Vine's Expository Dictionary of NT Words

I

I — Ivory

I

1: ἐγώ
(Strong's #1473 — Pronoun — ego — eg-o' )

is the nominative case of the first personal pronoun. The pronoun, "I," however, generally forms a part of the verb itself in Greek; thus luo itself means "I loose," the pronoun being incorporated in the verb form. Where the pronoun ego is added to the verb, it is almost invariably, if not entirely, emphatic. The emphasis may not be so apparent in some instances, as e.g., Matthew 10:16 , but even here it may be taken that something more of stress is present than if the pronoun were omitted. By far the greater number of instances are found in the Gospel of John, and there in the utterances of the Lord concerning Himself, e.g., John 4:14, 26, 32, 38 ; John 5:34, 36, 43, 45 ; John 6:35, 40, 41, 48, 51 (twice),63,70; instances in the Epistles are Romans 7:9, 14, 17, 20 (twice), 24,25; there are more in that chapter than in any other outside the Gospel of John. In other cases of the pronoun than the nominative, the pronoun is usually more necessary to the meaning, apart from any stress. For k'ago (i.e., kai ego), see EVEN , Note (6).

Idle

1: ἀργός
(Strong's #692 — Adjective — argos — ar-gos' )

denotes "inactive, idle, unfruitful, barren" (a, negative, and ergon, "work;" cp. the verb katargeo, "to reduce to inactivity:" See ABOLISH); it is used (a) literally, Matthew 20:3, 6 ; 1 Timothy 5:13 (twice); Titus 1:12 , RV , "idle (gluttons);" 2 Peter 1:8 , RV , "idle," AV, "barren;" (b) metaphorically in the sense of "ineffective, worthless," as of a word, Matthew 12:36 ; of faith unaccompanied by works, James 2:20 (some mss. have nekra, "dead").

Idle Tales

* For IDLE TALES (Luke 24:11 , RV, "idle talk") see TALK

Idol

1: εἴδωλον
(Strong's #1497 — noun, masculine — eidolon — i'-do-lon )

primarily "a phantom or likeness" (from eidos, "an appearance," lit., "that which is seen"), or "an idea, fancy," denotes in the NT (a) "an idol," an image to represent a false god, Acts 7:41 ; 1 Corinthians 12:2 ; Revelation 9:20 ; (b) "the false god" worshipped in an image, Acts 15:20 ; Romans 2:22 ; 1 Corinthians 8:4, 7 ; 1 Corinthians 10:19 ; 2 Corinthians 6:16 ; 1 Thessalonians 1:9 ; 1 John 5:21 .

"The corresponding Heb. word denotes 'vanity,' Jeremiah 14:22 ; Jeremiah 18:15 ; 'thing of nought,' Leviticus 19:4 , marg., cp. Ephesians 4:17 . Hence what represented a deity to the Gentiles, was to Paul a 'vain thing,' Acts 14:15 ; 'nothing in the world,' 1 Corinthians 8:4 ; 1 Corinthians 10:19 . Jeremiah calls the idol a 'scarecrow' ('pillar in a garden,' Jeremiah 10:5 , marg.), and Isaiah, Isaiah 44:9-20 , etc., and Habakkuk, Habakkuk 2:18, 19 and the Psalmist, Psalms 115:4-8 , etc., are all equally scathing. It is important to notice, however, that in each case the people of God are addressed. When he speaks to idolaters, Paul, knowing that no man is won by ridicule, adopts a different line, Acts 14:15-18 ; Acts 17:16, 21-31 ."* [* From Notes on Thessalonians, pp. 44,45 by Hogg and Vine.]

Idol's Temple

1: εἰδωλεῖον
(Strong's #1493 — Noun Neuter — eidolion — i-do-li'-on )

an "idol's temple," is mentioned in 1 Corinthians 8:10 ; feasting in the temple usually followed the sacrifice.

Idolater

1: εἰδωλολάτρης
(Strong's #1496 — Noun Masculine — eidololatres — i-do-lol-at'-race )

an "idolater" (from eidolon, and latris, "a hireling"), is found in 1 Corinthians 5:10, 11 ; 1 Corinthians 6:9 ; 1 Corinthians 10:7 ; the warning is to believers against turning away from God to idolatry, whether "openly or secretly, consciously or unconsciously" (Cremer); Ephesians 5:5 ; Revelation 21:8 ; Revelation 22:15 .

Idolatry

1: εἰδωλολατρία
(Strong's #1495 — Noun Feminine — eidololatria — i-do-lol-at-ri'-ah )

whence Eng., "idolatry," (from eidolon, and latreia, "service"), is found in 1 Corinthians 10:14 ; Galatians 5:20 ; Colossians 3:5 ; and, in the plural, in 1 Peter 4:3 .

Heathen sacrifices were sacrificed to demons, 1 Corinthians 10:19 ; there was a dire reality in the cup and table of demons and in the involved communion with demons. In Romans 1:22-25 , "idolatry," the sin of the mind against God (Ephesians 2:3 ), and immorality, sins of the flesh, are associated, and are traced to lack of the acknowledgment of God and of gratitude to Him. An "idolater" is a slave to the depraved ideas his idols represent, Galatians 4:8, 9 ; and thereby, to divers lusts, Titus 3:3 (see Notes on Thess. by Hogg and Vine, p. 44).

Idols

1: κατείδωλος
(Strong's #2712 — Adjective — kateidolos — kat-i'-do-los )

an adjective denoting "full of idols" (kata, "throughout," and eidolon), is said of Athens in Acts 17:16 , RV, and AV, marg. (AV, "wholly given to idolatry").

If

* For IF, See + p. 9

Ignorance, Ignorant, Ignorantly

A — 1: ἄγνοια
(Strong's #52 — Noun Feminine — agnoia — ag'-noy-ah )

"want of knowledge or perception" (akin to agnoeo, "to be ignorant"), denotes "ignorance" on the part of the Jews regarding Christ, Acts 3:17 ; of Gentiles in regard to God, 17:30; Ephesians 4:18 (here including the idea of willful blindness: see Romans 1:28 , not the "ignorance" which mitigates guilt); 1 Peter 1:14 , of the former unregenerate condition of those who became believers (RV, "in the time of your ignorance").

A — 2: ἀγνωσία
(Strong's #56 — Noun Feminine — agnosia — ag-no-see'-ah )

denotes "ignorance" as directly opposed to gnosis, which signifies "knowledge" as a result of observation and experience (a, negative, ginosko, "to know;" cp. Eng., "agnostic"); 1 Corinthians 15:34 ("no knowledge"); 1 Peter 2:15 . In both these passages reprehensible "ignorance" is suggested. See KNOWLEDGE.

A — 3: ἀγνόημα
(Strong's #51 — Noun Neuter — agnoema — ag-no'-ay-mah )

"a sin of ignorance," occurs in Hebrews 9:7 , "errors" (RV marg., "ignorances"). For the corresponding verb in Hebrews 5:2 see B, No. 1. What is especially in view in these passages in unwitting error. For Israel a sacrifice was appointed, greater in proportion to the culpabililty of the guilty, greater, for instance, for a priest or ruler than for a private person. Sins of "ignorance," being sins, must be expiated. A believer guilty of a sin of "ignorance" needs the efficacy of the expiatory sacrifice of Christ, and finds "grace to help." Yet, as the conscience of the believer receives enlightenment, what formerly may have been done in "ignorance" becomes a sin against the light and demands a special confession, to receive forgiveness, 1 John 1:8, 9 .

A — 4: ἰδιώτης
(Strong's #2399 — Noun Masculine — idiotes — id-ee-o'-tace )

primarily "a private person" in contrast to a state official, hence, "a person without professional knowledge, unskilled, uneducated, unlearned," is translated "unlearned" in 1 Corinthians 14:16, 23, 24 , of those who have no knowledge of the facts relating to the testimony borne in and by a local church; "rude" in 2 Corinthians 11:6 , of the Apostle's mode of speech in the estimation of the Corinthians; "ignorant men," in Acts 4:13 , of the speech of the Apostle Peter and John in the estimation of the rulers, elders and scribes in Jerusalem.

While agrammatoi ("unlearned") may refer to their being unacquainted with rabbinical learning, idiotai would signify "laymen," in contrast with the religious officials. See RUDE , UNLEARNED.

B — 1: ἀγνοέω
(Strong's #50 — Verb — agnoeo — ag-no-eh'-o )

signifies (a) "to be ignorant, not to know," either intransitively, 1 Corinthians 14:38 (in the 2nd occurrence in this verse, the RV text translates the Active Voice, the margin the Passive); 1 Timothy 1:13 , lit., "being ignorant (I did it);" Hebrews 5:2 , "ignorant;" or transitively, 2 Peter 2:12 , AV, "understand not," RV, "are ignorant (of);" Acts 13:27 , "knew (Him) not;" Acts 17:23 , RV, "(what ye worship) in ignorance," for AV, "(whom ye) ignorantly (worship)," lit., "(what) not knowing (ye worship);" also rendered by the verb "to be ignorant that," or "to be ignorant of," Romans 1:13 ; Romans 10:3 ; Romans 11:25 ; 1 Corinthians 10:1 ; 1 Corinthians 12:1 ; 2 Corinthians 1:8 ; 2 Corinthians 2:11 ; 1 Thessalonians 4:13 ; "to know not," Romans 2:4 ; Romans 6:3 ; Romans 7:1 ; "to be unknown" (Passive Voice), 2 Corinthians 6:9 ; Galatians 1:22 ; (b) "not to understand," Mark 9:32 ; Luke 9:45 . See KNOW , UNDERSTAND.

B — 2: λανθάνω
(Strong's #2990 — Verb — lanthano — lan-than'-o )

for 2 Peter 3:5, 8 , AV, see FORGET.

Note: For adjectives see UNLEARNED.

Ill

1: κακός
(Strong's #2556 — Adjective — kakos — kak-os' )

"bad," is used in the neuter as a noun in Romans 13:10 , and translated "ill." See BAD.

Note: For phaulos, John 5:29 , RV, see EVIL , A, No. 3.

Illuminated

Image

1: εἰκών
(Strong's #1504 — Noun Feminine — eikon — i-kone' )

denotes "an image;" the word involves the two ideas of representation and manifestation. "The idea of perfection does not lie in the word itself, but must be sought from the context" (Lightfoot); the following instances clearly show any distinction between the imperfect and the perfect likeness.

The word is used (1) of an "image" or a coin (not a mere likeness), Matthew 22:20 ; Mark 12:16 ; Luke 20:24 ; so of a statue or similar representation (more than a resemblance), Romans 1:23 ; Revelation 13:14, 15 (thrice); 14:9,11; 15:2; 16:2; 19:20; 20:4; of the descendants of Adam as bearing his image, 1 Corinthians 15:49 , each a representation derived from the prototype; (2) of subjects relative to things spiritual, Hebrews 10:1 , negatively of the Law as having "a shadow of the good things to come, not the very image of the things," i.e., not the essential and substantial form of them; the contrast has been likened to the difference between a statue and the shadow cast by it; (3) of the relations between God the Father, Christ, and man, (a) of man as he was created as being a visible representation of God, 1 Corinthians 11:7 , a being corresponding to the original; the condition of man as a fallen creature has not entirely effaced the "image;" he is still suitable to bear responsibility, he still has Godlike qualities, such as love of goodness and beauty, none of which are found in a mere animal; in the Fall man ceased to be a perfect vehicle for the representation of God; God's grace in Christ will yet accomplish more than what Adam lost; (b) of regenerate persons, in being moral representations of what God is, Colossians 3:10 ; cp. Ephesians 4:24 ; (c) of believers, in their glorified state, not merely as resembling Christ but representing Him, Romans 8:29 ; 1 Corinthians 15:49 ; here the perfection is the work of Divine grace; believers are yet to represent, not something like Him, but what He is in Himself, both in His spiritual body and in His moral character; (d) of Christ in relation to God, 2 Corinthians 4:4 , "the image of God," i.e., essentially and absolutely the perfect expression and representation of the Archetype, God the Father; in Colossians 1:15 , "the image of the invisible God" gives the additional thought suggested by the word "invisible," that Christ is the visible representation and manifestation of God to created beings; the likeness expressed in this manifestation is involved in the essential relations in the Godhead, and is therefore unique and perfect; "he that hath seen Me hath seen the Father," John 14:9 . "The epithet "invisible." ... must not be confined to the apprehension of the bodily senses, but will include the cognizance of the inward eye also" (Lightfoot).

As to synonymous words, homoioma, "likeness," stresses the resemblance to an archetype, though the resemblance may not be derived, whereas eikon is a "derived likeness" (see LIKENESS); eidos, "a shape, form," is an appearance, "not necessarily based on reality" (see FORM); skia, is "a shadowed resemblance" (see SHADOW); morphe is "the form, as indicative of the inner being" (Abbott-Smith); see FORM. For charakter, see No. 2.

2: χαρακτήρ
(Strong's #5481 — Noun Masculine — charakter — khar-ak-tar' )

denotes, firstly, "a tool for graving" (from charasso, "to cut into, to engross;" cp. Eng., "character," "characteristic"); then, "a stamp" or "impress," as on a coin or a seal, in which case the seal or die which makes an impression bears the "image" produced by it, and, vice versa, all the features of the "image" correspond respectively with those of the instrument producing it. In the NT it is used metaphorically in Hebrews 1:3 , of the Son of God as "the very image (marg., 'the impress') of His substance." RV. The phrase expresses the fact that the Son "is both personally distinct from, and yet literally equal to, Him of whose essence He is the adequate imprint" (Liddon). The Son of God is not merely his "image" (His charakter), He is the "image" or impress of His substance, or essence. It is the fact of complete similarity which this word stresses in comparison with those mentioned at the end of No. 1. In the Sept., Leviticus 13:28 , "the mark (of the inflammation)."

"In John 1:1-3 , Colossians 1:15-17 ; Hebrews 1:2, 3 , the special function of creating and upholding the universe is ascribed to Christ under His titles of Word, Image, and Son, respectively. The kind of Creatorship so predicated of Him is not that of a mere instrument or artificer in the formation of the world, but that of One 'by whom, in whom, and for whom' all things are made, and through whom they subsist. This implies the assertion of His true and absolute Godhood" (Laidlaw, in Hastings' Bib. Dic.).

Note: The similar word charagma, "a mark" (see GRAVEN and MARK), has the narrower meaning of "the thing impressed," without denoting the special characteristic of that which produces it, e.g., Revelation 13:16, 17 . In Acts 17:29 the meaning is not "graven (charagma) by art," but "an engraved work of art."

Imagination

1: λογισμός
(Strong's #3053 — Noun Masculine — logismos — log-is-mos' )

"a reasoning, a thought" (akin to logizomai, "to count, reckon"), is translated "thoughts" in Romans 2:15 , suggestive of evil intent, not of mere reasonings; "imaginations" in 2 Corinthians 10:5 (RV, marg., "reasonings," in each place). The word suggests the contemplation of actions as a result of the verdict of conscience. See THOUGHT.

2: διαλογισμός
(Strong's #1261 — Noun Masculine — dialogismos — dee-al-og-is-mos' )

dia, and No. 1, is rendered "imaginations" in Romans 1:21 , carrying with it the idea of evil purposes, RV, "reasonings;" it is most frequently translated "thoughts." See DISPUTE.

3: διάνοια
(Strong's #1271 — Noun Feminine — dianoia — dee-an'-oy-ah )

strictly, "a thinking over," denotes "the faculty of thinking;" then, "of knowing;" hence, "the understanding," and in general, "the mind," and so, "the faculty of moral reflection;" it is rendered "imagination" in Luke 1:51 , "the imagination of their heart" signifying their thoughts and ideas. See MIND , UNDERSTANDING.

Imagine

1: μελετάω
(Strong's #3191 — Verb — meletao — mel-et-ah'-o )

signifies "to care for" (melete, "care"); then, "to attend to," "be diligent in," 1 Timothy 4:15 , RV, i.e., to practice as the result of devising or planning; thirdly, "to ponder," "imagine," Acts 4:25 , RV, marg., "meditate." Some inferior mss. have it in Mark 13:11 . See DILIGENT , MEDITATE.

Imitate, Imitator

A — 1: μιμέομαι
(Strong's #3401 — Verb — mimeomai — mim-eh'-om-ahee )

"a mimic, an actor" (Eng., "mime," etc.), is always translated "to imitate" in the RV, for AV, "to follow," (a) of imitating the conduct of missionaries, 2 Thessalonians 3:7, 9 ; the faith of spiritual guides, Hebrews 13:7 ; (b) that which is good, 3 John 1:11 . The verb is always used in exhortations, and always in the continuous tense, suggesting a constant habit or practice. See FOLLOW.

B — 1: μιμητής
(Strong's #3402 — Noun Masculine — mimetes — mim-ay-tace' )

akin to A, "an imitator," so the RV for AV, "follower," is always used in a good sense in the NT. In 1 Corinthians 4:16 ; 1 Corinthians 11:1 ; Ephesians 5:1 ; Hebrews 6:12 , it is used in exhortations, accompanied by the verb ginomai, "to be, become," and in the continuous tense (see A) except in Hebrews 6:12 , where the aorist or momentary tense indicates a decisive act with permanent results; in 1 Thessalonians 1:6 ; 1 Thessalonians 2:14 , the accompanying verb is in the aorist tense, referring to the definite act of conversion in the past. These instances, coupled with the continuous tenses referred to, teach that what we became at conversion we must diligently continue to be thereafter. See FOLLOW , Note (4).

B — 2: συμμιμητής
(Strong's #4831 — Noun Masculine — summimetes — soom-mim-ay-tace' )

denotes "a fellow imitator" (sun, "with," and No. 1), Philippians 3:17 , RV, "imitators together" (AV, "followers together"). See FOLLOW , Note (4).

Immediately

1: παραχρῆμα
(Strong's #3916 — Adverb — parachrema — par-akh-ray'-mah )

lit., "with the matter (or business) itself" (para, "with," chrema, "a business," or "event"), and so, "immediately," Matthew 21:19 (AV, "presently"),20; Luke 1:64 ; Luke 4:39 ; Luke 5:25 ; Luke 8:44, 47, 55 ; Luke 13:13 ; Luke 18:43 ; Luke 19:11 ; Luke 22:60 ; Acts 3:7 ; Acts 5:10 ; Acts 12:23 ; Acts 13:11 ; Acts 16:26, 33 ; it is thus used by Luke only, save for the two instances in Matthew. See FORTHWITH. It is also rendered "presently," soon," "straightway."

2: εὐθύς
(Strong's #2117 — Adjective — euthus — yoo-thoos' )

see FORTHWITH.

3: εὐθέως
(Strong's #2112 — Adverb — eutheos — yoo-theh'-oce )

ditto.

4: ἐξαυτῆς
(Strong's #1824 — Adverb — exautes — ex-ow'-tace )

ditto.

Immortal, Immortality

1: ἀθανασία
(Strong's #110 — Noun Feminine — athanasia — ath-an-as-ee'-ah )

lit., "deathlessness" (a, negative, thanatos, "death"), is rendered "immortality" in 1 Corinthians 15:53, 54 , of the glorified body of the believer; 1 Timothy 6:16 , of the nature of God. Moulton and Miligan (Vocab.) show that in early times the word had the wide connotation of freedom from death; they also quote Ramsay (Luke the Physician, p. 273), with reference to the use of the word in sepulchral epitaphs. In a papyrus writing of the sixth century, "a petitioner says that he will send up 'unceasing (athanatous)' hymns to the Lord Christ for the life of the man with whom he is pleading." In the NT, however, athanasia expresses more than deathlessness, it suggests the quality of the life enjoyed, as is clear from 2 Corinthians 5:4 ; for the believer what is mortal is to be "swallowed up of life."

Note: The adjective aphthartos, translated "immortal" in 1 Timothy 1:17 , AV, does not bear that significance, it means "incorruptible." So with the noun aphtharsia, "incorruption," translated "immortality," in the AV of Romans 2:7 ; 2 Timothy 1:10 . See CORRUPT , B, No. 3, and C, No. 2.

Immutable, Immutability

1: ἀμετάθετος
(Strong's #276 — Adjective — ametathetos — am-et-ath'-et-os )

an adjective signifying "immutable" (a, negative, metatithemi, "to change"), Hebrews 6:18 , where the "two immutable things" are the promise and the oath. In Hebrews 6:17 the word is used in the neuter with the article, as a noun, denoting "the immutability," with reference to God's counsel. Examples from the papyri show that the word was used as a technical term in connection with wills, "The connotation adds considerably to the force of Hebrews 6:17 (and foll.)" (Moulton and Milligan).

Impart

1: προσανατίθημι
(Strong's #4323 — Verb — prosanatithemi — pros-an-at-ith'-ay-mee )

is used in the Middle Voice in the NT, in Galatians 1:16 , "conferred," or "had recourse to," and Galatians 2:6 , RV, "imparted." See CONFER.

2: μεταδίδωμι
(Strong's #3330 — Verb — metadidomi — met-ad-id'-o-mee )

see GIVE , No. 4.

Impediment

1: μογιλάλος
(Strong's #3424 — Adjective — mogilalos — mog-il-al'-os )

denotes "speaking with difficulty" (mogis, "hardly," laleo, "to talk"), "stammering," Mark 7:32 ; some mss. have moggilalos, "thick-voiced" (from moggos, "with a hoarse, hollow voice"). In the Sept., Isaiah 35:6 "(the tongue) of stammerers."

Impenitent

1: ἀμετανόητος
(Strong's #279 — Adjective — ametanoetos — am-et-an-o'-ay-tos )

lit., "without change of mind" (a, negative, metanoeo, "to change one's mind," meta, signifying "change," nous, "the mind"), is used in Romans 2:5 , "impenitent" (or "unrepentant"). Moulton and Milligan show from the papyri writings that the word is also used "in a Passive sense, 'not affected by change of mind,' like ametameletos in Romans 11:29 ," "without repentance."

Implacable

1: ἄσπονδος
(Strong's #786 — Adjective — aspondos — as'-pon-dos )

lit. denotes "without a libation" (a, negative, sponde, "a libation"), i.e., "without a truce," as a libation accompanied the making of treaties and compacts; then, "one who cannot be persuaded to enter into a covenant," "implacable," 2 Timothy 3:3 (AV, "truce-breakers"). Some mss. have this word in Romans 1:31 .

Note: Trench (Syn. lii) contrasts aspondos with asunthetos; see Note under COVENANTBREAKERS. Aspondos may signify "untrue to one's promise," asunthetos "not abiding by one's covenant, treacherous."

Implanted

1: ἔμφυτος
(Strong's #1721 — Adjective — emphutos — em'-foo-tos )

"implanted," or "rooted" (from emphuo, "to implant"), is used in James 1:21 , RV, "implanted," for AV, "engrafted," of the Word of God, as the "rooted word," i.e., a word whose property it is to root itself like a seed in the heart. "The AV seems to identify it with emphuteuton, which however would be out of place here, since the word is sown, not grafted, in the heart" (Mayor).

Implead

* For IMPLEAD see ACCUSE , B, No. 2

Importunity

1: ἀναίδεια
(Strong's #335 — Noun Feminine — anaidia[-ea] — an-ah'ee-die-ah' )

denotes "shamelessness, importunity" (a, negative, n, euphonic, and aidos, "shame, modesty"), and is used in the Lord's illustration concerning the need of earnestness and perseverance in prayer, Luke 11:8 . If shameless persistence can obtain a boon from a neighbor, then certainly earnest prayer will receive our Father's answer.

Imposed

1: ἐπίκειμαι
(Strong's #1945 — Verb — epikeimai — ep-ik'-i-mahee )

denotes "to be placed on, to lie on," (a) literally, as of the stone on the sepulchre of Lazarus, John 11:38 ; of the fish on the fire of coals, John 21:9 ; (b) figuratively, of a tempest (to press upon), Acts 27:20 ; of a necessity laid upon the Apostle Paul, 1 Corinthians 9:16 ; of the pressure of the multitude upon Christ to hear Him, Luke 5:1 , "pressed upon;" of the insistence of the chief priests, rulers and people that Christ should be crucified, Luke 23:23 , "were instant;" of carnal ordinances "imposed" under the Law until a time of reformation, brought in through the High Priesthood of Christ, Hebrews 9:10 . See INSTANT , LIE , PRESS.

Impossible

A — 1: ἀδύνατος
(Strong's #102 — Adjective — adunatos — ad-oo'-nat-os )

from a negative, and dunatos, "able, strong," is used (a) of persons, Acts 14:8 , "impotent;" figuratively, Romans 15:1 , "weak;" (b) of things, "impossible," Matthew 19:26 ; Mark 10:27 ; Luke 18:27 ; Hebrews 6:4, 18 ; Hebrews 10:4 ; Hebrews 11:6 ; in Romans 8:3 , "for what the Law could not do," is, more lit., "the inability of the law;" the meaning may be either "the weakness of the Law," or "that which was impossible for the Law;" the latter is perhaps preferable; literalism is ruled out here, but the sense is that the Law could neither justify nor impart life.

A — 2: ἀνένδεκτος
(Strong's #418 — Adjective — anendektos — an-en'-dek-tos )

signifies "inadmissible" (a, negative, n, euphonic, and endechomai, "to admit, allow"), Luke 17:1 , of occasions of stumbling, where the meaning is "it cannot be but that they will come."

B — 1: ἀδυνατέω
(Strong's #101 — Verb — adunateo — ad-oo-nat-eh'-o )

signifies "to be impossible" (corresponding to A, No. 1), "unable;" in the NT it is used only of things, Matthew 17:20 , "(nothing) shall be impossible (unto you);" Luke 1:37 . AV "(with God nothing) shall be impossible;" RV, "(no word from God, a different construction in the best mss.) shall be void of power;" rhema may mean either "word" or "thing" (i.e., fact). In the Sept. the verb is always used of things and signifies either to be "impossible" or to be impotent, e.g., Genesis 18:14 ; Leviticus 25:35 , "he fail;" Deuteronomy 17:8 ; Job 4:4 , "feeble;" Job 42:2 ; Daniel 4:6 ; Zechariah 8:6 .

Impostors

1: γόης
(Strong's #1114 — Noun Masculine — goes — go'-ace )

primarily denotes "a wailer" (goao, "to wail"); hence, from the howl in which spells were chanted, "a wizard, sorcerer, enchanter," and hence, "a juggler, cheat, impostor," rendered "impostors" in 2 Timothy 3:13 , RV (AV, "seducers"); possibly the false teachers referred to practiced magical arts; cp. 2 Timothy 3:8 .

Impotent

A — 1: ἀδύνατος
(Strong's #102 — Adjective — adunatos — ad-oo'-nat-os )

see IMPOSSIBLE , A, No. 1.

A — 2: ἀσθενής
(Strong's #772 — Adjective — asthenes — as-then-ace' )

"without strength" (a, negative, sthenos, strength), is translated "impotent" in Acts 4:9 . See FEEBLE , SICK , WEAK.

B — 1: ἀσθενέω
(Strong's #770 — Verb — astheneo — as-then-eh'-o )

"to be without strength" (akin to A, No. 2), is translated "impotent folk" in John 5:3 , AV; cp. John 5:7 (the present participle, lit., "being impotent"). See DISEASED , SICK , WEAK.

Imprison, Improsonment

A — 1: φυλακίζω
(Strong's #5439 — Verb — phulakizo — foo-lak-id'-zo )

"to imprison," akin to phulax, "a guard, a keeper," and phulasso, "to guard," and B, below, is used in Acts 22:19 .

B — 1: φυλακή
(Strong's #5438 — Noun Feminine — phulake — foo-lak-ay' )

besides its other meanings, denotes "imprisonment," in 2 Corinthians 6:5 (plural); Hebrews 11:36 . See CAGE.

Impulse

1: ὁρμή
(Strong's #3730 — Noun Feminine — horme — hor-may' )

denotes (a) "an impulse" or "violent motion," as of the steersman of a vessel, James 3:4 , RV, "impulse" (AV omits); (b) "an assault, onset," Acts 14:5 . See ASSAULT.

Impute

1: λογίζομαι
(Strong's #3049 — Verb — logizomai — log-id'-zom-ahee )

"to reckon, take into account," or, metaphorically, "to put down to a person's account," is never rendered in the RV by the verb "to impute." In the following, where the AV has that rendering, the RV uses the verb "to reckon," which is far more suitable; Romans 4:6, 8, 11, 22, 23, 24 ; 2 Corinthians 5:19 ; James 2:23 . See ACCOUNT , and especially, in the above respect, RECKON.

2: ἐλλογέω
(Strong's #1677 — Verb — ellogao[-eo] — el-log-eh'-o )

(the -ao termination is the one found in the Koine, the language covering the NT period), denotes "to charge to one's account, to lay to one's charge," and is translated "imputed" in Romans 5:13 , of sin as not being "imputed when there is no law." This principle is there applied to the fact that between Adam's trangression and the giving of the Law at Sinai, sin, though it was in the world, did not partake of the character of transgression; for there was no law. The law of conscience existed, but that is not in view in the passage, which deals with the fact of external commandments given by God. In Philemon 1:18 the verb is rendered "put (that) to (mine) account." See ACCOUNT.

In

* For IN see +, p. 9

Inasmuch As

1: καθό
(Strong's #2526 — Adverb — katho — kath-o' )

lit., "according to what" (kata, "according to," and ho, the neuter of the relative pronoun), is translated "inasmuch as" in 1 Peter 4:13 , AV (RV, "insomuch as"); in Romans 8:26 , "as (we ought);" in 2 Corinthians 8:12 , RV, "according as" (AV, "according to that"). See INSOMUCH.

2: ἐπί
(Strong's #1909 3745 — Preposition — eph'hoson — ep-ee' )

lit., "upon how much" (epi, "upon," hosos, "how much"), is translated "inasmuch as" in Matthew 25:40, 45 ; Romans 11:13 .

3: καθότι
(Strong's #2530 — Adverb — kathoti — kath-ot'-ee )

see ACCORDING AS , No. 1.

4: κατά
(Strong's #2596 3745 — Preposition — kath'hoson — kat-ah' )

kata, "according to," and hosos, "how much," is translated "inasmuch as" in Hebrews 3:3 , AV (RV, "by so much as"); Hebrews 7:20 ; Hebrews 9:27 , RV (AV, "as").

Note: In Philippians 1:7 , the phrase "inasmuch as" translates the present participle of the verb eimi, "to be," lit., "(ye) being (all partakers)."

Incense

A — 1: θυμίαμα
(Strong's #2368 — Noun Neuter — thumiama — thoo-mee'-am-ah )

denotes "fragrant stuff for burning, incense" (from thuo, "to offer in sacrifice"), Luke 1:10, 11 ; in the plural, Revelation 5:8 ; Revelation 18:13 , RV (AV, "odors"); Revelation 8:3, 4 , signifying "frankincense" here. In connection with the tabenacle, the "incense" was to be prepared from stacte, onycha, and galbanum, with pure frankincense, an equal weight of each; imitation for private use was forbidden, Exodus 30:34-38 . See ODOR. Cp. thumiaterion, "a censer," Hebrews 9:4 , and libanos, "frankincense," Revelation 18:13 ; see FRANKINCENSE.

B — 1: θυμιάω
(Strong's #2370 — Verb — thumiao — thoo-mee-ah'-o )

"to burn incense" (see A), is found in Luke 1:9 .

Inclose

1: συγκλείω
(Strong's #4788 — Verb — sunkleio — soong-kli'-o )

"to shut together, shut in on all sides" (sun, "with," kleio, "to shut"), is used of a catch of fish, Luke 5:6 ; metaphorically in Romans 11:32 , of God's dealings with Jew and Gentile, in that He has "shut up (AV, concluded) all onto disobedience, that He might have mercy upon all." There is no intimation in this of universal salvation. The meaning, from the context, is that God has ordered that all should be convicted of disobedience without escape by human merit, that He might display His mercy, and has offered the Gospel without national distinction, and that when Isreal is retored, He will, in the resulting Millennium, show His mercy to all nations. The word "all" with reference to Israel, is to be viewed in the light of ver. 26, and, in reference to the Gentiles, in the light of verses 12-25; in Galatians 3:22, 23 ("the Scripture hath shut up all things under sin"), the Apostle shows that, by the impossibility of being justified by keeping the Law, all, Jew and Gentile, are under sin, so that righteousness might be reckoned to all who believe. See CONCLUDE , SHUT.

Incontinency, Incontinent

A — 1: ἀκρασία
(Strong's #192 — Noun Feminine — akrasia — ak-ras-ee'-a )

denotes "want of power" (a, negative, kratos, "power"); hence, "want of self-control, incontinency," 1 Corinthians 7:5 ; in Matthew 23:25 , "excess." See EXCESS.

B — 1: ἀκρατής
(Strong's #193 — Adjective — akrates — ak-rat'-ace )

denotes "powerless, impotent;" in a moral sense, unrestrained, "without self-control," 2 Timothy 3:3 , RV (AV, "incontinent"). See SELF-CONTROL.

Incorruptible and Incorruption

* For INCORRUPTIBLE and INCORRUPTION, see under CORRUPT

Increase

* For the noun INCREASE, see GROW , No. 1, Note

Incredible

1: ἄπιστος
(Strong's #571 — Adjective — apistos — ap'-is-tos )

is once rendered "incredible," Acts 26:8 , of the doctrine of resurrection; elsewhere it is used of persons, with the meaning "unbelieving." See BELIEF , C, Note (3).

Indebted

1: ὀφείλω
(Strong's #3784 — — opheilo — of-i'-lo, of-i-leh'-o )

"to owe, to be a debtor," is translated "is indebted" in Luke 11:4 . Luke does not draw a parallel between our forgiving and God's; he speaks of God's forgiving sins, of our forgiving "debt," moral debts, probably not excluding material debts. Matthew speaks of our sins as opheilemata, "debts," and uses parallel terms. Ellicott and others suggest that Luke used a term more adapted to the minds of gentile readers. The inspired language provides us with both, as intended by the Lord.

Indeed

1: μέν
(Strong's #3303 — particle — men — men )

a conjunctive particle (originally a form of men, "verily, truly," found in Hebrews 6:14 ), usually related to an adversative conjunction or particle, like de, in the following clause, which is placed in opposition to it. Frequently it is untranslatable; sometimes it is rendered "indeed," e.g., Matthew 3:11 ; Matthew 13:32 ; Matthew 17:11 , RV (AV, "truly"); Matthew 20:23 ; Matthew 26:41 ; (some mss. have it in Mark 1:8 ); Mark 9:12 , RV (AV, "verily").

2: ἀληθής
(Strong's #227 — Adjective — alethes — al-ay-thace' )

"true," is rendered "indeed" in John 6:55 (twice), see RV marg.; some mss. have No. 3 here.

3: ἀληθῶς
(Strong's #230 — Adverb — alethos — al-ay-thoce' )

"truly" (from No. 2), is translated "indeed" in John 1:47 ; John 4:42 ; John 8:31 .

4: ὄντως
(Strong's #3689 — Adverb — ontos — on'-toce )

an adverb from on, the present participle of eimi, "to be," denotes "really, actually;" it is translated "indeed" in Mark 11:32 (RV, "verily"); Luke 24:34 ; John 8:36 ; 1 Corinthians 14:25 , RV (AV "of a truth"); 1 Timothy 5:3, 5, 16 ; 1 Timothy 6:15 , RV, where some mss. have aionios, "eternal" (AV); in Galatians 3:21 , "verily."

5: καί
(Strong's #2532 1063 — Conjunction — kai gar — kahee )

signifies "and in fact," "for also" (kai, "and," or "even," or "also;" gar, "for;" gar always comes after the first word in the sentence); it is translated "For indeed" in the RV of Acts 19:40 ; 2 Corinthians 5:4 ; 1 Thessalonians 4:10 (AV, "and indeed"); AV and RV in Philippians 2:27 . This phrase has a confirmatory sense, rather than a modifying effect, e.g, Matthew 15:27 , RV, "for even," instead of the AV "yet;" the woman confirms that her own position as a Gentile "dog" brings privilege, "for indeed the dogs, etc."

6: οὐδέ
(Strong's #3761 1063 — Conjunction — oude gar — oo-deh' )

"for neither," is rendered "neither indeed" in Romans 8:7 .

7: ἀλλά
(Strong's #235 2532 — Conjunction — alla kai — al-lah' )

"but even," or "but also," is rendered "nay indeed" in 2 Corinthians 11:1 , RV (AV, "and indeed." RV marg., "but indeed").

8: καί
(Strong's #2532 — Conjunction — kai — kahee )

preceded by the particle ge, "at least, ever," is rendered "indeed" in Galatians 3:4 , RV (AV, "yet"). Kai alone is rendered "indeed" in Philippians 4:10 , RV (AV, "also").

9: εἰ μήτι
(Strong's #1509 — Conjunction — ei meti — i may tee )

"if not indeed," is rendered "unless indeed" in 2 Corinthians 13:5 , RV (AV, "except").

Indignation

A — 1: ἀγανάκτησις
(Strong's #24 — Noun Feminine — aganaktesis — ag-an-ak'-tay-sis )

is rendered "indignation" in 2 Corinthians 7:11 . See ANGER , A, Note (3).

Notes: (1) Orge, "wrath," is translated "indignation" in Revelation 14:10 , AV; RV, "anger." See ANGER , A, No. 1. (2) For thumos, see ANGER , A, Notes (1) and (2). (3) In Acts 5:17 , the AV translates zelos by "indignation" (RV "jealous"); in Hebrews 10:27 , AV. "indignation" (RV "fierceness;" marg., "jealousy"). See JEALOUSY.

B — 1: ἀγανακτέω
(Strong's #23 — Verb — aganakteo — ag-an-ak-teh'-o )

"to be indignant, to be moved with indignation" (from agan, "much," achomai, "to grieve"), is translated "were moved with indignation" of the ten disciples against James and John, Matthew 20:24 ; in Mark 10:41 , RV (AV, "they began to be much displeased"); in Matthew 21:15 , of the chief priests and scribes, against Christ and the children, RV, "they were moved with indignation" (AV, "they were sore displeased"); in Matthew 26:8 , of the disciples against the woman who anointed Christ's feet, "they had indignation;" so Mark 14:4 ; in Mark 10:14 , of Christ, against the disciples, for rebuking the children, "He was moved with indignation," RV (AV, "he was much displeased"); in Luke 13:14 , of the ruler of the synagogue against Christ for healing on the Sabbath, "being moved with indignation," RV, AV, "(answered) with indignation." See ANGER , B, Note (3).

Indulgence

1: ἄνεσις
(Strong's #425 — Noun Feminine — anesis — an'-es-is )

"a loosening, relaxation of strain" (akin to aniemi, "to relax, loosen"), is translated "indulgence" in Acts 24:23 , RV (AV, "liberty"), in the command of Felix to the centurion, to moderate restrictions upon Paul. The papyri and inscriptions illustrate the use of the word as denoting relief (Moulton and Milligan, Vocab.) In the NT it always carries the thought of relief from tribulation or persecution; so 2 Thessalonians 1:7 , "rest;" in 2 Corinthians 2:13 ; 2 Corinthians 7:5 it is rendered "relief," RV (AV, "rest"); in 2 Corinthians 8:13 , "eased." Josephus speaks of the rest or relief (anesis) from plowing and tillage, given to the land in the Year of Jubilee. See EASE , LIBERTY , RELIEF , REST.

2: πλησμονή
(Strong's #4140 — Noun Feminine — plesmone — place-mon-ay' )

"a filling up, satiety" (akin to pimplemi, "to fill"), is translated "indulgence (of the flesh)" in Colossians 2:23 , RV (AV, "satisfying"). Lightfoot translates the passage "yet not really of any value to remedy indulgence of the flesh." A possible meaning is, "of no value in attempts at asceticism." Some regard it as indicating that the ascetic treatment of the body is not of any honor to the satisfaction of the flesh (the reasonable demands of the body): this interpretation is unlikely. The following paraphrase well presents the contrast between the asceticism which "practically treats the body as an enemy, and the Pauline view which treats it as a potential instrument of a righteous life:" ordinances, "which in fact have a specious look of wisdom (where there is no true wisdom), by the employment of self-chosen acts of religion and humility (and) by treating the body with brutality instead of treating it with due respect, with a view to meeting and providing against over-indulgence of the flesh" (Parry, in the Camb. Greek Test.).

Inexcusable

* For INEXCUSABLE see EXCUSE

Infallible

* For INFALLIBLE see PROOF

Infant

* For INFANT see BABE

Inferior

1: ἡττάομαι
(Strong's #2274 — Verb — hettaomai | hessaomai — hayt-tah'-o )

"to be less or inferior," is used in the Passive Voice, and translated "ye were made inferior," in 2 Corinthians 12:13 , RV for AV, "ye were inferior," i.e., were treated with less consideration than other churches, through his independence in not receiving gifts from them. In 2 Peter 2:19, 20 it signifies to be overcome, in the sense of being subdued and enslaved. See OVERCOME. Cp. hesson, "less," 2 Corinthians 12:15 ; in 1 Corinthians 11:17 , "worse;" hettema, "a loss, a spiritual defect," Romans 11:12 ; 1 Corinthians 6:7 . Also elattoo, "to decrease, make lower," John 3:30 ; Hebrews 2:7, 9 .

Infidel

* For INFIDEL (RV, UNBELIEVER), see BELIEF, C, Note (3)

Infirmity

1: ἀσθένεια
(Strong's #769 — Noun Feminine — astheneia — as-then'-i-ah )

lit., "want of strength" (a, negative, sthenos, "strength"), "weakness," indicating inability to produce results, is most frequently translated "infirmity," or "infirmities;" in Romans 8:26 , the RV has "infirmity" (AV, "infirmities"); in 2 Corinthians 12:5, 9, 10 , "weaknesses" and in 2 Corinthians 11:30 , "weakness" (AV, "infirmities"); in Luke 13:11 the phrase "a spirit of infirmity" attributes her curvature directly to satanic agency. The connected phraseology is indicative of trained medical knowledge on the part of the writer.

2: ἀσθένημα
(Strong's #771 — Noun Neuter — asthenema — as-then'-ay-mah )

akin to No. 1, is found in the plural in Romans 15:1 , "infirmities," i.e., those scruples which arise through weakness of faith. The strong must support the infirmities of the weak (adunatos) by submitting to self-restraint.

Note: In Luke 7:21 , AV, nosos, "a disease," is translated "infirmities" (RV, "diseases").

Inflicted

* Note: This is inserted in 2 Corinthians 2:6 to complete the sentence; there is no corresponding word in the original, which lit. reads "this punishment, the (one) by the majority."

Inform

1: ἐμφανίζω
(Strong's #1718 — Verb — emphanizo — em-fan-id'-zo )

"to manifest, exhibit," in the Middle and Passive Voices, "to appear, also signifies to declare, make known," and is translated "informed" in Acts 24:1 ; Acts 25:2, 15 . For all the occurrences of the word see APPEAR , A, No. 5.

2: κατηχέω
(Strong's #2727 — Verb — katecheo — kat-ay-kheh'-o )

primarily denotes "to resound" (kata, "down," echos "a sound"); then, "to sound down the ears, to teach by word of mouth, instruct, inform" (Eng., "catechize, catechumen"); it is rendered, in the Passive Voice, by the verb "to inform," in Acts 21:21, 24 . Here it is used of the large numbers of Jewish believers at Jerusalem whose zeal for the Law had been stirred by information of accusations made against the Apostle Paul, as to certain anti-Mosaic teaching he was supposed to have given the Jews. See INSTRUCT , TEACH.

Inhabitants, Inhabiters

* For INHABITANTS, INHABITERS, see DWELL , A, No. 2

Inherit, Inheritance

A — 1: κληρονομέω
(Strong's #2816 — Verb — kleronomeo — klay-ron-om-eh'-o )

strictly means "to receive by lot" (kleros, "a lot," nemomai, "to possess"); then, in a more general sense, "to possess oneself of, to receive as one's own, to obtain." The following list shows how in the NT the idea of inheriting broadens out to include all spiritual good provided through and in Christ, and particularly all that is contained in the hope grounded on the promises of God. The verb is used of the following objects:

"(a) birthright, that into the possession of which one enters in virtue of sonship, not because of a price paid or of a task accomplished, Galatians 4:30 ; Hebrews 1:4 ; Hebrews 12:17 :

(b) that which is received as a gift, in contrast with that which is received as the reward of law-keeping, Hebrews 1:14 ; Hebrews 6:12 ('through,' i.e., 'through experiences that called for the exercise of faith and patience,' but not 'on the ground of the exercise of faith and patience.'):

(c) that which is received on condition of obedience to certain precepts, 1 Peter 3:9 , and of faithfulness to God amidst opposition, Revelation 21:7 :

(d) the reward of that condition of soul which forbears retaliation and self-vindication, and expresses itself in gentleness of behavior ..., Matthew 5:5 . The phrase "inherit the earth," or "land," occur several times in OT. See especially Psalms 37:11, 22 :

(e) the reward (in the coming age, Mark 10:30 ) of the acknowledgment of the paramountcy of the claims of Christ, Matthew 19:29 . In the three accounts given of this incident, see Mark 10:17-31 , Luke 18:18-30 , the words of the question put to the Lord are, in Matthew, "that I may have," in Mark and Luke, "that I may inherit." In the report of the Lord's word to Peter in reply to his subsequent question, Matthew has "inherit eternal life," while Mark and Luke have "receive eternal life." It seems to follow that the meaning of the word "inherit" is here ruled by the words "receive" and "have," with which it is interchanged in each of the three Gospels, i.e., the less common word "inherit" is to be regarded as equivalent to the more common words "receive" and "have." Cp. Luke 10:25 :

(f) the reward of those who have shown kindness to the "brethren" of the Lord in their distres, Matthew 25:34 :

(g) the kingdom of God, which the morally corrupt cannot "inherit," 1 Corinthians 6:9, 10 , the "inheritance" of which is likewise impossible to the present physical constitution of man, 1 Corinthians 15:50 :

(h) incorruption, impossible of "inheritance" by corruption, 1 Corinthians 15:50 ." * [* From Notes on Galatians, by Hogg and Vine, pp. 286-289.]

See HEIR.

Note: In regard to (e), the word clearly signifies entrance into eternal life without any previous title; it will not bear the implication that a child of God may be divested of his "inheritance" by the loss of his right of succession.

A — 2: κληρόω
(Strong's #2820 — Verb — kleroo — klay-ro'-o )

is used in the Passive Voice in Ephesians 1:11 , AV, "we have obtained an inheritance;" RV, "we were made a heritage." See HERITAGE.

B — 1: κληρονομία
(Strong's #2817 — Noun Feminine — kleronomia — klay-ron-om-ee'-ah )

"a lot" (see A), properly "an inherited property, an inheritance." "It is always rendered inheritance in NT, but only in a few cases in the Gospels has it the meaning ordinarily attached to that word in English, i.e., that into possession of which the heir enters only on the death of an ancestor. The NT usage may be set out as follows: (a) that property in real estate which in ordinary course passes from father to son on the death of the former, Matthew 21:38 ; Mark 12:7 ; Luke 12:13 ; Luke 20:14 ; (b) a portion of an estate made the substance of a gift, Acts 7:5 ; Galatians 3:18 , which also is to be included under (c); (c) the prospective condition and possessions of the believer in the new order of things to be ushered in at the return of Christ, Acts 20:32 ; Ephesians 1:14 ; Ephesians 5:5 ; Colossians 3:24 ; Hebrews 9:15 ; 1 Peter 1:4 ; (d) what the believer will be to God in that age, Ephesians 1:18 ." * [* From Notes on Galatians, by Hogg and Vine, pp. 146-147.]

Note: In Galatians 3:18 , "if the inheritance is of the Law," the word "inheritance" stands for "the title to the inheritance."

B — 2: κλῆρος
(Strong's #2819 — Noun Masculine — kleros — klay'-ros )

(whence Eng., "clergy"), denotes (a) "a lot," given or cast (the latter as a means of obtaining Divine direction), Matthew 27:35 ; Mark 15:24 ; Luke 23:24 ; John 19:24 ; Acts 1:26 ; (b) "a person's share" in anything, Acts 1:17 , RV, "portion" (AV, "part"); Acts 8:21 , "lot;" (c) "a charge" (lit., "charges") "allotted," to elders, 1 Peter 5:3 , RV (AV, "(God's) heritage"); the figure is from portions of lands allotted to be cultivated; (d) "an inheritance," as in No. 1 (c); Acts 26:18 ; Colossians 1:12 . See CHARGE , A, No. 4, LOT(S), PART, PORTION.

Iniquity

1: ἀνομία
(Strong's #458 — Noun Feminine — anomia — an-om-ee'-ah )

lit., "lawlessness" (a, negative, nomos, "law"), is used in a way which indicates the meaning as being lawlessness or wickedness. Its usual rendering in the NT is "iniquity," which lit. means unrighteousness. It occurs very frequently in the Sept., especially in the Psalms, where it is found about 70 times. It is used (a) of iniquity in general, Matthew 7:23 ; Matthew 13:41 ; Matthew 23:28 ; Matthew 24:12 ; Romans 6:19 (twice); 2 Corinthians 6:14 , RV, "iniquity" (AV, "unrighteousness"); 2 Thessalonians 2:3 , in some mss.; the AV and RV follow those which have hamartia, "(man of) sin;" 2 Thessalonians 2:7 , RV, "lawlessness" (AV, "iniquity"); Titus 2:14 ; Hebrews 1:9 ; 1 John 3:4 (twice), RV, "(doeth) ... lawlessness" and "lawlessness" (AV, "transgresseth the law" and "trangression of the law"); (b) in the plural, of acts or manifestations of lawlessness, Romans 4:7 ; Hebrews 10:17 (some inferior mss. have it in Hebrews 8:12 , for the word hamartia). See LAWLESSNESS , TRANSGRESSION , UNRIGHTEOUSNESS.

Note: In the phrase "man of sin," 2 Thessalonians 2:3 , the word suggests the idea of contempt of Divine law, since the Antichrist will deny the existence of God.

2: ἀδικία
(Strong's #93 — Noun Feminine — adikia — ad-ee-kee'-ah )

denotes "unrighteousness," lit., "unrightness" (a, negative, dike, "right"), a condition of not being right, whether with God, according to the standard of His holiness and righteousness, or with man, according to the standard of what man knows to be right by his conscience. In Luke 16:8 ; Luke 18:6 , the phrases lit. are, "the steward of unrighteousness" and "the judge of injustice," the subjective genitive describing their character; in Luke 18:6 the meaning is "injustice" and so perhaps in Romans 9:14 . The word is usually translated "unrighteousness," but is rendered "iniquity" in Luke 13:27 ; Acts 1:18 ; Acts 8:23 ; 1 Corinthians 13:6 , AV (RV, "unrighteousness"); so in 2 Timothy 2:19 ; James 3:6 .

3: ἀδίκημα
(Strong's #92 — Noun Neuter — adikema — ad-eek'-ay-mah )

denotes "a wrong, injury, misdeed" (akin to No. 2; from adikeo, "to do wrong"), the concrete act, in contrast to the general meaning of No. 2, and translated "a matter of wrong," in Acts 18:14 ; "wrong-doing," Acts 24:20 (AV, "evil-doing"); "iniquities," Revelation 18:5 . See EVIL , WRONG.

4: πονηρία
(Strong's #4189 — Noun Feminine — poneria — pon-ay-ree'-ah )

akin to poneo, "to toil" (cp. poneros, "bad, worthless;" see BAD), denotes "wickedness," and is so translated in Matthew 22:18 ; Mark 7:22 (plural); Luke 11:39 ; Romans 1:29 ; 1 Corinthians 5:8 ; Ephesians 6:12 ; in Acts 3:26 , "iniquities." See WICKEDNESS. Cp. kakia, "evil."

5: παρανομία
(Strong's #3892 — Noun Feminine — paranomia — par-an-om-ee'-ah )

"law-breaking" (para, "against," nomos, "law"), denotes "transgression," so rendered in 2 Peter 2:16 , for AV, "iniquity."

Injure, Injurious, Injury

A — 1: ἀδικέω
(Strong's #91 — Verb — adikeo — ad-ee-keh'-o )

akin to Nos. 2 and 3, under INIQUITY, is usually translated either "to hurt," or by some form of the verb "to do wrong." In the AV of Galatians 4:12 , it is rendered "ye have (not) injured me," which the RV corrects, both in tense and meaning, to "ye did (me no) wrong." See HURT.

B — 1: ὑβριστής
(Strong's #5197 — Noun Masculine — hubristes — hoo-bris-tace' )

"a violent, insolent man" (akin to C), is translated "insolent" in Romans 1:30 , RV, for AV, "despiteful;" in 1 Timothy 1:13 , "injurious." See DESPITEFUL , INSOLENT.

C — 1: ὕβρις
(Strong's #5196 — Noun Feminine — hubris — hoo'-bris )

see HARM , A, No. 4.

Ink

1: μέλαν
(Strong's #3188 — Noun Neuter — melan — mel'-an )

the neuter of the adjective melas, "black" (see Matthew 5:36 ; Revelation 6:5, 12 ), denotes "ink," 2 Corinthians 3:3 ; 2 John 1:12 ; 3 John 1:13 .

Inn

1: κατάλυμα
(Strong's #2646 — Noun Neuter — kataluma — kat-al'-oo-mah )

see GUESTCHAMBER.

2: πανδοχεῖον
(Strong's #3829 — Noun Neuter — pandocheion — pan-dokh-i'-on )

lit., "a place where all are received" (pas, "all," dechomai, "to receive"), denotes "a house for the reception of strangers," a caravanserai, translated "inn," in Luke 10:34 , in the parable of the good samaritan. Cattle and beasts of burden could be sheltered there, and this word must thereby be distinguished from No. 1. Cp. pandocheus in the next verse, "(the) host."

Inner

1: ἔσω
(Strong's #2080 — Adverb — eso — es'-o )

an adverb connected with eis, "into," is translated "inner" in the AV of Ephesians 3:16 (RV, "inward"); after verbs of motion, it denotes "into," Mark 15:16 ; after verbs of rest, "within." See WITHIN.

2: ἐσώτερος
(Strong's #2082 — Adjective — esoteros — es-o'-ter-os )

the comparative degree of No. 1, denotes "inner," Acts 16:24 (of a prison); Hebrews 6:19 , with the article, and practically as a noun, "that which is within (the veil)," lit., "the inner (of the veil)." Cp. Eng., esoteric.

Note: For "inner chamber(s)" see CHAMBER , No. 1.

Innocent

1: ἀθῶος
(Strong's #121 — Adjective — athoos — ath'-o-os )

primarily denotes "unpunished" (a, negative, thoe, "a penalty"); then, "innocent," Matthew 27:4 , "innocent blood," i.e., the blood of an "innocent" person, the word "blood" being used both by synecdoche (a part standing for the whole), and by metonymy (one thing standing for another), i.e., for death by execution (some mss. have dikaion, "righteous"); Matthew 27:24 , where Pilate speaks of himself as "innocent."

2: ἄκακος
(Strong's #172 — Adjective — akakos — ak'-ak-os )

lit., "not bad" (a, negative, kakos, "bad"), denotes "guileless, innocent," Romans 16:18 , RV, "innocent" (AV, "simple"); "harmless" in Hebrews 7:26 . See HARMLESS.

Innumerable

1: ἀναρίθμητος
(Strong's #382 — Adjective — anarithmetos — an-ar-ith'-may-tos )

a, negative, n, euphonic, arithmeo "to number," is used in Hebrews 11:12 .

2: μυριάς
(Strong's #3461 — Noun Feminine — murias — moo-ree'-as )

denotes either "ten thousand," or, "indefinitely, a myriad, a numberless host," in the plural, Acts 19:19 ; lit. "five ten-thousands," Revelation 5:11 ; Revelation 9:16 ; in the following, used of vast numbers, Luke 12:1 , AV, "an innumerable multitude," RV, "the many thousands" (RV marg., "the myriads"); Acts 21:20 , "thousands;" Hebrews 12:22 , "innumerable hosts;" Jude 1:14 , "ten thousands" (RV, marg., in each place, "myriads"). See COMPANY , THOUSANDS. Cp. the adjective murios, "ten thousand," Matthew 18:24 ; 1 Corinthians 4:15 ; 1 Corinthians 14:19 .

Inordinate

* For INORDINATE see AFFECTION , No. 1

Inquire, Inquiry

A — 1: πυνθάνομαι
(Strong's #4441 — Verb — punthanomai — poon-than'-om-ahee )

"to inquire," is translated "inquired" in Matthew 2:4 ; Acts 21:33 , RV (AV, "demanded"); in Luke 15:26 ; Luke 18:36 ; Acts 4:7 (AV, "asked"); "inquired" (AV, "inquired") in John 4:52 ; "inquire" (AV, "inquire") in Acts 23:20 ; in Acts 23:34 it denotes "to learn by inquiry," AV, and RV, "when (he) understood;" elsewhere it is rendered by the verb "to ask," Acts 10:18, 29 ; Acts 23:19 . See ASK , UNDERSTAND.

A — 2: ζητέω
(Strong's #2212 — Verb — zeteo — dzay-teh'-o )

"to seek," is rendered "inquire" in John 16:19 ; "inquire ... for" in Acts 9:11 . See ABOUT , B, Note, DESIRE , ENDEAVOR , GO , Note (2), a, REQUIRE , SEEK.

A — 3: διερωτάω
(Strong's #1331 — Verb — dierotao — dee-er-o-tah'-o )

"to find by inquiry, to inquire through to the end" (dia, intensive, erotao, "to ask"), is used in Acts 10:17 .

A — 4: ἐξετάζω
(Strong's #1833 — Verb — exetazo — ex-et-ad'-zo )

"to examine, seek out, inquire thoroughly," is translated "inquire" in Matthew 10:11 , AV (RV, "search out"); in John 21:12 , "durst inquire," RV [AV, "(durst) ask"]; in Matthew 2:8 , RV, "search out" (AV, "search"). See ASK , SEARCH.

Notes: (1) Epizeteo, "to seek after or for" (epi, "after," zeteo, "to seek"), is rendered "inquire" in Acts 19:39 , AV (RV, "seek"). (2) Sunzeteo, "to search" or "examine together," is rendered "to inquire" in Luke 22:23 , AV (RV, "to question"). (3) Ekzeteo, "to seek out, search after," is rendered "have inquired" in 1 Peter 1:10 , AV (RV, "sought"). (4) Diaginosko, "to ascertain exactly," or "to determine," is rendered "inquire" in Acts 23:15 , AV (RV, "judge"). (5) Akriboo, "to learn by diligent or exact inquiry," is rendered "inquired diligently" and "had diligently inquired" respectively, in Matthew 2:7, 16 , AV (RV, "learned carefully," and "had carefully learned"). (6) In 2 Corinthians 8:23 , the words "any inquire" are inserted to complete the meaning, lit., "whether about Titus."

B — 1: ζήτησις
(Strong's #2214 — Noun Feminine — zetesis — dzay'-tay-sis )

primarily denotes "a search;" then, "an inquiry, a questioning, debate;" it forms part of a phrase translated by the verb "to inquire," in Acts 25:20 , RV, "how to inquire," lit. "(being perplexed as to) the inquiry." See QUESTION.

Inscription

1: ἐπιγράφω
(Strong's #1924 — Verb — epigrapho — ep-ee-graf'-o )

"to write upon, inscribe" (epi, "upon," grapho, "to write"), is usually rendered by the verb "to write upon, over, or in," Mark 15:26 ; Hebrews 8:10 ; Hebrews 10:16 ; Revelation 21:12 ; it is translated by a noun phrase in Acts 17:23 , "(with this) inscription," lit., "(on which) had been inscribed." Cp. the noun epigraphe, "a superscription."

Inside

1: ἐντός
(Strong's #1787 — Preposition — entos — en-tos' )

an adverb denoting "within," or "among," is once used with the article, as a noun, of "the inside (of the cup and of the platter)," Matthew 23:26 , RV (AV, "that which is within etc."); elsewhere, Luke 17:21 . See WITHIN.

2: ἔσωθεν
(Strong's #2081 — Adverb — esothen — es'-o-then )

an adverb denoting "from within," or "within," is used with the article, as a noun, of the inner being, the secret intents of the heart, which, the Lord declared, God made, as well as the visible physical frame, Luke 11:40 . In Luke 11:39 , it is rendered "inward part." See INWARD , WITHIN.

Insolent

1: ὑβριστής
(Strong's #5197 — Noun Masculine — hubristes — hoo-bris-tace' )

"violent, injurious, insolent," is rendered "insolent" in Romans 1:30 , RV (AV, "despiteful"). See DESPITEFUL , INJURIOUS.

Insomuch That, or As

1: ὥστε
(Strong's #5620 — particle — hoste — hoce'-teh )

a consecutive particle, is used with the meaning "insomuch that," or "so that," or "that," to express the effect or result of anything, e.g., Matthew 8:24 ; Matthew 13:54 ; Matthew 15:31 ; Matthew 27:14 ; Acts 1:19 (AV, "insomuch as"); 5:15; 19:12 (AV, "so that"); 2 Corinthians 1:8 ; Galatians 2:13 . See WHEREFORE.

2: εἰς
(Strong's #1519 — Preposition — eis to — ice )

lit., "unto the," followed by the infinitive mood, is sometimes used of result, and is rendered "insomuch that" in 2 Corinthians 8:6 .

3: καθό
(Strong's #2526 — Adverb — katho — kath-o' )

is translated "insomuch as" in 1 Peter 4:13 , RV (AV, "inasmuch as"). See INASMUCH.

Inspiration of God, Inspired of God

1: θεόπνευστος
(Strong's #2315 — Adjective — theopneustos — theh-op'-nyoo-stos )

"inspired by God" (Theos, "God," pneo, "to breathe"), is used in 2 Timothy 3:16 , of the Scriptures as distinct from non-inspired writings. Wycliffe, Tyndale, Coverdale and the Great Bible have the rendering "inspired of God."

Instant, Be Instant, Instantly

A — 1: ἐπίκειμαι
(Strong's #1945 — Verb — epikeimai — ep-ik'-i-mahee )

"to lie" or "press upon," is rendered "they were instant" in Luke 23:23 (Amer. RV, "they were urgent"). See IMPOSE.

A — 2: ἐφίστημι
(Strong's #2186 — Verb — ephistemi — ef-is'-tay-mee )

"to set upon or by," is used in the NT intransitively, either in the Middle Voice, or in certain tenses of the Active, signifying "to stand by, be present, be at hand, come on or upon," and is translated "be instant" in 2 Timothy 4:2 . See ASSAULT , COME , etc.

Note: For proskartereo, in Romans 12:12 , AV, rendered "continuing instant," RV, "steadfastly," see CONTINUE , No. 9.

B — 1: σπουδαίως
(Strong's #4709 — Adverb — spoudaios — spoo-dah'-yoce )

"earnestly, diligently," is rendered "instantly" in Luke 7:4 , AV (RV, "earnestly"). See EARNEST.

Note: For the phrase en ekteneia, rendered "instantly" in Acts 26:7 , AV, see EARNEST , D.

Instruct, Instruction, Instructor

A — 1: κατηχέω
(Strong's #2727 — Verb — katecheo — kat-ay-kheh'-o )

"to teach orally, inform, instruct," is translated by the verb "to instruct" in Luke 1:4 ; Acts 18:25 (RV marg., "taught by word of mouth"); Romans 2:18 ; 1 Corinthians 14:19 , RV (AV, "teach"). See INFORM , TEACH.

A — 2: παιδεύω
(Strong's #3811 — Verb — paideuo — pahee-dyoo'-o )

"to train children, teach," is rendered "was instructed," in Acts 7:22 , RV (AV, "learned"); "instructing" in 2 Timothy 2:25 , AV (RV, "correcting"); Titus 2:12 , RV, "instructing" (AV, "teaching"). The verb is used of the family discipline, as in Hebrews 12:6, 7, 10 ; cp. 1 Corinthians 11:32 ; 2 Corinthians 6:9 ; Revelation 3:19 . In 1 Timothy 1:20 (Passive Voice) it is translated "might be taught," RV (AV, "may learn"), but, "however the passage is to be understood, it is clear that not the impartation of knowledge but severe discipline is intended. In Luke 23:16, 22 , Pilate, since he had declared the Lord guiltless of the charge brought against Him, and hence could not punish Him, weakly offered, as a concession to the Jews, to 'chastise, paideuo, Him, and let Him go.'" * [* From Notes on Galatians, by Hogg and Vine, p. 165.]

This sense of paideuo is confirmed by Hebrews 12:6 , where it is joined (in a quotation from the Sept. of Proverbs 3:12 ) with "to lash or scourge." Cp. the scene in the Pilgrim's Progress where a shining one with a whip of small cords "chastised sore" the pilgrims foolishly caught in the net of the flatterer and said to them, "As many as I love I rebuke and chasten" (paideuo). See CORRECT , TEACH.

A — 3: μαθητεύω
(Strong's #3100 — Verb — matheteuo — math-ayt-yoo'-o )

used transitively, "to make a disciple," is translated "which is instructed" in Matthew 13:52 , AV (RV, "who hath been made a disciple"). See DISCIPLE.

A — 4: μυέω
(Strong's #3453 — Verb — mueo — moo-eh'-o )

"to initiate into the mysteries," is used in the Passive Voice, in Philippians 4:12 , AV, "I am instructed," RV, "have I learned the secret." See LEARN.

A — 5: προβιβάζω
(Strong's #4264 — Verb — probibazo — prob-ib-ad'-zo )

"to lead forward, lead on" (the casual of probaino, "to go forward;" pro, "forward," bibazo, "to lift up"), is used in the Passive Voice in Matthew 14:8 , and translated, AV, "being before instructed," RV, "being put forward." Some mss. have it in Acts 19:33 , instead of No. 6.

A — 6: συμβιβάζω
(Strong's #4822 — Verb — sumbibazo — soom-bib-ad'-zo )

"to join, knit, unite" (sun, "with"), then, "to compare," and so, "to prove," hence, "to teach, instruct," is so rendered in 1 Corinthians 2:16 ; it is found in the best mss. in Acts 19:33 (RV marg., "instructed"). See COMPACTED , CONCLUDE , KNIT TOGETHER , PROVE.

* (INSTRUCTION)

B — 1: παιδεία
(Strong's #3809 — Noun Feminine — paideia — pahee-di'-ah )

"training, instruction," is translated "instruction" in 2 Timothy 3:16 . See CHASTEN.

* (INSTRUCTOR)

B — 2: παιδαγωγός
(Strong's #3807 — Noun Masculine — paidagogos — pahee-dag-o-gos' )

"a guide," or "guardian" or "trainer of boys," lit., "a child-leader" (pais, "a boy, or child," ago, "to lead"), "a tutor," is translated "instructors" in 1 Corinthians 4:15 , AV (RV, "tutors"); here the thought is that of pastors rather than teachers; in Galatians 3:24, 25 , AV, "schoolmaster" (RV, "tutor,"), but here the idea of instruction is absent. "In this and allied words the idea is that of training, discipline, not of impartation of knowledge. The paidagogos was not the instructor of the child; he exercised a general supervision over him and was responsible for his moral and physical well-being. Thus understood, paidagogos is appropriately used with 'kept in ward' and 'shut up,' whereas to understand it as equivalent to 'teacher' introduces an idea entirely foreign to the passage, and throws the Apostle's argument into confusion." * [* From Notes on Galatians, by Hogg and Vine, pp. 163,164] Cp. epitropos, "a steward, guardian, tutor."

B — 3: παιδευτής
(Strong's #3810 — Noun Masculine — paideutes — pahee-dyoo-tace' )

akin to A, No. 2, denotes (a) "an instructor, a teacher," Romans 2:20 , AV, "an instructor" (RV, "a corrector"); (b) "one who disciplines, corrects, chastens," Hebrews 12:9 , RV, "to chasten" [AV, "which corrected" (lit., "correctors")]. In (a) the discipline of the school is in view; in (b) that of the family. See CORRECTOR. Cp. epitropos, "a steward, guardian, tutor."

Instruments

1: ὅπλον
(Strong's #3696 — Noun Neuter — hoplon — hop'-lon )

"a tool, instrument, weapon," is used metaphorically in Romans 6:13 of the members of the body as "instruments" (marg., "weapons"), negatively, of unrighteousness, positively, of righteousness. The metaphor is probably military (cp. ver. 23, "wages," i.e., soldiers' pay); Moule renders it "implements;" "weapons" seems to be the meaning. See ARMOR , WEAPONS.

Insurrection

A — 1: στάσις
(Strong's #4714 — Noun Feminine — stasis — stas'-is )

akin to histemi, "to make to stand," denotes (a) primarily, "a standing or place," Hebrews 9:8 ; (b) "an insurrection, sedition," translated "insurrection" in Mark 15:7 ; "insurrections" in Acts 24:5 , RV (AV, "sedition"); in Luke 23:19, 25 (AV "sedition"), "riot," Acts 19:40 , RV (AV, "uproar"); (c) "a dissension," Acts 15:2 ; in Acts 23:7, 10 , "dissension." See DISSENSION.

A — 2: συστασιαστής
(Strong's #4955 — Noun Masculine — stasiastes — soos-tas-ee-as-tace' )

denotes "a rebel, revolutionist, one who stirs up sedition" (from stasiazo, "to stir up sedition"), Mark 15:7 , "had made insurrection." Some mss. have sustasiastes, a fellow-rioter, a fellow-mover of sedition, AV, "had made insurrection with (him)."

B — 1: κατεφίσταμαι
(Strong's #2721 — Verb — katephistemi — kat-ef-is'-tay-mee )

signifies "to rise up against" (lit., "to cause to stand forth against," kata, "against," epi, "forth," histemi, "to cause to stand"), Acts 18:12 , AV, "made insurrection" (RV, "rose up against)."

Intend

1: βούλομαι
(Strong's #1014 — Verb — boulomai — boo'-lom-ahee )

"to will, wish, desire, purpose" (expressing a fixed resolve, the deliberate exercise of volition), is translated "intend" in Acts 5:28 , and "intending" in Acts 12:4 . See DESIRE.

2: θέλω
(Strong's #2309 — Verb — thelo — )

"to will, be willing, desire" (less strong, and more frequent than No. 1), is translated "intending" in Luke 14:28 , AV (RV, "desiring"). See DESIRE.

3: μέλλω
(Strong's #3195 — Verb — mello — mel'-lo )

"to be about to do a thing," indicating simply the formation of a design, is translated "intend" in Acts 5:35 , AV (RV, "are about"); "intending," in Acts 20:7 , RV (AV, "ready"); Acts 20:13 (1st part); in the 2nd part of the ver., RV, "intending" (AV, "minding").

Intent

1: ἔννοια
(Strong's #1771 — Noun Feminine — ennoia — en'-noy-ah )

primarily "a thinking, idea, consideration," denotes "purpose, intention, design" (en, in, nous, mind); it is rendered "intents" in Hebrews 4:12 ; "mind," in 1 Peter 4:1 (RV, marg., "thought"). See MIND. Cp. Enthumesis, "thought" (see DEVICE).

2: λόγος
(Strong's #3056 — Noun Masculine — logos — log'-os )

"a word, account, etc.," sometimes denotes "a reason, cause, intent," e.g., Matthew 5:32 , "cause;" it is rendered "intent" in Acts 10:29 . See CAUSE.

Notes: (1) The phrase eis touto, lit., "unto this," i.e., "for this purpose," is rendered "for this (AV, 'that') intent" in Acts 9:21 , RV (2) The phrase eis to, "unto the," followed by a verb in the infinitive mood, is translated "to the intent" in 1 Corinthians 10:6 . (3) The phrase pros ti, lit., "in reference to what," is rendered "for what intent" in John 13:28 . (4) In John 11:15 the conjunction hina, "to the end that," is translated "to the intent," and in Ephesians 3:10 , "to the intent that."

Intercessions

A — 1: ἔντευξις
(Strong's #1783 — Noun Feminine — enteuxis — ent'-yook-sis )

primarily denotes "a lighting upon, meeting with" (akin to B); then, "a conversation;" hence, "a petition," a meaning frequent in the papyri; it is a technical term for approaching a king, and so for approaching God in "intercession;" it is rendered "prayer" in 1 Timothy 4:5 ; in the plural in 1 Timothy 2:1 (i.e., seeking the presence and hearing of God on behalf of others). For the synonymous words, proseuche, deesis, see PRAYER.

B — 1: ἐντυγχάνω
(Strong's #1793 — Verb — entunchano — en-toong-khan'-o )

primarily "to fall in with, meet with in order to converse;" then, "to make petition," especially "to make intercession, plead with a person," either for or against others; (a) against, Acts 25:24 , "made suit to (me)," RV [AV, "have dealt with (me)"], i.e., against Paul; in Romans 11:2 , of Elijah in "pleading" with God, RV (AV, "maketh intercession to"), against Israel; (b) for, in Romans 8:27 , of the intercessory work of the Holy Spirit for the saints; Romans 8:34 , of the similar intercessory work of Christ; so Hebrews 7:25 . See DEAL WITH , PLEAD , SUIT.

B — 2: ὑπερεντυγχάνω
(Strong's #5241 — Verb — huperentunchano — hoop-er-en-toong-khan'-o )

"to make a petition" or "intercede on behalf of another" (huper, "on behalf of," and No. 1), is used in Romans 8:26 of the work of the Holy Spirit in making "intercession" (see No. 1, ver. 27).

Interest

1: τόκος
(Strong's #5110 — Noun Masculine — tokos — tok'-os )

primarily "a bringing forth, birth" (from tikto, "to beget"), then, "an offspring," is used metaphorically of the produce of money lent out, "interest," usury, Matthew 25:27 ; Luke 19:23 . See USURY.

Interposed

1: μεσιτεύω
(Strong's #3315 — Verb — mesiteuo — mes-it-yoo'-o )

"to mediate, give surety" (akin to mesites, "a mediator"), is translated "interposed" in Hebrews 6:17 , RV. See CONFIRM , No. 5.

Interpret, Interpretation, Interpreter

A — 1: ἑρμηνεύω
(Strong's #2059 — Verb — hermeneuo — her-mayn-yoo'-o )

(cp. Hermes, the Greek name of the pagan god Mercury, who was regarded as the messenger of the gods), denotes "to explain, interpret" (Eng., "hermeneutics"), and is used of explaining the meaning of words in a different language, John 1:38 (in some mss.), see No. 3; John 9:7 ("Siloam," interpreted as "sent"); Hebrews 7:2 (Melchizedec, "by interpretation," lit., "being interpreted," King of righteousness).

A — 2: διερμηνεύω
(Strong's #1329 — Verb — diermeneuo — dee-er-main-yoo'-o )

a strengthened form of No. 1 (dia, "through," used intensively), signifies "to interpret fully, to explain." In Luke 24:27 , it is used of Christ in interpreting to the two on the way to Emmaus "in all the Scriptures the things concerning Himself," RV, "interpreted" (AV, "expounded"); in Acts 9:36 , it is rendered "is by interpretation," lit., "being interpreted" (of Tabitha, as meaning Dorcas); in 1 Corinthians 12:30 ; 1 Corinthians 14:5, 13, 27 , it is used with reference to the temporary gift of tongues in the churches; this gift was inferior in character to that of prophesying unless he who spoke in a "tongue" interpreted his words, 1 Corinthians 14:5 ; he was, indeed, to pray that he might interpret, 1 Corinthians 14:13 ; only two, or at the most three, were to use the gift in a gathering, and that "in turn" (RV); one was to interpret; in the absence of an interpreter, the gift was not to be exercised, 1 Corinthians 14:27 . See EXPOUND.

A — 3: μεθερμηνεύω
(Strong's #3177 — Verb — methermeneuo — meth-er-mane-yoo'-o )

"to change or translate from one language to another (meta, implying change, and No. 1), to interpret," is always used in the Passive Voice in the NT, "being interpreted," of interpreting the names, Immanuel, Matthew 1:23 ; Golgotha, Mark 15:22 ; Barnabas, Acts 4:36 ; in Acts 13:8 , of Elymas, the verb is rendered "is ... by interpretation," lit., "is interpreted;" it is used of interpreting or translating sentences in Mark 5:41 ; Mark 15:34 ; in the best mss., John 1:38 (Rabbi, interpreted as "Master"); John 1:41 (Messiah, interpreted as "Christ"); see No. 1.

* (INTERPRETATION)

B — 1: ἑρμηνεία
(Strong's #2058 — Noun Feminine — hermeneia — her-may-ni'-ah )

(or -ia), akin to A, No. 1, is used in 1 Corinthians 12:10 ; 1 Corinthians 14:26 (see A, No. 2).

B — 2: ἐπίλυσις
(Strong's #1955 — Noun Feminine — epilusis — ep-il'-oo-sis )

from epiluo, "to loose, solve, explain," denotes "a solution, explanation," lit., "a release" (epi, "up," luo, "to loose"), 2 Peter 1:20 , "(of private) interpretation;" i.e., the writers of Scripture did not put their own construction upon the "God-breathed" words they wrote.

Note: For "hard of interpretation," Hebrews 5:11 , RV, see UTTER , Note (1).

* (INTERPRETER)

B — 3: διερμηνευτής
(Strong's #1328 — Noun Masculine — diermeneutes — dee-er-main-yoo-tace' )

lit., "a thorough interpreter" (cp. A, No. 2), is used in 1 Corinthians 14:28 (some mss. have hermeneutes).

Interrogation

1: ἐπερώτημα
(Strong's #1906 — Noun Neuter — eperotema — ep-er-o'-tay-mah )

primarily a question or inquiry, denotes "a demand or appeal;" it is found in 1 Peter 3:21 , RV, "interrogation" (AV, "answer"). See ANSWER , Note. Some take the word to indicate that baptism affords a good conscience, an appeal against the accuser.

Into

* For INTO see + p. 9

Intreat, Intreaty

A — 1: ἐρωτάω
(Strong's #2065 — Verb — erotao — er-o-tah'-o )

"to ask, beseech," is rendered "intreat," e.g., in Philippians 4:3 , AV (RV, "beseech"). See ASK.

A — 2: παρακαλέω
(Strong's #3870 — Verb — parakaleo — par-ak-al-eh'-o )

"to beseech, comfort, exhort," is rendered by the verb "to intreat" in Luke 8:31 , RV, "intreated" (AV, "besought"); Luke 15:28 ; Acts 9:38 , RV, "intreating" (AV, "desiring"); Acts 28:20 , RV (AV, "called for"); 1 Corinthians 4:13 ; 2 Corinthians 9:5 , RV (AV, "exhort"); 2 Corinthians 10:1 , RV (AV, "beseech"); 1 Timothy 5:1 , AV (RV, "exhort"). See BESEECH.

A — 3: παραιτέομαι
(Strong's #3868 — Verb — paraiteomai — par-ahee-teh'-om-ahee )

"to ask to be excused, to beg," etc., is rendered "intreated" in Hebrews 12:19 , See AVOID.

B — 1: εὐπειθής
(Strong's #2138 — Adjective — eupeithes — yoo-pi-thace' )

"ready to obey" (eu, "well," peithomai, "to obey, to be persuaded"), "complaint," is translated "easy to be intreated" in James 3:17 , said of the widsom that is from above.

C — 1: παράκλησις
(Strong's #3874 — Noun Feminine — paraklesis — par-ak'-lay-sis )

"an appeal, a comfort, exhortation," etc., is translated "intreaty" in 2 Corinthians 8:4 .

Intrude

Intrust

1: πιστεύω
(Strong's #4100 — Verb — pisteuo — pist-yoo'-o )

"to believe," also means "to entrust," and in the Active Voice is translated "to commit," in Luke 16:11 ; John 2:24 ; in the Passive Voice, "to be intrusted with," Romans 3:2 , RV, "they were intrusted with" (AV, "unto them were committed"), of Israel and the oracles of God; 1 Corinthians 9:17 , RV, "I have ... intrusted to me" (AV, "is committed unto me"), of Paul and the stewardship of the Gospel; so Galatians 2:7 ; Titus 1:3 ; in 1 Thessalonians 2:4 , where he associates with himself his fellow missionaries, RV, "to be intrusted with" (AV, "to be put in trust with"). See BELIEVE , COMMIT.

Inventors

1: ἐφευρετής
(Strong's #2182 — Noun Masculine — epheuretes — ef-yoo-ret'-ace )

"an inventor, contriver" (akin to epheurisko, "to find out;" epi, "on," used intensively, heurisko, "to find"), occurs in the plural in Romans 1:30 .

Invisible

1: ἀόρατος
(Strong's #517 — Adjective — aoratos — ah-or'-at-os )

lit., "unseen" (a, negative, horao, "to see"), is translated "invisible" in Romans 1:20 , of the power and divinity of God; of God Himself, Colossians 1:15 ; 1 Timothy 1:17 ; Hebrews 11:27 ; of things unseen, Colossians 1:16 . In the Sept., Genesis 1:2 ; Isaiah 45:3 , "unseen (treasures)."

Inward, Inwardly

1: ἔσω
(Strong's #2080 — Adverb — eso — es'-o )

"within, inward," is used adjectivally in Romans 7:22 , "(the) inward (man);" 2 Corinthians 4:16 , with "man" expressed in the preceding clause, but not repeated in the original, "(our) inward (man)" (some mss. have esothen, "from within"); Ephesians 3:16 , RV, "(the) inward (man)" (AV, "inner"). See INNER , WITHIN.

2: ἔσωθεν
(Strong's #2081 — Adverb — esothen — es'-o-then )

is used in Luke 11:39 , as a noun with the article, "part" being understood, "(your) inward part;" in Matthew 7:15 it has its normal use as an adverb, "inwardly." See WITHIN.

Note: In Romans 2:29 the phrase en to krupto, lit., "in (the) secret, or hidden" ("part" being understood) is rendered "inwardly," said of a spiritual Jew, in contrast to the one who is merely naturally circumcised and so is one outwardly. See HIDE , SECRET.

Irksome

1: ὀκνηρός
(Strong's #3636 — Adjective — okneros — ok-nay-ros' )

"shrinking, timid" (from okneo, "to shrink, delay"), is used negatively in Philippians 3:1 , RV, "irksome" (AV, "grievous"), i.e., "I do not hesitate;" in Matthew 25:26 ; Romans 12:11 , "slothful." See GRIEVOUS , SLOTHFUL.

Iron

A — 1: σίδηρος
(Strong's #4604 — Noun Masculine — sideros — sid'-ay-ros )

"iron," occurs in Revelation 18:12 .

B — 1: σιδήρεος
(Strong's #4603 — Adjective — sidereos — sid-ay'-reh-os )

"of iron," occurs in Acts 12:10 , of an iron gate; "of iron," Revelation 2:27 ; Revelation 9:9 ; Revelation 12:5 ; Revelation 19:15 .

Island, Isle

1: νῆσος
(Strong's #3520 — Noun Feminine — nesos — nay'-sos )

"an island," occurs in Acts 13:6 ; Acts 27:26 ; Acts 28:1, 7, 9, 11 ; Revelation 1:9 ; Revelation 6:14 ; Revelation 16:20 .

2: νησίον
(Strong's #3519 — Noun Neuter — nesion — nay-see'-on )

a diminutive of No. 1, "a small island," occurs in Acts 27:16 , Cauda, RV.

Issue

A — 1: ἔκβασις
(Strong's #1545 — Noun Feminine — ekbasis — ek'-bas-is )

"a way out," "way of escape," 1 Corinthians 10:13 (ek, "out," baino, "to go"), is rendered "issue" in Hebrews 13:7 , RV, for AV, "end," regarding the manner of life of deceased spiritual guides. See END.

A — 2: ῥύσις
(Strong's #4511 — Noun Feminine — rhusis — hroo'-sis )

"a flowing" (akin to rheo, "to flow"), "an issue," is used in Mark 5:25 ; Luke 8:43, 44 .

Note: In Matthew 22:25 , AV, sperma, "seed," is translated "issue" (RV, "seed").

B — 1: ἐκπορεύομαι
(Strong's #1607 — Verb — ekporeuo — ek-por-yoo'-om-ahee )

"to cause to go forth" (ek, "out," poreuo, "to cause to go"), is used in the Middle Voice in Revelation 9:17, 18 , of the coming forth of fire, smoke and brimstone from the mouths of the symbolic horses in a vision, AV, "issued" (the RV renders it by the verb "to proceed"). See COME , DEPART , GO , PROCEED.