritual darkness in coming upon people, <a href='B:500 12:35'>Joh 12:35</a>; of the Day of the Lord, in suddenly coming upon unbelievers as a thief, <a href='B:590 5:4'>1Th 5:4</a>; (b), "to lay hold of" with the mind, to understand, perceive, e.g., metaphorically, of darkness with regard to light, <a href='B:500 1:5'>Joh 1:5</a>, though possibly here the sense is that of (a) as in <a href='B:500 12:35'>Joh 12:35</a>; of mental perception, <a href='B:510 4:13'>Act 4:13</a>, <a href='B:510 10:34'>Act 10:34</a>, <a href='B:510 25:25'>Act 25:25</a>, <a href='B:560 3:18'>Eph 3:18</a>. See ATTAIN, No. 2, COME, Note (8), FIND, OBTAIN, OVERTAKE, PERCEIVE, TAKE. <p/> Note: Cp. epilambano, "to take hold of," always in the Middle Voice in the NT. See HOLD. <p/> <2,,4084, piazo><p/> "to lay hold of," with the suggestion of firm pressure or force, is used in the Gospels only in John, six times of efforts to seize Christ, and is always rendered "take" in the RV, <a href='B:500 7:30'>Joh 7:30</a>, <a href='B:500 7:32'>Joh 7:32</a>, <a href='B:500 7:44'>Joh 7:44</a>, <a href='B:500 8:20'>Joh 8:20</a>, <a href='B:500 10:39'>Joh 10:39</a>, <a href='B:500 11:57'>Joh 11:57</a>. The AV has "laid hands on" in <a href='B:500 8:20'>Joh 8:20</a>. In <a href='B:510 12:4'>Act 12:4</a>, <a href='B:540 11:32'>2Co 11:32</a> (AV), it is translated respectively "apprehended" and "apprehend" (RV, "had taken," and "take"). In <a href='B:730 19:20'>Rev 19:20</a> it is used of the seizure of the Beast and the False Prophet. In <a href='B:500 21:3'>Joh 21:3</a>, <a href='B:500 21:10'>Joh 21:10</a> it is used of catching fish. Elsewhere in <a href='B:510 3:7'>Act 3:7</a>. See CATCH, LAY HANDS ON, TAKE. In the Sept., <a href='B:260 2:15'>Son 2:15</a>.


topic: Approach
definition:
<b>Approach</b> <A-1,Verb,1448, engizo><p/> "to draw near, to approach," from engus, "near," is used (a) of place and position, literally and physically, <a href='B:470 21:1'>Mat 21:1</a>, <a href='B:480 11:1'>Mar 11:1</a>, <a href='B:490 12:33'>Luk 12:33</a>, <a href='B:490 15:25'>Luk 15:25</a>; figuratively, of drawing near to God, <a href='B:470 15:8'>Mat 15:8</a>, <a href='B:650 7:19'>Heb 7:19</a>, <a href='B:660 4:8'>Jam 4:8</a>; (b) of time, with reference to things that are imminent, as the kingdom of heaven, <a href='B:470 3:2'>Mat 3:2</a>, <a href='B:470 4:17'>Mat 4:17</a>, <a href='B:470 10:7'>Mat 10:7</a>; the kingdom of God, <a href='B:480 1:15'>Mar 1:15</a>, <a href='B:490 10:9'>Luk 10:9</a>, <a href='B:490 10:11'>Luk 10:11</a>; the time of fruit, <a href='B:470 21:34'>Mat 21:34</a>; the desolation of Jerusalem, <a href='B:490 21:8'>Luk 21:8</a>; redemption, <a href='B:490 21:28'>Luk 21:28</a>; the fulfillment of a promise, <a href='B:510 7:17'>Act 7:17</a>; the Day of Christ in contrast to the present night of the world's spiritual darkness, <a href='B:520 13:12'>Rom 13:12</a>, <a href='B:650 10:25'>Heb 10:25</a>; the coming of the Lord, <a href='B:660 5:8'>Jam 5:8</a>; the end of all things, <a href='B:670 4:7'>1Pe 4:7</a>. It is also said of one who was drawing near to death, <a href='B:570 2:30'>Phi 2:30</a>. See COME, Note (16), DRAW, B, No. 1, HAND (at), NIGH. <p/> <B-1,Adjective,676, aprositos><p/> "unapproachable, inaccessible" (a), negative, and an adjective formed from proseimi, "to go to"), is used, in <a href='B:610 6:16'>1Ti 6:16</a>, of the light in which God dwells (AV, "which no man can approach unto;" RV, "unapproachable").


topic: Approve, Approved
definition:
<b>Approve, Approved</b> <A-1,Verb,1381, dokimazo><p/> primarily, of metals (e.g., the Sept. of <a href='B:240 8:10'>Pro 8:10</a>, <a href='B:240 17:3'>Pro 17:3</a>), signifies "to prove," e.g., <a href='B:690 4:1'>1Jo 4:1</a>, more frequently to prove with a view to approval, e.g., <a href='B:520 1:28'>Rom 1:28</a>, AV, "they did not like to retain God in their knowledge;" RV, "they refused;" marg., "did not approve," the true meaning. Their refusal was not the outcome of ignorance; they had the power to make a deliberate choice; they willfully disapproved of having God in their knowledge. <p/> In the next chapter, the Apostle speaks of the Jew as "approving things that are excellent," <a href='B:520 2:18'>Rom 2:18</a>. The Jew knew God's will, and mentally "approved" of the things in which God had instructed him out of the Law. In <a href='B:520 14:22'>Rom 14:22</a>, he is said to be happy who "judgeth not himself in that which he approveth;" that is to say, in that which he "approves" of after having put the matter to the test. The AV "alloweth" has not now this meaning. <p/> As to the gifts from the church at Corinth for poor saints in Judea, those who were "approved" by the church to travel with the offering would be men whose trustworthiness and stability had been proved, <a href='B:530 16:3'>1Co 16:3</a> (the RV margin seems right, "whomsoever ye shall approve, them will I send with letters"); cp. <a href='B:540 8:22'>2Co 8:22</a>. <p/> In <a href='B:570 1:10'>Phi 1:10</a> the Apostle prays that the saints may "approve the things that are excellent" or "things that differ," i.e., "approve" after distinguishing and discerning. <p/> In <a href='B:590 2:4'>1Th 2:4</a>, the Apostle and his fellow-missionaries were "approved of God to be entrusted with the Gospel" (not "allowed," AV). Not permission to preach, but Divine "approval" after Divine testing is intended. See ALLOW, DISCERN, EXAMINE, LIKE, PROVE, REFUSE, TRY. <p/> Note: Cp. dokime, "proof, experience;" see also B. <p/> <A-2,Verb,4921, sunistemi><p/> lit., "to set together" (sun, "with," histemi, "to stand"), hence signifies "to set one person or thing with another by way of presenting and commending." This meaning is confined to Romans and 2 Corinthians. The saints at Corinth had "approved themselves in everything to be pure," in the matter referred to, <a href='B:540 7:11'>2Co 7:11</a>. The word often denotes "to commend," so as to meet with approval, <a href='B:520 3:5'>Rom 3:5</a>, <a href='B:520 5:8'>Rom 5:8</a>, <a href='B:520 16:1'>Rom 16:1</a>, <a href='B:540 4:2'>2Co 4:2</a>, <a href='B:540 6:4'>2Co 6:4</a> (RV); <a href='B:540 10:18'>2Co 10:18</a>, <a href='B:540 12:11'>2Co 12:11</a>, etc. See COMMEND, COMPACTED, CONSIST (No. 2), STAND. <p/> <A-3,Verb,584, apodeiknumi><p/> lit., "to point out, to exhibit" (apo, "forth," deiknumi, "to show"), is used once in the sense of proving by demonstration, and so bringing about an "approval." The Lord Jesus was "a Man approved of God by mighty works and wonders and signs," <a href='B:510 2:22'>Act 2:22</a>. See PROVE, SET, No. 17, SHEW. <p/> <B-1,Adjective,1384, dokimos><p/> akin to dechomai, "to receive," always signifies "approved;" so the RV everywhere, e.g., in <a href='B:660 1:12'>Jam 1:12</a> for AV, "when he is tried." The word is used of coins and metals in the Sept.; in <a href='B:10 23:16'>Gen 23:16</a>, "four hundred didrachms of silver approved with merchants;" in <a href='B:450 11:13'>Zec 11:13</a>, in regard to the 30 pieces of silver, "Cast them into a furnace and I will see if it is good (approved) metal."


topic: Apron
definition:
<b>Apron</b> <1,,4612, simikinthion><p/> "a thing girded round half the body" (Latin, semicinctium), was a narrow apron, or linen covering, worn by workmen and servants, <a href='B:510 19:12'>Act 19:12</a>.


topic: Archangel
definition:
<b>Archangel</b> <1,,743, archangelos><p/> "is not found in the OT, and in the NT only in <a href='B:590 4:16'>1Th 4:16</a> and <a href='B:720 1:9'>Jud 1:9</a>, where it is used of Michael, who in Daniel is called 'one of the chief princes,' and 'the great prince' (Sept., 'the great angel'), <a href='B:340 10:13'>Dan 10:13</a>, <a href='B:340 10:21'>Dan 10:21</a>, <a href='B:340 12:1'>Dan 12:1</a>. Cp. also <a href='B:730 12:7'>Rev 12:7</a> .... Whether there are other beings of this exalted rank in the heavenly hosts, Scripture does not say, though the description 'one of the chief princes' suggests that this may be the case; cp. also <a href='B:520 8:38'>Rom 8:38</a>, <a href='B:560 1:21'>Eph 1:21</a>, <a href='B:580 1:16'>Col 1:16</a>, where the word translated 'principalities' is arche, the prefix in archangel." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 142.] In <a href='B:590 4:16'>1Th 4:16</a> the meaning seems to be that the voice of the Lord Jesus will be of the character of an "archangelic" shout.


topic: Arise, Arose, Arouse, Raise, Rise, Rouse
definition:
<b>Arise, Arose, Arouse, Raise, Rise, Rouse</b> <1,,450, anistemi><p/> "to stand up or to make to stand up," according as its use is intransitive or transitive (ana, "up," histemi, "to stand"), is used (a) of a physical change of position, e.g., of "rising" from sleep, <a href='B:480 1:35'>Mar 1:35</a>; from a meeting in a synagogue, <a href='B:490 4:29'>Luk 4:29</a>; of the illegal "rising" of the high priest in the tribunal in <a href='B:470 26:62'>Mat 26:62</a>; of an invalid "rising" from his couch, <a href='B:490 5:25'>Luk 5:25</a>; the "rising" up of a disciple from his vocation to follow Christ, <a href='B:490 5:28'>Luk 5:28</a>; cp. <a href='B:500 11:31'>Joh 11:31</a>; "rising" up from prayer, <a href='B:490 22:45'>Luk 22:45</a>; of a whole company, <a href='B:510 26:30'>Act 26:30</a>, <a href='B:530 10:7'>1Co 10:7</a>; (b) metaphorically, of "rising" up antagonistically against persons, e.g. of officials against people, <a href='B:510 5:17'>Act 5:17</a>; of a seditious leader, <a href='B:510 5:36'>Act 5:36</a>; of the "rising" up of Satan, <a href='B:480 3:26'>Mar 3:26</a>; of false teachers, <a href='B:510 20:30'>Act 20:30</a>; (c) of "rising" to a position of preeminence or power e.g., of Christ as a prophet, <a href='B:510 3:22'>Act 3:22</a>, <a href='B:510 7:37'>Act 7:37</a>; as God's servant in the midst of the nation of Israel, <a href='B:510 3:26'>Act 3:26</a>; as the Son of God in the midst of the nation, <a href='B:510 13:33'>Act 13:33</a> (not here of resurrection, but with reference to the Incarnation: the AV "again" has nothing corresponding to it in the original, it was added as a misinterpretation: the mention of His resurrection is in the next verse, in which it is stressed by way of contrast and by the addition, "from the dead"); as a priest, <a href='B:650 7:11'>Heb 7:11</a>, <a href='B:650 7:15'>Heb 7:15</a>; as king over the nations, <a href='B:520 15:12'>Rom 15:12</a>; (d) of a spiritual awakening from lethargy, <a href='B:560 5:14'>Eph 5:14</a>; (e) of resurrection from the dead: (1) of the resurrection of Christ, <a href='B:470 17:9'>Mat 17:9</a>, <a href='B:470 20:19'>Mat 20:19</a>, <a href='B:480 8:31'>Mar 8:31</a>, <a href='B:480 1:9-10'>Mar 1:9-10</a>, <a href='B:480 9:31'>Mar 9:31</a>, <a href='B:480 10:34'>Mar 10:34</a>, <a href='B:490 18:33'>Luk 18:33</a>, <a href='B:490 24:7'>Luk 24:7</a>, <a href='B:490 24:46'>Luk 24:46</a>, <a href='B:500 20:9'>Joh 20:9</a>, <a href='B:510 2:24'>Act 2:24</a>, <a href='B:510 2:32'>Act 2:32</a>, <a href='B:510 10:41'>Act 10:41</a>, <a href='B:510 13:34'>Act 13:34</a>, <a href='B:510 17:3'>Act 17:3</a>, <a href='B:510 17:31'>Act 17:31</a>, <a href='B:590 4:14'>1Th 4:14</a>; (2) of believers, <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>, <a href='B:590 4:16'>1Th 4:16</a>; of unbelievers, <a href='B:470 12:41'>Mat 12:41</a>. See LIFT, RAISE (up), STAND. <p/> <2,,1817, exanistemi><p/> a strengthened form of No. 1 (ex, i.e., ek, intensive), signifies "to raise up," <a href='B:480 12:19'>Mar 12:19</a>, <a href='B:490 20:28'>Luk 20:28</a>; intransitively, "to rise up," <a href='B:510 15:5'>Act 15:5</a>. <p/> <3,,1453, egeiro><p/> is frequently used in the NT in the sense of "raising" (Active Voice), or "rising" (Middle and Passive Voices): (a) from sitting, lying, sickness, e.g., <a href='B:470 2:14'>Mat 2:14</a>, <a href='B:470 9:5'>Mat 9:5</a>, <a href='B:470 9:7'>Mat 9:7</a>, <a href='B:470 9:19'>Mat 9:19</a>, <a href='B:660 5:15'>Jam 5:15</a>, <a href='B:730 11:1'>Rev 11:1</a>; (b) of causing to appear, or, in the Passive, appearing, or raising up so as to occupy a place in the midst of people, <a href='B:470 3:9'>Mat 3:9</a>, <a href='B:470 11:11'>Mat 11:11</a>, <a href='B:480 13:22'>Mar 13:22</a>, <a href='B:510 13:22'>Act 13:22</a>. It is thus said of Christ in <a href='B:510 13:23'>Act 13:23</a>; cp. No. 1, (c); (c) of rousing, stirring up, or "rising" against, <a href='B:470 24:7'>Mat 24:7</a>, <a href='B:480 13:8'>Mar 13:8</a>; (d) of "raising buildings," <a href='B:500 1:2-20'>Joh 1:2-20</a>; (e) of "raising or rising" from the dead; (1) of Christ, <a href='B:470 16:21'>Mat 16:21</a>; and frequently elsewhere (but not in Phil., 2 Thess., 1 Tim., Titus, Jas., 2 Pet., 1, 2, 3 John, and Jude); (2) of Christ's "raising" the dead, <a href='B:470 11:5'>Mat 11:5</a>, <a href='B:480 5:41'>Mar 5:41</a>, <a href='B:490 7:14'>Luk 7:14</a>, <a href='B:500 12:1'>Joh 12:1</a>, <a href='B:500 12:9'>Joh 12:9</a>, <a href='B:500 12:17'>Joh 12:17</a>; (3) of the act of the disciples, <a href='B:470 10:8'>Mat 10:8</a>; (4) of the resurrection of believers, <a href='B:470 27:52'>Mat 27:52</a>, <a href='B:500 5:21'>Joh 5:21</a>, <a href='B:530 1:15-16'>1Co 1:15-16</a>, <a href='B:530 15:29'>1Co 15:29</a>, <a href='B:530 15:32'>1Co 15:32</a>, <a href='B:530 15:35'>1Co 15:35</a>, <a href='B:530 1:15-44'>1Co 1:15-44</a>, <a href='B:530 15:52'>1Co 15:52</a>, <a href='B:540 1:9'>2Co 1:9</a>, <a href='B:540 4:14'>2Co 4:14</a>; of unbelievers, <a href='B:470 12:42'>Mat 12:42</a> (cp. <a href='B:470 12:41'>Mat 12:41</a>, No. 1). <p/> Egeiro stands in contrast to anistemi (when used with reference to resurrection) in this respect, that egeiro is frequently used both in the transitive sense of "raising up" and the intransitive of "rising," whereas anistemi is comparatively infrequent in the transitive use. See AWAKE. <p/> <4,,1326, diegeiro><p/> a strengthened form of No. 3 (dia, "through," intensive), signifies "to rouse, to awaken from sleep." The Active Voice is not used intransitively. In <a href='B:470 1:24'>Mat 1:24</a>, RV, "Joseph arose from his sleep," the Passive participle is, lit., "being aroused." In <a href='B:480 4:39'>Mar 4:39</a> (AV, "he arose," RV, "he awoke"), the lit. rendering is "he being awakened." In <a href='B:500 6:18'>Joh 6:18</a> the imperfect tense of the Passive Voice is used, and the rendering should be, "the sea was being aroused." See AWAKE, No. 2. <p/> <5,,1096, ginomai><p/> "to become, to take place," is sometimes suitably translated "arise;" e.g., <a href='B:470 8:24'>Mat 8:24</a>, <a href='B:480 4:37'>Mar 4:37</a>, "there arose a great tempest." So of the arising of persection, <a href='B:470 13:21'>Mat 13:21</a>, <a href='B:480 4:17'>Mar 4:17</a>; this might be translated "taketh place;" of a tumult, <a href='B:470 27:24'>Mat 27:24</a>, RV, "arising," for AV, "made;" of a flood, <a href='B:490 6:48'>Luk 6:48</a>; a famine, <a href='B:490 15:14'>Luk 15:14</a>; a questioning, <a href='B:500 3:25'>Joh 3:25</a>; a murmuring, <a href='B:510 6:1'>Act 6:1</a>; a tribulation, <a href='B:510 11:19'>Act 11:19</a> (RV); a stir in the city, <a href='B:510 19:23'>Act 19:23</a>; a dissension, <a href='B:510 23:7'>Act 23:7</a>; a great clamor, <a href='B:510 23:9'>Act 23:9</a>. See BECOME. <p/> <6,,305, anabaino><p/> "to go up, to ascend," is once rendered "arise" in the RV, <a href='B:490 24:38'>Luk 24:38</a>, of reasonings in the heart; in <a href='B:730 13:1'>Rev 13:1</a>, RV, "coming up," for AV, "rise up," with reference to the beast; in <a href='B:730 17:8'>Rev 17:8</a>, AV, "ascend," for RV, "to come up;" in <a href='B:730 19:3'>Rev 19:3</a>, RV, "goeth up," for AV, "rose up." See CLIMB UP, COME, ENTER, GO, GROW, RISE, SPRING. <p/> <7,,4911, sunephistemi><p/> "to rise up together" (sun, "together," epi, "up," histemi, "to stand"), is used in <a href='B:510 16:22'>Act 16:22</a>, of the "rising up" of a multitude against Paul and Silas. <p/> <8,,1525, eiserchomai><p/> lit., "to go in" (eis, "in," erchomai, "to go"), "to enter," is once rendered "arose," metaphorically, with reference to a reasoning among the disciples which of them should be the greatest, <a href='B:490 9:46'>Luk 9:46</a>. See COME, ENTER, GO. <p/> <9,,393, anatello><p/> "to arise," is used especially of things in the natural creation, e.g., "the rising" of the sun, moon and stars; metaphorically, of light, in <a href='B:470 4:16'>Mat 4:16</a>, "did spring up;" of the sun, <a href='B:470 5:45'>Mat 5:45</a>, <a href='B:470 13:6'>Mat 13:6</a> (RV); <a href='B:480 4:6'>Mar 4:6</a>, <a href='B:660 1:11'>Jam 1:11</a>; in <a href='B:480 16:2'>Mar 16:2</a> the RV has "when the sun was risen," keeping to the verb form, for the AV, "at the rising of;" of a cloud, <a href='B:490 12:54'>Luk 12:54</a>; of the day-star, <a href='B:680 1:19'>2Pe 1:19</a>; in <a href='B:650 7:14'>Heb 7:14</a> metaphorically, of the Incarnation of Christ: "Our Lord hath sprung out of Judah," more lit., "Our Lord hath arisen out of Judah," as of the rising of the light of the sun. See RISE, SPRING, UP. <p/> Notes: (1) A corresponding noun, anatole, signifies "the east," i.e., the place of the "sunrising." <p/> (2) In <a href='B:510 27:14'>Act 27:14</a>, the verb ballo, "to beat" (intransitive), is translated "arose" in the AV; RV, "beat."


topic: Ark
definition:
<b>Ark</b> <1,,2787, kibotos><p/> "a wooden box, a chest," is used of (a) Noah's vessel, <a href='B:470 24:38'>Mat 24:38</a>, <a href='B:490 17:27'>Luk 17:27</a>, <a href='B:650 11:7'>Heb 11:7</a>, <a href='B:670 3:20'>1Pe 3:20</a>; (b) the "ark" of the Covenant in the Tabernacle, <a href='B:650 9:4'>Heb 9:4</a>; (c) the "ark" seen in vision in the Heavenly Temple, <a href='B:730 11:19'>Rev 11:19</a>.


topic: Arm (physical)
definition:
<b>Arm (physical)</b> <1,,43, ankale><p/> used in the plural, in <a href='B:490 2:28'>Luk 2:28</a>, originally denoted "the curve, or the inner angle, of the arm." The word is derived from a term signifying "to bend, to curve;" the Eng. "angle" is connected. <p/> Note: Enankalizomai (en, "in," and a verb akin to No. 1), "to take into the arms, to embrace," is used in <a href='B:480 9:36'>Mar 9:36</a>, <a href='B:480 10:16'>Mar 10:16</a>, of the tenderness of Christ towards little children. <p/> <2,,1023, brachion><p/> "the shorter part of the arm, from the shoulder to the elbow," is used metaphorically to denote strength, power, and always in the NT of the power of God, <a href='B:490 1:51'>Luk 1:51</a>, <a href='B:500 12:38'>Joh 12:38</a>, <a href='B:510 13:17'>Act 13:17</a>; frequently so in the OT, especially in Deuteronomy, the Psalms and Isaiah; see, e.g., <a href='B:50 4:34'>Deu 4:34</a>, <a href='B:50 5:15'>Deu 5:15</a>, <a href='B:230 44:3'>Psa 44:3</a>, <a href='B:230 71:18'>Psa 71:18</a>, where "strength" is, lit., "arm;" <a href='B:230 77:15'>Psa 77:15</a>, <a href='B:290 26:11'>Isa 26:11</a>, where "hand" is, lit., "arm;" <a href='B:290 30:30'>Isa 30:30</a>, <a href='B:290 1:40-11'>Isa 1:40-11</a>, etc.


topic: Arms (weapons), Armor, to Arm
definition:
<b>Arms (weapons), Armor, to Arm</b> <A-1,Noun,3696, hoplon><p/> originally any tool or implement for preparing a thing, became used in the plural for "weapons of warfare." Once in the NT it is used of actual weapons, <a href='B:500 18:3'>Joh 18:3</a>; elsewhere, metaphorically, of (a) the members of the body as instruments of unrighteousness and as instruments of righteousness, <a href='B:520 6:13'>Rom 6:13</a>; (b) the "armor" of light, <a href='B:520 13:12'>Rom 13:12</a>; the "armor" of righteousness, <a href='B:540 6:7'>2Co 6:7</a>; the weapons of the Christian's warfare, <a href='B:540 10:4'>2Co 10:4</a>. <p/> <A-2,Noun,3833, panoplia><p/> (Eng., "panoply"), lit., "all armor, full armor," (pas, "all," hoplon, "a weapon"), is used (a) of literal "armor," <a href='B:490 11:22'>Luk 11:22</a>; (b) of the spiritual helps supplied by God for overcoming the temptations of the Devil, <a href='B:560 6:11'>Eph 6:11</a>, <a href='B:560 6:13'>Eph 6:13</a>. Among the Greeks the panoplia was the complete equipment used by heavily armed infantry. <p/> <B-1,Verb,3695, hoplizo><p/> "to arm oneself," is used in <a href='B:670 4:1'>1Pe 4:1</a>, in an exhortation "to arm" ourselves with the same mind as that of Christ in regard to His sufferings. <p/> <B-2,Verb,2528, kathoplizo><p/> is an intensive form, "to furnish fully with arms," kata, "down," intensive, hoplon, "a weapon," <a href='B:490 11:21'>Luk 11:21</a>, lit., "a strong man fully armed." In the Sept., <a href='B:300 46:9'>Jer 46:9</a>.


topic: Army
definition:
<b>Army</b> <1,,4753, strateuma><p/> denotes (a) "an army" of any size, large or small, <a href='B:470 22:7'>Mat 22:7</a>, <a href='B:730 9:16'>Rev 9:16</a>, <a href='B:730 19:14'>Rev 19:14</a>, <a href='B:730 19:19'>Rev 19:19</a> (twice); (b) "a company of soldiers," such as Herod's bodyguard, <a href='B:490 23:11'>Luk 23:11</a> (RV, "soldiers") or the soldiers of a garrison, <a href='B:510 23:10'>Act 23:10</a>, <a href='B:510 23:27'>Act 23:27</a> (RV, "the soldiers," for AV, "an army"). See SOLDIER, WAR. <p/> <2,,4760, stratopedon><p/> from stratos, "a military host," pedon, "a plain," strictly denotes "an army encamped, a camp;" in <a href='B:490 21:20'>Luk 21:20</a>, of the soldiers which were to be encamped about Jerusalem in fulfillment of the Lord's prophecy concerning the destruction of the city; the phrase might be translated "by camps" (or encampments). <p/> <3,,3925, parembole><p/> lit., "a casting in among, an insertion" (para, "among," ballo, "to throw"), in the Macedonian dialect, was a military term. In the NT it denotes the distribution of troops in army formation, "armies," <a href='B:650 11:34'>Heb 11:34</a>; a camp, as of the Israelites, <a href='B:20 19:17'>Exo 19:17</a>, <a href='B:20 29:14'>Exo 29:14</a>, <a href='B:20 32:17'>Exo 32:17</a>; hence, in <a href='B:650 13:11'>Heb 13:11</a>, <a href='B:650 13:13'>Heb 13:13</a>, of Jerusalem, since the city was to the Jews what the camp in the wilderness had been to the Israelites; in <a href='B:730 20:9'>Rev 20:9</a>, the "armies" or camp of the saints, at the close of the Millennium. It also denoted a castle or barracks, <a href='B:510 21:34'>Act 21:34</a>, <a href='B:510 21:37'>Act 21:37</a>, <a href='B:510 22:24'>Act 22:24</a>, <a href='B:510 23:10'>Act 23:10</a>, <a href='B:510 23:16'>Act 23:16</a>, <a href='B:510 23:32'>Act 23:32</a>.


topic: Arrive
definition:
<b>Arrive</b> <1,,2658, katantao><p/> "to come to, arrive at," is used (a) literally, of locality, <a href='B:510 16:1'>Act 16:1</a>, "came to;" so <a href='B:510 18:19'>Act 18:19</a>, <a href='B:510 18:24'>Act 18:24</a>, <a href='B:510 20:15'>Act 20:15</a> ("came"); <a href='B:510 21:7'>Act 21:7</a>, <a href='B:510 25:13'>Act 25:13</a>, <a href='B:510 27:12'>Act 27:12</a> (AV, "attain to," RV, "reach"); <a href='B:510 28:13'>Act 28:13</a>; (b) metaphorically, of attainment, <a href='B:510 26:7'>Act 26:7</a>, "attain;" so <a href='B:560 4:13'>Eph 4:13</a>, <a href='B:570 3:11'>Phi 3:11</a>. In <a href='B:530 10:11'>1Co 10:11</a> ("upon whom the ends of the ages are come," RV), the metaphor is apparently that of an inheritance as coming down or descending to an heir, the "ends" (tele) being the spiritual revenues (cp. <a href='B:470 17:25'>Mat 17:25</a>, revenues derived from taxes, and <a href='B:520 13:7'>Rom 13:7</a>, where the singular, telos, "custom," is used); the inheritance metaphor is again seen in <a href='B:530 14:36'>1Co 14:36</a>, of the coming (or descending) of the Word of God to the Corinthians. See ATTAIN. <p/> <2,,2668, katapleo><p/> denotes "to sail down" (kata, "down," pleo, "to sail"), i.e., from the high sea to the shore, <a href='B:490 8:26'>Luk 8:26</a>. <p/> <3,,3854, paraginomai><p/> lit., "to become near," hence, "to come on the scene," <a href='B:470 3:1'>Mat 3:1</a>, of John the Baptist, is translated, "arrive" in the RV of <a href='B:530 16:3'>1Co 16:3</a>, for AV, "come." See COME, GO, PRESENT. <p/> <4,,3846, paraballo><p/> para, "alongside," ballo, "to throw," signifies, nautically, "touched at;" so the RV of <a href='B:510 20:15'>Act 20:15</a> (AV, "arrived"); or, perhaps, to strike across, from one place to another. In <a href='B:480 4:30'>Mar 4:30</a>, some mss. have this verb (AV, "compare"); the most authentic have tithemi, to set forth (with the word "parable"). See COMPARE. <p/> <5,,5348, phthano><p/> "to anticipate, reach to," is translated "did arrive at," <a href='B:520 9:31'>Rom 9:31</a>, RV, of Israel's failure to attain to the Law (AV, "hath attained to"). See ATTAIN, COME, PRECEDE.


topic: Art, Arts
definition:
<b>Art, Arts</b> <1,,5078, techne><p/> "an art, handicraft, trade," is used in <a href='B:510 17:29'>Act 17:29</a>, of the plastic art; in <a href='B:510 18:3'>Act 18:3</a>, of a trade or craft (AV, "occupation," RV, "trade"); in <a href='B:730 18:22'>Rev 18:22</a>, "craft" (cp. technites, "a craftsman," Eng., "technical"). See CRAFT, OCCUPATION, TRADE. <p/> <2,,4021, periergos><p/> lit., "a work about" (peri, "about," ergon, "a work"), hence, "busy about trifles," is used, in the plural, of things superfluous, "curious (or magical) arts," <a href='B:510 19:19'>Act 19:19</a>; in <a href='B:610 5:13'>1Ti 5:13</a>, "busybodies." See BUSYBODY.


topic: Ashamed (to be), Shame
definition:
<b>Ashamed (to be), Shame</b> <A-1,Verb,153, aischuno><p/> from aischos, "shame," always used in the Passive Voice, signifies (a) "to have a feeling of fear or shame which prevents a person from doing a thing," e.g., <a href='B:490 16:3'>Luk 16:3</a>; (b) "the feeling of shame arising from something that has been done," e.g., <a href='B:540 10:8'>2Co 10:8</a>, <a href='B:570 1:20'>Phi 1:20</a>, <a href='B:690 2:28'>1Jo 2:28</a>, of the possibility of being "ashamed" before the Lord Jesus at His Judgment seat in His Parousia with His saints; in <a href='B:670 4:16'>1Pe 4:16</a>, of being ashamed of suffering as a Christian. <p/> <A-2,Verb,1870, epaischunomai><p/> a strengthened form of No. 1 (epi, "upon," intensive), is used only in the sense (b) in the preceding paragraph. It is said of being "ashamed" of persons, <a href='B:480 8:38'>Mar 8:38</a>, <a href='B:490 9:26'>Luk 9:26</a>; the Gospel, <a href='B:520 1:16'>Rom 1:16</a>; former evil doing, <a href='B:520 6:21'>Rom 6:21</a>; "the testimony of our Lord," <a href='B:620 1:8'>2Ti 1:8</a>; suffering for the Gospel, <a href='B:620 1:12'>2Ti 1:12</a>; rendering assistance and comfort to one who is suffering for the Gospel's sake, <a href='B:620 1:16'>2Ti 1:16</a>. It is used in Heb., of Christ in calling those who are sanctified His brethren, <a href='B:650 2:11'>Heb 2:11</a>, and of God in His not being "ashamed" to be called the God of believers, <a href='B:650 11:16'>Heb 11:16</a>. In the Sept., in <a href='B:220 34:19'>Job 34:19</a>, <a href='B:230 119:6'>Psa 119:6</a>, <a href='B:290 1:29'>Isa 1:29</a>. <p/> <A-3,Verb,2617, kataischuno><p/> another strengthened form (kata, "down," intensive), is used (a) in the Active Voice, "to put to shame," e.g., <a href='B:520 5:5'>Rom 5:5</a>, <a href='B:530 1:27'>1Co 1:27</a> (AV, "confound"); <a href='B:530 1:11-5'>1Co 1:11-5</a> ("dishonoreth"), and <a href='B:530 11:22'>1Co 11:22</a>; (b) in the Passive Voice, <a href='B:520 9:33'>Rom 9:33</a>, <a href='B:520 10:11'>Rom 10:11</a>, <a href='B:540 7:14'>2Co 7:14</a>, <a href='B:670 2:6'>1Pe 2:6</a>, <a href='B:670 3:16'>1Pe 3:16</a>. See CONFOUND, DISHONOR, SHAME. <p/> <A-4,Verb,1788, entrepo><p/> "to put to shame," in the Passive Voice, to be ashamed, lit. means "to turn in" (en, "in," trepo, "to turn"), that is, to turn one upon himself and so produce a feeling of "shame," a wholesome "shame" which involves a change of conduct, <a href='B:530 4:14'>1Co 4:14</a>, <a href='B:600 3:14'>2Th 3:14</a>, <a href='B:630 2:8'>Tit 2:8</a>, the only places where it has this meaning. See also REGARD, REVERENCE. <p/> <B-1,Noun,152, aischune><p/> "shame," akin to A, No. 1, signifies (a) subjectively, the confusion of one who is "ashamed" of anything, a sense of "shame," <a href='B:490 14:9'>Luk 14:9</a>; those things which "shame" conceals, <a href='B:540 4:2'>2Co 4:2</a>; (b) objectively, ignominy, that which is visited on a person by the wicked, <a href='B:650 12:2'>Heb 12:2</a>; that which should arise from guilt, <a href='B:570 3:19'>Phi 3:19</a>; (c) concretely, a thing to be "ashamed" of, <a href='B:730 3:18'>Rev 3:18</a>, <a href='B:720 1:13'>Jud 1:13</a>, where the word is in the plural, lit., "basenesses," "disgraces." See DISHONESTY. <p/> <B-2,Noun,1791, entrope><p/> akin to A, No. 4, lit., "a turning in upon oneself," producing a recoil from what is unseemly or vile, is used in <a href='B:530 6:5'>1Co 6:5</a>, <a href='B:530 15:34'>1Co 15:34</a>. It is associated with aischune in the Psalms, in the Sept., e.g., <a href='B:230 35:26'>Psa 35:26</a>, where it follows aischune, "let them be clothed with shame (aischune) and confusion (entrope);" <a href='B:230 44:15'>Psa 44:15</a>, "all the day my shame is before me and the confusion of my face has covered me;" <a href='B:230 69:19'>Psa 69:19</a>, "Thou knowest my reproach and my shame and my confusion;" so in <a href='B:230 71:13'>Psa 71:13</a>. In <a href='B:230 109:29'>Psa 109:29</a> the words are in the opposite order. <p/> Note: Aidos, used in <a href='B:610 2:9'>1Ti 2:9</a>, denotes "modesty, shamefastness" (the right spelling for the AV, "shamefacedness"). In comparison with aischune, aidos is "the nobler word, and implies the nobler motive: in it is involved an innate moral repugnance to the doing of the dishonorable act, which moral repugnance scarcely or not at all exists in aischune" (Trench, Syn, xix). See SHAMEFASTNESS. <p/> <C-1,Adjective,150, aischros><p/> "base" (akin to No. 1), is used in <a href='B:530 11:6'>1Co 11:6</a>, <a href='B:530 14:35'>1Co 14:35</a>, <a href='B:560 5:12'>Eph 5:12</a>. See FILTHY B, No. 1. Cp. aischrotes, "filthiness," <a href='B:560 5:4'>Eph 5:4</a>. <p/> <C-2,Adjective,422, anepaischuntos><p/> an intensive adjective (a, negative, n euphonic, epi, "upon," intensive, aischune, "shame"), "not ashamed, having no cause for shame," is used in <a href='B:620 2:15'>2Ti 2:15</a>.


topic: Ashes
definition:
<b>Ashes</b> <A-1,Noun,4700, spodos><p/> "ashes," is found three times, twice in association with sackcloth, <a href='B:470 11:21'>Mat 11:21</a>, <a href='B:490 10:13'>Luk 10:13</a>, as tokens of grief (cp. <a href='B:190 4:1'>Est 4:1</a>, <a href='B:190 4:3'>Est 4:3</a>, <a href='B:290 58:5'>Isa 58:5</a>, <a href='B:290 61:3'>Isa 61:3</a>, <a href='B:300 6:26'>Jer 6:26</a>, <a href='B:390 3:6'>Jon 3:6</a>); of the ashes resulting from animal sacrifices, <a href='B:650 9:13'>Heb 9:13</a>; in the OT, metaphorically, of one who describes himself as dust and "ashes," <a href='B:10 18:27'>Gen 18:27</a>, etc. <p/> <B-1,Verb,5077, tephroo><p/> "to turn to ashes," is found in <a href='B:680 2:6'>2Pe 2:6</a>, with reference to the destruction of Sodom and Gomorrah. <p/> Notes: (1) Tephra, frequently used of the "ashes" of a funeral pile, is not found in the NT. <p/> (2) The Hebrew verb, rendered "accept" in <a href='B:230 20:3'>Psa 20:3</a>, "accept thy burnt sacrifice," signifies "to turn to ashes" (i.e., by sending fire from heaven). See also <a href='B:20 27:3'>Exo 27:3</a>, <a href='B:40 4:13'>Num 4:13</a>, "shall take away the ashes."


topic: Ask
definition:
<b>Ask</b> <A-1,Verb,154, aiteo><p/> "to ask," is to be distinguished from No. 2. Aiteo more frequently suggests the attitude of a suppliant, the petition of one who is lesser in position than he to whom the petition is made; e.g., in the case of men in asking something from God, <a href='B:470 7:7'>Mat 7:7</a>; a child from a parent, <a href='B:470 1:7-10'>Mat 1:7-10</a>; a subject from a king, <a href='B:510 12:20'>Act 12:20</a>; priests and people from Pilate, <a href='B:490 23:23'>Luk 23:23</a> (RV, "asking" for AV, "requiring"); a beggar from a passer by, <a href='B:510 3:2'>Act 3:2</a>. With reference to petitioning God, this verb is found in Paul's epistles in <a href='B:560 3:20'>Eph 3:20</a>, <a href='B:580 1:9'>Col 1:9</a>; in James four times, <a href='B:660 1:1-6'>Jam 1:1-6</a>, <a href='B:660 1:4-3'>Jam 1:4-3</a>; in 1 John, five times, <a href='B:690 3:22'>1Jo 3:22</a>, <a href='B:690 1:5-15'>1Jo 1:5-15</a> (twice), <a href='B:690 5:16'>1Jo 5:16</a>. See BEG, CALL FOR, CRAVE, DESIRE, REQUIRE. <p/> <A-2,Verb,2065, erotao><p/> more frequently suggests that the petitioner is on a footing of equality or familiarity with the person whom he requests. It is used of a king in making request from another king, <a href='B:490 14:32'>Luk 14:32</a>; of the Pharisee who "desired" Christ that He would eat with him, an indication of the inferior conception he had of Christ, <a href='B:490 7:36'>Luk 7:36</a>; cp. <a href='B:490 11:37'>Luk 11:37</a>, <a href='B:500 9:15'>Joh 9:15</a>, <a href='B:500 18:19'>Joh 18:19</a>. <p/> In this respect it is significant that the Lord Jesus never used aiteo in the matter of making request to the Father. "The consciousness of His equal dignity, of His potent and prevailing intercession, speaks out in this, that as often as He asks, or declares that He will ask anything of the Father, it is always erotao, an asking, that is, upon equal terms, <a href='B:500 14:16'>Joh 14:16</a>, <a href='B:500 16:26'>Joh 16:26</a>, <a href='B:500 17:9'>Joh 17:9</a>, <a href='B:500 17:15'>Joh 17:15</a>, <a href='B:500 17:20'>Joh 17:20</a>, never aiteo, that He uses. Martha, on the contrary, plainly reveals her poor unworthy conception of His person, that ... she ascribes that aiteo to Him which He never ascribes to Himself, <a href='B:500 11:22'>Joh 11:22</a>" (Trench, Syn. xl). <p/> In passages where both words are used, the distinction should be noticed, even if it cannot be adequately represented in English. In <a href='B:500 16:23'>Joh 16:23</a>, "in that day ye shall ask Me nothing," the verb is erotao, whereas in the latter part of the verse, in the sentence, "If ye shall ask anything of the Father," the verb is aiteo. The distinction is brought out in the RV margin, which renders the former clause "Ye shall ask Me no question," and this meaning is confirmed by the fact that the disciples had been desirous of "asking" Him a question (arotao, <a href='B:500 16:19'>Joh 16:19</a>). If the Holy Spirit had been given, the time for "asking" questions from the Lord would have ceased. In <a href='B:500 14:14'>Joh 14:14</a>, where, not a question, but a request is made by the disciples, aiteo, is used. <p/> Both verbs are found in <a href='B:690 5:16'>1Jo 5:16</a>, in the sentence "he shall ask, and God will give him life for them that sin not unto death," the verb is aiteo, but with regard to the sin unto death, in the sentence "not concerning this do I say that he shall make request," the verb is erotao. <p/> Later, the tendency was for erotao to approximate to aiteo. See BESEECH, DESIRE, INTREAT, PRAY, REQUEST. <p/> Note: In <a href='B:470 19:17'>Mat 19:17</a>, the RV, following the most authentic mss., has "Why askest (erotao) thou Me concerning that which is good?" <p/> <A-3,Verb,1905, eperotao><p/> a strengthened form of No. 2 (epi, "in addition"), is frequently used in the synoptic Gospels, but only twice in the Gospel of John, <a href='B:500 18:7'>Joh 18:7</a>, <a href='B:500 18:21'>Joh 18:21</a>. In <a href='B:520 10:20'>Rom 10:20</a> it is rendered "asked of" (AV, "asked after"). The more intensive character of the "asking" may be observed in <a href='B:490 2:46'>Luk 2:46</a>, <a href='B:490 3:14'>Luk 3:14</a>, <a href='B:490 6:9'>Luk 6:9</a>, <a href='B:490 17:20'>Luk 17:20</a>, <a href='B:490 20:21'>Luk 20:21</a>, <a href='B:490 20:27'>Luk 20:27</a>, <a href='B:490 20:40'>Luk 20:40</a>, <a href='B:490 22:64'>Luk 22:64</a>, <a href='B:490 23:3'>Luk 23:3</a>, <a href='B:490 23:6'>Luk 23:6</a>, <a href='B:490 23:9'>Luk 23:9</a>. In <a href='B:470 16:1'>Mat 16:1</a>, it virtually signifies to demand (its meaning in later Greek). See DEMAND, DESIRE, QUESTION. <p/> Note: For the corresponding noun eperotema, see ANSWER. <p/> <A-4,Verb,4441, punthanomai><p/> to ask by way of enquiry, not by way of making a request for something, is found in the Gospels and the Acts, five times in the former, seven in the latter; in <a href='B:470 2:4'>Mat 2:4</a>, AV, "demanded," RV, "enquired," so <a href='B:510 21:33'>Act 21:33</a>. See DEMAND, INQUIRE, UNDERSTAND. <p/> <A-5,Verb,1833, exetazo><p/> "to search out" (ek, "out," intensive, etazo, "to examine"), is translated "ask," in <a href='B:500 21:12'>Joh 21:12</a>, AV (RV, "inquire"); in <a href='B:470 2:8'>Mat 2:8</a>, AV, "search;" RV, "search out," expressing the intensive force of the verb, so <a href='B:470 10:11'>Mat 10:11</a> (AV, "inquire"). See INQUIRE, SEARCH. <p/> <A-6,Verb,3004, lego><p/> "to say," occasionally signifies "to ask," as of an inquiry, the reason being that lego is used for every variety of speaking, e.g., <a href='B:510 25:20'>Act 25:20</a>, "I asked whether he would come to Jerusalem." See BID, BOAST, CALL, DESCRIBE, GIVE, NAME, PUT, Note (2), SAY, SPEAK, TELL, UTTER. <p/> <A-7,Verb,350, anakrino><p/> "to judge," sometimes has the meaning to ask a question; e.g., <a href='B:530 10:25'>1Co 10:25</a>, <a href='B:530 10:27'>1Co 10:27</a>. See DISCERN, EXAMINE, JUDGE, SEARCH. <p/> Notes: (1) For apaiteo, <a href='B:490 6:30'>Luk 6:30</a>, see REQUIRE, No. 3 (2) In <a href='B:490 22:31'>Luk 22:31</a>, RV, exaiteomai is rendered "hath asked to have." <p/> <B-1,Noun,155, aitema><p/> akin to No. 1, lit., "that which has been asked for," is used in <a href='B:490 23:24'>Luk 23:24</a>, RV, "what they asked for" (AV, "required"); <a href='B:570 4:6'>Phi 4:6</a>, "requests;" <a href='B:690 5:15'>1Jo 5:15</a>, "petitions." See PETITION, REQUEST, REQUIRE.


topic: Asleep, Sleep
definition:
<b>Asleep, Sleep</b> <A-1,Verb,2518, katheudo><p/> "to go to sleep," is chiefly used of natural "sleep," and is found most frequently in the Gospels, especially Matthew and Luke. With reference to death it is found in the Lord's remark concerning Jairus' daughter, <a href='B:470 9:24'>Mat 9:24</a>, <a href='B:480 5:39'>Mar 5:39</a>, <a href='B:490 8:52'>Luk 8:52</a>. In the epistles of Paul it is used as follows: (a) of natural "sleep," e.g., <a href='B:590 5:7'>1Th 5:7</a>; (b) of carnal indifference to spiritual things on the part of believers, <a href='B:560 5:14'>Eph 5:14</a>, <a href='B:590 5:6'>1Th 5:6</a>, <a href='B:590 5:10'>1Th 5:10</a> (as in <a href='B:480 13:36'>Mar 13:36</a>), a condition of insensibility to Divine things involving conformity to the world (cp. hupnos below). <p/> <A-2,Verb,2837, koimaomai><p/> is used of natural "sleep," <a href='B:470 28:13'>Mat 28:13</a>, <a href='B:490 22:45'>Luk 22:45</a>, <a href='B:500 11:12'>Joh 11:12</a>, <a href='B:510 12:6'>Act 12:6</a>; of the death of the body, but only of such as are Christ's; yet never of Christ Himself, though He is "the firstfruits of them that have fallen asleep," <a href='B:530 15:20'>1Co 15:20</a>; of saints who departed before Christ came, <a href='B:470 27:52'>Mat 27:52</a>, <a href='B:510 13:36'>Act 13:36</a>; of Lazarus, while Christ was yet upon the earth, <a href='B:500 11:11'>Joh 11:11</a>; of believers since the Ascension, <a href='B:590 1:4-15'>1Th 1:4-15</a>, <a href='B:510 7:60'>Act 7:60</a>, <a href='B:530 7:39'>1Co 7:39</a>, <a href='B:530 11:30'>1Co 11:30</a>, <a href='B:530 15:6'>1Co 15:6</a>, <a href='B:530 15:18'>1Co 15:18</a>, <a href='B:530 15:51'>1Co 15:51</a>, <a href='B:680 3:4'>2Pe 3:4</a>. <p/> Note: "This metaphorical use of the word sleep is appropriate, because of the similarity in appearance between a sleeping body and a dead body; restfulness and peace normally characterize both. The object of the metaphor is to suggest that, as the sleeper does not cease to exist while his body sleeps, so the dead person continues to exist despite his absence from the region in which those who remain can communicate with him, and that, as sleep is known to be temporary, so the death of the body will be found to be. ... <p/> "That the body alone is in view in this metaphor is evident, (a) from the derivation of the word koimaomai, from keimai, to lie down (cp. anastasis, resurrection, from ana, 'up,' and histemi, to cause to stand); cp. <a href='B:290 14:8'>Isa 14:8</a>, where for 'laid down,' the Sept. has 'fallen asleep;' (b) from the fact that in the NT the word resurrection is used of the body alone; (c) from <a href='B:340 12:2'>Dan 12:2</a>, where the physically dead are described as 'them that sleep (Sept. katheudo, as at <a href='B:590 5:6'>1Th 5:6</a>) in the dust of the earth,' language inapplicable to the spiritual part of man; moreover, when the body returns whence it came, <a href='B:10 3:19'>Gen 3:19</a>, the spirit returns to God who gave it, <a href='B:250 12:7'>Ecc 12:7</a>. <p/> "When the physical frame of the Christian (the earthly house of our tabernacle, <a href='B:540 5:1'>2Co 5:1</a>) is dissolved and returns to the dust, the spiritual part of his highly complex being, the seat of personality, departs to be with Christ, <a href='B:570 1:23'>Phi 1:23</a>. And since that state in which the believer, absent from the body, is at home with the Lord, <a href='B:540 1:5-9'>2Co 1:5-9</a>, is described as 'very far better' than the present state of joy in communion with God and of happy activity in His service, everywhere reflected in Paul's writings, it is evident the word 'sleep,' where applied to the departed Christians, is not intended to convey the idea that the spirit is unconscious. ... <p/> "The early Christians adopted the word koimeterion (which was used by the Greeks of a rest-house for strangers) for the place of interment of the bodies of their departed; thence the English word 'cemetery,' 'the sleeping place,' is derived." * [* From Notes on Thessalonians, by Hogg and Vine. p. 172.] <p/> <A-3,Verb,1852, exupnizo><p/> "to awake" (ek, "out," hupnos, "sleep"), "to awake out of sleep," is used in <a href='B:500 11:11'>Joh 11:11</a>. In the Sept., <a href='B:70 16:14'>Jdg 16:14</a>, <a href='B:70 16:20'>Jdg 16:20</a>, <a href='B:110 3:15'>1Ki 3:15</a>, <a href='B:220 14:12'>Job 14:12</a>. <p/> <A-4,Verb,879, aphupnoo><p/> "to fall asleep" (apo, "away"), is used of natural "sleep," <a href='B:490 8:23'>Luk 8:23</a>, of the Lord's falling "asleep" in the boat on the lake of Galilee. <p/> <B-1,Adjective,1853, exupnos><p/><a href='B:510 16:27'>Act 16:27</a>, signifies "out of sleep." <p/> <C-1,Noun,5278, hupnos><p/> is never used of death. In five places in the NT it is used of physical "sleep;" in <a href='B:520 13:11'>Rom 13:11</a>, metaphorically, of a slumbering state of soul, i.e., of spiritual conformity to the world, out of which believers are warned to awake.


topic: Asp
definition:
<b>Asp</b> <1,,785, aspis><p/> "a small and very venomous serpent," the bite of which is fatal, unless the part affected is at once cut away, in <a href='B:520 3:13'>Rom 3:13</a> is said, metaphorically, of the conversation of the ungodly.


topic: Ass
definition:
<b>Ass</b> <1,,3688, onos><p/> is the usual word. Onarion, the diminutive of onos, "a young ass, or ass's colt," is used in <a href='B:500 12:14'>Joh 12:14</a>, together with onos. <p/> <2,,5268, hupozugion><p/> lit., "under a yoke" (hupo, "under," zugos, "a yoke"), is used as an alternative description of the same animal, in <a href='B:470 21:5'>Mat 21:5</a>, where both words are found together, "Behold, thy king cometh unto thee, meek and riding upon an ass (onos), and upon a colt the foal of an ass (hupozugion)." It was upon the colt that the Lord sat, <a href='B:500 12:14'>Joh 12:14</a>. In <a href='B:680 2:16'>2Pe 2:16</a>, it is used of Balaam's "ass."


topic: Assassin
definition:
<b>Assassin</b> <1,,4607, sikarios><p/> is a Latin word (sicarius, "from" sica, "a dagger") denoting "one who carries a dagger or short sword under his clothing, an assassin," <a href='B:510 21:38'>Act 21:38</a>, RV. Here it is used as a proper name (see the RV) of the Sicarii, "assassins," the fanatical Jewish faction which arose in Judea after Felix had rid the country of the robbers referred to by Josephus (Ant., XX). They mingled with the crowds at festivals and stabbed their political opponents unobserved (AV, "murderers").


topic: Assault
definition:
<b>Assault</b> <A-1,Verb,2186, ephistemi><p/> lit., "to stand over" (epi, "over," histemi, "to stand"), signifies "to assault;" said in <a href='B:510 17:5'>Act 17:5</a>, of those who attacked the house of Jason. For its usual meanings see COME (in, to, upon), HAND (at), INSTANT, PRESENT, STAND. <p/> <B-1,Noun,3730, horme><p/> rendered "assault" in <a href='B:510 14:5'>Act 14:5</a>, AV; RV, "onset," corresponds to hormao, "to rush." See IMPULSE, ONSET.


topic: Assemble
definition:
<b>Assemble</b> <1,,4863, sunago><p/> "to assemble" (sun, "together," ago, "to bring"), is used of the "gathering together" of people or things; in <a href='B:490 1:12-18'>Luk 1:12-18</a>, "bestow," with reference to the act of "gathering" one's goods; so in <a href='B:490 15:13'>Luk 15:13</a>, suggesting that the Prodigal, having "gathered" all his goods together, sold them off; in <a href='B:500 6:12'>Joh 6:12</a>, of "gathering up" fragments; in <a href='B:500 18:2'>Joh 18:2</a>, "resorted," with reference to the "assembling" of Christ with His disciples in the garden of Gethsemane, there in the Passive Voice (unsuitable, however, in an English translation). In <a href='B:510 11:26'>Act 11:26</a>, the RV has "were gathered together (with the church)," for AV, "assembled themselves" (possibly "they were hospitably entertained by"). The verb is not found in the most authentic mss. in <a href='B:730 13:10'>Rev 13:10</a>. See BESTOW, GATHER, LEAD, TAKE, No. 29. <p/> Note: Episunago, "to gather together," is found only in the synoptic Gospels; twice of the "gathering" together of people, <a href='B:480 1:33'>Mar 1:33</a>, <a href='B:490 12:1'>Luk 12:1</a>; twice of the desire of the Lord to "gather" together the inhabitants of Jerusalem, <a href='B:470 23:37'>Mat 23:37</a>, <a href='B:490 13:34'>Luk 13:34</a>; twice of His future act in "gathering" together His elect through the instrumentality of the angels, <a href='B:470 24:31'>Mat 24:31</a>, <a href='B:480 13:27'>Mar 13:27</a>. See GATHER. <p/> <2,,4871, sunalizo><p/> "to gather together, to assemble," with the suggestion of a crowded meeting (sun, "with," halizo, "to crowd, or mass:" the corresponding adjective is hales, "thronged"), is used in <a href='B:510 1:4'>Act 1:4</a>. The meaning "to eat with," suggested by some, as if the word were derived from hals, "salt," is not to be accepted. <p/> <3,,4905, sunerchomai><p/> "to come together" (sun, "together," erchomai, "to come"), is once rendered "assemble," <a href='B:480 14:53'>Mar 14:53</a>, AV. It is frequently used of "coming together," especially of the "gathering" of a local church, <a href='B:530 1:11-18'>1Co 1:11-18</a>, <a href='B:530 11:20'>1Co 11:20</a>, <a href='B:530 1:11-34'>1Co 1:11-34</a>, <a href='B:530 14:23'>1Co 14:23</a>, <a href='B:530 14:26'>1Co 14:26</a>; it is rendered "resorted" in <a href='B:510 16:13'>Act 16:13</a>, AV, where the RV adheres to the lit. rendering, "came together." See ACCOMPANY. <p/> Notes: (1) In <a href='B:510 15:25'>Act 15:25</a>, ginomai, "to become," is translated "having come to (one accord)," correcting the AV, "being assembled with (one accord)." <p/> (2) Sunagoge, akin to A, No. 1, is lit., "a place where people assemble." In <a href='B:510 13:43'>Act 13:43</a> the RV suitably has "synagogue," for the AV "congregation," the building standing by metonymy for the people therein (cp. <a href='B:470 10:17'>Mat 10:17</a>, etc.). In <a href='B:660 2:2'>Jam 2:2</a> (AV, "assembly") the word is "synagogue" (RV). See SYNAGOGUE. <p/> (3) Episunagoge, akin to No. 1, Note, "an assembling together," is used in <a href='B:600 2:1'>2Th 2:1</a>, of the rapture of the saints into the air to meet the Lord, "our gathering together;" in <a href='B:650 10:25'>Heb 10:25</a>, of the "gatherings" of believers on earth during the present period. See GATHERING.


topic: Assembly
definition:
<b>Assembly</b> <1,,1577, ekklesia><p/> from ek, "out of," and klesis, "a calling" (kaleo, "to call"), was used among the Greeks of a body of citizens "gathered" to discuss the affairs of state, <a href='B:510 19:39'>Act 19:39</a>. In the Sept. it is used to designate the "gathering" of Israel, summoned for any definite purpose, or a "gathering" regarded as representative of the whole nation. In <a href='B:510 7:38'>Act 7:38</a> it is used of Israel; in <a href='B:510 19:32'>Act 19:32</a>, <a href='B:510 19:41'>Act 19:41</a>, of a riotous mob. It has two applications to companies of Christians, (a) to the whole company of the redeemed throughout the present era, the company of which Christ said, "I will build My Church," <a href='B:470 16:18'>Mat 16:18</a>, and which is further described as "the Church which is His Body," <a href='B:560 1:22'>Eph 1:22</a>, <a href='B:560 5:23'>Eph 5:23</a>, (b) in the singular number (e.g., <a href='B:470 18:17'>Mat 18:17</a>, RV marg., "congregation"), to a company consisting of professed believers, e.g., <a href='B:510 20:28'>Act 20:28</a>, <a href='B:530 1:2'>1Co 1:2</a>, <a href='B:550 1:13'>Gal 1:13</a>, <a href='B:590 1:1'>1Th 1:1</a>, <a href='B:600 1:1'>2Th 1:1</a>, <a href='B:610 3:5'>1Ti 3:5</a>, and in the plural, with reference to churches in a district. <p/> There is an apparent exception in the RV of <a href='B:510 9:31'>Act 9:31</a>, where, while the AV has "churches," the singular seems to point to a district; but the reference is clearly to the church as it was in Jerusalem, from which it had just been scattered, <a href='B:510 8:1'>Act 8:1</a>. Again, in <a href='B:520 16:23'>Rom 16:23</a>, that Gaius was the host of "the whole church," simply suggests that the "assembly" in Corinth had been accustomed to meet in his house, where also Paul was entertained. See CHURCH. <p/> <2,,3831, paneguris><p/> from pan, "all," and agora, "any kind of assembly," denoted, among the Greeks, an assembly of the people in contrast to the council of national leaders, or a "gathering" of the people in honor of a god, or for some public festival, such as the Olympic games. The word is used in <a href='B:650 12:23'>Heb 12:23</a>, coupled with the word "church," as applied to all believers who form the body of Christ. <p/> <3,,4128, plethos><p/> "a multitude, the whole number," is translated "assembly" in <a href='B:510 23:7'>Act 23:7</a>, RV. See BUNDLE, COMPANY, MULTITUDE. <p/> Note: For sunagoge, see ASSEMBLE, Note (2).


topic: Assurance, Assure, Assuredly
definition:
<b>Assurance, Assure, Assuredly</b> <A-1,Noun,4102, pistis><p/> "faith," has the secondary meaning of "an assurance or guarantee," e.g., <a href='B:510 17:31'>Act 17:31</a>; by raising Christ from the dead, God has given "assurance" that the world will be judged by Him (the AV margin, "offered faith" does not express the meaning). Cp. <a href='B:610 5:12'>1Ti 5:12</a>, where "faith" means "pledge." See BELIEF, FAITH, FIDELITY. <p/> <A-2,Noun,4136, plerophoria><p/> "a fullness, abundance," also means "full assurance, entire confidence;" lit., a "full-carrying" (pleros, "full," phero, "to carry"). Some explain it as full fruitfulness (cp. RV, "fullness" in <a href='B:650 6:11'>Heb 6:11</a>). In <a href='B:590 1:5'>1Th 1:5</a> it describes the willingness and freedom of spirit enjoyed by those who brought the Gospel to Thessalonica; in <a href='B:580 2:2'>Col 2:2</a>, the freedom of mind and confidence resulting from an understanding in Christ; in <a href='B:650 6:11'>Heb 6:11</a> (AV, "full assurance," RV, "fullness"), the engrossing effect of the expectation of the fulfillment of God's promises; in <a href='B:650 10:22'>Heb 10:22</a>, the character of the faith by which we are to draw near to God. See FULLNESS. <p/> <A-3,Noun,5287, hupostasis><p/> lit., "a standing under, support" (hupo, "under," histemi, "to stand"), hence, an "assurance," is so rendered in <a href='B:650 11:1'>Heb 11:1</a>, RV, for AV, "substance." It here may signify a title-deed, as giving a guarantee, or reality. See CONFIDENCE, PERSON, SUBSTANCE. <p/> Note: In <a href='B:510 16:10'>Act 16:10</a>, for the AV (of sumbibazomai), "assuredly gathering," see CONCLUDE. <p/> <B-1,Verb,4104, pistoo><p/> "to trust or give assurance to" (cp. A, No. 1), has a secondary meaning, in the Passive Voice, "to be assured of," <a href='B:620 3:14'>2Ti 3:14</a>. <p/> <B-2,Verb,4135, plerophoreo><p/> akin to A, No. 2, "to bring in full measure, to fulfill," also signifies "to be fully assured," <a href='B:520 4:21'>Rom 4:21</a>, RV, of Abraham's faith. In <a href='B:520 14:5'>Rom 14:5</a> it is said of the apprehension of the will of God. So in <a href='B:580 4:12'>Col 4:12</a> in the best mss. In these three places it is used subjectively, with reference to an effect upon the mind. For its other and objective use, referring to things external, see FULFILL; see also BELIEVE, KNOW, PERSUADE, PROOF. In the Sept., <a href='B:250 8:11'>Ecc 8:11</a>. <p/> <B-3,Verb,3782, peitho><p/> "to persuade," is rendered "assure" in <a href='B:690 3:19'>1Jo 3:19</a> (marg., "persuade"), where the meaning is that of confidence toward God consequent upon loving in deed and in truth. See BELIEVE, CONFIDENCE, FRIEND, OBEY, PERSUADE, TRUST, YIELD. <p/> <C-1,Adverb,806, asphalos><p/> means (a) "safely," <a href='B:480 14:44'>Mar 14:44</a>, <a href='B:510 16:23'>Act 16:23</a>; (b) "assuredly," <a href='B:510 2:36'>Act 2:36</a>; the knowledge there enjoined involves freedom from fear of contradiction, with an intimation of the impossibility of escape from the effects. See SAFELY.


topic: Atonement
definition:
<b>Atonement</b> <1,,2643, katallage><p/> translated "atonement" in the AV of <a href='B:520 5:11'>Rom 5:11</a>, signifies, not "atonement," but "reconciliation," as in the RV. See also <a href='B:520 11:15'>Rom 11:15</a>, <a href='B:540 1:5-19'>2Co 1:5-19</a>. So with the corresponding verb katallasso, see under RECONCILE. "Atonement" (the explanation of this English word as being "at-one-ment" is entirely fanciful) is frequently found in the OT. See, for instance, Leviticus, chapters 16 and 17. The corresponding NT words are hilasmos, "propitiation," <a href='B:690 2:2'>1Jo 2:2</a>, <a href='B:690 4:10'>1Jo 4:10</a>, and hilasterion, <a href='B:520 3:25'>Rom 3:25</a>, <a href='B:650 9:5'>Heb 9:5</a>, "mercy-seat," the covering of the ark of the covenant. These describe the means (in and through the person and work of the Lord Jesus Christ, in His death on the cross by the shedding of His blood in His vicarious sacrifice for sin) by which God shows mercy to sinners. See PROPITIATION.


topic: Attain
definition:
<b>Attain</b> <1,,2658, katantao><p/> a strengthened form of antao, "to come opposite to," signifies "to reach, to arrive at." It is used in its local significance several times in the Acts, e.g., <a href='B:510 27:12'>Act 27:12</a>, RV, "could reach." In its metaphorical sense of "attaining" to something it is used in three places: <a href='B:510 26:7'>Act 26:7</a>, of the fulfillment of the promise of God made to the ancestors of Israel, to which promise the twelve tribes "hope to attain" (RV); in <a href='B:560 4:13'>Eph 4:13</a>, of "attaining" to the unity of the faith and of the knowledge of the Son of God; in <a href='B:570 3:11'>Phi 3:11</a>, of the paramount aims of the Apostle's life, "if by any means," he says, "I might attain unto the resurrection from the dead," not the physical resurrection, which is assured to all believers hereafter, but to the present life of identification with Christ in His resurrection. For the metaphorical sense in <a href='B:530 10:11'>1Co 10:11</a>, <a href='B:530 14:36'>1Co 14:36</a>, see ARRIVE, A, No. 1. See also COME, No. 28. <p/> <2,,2638, katalambano><p/> "to seize, to apprehend," whether physically or mentally, is rendered "attain" in the sense of making something one's own, appropriating a thing, <a href='B:520 9:30'>Rom 9:30</a>, said of the Gentiles, who through the Gospel have "attained" to, or laid hold of, the righteousness which is of faith, in contrast to the present condition of Israel; in <a href='B:530 9:24'>1Co 9:24</a>, of securing a prize, RV, "attain," for AV, "obtain." See APPREHEND. <p/> <3,,5348, phthano><p/> "to anticipate," also means "to reach, attain to a thing;" negatively of Israel (see ARRIVE, No. 5). The only other passage where it has this significance is <a href='B:570 3:16'>Phi 3:16</a>, "we have attained." See COME, PREVENT. <p/> <4,,5177, tunchano><p/> "to reach, meet with," signifies "to attain to," in <a href='B:490 20:35'>Luk 20:35</a>, RV (for AV, "obtain"). See CHANCE, ENJOY, OBTAIN. <p/> Notes: (1) Parakoloutheo, rendered "attained" in <a href='B:610 4:6'>1Ti 4:6</a>, AV (RV, "hast followed"), does not signify attainment, but "following fully." It is an intensive form of akoloutheo, "to follow." So in <a href='B:620 3:10'>2Ti 3:10</a>, RV, "didst follow" (AV, "fully known"); "follow fully" would be suitable. In <a href='B:480 16:17'>Mar 16:17</a> it is translated "follow;" in <a href='B:490 1:3'>Luk 1:3</a>, "having traced" (RV). See FOLLOW, KNOW, Notes (1), UNDERSTAND. <p/> (2) Lambano, incorrectly translated "attained" in the AV of <a href='B:570 3:12'>Phi 3:12</a>, means "obtained" (RV).


topic: Attend, Attendance, Attendant
definition:
<b>Attend, Attendance, Attendant</b> <A-1,Verb,4337, prosecho><p/> "to take heed, give heed," is said of the priests who "gave attendance at the altar," <a href='B:650 7:13'>Heb 7:13</a>. It suggests devotion of thought and effort to a thing. In <a href='B:610 4:13'>1Ti 4:13</a> (in the exhortation regarding the public reading of the Scriptures), the RV translates it "give heed," for the AV, "give attendance." In <a href='B:510 16:14'>Act 16:14</a>, "to give heed" (for AV, "attended"). See BEWARE, GIVE, No. 17, REGARD. <p/> <A-2,Verb,4342, proskartereo><p/> "to be steadfast," a strengthened form of kartereo (pros, "towards," intensive, karteros, "strong"), denotes to continue steadfastly in a thing and give unremitting care to it, e.g., <a href='B:520 13:6'>Rom 13:6</a>, of rulers in the discharge of their functions. See CONTINUE, WAIT. In the Sept., <a href='B:40 13:21'>Num 13:21</a>. <p/> <B-1,Adjective,2145, euparedros><p/> lit., "sitting well beside" (eu, "well," para, "beside," hedra, "a seat"), i.e., sitting constantly by, and so applying oneself diligently to, anything, is used in <a href='B:530 7:35'>1Co 7:35</a>, with pros, "upon," "that ye may attend upon." Some mss. have euprosedron. <p/> <C-1,Noun,5257, huperetes><p/> lit.,"an under-rower;" hence, "a servant," is rendered "attendant" in <a href='B:490 4:20'>Luk 4:20</a> and <a href='B:510 13:5'>Act 13:5</a>, RV. See MINISTER, OFFICER, SERVANT.


topic: Aught
definition:
<b>Aught</b> * Aught: See +, page 9 (footnote). It is wrongly spelled "ought" in the AV in some places, e.g., in <a href='B:500 4:33'>Joh 4:33</a>, "ought to eat" (there is no word in the original there for "ought").


topic: Austere
definition:
<b>Austere</b> <1,,840, austeros><p/> akin to auo, "to dry up" (Eng., "austere"), primarily denotes "stringent to the taste," like new wine not matured by age, unripe fruit, etc; hence, "harsh, severe," <a href='B:490 1:19-22'>Luk 1:19-22</a>. <p/> Note: Synonymous with austeros, but to be distinguished from it, is skleros (from skello, "to be dry"). It was applied to that which lacks moisture, and so is rough and disageeable to the touch, and hence came to denote "harsh, stern, hard." It is used by Matthew to describe the unprofitable servant's remark concerning his master, in the parable corresponding to that in Luke 19 (see austeros, above). Austeros is derived from a word having to do with the taste, skleros, "with the touch." Austeros is not necessarily a term of reproach, whereas skleros is always so, and indicates a harsh, even inhuman, character. Austeros is "rather the exaggeration of a virtue pushed too far, than an absolute vice" (Trench, Syn. xiv). Skleros is used of the character of a man, <a href='B:470 25:24'>Mat 25:24</a>; of a saying, <a href='B:500 6:60'>Joh 6:60</a>; of the difficulty and pain of kicking against the ox-goads, <a href='B:510 9:5'>Act 9:5</a>, <a href='B:510 26:14'>Act 26:14</a>; of rough winds, <a href='B:660 3:4'>Jam 3:4</a> and of harsh speeches, <a href='B:720 1:15'>Jud 1:15</a>. See FIERCE, HARD. Cp. sklerotes, "hardness," skleruno, "to harden," sklerokardia, "hardness of heart," and sklerotrachelos, "stiff-necked."


topic: Author
definition:
<b>Author</b> <1,,159, aitios><p/> an adjective (cp. aitia, a cause), denotes "that which causes something." This and No. 2 are both translated "author" in Hebrews. Aitios, in <a href='B:650 5:9'>Heb 5:9</a>, describes Christ as the "Author of eternal salvation unto all them that obey Him," signifying that Christ, exalted and glorified as our High Priest, on the ground of His finished work on earth, has become the personal mediating cause (RV, margin) of eternal salvation. It is difficult to find an adequate English equivalent to express the meaning here. Christ is not the merely formal cause of our salvation. He is the concrete and active cause of it. He has not merely caused or effected it, He is, as His name, "Jesus," implies, our salvation itself, <a href='B:490 2:30'>Luk 2:30</a>, <a href='B:490 3:6'>Luk 3:6</a>. <p/> <2,,747, archegos><p/> translated "Prince" in <a href='B:510 3:15'>Act 3:15</a> (marg., "Author") and <a href='B:510 5:31'>Act 5:31</a>, but "Author" in <a href='B:650 2:10'>Heb 2:10</a>, RV, "Captain," RV marg., and AV, and "Author" in <a href='B:650 12:2'>Heb 12:2</a>, primarily signifies "one who takes a lead in, or provides the first occasion of, anything." In the Sept. it is used of the chief of a tribe or family, <a href='B:40 13:2'>Num 13:2</a> (RV, prince); of the "heads" of the children of Israel, <a href='B:40 13:3'>Num 13:3</a>; a captain of the whole people, <a href='B:40 14:4'>Num 14:4</a>; in <a href='B:400 1:13'>Mic 1:13</a>, of Lachish as the leader of the sin of the daughter of Sion: there, as in <a href='B:650 2:10'>Heb 2:10</a>, the word suggest a combination of the meaning of leader with that of the source from whence a thing proceeds. That Christ is the Prince of life signifies, as Chrysostom says, that "the life He had was not from another; the Prince or Author of life must be He who has life from Himself." but the word does not necessarily combine the idea of the source or originating cause with that of leader. In <a href='B:650 12:2'>Heb 12:2</a> where Christ is called the "Author and Perfecter of faith," He is represented as the one who takes precedence in faith and is thus the perfect exemplar of it. The pronoun "our" does not correspond to anything in the original, and may well be omitted. Christ in the days of His flesh trod undeviatingly the path of faith, and as the Perfecter has brought it to a perfect end in His own person. Thus He is the leader of all others who tread that path. See PRINCE. <p/> Note: In <a href='B:530 14:33'>1Co 14:33</a>, the AV, "the author," represents no word in the original; RV "a God of."


topic: Authority
definition:
<b>Authority</b> <A-1,Noun,1849, exousia><p/> denotes "authority" (from the impersonal verb exesti, "it is lawful"). From the meaning of "leave or permission," or liberty of doing as one pleases, it passed to that of "the ability or strength with which one is endued," then to that of the "power of authority," the right to exercise power, e.g., <a href='B:470 9:6'>Mat 9:6</a>, <a href='B:470 21:23'>Mat 21:23</a>, <a href='B:540 10:8'>2Co 10:8</a>; or "the power of rule or government," the power of one whose will and commands must be obeyed by others, e.g., <a href='B:470 28:18'>Mat 28:18</a>, <a href='B:500 17:2'>Joh 17:2</a>, <a href='B:720 1:25'>Jud 1:25</a>, <a href='B:730 12:10'>Rev 12:10</a>, <a href='B:730 17:13'>Rev 17:13</a>; more specifically of apostolic "authority," <a href='B:540 10:8'>2Co 10:8</a>, <a href='B:540 13:10'>2Co 13:10</a>; the "power" of judicial decision, <a href='B:500 19:10'>Joh 19:10</a>; of "managing domestic affairs," <a href='B:480 13:34'>Mar 13:34</a>. by metonymy, or name-change (the substitution of a suggestive word for the name of the thing meant), it stands for "that which is subject to authority or rule," <a href='B:490 4:6'>Luk 4:6</a> (RV, "authority," for the AV "power"); or, as with the English "authority," "one who possesses authority, a ruler, magistrate," <a href='B:520 1:13-3'>Rom 1:13-3</a>, <a href='B:490 12:11'>Luk 12:11</a>, <a href='B:630 3:1'>Tit 3:1</a>; or "a spiritual potentate," e.g., <a href='B:560 3:10'>Eph 3:10</a>, <a href='B:560 6:12'>Eph 6:12</a>, <a href='B:580 1:16'>Col 1:16</a>, <a href='B:580 2:10'>Col 2:10</a>, <a href='B:580 2:15'>Col 2:15</a>, <a href='B:670 3:22'>1Pe 3:22</a>. The RV usually translates it "authority." <p/> In <a href='B:530 11:10'>1Co 11:10</a> it is used of the veil with which a woman is required to cover herself in an assembly or church, as a sign of the Lord's "authority" over the church. See JURISDICTION, LIBERTY, POWER, RIGHT, STRENGTH. <p/> <A-2,Noun,2003, epitage><p/> an injunction (from epi, "upon," tasso, "to order"), is once rendered "authority," <a href='B:630 2:15'>Tit 2:15</a> (RV, marg., "commandment"). See COMMANDMENT. <p/> Note: The corresponding verb is epitasso, "to command." See COMMAND. <p/> <A-3,Noun,5247, huperoche><p/> primarily, "a projection, eminence," as a mountain peak, hence, metaphorically, "pre-eminence, superiority, excellency," is once rendered "authority," <a href='B:610 2:2'>1Ti 2:2</a>, AV (marg., "eminent place"), RV, "high place," of the position of magistrates; in <a href='B:530 2:1'>1Co 2:1</a>, "excellency" (of speech). Cp. huperecho, "to surpass." See EXCELLENCY. <p/> <A-4,Noun,1413, dunastes><p/> akin to dunamis, "power," (Eng., "dynasty,") signifies "a potentate, a high officer;" in <a href='B:510 8:27'>Act 8:27</a>, of a high officer, it is rendered "of great authority;" in <a href='B:490 1:52'>Luk 1:52</a>, RV, "princes, (AV, "the mighty"); in <a href='B:610 6:15'>1Ti 6:15</a> it is said of God ("Potentate"). See MIGHTY, POTENTATE. <p/> <B-1,Verb,1850, exousiazo><p/> akin to A, No. 1, signifies "to exercise power," <a href='B:490 22:25'>Luk 22:25</a>, <a href='B:530 6:12'>1Co 6:12</a>, <a href='B:530 7:4'>1Co 7:4</a> (twice). See POWER. <p/> <B-2,Verb,2175, katexousiazo><p/> kata, "down," intensive, and No. 1, "to exercise authority upon," is used in <a href='B:470 20:25'>Mat 20:25</a>, <a href='B:480 10:42'>Mar 10:42</a>. <p/> <B-3,Verb,831, authenteo><p/> from autos, "self," and a lost noun hentes, probably signifying working (Eng., "authentic"), "to execise authority on one's own account, to domineer over," is used in <a href='B:610 2:12'>1Ti 2:12</a>, AV, "to usurp authority," RV, "to have dominion." In the earlier usage of the word it signified one who with his own hand killed either others or himself. Later it came to denote one who acts on his own "authority;" hence, "to exercise authority, dominion." See DOMINION, Note.


topic: Autumn
definition:
<b>Autumn</b> <1,,5352, phthinoporinos><p/> an adjective signifying autumnal (from phthinoporon, "late autumn," from phthino, "to waste away," or "wane," and opora, "autumn"), is used in <a href='B:720 1:12'>Jud 1:12</a>, where unfruitful and worthless men are figuratively described as trees such as they are at the close of "autumn," fruitless and leafless (AV, "trees whose fruit withereth").


topic: Avail
definition:
<b>Avail</b> <1,,2480, ischuo><p/> signifies (a) "to be strong in body, to be robust, in sound health," <a href='B:470 9:12'>Mat 9:12</a>, <a href='B:480 2:17'>Mar 2:17</a>; (b) "to have power," as of the Gospel, <a href='B:510 19:20'>Act 19:20</a>; to prevail against, said of spiritual enemies, <a href='B:730 12:8'>Rev 12:8</a>; of an evil spirit against exorcists, <a href='B:510 19:16'>Act 19:16</a>; (c) "to be of force, to be effective, capable of producing results," <a href='B:470 5:13'>Mat 5:13</a> ("it is good for nothing;" lit., "it availeth nothing"); <a href='B:550 5:6'>Gal 5:6</a>; in <a href='B:650 9:17'>Heb 9:17</a> it apparently has the meaning "to be valid" (RV, "for doth it ever avail...?," for AV, "it is of no strength"). It is translated "avail" with reference to prayer, in <a href='B:660 5:16'>Jam 5:16</a>; cp. the strengthened form exischuo in <a href='B:560 3:18'>Eph 3:18</a>. See ABLE, CAN, GOOD, MAY, PREVAIL, STRENGTH, WHOLE, WORK.


topic: Avenge, Avenger
definition:
<b>Avenge, Avenger</b> <A-1,Verb,1556, ekdikeo><p/> ek, "from," dike, "justice," i.e., that which proceeds from justice, means (a) "to vindicate a person's right," (b) "to avenge a thing." With the meaning (a), it is used in the parable of the unjust judge, <a href='B:490 18:3'>Luk 18:3</a>, <a href='B:490 18:5'>Luk 18:5</a>, of the "vindication" of the rights of the widow; with the meaning (b) it is used in <a href='B:730 6:10'>Rev 6:10</a>, <a href='B:730 19:2'>Rev 19:2</a>, of the act of God in "avenging" the blood of the saints; in <a href='B:540 10:6'>2Co 10:6</a>, of the Apostle's readiness to use his apostolic authority in punishing disobedience on the part of his readers; here the RV substitutes "avenge" for the AV, "revenge;" in <a href='B:520 12:19'>Rom 12:19</a> of "avenging" oneself, against which the believer is warned. <p/> Note: In <a href='B:730 18:20'>Rev 18:20</a>, the AV mistranslates krino and krima "hath avenged you;" RV, "hath judged your judgment." <p/> <B-1,Noun,1558, ekdikos><p/> primarily, "without law," then, "one who exacts a penalty from a person, an avenger, a punisher," is used in <a href='B:520 13:4'>Rom 13:4</a> of a civil authority in the discharge of his function of executing wrath on the evildoer (AV, wrongly, "revenger"); in <a href='B:590 4:6'>1Th 4:6</a>, of God as the avenger of the one who wrongs his brother, here particularly in the matter of adultery. <p/> <B-2,Noun,1557, ekdikesis><p/> "vengeance," is used with the verb poieo, "to make," i.e., to avenge, in <a href='B:490 1:18-8'>Luk 1:18-8</a>, <a href='B:510 7:24'>Act 7:24</a>; twice it is used in statements that "vengeance" belongs to God, <a href='B:520 12:19'>Rom 12:19</a>, <a href='B:650 10:30'>Heb 10:30</a>. In <a href='B:600 1:8'>2Th 1:8</a> it is said of the act of Divine justice which will be meted out to those who know not God and obey not the Gospel, when the Lord comes in flaming fire at His second advent. In the Divine exercise of judgment there is no element of vindictiveness, nothing by way of taking revenge. In <a href='B:490 21:22'>Luk 21:22</a>, it is used of the "days of vengeance" upon the Jewish people; in <a href='B:670 2:14'>1Pe 2:14</a>, of civil governors as those who are sent of God "for vengeance on evildoers" (AV, "punishment"); in <a href='B:540 7:11'>2Co 7:11</a>, of the "self-avenging" of believers, in their godly sorrow for wrong doing, RV, "avenging," for AV, "revenge." See PUNISHMENT, VENGEANCE.


topic: Avoid
definition:
<b>Avoid</b> <1,,1578, ekklino><p/> "to turn away from, to turn aside," lit., "to bend out of" (ek, "out," klino, "to bend"), is used in <a href='B:520 3:12'>Rom 3:12</a>, of the sinful condition of mankind, AV, gone out of the way," RV, "turned aside;" in <a href='B:520 16:17'>Rom 16:17</a>, of turning away from those who cause offenses and occasions of stumbling (AV, "avoid"); in <a href='B:670 3:11'>1Pe 3:11</a> of turning away from evil (AV, "eschew"). See ESCHEW, WAY. <p/> <2,,1624, ektrepo><p/> lit., "to turn or twist out," is used in the Passive Voice in <a href='B:650 12:13'>Heb 12:13</a>, "that which is lame be not turned out of the way" (or rather, "put out of joint"); in the sense of the Middle Voice (though Passive in form) of turning aside, or turning away from, <a href='B:620 4:4'>2Ti 4:4</a> (AV, "shall be turned unto fables," RV, "shall turn aside"); in <a href='B:610 1:6'>1Ti 1:6</a>, of those who having swerved from the faith, have turned aside unto vain talking; in <a href='B:610 5:15'>1Ti 5:15</a>, of those who have turned aside after Satan; in <a href='B:610 6:20'>1Ti 6:20</a>, RV, of "turning away from (AV, 'avoiding') profane babblings and oppositions of the knowledge which is falsely so called." See TURN. In the Sept., <a href='B:370 5:8'>Amo 5:8</a>. <p/> <3,,3868, paraiteomai><p/> lit., "to ask aside" (para, "aside," aiteo, "to ask"), signifies (a) "to beg of (or from) another," <a href='B:480 15:6'>Mar 15:6</a>, in the most authentic mss.; (b) "to deprecate," (1) "to entreat (that) not," <a href='B:650 12:19'>Heb 12:19</a>; (2) "to refuse, decline, avoid," <a href='B:610 4:7'>1Ti 4:7</a>, <a href='B:610 5:11'>1Ti 5:11</a>, <a href='B:620 2:23'>2Ti 2:23</a>, <a href='B:630 3:10'>Tit 3:10</a> (see No. 4 for <a href='B:630 3:9'>Tit 3:9</a>); <a href='B:650 12:25'>Heb 12:25</a>; (c) "to beg off, ask to be excused," <a href='B:490 1:14-19'>Luk 1:14-19</a> (some would put <a href='B:650 12:25'>Heb 12:25</a> here). See EXCUSE, INTREAT, REFUSE, REJECT. <p/> <4,,4026, periistemi><p/> in the Active Voice, means "to stand around" (peri, "around," histemi, "to stand"), <a href='B:500 11:42'>Joh 11:42</a>, <a href='B:510 25:7'>Act 25:7</a>; in the Middle Voice, "to turn oneself about," for the purpose of avoiding something, "to avoid, shun," said of profane babblings, <a href='B:620 2:16'>2Ti 2:16</a>; of foolish questions, genealogies, strife, etc., <a href='B:630 3:9'>Tit 3:9</a> (AV, "avoid"). See SHUN, STAND. <p/> <5,,4724, stello><p/> "to place," sometimes signifies, in the Middle Voice, "to take care against a thing, to avoid," <a href='B:540 8:20'>2Co 8:20</a>; in <a href='B:600 3:6'>2Th 3:6</a>, "of withdrawing from a person." See WITHDRAW.


topic: Await
definition:
<b>Await</b> * For AWAIT (AV of <a href='B:510 9:24'>Act 9:24</a>, <a href='B:510 20:3'>Act 20:3</a>, <a href='B:510 20:19'>Act 20:19</a>, <a href='B:510 23:30'>Act 23:30</a>) see PLOT


topic: Awake
definition:
<b>Awake</b> <1,,1453, egeiro><p/> is used, (a) in the Active Voice, of "arousing a person from sleep;" in <a href='B:470 8:25'>Mat 8:25</a> of the act of the disciples in awaking the Lord; in <a href='B:510 12:7'>Act 12:7</a>, of the awaking of Peter, RV, "awake him;" (b) in the Passive Voice, with a Middle significance, of the virgins, in "arousing themselves" from their slumber, <a href='B:470 25:7'>Mat 25:7</a>; in <a href='B:520 13:11'>Rom 13:11</a>, <a href='B:560 5:14'>Eph 5:14</a>, metaphorically, "of awaking from a state of moral sloth." See ARISE, LIFT, RAISE, REAR, RISE, STAND, TAKE. <p/> <2,,1326, diegeiro><p/> is used of "awaking from natural sleep," <a href='B:470 1:24'>Mat 1:24</a>, <a href='B:480 4:38'>Mar 4:38</a>; of the act of the disciples in "awaking" the Lord, <a href='B:490 8:24'>Luk 8:24</a> (cp. egeiro, in <a href='B:470 8:25'>Mat 8:25</a>); metaphorically, "of arousing the mind," <a href='B:680 1:13'>2Pe 1:13</a>, <a href='B:680 3:1'>2Pe 3:1</a>. See ARISE, RAISE, STIR UP. <p/> <3,,1594, eknepho><p/> primarily, "to return to one's sense from drunkenness to become sober," is so used in the Sept., e.g., <a href='B:10 9:24'>Gen 9:24</a>; metaphorically, in <a href='B:360 1:5'>Joe 1:5</a>, <a href='B:420 2:7'>Hab 2:7</a>; lit., in <a href='B:420 2:19'>Hab 2:19</a>, of the words of an idolater to an image; in the NT in <a href='B:530 15:34'>1Co 15:34</a>, "Awake up righteously and sin not" (RV), suggesting a return to soberness of mind from the stupor consequent upon the influence of evil doctrine. <p/> <4,,1852, exupnizo><p/> from ek, "out of," and hupnos, "sleep," "to rouse a person out of sleep," is used metaphorically, in <a href='B:500 11:11'>Joh 11:11</a>. <p/> <5,,1235, diagregoreo><p/> dia, intensive, gregoreo, "to watch," is used in <a href='B:490 9:32'>Luk 9:32</a>, RV, "were fully awake." AV "were awake".


topic: Away
definition:
<b>Away</b> * Note: This word is to be taken in connection with various verbs. The verb airo, "to seize, to lift up, take away," is translated "away with," in <a href='B:490 23:18'>Luk 23:18</a>, <a href='B:500 19:15'>Joh 19:15</a>, <a href='B:510 21:36'>Act 21:36</a>, <a href='B:510 22:22'>Act 22:22</a>, implying a forcible removal for the purpose of putting to death. See BEAR, No. 9.


topic: Awe
definition:
<b>Awe</b> <1,,5399, deos><p/> "awe," is so rendered in <a href='B:650 12:28'>Heb 12:28</a>, RV; the previous word "reverence" represents the inferior reading aidos (see SHAMEFASTNESS).


topic: Axe
definition:
<b>Axe</b> <1,,513, axine><p/> "an axe," akin to agnumi, "to break," is found in <a href='B:470 3:10'>Mat 3:10</a>, and <a href='B:490 3:9'>Luk 3:9</a>.


topic: Babbler, Babblings
definition:
<b>Babbler, Babblings</b> <1,,4691, spermologos><p/> "a babbler," is used in <a href='B:510 17:18'>Act 17:18</a>. Primarily an adjective, it came to be used as a noun signifying a crow, or some other bird, picking up seeds (sperma, "a seed," lego, "to collect"). Then it seems to have been used of a man accustomed to hang about the streets and markets, picking up scraps which fall from loads; hence a parasite, who lives at the expense of others, a hanger on. Metaphorically it became used of a man who picks up scraps of information and retails them secondhand, a plagiarist, or of those who make a show in unscientific style, of knowledge obtained from misunderstanding lectures. Prof. Ramsay points out that there does not seem to be any instance of the classical use of the word as a "babbler" or a mere talker. He finds in the word a piece of Athenian slang, applied to one who was outside any literary circle, an ignorant plagiarist. Other suggestions have been made, but without satisfactory evidence. <p/> <2,,2757, kenophonia><p/> "babbling" (from kenos, "empty," and phone, "a sound"), signifies empty discussion, discussion on useless subjects, <a href='B:610 6:20'>1Ti 6:20</a>, <a href='B:620 2:16'>2Ti 2:16</a>.


topic: Babe
definition:
<b>Babe</b> <1,,1025, brephos><p/> denotes (a) "an unborn child," as in <a href='B:490 1:41'>Luk 1:41</a>, <a href='B:490 1:44'>Luk 1:44</a>; (b) "a newborn child, or an infant still older," <a href='B:490 2:12'>Luk 2:12</a>, <a href='B:490 2:16'>Luk 2:16</a>, <a href='B:490 18:15'>Luk 18:15</a>, <a href='B:510 7:19'>Act 7:19</a>, <a href='B:620 3:15'>2Ti 3:15</a>, <a href='B:670 2:2'>1Pe 2:2</a>. See CHILD, INFANT. <p/> <2,,3516, nepios><p/> lit., "without the power of speech," denotes "a little child," the literal meaning having been lost in the general use of the word. It is used (a) of "infants," <a href='B:470 21:16'>Mat 21:16</a>; (b) metaphorically, of the unsophisticated in mind and trustful in disposition, <a href='B:470 11:25'>Mat 11:25</a> and <a href='B:490 10:21'>Luk 10:21</a>, where it stands in contrast to the wise; of those who are possessed merely of natural knowledge, <a href='B:520 2:20'>Rom 2:20</a>; of those who are carnal, and have not grown, as they should have done, in spiritual understanding and power, the spiritually immature, <a href='B:530 3:1'>1Co 3:1</a>, those who are so to speak partakers of milk, and "without experience of the word of righteousness," <a href='B:650 5:13'>Heb 5:13</a>; of the Jews, who, while the Law was in force, were in state corresponding to that of childhood, or minority, just as the word "infant" is used of a minor, in English law, <a href='B:550 4:3'>Gal 4:3</a>, "children;" of believers in an immature condition, impressionable and liable to be imposed upon instead of being in a state of spiritual maturity, <a href='B:560 4:14'>Eph 4:14</a>, "children." "Immaturity" is always associated with this word. See CHILD, No. 7 <p/> Note: The corresponding verb, nepiazo, is found in <a href='B:530 14:20'>1Co 14:20</a>, where believers are exhorted to be as "babes" (RV) in malice, unable to think or speak maliciously.


topic: Back (Adverb), Backside, Backward
definition:
<b>Back (Adverb), Backside, Backward</b> <1,,3694, opiso><p/> connected with hepomai, "to follow," is used adverbially, of place, with the meaning "back," "backward," in the phrase eis ta opiso, lit., "unto the things behind," in <a href='B:480 13:16'>Mar 13:16</a>, <a href='B:490 9:62'>Luk 9:62</a>, <a href='B:490 17:31'>Luk 17:31</a>, <a href='B:500 6:66'>Joh 6:66</a>, <a href='B:500 18:6'>Joh 18:6</a>, <a href='B:500 20:14'>Joh 20:14</a>. Cp. <a href='B:570 3:13'>Phi 3:13</a>, "the things which are behind." See BEHIND. <p/> <2,,3693, opisthen><p/> of place, "behind, after," is rendered "backside" in <a href='B:730 5:1'>Rev 5:1</a>, AV (RV, "back"). See BEHIND.


topic: Back (Noun)
definition:
<b>Back (Noun)</b> <1,,3577, notos><p/> "the back," is derived from a root no-, signifying "to bend, curve." It is used in <a href='B:520 11:10'>Rom 11:10</a>.


topic: Backbiter, Backbiting
definition:
<b>Backbiter, Backbiting</b> <1,,2637, katalalos><p/> a "backbiter," and katalalia (2636), "backbiting," are formed from kata, "against," and laleo, "to speak." Katalalos is used in <a href='B:520 1:30'>Rom 1:30</a>. Katalalia is translated "evil speaking" in <a href='B:670 2:1'>1Pe 2:1</a>, "backbiting" in <a href='B:540 12:20'>2Co 12:20</a>. <p/> Note: The corresponding verb katalaleo the RV translates "speak against," in its five occurrences, <a href='B:660 4:11'>Jam 4:11</a> (three times); <a href='B:670 2:12'>1Pe 2:12</a>, and <a href='B:670 3:16'>1Pe 3:16</a>; AV, "speak evil," in all the passages except <a href='B:670 2:12'>1Pe 2:12</a>.


topic: Bad
definition:
<b>Bad</b> <1,,2556, kakos><p/> indicates the lack in a person or thing of those qualities which should be possessed; it means "bad in character" (a) morally, by way of thinking, feeling or acting, e.g., <a href='B:480 7:21'>Mar 7:21</a>, "thoughts;" <a href='B:530 15:33'>1Co 15:33</a>, "company;" <a href='B:580 3:5'>Col 3:5</a>, "desire;" <a href='B:610 6:10'>1Ti 6:10</a>, "all kinds of evil;" <a href='B:670 3:9'>1Pe 3:9</a>, "evil for evil;" (b) in the sense of what is injurious or baneful, e.g., the tongue as "a restless evil," <a href='B:660 3:8'>Jam 3:8</a>; "evil beasts," <a href='B:630 1:12'>Tit 1:12</a>; "harm," <a href='B:510 16:28'>Act 16:28</a>; once it is translated "bad," <a href='B:540 5:10'>2Co 5:10</a>. It is the opposite of agathos, "good." See EVIL, HARM, ILL, NOISOME, WICKED. <p/> <2,,4190, poneros><p/> connected with ponos, "labor," expresses especially the "active form of evil," and is practically the same in meaning as (b), under No. 1. It is used, e.g., of thoughts, <a href='B:470 15:19'>Mat 15:19</a> (cp. kakos, in <a href='B:480 7:21'>Mar 7:21</a>); of speech, <a href='B:470 5:11'>Mat 5:11</a> (cp. kakos, in <a href='B:670 3:10'>1Pe 3:10</a>); of acts, <a href='B:620 4:18'>2Ti 4:18</a>. Where kakos and poneros are put together, kakos is always put first and signifies "bad in character, base," poneros, "bad in effect, malignant:" see <a href='B:530 5:8'>1Co 5:8</a>, and <a href='B:730 16:2'>Rev 16:2</a>. Kakos has a wider meaning, poneros a stronger meaning. Poneros alone is used of Satan and might well be translated "the malignant one," e.g., <a href='B:470 5:37'>Mat 5:37</a> and five times in 1 John (<a href='B:690 1:2-14'>1Jo 1:2-14</a>, <a href='B:690 3:12'>1Jo 3:12</a>, <a href='B:690 1:5-19'>1Jo 1:5-19</a>, RV); of demons, e.g., <a href='B:490 7:21'>Luk 7:21</a>. Once it is translated "bad," <a href='B:470 22:10'>Mat 22:10</a>. See EVIL, GRIEVOUS, HARM, LEWD, MALICIOUS, WICKED. <p/> <3,,4550, sapros><p/> "corrupt, rotten" (akin to sepo, "to rot"), primarily, of vegetable and animal substances, expresses what is of poor quality, unfit for use, putrid. It is said of a tree and its fruit, <a href='B:470 1:7-18'>Mat 1:7-18</a>, <a href='B:470 12:33'>Mat 12:33</a>, <a href='B:490 6:43'>Luk 6:43</a>; of certain fish, <a href='B:470 13:48'>Mat 13:48</a> (here translated "bad"); of defiling speech, <a href='B:560 4:29'>Eph 4:29</a>. See CORRUPT.


topic: Bag
definition:
<b>Bag</b> <1,,1101, glossokomon><p/> from glossa, "a tongue," and komeo, "to tend," was, firstly, "a case" in which to keep the mouthpiece of wind instruments; secondly, "a small box" for any purpose, but especially a "casket or purse," to keep money in. It is used of the "bag" which Judas carried, <a href='B:500 12:6'>Joh 12:6</a>, <a href='B:500 13:29'>Joh 13:29</a>; in the Sept. of <a href='B:140 24:8'>2Ch 24:8</a>, <a href='B:140 24:10'>2Ch 24:10</a>, used of the "box" appointed by King Joash for offerings for the repair of the Temple. <p/> <2,,905, ballantion><p/> from ballo, "to cast," "a money-box or purse," is found in Luke's Gospel, four times, <a href='B:490 10:4'>Luk 10:4</a>, <a href='B:490 12:33'>Luk 12:33</a> (AV, "bag"); <a href='B:490 1:22-36'>Luk 1:22-36</a>. See PURSE. <p/> Note: Zone, "a gridle or belt," also served as "a purse for money," <a href='B:470 10:9'>Mat 10:9</a>, <a href='B:480 6:8'>Mar 6:8</a>. See GIRDLE.


topic: Baggage
definition:
<b>Baggage</b> <1,,643, episkeuazo><p/> "to furnish with things necessary;" in the Middle Voice, "to furnish for oneself;" it was used of equipping baggage animals for a journey; in <a href='B:510 21:15'>Act 21:15</a>, RV, it is translated "we took up our baggage" (AV, "we took up our carriages"). The form is the 1st aorist participle, and lit. means "having made ready (the things that were necessary for the journey)." <p/> Note: Some mss. have the verb aposkeuazo, which has the same meaning.


topic: Balance
definition:
<b>Balance</b> <1,,2218, zugos><p/> "a yoke," also has the meaning of "a pair of scales," <a href='B:730 6:5'>Rev 6:5</a>. So the Sept. of <a href='B:30 19:36'>Lev 19:36</a>, <a href='B:290 40:12'>Isa 40:12</a>. See YOKE.


topic: Band
definition:
<b>Band</b> <1,,4686, speira><p/> primarily "anything round," and so "whatever might be wrapped round a thing, a twisted rope," came to mean "a body of men at arms," and was the equivalent of the Roman manipulus. It was also used for a larger body of men, a cohort, about 600 infantry, commanded by a tribune. It is confined to its military sense. See, e.g., <a href='B:470 27:27'>Mat 27:27</a>, and corresponding passages. <p/> <2,,1199, desmos><p/> "a band, fetter, anything for tying" (from deo, "to bind, fasten with chains, etc."), is sometimes translated "band," sometimes "bond;" "bands," in <a href='B:490 8:29'>Luk 8:29</a>, <a href='B:510 16:26'>Act 16:26</a>, <a href='B:510 22:30'>Act 22:30</a>, AV only. In the case of the deaf man who had an impediment in his speech, whom the Lord took aside, <a href='B:480 7:35'>Mar 7:35</a>, the AV says "the string of his tongue was loosed;" the RV, more literally, "the bond of his tongue." See BOND, CHAIN, STRING. <p/> <3,,4886, sundesmos><p/> an intensive form of No. 2, denoting "that which binds firmly together," is used metaphorically of the joints and bands of the mystic body of Christ, <a href='B:580 2:19'>Col 2:19</a>; otherwise in the following phrases, "the bond of iniquity," <a href='B:510 8:23'>Act 8:23</a>; "the bond of peace," <a href='B:560 4:3'>Eph 4:3</a>; "the bond of perfectness," <a href='B:580 3:14'>Col 3:14</a>. See BOND. <p/> <4,,2202, zeukteria><p/> "a bond" (connected with zugos, "a yoke"), is found once, of the rudder band of a ship, <a href='B:510 27:40'>Act 27:40</a>.


topic: Banded
definition:
<b>Banded</b> <1,,4160 4963,poieo sustrophen> <a href='B:510 23:12'>Act 23:12</a>, of the Jews who "banded together" with the intention of killing Paul, consists of the verb poieo, "to make," and the noun sustrophe, primarily "a twisting up together, a binding together;" then, "a secret combination, a conspiracy." Accordingly it might be translated "made a conspiracy." The noun is used elsewhere in <a href='B:510 19:40'>Act 19:40</a>. See CONCOURSE.


topic: Bank, Bankers
definition:
<b>Bank, Bankers</b> <1,,5132, trapeza><p/> primarily "a table," denotes (a) an eating-table, e.g., <a href='B:470 15:27'>Mat 15:27</a>; (b) food, etc. placed on "a table," <a href='B:510 6:2'>Act 6:2</a>, <a href='B:510 16:34'>Act 16:34</a>; (c) "a feast, a banquet," <a href='B:530 10:21'>1Co 10:21</a>; (d) "the table or stand" of a money-changer, where he exchanged money for a fee, or dealt with loans and deposits, <a href='B:470 21:12'>Mat 21:12</a>, <a href='B:480 11:15'>Mar 11:15</a>, <a href='B:490 19:23'>Luk 19:23</a>, <a href='B:500 2:15'>Joh 2:15</a>. See MEAT, TABLE. <p/> <2,,5133, trapezites><p/> a "money-changer, broker, banker;" translated "bankers" in <a href='B:470 25:27'>Mat 25:27</a>, RV (AV, "exchangers"). <p/> Note: For charax, <a href='B:490 19:43'>Luk 19:43</a>, see TRENCH.


topic: Baptism, Baptist, Baptize
definition:
<b>Baptism, Baptist, Baptize</b> <A-1,Noun,908, baptisma><p/> "baptism," consisting of the processes of immersion, submersion and emergence (from bapto, "to dip"), is used (a) of John's "baptism," (b) of Christian "baptism," see B. below; (c) of the overwhelming afflictions and judgments to which the Lord voluntarily submitted on the cross, e.g., <a href='B:490 12:50'>Luk 12:50</a>; (d) of the sufferings His followers would experience, not of a vicarious character, but in fellowship with the sufferings of their Master. Some mss. have the word in <a href='B:470 1:20-23'>Mat 1:20-23</a>; it is used in <a href='B:480 1:10-39'>Mar 1:10-39</a>, with this meaning. <p/> <A-2,Noun,909, baptismos><p/> as distinct from baptisma (the ordinance), is used of the "ceremonial washing of articles," <a href='B:480 7:4'>Mar 7:4</a>, <a href='B:480 7:8'>Mar 7:8</a>, in some texts; <a href='B:650 9:10'>Heb 9:10</a>; once in a general sense, <a href='B:650 6:2'>Heb 6:2</a>. See WASHING. <p/> <A-3,Noun,910, baptistes><p/> "a baptist," is used only of John the Baptist, and only in the Synoptists, 14 times. <p/> <B-1,Verb,907, baptizo><p/> "to baptize," primarily a frequentative form of bapto, "to dip," was used among the Greeks to signify the dyeing of a garment, or the drawing of water by dipping a vessel into another, etc. Plutarchus uses it of the drawing of wine by dipping the cup into the bowl (Alexis, 67) and Plato, metaphorically, of being overwhelmed with questions (Euthydemus, 277 D). <p/> It is used in the NT in <a href='B:490 11:38'>Luk 11:38</a> of washing oneself (as in <a href='B:120 5:14'>2Ki 5:14</a>, "dipped himself," Sept.); see also <a href='B:290 21:4'>Isa 21:4</a>, lit., "lawlessness overwhelms me." In the early chapters of the four Gospels and in <a href='B:510 1:5'>Act 1:5</a>, <a href='B:510 11:16'>Act 11:16</a>, <a href='B:510 19:4'>Act 19:4</a>, it is used of the rite performed by John the Baptist who called upon the people to repent that they might receive remission of sins. Those who obeyed came "confessing their sins," thus acknowledging their unfitness to be in the Messiah's coming kingdom. Distinct form this is the "baptism" enjoined by Christ, <a href='B:470 28:19'>Mat 28:19</a>, a "baptism" to be undergone by believers, thus witnessing to their identification with Him in death, burial and resurrection, e.g., <a href='B:510 19:5'>Act 19:5</a>, <a href='B:520 1:6-4'>Rom 1:6-4</a>, <a href='B:530 1:1-17'>1Co 1:1-17</a>, <a href='B:530 12:13'>1Co 12:13</a>, <a href='B:550 3:27'>Gal 3:27</a>, <a href='B:580 2:12'>Col 2:12</a>. The phrase in <a href='B:470 28:19'>Mat 28:19</a>, "batizing them into the Name" (RV; cp. <a href='B:510 8:16'>Act 8:16</a>, RV), would indicate that the "baptized" person was closely bound to, or became the property of, the one into whose name he was "batized." <p/> In <a href='B:510 22:16'>Act 22:16</a> it is used in the Middle Voice, in the command given to Saul of Tarsus, "arise and be baptize," the significance of the Middle Voice form being "get thyself baptized." The experience of those who were in the ark at the time of the Flood was a figure or type of the facts of spiritual death, burial, and resurrection, Christian "baptism" being an antitupon, "a corresponding type," a "like figure," <a href='B:670 3:21'>1Pe 3:21</a>. Likewise the nation of Israel was figuratively baptized when made to pass through the Red Sea under the cloud, <a href='B:530 10:2'>1Co 10:2</a>. The verb is used metaphorically also in two distinct senses: firstly, of "baptism" by the Holy Spirit, which took place on the Day of Pentecost; secondly, of the calamity which would come upon the nation of the Jews, a "baptism" of the fire of Divine judgment for rejection of the will and word of God, <a href='B:470 3:11'>Mat 3:11</a>, <a href='B:490 3:16'>Luk 3:16</a>.


topic: Barbarian, Barbarous
definition:
<b>Barbarian, Barbarous</b> <1,,915, barbaros><p/> properly meant "one whose speech is rude, or harsh;" the word is onomatopoeic, indicating in the sound the uncouth character represented by the repeated syllable "bar-bar." Hence it signified one who speaks a strange or foreign language. See <a href='B:530 14:11'>1Co 14:11</a>. It then came to denote any foreigner ignorant of the Greek language and culture. After the Persian war it acquired the sense of rudeness and brutality. In <a href='B:510 28:2'>Act 28:2</a>, <a href='B:510 28:4'>Act 28:4</a>, it is used unreproachfully of the inhabitants of Malta, who were of Phoenician origin. So in <a href='B:520 1:14'>Rom 1:14</a>, where it stands in distinction from Greeks, and in implied contrast to both Greeks and Jews. Cp. the contrasts in <a href='B:580 3:11'>Col 3:11</a>, where all such distinctions are shown to be null and void in Christ. "Berber" stood similarly in the language of the Egyptians for all non-Egyptian peoples.


topic: Bare (Adjective)
definition:
<b>Bare (Adjective)</b> <1,,1131, gumnos><p/> "naked," is once translated "bare," <a href='B:530 15:37'>1Co 15:37</a>, where, used of grain, the meaning is made clearer by translating the phrase by "a bare grain," RV. See NAKED.


topic: Barley
definition:
<b>Barley</b> <A-1,Noun,2915, krithe><p/> "barley," is used in the plural in <a href='B:730 6:6'>Rev 6:6</a>. <p/> <B-1,Adjective,2916, krithinos><p/> signifies "made of barley," <a href='B:500 6:9'>Joh 6:9</a>, <a href='B:500 6:13'>Joh 6:13</a>.


topic: Barn
definition:
<b>Barn</b> <1,,596, apotheke><p/> lit., "a place where anything is stored" (Eng., "apothecary"), hence denoted a garner, granary, barn, <a href='B:470 3:12'>Mat 3:12</a>, <a href='B:470 6:26'>Mat 6:26</a>, <a href='B:470 13:30'>Mat 13:30</a>, <a href='B:490 3:17'>Luk 3:17</a>, <a href='B:490 12:18'>Luk 12:18</a>, <a href='B:490 12:24'>Luk 12:24</a>. See also under GARNER. <p/> Note: For tameion, "a storehouse, store-chamber," more especially "an inner chamber" or "secret room," <a href='B:470 6:6'>Mat 6:6</a>, <a href='B:470 24:26'>Mat 24:26</a>, <a href='B:490 12:3'>Luk 12:3</a>, <a href='B:490 12:24'>Luk 12:24</a>, see CHAMBER.


topic: Barren
definition:
<b>Barren</b> <1,,4723, steiros><p/> from a root ster- meaning "hard, firm" (hence Eng., "sterile"), signifies "barren, not bearing children," and is used with the natural significance three times in the Gospel of Luke, <a href='B:490 1:7'>Luk 1:7</a>, <a href='B:490 1:36'>Luk 1:36</a>, <a href='B:490 23:29'>Luk 23:29</a>; and with a spiritual significance in <a href='B:550 4:27'>Gal 4:27</a>, in a quotation from <a href='B:290 54:1'>Isa 54:1</a>. The circumstances of Sarah and Hagar, which Isaiah no doubt had in mind, are applied by the Apostle to the contrast between the works of the Law and the promise by grace. <p/> <2,,692, argos><p/> denoting "idle, barren, yielding no return, because of inactivity," is found in the best mss. in <a href='B:660 2:20'>Jam 2:20</a> (RV, "barren"); it is rendered "barren" in <a href='B:680 1:8'>2Pe 1:8</a>, AV, (RV, "idle"). In <a href='B:470 12:36'>Mat 12:36</a>, the "idle word" means the word that is thoughtless or profitless. See IDLE, SLOW; cp. katargeo, under ABOLISH.


topic: Base, Baser
definition:
<b>Base, Baser</b> <1,,36, agenes><p/> "of low birth" (a, negative, genos, "family, race"), hence denoted "that which is of no reputation, of no account," <a href='B:530 1:28'>1Co 1:28</a>, "the base things of the world," i.e., those which are of no account or fame in the world's esteem. That the neuter plural of the adjective bears reference to persons is clear from verse 26. <p/> <2,,5011, tapeinos><p/> primarily "that which is low, and does not rise far from the ground," as in the Sept. of <a href='B:330 17:24'>Eze 17:24</a>, hence, metaphorically, signifies "lowly, of no degree." So the RV in <a href='B:540 10:1'>2Co 10:1</a>. Cp. <a href='B:490 1:52'>Luk 1:52</a>, <a href='B:660 1:9'>Jam 1:9</a>, "of low degree." Cp. tapeinophrosune, "lowliness of mind," and tapeinoo, "to humble." See CAST, Note (7), HUMBLE, LOW, LOWLY. <p/> <3,,60, agoraios><p/> translated in the AV of <a href='B:510 17:5'>Act 17:5</a> "of the baser sort," RV, "of the rabble," signifies, lit., "relating to the market place;" hence, frequenting markets, and so sauntering about idly. It is also used of affairs usually transacted in the market-place, and hence of judicial assemblies, <a href='B:510 19:38'>Act 19:38</a>, RV, "courts" (AV, "law"); the margin in both RV and AV has "court days are kept." See COURT.


topic: Basket, Basketful
definition:
<b>Basket, Basketful</b> <1,,2894, kophinos><p/> was "a wicker basket," originally containing a certain measure of capacity, <a href='B:470 14:20'>Mat 14:20</a>, <a href='B:470 16:9'>Mat 16:9</a>, <a href='B:480 6:43'>Mar 6:43</a> (RV, "basketfuls"); <a href='B:480 8:19'>Mar 8:19</a>, <a href='B:490 9:17'>Luk 9:17</a>, <a href='B:490 13:8'>Luk 13:8</a> in some mss.; <a href='B:500 6:13'>Joh 6:13</a>. <p/> <2,,4711, spuris><p/> or sphuris, signifies "something round, twisted or folded together" (connected with speira, "anything rolled into a circle;" Eng., "sphere"); hence a reed basket, plaited, a capacious kind of hamper, sometimes large enough to hold a man, <a href='B:470 15:37'>Mat 15:37</a>, <a href='B:470 16:10'>Mat 16:10</a>, <a href='B:480 8:8'>Mar 8:8</a>, <a href='B:480 8:20'>Mar 8:20</a> (RV, "basketfuls"); <a href='B:510 9:25'>Act 9:25</a>. <p/> <3,,4553, sargane><p/> denotes (a) "a braided rope or band," (b) "a large basket made of ropes, or a wicker "basket" made of entwined twigs, <a href='B:540 11:33'>2Co 11:33</a>. That the "basket" in which Paul was let down from a window in Damascus is spoken of by Luke as a spuris, and by Paul himself as a sargane, is quite consistent, the two terms being used for the same article.


topic: Bason
definition:
<b>Bason</b> <1,,3537, nipter><p/> the vessel into which the Lord poured water to wash the disciples' feet, was "a large ewer," <a href='B:500 13:5'>Joh 13:5</a>. The word is connected with the verb nipto, "to wash."


topic: Bastard
definition:
<b>Bastard</b> <1,,3541, nothos><p/> denotes "an illegitimate child, one born out of lawful wedlock," <a href='B:650 12:8'>Heb 12:8</a>.


topic: Bathed
definition:
<b>Bathed</b> <1,,3068, louo><p/> signifies "to bathe or to wash." In <a href='B:500 13:10'>Joh 13:10</a> the RV "bathed" is necessary to distinguish the act from the washing of feet. See WASH.


topic: Battle
definition:
<b>Battle</b> <1,,4171, polemos><p/> "a war," is incorrectly rendered "battle" in the AV of <a href='B:530 14:8'>1Co 14:8</a>, <a href='B:730 9:7'>Rev 9:7</a>, <a href='B:730 9:9'>Rev 9:9</a>, <a href='B:730 16:14'>Rev 16:14</a>, <a href='B:730 20:8'>Rev 20:8</a>; RV, invariably, "war."


topic: Bay
definition:
<b>Bay</b> <1,,2859, kolpos><p/> translated "bay" in the RV of <a href='B:510 27:39'>Act 27:39</a>, is wider than a "creek" (AV). Eng., "gulf," is connected. See BOSOM.


topic: Beach
definition:
<b>Beach</b> <1,,123, aigialos><p/> translated "shore" in the AV in each place where it is used, <a href='B:470 13:2'>Mat 13:2</a>, <a href='B:470 13:48'>Mat 13:48</a>, <a href='B:500 21:4'>Joh 21:4</a>, <a href='B:510 21:5'>Act 21:5</a>, <a href='B:510 1:27-40'>Act 1:27-40</a>, is always in the RV translated "beach." It is derived from a root signifying "to press, drive;" aigis denotes "a wind-storm."


topic: Beam
definition:
<b>Beam</b> <1,,1385, dokos><p/> "a beam," is perhaps etymologically connected with the root dek--, seen in the word dechomai, "to receive," "beams" being received at their ends into walls or pieces of timber. The Lord used it metaphorically, in contrast to a mote, "of a great fault, or vice," <a href='B:470 1:7-5'>Mat 1:7-5</a>, <a href='B:490 1:6-42'>Luk 1:6-42</a>.


topic: Bear
definition:
<b>Bear</b> * (in the sense of "carrying, supporting") For the verb "to bear" in the sense of "begetting," see BEGET. <p/> <1,,941, bastazo><p/> signifies "to support as a burden." It is used with the meaning (a) "to take up," as in picking up anything, stones, <a href='B:500 10:31'>Joh 10:31</a>; (b) "to carry" something, <a href='B:470 3:11'>Mat 3:11</a>, <a href='B:480 14:13'>Mar 14:13</a>, <a href='B:490 7:14'>Luk 7:14</a>, <a href='B:490 22:10'>Luk 22:10</a>, <a href='B:510 3:2'>Act 3:2</a>, <a href='B:510 21:35'>Act 21:35</a>, <a href='B:730 17:7'>Rev 17:7</a>; "to carry" on one's person, <a href='B:490 10:4'>Luk 10:4</a>, <a href='B:550 6:17'>Gal 6:17</a>; in one's body, <a href='B:490 11:27'>Luk 11:27</a>; "to bear" a name in testimony, <a href='B:510 9:15'>Act 9:15</a>; metaphorically, of a root "bearing" branches, <a href='B:520 11:18'>Rom 11:18</a>; (c) "to bear" a burden, whether physically, as of the cross, <a href='B:500 19:17'>Joh 19:17</a>, or metaphorically in respect of sufferings endured in the cause of Christ, <a href='B:490 14:27'>Luk 14:27</a>, <a href='B:730 2:3'>Rev 2:3</a>; it is said of physical endurance, <a href='B:470 20:12'>Mat 20:12</a>; of sufferings "borne" on behalf of others, <a href='B:470 8:17'>Mat 8:17</a>, <a href='B:520 15:1'>Rom 15:1</a>, <a href='B:550 6:2'>Gal 6:2</a>; of spiritual truths not able to be "borne," <a href='B:500 16:12'>Joh 16:12</a>; of the refusal to endure evil men, <a href='B:730 2:2'>Rev 2:2</a>; of religious regulations imposed on others, <a href='B:510 15:10'>Act 15:10</a>; of the burden of the sentence of God to be executed in due time, <a href='B:550 5:10'>Gal 5:10</a>; of the effect at the judgment seat of Christ, to be "borne" by the believer for failure in the matter of discharging the obligations of discipleship, <a href='B:550 6:5'>Gal 6:5</a>; (d) to "bear" by way of carrying off, <a href='B:500 12:6'>Joh 12:6</a>, <a href='B:500 20:15'>Joh 20:15</a>. See CARRY, TAKE. <p/> <2,,5342, phero><p/> "to bring or bear," is translated in the RV by the latter verb in <a href='B:490 23:26'>Luk 23:26</a>, <a href='B:500 2:8'>Joh 2:8</a> (twice); <a href='B:500 12:24'>Joh 12:24</a>, <a href='B:500 15:2'>Joh 15:2</a> (twice); <a href='B:650 13:13'>Heb 13:13</a>. See BRING, No. 1 and words there. <p/> <3,,399, anaphero><p/> No. 2, with ana, up, is used of "leading persons up to a higher place," and, in this respect, of the Lord's ascension, <a href='B:490 24:51'>Luk 24:51</a>. It is used twice of the Lord's propitiatory sacrifice, in His bearing sins on the cross, <a href='B:650 9:28'>Heb 9:28</a>, <a href='B:670 2:24'>1Pe 2:24</a>; the AV margin, "to the tree," is to be rejected. The AV text, "on," and the RV "upon" express the phrase rightly. See BRING, CARRY, LEAD, OFFER. <p/> <4,,1627, ekphero><p/> No. 2, with ek, "out," is used, literally, "of carrying something forth, or out," e.g., a garment, <a href='B:490 15:22'>Luk 15:22</a>; sick folk, <a href='B:510 5:15'>Act 5:15</a>; a corpse, <a href='B:510 5:6'>Act 5:6</a>, <a href='B:510 1:5-10'>Act 1:5-10</a>; of the impossibility of "carrying" anything out from this world at death, <a href='B:610 6:7'>1Ti 6:7</a>. The most authentic mss. have this word in <a href='B:480 8:23'>Mar 8:23</a>, of the blind man, whom the Lord brought out of the village (RV). It is also used of the earth, in "bringing forth" produce, <a href='B:650 6:8'>Heb 6:8</a>. See BRING, CARRY. <p/> <5,,4064, periphero><p/> No. 2, with peri, "about," signifies "to carry about, or bear about," and is used literally, of carrying the sick, <a href='B:480 6:55'>Mar 6:55</a>, or of physical sufferings endured in fellowship with Christ, <a href='B:540 4:10'>2Co 4:10</a>; metaphorically, of being "carried" about by different evil doctrines, <a href='B:560 4:14'>Eph 4:14</a>, <a href='B:650 13:9'>Heb 13:9</a>, <a href='B:720 1:12'>Jud 1:12</a>. See CARRY. <p/> <6,,5297, hupophero><p/> lit., "to bear up under," is best rendered by "endure," as <a href='B:530 10:13'>1Co 10:13</a>, RV, of enduring temptations; of "enduring" persecutions, <a href='B:620 3:11'>2Ti 3:11</a>; grief <a href='B:670 2:19'>1Pe 2:19</a>. See ENDURE. <p/> <7,,5409, phoreo><p/> a frequentative form of phero, is to be distinguished from it as denoting, not a simple act of bearing, but a continuous or habitual condition, e.g., of the civil authority in "bearing" the sword as symbolic of execution, <a href='B:520 13:4'>Rom 13:4</a>; of the natural state of bodily existence in this life, spoken of as "the image of the earthy," and the spiritual body of the believer hereafter, "the image of the heavenly," <a href='B:530 15:49'>1Co 15:49</a>, the word "image" denoting the actual form and not a mere similitude. See WEAR. <p/> <8,,5159, tropophoreo><p/> from tropos, "a manner," and phoreo, "to endure," is found in <a href='B:510 13:18'>Act 13:18</a>, where some ancient authorities have the verb trophophoreo, "He bare them as a nursing father," (from trophos, "a feeder, a nurse," and phoreo, "to carry"). <p/> <9,,142, airo><p/> signifies (a) "to raise up, to lift, to take upon oneself and carry what has been raised, physically" (its most frequent use), or as applied to the mind, "to suspend, to keep in suspense," as in <a href='B:500 10:24'>Joh 10:24</a>, lit., "How long doth thou suspend our souls?;" (b) "to take away what is attached to anything, to remove," as of Christ, in taking (or "bearing," marg.) away the sin of the world, <a href='B:500 1:29'>Joh 1:29</a>; Christ "was manifested to take away sins," <a href='B:690 3:5'>1Jo 3:5</a>, where, not the nature of the Atonement is in view, but its effect in the believer's life. See CARRY, DOUBT, No. 6, LIFT, LOOSE, PUT, No. 17, REMOVE, SUSPENSE, TAKE. <p/> <10,,4160, poieo><p/> "to do," sometimes means "to produce, bear," <a href='B:490 8:8'>Luk 8:8</a>, <a href='B:490 13:9'>Luk 13:9</a>, <a href='B:660 3:12'>Jam 3:12</a> (AV, "bear," RV, "yield"); <a href='B:730 22:2'>Rev 22:2</a>. See COMMIT, DO. <p/> <11,,4722, stego><p/> primarily "to protect, or preserve by covering," hence means "to keep off something which threatens, to bear up against, to hold out against, and so to endure, bear, forbear," <a href='B:530 9:12'>1Co 9:12</a>. The idea of supporting what is placed upon a thing is prominent in <a href='B:590 3:1'>1Th 3:1</a>, <a href='B:590 3:5'>1Th 3:5</a> ("forbear"), and <a href='B:530 13:7'>1Co 13:7</a>. See FORBEAR AND SUFFER. <p/> <12,,430, anechomai><p/> signifies "to hold up against a thing and so to bear with" (ana, "up," and echomai, the Middle Voice of echo, "to have, to hold"), e.g., <a href='B:470 17:7'>Mat 17:7</a>, <a href='B:530 4:12'>1Co 4:12</a>, <a href='B:540 11:1'>2Co 11:1</a>, <a href='B:540 11:4'>2Co 11:4</a>, <a href='B:540 1:11-20'>2Co 1:11-20</a>, <a href='B:650 13:22'>Heb 13:22</a>, etc. See ENDURE, FORBEAR, SUFFER. <p/> <13,,3356, metriopatheo><p/> "to treat with mildness, or moderation, to bear gently with" (metrios, "moderate," and pascho, "to suffer"), is used in <a href='B:650 5:2'>Heb 5:2</a> (RV and AV marg.). The idea is that of not being unduly disturbed by the faults and ignorance of others; or rather perhaps of feeling in some measure, in contrast to the full feeling with expressed in the verb sumpatheo in <a href='B:650 4:15'>Heb 4:15</a>, with reference to Christ as the High Priest. See COMPASSION, No.5. <p/> <14,,3114, makrothumeo><p/> "to be long-tempered" (makros, "long," thumos, "temper"), is translated "is longsuffering over" in <a href='B:490 18:7'>Luk 18:7</a>, RV (AV, "bear long with"). See PATIENT, SUFFER. <p/> Notes: (1) For "bear (or give) witness", see WITNESS. <p/> (2) For "bear up into," in <a href='B:510 27:15'>Act 27:15</a>, see FACE. <p/> (3) In <a href='B:530 10:13'>1Co 10:13</a> the adjective anthropinos, "human" (from anthropos, "man") is translated "is common to man," AV (RV, "man can bear"). <p/> (4) For karpophoreo, "to bear fruit," e.g., <a href='B:480 4:20'>Mar 4:20</a>, (karpos, "fruit," and No. 7), AV, "bring forth," see FRUIT. <p/> (5) In <a href='B:510 20:9'>Act 20:9</a>, RV, kataphero is rendered "borne down." See GIVE. No. 12.


topic: Beast
definition:
<b>Beast</b> <1,,2226, zoon><p/> primarily denotes "a living being" (zoe, "life"). The Eng., "animal," is the equivalent, stressing the fact of life as the characteristic feature. In <a href='B:650 13:11'>Heb 13:11</a> the AV and the RV translate it "beasts" ("animals" would be quite suitable). In <a href='B:680 2:12'>2Pe 2:12</a>, <a href='B:720 1:10'>Jud 1:10</a>, the AV has "beasts," the RV "creatures." In the Apocalypse, where the word is found some 20 times, and always of those beings which stand before the throne of God, who give glory and honor and thanks to Him, <a href='B:730 4:6'>Rev 4:6</a>, and act in perfect harmony with His counsels, <a href='B:730 5:14'>Rev 5:14</a>, <a href='B:730 1:6-7'>Rev 1:6-7</a>, e.g., the word "beasts" is most unsuitable; the RV, "living creatures," should always be used; it gives to zoon its appropriate significance. See CREATURE. <p/> <2,,2342, therion><p/> to be distinguished from zoon, almost invariably denotes "a wild beast." In <a href='B:510 28:4'>Act 28:4</a>, "venomous beast" is used of the viper which fastened on Paul's hand. Zoon stresses the vital element, therion the bestial. The idea of a "beast" of prey is not always present. Once, in <a href='B:650 12:20'>Heb 12:20</a>, it is used of the animals in the camp of Israel, such, e.g., as were appointed for sacrifice: but in the Sept. therion is never used of sacrificial animals; the word ktenos (see below) is reserved for these. <p/> Therion, in the sense of "wild beast", is used in the Apocalypse for the two antichristian potentates who are destined to control the affairs of the nations with Satanic power in the closing period of the present era, <a href='B:730 11:7'>Rev 11:7</a>, <a href='B:730 1:13-18'>Rev 1:13-18</a>, <a href='B:730 14:9'>Rev 14:9</a>, <a href='B:730 14:11'>Rev 14:11</a>, <a href='B:730 15:2'>Rev 15:2</a>, <a href='B:730 16:2'>Rev 16:2</a>, <a href='B:730 16:10'>Rev 16:10</a>, <a href='B:730 16:13'>Rev 16:13</a>, <a href='B:730 1:17-17'>Rev 1:17-17</a>, <a href='B:730 1:19-20'>Rev 1:19-20</a>, <a href='B:730 20:4'>Rev 20:4</a>, <a href='B:730 20:10'>Rev 20:10</a>. <p/> <3,,2934, ktenos><p/> primarily denotes "property" (the connected verb ktaomai means "to possess"); then, "property in flocks and herds." In Scripture it signifies, (a) a "beast" of burden, <a href='B:490 10:34'>Luk 10:34</a>, <a href='B:510 23:24'>Act 23:24</a>, (b) "beasts" of any sort, apart from those signified by thereion (see above), <a href='B:530 15:39'>1Co 15:39</a>, <a href='B:730 18:13'>Rev 18:13</a>, (c) animals for slaughter; this meaning is not found in the NT, but is very frequent in the Sept. <p/> <4,,5074, tetrapous><p/> "a four-footed beast" (tetra, "four," and pous, "a foot") is found in <a href='B:510 10:12'>Act 10:12</a>, <a href='B:510 11:6'>Act 11:6</a>, <a href='B:520 1:23'>Rom 1:23</a>. <p/> <5,,4968, sphagion><p/> from sphazo, "to slay," denotes "a victim slaughtered for sacrifice, a slain beast," <a href='B:510 7:42'>Act 7:42</a>, in a quotation from <a href='B:370 5:25'>Amo 5:25</a>.


topic: Beat
definition:
<b>Beat</b> <1,,1194, dero><p/> from a root der--, "skin" (derma, "a skin," cp. Eng., "dermatology"), primarily "to flay," then "to beat, thrash or smite," is used of the treatment of the servants of the owner of the vineyard by the husbandmen, in the parable in <a href='B:470 21:35'>Mat 21:35</a>, <a href='B:480 12:3'>Mar 12:3</a>, <a href='B:480 12:5'>Mar 12:5</a>, <a href='B:490 1:20-11'>Luk 1:20-11</a>; of the treatment of Christ, <a href='B:490 22:63'>Luk 22:63</a>, RV, "beat," for AV, "smote;" <a href='B:500 18:23'>Joh 18:23</a>; of the followers of Christ, in the synagogues, <a href='B:480 13:9'>Mar 13:9</a>, <a href='B:510 22:19'>Act 22:19</a>; of the punishment of unfaithful servants, <a href='B:490 1:12-48'>Luk 1:12-48</a>; of the "beating" of Apostles by the High Priest and the Council of the Sanhedrin, <a href='B:510 5:40'>Act 5:40</a>; by magistrates, <a href='B:510 16:37'>Act 16:37</a>. The significance of flogging does not always attach to the word; it is used of the infliction of a single blow, <a href='B:500 18:23'>Joh 18:23</a>, <a href='B:540 11:20'>2Co 11:20</a>, and of "beating" the air, <a href='B:530 9:26'>1Co 9:26</a>. The usual meaning is that of "thrashing or cudgelling," and when used of a blow it indicates one of great violence. See SMITE. <p/> <2,,5180, tupto><p/> from a root tup--, meaning "a blow," (tupos, "a figure or print:" (Eng., "type") denotes "to smite, strike, or beat," usually not with the idea of giving a thrashing as with dero. It frequently signifies a "blow" of violence, and, when used in a continuous tense, indicates a series of "blows." In <a href='B:470 27:30'>Mat 27:30</a> the imperfect tense signifies that the soldiers kept on striking Christ on the head. So <a href='B:480 15:19'>Mar 15:19</a>. The most authentic mss. omit it in <a href='B:490 22:64'>Luk 22:64</a>. In that verse the word paio, "to smite," is used of the treatment given to Christ (dero in the preceding verse). The imperfect tense of the verb is again used in <a href='B:510 18:17'>Act 18:17</a>, of the beating given to Sosthenes. Cp. <a href='B:510 21:32'>Act 21:32</a>, which has the present participle. It is used in the metaphorical sense of "wounding," in <a href='B:530 8:12'>1Co 8:12</a>. See SMITE, STRIKE, WOUND. <p/> <3,,4463, rhabdizo><p/> "to beat with a rod, or stick, to cudgel," is the verbal form of rhabdos, "a rod, or staff," <a href='B:510 16:22'>Act 16:22</a>, <a href='B:540 11:25'>2Co 11:25</a>. <p/> <4,,906, ballo><p/> "to throw or cast," is once rendered "beat," <a href='B:510 27:14'>Act 27:14</a>, RV, of the tempestuous wind that "beat" down upon the ship. So the AV margin. See CAST. <p/> <5,,1911, epiballo><p/> No. 4, with epi, "upon," "to cast upon, or lay hands upon," signifies to "beat" into, in <a href='B:480 4:37'>Mar 4:37</a>, of the action of the waves. See CAST, No 7, FALL, No. 11, LAY, PUT, No. 8, STRETCH, THINK, No. 15. <p/> <6,,4350, proskopto><p/> "to stumble, to strike against" (pros, "to or against," kopto, "to strike"), is once used of a storm "beating" upon a house, <a href='B:470 7:27'>Mat 7:27</a>. See DASH, STUMBLE, and cp. proskomma and proskope, "a stumbling-block, offense." <p/> <7,,4363, prospipto><p/> "to fall upon" (pros, "to," pipto, "to fall"), is translated "beat" in <a href='B:470 7:25'>Mat 7:25</a>; elsewhere, "to fall down at or before." See FALL. <p/> <8,,4366, prosegnumi><p/> "to break upon," is translated "beat vehemently upon, or against" (pros, "upon," rhegnumi, "to break"), in <a href='B:490 1:6-49'>Luk 1:6-49</a>, of the violent action of a flood (RV, "brake"). <p/> Note: In <a href='B:490 10:30'>Luk 10:30</a>, the phrase lit. rendered "inflicting blows," is translated "wounded" (AV), RV, correctly, "beat."


topic: Beautiful
definition:
<b>Beautiful</b> <1,,5611, horaios><p/> describes "that which is seasonable, produced at the right time," as of the prime of life, or the time when anything is at its loveliest and best (from hora, "a season," a period fixed by natural laws and revolutions, and so the best season of the year). It is used of the outward appearance of whited sepulchres in contrast to the corruption within, <a href='B:470 23:27'>Mat 23:27</a>; of the Jerusalem gate called "Beautiful," <a href='B:510 3:2'>Act 3:2</a>, <a href='B:510 3:10'>Act 3:10</a>; of the feet of those that bring glad tidings, <a href='B:520 10:15'>Rom 10:15</a>. <p/> In the Sept. it is very frequent, and especially in Genesis and the Song of Solomon. In Genesis it is said of all the trees in the garden of Eden, <a href='B:10 2:9'>Gen 2:9</a>, especially of the tree of the knowledge of good and evil, <a href='B:10 3:6'>Gen 3:6</a>; of the countenances of Rebekah, <a href='B:10 26:7'>Gen 26:7</a>, Rachel, <a href='B:10 29:17'>Gen 29:17</a> and Joseph, <a href='B:10 39:6'>Gen 39:6</a>. It is used five times in the Song of Solomon, <a href='B:260 1:16'>Son 1:16</a>, <a href='B:260 2:14'>Son 2:14</a>, <a href='B:260 4:3'>Son 4:3</a>, <a href='B:260 6:3'>Son 6:3</a>, <a href='B:260 6:5'>Son 6:5</a>. <p/> <2,,791, asteios><p/> connected with astu, "a city," was used primarily "of that which befitted the town, town-bred" (corresponding Eng. words are "polite," "polished," connected with polis, "a town;" cp. "urbane," from Lat., urbs, "a city"). Among Greek writers it is set in contrast to agroikos, "rustic," and aischros, "base," and was used, e.g., of clothing. It is found in the NT only of Moses, <a href='B:510 7:20'>Act 7:20</a>, "(exceeding) fair," lit., "fair (to God)," and <a href='B:650 11:23'>Heb 11:23</a>, "goodly" (AV, "proper"). See FAIR, GOODLY, Note, PROPER. <p/> Notes: (1) In the Sept. it is far less frequent than horaios. It is said of Moses in <a href='B:20 2:2'>Exo 2:2</a>; negatively, of Balaam's procedure in the sight of God, <a href='B:40 22:32'>Num 22:32</a>; of Eglon in <a href='B:70 3:17'>Jdg 3:17</a>. <p/> (2) Asteios belongs to the realm of art, horaios, to that of nature. Asteios is used of that which is "beautiful" because it is elegant; horaios describes that which is "beautiful" because it is, in its season, of natural excellence. <p/> (3) Kalos, "good," describes that which is "beautiful" as being well proportioned in all its parts, or intrinsically excellent. See BETTER, FAIR, GOOD, etc.


topic: Beckon
definition:
<b>Beckon</b> <1,,3506, neuo><p/> lit., "to give a nod, to signify by a nod," is used in <a href='B:500 13:24'>Joh 13:24</a>, of Peter's beckoning to John to ask the Lord of whom He had been speaking; in <a href='B:510 24:10'>Act 24:10</a>, of the intimation given by Felix to Paul to speak. <p/> <2,,1269, dianeuo><p/> "to express one's meaning by a sign" (No. 1, with dia, "through," used intensively), is said of the act of Zacharias, <a href='B:490 1:22'>Luk 1:22</a> (RV, "continued making sings," for AV, "beckoned"). In Sept., <a href='B:230 35:19'>Psa 35:19</a>, "wink. <p/> <3,,2656, kataneuo><p/> No. 1, with kata, "down," intensive, is used of the fishermen-partners in <a href='B:490 5:7'>Luk 5:7</a>, "beckoned." <p/> <4,,2678, kataseio><p/> lit., "to shake down" (kata, "down," seio, "to shake"), of shaking the hand, of waving, expresses a little more vigorously the act of "beckoning," <a href='B:510 12:17'>Act 12:17</a>, <a href='B:510 13:16'>Act 13:16</a>, <a href='B:510 19:33'>Act 19:33</a>, <a href='B:510 21:40'>Act 21:40</a>. Neuo and its compounds have primary reference to a movement of the head; kataseio, to that of the hand.


topic: Become (to be fitting)
definition:
<b>Become (to be fitting)</b> <A-1,Verb,4241, prepo><p/> "to be conspicuous among a number, to be eminent, distinguished by a thing," hence, "to be becoming seemly, fit." The adornment of good works "becometh women professing godliness," <a href='B:610 2:10'>1Ti 2:10</a>. Those who minister the truth are to speak "the things which befit the sound doctrine," <a href='B:630 2:1'>Tit 2:1</a>. Christ, as a High Priest "became us," <a href='B:650 7:26'>Heb 7:26</a>. In the impersonal sense, it signifies "it is fitting, it becometh," <a href='B:470 3:15'>Mat 3:15</a>, <a href='B:530 11:13'>1Co 11:13</a>, <a href='B:560 5:3'>Eph 5:3</a>, <a href='B:650 2:10'>Heb 2:10</a>. See BEFIT, COMELY. <p/> <B-1,Adjective,2412, hieroprepes><p/> from hieros, "sacred," with the adjectival form of prepo, denotes "suited to a sacred character, that which is befitting in persons, actions or things consecrated to God," <a href='B:630 2:3'>Tit 2:3</a>, RV, "reverent," AV, "as becometh holiness," (marg., "holy women"). Trench (Syn. xcii) distinguishes this word from kosmios, "modest," and semnos, "grave, honorable." <p/> Notes: (1) The AV translates the adverb axios, "as becometh," in <a href='B:520 16:2'>Rom 16:2</a>, <a href='B:570 1:27'>Phi 1:27</a> (RV corrects to "worthily" and "worthy"). <p/> (2) Ginomai, "to become," is mentioned under various other headings. <p/> (3) For "become of no effect," <a href='B:550 5:4'>Gal 5:4</a>, AV, RV, "severed from," see ABOLISH.


topic: Bed
definition:
<b>Bed</b> <1,,2825, kline><p/> akin to klino, "to lean" (Eng., "recline, incline" etc.), "a bed," e.g., <a href='B:480 7:30'>Mar 7:30</a>, also denotes a "couch" for reclining at meals, <a href='B:480 4:21'>Mar 4:21</a>, or a "couch" for carrying the sick, <a href='B:470 9:2'>Mat 9:2</a>, <a href='B:470 9:6'>Mat 9:6</a>. The metaphorical phrase "to cast into a bed," <a href='B:730 2:22'>Rev 2:22</a>, signifies to afflict with disease (or possibly, to lay on a bier). In <a href='B:480 7:4'>Mar 7:4</a> the AV curiously translates the word "tables" (marg., "beds"), RV, marg. only, "couches." See COUCH. <p/> <2,,2825, klinarion><p/> a diminutive of No. 1, "a small bed," is used in <a href='B:510 5:15'>Act 5:15</a>. Some mss. have klinon. See also No. 4. See COUCH. <p/> <3,,2845, koite><p/> primarily "a place for lying down" (connected with keimai, "to lie"), denotes a "bed," <a href='B:490 11:7'>Luk 11:7</a>; the marriage "bed," <a href='B:650 13:4'>Heb 13:4</a>; in <a href='B:520 13:13'>Rom 13:13</a>, it is used of sexual intercourse. by metonymy, the cause standing for the effect, it denotes conception, <a href='B:520 9:10'>Rom 9:10</a>. <p/> <4,,2895, krabbatos><p/> a Macedonian word (Lat. grabatus), is "a somewhat mean bed, pallet, or mattress for the poor," <a href='B:480 2:4'>Mar 2:4</a>, <a href='B:480 2:9'>Mar 2:9</a>, <a href='B:480 1:2-12'>Mar 1:2-12</a>, <a href='B:480 6:55'>Mar 6:55</a>, <a href='B:500 1:5-11'>Joh 1:5-11</a>, <a href='B:510 5:15'>Act 5:15</a>, <a href='B:510 9:33'>Act 9:33</a>. See also No. 2. See COUCH. <p/> Note: The verb stronnuo or stronnumi, "to spread," signifies, in <a href='B:510 9:34'>Act 9:34</a>, "to make a bed;" elsewhere it has its usual meaning. See FURNISH, SPREAD.


topic: Befall
definition:
<b>Befall</b> <1,,1096, ginomai><p/> "to become," is rendered "befell" in <a href='B:480 5:16'>Mar 5:16</a>; "hath befallen" in <a href='B:520 11:25'>Rom 11:25</a>, RV, for AV, "is happened to;" so the RV in <a href='B:540 1:8'>2Co 1:8</a>, <a href='B:620 3:11'>2Ti 3:11</a>. <p/> <2,,4819, sumbaino><p/> lit., "to walk, or go together" (sun, "with," baino, "to go"), is used of things which happen at the same time; hence, "to come to pass, befall," <a href='B:510 20:19'>Act 20:19</a>. In <a href='B:510 21:35'>Act 21:35</a>, it is translated "so it was." See HAPPEN. <p/> <3,,4876, sunantao><p/> "to meet with" (sun, "with," antao, "to meet"), is used much in the same way as sumbaino, of events which come to pass; "befall," <a href='B:510 20:22'>Act 20:22</a>. See MEET. <p/> Note: The phrase in <a href='B:470 8:33'>Mat 8:33</a>, "what was befallen to them that were possessed with demons," is lit., "the things of the demonized."


topic: Befit, Befitting
definition:
<b>Befit, Befitting</b> <1,,4241, prepo><p/> is translated "befit" in <a href='B:630 2:1'>Tit 2:1</a>, RV (AV, "become"). See BECOME. <p/> <2,,433, aneko><p/> primarily, "to have arrived at, reached to, pertained to," came to denote "what is due to a person, one's duty, what is befitting." It is used ethically in the NT; <a href='B:560 5:4'>Eph 5:4</a>, RV, "are (not) befitting," for AV, "are (not) convenient;" <a href='B:580 3:18'>Col 3:18</a>, concerning the duty of wives towards husbands, RV, "as is fitting," for AV, "as it is fit." In <a href='B:640 1:8'>Phm 1:8</a>, the participle is used with the article, signifying "that which is befitting," RV (AV, "that which is convenient"). See CONVENIENT. For synonymous words see BECOME.


topic: Before, Beforetime
definition:
<b>Before, Beforetime</b> <A-1,Adverb,4412, proton><p/> the neuter of the adjective protos (the superlative degree of pro, "before"), signifies "first, or at the first," (a) in order of time, e.g., <a href='B:490 10:5'>Luk 10:5</a>, <a href='B:500 18:13'>Joh 18:13</a>, <a href='B:530 15:46'>1Co 15:46</a>, <a href='B:590 4:16'>1Th 4:16</a>, <a href='B:610 3:10'>1Ti 3:10</a>; (b) in enumerating various particulars, e.g., <a href='B:520 3:2'>Rom 3:2</a>, <a href='B:530 11:18'>1Co 11:18</a>, <a href='B:530 12:28'>1Co 12:28</a>, <a href='B:650 7:2'>Heb 7:2</a>, <a href='B:660 3:17'>Jam 3:17</a>. It is translated "before" in <a href='B:500 15:18'>Joh 15:18</a>. See CHIEFLY, FIRST. <p/> <A-2,Adverb,4386, proteron><p/> the neuter of proteros, the comparative degree of pro, is always used of time, and signifies "aforetime, before," e.g., <a href='B:500 6:62'>Joh 6:62</a>, <a href='B:500 9:8'>Joh 9:8</a>, <a href='B:540 1:15'>2Co 1:15</a>, <a href='B:650 7:27'>Heb 7:27</a>; in <a href='B:550 4:13'>Gal 4:13</a>, "the first time" (RV), lit., "the former time," i.e., the former of two previous visits; in <a href='B:650 10:32'>Heb 10:32</a> it is placed between the article and the noun, "the former days;" so in <a href='B:670 1:14'>1Pe 1:14</a>, "the former lusts," i.e., the lusts formerly indulged. See FIRST, FORMER. <p/> <A-3,Adverb,4250, prin><p/> "before, formerly" (etymologically akin to pro, "before"), has the force of a conjunction, e.g., <a href='B:470 1:18'>Mat 1:18</a>, <a href='B:470 26:34'>Mat 26:34</a>, <a href='B:470 26:75'>Mat 26:75</a>, <a href='B:500 14:29'>Joh 14:29</a>, <a href='B:510 7:2'>Act 7:2</a>. <p/> <A-4,Adverb,1715, emprosthen><p/> is used of place or position only; adverbially, signifying "in front," <a href='B:490 19:28'>Luk 19:28</a>, <a href='B:570 3:13'>Phi 3:13</a>, <a href='B:730 4:6'>Rev 4:6</a>; as a preposition, e.g., <a href='B:470 5:24'>Mat 5:24</a>, <a href='B:500 10:4'>Joh 10:4</a>; with the meaning "in the sight of a person," e.g., <a href='B:470 5:16'>Mat 5:16</a>, <a href='B:470 6:1'>Mat 6:1</a>, <a href='B:470 17:2'>Mat 17:2</a>, <a href='B:490 19:27'>Luk 19:27</a>, <a href='B:500 12:37'>Joh 12:37</a>, <a href='B:590 2:19'>1Th 2:19</a>, RV, "before;" AV, "in the presence of;" <a href='B:730 19:10'>Rev 19:10</a>, RV, "before," especially in phrases signifying in the sight of God, as God wills, <a href='B:470 11:26'>Mat 11:26</a>, <a href='B:470 18:14'>Mat 18:14</a> (lit., "a thing willed before your Father," RV, marg.); <a href='B:490 10:21'>Luk 10:21</a>; in the sense of "priority of rank or position or dignity," <a href='B:500 1:15'>Joh 1:15</a>, <a href='B:500 1:30'>Joh 1:30</a> (in some texts, <a href='B:500 1:27'>Joh 1:27</a>); in an antagonistic sense, "against," <a href='B:470 23:13'>Mat 23:13</a> (RV, marg., "before"). <p/> <A-5,Adverb,1726, enantion><p/> from en, "in," and anti, "over against," the neuter of the adjective enantios, and virtually an adverb, is also used as a preposition signifying "in the presence of, in the sight of," <a href='B:490 20:26'>Luk 20:26</a>, <a href='B:510 7:10'>Act 7:10</a>, <a href='B:510 8:32'>Act 8:32</a>; "in the judgment of," <a href='B:490 24:19'>Luk 24:19</a>. <p/> <A-6,Adverb,1725, enanti><p/> an adverb, used as a preposition, has meanings like those of No. 5, "before," <a href='B:490 1:8'>Luk 1:8</a>; "in the judgment of," <a href='B:510 8:21'>Act 8:21</a>. Some texts have the word in <a href='B:510 7:10'>Act 7:10</a>. <p/> <A-7,Adverb,561, apenanti><p/> apo, "from," with No. 6, denotes (a) "opposite," <a href='B:470 27:61'>Mat 27:61</a>; (b) "in the sight of, before," <a href='B:470 27:24'>Mat 27:24</a>, <a href='B:510 3:16'>Act 3:16</a>, <a href='B:520 3:18'>Rom 3:18</a>; (c) "against," <a href='B:510 17:7'>Act 17:7</a>. See CONTRARY, PRESENCE. <p/> <A-8,Adverb,2713, katenanti><p/> kata, "down," with No. 6, lit., "down over against," is used (a) of locality, e.g., <a href='B:480 11:2'>Mar 11:2</a>, <a href='B:480 13:3'>Mar 13:3</a>, <a href='B:490 19:30'>Luk 19:30</a>; (b) as "in the sight of," <a href='B:520 4:17'>Rom 4:17</a>; in most mss. in <a href='B:540 2:17'>2Co 2:17</a>, <a href='B:540 12:19'>2Co 12:19</a>. <p/> <A-9,Adverb,1799, enopion><p/> from en, "in," and ops, "the eye," is the neuter of the adjective enopios, and is used prepositionally, (a) of place, that which is before or opposite a person, "towards which he turns his eyes," e.g., <a href='B:490 1:19'>Luk 1:19</a>, <a href='B:510 4:10'>Act 4:10</a>, <a href='B:510 6:6'>Act 6:6</a>, <a href='B:730 1:4'>Rev 1:4</a>, <a href='B:730 4:10'>Rev 4:10</a>, <a href='B:730 7:15'>Rev 7:15</a>; (b) in metaphorical phrases after verbs of motion, <a href='B:490 1:17'>Luk 1:17</a>, <a href='B:490 12:9'>Luk 12:9</a>, <a href='B:510 9:15'>Act 9:15</a>, etc.; signifying "in the mind or soul of persons," <a href='B:490 12:6'>Luk 12:6</a>, <a href='B:510 10:31'>Act 10:31</a>, <a href='B:730 16:19'>Rev 16:19</a>; (c) "in one's sight or hearing," <a href='B:490 24:43'>Luk 24:43</a>, <a href='B:500 20:30'>Joh 20:30</a>, <a href='B:610 6:12'>1Ti 6:12</a>; metaphorically, <a href='B:520 14:22'>Rom 14:22</a>; especially in <a href='B:550 1:20'>Gal 1:20</a>, <a href='B:610 5:21'>1Ti 5:21</a>, <a href='B:610 6:13'>1Ti 6:13</a>, <a href='B:620 2:14'>2Ti 2:14</a>, <a href='B:620 4:1'>2Ti 4:1</a>; before, as "having a person present to the mind," <a href='B:510 2:25'>Act 2:25</a>, <a href='B:660 4:10'>Jam 4:10</a>; "in the judgment of a person," <a href='B:490 16:15'>Luk 16:15</a>, <a href='B:490 24:11'>Luk 24:11</a>, RV, "in their sight," for AV, "to;" <a href='B:510 4:19'>Act 4:19</a>, <a href='B:520 3:20'>Rom 3:20</a>, <a href='B:520 12:17'>Rom 12:17</a>, <a href='B:540 8:21'>2Co 8:21</a>, <a href='B:610 2:3'>1Ti 2:3</a>; "in the approving sight of God," <a href='B:490 1:75'>Luk 1:75</a>, <a href='B:510 7:46'>Act 7:46</a>, <a href='B:510 10:33'>Act 10:33</a>, <a href='B:540 4:2'>2Co 4:2</a>, <a href='B:540 7:12'>2Co 7:12</a>. See PRESENCE, SIGHT OF (in the). <p/> <A-10,Adverb,2714, katenopion><p/> kata, "against," with No. 9, signifies "right over against, opposite;" (a) of place, <a href='B:720 1:24'>Jud 1:24</a>; (b) before God as Judge, <a href='B:560 1:4'>Eph 1:4</a>, <a href='B:580 1:22'>Col 1:22</a>. See No. 8 (b). <p/> <B-1,Verb,4391, prouparcho><p/> "to exist before, or be beforehand," is found in <a href='B:490 23:12'>Luk 23:12</a>, <a href='B:510 8:9'>Act 8:9</a>, "beforetime." In the Sept., <a href='B:220 42:18'>Job 42:18</a>.


topic: Beg, Beggar, Beggarly
definition:
<b>Beg, Beggar, Beggarly</b> <A-1,Verb,1871, epaiteo><p/> a strengthened form of aiteo, is used in <a href='B:490 16:3'>Luk 16:3</a>. <p/> <A-2,Verb,4319, prosaiteo><p/> lit., "to ask besides" (pros, "towards," used intensively, and aiteo), "to ask earnestly, to importune, continue asking," is said of the blind beggar in <a href='B:500 9:8'>Joh 9:8</a>. In <a href='B:480 10:46'>Mar 10:46</a>, <a href='B:490 18:35'>Luk 18:35</a> certain mss. have this verb; the most authentic have prosaites, "a beggar," a word used in <a href='B:500 9:8'>Joh 9:8</a>, as well as the verb (see the RV). <p/> Note: "Begged" in <a href='B:470 27:58'>Mat 27:58</a>, <a href='B:490 23:52'>Luk 23:52</a>, RV, "asked for," translates the verb aiteo; see ASK. <p/> <B-1,Adjective,4434, ptochos><p/> an adjective describing "one who crouches and cowers," is used as a noun, "a beggar" (from ptosso, "to cower down or hide oneself for fear"), <a href='B:490 14:13'>Luk 14:13</a>, <a href='B:490 14:21'>Luk 14:21</a> ("poor"); <a href='B:490 16:20'>Luk 16:20</a>, <a href='B:490 16:22'>Luk 16:22</a>; as an adjective "beggarly" in <a href='B:550 4:9'>Gal 4:9</a>, i.e., poverty-stricken, powerless to enrich, metaphorically descriptive of the religion of the Jews. <p/> While prosaites is descriptive of a "beggar," and stresses his "begging," ptochos stresses his poverty-stricken condition. See POOR.


topic: Beget, Bear (of begetting), Born
definition:
<b>Beget, Bear (of begetting), Born</b> <A-1,Verb,1080, gennao><p/> "to beget," in the Passive Voice, "to be born," is chiefly used of men "begetting" children, <a href='B:470 1:1-16'>Mat 1:1-16</a>; more rarely of women "begetting" children, <a href='B:490 1:13'>Luk 1:13</a>, <a href='B:490 1:57'>Luk 1:57</a>, "brought forth" (for "delivered," in this verse, see No. 4); <a href='B:490 23:29'>Luk 23:29</a>, <a href='B:500 16:21'>Joh 16:21</a>, "is delivered of," and of the child, "is born" (for "is in travail" see No. 4). In <a href='B:550 4:24'>Gal 4:24</a>, it is used allegorically, to contrast Jews under bondage to the Law, and spiritual Israel, AV, "gendereth," RV, "bearing children," to contrast the natural birth of Ishmael and the supernatural birth of Isaac. In <a href='B:470 1:20'>Mat 1:20</a> it is used of conception, "that which is conceived in her." It is used of the act of God in the birth of Christ, <a href='B:510 13:33'>Act 13:33</a>, <a href='B:650 1:5'>Heb 1:5</a>, <a href='B:650 5:5'>Heb 5:5</a>, quoted from <a href='B:230 2:7'>Psa 2:7</a>, none of which indicate that Christ became the Son of God at His birth. <p/> It is used metaphorically (a) in the writings of the Apostle John, of the gracious act of God in conferring upon those who believe the nature and disposition of "children," imparting to them spiritual life, <a href='B:500 3:3'>Joh 3:3</a>, <a href='B:500 3:5'>Joh 3:5</a>, <a href='B:500 3:7'>Joh 3:7</a>, <a href='B:690 2:29'>1Jo 2:29</a>, <a href='B:690 3:9'>1Jo 3:9</a>, <a href='B:690 4:7'>1Jo 4:7</a>, <a href='B:690 5:1'>1Jo 5:1</a>, <a href='B:690 5:4'>1Jo 5:4</a>, <a href='B:690 5:18'>1Jo 5:18</a>; (b) of one who by means of preaching the Gospel becomes the human instrument in the impartation of spiritual life, <a href='B:530 4:15'>1Co 4:15</a>, <a href='B:640 1:10'>Phm 1:10</a>; (c) in <a href='B:680 2:12'>2Pe 2:12</a>, with reference to the evil men whom the Apostle is describing, the RV rightly has "born mere animals" (AV, "natural brute beasts"); (d) in the sense of gendering strife, <a href='B:620 2:23'>2Ti 2:23</a>. See A, No. 3, BRING, CONCEIVE, DELIVER, GENDER, SPRING. <p/> <A-2,Verb,313, anagennao><p/> ana, "again, or from above," with No. 1, is found in <a href='B:670 1:3'>1Pe 1:3</a>, <a href='B:670 1:23'>1Pe 1:23</a>. <p/> Note: In <a href='B:500 3:3'>Joh 3:3</a>, <a href='B:500 3:5'>Joh 3:5</a>, <a href='B:500 3:7'>Joh 3:7</a>, the adverb anothen, "anew, or from above," accompanies the simple verb gennao. See ABOVE. <p/> <A-3,Verb,616, apokueo><p/> "to give birth to, to bring forth" (from kueo, "to be pregnant"), is used metaphorically of spiritual birth by means of the Word of God, <a href='B:660 1:18'>Jam 1:18</a>, and of death as the offspring of sin (<a href='B:660 1:15'>Jam 1:15</a>; so in the best texts). See BRING, A, No. 30. <p/> <A-4,Verb,5088, tikto><p/> "to bring forth," <a href='B:490 1:57'>Luk 1:57</a>, <a href='B:500 16:21'>Joh 16:21</a>, <a href='B:650 11:11'>Heb 11:11</a>, <a href='B:730 12:2'>Rev 12:2</a>, <a href='B:730 12:4'>Rev 12:4</a>, or, "to be born," said of the Child, <a href='B:470 2:2'>Mat 2:2</a>, <a href='B:490 2:11'>Luk 2:11</a>, is used metaphorically in <a href='B:660 1:15'>Jam 1:15</a>, of lust as bringing forth sin. See apokueo, above, used in the same verse. See BRING, DELIVER, TRAVAIL (be in). <p/> <B-1,Noun,1085, genos><p/> "a generation, kind, stock," is used in the dative case, with the article, to signify "by race," in <a href='B:510 18:2'>Act 18:2</a>, <a href='B:510 18:24'>Act 18:24</a> RV, for the AV, "born." See COUNTRYMEN, DIVERSITY, GENERATION, KIND, KINDRED, NATION, OFFSPRING, STOCK. <p/> <B-2,Noun,1626, ektroma><p/> denotes "an abortion, an untimely birth;" from ektitrosko, "to miscarry." In <a href='B:530 15:8'>1Co 15:8</a> the Apostle likens himself to "one born out of due time;" i.e., in point of time, inferior to the rest of the Apostles, as an immature birth comes short of a mature one. <p/> <C-1,Adjective,1084, gennetos><p/> "born" (related to gennao, verb No. 1), is used in <a href='B:470 11:11'>Mat 11:11</a>, <a href='B:490 7:28'>Luk 7:28</a> in the phrase "born of women," a periphrasis for "men," and suggestive of frailty. <p/> <C-2,Adjective,738, artigennetos><p/> "newborn" (arti, "newly, recently," and No. 1), is used in <a href='B:670 2:2'>1Pe 2:2</a>. <p/> Notes: (1) For prototokos see FIRSTBORN. <p/> (2) For monogenes, see ONLY BEGOTTEN.


topic: Begin, Beginning, Beginner
definition:
<b>Begin, Beginning, Beginner</b> <A-1,Verb,756, archomai><p/> denotes "to begin." In <a href='B:490 3:23'>Luk 3:23</a> the present participle is used in a condensed expression, lit., "And Jesus Himself was beginning about thirty years." Some verb is to be supplied in English. The RV has "when He began to teach, was about thirty years of age." The meaning seems to be that He was about thirty years when He "began" His public career (cp. <a href='B:510 1:1'>Act 1:1</a>). The AV has "began to be about thirty years of age." In <a href='B:510 11:4'>Act 11:4</a> the RV suitably has "began, and expounded," instead of "from the beginning." See B, No. 1, below, and REIGN, RULE. <p/> <A-2,Verb,1728, enarchomai><p/> lit., "to begin in" (en, "in," with No. 1), is used in <a href='B:550 3:3'>Gal 3:3</a> ("having begun in the Spirit"), to refer to the time of conversion; similarly in <a href='B:570 1:6'>Phi 1:6</a>, "He which began a good work in you." The en may be taken in its literal sense in these places. <p/> <A-3,Verb,4278, proenarchomai><p/> lit., "to begin in before" (pro, with No. 2), is used in <a href='B:540 8:6'>2Co 8:6</a>, "he had made a beginning before;" and in <a href='B:540 8:10'>2Co 8:10</a>, "were the first to make a beginning" (RV). <p/> <A-4,Verb,3195, mello><p/> "to be about to," is rendered "begin" in the AV of <a href='B:730 10:7'>Rev 10:7</a>; RV suitably, "when he is about to sound." See COME, INTEND, MEAN, MIND, READY, SHALL, SHOULD, TARRY, WILL, WOULD. <p/> Note: For "began to wax" in <a href='B:610 5:11'>1Ti 5:11</a>, see WANTON, No. 2. <p/> <B-1,Noun,746, arche><p/> means "a beginning." The root arch primarily indicated what was of worth. Hence the verb archo meant "to be first," and archon denoted "a ruler." So also arose the idea of "a beginning," the origin, the active cause, whether a person or thing, e.g., <a href='B:580 1:18'>Col 1:18</a>. In <a href='B:650 2:3'>Heb 2:3</a> the phrase "having at the first been spoken" is, lit., "having received a beginning to be spoken." In <a href='B:600 2:13'>2Th 2:13</a> ("God chose you from the beginning"), there is a well supported alternative reading, "chose you as first-fruits" (i.e., aparchen, instead of ap' arches). In <a href='B:650 6:1'>Heb 6:1</a>, where the word is rendered "first principles," the original has "let us leave the word of the beginning of Christ," i.e., the doctrine of the elementary principles relating to Christ. <p/> In <a href='B:500 8:25'>Joh 8:25</a>, Christ's reply to the question "Who art Thou?," "Even that which I have spoken unto you from the beginning," does not mean that He had told them before; He declares that He is consistently the unchanging expression of His own teaching and testimony from the first, the immutable embodiment of His doctrine. See CORNER, FIRST, MAGISTRATE, POWER, PRINCIPALITY, RULE. <p/> Note: In the following passages the AV faulty translations, "since the world began," etc. are rightly rendered in the RV by "before times eternal" and similar phrases, <a href='B:520 16:25'>Rom 16:25</a>, <a href='B:560 3:9'>Eph 3:9</a>, <a href='B:620 1:9'>2Ti 1:9</a>, <a href='B:630 1:2'>Tit 1:2</a>. The alteration has not been made, however, in <a href='B:490 1:70'>Luk 1:70</a>, <a href='B:500 9:32'>Joh 9:32</a>, <a href='B:510 3:21'>Act 3:21</a>, <a href='B:510 15:18'>Act 15:18</a>. <p/> <C-1,Adverb,4412, proton><p/> the neuter of protos (the superlative degree of proteros), "first, at the first," is rendered "at the beginning" in <a href='B:500 2:10'>Joh 2:10</a>, AV, RV, "setteth on first." See BEFORE.


topic: Beguile
definition:
<b>Beguile</b> <1,,538, apatao><p/> "to deceive," is rendered "beguiled" in the RV of <a href='B:610 2:14'>1Ti 2:14</a>. See No. 2. <p/> <2,,1818, exapatao><p/> a strengthened form of No. 1, is rendered "beguile," <a href='B:540 11:3'>2Co 11:3</a>; the more adequate rendering would be "as the serpent thoroughly beguiled Eve." So in <a href='B:610 2:14'>1Ti 2:14</a>, in the best mss., this stronger form is used of Satan's deception of Eve, lit., "thoroughly beguiled;" the simpler verb, No. 1, is used of Adam. In each of these passages the strengthened form is used. So of the influence of sin, <a href='B:520 7:11'>Rom 7:11</a> (RV, "beguile"); of self-deception, <a href='B:530 3:18'>1Co 3:18</a> (RV, "deceive"); of evil men, who cause divisions, <a href='B:520 16:18'>Rom 16:18</a> (RV, "beguile"); of deceitful teachers, <a href='B:600 2:3'>2Th 2:3</a> (RV, "beguile"). See DECEIVE. In the Sept., <a href='B:20 8:29'>Exo 8:29</a>. <p/> <3,,3884, paralogizomai><p/> lit. and primarily, "to reckon wrong," hence means "to reason falsely" (para, "from, amiss," logizomai, "to reason") or "to deceive by false reasoning;" translated "delude" in <a href='B:580 2:4'>Col 2:4</a>, RV (AV, "beguile") and <a href='B:660 1:22'>Jam 1:22</a> (AV, "deceive"). See DECEIVE, DELUDE. <p/> <4,,1185, deleazo><p/> originally meant "to catch by a bait" (from delear, "a bait"); hence "to beguile, entice by blandishments:" in <a href='B:660 1:14'>Jam 1:14</a>, "entice;" in <a href='B:680 2:14'>2Pe 2:14</a>, AV, "beguile;" in <a href='B:680 2:18'>2Pe 2:18</a>, AV, "allure;" RV, "entice" in both. See ENTICE. <p/> Note: In <a href='B:580 2:18'>Col 2:18</a>, the verb katabrabeuo, "to give judgment against, condemn," is translated "beguile ... of your reward," AV; RV, "rob ... of your prize." The verb was used of an umpire's decision against a racer; hence the translations (or paraphrases) in the Eng. versions. See ROB.


topic: Behalf
definition:
<b>Behalf</b> <1,,3313, meros><p/> "a part," is translated "behalf" in the AV of <a href='B:540 9:3'>2Co 9:3</a> (RV, "respect") and <a href='B:670 4:16'>1Pe 4:16</a>; here the most authentic texts have onoma, "a name;" hence RV, "in this name." See COAST, CRAFT, PART, PIECE, PORTION, RESPECT, SORT. <p/> <2,,5228, huper><p/> "on behalf of," is to be distinguished from anti, "instead of." See Note +, p. 9.


topic: Behave, Behavior
definition:
<b>Behave, Behavior</b> <A-1,Verb,390, anastrepho><p/> "to turn back, return" (ana, "back," strepho, "to turn"), hence, "to move about in a place, to sojourn," and, in the Middle and Passive Voices, "to conduct oneself," indicating one's manner of life and character, is accordingly rendered "behave" in <a href='B:610 3:15'>1Ti 3:15</a>, lit., "how it is necessary to behave," not referring merely to Timothy himself, but to all the members of the local church (see the whole epistle); in <a href='B:560 2:3'>Eph 2:3</a>, AV, "we had our conversation," RV, "we lived;" in <a href='B:540 1:12'>2Co 1:12</a> "behaved ourselves," for AV "have had our conversation." See ABIDE, etc. <p/> <A-2,Verb,1096, ginomai><p/> "to become," is rendered "behave" in <a href='B:590 2:10'>1Th 2:10</a>; lit., "we became among you" (cp. <a href='B:590 1:5'>1Th 1:5</a>). <p/> <A-3,Verb,812, atakteo><p/> lit., "to be disorderly" (a, negative, and taxis, "order"), "to lead a disorderly life," is rendered "behave disorderly" in <a href='B:600 3:7'>2Th 3:7</a>. Cp. ataktos, "disorderly, unruly," and ataktos, "disorderly." <p/> <A-4,Verb,807, aschemoneo><p/> "to be unseemly" (a, negative, and schema, "a form"), is used in <a href='B:530 7:36'>1Co 7:36</a>, "behave (himself) unseemly," i.e., so as to run the risk of bringing the virgin daughter into danger or disgrace, and in <a href='B:530 13:5'>1Co 13:5</a>, "doth (not) behave itself unseemly." <p/> <B-1,Noun,391, anastrophe><p/> lit., "a turning back" (cp. No. 1, above), is translated "manner of life," "living," etc. in the RV, for AV, "conversation," <a href='B:550 1:13'>Gal 1:13</a>, <a href='B:560 4:22'>Eph 4:22</a>, <a href='B:610 4:12'>1Ti 4:12</a>, <a href='B:650 13:7'>Heb 13:7</a>, <a href='B:660 3:13'>Jam 3:13</a>, <a href='B:670 1:15'>1Pe 1:15</a>, <a href='B:670 1:18'>1Pe 1:18</a>, <a href='B:670 2:1'>1Pe 2:1</a> ("behavior"); <a href='B:670 1:3-2'>1Pe 1:3-2</a>, <a href='B:670 3:16'>1Pe 3:16</a> (ditto); <a href='B:680 2:7'>2Pe 2:7</a>, <a href='B:680 3:11'>2Pe 3:11</a>. see CONVERSATION, LIFE. <p/> <B-2,Noun,2688, katastema><p/> akin to kathistemi (see APPOINT, No. 2), denotes "a condition, or constitution of anything, or deportment," <a href='B:630 2:3'>Tit 2:3</a>, "demeanor," RV, for AV, "behavior." See DEMEANOR. <p/> <C-1,Adjective,2887, kosmios><p/> "orderly, modest," is translated "orderly" in <a href='B:610 3:2'>1Ti 3:2</a>, RV, for AV, "of good behavior." Both have "modest" in <a href='B:610 2:9'>1Ti 2:9</a>. Cp. kosmeo, "to adorn," kosmos, "adornment."


topic: Behead
definition:
<b>Behead</b> <1,,607, apokephalizo><p/> apo, "from, off," kephale, "a head," is found in <a href='B:470 14:10'>Mat 14:10</a>, <a href='B:480 6:16'>Mar 6:16</a>, <a href='B:480 6:27'>Mar 6:27</a>, <a href='B:490 9:9'>Luk 9:9</a>. <p/> <2,,3990, pelekizo><p/> denotes "to cut with an axe" (from pelekus, "an axe"), <a href='B:730 20:4'>Rev 20:4</a>.


topic: Behind, come Behind
definition:
<b>Behind, come Behind</b> <A-1,Adverb,3693, opisthen><p/> "behind," is used only of place, e.g., <a href='B:470 9:20'>Mat 9:20</a>, <a href='B:480 5:27'>Mar 5:27</a>, <a href='B:490 8:44'>Luk 8:44</a>, <a href='B:730 4:6'>Rev 4:6</a>; as a preposition, <a href='B:470 15:23'>Mat 15:23</a> ("after"); <a href='B:490 23:26'>Luk 23:26</a>; in <a href='B:730 5:1'>Rev 5:1</a>, RV, "on the back;" AV, "backside." See BACK. <p/> <A-2,Adverb,3694, opiso><p/> "after" (see BACK, adverb). <p/> <B-1,Verb,5302, hustereo><p/> "to come late, be behind," is translated "come behind," in <a href='B:530 1:7'>1Co 1:7</a>; "to be behind," <a href='B:540 11:5'>2Co 11:5</a> and <a href='B:540 12:11'>2Co 12:11</a>. See COME, No. 39, DESTITUTE, FAIL, LACK, NEED, B, Note, WANT, WORSE. <p/> <B-2,Verb,5278, hupomeno><p/> "to abide, endure," is once rendered "tarry behind," <a href='B:490 2:43'>Luk 2:43</a>. See ABIDE. <p/> Note: In <a href='B:590 3:1'>1Th 3:1</a>, the RV, "left behind" adequately expresses the verb kataleipo. <p/> <C-1,Noun,5303, husterema><p/> akin to B. 1, denotes "that which is lacking," <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> (AV, "that which is behind of the afflictions of Christ"), RV, "that which is lacking;" <a href='B:590 3:10'>1Th 3:10</a>. For the other meaning, "want," see LACK, PENURY, WANT.


topic: Behold, Beheld
definition:
<b>Behold, Beheld</b> <1,,3708, horao><p/> with its aorist form eidon, "to see" (in a few places the AV uses the verb "to behold"), is said (a) of bodily vision, e.g., <a href='B:480 6:38'>Mar 6:38</a>, <a href='B:500 1:18'>Joh 1:18</a>, <a href='B:500 1:46'>Joh 1:46</a>; (b) of mental perception, e.g., <a href='B:520 15:21'>Rom 15:21</a>, <a href='B:580 2:18'>Col 2:18</a>; (c) of taking heed, e.g., <a href='B:470 8:4'>Mat 8:4</a>, <a href='B:590 5:15'>1Th 5:15</a>; (d) of experience, as of death, <a href='B:490 2:26'>Luk 2:26</a>, <a href='B:650 11:5'>Heb 11:5</a>; life, <a href='B:500 3:36'>Joh 3:36</a>; corruption, <a href='B:510 2:27'>Act 2:27</a>; (e) of caring for, <a href='B:470 27:4'>Mat 27:4</a>, <a href='B:510 18:15'>Act 18:15</a> (here the form opsomai is used). See APPEAR, HEED, LOOK, PERCEIVE, SEE, SHEW. <p/> <2,,991, blepo><p/> is also used of (a) bodily and (b) mental vision, (a) "to perceive," e.g., <a href='B:470 13:13'>Mat 13:13</a>; (b) "to take heed," e.g., <a href='B:480 13:23'>Mar 13:23</a>, <a href='B:480 13:33'>Mar 13:33</a>; it indicates greater vividness than horao, expressing a more intent, earnest contemplation; in <a href='B:490 6:41'>Luk 6:41</a>, of "beholding" the mote in a brother's eye; <a href='B:490 24:12'>Luk 24:12</a>, of "beholding" the linen clothes in the empty tomb; <a href='B:510 1:9'>Act 1:9</a>, of the gaze of the disciples when the Lord ascended. The greater earnestness is sometimes brought out by rendering "regardest," <a href='B:470 22:16'>Mat 22:16</a>. See BEWARE, HEED, LIE, LOOK, PERCEIVE, REGARD, SEE, SIGHT. <p/> <3,,1689, emblepo><p/> from en, "in" (intensive), and No. 2, (not to be rendered literally), expresses "earnest looking," e.g., in the Lord's command to "behold" the birds of the heaven, with the object of learning lessons of faith from them, <a href='B:470 6:26'>Mat 6:26</a>. See also <a href='B:470 19:26'>Mat 19:26</a>, <a href='B:480 8:25'>Mar 8:25</a>, <a href='B:480 10:21'>Mar 10:21</a>, <a href='B:480 10:27'>Mar 10:27</a>, <a href='B:480 14:67'>Mar 14:67</a>, <a href='B:490 20:17'>Luk 20:17</a>, <a href='B:490 22:61'>Luk 22:61</a>, <a href='B:500 1:36'>Joh 1:36</a>; of the Lord's looking upon Peter, <a href='B:500 1:42'>Joh 1:42</a>, <a href='B:510 1:11'>Act 1:11</a>, <a href='B:510 22:11'>Act 22:11</a>. See GAZE, LOOK, SEE. <p/> <4,,2396 2400,ide idostrong> are imperative moods, Active and Middle Voices, respectively, of eidon, "to see," calling attention to what may be seen or heard or mentally apprehended in any way. These are regularly rendered "behold." See especially the Gospels, Acts and the Apocalypse. See LO, SEE. <p/> <5,,1896, epide><p/> a strengthened form of No. 4 (with epi, "upon," prefixed), is used in <a href='B:510 4:29'>Act 4:29</a> of the entreaty made to the Lord to "behold" the threatenings of persecutors. <p/> <6,,2334, theoreo><p/> from theoros, "a spectator," is used of one who looks at a thing with interest and for a purpose, usually indicating the careful observation of details; this marks the distinction from No. 2; see, e.g., <a href='B:480 15:47'>Mar 15:47</a>, <a href='B:490 10:18'>Luk 10:18</a>, <a href='B:490 23:35'>Luk 23:35</a>, <a href='B:500 20:6'>Joh 20:6</a> (RV, "beholdeth," for AV, "seeth"); so in verses <a href='B:500 20:12'>Joh 20:12</a>, <a href='B:500 20:14'>Joh 20:14</a>; "consider," in <a href='B:650 7:4'>Heb 7:4</a>. It is used of experience, in the sense of partaking of, in <a href='B:500 8:51'>Joh 8:51</a>, <a href='B:500 17:24'>Joh 17:24</a>. See CONSIDER, LOOK, PERCEIVE, SEE. Cp. theoria, "sight," <a href='B:490 23:48'>Luk 23:48</a>, only. <p/> <7,,333, anatheoreo><p/> ana, "up" (intensive), and No. 6, "to view with interest, consider contemplatively," is translated "beheld," in <a href='B:510 17:23'>Act 17:23</a>, RV, "observed;" "considering" in <a href='B:650 13:7'>Heb 13:7</a>. See CONSIDER. <p/> <8,,2300, theaomai><p/> "to behold, view attentively, contemplate," had, in earlier Greek usage, the sense of wondering regard. This idea was gradually lost. It signifies a more earnest contemplation than the ordinary verbs for "to see," "a careful and deliberate vision which interprets ... its object," and is more frequently rendered "behold" in the RV than the AV. Both translate it by "behold" in <a href='B:490 23:55'>Luk 23:55</a> (of the sepulchre); "we beheld," in <a href='B:500 1:14'>Joh 1:14</a>, of the glory of the Son of God; "beheld," RV, in <a href='B:500 1:32'>Joh 1:32</a>, <a href='B:510 1:11'>Act 1:11</a>, <a href='B:690 1:1'>1Jo 1:1</a> (more than merely seeing); <a href='B:690 4:12'>1Jo 4:12</a>, <a href='B:690 4:14'>1Jo 4:14</a>. See LOOK, SEE. <p/> <9,,2029, epopteuo><p/> from epi "upon," and a form of horao, "to see," is used of "witnessing as a spectator, or overseer," <a href='B:670 2:12'>1Pe 2:12</a>, <a href='B:670 3:2'>1Pe 3:2</a>. <p/> Note: The corresponding noun epoptes, "an eye-witness," found in <a href='B:680 1:16'>2Pe 1:16</a>, was used by the Greeks of those who had attained to the highest grade of certain mysteries, and the word is perhaps purposely used here of those who were at the transfiguration of Christ. See EYEWITNESS. <p/> <10,,816, atenizo><p/> from atenes, "strained, intent," denotes "to gaze upon," "beholding earnestly," or "steadfastly" in <a href='B:510 14:9'>Act 14:9</a>, <a href='B:510 23:1'>Act 23:1</a>. See FASTEN, LOOK, SET, B, Note (5). <p/> <11,,2657, katanoeo><p/> a strengthened form of noeo, "to perceive," (kata, intensive), denotes "the action of the mind in apprehending certain facts about a thing;" hence, "to consider;" "behold," <a href='B:510 1:7-32'>Act 1:7-32</a>, <a href='B:660 1:1-24'>Jam 1:1-24</a>. See CONSIDER, DISCOVER, PERCEIVE. <p/> <12,,2734, katoptrizo><p/> from katoptron, "a mirror" (kata, "down," ops, "an eye or sight"), in the Active Voice, signifies "to make to reflect, to mirror;" in the Middle Voice, "to reflect as a mirror;" so the RV in <a href='B:540 3:18'>2Co 3:18</a>, for AV, "beholding as in a glass." The whole context in the 3rd chapter and the first part of the 4th bears out the RV. <p/> Note: For epeidon (from ephorao), <a href='B:510 4:29'>Act 4:29</a>, see LOOK, No. 9. For proorao, <a href='B:510 2:25'>Act 2:25</a>, RV, "behold," see FORESEE.


topic: Behove
definition:
<b>Behove</b> <1,,3784, opheilo><p/> "to owe," is once rendered "behove," <a href='B:650 2:17'>Heb 2:17</a>; it indicates a necessity, owing to the nature of the matter under consideration; in this instance, the fulfillment of the justice and love of God, voluntarily exhibited in what Christ accomplished, that He might be a merciful and faithful High Priest. See BOUND, DEBT, DUE, DUTY, GUILTY, INDEBTED, MUST, NEED, OUGHT, OWE. <p/> <2,,1163, dei><p/> "it is necessary," is rendered "behoved," in <a href='B:490 24:46'>Luk 24:46</a>; RV, (that the Christ) "should" (suffer). Dei expresses a logical necessity, opheilo, a moral obligation; cp. chre, <a href='B:660 3:10'>Jam 3:10</a>, "ought," which expresses a need resulting from the fitness of things (Trench, cvii). See MEET, MUST, NEED, OUGHT.


topic: Being
definition:
<b>Being</b> * When not part of another verb (usually the participle), or part of a phrase, this word translates one of the following: <p/> (a) the present participle of eimi, "to be," the verb of ordinary existence; <p/> (b) the participle of ginomai, "to become," signifying origin or result; <p/> (c) the present participle of huparcho, "to exist," which always involves a preexistent state, prior to the fact referred to, and a continuance of the state after the fact. Thus in <a href='B:570 2:6'>Phi 2:6</a>, the phrase "who being (huparchon) in the form of God," implies His preexistent Deity, previous to His birth, and His continued Deity afterwards. <p/> In <a href='B:510 17:28'>Act 17:28</a> the phrase "we have our being" represents the present tense of the verb to be, "we are."


topic: Belial
definition:
<b>Belial</b> <1,,955, belial><p/> is a word frequently used in the Old Testament, with various meanings, especially in the books of Samuel, where it is found nine times. See also <a href='B:50 13:13'>Deu 13:13</a>, <a href='B:70 19:22'>Jdg 19:22</a>, <a href='B:70 20:13'>Jdg 20:13</a>, <a href='B:110 21:10'>1Ki 21:10</a>, <a href='B:110 21:13'>1Ki 21:13</a>, <a href='B:140 13:7'>2Ch 13:7</a>. Its original meaning was either "worthlessness" or "hopeless ruin" (see the RV, margin). It also had the meanings of "extreme wickedness and destruction," the latter indicating the destiny of the former. In the period between the OT and the NT it came to be a proper name for Satan. There may be an indication of this in <a href='B:410 1:15'>Nah 1:15</a>, where the word translated "the wicked one" is Belial. <p/> The oldest form of the word is "Beliar," possibly from a phrase signifying "Lord of the forest," or perhaps simply a corruption of the form "Belial," due to harsh Syriac pronunciation. In the NT, in <a href='B:540 6:15'>2Co 6:15</a>, it is set in contrast to Christ and represents a personification of the system of impure worship connected especially with the cult of Aphrodite.


topic: Belief, Believe, Believers
definition:
<b>Belief, Believe, Believers</b> <A-1,Verb,4100, pisteuo><p/> "to believe," also "to be persuaded of," and hence, "to place confidence in, to trust," signifies, in this sense of the word, reliance upon, not mere credence. It is most frequent in the writings of the Apostle John, especially the Gospel. He does not use the noun (see below). For the Lord's first use of the verb, see <a href='B:500 1:50'>Joh 1:50</a>. Of the writers of the Gospels, Matthew uses the verb ten times, Mark ten, Luke nine, John ninety-nine. In <a href='B:510 5:14'>Act 5:14</a> the present participle of the verb is translated "believers." See COMMIT, INTRUST, TRUST. <p/> <A-2,Verb,3982, peitho><p/> "to persuade," in the Middle and Passive Voices signifies "to suffer oneself to be persuaded," e.g., <a href='B:490 16:31'>Luk 16:31</a>, <a href='B:650 13:18'>Heb 13:18</a>; it is sometimes translated "believe" in the RV, but not in <a href='B:510 17:4'>Act 17:4</a>, RV, "were persuaded," and <a href='B:510 27:11'>Act 27:11</a>, "gave (more) heed;" in <a href='B:510 28:24'>Act 28:24</a>, "believed." See AGREE, ASSURE, OBEY, PERSUADE, TRUST, YIELD. <p/> Note: For apisteo, the negative of No. 1, and apeitheo, the negative of No. 2, see DISBELIEVE, DISOBEDIENT. <p/> <B-1,Noun,4102, pistis><p/> "faith," is translated "belief" in <a href='B:520 10:17'>Rom 10:17</a>, <a href='B:600 2:13'>2Th 2:13</a>. Its chief significance is a conviction respecting God and His Word and the believer's relationship to Him. See ASSURANCE, FAITH, FIDELITY. <p/> Note: In <a href='B:530 9:5'>1Co 9:5</a> the word translated "believer" (RV), is adelphe, "a sister," so <a href='B:530 7:15'>1Co 7:15</a>, <a href='B:520 16:1'>Rom 16:1</a>, <a href='B:660 2:15'>Jam 2:15</a>, used, in the spiritual sense, of one connected by the tie of the Christian faith. <p/> <C-1,Adjective,4103, pistos><p/> (a) in the Active sense means "believing, trusting;" (b) in the Passive sense, "trusty, faithful, trustworthy." It is translated "believer" in <a href='B:540 6:15'>2Co 6:15</a>; "them that believe" in <a href='B:610 4:12'>1Ti 4:12</a>, RV (AV, "believers"); in <a href='B:610 5:16'>1Ti 5:16</a>, "if any woman that believeth," lit., "if any believing woman." So in <a href='B:610 6:2'>1Ti 6:2</a>, "believing masters." In <a href='B:670 1:21'>1Pe 1:21</a> the RV, following the most authentic mss., gives the noun form, "are believers in God" (AV, "do believe in God"). In <a href='B:500 20:27'>Joh 20:27</a> it is translated "believing." It is best understood with significance (a), above, e.g., in <a href='B:550 3:9'>Gal 3:9</a>, <a href='B:510 16:1'>Act 16:1</a>, <a href='B:540 6:15'>2Co 6:15</a>, <a href='B:630 1:6'>Tit 1:6</a>; it has significance (b), e.g., in <a href='B:590 5:24'>1Th 5:24</a>, <a href='B:600 3:3'>2Th 3:3</a> (see Notes on Thess. p. 211, and Gal. p. 126, by Hogg and Vine). See FAITHFUL, SURE. <p/> Notes: (1) The corresponding negative verb is apisteo, <a href='B:620 2:13'>2Ti 2:13</a>, AV, "believe not" RV, "are faithless," in contrast to the statement "He abideth faithful." <p/> (2) The negative noun apistia, "unbelief," is used twice in Matthew (<a href='B:470 13:58'>Mat 13:58</a>, <a href='B:470 17:20'>Mat 17:20</a>), three times in Mark (<a href='B:480 6:6'>Mar 6:6</a>, <a href='B:480 9:24'>Mar 9:24</a>, <a href='B:480 16:14'>Mar 16:14</a>), four times in Romans (<a href='B:520 3:3'>Rom 3:3</a>, <a href='B:520 4:20'>Rom 4:20</a>, <a href='B:520 11:20'>Rom 11:20</a>, <a href='B:520 11:23'>Rom 11:23</a>); elsewhere in <a href='B:610 1:13'>1Ti 1:13</a>, <a href='B:650 3:12'>Heb 3:12</a>, <a href='B:650 3:19'>Heb 3:19</a>. (3) The adjective apistos is translated "unbelievers" in <a href='B:530 6:6'>1Co 6:6</a>, <a href='B:540 6:14'>2Co 6:14</a>; in <a href='B:540 6:15'>2Co 6:15</a>, RV, "unbeliever" (AV, "infidel"); so in <a href='B:610 5:8'>1Ti 5:8</a>; "unbelieving" in <a href='B:530 1:7-15'>1Co 1:7-15</a>, <a href='B:530 1:14-24'>1Co 1:14-24</a>, <a href='B:540 4:4'>2Co 4:4</a>, <a href='B:630 1:15'>Tit 1:15</a>, <a href='B:730 21:8'>Rev 21:8</a>; "that believe not" in <a href='B:530 10:27'>1Co 10:27</a>. In the Gospels it is translated "faithless" in <a href='B:470 17:17'>Mat 17:17</a>, <a href='B:480 9:19'>Mar 9:19</a>, <a href='B:490 9:41'>Luk 9:41</a>, <a href='B:500 20:27'>Joh 20:27</a>, but in <a href='B:490 12:46'>Luk 12:46</a>, RV, "unfaithful," AV, "unbelievers." Once it is translated "incredible," <a href='B:510 26:8'>Act 26:8</a>. See FAITHLESS, INCREDIBLE, UNBELIEVER. <p/> (4) Plerophoreo, in <a href='B:490 1:1'>Luk 1:1</a> (AV, "are most surely believed," lit., "have had full course"), the RV renders "have been fulfilled." See FULFILL, KNOW, PERSUADE, PROOF.


topic: Belly
definition:
<b>Belly</b> <1,,2836, koilia><p/> from koilos, "hollow" (Lat., coelum, "heaven," is connected), denotes the entire physical cavity, but most frequently was used to denote "the womb." In <a href='B:500 7:38'>Joh 7:38</a> it stands metaphorically for the innermost part of man, the soul, the heart. See WOMB. <p/> <2,,1064, gaster><p/> (cp. Eng., "gastritis"), is used much as No. 1, but in <a href='B:630 1:12'>Tit 1:12</a>, by synecdoche (a figure of speech in which the part is put for the whole, or vice versa), it is used to denote "gluttons," RV, for AV, "bellies." See GLUTTON, WOMB.


topic: Belong
definition:
<b>Belong</b> * Note: This word represents (a) a phrase consisting of eimi, "to be," with or without a preposition and a noun, and usually best rendered, as in the RV, by the verb "to be," <a href='B:480 9:41'>Mar 9:41</a>, lit., "ye are of Christ;" <a href='B:490 23:7'>Luk 23:7</a>, <a href='B:650 5:14'>Heb 5:14</a>; cp. <a href='B:520 12:19'>Rom 12:19</a>, "belongeth unto Me," RV; (b) a phrase consisting of the neuter plural of the definite article, either with the preposition pros, "unto," as in <a href='B:490 19:42'>Luk 19:42</a>, where the phrase "the things which belong unto peace" (RV) is, lit., "the (things) unto peace," or with the genitive case of the noun, as in <a href='B:530 7:32'>1Co 7:32</a>, AV, "the things that belong to the Lord," RV, suitably, "the things of the Lord;" (c) a distinct verb, e.g., metecho, "to partake of, share in," <a href='B:650 7:13'>Heb 7:13</a> RV, "belongeth to (another tribe)," AV, "pertaineth to."


topic: Beloved
definition:
<b>Beloved</b> <A-1,Adjective,27, agapetos><p/> from agapao, "to love," is used of Christ as loved by God, e.g., <a href='B:470 3:17'>Mat 3:17</a>; of believers (ditto), e.g., <a href='B:520 1:7'>Rom 1:7</a>; of believers, one of another, <a href='B:530 4:14'>1Co 4:14</a>; often, as a form of address, e.g., <a href='B:530 10:14'>1Co 10:14</a>. Whenever the AV has "dearly beloved," the RV has "beloved;" so, "well beloved" in <a href='B:710 1:1'>3Jo 1:1</a>; in <a href='B:690 2:7'>1Jo 2:7</a>, AV, "brethren" (adelphos), the RV has "beloved," according to the mss. which have agapetos. See DEAR. <p/> <B-1,Verb,25, agapao><p/> in its perfect participle Passive form, is translated "beloved" in <a href='B:520 9:25'>Rom 9:25</a>, <a href='B:560 1:6'>Eph 1:6</a>, <a href='B:580 3:12'>Col 3:12</a>, <a href='B:590 1:4'>1Th 1:4</a>, <a href='B:600 2:13'>2Th 2:13</a>. In <a href='B:720 1:1'>Jud 1:1</a> the best texts have this verb (RV); the AV, "sanctified" follows those which have hagiazo. See LOVE. <p/> Note: In <a href='B:490 9:35'>Luk 9:35</a>, the RV, translating from the most authentic mss., has "My chosen" (eklego), for AV, "beloved" (agapetos); so in <a href='B:640 1:2'>Phm 1:2</a>, "sister" (adelphe).


topic: Beneath
definition:
<b>Beneath</b> <1,,2736, kato><p/> signifies (a) "down, downwards," <a href='B:470 4:6'>Mat 4:6</a>, <a href='B:490 4:9'>Luk 4:9</a>, <a href='B:500 8:6'>Joh 8:6</a>, <a href='B:500 8:8'>Joh 8:8</a>, <a href='B:510 20:9'>Act 20:9</a>; (b) "below, beneath," of place, <a href='B:480 14:66'>Mar 14:66</a>; the realms that lie below in contrast to heaven, <a href='B:500 8:23'>Joh 8:23</a>; the earth, as contrasted with the heavens, <a href='B:510 2:19'>Act 2:19</a>; with heos, "unto," <a href='B:470 27:51'>Mat 27:51</a>, <a href='B:480 15:38'>Mar 15:38</a>. The comparative degree, katotero, "under," is used in <a href='B:470 2:16'>Mat 2:16</a>. See BOTTOM, UNDER.


topic: Benefit, Benefactor
definition:
<b>Benefit, Benefactor</b> <1,,2108, euergesia><p/> lit., "good work" (eu, "well," ergon, "work"), is found in <a href='B:510 4:9'>Act 4:9</a>, "good deed," and <a href='B:610 6:2'>1Ti 6:2</a>, "benefit." <p/> <2,,2110, euergetes><p/> "a benefactor," expresses the agent, <a href='B:490 22:25'>Luk 22:25</a>. <p/> <3,,5485, charis><p/> "grace," is once rendered "benefit," <a href='B:540 1:15'>2Co 1:15</a>; it stresses the character of the "benefit," as the effect of the gracious disposition of the benefactor. See ACCEPTABLE, FAVOR, GRACE, LIBERALITY, PLEASURE, THANK. <p/> <4,,18, agathon><p/> the neuter of agathos, used as a noun in <a href='B:640 1:14'>Phm 1:14</a>, is translated "benefit," AV; RV, "goodness." See GOOD.


topic: Benevolence
definition:
<b>Benevolence</b> <1,,2133, eunoia><p/> "good will" (eu, "well," nous, "the mind"), is rendered "benevolence" in <a href='B:530 7:3'>1Co 7:3</a>, AV. The RV, following the texts which have opheilen ("due"), has "her due," a more comprehensive expression; in <a href='B:560 6:7'>Eph 6:7</a>, "good will."


topic: Bereaved, Bereft
definition:
<b>Bereaved, Bereft</b> <1,,642, aporphanizomai><p/> lit., "to be rendered an orphan" (apo, "from," with the thought of separation, and orphanos, "an orphan"), is used metaphorically in <a href='B:590 2:17'>1Th 2:17</a> (AV, "taken from;" RV, "bereaved"), in the sense of being "bereft" of the company of the saints through being compelled to leave them (cp. the similes in 7 and 11). The word has a wider meaning than that of being an orphan. <p/> Note: The corresponding adjective, orphanos, is translated "desolate" in <a href='B:500 14:18'>Joh 14:18</a> (AV, "comfortless"); "fatherless" in <a href='B:660 1:27'>Jam 1:27</a>; see DESOLATE, FATHERLESS. <p/> <2,,650, apostereo><p/> "to rob, defraud, deprive," is used in <a href='B:610 6:5'>1Ti 6:5</a>, in the Passive Voice, of being deprived or "bereft" (of the truth), with reference to false teachers (AV, "destitute"). See DEFRAUD, DESTITUTE, FRAUD.


topic: Beryl
definition:
<b>Beryl</b> <1,,969, berullos><p/> "beryl," is a precious stone of a sea-green color, <a href='B:730 21:20'>Rev 21:20</a> (cp. <a href='B:20 28:20'>Exo 28:20</a>).


topic: Beseech
definition:
<b>Beseech</b> <1,,3870, parakaleo><p/> the most frequent word with this meaning, lit. denotes "to call to one's side," hence, "to call to one's aid." It is used for every kind of calling to a person which is meant to produce a particular effect, hence, with various meanings, such as "comfort, exhort, desire, call for," in addition to its significance "to beseech," which has a stronger force than aiteo (see ASK). See, e.g., the RV "besought" in <a href='B:480 5:18'>Mar 5:18</a>, <a href='B:510 8:31'>Act 8:31</a>, <a href='B:510 19:31'>Act 19:31</a>, <a href='B:530 16:12'>1Co 16:12</a>. See CALL, No. 6, Note (2), COMFORT, DESIRE, EXHORT, INTREAT, PRAY. <p/> <2,,2065, erotao><p/> often translated by the verb "to beseech," in the Gospels, is elsewhere rendered "beseech," in <a href='B:590 4:1'>1Th 4:1</a>, <a href='B:590 5:12'>1Th 5:12</a>, <a href='B:600 2:1'>2Th 2:1</a>, <a href='B:700 1:5'>2Jo 1:5</a>. See under ASK, No. 2. <p/> <3,,1189, deomai><p/> "to desire, to long for," usually representing the word "need," is sometimes translated "beseech," e.g., <a href='B:490 5:12'>Luk 5:12</a>, <a href='B:510 21:39'>Act 21:39</a>, <a href='B:540 10:2'>2Co 10:2</a>, <a href='B:550 4:12'>Gal 4:12</a>. It is used of prayer to God, in <a href='B:470 9:38'>Mat 9:38</a>, <a href='B:490 10:2'>Luk 10:2</a>, <a href='B:490 21:36'>Luk 21:36</a>, <a href='B:490 22:32'>Luk 22:32</a>, <a href='B:510 4:31'>Act 4:31</a>, <a href='B:510 8:22'>Act 8:22</a>, <a href='B:510 8:24'>Act 8:24</a>, <a href='B:510 10:2'>Act 10:2</a>, <a href='B:520 1:10'>Rom 1:10</a>, <a href='B:590 3:10'>1Th 3:10</a>. See PRAY, REQUEST. <p/> Note: Proskuneo is wrongly rendered "besought" in the AV marg. of <a href='B:470 18:26'>Mat 18:26</a>. The word signifies "to worship."


topic: Beset
definition:
<b>Beset</b> <1,,2139, euperistatos><p/> used in <a href='B:650 12:1'>Heb 12:1</a>, and translated "which doth so easily beset," lit. signifies "standing well (i.e., easily) around" (eu, "well," peri, "around," statos, "standing," i.e., easily encompassing). It describes sin as having advantage in favor of its prevailing.


topic: Beside oneself (to be)
definition:
<b>Beside oneself (to be)</b> <1,,1839, existemi><p/> primarily and lit. means "to put out of position, displace;" hence, (a) "to amaze," <a href='B:490 24:22'>Luk 24:22</a> (for AV, "make ... astonished"); <a href='B:510 8:9'>Act 8:9</a>, <a href='B:510 8:11'>Act 8:11</a> (AV, "bewitched"); or "to be amazed, astounded," <a href='B:470 12:23'>Mat 12:23</a>, <a href='B:480 6:51'>Mar 6:51</a>; (b) "to be out of one's mind, to be beside oneself," <a href='B:480 3:21'>Mar 3:21</a>, <a href='B:540 5:13'>2Co 5:13</a>, in the latter of which it is contrasted with sophroneo, "to be of a sound mind, sober." See AMAZE. <p/> <2,,3105, mainomai><p/> "to be mad, to rave," is said of one who so speaks that he appears to be out of his mind, <a href='B:510 26:24'>Act 26:24</a>, translated "thou art beside thyself," AV; RV, "thou art mad." In Acts: <a href='B:510 26:25'>Act 26:25</a>, <a href='B:500 10:20'>Joh 10:20</a>, <a href='B:510 12:15'>Act 12:15</a>, <a href='B:530 14:23'>1Co 14:23</a>, both versions use the verb to be mad. See MAD. <p/> Note: For paraphroneo, <a href='B:540 11:23'>2Co 11:23</a>, RV, see FOOL, B, No. 2.


topic: Beside, Besides
definition:
<b>Beside, Besides</b> <1,,5565, choris><p/> "separately, apart from, besides," is translated "beside" in <a href='B:470 14:21'>Mat 14:21</a>, <a href='B:470 15:38'>Mat 15:38</a>, <a href='B:540 11:28'>2Co 11:28</a>. See APART, SEPARATE, WITHOUT. <p/> <2,,3063, loipon><p/> is rendered "besides" in <a href='B:530 1:16'>1Co 1:16</a>. See FINALLY. <p/> Notes: (1) Pareiserchomai, in <a href='B:520 5:20'>Rom 5:20</a>, signifies "to come in beside," i.e., of the Law, as coming in addition to sin committed previously apart from law, the prefix par-- (i.e., para) denoting "beside" (the AV, "entered" is inadequate); in <a href='B:550 2:4'>Gal 2:4</a> ("came in privily"). See COME. <p/> (2) In <a href='B:640 1:19'>Phm 1:19</a>, prosopheilo signifies "to owe in addition" (pros, "besides," and opheilo, "to owe"): "thou owest (to me even thine own self) besides." <p/> (3) In <a href='B:680 1:5'>2Pe 1:5</a>, the phrase, wrongly translated in the AV, "beside this," means "for this very cause" (RV).


