Vine's Expository Dictionary of NT Words

L

Labor — Little

Labor

A — 1: κόπος
(Strong's #2873 — Noun Masculine — kopos — kop'-os )

primarily denotes "a striking, beating" (akin to kopto, "to strike, cut"); then, "toil resulting in weariness, laborious toil, trouble;" it is translated "labor" or "labors" in John 4:38 ; 1 Corinthians 3:8 ; 1 Corinthians 15:58 ; 2 Corinthians 6:5 ; 2 Corinthians 10:15 ; 2 Corinthians 11:23, 27 , RV, "labor" (AV, "weariness"); 1 Thessalonians 1:3 ; 1 Thessalonians 2:9 ; 1 Thessalonians 3:5 ; 2 Thessalonians 3:8 ; (in some mss., Hebrews 6:10 ); Revelation 2:2 (RV "toil"); 14:13. In the following the noun is used as the object of the verb parecho, "to afford, give, cause," the phrase being rendered "to trouble," lit., "to cause toil or trouble," to embarass a person by giving occasion for anxiety, as some disciples did to the woman with the ointment, perturbing her spirit by their criticisms, Matthew 26:10 ; Mark 14:6 ; or by distracting attention or disturbing a person's rest, as the importunate friend did, Luke 11:7 ; Luke 18:5 ; in Galatians 6:17 , "let no man trouble me," the Apostle refuses, in the form of a peremptory prohibition, to allow himself to be distracted further by the Judaizers, through their proclamation of a false gospel and by their malicious attacks upon himself.

A — 2: πόνος
(Strong's #4192 — Noun Masculine — ponos — pon'-os )

denotes (a) "labors, toil," Colossians 4:13 , in the best mss. (some have zelos, "zeal," AV); (b) "the consequence of toil," viz., distress, suffering, pain, Revelation 16:10, 11 ; Revelation 21:4 . See PAIN.

Notes: (1) In Philippians 1:22 , AV, ergon, "work," is translated "labor" (RV, "work"); work refers to what is done, and may be easy and pleasant; kopos suggests the doing, and the pains taken therein. (2) A synonymous word is mochthos, "toil, hardship, distress," 2 Corinthians 11:27 ; 1 Thessalonians 2:9 ; 2 Thessalonians 3:8 .

B — 1: κοπιάω
(Strong's #2872 — Verb — kopiao — kop-ee-ah'-o )

akin to A, No. 1, has the two different meanings (a) "growing weary," (b) "toiling;" it is sometimes translated "to bestow labor" (see under BESTOW , No. 3). It is translated by the verb "to labor" in Matthew 11:28 ; John 4:38 (2nd part); Acts 20:35 ; Romans 16:12 (twice); 1 Corinthians 15:10 ; 1 Corinthians 16:16 ; Ephesians 4:28 ; Philippians 2:16 ; Colossians 1:29 ; 1 Thessalonians 5:12 ; 1 Timothy 4:10 ; 1 Timothy 5:17 ; 2 Timothy 2:6 ; Revelation 2:3 ; 1 Corinthians 4:12 , RV, "toil" (AV, "labor"). See TOIL.

B — 2: χειμάζω
(Strong's #5492 — Verb — cheimazo — khi-mad'-zo )

from cheima, "winter cold," primarily, "to expose to winter cold," signifies "to drive with a storm;" in the Passive Voice, "to be driven with storm, to be tempest-tossed," Acts 27:18 , RV, "as (we) labored with the storm" (AV, "being ... tossed with a tempest").

B — 3: συναθλέω
(Strong's #4866 — Verb — sunathleo — soon-ath-leh'-o )

"to contend along with a person" (sun, "with," athleo, "to contend"), is said in Philippians 4:3 of two women who "labored with" the Apostle in the Gospel; in Philippians 1:27 , RV, "striving (for)," marg., "with," AV, "striving together (for). See STRIVE.

Notes: (1) In John 6:27 ; 1 Thessalonians 2:9 , AV, ergazomai, "to work," is translated respectively "labor" and "laboring" (RV, "working"). It is used of manual work here and in 1 Thessalonians 4:11 ; Ephesians 4:28 ; of work for Christ in general, in 1 Corinthians 16:10 . See COMMIT. (2) In Hebrews 4:11 , AV, spoudazo, "to be diligent," is translated "let us labor" (RV, "let us give diligence"). (3) In Colossians 4:12 , AV, agonizomai, "to strive, wrestle," is translated "laboring fervently" (RV, and AV, marg., "striving"). (4) In 2 Corinthians 5:9 , AV, philotimeomai, "to seek after honor," and hence, "to be ambitious," is translated "we labor," marg., "endeavor" (RV, "we make it our aim," marg., "are ambitious"); cp. Romans 15:20 ; 1 Thessalonians 4:11 , RV, marg.

Laborer, Fellow Laborer

1: ἐργάτης
(Strong's #2040 — Noun Masculine — ergates — er-gat'-ace )

akin to ergazomai, "to work," and ergon, "work," denotes (a) "a field laborer, a husbandman," Matthew 9:37, 38 ; Matthew 20:1, 2, 8 ; Luke 10:2 (twice); James 5:4 ; (b) "a workman, laborer," in a general sense, Matthew 10:10 ; Luke 10:7 ; Acts 19:25 ; 1 Timothy 5:18 ; it is used (c) of false apostles and evil teachers, 2 Corinthians 11:13 ; Philippians 3:2 ; (d) of a servant of Christ, 2 Timothy 2:15 ; (e) of evildoers, Luke 13:27 .

Note: In the AV of Philemon 1:1, 24 , sunergos, "a fellow worker," is translated "fellow laborer," RV, "fellow worker;" in Philippians 4:3 , the plural, RV, "fellow workers;" in Philippians 2:25 , AV, "companion in labor," RV, "fellow worker;" in 1 Corinthians 3:9 , AV, "laborers together (with God)," RV, "God's fellowworkers," i.e., fellow workers belonging to and serving God; in 3 John 1:8 , AV, "fellow helpers" (to the truth), RV, "fellow workers (with the truth)," i.e., acting together with the truth as an operating power; in 1 Thessalonians 3:2 , some ancient authorities have the clause "fellow worker (with God)," RV, marg.; it is absent from the most authentic mss. See HELPER.

Lack, Lacking

A — 1: ὑστέρημα
(Strong's #5303 — Noun Neuter — husterema — hoos-ter'-ay-mah )

denotes (a) "that which is lacking," "deficiency, shortcoming" (akin to hustereo, "to be behind, in want"), 1 Corinthians 16:17 ; Philippians 2:30 ; Colossians 1:24 , RV, "that which is lacking" [AV, "that which is behind" (of the afflictions of Christ)], where the reference is not to the vicarious sufferings of Christ, but to those which He endured previously, and those which must be endured by His faithful servants; 1 Thessalonians 3:10 , where "that which is lacking" means that which Paul had not been able to impart to them, owing to the interruption of his spiritual instruction among them; (b) "need, want, poverty," Luke 21:4 , RV, "want" (AV, "penury"); 2 Corinthians 8:14 (twice) "want;" 2 Corinthians 9:12 , "wants" (AV, "want"); 2 Corinthians 11:9 , RV, "(the measure of my) want" [AV, "that which was lacking (to me)"]. See BEHIND , PENURY , WANT.

Note: In 1 Thessalonians 4:12 , AV, chreia, "need," is translated "lack" (RV, "need"). See NEED.

B — 1: ἐνδεής
(Strong's #1729 — Adjective — endees — en-deh-ace' )

from endeo, "to lack," signifies "needy, in want," translated "that lacked" in Acts 4:34 .

C — 1: ὑστερέω
(Strong's #5302 — Verb — hustereo — hoos-ter-eh'-o )

akin to A, "to come or be behind," is used in the sense of "lacking" certain things, Matthew 19:20 ; Mark 10:21 ("one thing;" cp. No. 3 in Luke 18:22 ); Luke 22:35 ; in the sense of being inferior, 1 Corinthians 12:24 (Middle Voice). Elsewhere it is translated in various ways; see BEHIND , B, No. 1, COME, No. 39, DESTITUTE, FAIL, Note (2), NEED, WANT, WORSE.

C — 2: ἐλαττονέω
(Strong's #1641 — Verb — elattoneo — el-at-ton-eh'-o )

"to be less" (from elatton, "less"), is translated "had no lack," 2 Corinthians 8:15 (quoted from the Sept. of Exodus 16:18 ), the circumstance of the gathering of the manna being applied to the equalizing nature of cause and effect in the matter of supplying the wants of the needy.

C — 3: λείπω
(Strong's #3007 — Verb — leipo — li'-po )

"to leave," denotes (a) transitively, in the Passive Voice, "to be left behind, to lack," James 1:4 , "ye may be lacking in (nothing)," RV (AV, "wanting"); James 1:5 , "lacketh" (AV, "lack"); James 2:15 , RV, "be ... in lack" (AV, "be ... destitute"); (b) intransitively, Active Voice, Luke 18:22 , "(one thing thou) lackest," is, lit., "(one thing) is lacking (to thee);" Titus 1:5 , "(the things) that were wanting;" Titus 3:13 , "(that nothing) be wanting." See DESTITUTE , WANTING.

Note: In 2 Peter 1:9 , "he that lacketh" translates a phrase the lit. rendering of which is "(he to whom these things) are not present" (paraeimi, "to be present").

Lad

* For LAD, in John 6:9 , see CHILD , A, No. 6

Lade, Laden

1: σωρεύω
(Strong's #4987 — Verb — soreuo — sore-yoo'-o )

signifies (a) "to heap on" (from soros, "a heap," not in the NT; in the Sept., e.g., Joshua 7:26 ; Joshua 8:29 ; 2 Samuel 18:17 ; 2 Chronicles 31:6-9 ), Romans 12:20 , of coals of fire; 2 Timothy 3:6 , said of sily women ("womanlings") "laden" with sins. See HEAP. In the Sept., Proverbs 25:22 .

2: γέμω
(Strong's #1073 — Verb — gemo — ghem'-o )

"to be full," is translated "laden" in Revelation 21:9 , RV. See FULL.

3: φορτίζω
(Strong's #5412 — Verb — phortizo — for-tid'-zo )

"to load" (akin to phero, "to bear"), is used in the Active Voice in Luke 11:46 , "ye lade;" in the Passive Voice, metaphorically, in Matthew 11:28 , "heavy laden." See BURDEN. In the Sept., Ezekiel 16:33 .

Note: In Acts 28:10 , AV, epitithemi, "to put on" (epi, "on," tithemi, "to put"), is translated "they laded (us) with," RV, "they put on (board)."

Lading

1: φορτίον
(Strong's #5413 — Noun Neuter — phortion — for-tee'-on )

"a burden, load" (a diminutive of phortos, "a load," from phero, "to bear"), is used of the cargo of a ship, Acts 27:10 , "lading," (some mss. have phortos). See BURDEN , A, No. 2.

Lady

1: κυρία
(Strong's #2959 — Noun Feminine — kuria — koo-ree'-ah )

is the person addressed in 2 John 1:1, 5 . Not improbably it is a proper name (Eng., "Cyria"), in spite of the fact that the full form of address in ver. 1 is not quite in accord, in the original, with those in 2 John 1:13 ; 3 John 1:1 . The suggestion that the church is addressed is most unlikely. Possibly the person is one who had a special relation with the local church.

Laid

* For LAID see LAY

Lake

1: λίμνη
(Strong's #3041 — Noun Feminine — limne — lim'-nay )

"a lake," is used (a) in the Gospels, only by Luke, of the Sea of Galilee, Luke 5:2 ; Luke 8:22, 23, 33 , called Gennesaret in Luke 5:1 (Matthew and Mark use thalassa, "a sea"); (b) of the "lake" of fire, Revelation 19:20 ; Revelation 20:10, 14, 15 ; Revelation 21:8 .

Lama

1: λαμά
(Strong's #2982 — pronoun — lama — lam-ah', lam-mah' )

is the Hebrew word for "Why?" (the variant lema is the Aramaic form), Matthew 27:46 ; Mark 15:34 .

Lamb

1: ἀρήν
(Strong's #704 — Noun Masculine — aren — ar-ane' )

a noun the nominative case of which is found only in early times, occurs in Luke 10:3 . In normal usage it was replaced by arnion (No. 2), of which it is the equivalent.

2: ἀρνίον
(Strong's #721 — Noun Neuter — arnion — ar-nee'-on )

is a diminutive in form, but the dimunutive force is not to be pressed (see Note under No. 3). The general tendency in the vernacular was to use nouns in ---ion freely, apart from their dimunitive significance. It is used only by the Apostle John, (a) in the plural, in the Lord's command to Peter, John 21:15 , with symbolic reference to young converts; (b) elsewhere, in the singular, in the Apocalypse, some 28 times, of Christ as the "Lamb" of God, the symbolism having reference to His character and His vicarious Sacrifice, as the basis both of redemption and of Divine vengeance. He is seen in the position of sovereign glory and honor, e.g., John 7:17 , which He shares equally with the Father, John 22:1, 3 , the center of angelic beings and of the redeemed and the object of their veneration, e.g. John 5:6, 8, 12, 13 ; John 15:3 , the Leader and Shepherd of His saints, e.g., John 7:17, 14:4 , the Head of his spiritual bride, e.g., John 21:9 , the luminary of the heavenly and eternal city, John 21:23 , the One to whom all judgement is committed, e.g., John 6:1, 16 ; John 13:8 , the Conqueror of the foes of God and His people, John 17:14 ; the song that celebrates the triumph of those who "gain the victory over the Beast," is the song of Moses ... and the song of the Lamb, 15:3. His sacrifice, the efficacy of which avails for those who accept the salvation thereby provided, forms the ground of the execution of Divine wrath for the rejector, and the defier of God, John 14:10 ; (c) in the description of the second "Beast," Revelation 13:11 , seen in the vision "like a lamb," suggestive of his acting in the capacity of a false messiah, a travesty of the true. For the use in the Sept. see Note under No. 3.

3: ἀμνός
(Strong's #286 — Noun Masculine — amnos — am-nos' )

"a lamb," is used figuratively of Christ, in John 1:29, 36 , with the article, pointing Him out as the expected One, the One to be well known as the personal fulfilment and embodiment of all that had been indicated in the OT, the One by whose sacrifice deliverance from Divine judgment was to be obtained; in Acts 8:32 (from the Sept. of Is. 53:7) and 1 Peter 1:19 , the absence of the article stresses the nature and character of His sacrifice as set forth in the symbolism. The reference in each case is to the lamb of God's providing, Genesis 22:8 , and the Paschal lamb of God's appointment for sacrifice in Israel, e.g., Exodus 12:5, 14, 27 (cp. 1 Corinthians 5:7 ).

Note: The contrast between arnion and amnos does not lie in the diminutive character of the former as compared with the latter. As has been pointed out under No. 2, arnion lost its diminutive force. The contrast lies in the manner in which Christ is presented in the two respects. The use of amnos points directly to the fact, the nature and character of His sacrifice; arnion (only in the Apocalypse) presents Him, on the ground, indeed, of His sacrifice, but in His acquired majesty, dignity, honor, authority and power. In the Sept. arnion is used in Psalms 114:4, 6 ; in Jeremiah 11:19 , with the adjective akakos, "innocent;" in Jeremiah 27:45 , "lambs." There is nothing in these passages to suggest a contrast between a "lamb" in the general sense of the term and the diminutive; the contrast is between "lambs" and sheep. Elsewhere in the Sept. amnos is in general used some 100 times in connection with "lambs" for sacrifice.

Lame

* For LAME see HALT

Lament

* For LAMENT and LAMENTATION see, BEWAIL

Lamp

1: λαμπάς
(Strong's #2985 — Noun Feminine — lampas — lam-pas' )

denotes "a torch" (akin to lampo, "to shine"), frequently fed, like, a "lamp," with oil from a little vessel used for the purpose (the angeion of Matthew 25:4 ); they held little oil and would frequently need replenishing. Rutherford (The New Phrynichus) points out that it became used as the equivalent of luchnos (No. 2), as in the parable of the ten virgins, Matthew 25:1, 3, 4, 7, 8 ; John 18:3 , "torches;" Acts 20:8 , "lights;" Revelation 4:5 ; Revelation 8:10 (RV, "torch," AV, "lamp"). See Note below. Cp. phanos, "a torch," John 18:3 (translated "lanterns").

2: λύχνος
(Strong's #3088 — Noun Masculine — luchnos — lookh'-nos )

frequently mistranslated "candle," is a portable "lamp" usually set on a stand (see LAMPSTAND); the word is used literally, Matthew 5:15 ; Mark 4:21 ; Luke 8:16 ; Luke 11:33, 36 ; Luke 15:8 ; Revelation 18:23 ; Revelation 22:5 ; (b) metaphorically, of Christ as the Lamb, Revelation 21:23 , RV , "lamp" (AV, "light"); of John the Baptist, John 5:35 , RV , "the lamp" (AV, "a ... light"); of the eye, Matthew 6:22 ; Luke 11:34 , RV, "lamp;" of spiritual readiness, Luke 12:35 , RV, "lamps;" of "the word of prophecy," 2 Peter 1:19 , RV, "lamp." See LIGHT.

"In rendering luchnos and lampas our translators have scarcely made the most of the words at their command. Had they rendered lampas by 'torch' not once only (John 18:3 ), but always, this would have left 'lamp,' now wrongly appropriated by lampas, disengaged. Altogether dismissing 'candle,' they might then have rendered luchnos by 'lamp' wherever it occurs. At present there are so many occasions where 'candle' would manifestly be inappropriate, and where, therefore, they are obliged to fall back on 'light,' that the distinction between phos and luchnos nearly, if not quite, disappears in our Version. The advantages of such a re-distribution of the words would be many. In the first place, it would be more accurate. Luchnos is not a 'candle' ('candela,' from 'candeo,' the white wax light, and then any kind of taper), but a hand-lamp, fed with oil. Neither is lampas a 'lamp,' but a 'torch'" (Trench Syn.,).

Note: There is no mention of a candle in the original either in the OT or in the NT. The figure of that which feeds upon its own substance to provide its light would be utterly inappropriate. A lamp is supplied by oil, which in its symbolism is figurative of the Holy Spirit.

Lampstand

1: λυχνία
(Strong's #3087 — Noun Feminine — luchnia — lookh-nee'-ah )

is mistranslated "candlestick" in every occurrence in the AV and in certain places in the RV; the RV has "stand" in Matthew 5:15 ; Mark 4:21 ; Luke 8:16 ; Luke 11:33 ; "candlestick" in Hebrews 9:2 ; Revelation 1:12, 13, 20 (twice); 2:1,5; 11:4; the RV marg., gives "lampstands" in the passages in Rev., but not in Hebrews 9:2 .

Land

A — 1: γῆ
(Strong's #1093 — Noun Feminine — ge — ghay )

in one of its usages, denotes (a) "land" as distinct from sea or other water, e.g., Mark 4:1 ; Mark 6:47 ; Luke 5:3 ; John 6:21 ; (b) "land" as subject to cultivation, e.g., Luke 14:35 (see GROUND); (c) "land" as describing a country or region, e.g., Matthew 2:20, 21 ; Matthew 4:15 ; Luke 4:25 ; in 23:44, RV, "(the whole) land," AV, "(all the) earth;" Acts 7:29 ; Hebrews 11:9 , RV, "a land (not his own)," AV "a (strange) country;" Jude 1:5 . In Acts 7:11 the AV follows a reading of the noun with the definite article which necessitates the insertion of "land." See EARTH.

A — 2: χώρα
(Strong's #5561 — Noun Feminine — chora — kho'-rah )

is used with the meaning "land," (a) of a country, region, e.g., Mark 1:5 ; Luke 15:14 ; sometimes translated "region," e.g., Matthew 4:16 ; Luke 3:1 ; Acts 8:1 ; Acts 13:49 ; Acts 16:6 ; (b) of property, Luke 12:16 , "ground." See COUNTRY , A, No. 3.

A — 3: χωρίον
(Strong's #5564 — Noun Neuter — chorion — kho-ree'-on )

a diminutive of No. 2, in form, but not in meaning, is translated "land" in the sense of property, in Acts 4:34 ; Acts 5:3, 8 ; Acts 28:7 , RV, "lands" (AV, "possessions"). See FIELD , GROUND , A, No. 4, PLACE, POSSESSION.

A — 4: ἀγρός
(Strong's #68 — Noun Masculine — agros — ag-ros' )

"a field," or "piece of ground," or "the country" as distinct from the town, is translated "lands" in Matthew 19:29 ; Mark 10:29, 30 ; Acts 4:37 (cp. No. 3 in Acts 4:34 ). See COUNTRY , A, No. 1, FARM, FIELD, GROUND.

B — 1: ξηρός
(Strong's #3584 — Adjective — xeros — xay-ros' )

"dry," "dry land," Matthew 23:15 (ge, "land," being understood); Hebrews 11:29 : see DRY.

Note: In Luke 4:26 , the RV, "in the land (of)" and AV, "a city (of)," represent no word in the original, but give the sense of the phrase.

C — 1: κατέρχομαι
(Strong's #2718 — Verb — katerchomai — kat-er'-khom-ahee )

"to come down, or go down, descend," is used of coming to port by ship, in Acts 18:22 , "landed;" Acts 21:3 (ditto); 27:5, "came to." See COME , No. 7, GO, Note (1).

Notes: (1) In Acts 28:12 , RV, katago, "to bring down," used as a nautical term in the Passive Voice, is translated "touching" (AV, "landing"). (2) In Acts 21:3 , some mss. have the verb katago, with reference to Cyprus. (3) In Acts 20:13 , pezeuo, "to travel by land" or "on foot" (pezos, "on foot;" pous, "a foot"), is translated "to go by land," RV, AV, "to go afoot," and RV marg., "to go on foot."

Lane

1: ῥύμη
(Strong's #4505 — Noun Feminine — rhume — hroo'-may )

in earlier Greek meant "the force or rush or swing of a moving body;" in later times, "a narrow road, lane or street;" it is translated "lanes" in Luke 14:21 ; "streets" in Matthew 6:2 ; "street" in Acts 9:11 ; Acts 12:10 . See STREET. In the Sept., Isaiah 15:3 .

Language

1: διάλεκτος
(Strong's #1258 — Noun Feminine — dialektos — dee-al'-ek-tos )

primarily "a conversation, discourse" (akin to dialegomai, "to discourse or discuss"), came to denote "the language or dialect of a country or district;" in the AV and RV of Acts 2:6 it is translated "language;" in the following the RV retains "language," for AV, "tongue," Acts 1:19 ; Acts 2:8 ; Acts 21:40 ; Acts 22:2 ; Acts 26:14 . See TONGUE. In the Sept., Esther 9:26 .

Lantern

1: φανός
(Strong's #5322 — Noun Masculine — phanos — fan-os' )

denotes either "a torch" or "a lantern" (from phaino, "to cause to shine, to give light"), John 18:3 , where it is distinguished from lampas (see LAMP , No. 1); it was "a link or torch consisting of strips of resinous wood tied together" (Rutherford). "Torch" would seem to be the meaning.

Large

1: μέγας
(Strong's #3173 — Adjective — megas — meg'-as )

"great, large, of physical magnitude," is translated "large" in Mark 14:15 ; Luke 22:12 , of the upper room. See GREAT , No. 1.

2: ἱκανός
(Strong's #2425 — Adjective — hikanos — hik-an-os' )

of persons, denotes "sufficient, competent, fit;" of things, "sufficient, enough, much, many (so of time);" it is translated "large" in Matthew 28:12 , of money. See ABLE , C, No. 2.

3: πηλίκος
(Strong's #4080 — pronoun — pelikos — pay-lee'-kos )

"how large," is used of letters of the alphabet, characters in writing, Galatians 6:11 , "with how large (letters);" it is said of personal greatness in Hebrews 7:4 . See GREAT , No. 5.

Lascivious, Lasciviousness

1: ἀσέλγεια
(Strong's #766 — Noun Feminine — aselgeia — as-elg'-i-a )

denotes "excess, licentiousness, absence of restraint, indecency, wantonness;" "lasciviousness" in Mark 7:22 , one of the evils that proceed from the heart; in 2 Corinthians 12:21 , one of the evils of which some in the church at Corinth had been guilty; in Galatians 5:19 , classed among the works of the flesh; in Ephesians 4:19 , among the sins of the unregenerate who are "past feeling;" so in 1 Peter 4:3 ; in Jude 1:4 , of that into which the grace of God had been turned by ungodly men; it is translated "wantonness" in Romans 13:13 , one of the sins against which believers are warned; in 2 Peter 2:2 , according to the best mss., "lascivious (doings)," RV (the AV "pernicious ways" follows those texts which have apoleiais); in 2 Peter 2:7 , RV, "lascivious (life)," AV "filthy (conversation)," of the people of Sodom and Gomorrah; in 2 Peter 2:18 , RV, "lasciviousness" (AV, "wantonness"), practiced by the same persons as mentioned in Jude. The prominent idea is shameless conduct. Some have derived the word from a, negative, and selge, "a city in Pisidia." Others, with similar improbability, trace it to a, negative, and selgo, or thelgo, "to charm." See WANTONNESS.

Last

A — 1: ἔσχατος
(Strong's #2078 — Adjective — eschatos — es'-khat-os )

"last, utmost, extreme," is used (a) of place, e.g., Luke 14:9, 10 , "lowest;" Acts 1:8 ; Acts 13:47 , "uttermost part;" (b) of rank, e.g., Mark 9:35 ; (c) of time, relating either to persons or things, e.g., Matthew 5:26 , "the last (farthing)," RV (AV, "uttermost"); Matthew 20:8, 12, 14 ; Mark 12:6, 22 ; 1 Corinthians 4:9 , of Apostles as "last" in the program of a spectacular display; 1 Corinthians 15:45 , "the last Adam;" Revelation 2:19 ; of the "last" state of persons, Matthew 12:45 , neuter plural, lit., "the last (things);" so Luke 11:26 ; 2 Peter 2:20 , RV, "the last state" (AV, "the latter end"); of Christ as the Eternal One, Revelation 1:17 (in some mss. ver. 11); 2:8; 22:13; in eschatological phrases as follows: (a) "the last day," a comprehensive term including both the time of the resurrection of the redeemed, John 6:39, 40, 44, 54 ; John 11:24 , and the ulterior time of the judgment of the unregenerate, at the Great White Throne, John 12:48 ; (b) "the last days," Acts 2:17 , a period relative to the supernatural manifestation of the Holy Spirit at Pentecost and the resumption of the Divine interpositions in the affairs of the world at the end of the present age, before "the great and notable Day of the Lord," which will usher in the messianic kingdom; (c) in 2 Timothy 3:1 , "the last days" refers to the close of the present age of world conditions; (d) in James 5:3 , the phrase "in the last days" (RV) refers both to the period preceding the Roman overthrow of the city and the land in A.D. 70, and to the closing part of the age in consummating acts of gentile persecution including "the time of Jacob's trouble" (cp. verses James 5:7, 8 ); (e) in 1 Peter 1:5 , "the last time" refers to the time of the Lord's second advent; (f) in 1 John 2:18 , "the last hour" (RV) and, in Jude 1:18 , "the last time" signify the present age previous to the Second Advent.

Notes: (1) In Hebrews 1:2 , RV, "at the end of these days" (AV, "in these last days"), the reference is to the close of the period of the testimony of the prophets under the Law, terminating with the presence of Christ and His redemptive sacrifice and its effects, the perfect tense "hath spoken" indicating the continued effects of the message embodied in the risen Christ; so in 1 Peter 1:20 , RV, "at the end of the times" (AV, "in these last times").

B — 1: ὕστερον
(Strong's #5305 — Noun Neuter — husteron — hoos'-ter-on )

the neuter of the adjective husteros, is used as an adverb signifying "afterwards, later," see AFTER , No. 5. Cp. the adjective, under LATER.

Note: In Philippians 4:10 the particle pote, "sometime," used after ede, "now, already," to signify "now at length," is so rendered in the RV, AV, "(now) at the last."

Latchet

1: ἱμάς
(Strong's #2438 — Noun Masculine — himas — hee-mas' )

denotes "a thong, strap," whether for binding prisoners, Acts 22:25 , "(the) thongs" (for scourging; see BIND , No. 7), or for fastening sandals, Mark 1:7 ; Luke 3:16 ; John 1:27 . "Among the Orientals everything connected with the feet and shoes is defled and debasing, and the stooping to unfasten the dusty latchet is the most insignificant in such service" (Mackie, in Hastings' Bib. Dic.).

Late

1: ὀψέ
(Strong's #3796 — verb — opse — op-seh' )

an adverb of time, besides its meaning "at evening" or "at eventide," denotes "late in, or on," Matthew 28:1 , RV, "late on (the Sabbath day)" (AV, "in the end of"); it came also to denote "late after," which seems to be the meaning here. See EVENING.

Note: In John 11:8 , AV, "nun, now," is translated "of late" (RV, "but now").

Lately

1: προσφάτως
(Strong's #4373 — Adverb — prosphatos — pros-fat'-oce )

denotes "recently, lately," from the adjective prosphatos, "new, fresh, recent;" primarily, "newly slain," Hebrews 10:20 (phatos, "slain"), is also found in Acts 18:2 . In the Sept., Deuteronomy 24:5 ; Ezekiel 11:3 .

Later

1: ὕστερος
(Strong's #5306 — Adjective — husteros — hoos'-ter-os )

denotes "later" or "latter" and is used in 1 Timothy 4:1 , RV, "in later (times)," AV, "in (the) latter (times)." Several mss. have it in Matthew 21:31 , "the former," for protos, "the first."

Latin

1: Ῥωμαϊστί
(Strong's #4515 — Adverb — rhomaisti — hro-mah-is-tee' )

an adverb, "in Latin," occurs in John 19:20 , lit., "in Roman."

Note: In Luke 23:38 , some mss. have the adjective Rhomaikos, "of Latin," agreeing with "letters."

Latter

1: ὄψιμος
(Strong's #3797 — Adjective — opsimos — op'-sim-os )

akin to opse and opsios (see LATE), denotes "late," or "latter," and is used of "the latter rain" in James 5:7 (the most authentic mss. omit huetos, "rain;" some have karpos, "fruit"); this rain falls in March and April, just before the harvest, in contrast to the early rain, in October. In the Sept., Deuteronomy 11:14 ; Proverbs 16:15 ; Jeremiah 5:24 ; Hosea 6:3 ; Joel 2:23 ; Zechariah 10:1 .

Note: For "latter" (husteros) in the AV of 1 Timothy 4:1 see LATER , and for 2 Peter 2:20 see LAST.

Laud

* For LAUD (Romans 15:11 , AV) see PRAISE , B, No. 1

Laugh, Laugh to Scorn

1: γελάω
(Strong's #1070 — Verb — gelao — ghel-ah'-o )

"to laugh," is found in Luke 6:21, 25 . This signifies loud laughter in contrast to demonstrative weeping.

2: καταγελάω
(Strong's #2606 — Verb — katagelao — kat-ag-el-ah'-o )

denotes "to laugh scornfully at," more emphatic than No. 1 (kata, "down," used intensively, and No. 1), and signifies derisive laughter, Matthew 9:24 ; Mark 5:40 ; Luke 8:53 . Cp. ekmukterizo, "to deride."

Note: The laughter of incredulity, as in Genesis 17:17 ; Genesis 18:12 , is not mentioned in the NT.

Laughter

1: γέλως
(Strong's #1071 — Noun Masculine — gelos — ghel'-oce )

denotes "laughter," James 4:9 . This corresponds to the kind of "laughter" mentioned above (see LAUGH , No. 1).

Launch

1: ἀνάγω
(Strong's #321 — Verb — anago — an-ag'-o )

"to bring up" (ana, "up," ago, "to lead"), is used in the Middle Voice as a nautical term signifying "to put to sea;" it is translated "launch forth" in Luke 8:22 ; "set sail" in Acts 13:13 , RV (AV, "loosed"); similarly in Acts 16:11 ; in Acts 18:21 , for AV, "sailed;" similarly in Acts 20:3, 13 ; in Acts 21:1 , RV, "set sail," (AV, "launched"), and in Acts 21:2 , for AV, "set forth;" in Acts 27:2, 4 the RV has the verb "to put to sea," for AV "to launch;" in Acts 27:12 for AV, "depart;" in Acts 27:21 , RV, "set sail" (AV, "loosed"); in Acts 28:10, 11 , "sailed" and "set sail" (AV, "departed"). See BRING , DEPART , LEAD , LOOSE , OFFER , PUT , SAIL , SET.

2: ἐπανάγω
(Strong's #1877 — Verb — epanago — ep-an-ag'-o )

"to lead up upon" (epi, "upon," and No. 1), is used as a nautical term with ploion, "a ship," understood, denoting "to put out to sea," translated in Luke 5:3 , "put out," RV (AV, "thrust out"); in Luke 5:4 , for AV, "launch." For the non-nautical significance "to return," see Matthew 21:18 . See PUT , RETURN , THRUST. In the Sept., Zechariah 4:12 , "that communicate with (the golden oil vessels)."

Law

A — 1: νόμος
(Strong's #3551 — Noun Masculine — nomos — nom'-os )

akin to nemo, "to divide out, distribute," primarily meant "that which is assigned;" hence, "usage, custom," and then, "law, law as prescribed by custom, or by statute;" the word ethos, "custom," was retained for unwritten "law," while nomos became the established name for "law" as decreed by a state and set up as the standard for the administration of justice.

In the NT it is used (a) of "law" in general, e.g., Romans 2:12, 13 , "a law" (RV), expressing a general principle relating to "law;" Romans 2:14 , last part; Romans 3:27 , "By what manner of law?" i.e., "by what sort of principle (has the glorying been excluded)?;" Romans 4:15 (last part); Romans 5:13 , referring to the period between Adam's trespass and the giving of the Law; Romans 7:1 (1st part, RV marg., "law"); against those graces which constitute the fruit of the Spirit "there is no law," Galatians 5:23 ; "the ostensible aim of the law is to restrain the evil tendencies natural to man in his fallen estate; yet in experience law finds itself not merely ineffective, it actually provokes those tendencies to greater activity. The intention of the gift of the Spirit is to constrain the believer to a life in which the natural tendencies shall have no place, and to produce in him their direct contraries. Law, therefore, has nothing to say against the fruit of the Spirit; hence the believer is not only not under law, Galatians 5:18 , the law finds no scope in his life, inasmuch as, and in so far as, he is led by the Spirit;" * [* From Notes on Galatians, by Hogg and Vine, p. 298.]

(b) of a force or influence impelling to action, Romans 7:21, 23 (1st part), "a different law," RV; (c) of the Mosaic Law, the "law" of Sinai, (1) with the definite article, e.g., Matthew 5:18 ; John 1:17 ; Romans 2:15, 18, 20, 26, 27 ; Romans 3:19 ; Romans 4:15 ; Romans 7:4, 7, 14, 16, 22 ; Romans 8:3, 4, 7 ; Galatians 3:10, 12, 19, 21, 24 ; Galatians 5:3 ; Ephesians 2:15 ; Philippians 3:6 ; 1 Timothy 1:8 ; Hebrews 7:19 ; James 2:9 ; (2) without the article, thus stressing the Mosaic Law in its quality as "law," e.g., Romans 2:14 (1st part); 5:20; 7:9, where the stress in the quality lies in this, that "the commandment which was unto (i.e., which he though would be a means of) life," he found to be "unto (i.e., to have the effect of revealing his actual state of) death;" 10:4; 1 Corinthians 9:20 ; Galatians 2:16, 19, 21 ; Galatians 3:2, 5, 10 (1st part),11,18,23; 4:4,5,21 (1st part); 5:4,18; 6:13; Philippians 3:5, 9 ; Hebrews 7:16 ; Hebrews 9:19 ; James 2:11 ; James 4:11 ; (in regard to the statement in Galatians 2:16 , that "a man is not justified by the works of the Law," the absence of the article before nomos indicates the assertion of a principle, "by obedience to law," but evidently the Mosaic Law is in view. Here the Apostle is maintaining that submission to circumcision entails the obligation to do the whole "Law." Circumcision belongs to the ceremonial part of the "Law," but, while the Mosaic Law is actually divisible into the ceremonial and the moral, no such distinction is made or even assumed in Scripture. The statement maintains the freedom of the believer from the "law" of Moses in its totality as a means of justification);

(d) by metonymy, of the books which contain the "law," (1) of the Pentateuch, e.g., Matthew 5:17 ; Matthew 12:5 ; Luke 16:16 ; Luke 24:44 ; John 1:45 ; Romans 3:21 ; Galatians 3:10 ; (2) of the Psalms, John 10:34 ; John 15:25 ; of the Psalms, Isaiah, Ezekiel and Daniel, John 12:34 ; the Psalms and Isaiah, Romans 3:19 (with vv. 10-18); Isaiah, 1 Corinthians 14:21 ; from all this it may be inferred that "the law" in the most comprehensive sense was an alternative title to "The Scriptures."

The following phrases specify "laws" of various kinds; (a) "the law of Christ," Galatians 6:2 , i.e., either given by Him (as in the Sermon on the Mount and in John 13:14, 15 ; John 15:4 ), or the "law" or principle by which Christ Himself lived (Matthew 20:28 ; John 13:1 ); these are not actual alternatives, for the "law" imposed by Christ was always that by which He Himself lived in the "days of His flesh." He confirmed the "Law" as being of Divine authority (cp. Matthew 5:18 ): yet He presented a higher standard of life than perfunctory obedience to the current legal rendering of the "Law," a standard which, without annulling the "Law," He embodied in His own character and life (see, e.g., Matthew 5:21-48 ; this breach with legalism is especially seen in regard to the ritual or ceremonial part of the "Law" in its wide scope); He showed Himself superior to all human interpretations of it; (b) "a law of faith," Romans 3:27 , i.e., a principle which demands only faith on man's part; (c) "the law of my mind," Romans 7:23 , that principle which governs the new nature in virtue of the new birth; (d) "the law of sin," Romans 7:23 , the principle by which sin exerts its influence and power despite the desire to do what is right; "of sin and death," Romans 8:2 , death being the effect; (e) "the law of liberty," James 1:25 ; James 2:12 , a term comprehensive of all the Scriptures, not a "law" of compulsion enforced from without, but meeting with ready obedience through the desire and delight of the renewed being who is subject to it; into it he looks, and in its teaching he delights; he is "under law (ennomos, "in law," implying union and subjection) to Christ," 1 Corinthians 9:21 ; cp., e.g., Psalms 119:32, 45, 97 ; 2 Corinthians 3:17 ; (f) "the royal law," James 2:8 , i.e., the "law" of love, royal in the majesty of its power, the "law" upon which all others hang, Matthew 22:34-40 ; Romans 13:8 ; Galatians 5:14 ; (g) "the law of the Spirit of life," Romans 8:2 , i.e., the animating principle by which the Holy Spirit acts as the imparter of life (cp. John 6:63 ); (h) "a law of righteousness," Romans 9:31 , i.e., a general principle presenting righteousness as the object and outcome of keeping a "law," particularly the "Law" of Moses (cp. Galatians 3:21 ); (i) "the law of a carnal commandment," Hebrews 7:16 , i.e., the "law" respecting the Aaronic priesthood, which appointed men conditioned by the circumstances and limitations of the flesh. In the Epistle to the Hebrews the "Law" is treated of especially in regard to the contrast between the Priesthood of Christ and that established under the "law" of Moses, and in regard to access to God and to worship. In these respects the "Law" "made nothing perfect," Hebrews 7:19 . There was "a disannulling of a foregoing commandment ... and a bringing in of a better hope." This is established under the "new Covenant," a covenant instituted on the basis of "better promises," Hebrews 8:6 .

Notes: (1) In Galatians 5:3 , the statement that to receive circumcision constitutes a man a debtor to do "the whole Law," views the "Law" as made up of separate commands, each essential to the whole, and predicates the unity of the "Law;" in Galatians 5:14 , the statement that "the whole law" is fulfilled in the one commandment concerning love, views the separate commandments as combined to make a complete "law." (2) In Romans 8:3 , "what the law could not do," is lit., "the inability (adunaton, the neuter of the adjective adunatos, 'unable,' used as a noun) of the Law;" this may mean either "the weakness of the Law" or "that which was impossible for the Law;" the latter is preferable; the significance is the same in effect; the "Law" could neither give freedom from condemnation nor impart life. (3) For the difference between the teaching of Paul and that of James in regard to the "Law," see under JUSTIFICATION. (4) For Acts 19:38 , AV, "the law is open" (RV, "courts," etc.) see COURT , No. 1. (5) For nomodidaskaloi, "doctors of the law," Luke 5:17 , singular in Acts 5:34 , "teachers of the law," 1 Timothy 1:7 , see DOCTOR.

A — 2: νομοθεσία
(Strong's #3548 — Noun Feminine — nomothesia — nom-oth-es-ee'-ah )

denotes "legislation, lawgiving" (No. 1, and tithemi, "to place, to put"), Romans 9:4 , "(the) giving of the law." Cp. B, No. 1.

B — 1: νομοθετέω
(Strong's #3549 — Verb — nomotheteo — nom-oth-et-eh'-o )

(a) used intransitively, signifies "to make laws" (cp. A, No. 2, above); in the Passive Voice, "to be furnished with laws," Hebrews 7:11 , "received the law," lit., "was furnished with (the) law;" (b) used transitively, it signifies "to ordain by law, to enact;" in the Passive Voice, Hebrews 8:6 . See ENACT.

B — 2: κρίνω
(Strong's #2919 — Verb — krino — kree'-no )

"to esteem, judge," etc., signifies "to go to law," and is so used in the Middle Voice in Matthew 5:40 , RV, "go to law" (AV, "sue ... at the law"); 1 Corinthians 6:1, 6 . See ESTEEM.

Note: In 1 Corinthians 6:7 , the AV, "go to law," is a rendering of the phrase echo krimata, "to have lawsuits," as in the RV.

B — 3: παρανομέω
(Strong's #3891 — Verb — paranomeo — par-an-om-eh'-o )

"to transgress law" (para, "contrary to," and nomos), is used in the present participle in Acts 23:3 , and translated "contrary to the law," lit., "transgressing the law."

C — 1: νομικός
(Strong's #3544 — Adjective — nomikos — nom-ik-os' )

denotes "relating to law;" in Titus 3:9 it is translated "about the law," describing "fightings" (AV, "strivings"); see LAWYER.

C — 2: ἔννομος
(Strong's #1772 — Adjective — ennomos — en'-nom-os )

(a) "lawful, legal," lit., "in law" (en, "in," and nomos), or, strictly, "what is within the range of law," is translated "lawful" in Acts 19:39 , AV (RV, "regular"), of the legal tribunals in Ephesus; (b) "under law" (RV), in relation to Christ, 1 Corinthians 9:21 , where it is contrasted with anomos (see No. 3 below); the word as used by the Apostle suggests not merely the condition of being under "law," but the intimacy of a relation established in the loyalty of a will devoted to his Master. See LAWFUL.

C — 3: ἄνομος
(Strong's #459 — Adjective — anomos — an'-om-os )

signifies "without law" (a, negative) and has this meaning in 1 Corinthians 9:21 (four times). See LAWLESS , TRANSGRESSOR , UNLAWFUL , WICKED.

D — 1: ἀνόμως
(Strong's #460 — Adverb — anomos — an-om'-oce )

"without law" (the adverbial form of C, No. 3), is used in Romans 2:12 (twice), where "(have sinned) without law" means in the absence of some specifically revealed "law," like the "law" of Sinai; "(shall perish) without law" predicates that the absence of such a "law" will not prevent their doom; the "law" of conscience is not in view here. The succeeding phrase "under law" is lit., "in law," not the same as the adjective ennomos (C, No. 2), but two distinct words.

Lawful, Lawfully

A — 1: ἔξεστι
(Strong's #1832 — Verb — exesti — ex'-es-tee )

an impersonal verb, signifying "it is permitted, it is lawful" (or interrogatively, "is it lawful?"), occurs most frequently in the synoptic Gospels and the Acts; elsewhere in John 5:10 ; John 18:31 ; 1 Corinthians 6:12 ; 1 Corinthians 10:23 ; 2 Corinthians 12:4 ; in Acts 2:29 , it is rendered "let me (speak)," lit., "it being permitted;" in the AV of Acts 8:37 , "thou mayest," lit., "it is permitted;" Acts 16:21 ; in Acts 21:37 , "may I," lit., "is it permitted?" See LET , MAY.

Note: For ennomos, see C, No. 2, (under LAW).

B — 1: νομίμως
(Strong's #3545 — Noun Masculine — nomimos — nom-im'-oce )

"lawfully," is used in 1 Timothy 1:8 , "the Law is good, if a man use it lawfully," i.e., agreeably to its design; the meaning here is that, while no one can be justified or obtain eternal life through its instrumentality, the believer is to have it in his heart and to fulfill its requirements; walking "not after the flesh but after the spirit," Romans 8:4 , he will "use it lawfully." In 2 Timothy 2:5 it is used of contending in the games and adhering to the rules.

Lawgiver

1: νομοθέτης
(Strong's #3550 — Noun Masculine — nomothetes — nom-oth-et'-ace )

"a lawgiver" (see LAW , A, No. 2, and B. No. 1), occurs in James 4:12 , of God, as the sole "Lawgiver;" therefore, to criticize the Law is to presume to take His place, with the presumption of enacting a better law.

Lawless, Lawlessness

A — 1: ἄνομος
(Strong's #459 — Adjective — anomos — an'-om-os )

"without law," also denotes "lawless," and is so rendered in the RV of Acts 2:23 , "lawless (men)," marg., "(men) without the law," AV, "wicked (hands);" 2 Thessalonians 2:8 , "the lawless one" (AV, "that wicked"), of the man of sin (2 Thessalonians 2:4 ); in 2 Peter 2:8 , of deeds (AV, "unlawful"), where the thought is not simply that of doing what is unlawful, but of flagrant defiance of the known will of God. See LAW , C, No. 3.

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

"lawlessness," akin to A, is most frequently translated "iniquity;" in 2 Thessalonians 2:7 , RV, "lawlessness" (AV, "iniquity"); "the mystery of lawlessness" is not recognized by the world, for it does not consist merely in confusion and disorder (see A); the display of "lawlessness" by the "lawless" one (2 Thessalonians 2:8 ) will be the effect of the attempt by the powers of darkness to overthrow the Divine government. In 1 John 3:4 , the RV adheres to the real meaning of the word, "every one that doeth sin (a practice, not the committal of an act) doeth also lawlessness; and sin is lawlessness." This definition of sin sets forth its essential character as the rejection of the law, or will, of God and the substitution of the will of self. See INIQUITY and synonymous words.

Lawyer

1: νομικός
(Strong's #3544 — Adjective — nomikos — nom-ik-os' )

an adjective, "learned in the law" (see Titus 3:9 , under LAW, C, No. 1), is used as a noun, "a lawyer," Matthew 22:35 ; Luke 7:30 ; Luke 10:25 ; Luke 11:45, 46, 52 (ver. 53 in some mss.); 14:3; Titus 3:13 , where Zenas is so named. As there is no evidence that he was one skilled in Roman jurisprudence, the term may be regarded in the usual NT sense as applying to one skilled in the Mosaic Law.

The usual name for a scribe is grammateus, a man of letters; for a doctor of the law, nomodidaskalos (see DOCTOR). "A comparison of Luke 5:17 with Luke 5:21 ; Mark 2:6 ; Matthew 9:3 shows that the three terms were used synonymously, and did not denote three distinct classes. The scribes were originally simply men of letters, students of Scripture, and the name first given to them contains in itself no reference to the law; in course of time, however, they devoted themselves mainly, though by no means exclusively, to the study of the law. They became jurists rather than theologians, and received names which of themselves called attention to that fact. Some would doubtless devote themselves more to one branch of activity than to another; but a 'lawyer' might also be a 'doctor,' and the case of Gamaliel shows that a 'doctor' might also be a member of the Sanhedrin, Acts 5:34 " (Eaton, in Hastings' Bib Dic.).

Lay

1: τίθημι
(Strong's #5087 — Verb — tithemi — tith'-ay-mee )

"to put, place, set," frequently signifies "to lay," and is used of (a) "laying" a corpse in a tomb, Matthew 27:60 ; Mark 6:29 ; Mark 15:47 ; Mark 16:6 ; Luke 23:53, 55 ; John 11:34 ; John 19:41, 42 ; John 20:2, 13, 15 ; Acts 7:16 ; Acts 13:29 ; Revelation 11:9 , RV, "to be laid" (AV, "to be put"); in an upper chamber, Acts 9:37 ; (b) "laying" the sick in a place, Mark 6:56 ; Luke 5:18 ; Acts 3:2 ; Acts 5:15 ; (c) "laying" money at the Apostles' feet, Acts 4:35, 37 ; Acts 5:2 ; (d) Christ's "laying" His hands upon children Mark 10:16 , RV, "laying" (AV, "put"); upon John, Revelation 1:17 (in the best mss.); (e) "laying" down one's life, (1) of Christ, John 10:11 , RV, "layeth down" (AV, "giveth"); Kohn 10:17,18 (twice); 1 John 3:16 ; (2) of Peter for Christ's sake, John 13:37, 38 ; (3) of Christ's followers, on behalf of others, 1 John 3:16 ; (4) of anyone, for his friends, John 15:13 ; (f) "laying" up sayings in one's heart, Luke 1:66 (Middle Voice, in the sense of "for themselves"); in Luke 9:44 , of letting Christ's words "sink" (Middle Voice, in the sense of "for oneself;" AV, "sink down") into the ears; (g) "laying" a foundation (1) literally, Luke 6:48 ; Luke 14:29 ; (2) metaphorically, of Christ in relation to an assembly, 1 Corinthians 3:10, 11 ; (h) in "laying" Christ as a "stone of stumbling" for Israel, Romans 9:33 ; (i) Christ's "laying" aside His garments, John 13:4 ; (j) Christians, in "laying" money in store for the help of the needy, 1 Corinthians 16:2 (lit., "let him put"); (k) "depositing" money, Luke 19:21, 22 . See APPOINT.

2: κατατίθημι
(Strong's #2698 — Verb — katatithemi — kat-at-ith'-ay-mee )

"to lay down" (kata), is used in Mark 15:46 of the act of Joseph of Arimathaea in "laying" Christ's body in the tomb (some mss. have No. 1 here). See DO , Note (4) SHEW.

3: βάλλω
(Strong's #906 — Verb — ballo — bal'-lo )

"to cast, throw, place, put," is used in the Passive Voice signifying "to be laid," e.g., Mark 7:30 ; Luke 16:20 ; for Matthew 8:14 , RV, "lying" (AV, "laid") and Matthew 9:2 , see LIE , No. (3). See CAST.

4: ἐπιβάλλω
(Strong's #1911 — Verb — epiballo — ep-ee-bal'-lo )

"to lay upon," is used of seizing men, to imprison them, Acts 4:3 . See CAST.

5: καταβάλλω
(Strong's #2598 — Verb — kataballo — kat-ab-al'-lo )

"to cast down" (kata), is used metaphorically in Hebrews 6:1 , in the Middle Voice, negatively, "of laying" a foundation of certain doctrines. See CAST.

6: κλίνω
(Strong's #2827 — Verb — klino — klee'-no )

"to make to bend, to bow," or "to make to lean, to rest," is used in Matthew 8:20 ; Luke 9:58 , in the Lord's statement, "the Son of man hath not where to lay His head;" it is significant that this verb is used in John 19:30 of the Lord's act at the moment of His death in placing His head into a position of rest, not a helpless drooping of the head as in all other cases of crucifixion. He reversed the natural order, by first reclining His head (indicative of His submission to His Fathers will), and then "giving up His spirit." The rest He found not on earth in contrast to His creatures the foxes and birds, He found in this consummating act on the cross. See BOW.

7: ἀνακλίνω
(Strong's #347 — Verb — anaklino — an-ak-lee'-no )

"to lay down, make to recline" (in the Passive Voice, "to lie back, recline"), is used in Luke 2:7 , of the act of the Virgin Mary in "laying" her Child in a manger. See SIT.

8: ἀποτίθημι
(Strong's #659 — Verb — apotithemi — ap-ot-eeth'-ay-mee )

"to put off from oneself" (apo, "from," and No. 1), always in the Middle Voice in the NT, is used metaphorically in Hebrews 12:1 "laying aside (every weight);" in James 1:21 , AV, "lay apart," RV, "putting away;" in Acts 7:58 of "laying" down garments, after taking them off, for the purpose of stoning Stephen. See CAST , PUT.

9: ὑποτίθημι
(Strong's #5294 — Verb — hupotithemi — hoop-ot-ith'-ay-mee )

"to place under, lay down" (hupo, "under," and No. 1), is used metaphorically in Romans 16:4 , of risking one's life, "laid down" (their own necks). In the Middle Voice in 1 Timothy 4:6 it is used of "putting" persons in mind, RV, (AV, "in remembrance"). See REMEMBRANCE.

10: ἐπιτίθημι
(Strong's #2007 — Verb — epitithemi — ep-ee-tith'-ay-mee )

"to add to, lay upon," etc., is used of "laying" hands on the sick, for healing, Matthew 9:18 ; Matthew 19:13 , RV, "lay" (AV, "put"); 19:15; Mark 5:23 ; Mark 6:5 ; Mark 7:32 ; Mark 8:23 RV, "laid" (AV, "put"); so in Mark 8:25 ; Mark 16:18 ; Luke 4:40 ; Luke 13:13 ; Acts 6:6 ; Acts 8:17, 19 ; Acts 9:12, 17 , RV, "laying" (AV, "putting"); Acts 13:3 ; Acts 19:6 ; Acts 28:8 ; in some mss. in Revelation 1:17 , see No. 1, (d); of "laying" hands on a person by way of public recognition, 1 Timothy 5:22 ; of a shepherd's "laying" a sheep on his shoulders, Luke 15:5 ; of "laying" the cross on Christ's shoulders, Luke 23:26 ; of "laying" on stripes, Acts 16:23 ; wood on a fire, Acts 28:3 ; metaphorically, of "laying" burden's on men's shoulders, Matthew 23:4 ; similarly of "giving" injunctions, Acts 15:28 (cp. "put ... upon" in Acts 15:10 ). See LADE , PUT , SET , SURNAME , WOUND.

11: ἀνατίθημι
(Strong's #394 — Verb — anatithemi — an-at-ith'-em-ahee )

"to put up or before" (ana), is used in the Middle Voice of "laying" a case before an authority, Acts 25:14 , RV, "laid before," for AV, "declared unto;" of "setting forth" a matter for consideration, Galatians 2:2 , RV, "laid before (them the Gospel)," for AV, "communicated unto." See COMMUNICATE , DECLARE.

12: προστίθημι
(Strong's #4369 — Verb — prostithemi — pros-tith'-ay-mee )

"to put to, add," is used in the Passive Voice in Acts 13:36 , "was laid" (unto his fathers), of the burial of David. See ADD , No. 2.

13: ἐκτείνω
(Strong's #1614 — Verb — ekteino — ek-ti'-no )

"to stretch out or forth," especially of the hand is used of "laying" out anchors from a vessel, in Acts 27:30 , RV, "lay out" (AV, "cast ... out"). See CAST , Notes, STRETCH.

14: κεῖμαι
(Strong's #2749 — Verb — keimai — ki'-mahee )

"to be laid, to lie," is used as the Passive Voice of tithemi, "to put," and is translated by some part of the verb "to be laid" in Matthew 3:10 ; Luke 3:9 , of an axe; Luke 12:19 , of goods; John 21:9 , where the verb has been omitted from the translation, after the words "a fire of coals" (for epikeimai, of the fish, see No. 15); 1 Corinthians 3:11 , of Christ, as a foundation. See APPOINT , LIE , MADE (be), SET.

Notes: (1) In Luke 23:53 , the RV has "had lain" (intransitive: see LIE), for AV, "was laid." (2) In Luke 24:12 , some mss. have the verb, with reference to the linen cloths (the clause is absent in the best mss.); the translation should be "lying," not as AV, "laid." (3) In John 11:41 , the verb is not found in the best mss.

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

"to be placed, to lie on" (epi, "upon," and No. 14), is translated by the verb "to be laid upon," in John 21:9 , of a fish; in 1 Corinthians 9:16 , of necessity. See IMPOSED , INSTANT , LIE , PRESS.

16: ἀπόκειμαι
(Strong's #606 — Verb — apokeimai — ap-ok'-i-mahee )

"to be laid away, or up," is used of money in a napkin, Luke 19:20 ; metaphorically, of a hope, Colossians 1:5 ; the crown of righteousness, 2 Timothy 4:8 . In Hebrews 9:27 , said of physical death, it is translated "it is appointed" (RV marg., "laid up"). See APPOINT.

17: θησαυρίζω
(Strong's #2343 — Verb — thesaurizo — thay-sow-rid'-zo )

"to lay up, store up" (akin to thesauros, "a treasury, a storehouse, a treasure"), is used of "laying" up treasures, on earth, Matthew 6:19 ; in Heaven, Matthew 6:20 ; in the last days, James 5:3 , RV, "ye have laid up your treasure" (AV, "ye have heaped treasure together"); in Luke 12:21 , "that layeth up treasure (for himself);" in 1 Corinthians 16:2 , of money for needy ones (here the present participle is translated "in store," lit. "treasuring" or "storing," the "laying by" translating the preceding verb tithemi, see No. 1); in 2 Corinthians 12:14 , negatively, of children for parents; metaphorically, of "laying" up wrath, Romans 2:5 , "treasurest up." In 2 Peter 3:7 the Passive Voice is used of the heavens and earth as "stored up" for fire, RV (marg., "stored" with fire), AV, "kept in store." See STORE , TREASURE.

18: τραχηλίζω
(Strong's #5136 — Verb — trachelizo — trakh-ay-lid'-zo )

"to seize and twist the neck" (from trachelos, "the throat"), was used of wrestlers, in the sense of taking by the throat. The word is found in Hebrews 4:13 , "laid open," RV (AV, "opened"). The literal sense of the word seems to be "with the head thrown back and the throat exposed." Various suggestions have been made as to the precise significance of the word in this passage. Some have considered that the metaphor is from the manner of treating victims about to be sacrificed. Little help, however, can be derived from these considerations. The context serves to explain the meaning and the RV rendering is satisfactory.

Notes: (1) In Acts 25:7 , AV, phero, "to bear, bring," is rendered "laid ... (complaints)," RV, "bringing...(charges)." (2) In Mark 7:8 , AV, aphiemi, "to leave," is translated "laying aside" (RV, "ye leave"). (3) For epilambano, "to lay hold," see HOLD , No. 7.

Lay Wait

* For LAY WAIT see LIE IN WAIT

Lay Waste

1: λυμαίνω
(Strong's #3075 — Verb — lumainomai — loo-mah'ee-nom-ahee )

"to maltreat, to outrage" (from lume, "a brutal outrage"), is translated "laid waste" (the church), in Acts 8:3 , RV (AV, "made havoc of").

Laying

Laying On

1: ἐπίθεσις
(Strong's #1936 — Noun Feminine — epithesis — ep-ith'-es-is )

"a laying on" (epi, "on," tithemi, "to put"), is used in the NT (a) of the "laying" on of hands by the Apostles, accompanied by the impartation of the Holy Spirit in outward demonstration, in the cases of those in Samaria who had believed, Acts 8:18 ; such supernatural manifestations were signs especially intended to give witness to Jews as to the facts of Christ and the faith; they were thus temporary; there is no record of their continuance after the time and circumstances narrated in Acts 19 (in Acts 19:6 of which the corresponding verb epitithemi is used; see below), nor was the gift delegated by the Apostles to others (see LAY , Nos. 1 and 10); (b) of the similar act by the elders of a church on occasions when a member of a church was set apart for a particular work, having given evidence of qualifications necessary for it, as in the case of Timothy, 1 Timothy 4:14 ; of the impartation of a spiritual gift through the laying on of the hands of the Apostle Paul, 2 Timothy 1:6 , RV, "laying" (AV, "putting"); cp. the verb epitithemi in Acts 6:6 , on the appointment of the seven, and in the case of Barnabas and Saul, Acts 13:3 ; also in Acts 19:6 ; (c) in Hebrews 6:2 , the doctrine of the "laying" on of hands refers to the act enjoined upon an Israelite in connection, e.g., with the peace offerings, Leviticus 3:2, 8, 13 ; Leviticus 4:29, 33 ; upon the priests in connection with the sin offering, Leviticus 4:4 ; Leviticus 16:21 ; upon the elders, Leviticus 4:15 ; upon a ruler, Leviticus 4:24 .

The principle underlying the act was that of identification on the part of him who did it with the animal or person upon whom the hands were laid. In the Sept, 2 Chronicles 25:27 ; Ezekiel 23:11 .

Note: For the "laying" of Christ's hands on the sick, see LAY , No. 10.

Lead, Led

1: ἄγω
(Strong's #71 — Verb — ago — ag'-o )

"to bear, bring, carry, lead," is translated by the verb "to lead," e.g., in Mark 13:11 ; Luke 4:1 ; Luke 4:9 , RV; Luke 4:29 ; Luke 22:54 ; Luke 23:1 , AV only; Luke 23:32 ; John 18:28 (present tense, RV); Acts 8:32 ; metaphorically in Romans 2:4 , of the goodness of God; Romans 8:14 ; Galatians 5:18 , of the Spirit of God; 1 Corinthians 12:2 , of the powers of darkness instigating to idolatry; 2 Timothy 3:6 , of divers lusts (in some mss., aichmaloteuo). In Luke 24:21 ago is used of the passing (or spending) of a day, and translated "it is (now the third day);" here the verb is probably to be taken impersonally, according to idiomatic usage, in the sense "there is passing the third day." See BRING , No. 10, KEEP, Note (2).

2: ἀνάγω
(Strong's #321 — Verb — anago — an-ag'-o )

"to lead up" (ana, "up"), is used of Christ in being "led" up by the Spirit into the wilderness, Matthew 4:1 Luke 4:5 (AV, "taking up"); by the elders of the people into their council, Luke 22:66 , "led away." See BRING , No. 11.

3: ἀπάγω
(Strong's #520 — Verb — apago — ap-ag'-o )

"to lead away" (apo, "away"), is used of a way "leading" to destruction, Matthew 7:13 ; to life, Matthew 7:14 ; of those who "led" Christ away from Gethsemane, Mark 14:44 ; in some mss., John 18:13 , to Annas (the best mss. have No. 1 here); to Caiaphas, Matthew 26:57 ; Mark 14:53 ; to Pilate, Matthew 27:2 ; to the Praetorium, Mark 15:16 ; to crucifixion, Matthew 27:31 ; Luke 23:26 ; in some mss. John 19:16 ; of "leading" an animal away to watering, Luke 13:15 ; of being "led" away to idolatry, 1 Corinthians 12:2 , RV, "led away" (AV, "carried away"). Some mss. have it in Acts 24:7 (AV, "took away"). It is translated "bring" in Acts 23:17 . In Acts 12:19 it signifies "to put to death." See BRING , No. 12, DEATH, C, No. 3.

4: περιάγω
(Strong's #4013 — Verb — periago — per-ee-ag'-o )

used transitively, denotes "to lead about," 1 Corinthians 9:5 . For the intransitive use, see GO , No. 9.

5: φέρω
(Strong's #5342 — verb — phero — fer'-o )

"to bear, carry," is used metaphorically of a gate, as "leading" to a city, Acts 12:10 . See BRING , No. 1.

6: ὁδηγέω
(Strong's #3594 — Verb — hodegeo — hod-ayg-eh'-o )

"to lead the way;" see GUIDE , B, No. 1.

7: εἰσάγω
(Strong's #1521 — Verb — eisago — ice-ag'-o )

"to bring into," is translated "to be led into" in Acts 21:37 , AV (RV, "to be brought into"). See BRING , A, No. 13.

8: συναπάγω
(Strong's #4879 — Verb — sunapago — soon-ap-ag'-o )

always in the Passive Voice, "to be carried or led away with," is translated "being led away with" in 2 Peter 3:17 , AV (RV, "being carried away with"). See CARRY.

9: ἐξάγω
(Strong's #1806 — Verb — exago — ex-ag'-o )

"to lead out," is rendered by the verb "to lead, out or forth," in Mark 15:20 (in some mss. in Mark 8:23 , the best have ekphero, "to bring out);" Luke 24:50 ; John 10:3 ; Acts 7:36, 40 (AV "brought"), and Acts 13:17 , RV; Acts 21:38 ; Hebrews 8:9 . See BRING , No. 14.

10: ἀναφέρω
(Strong's #399 — Verb — anaphero — an-af-er'-o )

"to carry or lead up," is translated "leadeth ... up" in the AV of Mark 9:2 (RV "bringeth ... up"). See BRING , No. 2.

11: εἰσφέρω
(Strong's #1533 — Verb — eisphero — ice-fer'-o )

"to bring in, or into," is translated "lead (us not) into," in Matthew 6:13 ; Luke 11:4 (RV, "bring ... into"), of temptation. See BRING , No. 4.

12: πλανάω
(Strong's #4105 — Verb — planao — plan-ah'-o )

"to lead astray" (akin to plane, "a wandering"), is translated "lead ... astray," metaphorically, in Matthew 24:4, 5, 11 ; Mark 13:5, 6 (AV, "deceive").

13: ἀποπλανάω
(Strong's #635 — Verb — apoplanao — ap-op-lan-ah'-o )

"to cause to go astray" (apo, "away from," and No. 12), is used metaphorically of "leading into error," Mark 13:22 , RV, "lead astray" (AV, "seduce"); Passive Voice in 1 Timothy 6:10 (AV, "erred").

Notes: (1) In Revelation 13:10 , some mss. have sunago, "to bring together," translated "leadeth (into captivity)," AV and RV marg. (RV text, "is for"). (2) For the verb diago, "to lead a life," 1 Timothy 2:2 , see LIVE , No. 7. (3) For thriambeuo, to "lead in triumph," 2 Corinthians 2:14 , RV, see TRIUMPH. (4) See also HAND (lead by the).

Leaders

Leaf

1: φύλλον
(Strong's #5444 — Noun Neuter — phullon — fool'-lon )

"a leaf" (originally phulion, Lat., folium; Eng., "folio," "foliaceous," "foliage," "foliate," "folious," etc.), is found in Matthew 21:19 ; Matthew 24:32 ; Mark 11:13 (twice); 13:28; Revelation 22:2 .

Lean

1: ἀνάκειμαι
(Strong's #345 — Verb — anakeimai — an-ak-i'-mahee )

"to be laid up, to lie," is used of reclining at table, and translated "leaning (on Jesus' bosom)" in the AV of John 13:23 , RV, "reclining" (for John 13:25 see No. 2). In John 13:28 , it is translated "at the table," lit., "of (those) reclining." See GUEST , RECLINE , SIT , TABLE (at the).

2: ἀναπίπτω
(Strong's #377 — Verb — anapipto — an-ap-ip'-to )

lit., "to fall back" (ana, "back," pipto, "to fall"), is used of reclining at a repast and translated "leaning back, (as he was, on Jesus' breast)" in John 13:25 , RV (the AV follows the mss. which have epipipto, and renders it "lying"); in John 21:20 , "leaned back," the Apostle's reminder of the same event in his experience. See SIT.

Leap

1: ἅλλομαι
(Strong's #242 — Verb — hallomai — hal'-lom-ahee )

"to leap" (akin to halma, "a leap"), is used (a) metaphorically, of the "springing" up of water, John 4:14 ; (b) literally, of the "leaping" of healed cripples, Acts 3:8 (2nd part); 14:10.

2: σκιρτάω
(Strong's #4640 — Verb — skirtao — skeer-tah'-o )

"to leap," is found in Luke 1:41, 44 ; Luke 6:23 , there translated "leap for joy;" in Luke 1:44 the words "for joy" are expressed separately.

3: ἐξάλλομαι
(Strong's #1814 — Verb — exallomai — ex-al'-lom-ahee )

"to leap up" (lit., "out," ek, and No. 1), is said in Acts 3:8 (1st part) of the cripple healed by Peter (cp. No. 1, above).

4: ἐφάλλομαι
(Strong's #2177 — Verb — ephallomai — ef-al'-lom-ahee )

"to leap upon" (epi, "upon," and No. 1), is said of the demoniac in Acts 19:16 .

Learining

1: γράμμα
(Strong's #1121 — Noun Neuter — gramma — gram'-mah )

"a letter," is used in the plural in Acts 26:24 , with the meaning "learning:" "(thy much) learning (doth turn thee to madness)," RV, possibly an allusion to the Jewish Scriptures, to which the Apostle had been appealing; in John 7:15 , "(How knoweth this Man) letters" (AV marg., "learning"), the succeeding phrase "not having learned" is illustrated in the papyri, where it indicates inability to write. See BILL.

2: διδασκαλία
(Strong's #1319 — Noun Feminine — didaskalia — did-as-kal-ee'-ah )

"teaching, instruction" (akin to didasko, "to teach"), is translated "learning" in Romans 15:4 . See DOCTRINE.

Learn, Learned

1: μανθάνω
(Strong's #3129 — Verb — manthano — man-than'-o )

denotes (a) "to learn" (akin to mathetes, "a disciple"), "to increase one's knowledge," or "be increased in knowledge," frequently "to learn by inquiry, or observation," e.g., Matthew 9:13 ; Matthew 11:29 ; Matthew 24:32 ; Mark 13:28 ; John 7:15 ; Romans 16:17 ; 1 Corinthians 4:6 ; 1 Corinthians 14:35 ; Philippians 4:9 ; 2 Timothy 3:14 ; Revelation 14:3 ; said of "learning" Christ, Ephesians 4:20 , not simply the doctrine of Christ, but Christ Himself, a process not merely of getting to know the person but of so applying the knowledge as to walk differently from the rest of the Gentiles; (b) "to ascertain," Acts 23:27 , RV, "learned" (AV, "understood"); Galatians 3:2 , "This only would I learn from you," perhaps with a tinge of irony in the enquiry, the answer to which would settle the question of the validity of the new Judaistic gospel they were receiving; (c) "to learn by use and practice, to acquire the habit of, be accustomed to," e.g., Philippians 4:11 ; 1 Timothy 5:4, 13 ; Titus 3:14 ; Hebrews 5:8 . See UNDERSTAND.

2: γινώσκω
(Strong's #1097 — Verb — ginosko — ghin-oce'-ko )

"to know by observation and experience," is translated "to learn," in the RV of Mark 15:45 ; John 12:9 . See ALLOW.

3: ἀκριβόω
(Strong's #198 — Verb — akriboo — ak-ree-bo'-o )

"to learn carefully," is so translated in Matthew 2:7, 16 , RV (AV, "diligently enquired").

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

"to initiate into mysteries," is translated "I have learned the secret" (Passive Voice, perfect tense) in Philippians 4:12 , RV (AV, "I am instructed"). See INSTRUCT.

Note: Paideuo, "to teach, instruct, train," is translated "instructed" in Acts 7:22 , RV (AV, "learned"); in 1 Timothy 1:20 , "(that) they might be taught," AV, "(that) they may learn."

Least

1: ἐλάχιστος
(Strong's #1646 — — elachistos — el-akh'-is-tos )

"least," is a superlative degree formed from the word elachus, "little," the place of which was taken by mikros (the comparative degree being elasson, "less"); it is used of (a) size, James 3:4 ; (b) amount; of the management of affairs, Luke 16:10 (twice); 19:17, "very little;" (c) importance, 1 Corinthians 6:2 , "smallest (matters);" (d) authority: of commandments, Matthew 5:19 ; (e) estimation, as to persons, Matthew 5:19 (2nd part); 25:40,45; 1 Corinthians 15:9 ; as to a town, Matthew 2:6 ; as to activities or operations, Luke 12:26 ; 1 Corinthians 4:3 , "a very small thing."

2: ἐλαχιστότερος
(Strong's #1647 — Adjective — elachistoteros — el-akh-is-tot'-er-os )

a comparative degree formed from No. 1, is used in Ephesians 3:8 , "less than the least."

3: μικρός
(Strong's #3398 — Adjective — mikros — mik-ros', mik-rot'-er-os )

"small little," is translated "the least" in Acts 8:10 ; Hebrews 8:11 , with reference to rank or influence. See LITTLE , A, No. 1.

4: μικρός
(Strong's #3398 — Adjective — mikroteros — mik-ros', mik-rot'-er-os )

the comparative of No. 3, is used of (a) size, Matthew 13:32 , AV, "the least," RV, "less;" Mark 4:31 [cp. No. 1 (a)]; (b) estimation, Matthew 11:11 ; Luke 7:28 , AV, "least," RV, "but little," marg., "lesser" (in the kingdom of heaven), those in the kingdom itself being less than John the Baptist [cp. No. 1 (e)]; Luke 9:48 . See LESS.

Notes: (1) In 1 Corinthians 6:4 , AV, exoutheneo, in the Passive Voice, "to be of no account," is translated "is least esteemed" (RV, "are of no account"); see ACCOUNT. (2) In Luke 19:42 , the adverbial phrase kai ge, "at least," is found in some mss.; the RV follows those in which it is absent. (3) In 1 Corinthians 9:2 , AV, the phrase alla ge is rendered "doubtless;" RV, "at least." (4) In Acts 5:15 , the phrase k'an (for kai ean, "even if") denotes "at the least."

Leathern

1: δερμάτινος
(Strong's #1193 — Adjective — dermatinos — der-mat'-ee-nos )

denotes "of skin leather" (from derma, "skin, hide of beasts," akin to dero, "to flay;" whence Eng., "derm," "dermal," "dermatology"); it is translated "leather" in Matthew 3:4 , of John the Baptist's girdle; in Mark 1:6 , RV (AV, "of a skin"). See SKIN.

Leave, Left

1: ἀφίημι
(Strong's #863 — Verb — aphiemi — af-ee'-ay-mee )

apo, "from," and hiemi, "to send," has three chief meanings, (a) "to send forth, let go, forgive;" (b) "to let, suffer, permit;" (c) "to leave, leave alone, forsake, neglect." It is translated by the verb "to leave" (c), in Matthew 4:11 ; Matthew 4:20, 22 , and parallel passages; Matthew 5:24 ; Matthew 8:15 , and parallel passages; Matthew 8:22 , RV, "leave (the dead)," AV, "let," and the parallel passage; Matthew 13:36 , RV, "left" (the multitude)," AV, "sent ... away;" Matthew 18:12 ; Matthew 19:27 , and parallel passages, RV, "we have left" (AV, "we have forsaken"); so Matthew 19:29 ; Matthew 22:22, 25 ; Matthew 23:23 , RV, "have left undone" (AV, "have omitted," in the 1st part, "leave undone" in the second); Matthew 23:38 , and the parallel passage; Matthew 24:2, 40, 41 , and parallel passages; Matthew 26:56 , RV, "left;" Mark 1:18 , "left;" Mark 1:31 ; Mark 7:8 , RV, "ye leave;" Mark 8:13 ; Mark 10:28, 29 ; Mark 12:12, 19-22 ; Mark 13:34 ; Luke 10:30 ; Luke 11:42 (in some mss.); Luke 12:39 , RV "have left," AV "have suffered" (No. 9 in Matthew 24:43 ); John 4:3, 28, 52 ; John 8:29 ; John 10:12 ; John 14:18, 27 ; John 16:28, 32 ; Romans 1:27 ; 1 Corinthians 7:11 , RV, "leave" (AV "put away"); John 7:13 (AV and RV); Hebrews 2:8 ; Hebrews 6:1 ; Revelation 2:4 . See FORGIVE.

2: ἀνίημι
(Strong's #447 — Verb — aniemi — an-ee'-ay-mee )

ana, "back" and hiemi, "to send," denotes "to let go, loosen, forbear;" it is translated "I will (never) leave (thee)" in Hebrews 13:5 . See FORBEAR.

3: καταλείπω
(Strong's #2641 — Verb — kataleipo — kat-al-i'-po )

"to leave behind" (kata, "down," leipo, "to leave"), is everywhere rendered by the verb "to leave" except in the following: the AV of Romans 11:4 , "I have reserved" (RV, "I have left"); Hebrews 11:27 , "he forsook;" 2 Peter 2:15 , AV, "have forsaken," RV, "forsaking." See FORSAKE , RESERVE.

4: ἀπολείπω
(Strong's #620 — Verb — apoleipo — ap-ol-ipe'-o )

"to leave behind" (apo, "from") is used (a) in the Active Voice, of "leaving" behind a cloak, 2 Timothy 4:13 ; a person, 2 Timothy 4:20 ; of "abandoning" a principality (by angels), Jude 1:6 , RV; (b) in the Passive Voice, "to be reserved, to remain," Hebrews 4:6, 9 ; Hebrews 10:26 . See REMAIN , No. 3. In the papyri it is used as a technical term in wills (Moulton and Milligan, Vocab.).

5: ἐγκαταλείπω
(Strong's #1459 — Verb — enkataleipo — eng-kat-al-i'-po )

lit., "to leave behind in" (en, "in," and No. 3), signifies (a) "to leave behind," Romans 9:29 , "a seed;" (b) "to abandon, forsake," translated by the verb "to leave" in Acts 2:27, 31 (in some mss., No. 3) of the soul of Christ; in the following by the verb "to forsake," Matthew 27:46 ; Mark 15:34 ; 2 Corinthians 4:9 ; 2 Timothy 4:10, 16 ; Hebrews 10:25 ; Hebrews 13:5 (see No. 2 in the same ver.). See FORSAKE.

6: ὑπολείπω
(Strong's #5275 — Verb — hupoleipo — hoop-ol-i'-po )

"to leave remaining;" lit., "to leave under" (hupo), is used in the Passive Voice in Romans 11:3 , of a survivor.

7: περιλείπομαι
(Strong's #4035 — Verb — perileipo — per-ee-li'-po )

"to leave over," is used in the Passive Voice in 1 Thessalonians 4:15, 17 , RV, "that are left" (AV, "that remain"), lit., "left over," i.e., the living believers at the Lord's return. See REMAIN.

8: παύω
(Strong's #3973 — Verb — pauo — pow'-o )

"to make to cease," is used in the Middle Voice, signifying "to cease, leave off," and is translated "had left" in Luke 5:4 ; "left" in Acts 21:32 ; elsewhere, "to cease." See CEASE.

9: ἐάω
(Strong's #1439 — Verb — eao — eh-ah'-o )

signifies (a) "to let, permit, suffer," e.g., Matthew 24:43 ; (b) "to leave," Acts 23:32 , of "leaving" horsemen; Acts 27:40 , of "leaving" anchors in the sea, RV [AV, "committed (themselves)"]. See COMMIT , SUFFER.

10: ὑπολιμπάνω
(Strong's #5277 — Verb — hupolimpano — hoop-ol-im-pan'-o )

limpano being a late form for leipo, "to leave," is used in 1 Peter 2:21 , "leaving (us an example)."

11: περισσεύω
(Strong's #4052 — Verb — perisseuo — per-is-syoo'-o )

"to be over and above" (the number), hence, "to be or remain over," is translated "was left," in Matthew 15:37 , AV (RV, "remained over," as in Matthew 14:20 ; Luke 9:17 ; John 6:12, 13 , where the AV adds "and above"), of the broken fragments after the feeding of the multitudes. See ABOUND.

Note: The corresponding noun, perisseuma, "that which is over and above," is used in the plural in Mark 8:8 , RV, "(of broken pieces) that remained over," AV, "(of the broken meat) that was left," lit., "of fragments of broken pieces." See REMAIN.

12: ἐκβάλλω
(Strong's #1544 — Verb — ekballo — ek-bal'-lo )

"to cast out" (ek, "from," ballo, "to cast"), "to drive out," is used in the sense of "rejecting" or "leaving out," in Revelation 11:2 , as to the measuring of the court of the Temple (marg., "cast without"). See CAST , No. 5.

* (b) In the sense of giving leave.

13: ἐπιτρέπω
(Strong's #2010 — Verb — epitrepo — ep-ee-trep'-o )

lit. denotes "to turn to" (epi, "upon, to," trepo, "to turn"), and so (a) "to commit, entrust" (not in NT); (b) "to permit, give leave, send," of Christ's permission to the unclean spirits to enter the swine, Mark 5:13 ; in Luke 8:32 , RV, "give ... leave," "gave ... leave" (AV, "suffer" and "suffered"); in John 19:38 , of Pilate's permission to Joseph to take away the body of the Lord; in Acts 21:39 , of Paul's request to the chief captain to permit him to address the people, RV, "give ... leave" (for AV, "suffer"); in Acts 21:40 , "he had given him leave" (AV, "... licence"). See LET , LIBERTY , LICENCE , PERMIT , SUFFER.

* (c) In the sense of taking leave of, bidding farewell to.

14: ἀποτάσσω
(Strong's #657 — Verb — apotasso — ap-ot-as'-som-ahee )

used in the Middle Voice in the NT, lit. signifies "to arrange oneself off" (apo, "from," tasso, "to arrange"); hence, "to take leave of," Mark 6:46 , RV, "had taken leave of" (AV, "had sent ... away"); Acts 18:18 ; Acts 18:21 , RV, "taking his leave of" (AV, "bade ... farewell"); 2 Corinthians 2:13 ; in Luke 9:61 , "to bid farewell;" in Luke 14:33 it has its other meaning "renouncing" (AV, "forsaking"). See FAREWELL , FORSAKE , RENOUNCE.

15: ἀσπάζομαι
(Strong's #782 — Verb — apaspazomai — as-pad'-zom-ahee )

"to embrace, salute, take leave of" (apo "from," aspazomai, "to salute"), is used in Acts 21:6 , AV, "when we had taken our leave" (RV, "bade ... farewell"). Some mss. have the simple verb aspazomai.

Leaven

A — 1: ζύμη
(Strong's #2219 — Noun Feminine — zume — dzoo'-may )

"leaven, sour dough, in a high state of fermentation," was used in general in making bread. It required time to fulfill the process. Hence, when food was required at short notice, unleavened cakes were used, e.g., Genesis 18:6 ; Genesis 19:3 ; Exodus 12:8 . The Israelites were forbidden to use "leaven" for seven days at the time of Passover, that they might be reminded that the Lord brought them out of Egypt "in haste," Deuteronomy 16:3 , with Exodus 12:11 ; the unleavened bread, insipid in taste, reminding them, too, of their afflictions, and of the need of self-judgment, is called "the bread of affliction." "Leaven" was forbidden in all offerings to the Lord by fire, Leviticus 2:11 ; Leviticus 6:17 . Being bred of corruption and spreading through the mass of that in which it is mixed, and therefore symbolizing the pervasive character of evil, "leaven" was utterly inconsistent in offerings which typified the propitiatory sacrifice of Christ.

In the OT "leaven" is not used in a metaphorically sense. In the NT it is used (a) metaphorically (1) of corrupt doctrine, Matthew 13:33 ; Luke 13:21 , of error as mixed with the truth (there is no valid reason for regarding the symbol here differently from its application elsewhere in the NT); Matthew 16:6, 11 ; Mark 8:15 (1st part); Luke 12:1 ; that the kingdom of heaven is likened to "leaven," does not mean that the kingdom is "leaven." The same statement, as made in other parables, shows that it is the whole parable which constitutes the similitude of the kingdom; the history of Christendom confirms the fact that the pure meal of the doctrine of Christ has been adulterated with error; (2) of corrupt practices, Mark 8:15 (2nd part), the reference to the Herodians being especially applied to their irreligion; 1 Corinthians 5:7, 8 ; (b) literally, in Matthew 16:12 , and in the general statements in 1 Corinthians 5:6 ; Galatians 5:9 , where the implied applications are to corrupt practice and corrupt doctrine respectively.

B — 1: ζυμόω
(Strong's #2220 — Verb — zumoo — dzoo-mo'-o )

signifies "to leaven, to act as leaven," Passive Voice in Matthew 13:33 ; Luke 13:21 ; Active Voice in 1 Corinthians 5:6 ; Galatians 5:9 .

Led

* For LED see LEAD

Lee

* Note: This forms part of the RV rendering of two verbs, (1) hupopleo, "to sail under" (i.e., under the lee of), from hupo, "under," pleo, "to sail," Acts 27:4, 7 (AV, "sailed under"); (2) hupotrecho, "to run in under" (in navigation), "to run under the lee of" (hupo, and a form hupodramon, used as an aorist participle of the verb), Acts 27:16 , RV, "running under the lee of" (AV, "running under"). See RUN , SAIL.

Left

1: ἀριστερός
(Strong's #710 — Adjective — aristeros — ar-is-ter-os' )

is used (a) of the "left" hand, in Matthew 6:3 , the word "hand" being understood; in connection with the armor of righteousness, in 2 Corinthians 6:7 , "(on the right hand and) on the left," lit., "(of the weapons ... the right and) the left;" (b) in the phrase "on the left," formed by ex (for ek), "from," and the genitive plural of this adjective, Mark 10:37 (some mss. have No. 2 here); Luke 23:33 .

2: εὐώνυμος
(Strong's #2176 — Adjective — euonumos — yoo-o'-noo-mos )

lit., "of good name," or "omen" (eu, "well," onoma, "a name"), a word adopted to avoid the ill-omen attaching to the "left" (omens from the "left" being unlucky, but a good name being desired for them, cp. aristeros, lit., "better of two," euphemistic for the ill-omened laios and skaios; cp., too, the Eng., "sinister," from the Latin word meaning "left"), is used euphemistically for No. 1, either (a) simply as an adjective in Revelation 10:2 , of the "left" foot; in Acts 21:3 , "on the left" (lit., "left"); or (b) with the preposition ex (for ek), signifying "on the left hand," Matthew 20:21, 23 ; Matthew 25:33, 41 ; Matthew 27:38 ; Mark 10:40 (for ver. 37, in some mss., see No. 1); 15:27.

Leg

1: σκέλος
(Strong's #4628 — Noun Neuter — skelos — skel'-os )

"the leg from the hip downwards," is used only of the breaking of the "legs" of the crucified malefactors, to hasten their death, John 19:31-33 (a customary act, not carried out in the case of Christ, in fullfillment of Exodus 12:46 ; Numbers 9:12 ). The practice was known as skelokopia (from kopto, "to stike"), or, in Latin, crurifragium (from crus, "a leg," and frango, "to break").

Legion

1: λεγιών
(Strong's #3003 — Noun Feminine — legion — leg-eh-ohn' )

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

Leisure

1: εὐκαιρέω
(Strong's #2119 — Verb — eukaireo — yoo-kahee-reh'-o )

"to have leisure or opportunity" (eu, "well," kairos, "a time or season"), is translated "they had ... leisure" in Mark 6:31 ; in Acts 17:21 , "spent their time" (RV, marg., "had leisure for"); in 1 Corinthians 16:12 , "he shall have opportunity," RV (AV, "... convenient time"). See CONVENIENT , OPPORTUNITY , SPEND. This verb differs from scholazo, "to have leisure;" it stresses the opportunity of doing something, whereas scholazo stresses the "leisure" for engaging in it e.g., 1 Corinthians 7:5 , "(that) ye may give yourselves to."

Lend, Lender

A — 1: δανείζω
(Strong's #1155 — Verb — daneizo — dan-ide'-zo )

is translated "to lend" in Luke 6:34, 35 : see BORROW.

A — 2: χράω
(Strong's #5531 | — Verb — kichremi | chrao — khrah'-o )

"to lend," is used in the aorist (or "point") tense, Active Voice, in Luke 11:5 , in the request, "lend me three loaves." The radical sense of the verb is "to furnish what is needful" (akin to chreia, which means both "use" and "need," and to chre, "it is needful"). Hence it is distinct from No. 1, the basic idea of which is to "lend" on security or return.

B — 1: δανειστής
(Strong's #1157 — Noun Masculine — danistes | daneistes — dan-ice-tace' )

denotes a money-lender (akin to A, No. 1), translated "lender" in Luke 7:41 , RV (AV, "creditor"). In the Sept., 2 Kings 4:1 ; Psalms 109:11 ; Proverbs 29:13 .

Length

1: μῆκος
(Strong's #3372 — Noun Neuter — mekos — may'-kos )

"length," from the same root as makros, "long" (see FAR , LONG), occurs in Ephesians 3:18 ; Revelation 21:16 (twice).

Leopard

1: πάρδαλις
(Strong's #3917 — Noun Feminine — pardalis — par'-dal-is )

denotes "a leopard or a panther," an animal characterized by swiftness of movement and sudden spring, in Daniel 7:6 symbolic of the activities of Alexander the Great, and the formation of the Grecian kingdom, the third seen in the vision there recorded. In Revelation 13:2 the imperial power, described there also as a "beast," is seen to concentrate in himself the characteristics of those mentioned in Daniel 7 .

Leper

1: λεπρός
(Strong's #3015 — Adjective — lepros — lep-ros' )

an adjective, primarily used of "psoriasis," characterized by an eruption of rough, scaly patches; later, "leprous," but chiefly used as a noun, "a leper," Matthew 8:2 ; Matthew 10:8 ; Matthew 11:5 ; Mark 1:40 ; Luke 4:27 ; Luke 7:22 ; Luke 17:12 ; especially of Simon, mentioned in Matthew 26:6 ; Mark 14:3 .

Leprosy

1: λέπρα
(Strong's #3014 — Noun Feminine — lepra — lep'-rah )

akin to lepros (above), is mentioned in Matthew 8:3 ; Mark 1:42 ; Luke 5:12, 13 . In the removal of other maladies the verb "to heal" (iaomai) is used, but in the removal of "leprosy," the verb "to cleanse" (katharizo), save in the statement concerning the Samaritan, Luke 17:15 , "when he saw that he was healed." Matthew 10:8 ; Luke 4:27 indicate that the disease was common in the nation. Only twelve cases are recorded in the NT, but these are especially selected. For the Lord's commands to the leper mentioned in Matthew 8 and to the ten in Luke 17 , see Leviticus 14:2-32 .

Less

1: ἐλάσσων
(Strong's #1640 — Verb — elasson — el-as'-sone, el-at'-tone )

serves as a comparative degree of mikros, "little" (see LEAST), and denotes "less" in (a) quality, as of wine, John 2:10 , "worse;" (b) age, Romans 9:12 , "younger;" 1 Timothy 5:9 , "under" (neuter, adverbially); (c) rank, Hebrews 7:7 . See UNDER , WORSE , YOUNG.

2: μικρός
(Strong's #3398 — Adjective — mikroteros — mik-ros', mik-rot'-er-os )

the comparative of mikros, is translated "less" in Matthew 13:32 , RV (AV, "least"), and Mark 4:31 . See LEAST.

3: ἥττων
(Strong's #2276 — Adjective — hesson — hate'-ton )

"inferior," is used in the neuter adverbially in 2 Corinthians 12:15 , "the less." See WORSE.

Lest

1: μή
(Strong's #3361 — particle — me — may )

a negative particle, often used as a conjunction, is frequently translated "lest," e.g., Mark 13:36 (in ver. 5, RV, "that no," for AV, "lest"); Acts 13:40 ; Acts 23:10 .

2: ἵνα μή
(Strong's #3363 — Conjunction — hina me — hin'-ah may )

"in order that not," is rendered "lest," e.g., in Matthew 17:27 ; in some instances the RV renders the phrase "that ... not," e.g., Luke 8:12 , or "that ... no," 1 Corinthians 9:12 (AV, "lest").

3: μήποτε
(Strong's #3379 — Conjunction — mepote | me pote — may'-pot-eh, may pot'-eh )

denotes "lest ever, lest perhaps, lest at any time," e.g., Matthew 4:6 ; "lest haply," Matthew 7:6 , RV (AV, "lest"), and in Matthew 13:15 (AV, "lest at any time"); in Matthew 25:9 , RV, "peradventure" (AV, "lest"). The RV does not translate this simply by "lest," as in the AV; see further, e.g., in Matthew 27:64 ; Mark 14:2 ; Luke 12:58 ; the addition of pote requires the fuller rendering.

Note: In Luke 14:29 , the conjunctive phrase hina mepote, "lest haply," is used.

4: μήπως
(Strong's #3381 — Conjunction — mepos | me pos — may'-poce, may poce )

used as a conjunction, denotes "lest somehow, lest haply, lest by any means," e.g., 2 Corinthians 2:7 , RV, "lest by any means" (AV, "lest perhaps"); so 2 Corinthians 12:20 (twice); Galatians 4:11 (AV, "lest"); in 1 Thessalonians 3:5 (AV, "lest by some means").

5: μή
(Strong's #3361 4225 — particle — mepou | me pou — may )

"lest perhaps," is used in Acts 27:29 , RV, "lest haply" (AV, "lest").

Note: In 2 Corinthians 4:4 , AV, the phrase eis ("unto") to ("the") me ("not"), i.e., "in order that ... not," is rendered "lest (the light) ... should;" RV, "that (the light) ... should not."

Let

* For LET (AV in Romans 1:13 and 2 Thessalonians 2:7 ) see HINDER and RESTAIN

Let Down

1: καθίημι
(Strong's #2524 — Verb — kathiemi — kath-ee'-ay-mee )

"to send," or "let down" (kata, "down," hiemi, "to send"), is translated "to let down," with reference to (a) the paralytic in Luke 5:19 ; (b) Saul of Tarsus, Acts 9:25 ; (c) the great sheet in Peter's vision, Acts 10:11 ; Acts 11:5 .

2: χαλάω
(Strong's #5465 — Verb — chalao — khal-ah'-o )

"to slacken, loosen, let loose," denotes in the NT, "to let down, to lower;" it is used with reference to (a) the paralytic, in Mark 2:4 , cp. No. 1 (a); (b) Saul ot Tarsus, Acts 9:25 , "lowering" [see also No. 1 (b)]; 2 Corinthians 11:33 , "was I let down" (Passive Voice); (c) nets, Luke 5:4, 5 (in the latter, RV, "nets;" AV, "net"); (d) the gear of a ship, Acts 27:17 , RV, "they lowered (the gear)," AV, "they strake (sail);" (e) a ship's boat, Acts 27:30 , RV, "lowered" (AV, "let down"). See LOWER , STRIKE.

Let Out

1: ἐκδίδωμι
(Strong's #1554 — Verb — ekdidomi — ek-did'-o-mee )

primarily, "to give out, give up, surrender" (ek, "out, from," didomi, "to give"), denotes "to let out for hire;" in the NT it is used, in the Middle Voice, with the meaning "to let out to one's advantage," in the parable of the husbandman and his vineyard, Matthew 21:33, 41 ; Mark 12:1 ; Luke 20:9 , AV, "let ... forth;" RV, "let ... out."

Letter

1: γράμμα
(Strong's #1121 — Noun Neuter — amma — gram'-mah )

primarily denotes "that which is traced or drawn, a picture;" then, "that which is written," (a) "a character, letter of the alphabet," 2 Corinthians 3:7 ; "written," lit., "(in) letters;" Galatians 6:11 ; here the reference is not to the length of the Epistle (Paul never uses gramma, either in the singular or the plural of his Epistles; of these he uses epistole, No. 2), but to the size of the characters written by his own hand (probably from this verse to the end, as the use of the past tense, "I have written," is, according to Greek idiom, the equivalent of our "I am writing"). Moreover, the word for "letters" is here in the dative case, grammasin, "with (how large) letters;" (b) "a writing, a written document, a bond" (AV, "bill") Luke 16:6, 7 ; (c) "a letter, by way of correspondence," Acts 28:21 ; (d) the Scriptures of the OT, 2 Timothy 3:15 ; (e) "learning," John 7:15 , "letters;" Acts 26:24 , "(much) learning" (lit., "many letters"); in the papyri an illiterate person is often spoken of as one who does not know "letters," "which never means anything else than inability to write" (Moulton and Milligan); (f) "the letter," the written commandments of the Word of God, in contrast to the inward operation of the Holy Spirit under the New Covenant, Romans 2:27, 29 ; Romans 7:6 ; 2 Corinthians 3:6 ; (g) "the books of Moses," John 5:47 .

2: ἐπιστολή
(Strong's #1992 — Noun Feminine — epistole — ep-is-tol-ay' )

* see EPISTLE

Level

* For LEVEL see PLACE , Note (4)

Lewd

* For LEWD and LEWDNESS see VILE and VILLANY

Liar

A — 1: ψεύστης
(Strong's #5583 — Noun Masculine — pseustes — psyoos-tace' )

"a liar," occurs in John 8:44, 55 ; Romans 3:4 ; 1 Timothy 1:10 ; Titus 1:12 ; 1 John 1:10 ; 1 John 2:4, 22 ; 1 John 4:20 ; 1 John 5:10 .

B — 1: ψευδής
(Strong's #5571 — Adjective — pseudes — psyoo-dace' )

"lying, false" (Eng., "pseudo-"), rendered "false" in Acts 6:13 and in the RV of Revelation 2:2 (AV, "liars"), is used as a noun, "liars," in Revelation 21:8 . See FALSE.

Note: Many compound nouns are formed by the prefix pseudo-: see, e.g., APOSTLES, BRETHREN, CHRISTS, PROPHETS, TEACHERS, WITNESS.

Liberal, Liberality, Liberally

A — 1: ἁπλότης
(Strong's #572 — Noun Feminine — haplotes — hap-lot'-ace )

denotes (a) "simplicity, sincerity, unaffectedness" (from haplous, "single, simple," in contrast to diplous, "double"), Romans 12:8 , "simplicity;" 2 Corinthians 11:3 (in some mss. in 2 Corinthians 1:12 ); Ephesians 6:5 ; Colossians 3:22 , singleness;" (b) "simplicity as manifested in generous giving," "liberality," 2 Corinthians 8:2 ; 2 Corinthians 9:11 (AV, "bountifulness," RV marg., "singleness"); 9:13 (AV, "liberal"). See BOUNTY , No. 2.

A — 2: χάρις
(Strong's #5485 — Noun Feminine — charis — khar'-ece )

is rendered "liberality" in 1 Corinthians 16:3 , AV. See BOUNTY , No. 3.

B — 1: ἁπλῶς
(Strong's #574 — Adverb — haplos — hap-loce' )

"liberally, with singleness of heart," is used in James 1:5 of God as the gracious and "liberal" Giver. The word may be taken either (a) in a logical sense, signifying unconditionally, simply, or (b) in a moral sense, generously; for the double meaning compare A, No. 1. On this passage Hort writes as follows: "Later writers comprehend under the one word the whole magnanimous and honorable type of character in which singleness of mind is the central feature."

Liberty

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

"a loosening, relaxation," is translated "liberty" in Acts 24:23 , AV. See INDULGENCE.

A — 2: ἄφεσις
(Strong's #859 — Noun Feminine — aphesis — af'-es-is )

"dismissal, release, forgiveness," is rendered "liberty" in the AV of Luke 4:18 , RV, "release." See FORGIVENESS.

A — 3: ἐλευθερία
(Strong's #1657 — Noun Feminine — eleutheria — el-yoo-ther-ee'-ah )

see FREEDOM.

A — 4: ἐξουσία
(Strong's #1849 — Noun Feminine — exousia — ex-oo-see'-ah )

"authority, right," is rendered "liberty" in 1 Corinthians 8:9 (marg., "power"), "this liberty of yours," or "this right which you assert." See AUTHORITY.

B — 1: ἐλεύθερος
(Strong's #1658 — Adjective — eleutheros — el-yoo'-ther-os )

is rendered "at liberty" in 1 Corinthians 7:39 , AV (RV "free"). See FREE.

C — 1: ἀπολύω
(Strong's #630 — Verb — apoluo — ap-ol-oo'-o )

for the meanings of which see LET , No. 3, is translated "to set at liberty" in Acts 26:32 ; Hebrews 13:23 . See DISMISS.

C — 2: ἀποστέλλω
(Strong's #649 — Verb — apostello — ap-os-tel'-lo )

"to send away," is translated "to set at liberty" in Luke 4:18 . See SEND.

Note: In Acts 27:3 , AV, epitrepo is rendered "gave ... liberty" (RV "gave ... leave"). See LEAVE (b)

Licence

* For LICENCE (in Acts 21:40 ; Acts 25:16 , AV) see LEAVE (b) and OPPORTUNITY, A, No. 3

Lick

1: ἐπιλείπω
(Strong's #1952 — Verb — epileicho — ep-ee-li'-po )

"to lick over" (epi, "over," leicho, "to lick"), is said of the dogs in Luke 16:21 . Some mss. have apoleicho, "to lick off."

Lie

A — 1: ψεῦδος
(Strong's #5579 — Noun Neuter — pseudos — psyoo'-dos )

"a falsehood, lie" (see also under LIAR), is translated "lie" in John 8:44 (lit., "the lie"); Romans 1:25 , where it stands by metonymy for an idol, as, e.g., in Isaiah 44:20 ; Jeremiah 10:14 ; Jeremiah 13:25 ; Amos 2:4 (plural); 2 Thessalonians 2:11 , with special reference to the lie of 2 Thessalonians 2:4 , that man is God (cp. Genesis 3:5 ); 1 John 2:21, 27 ; Revelation 21:27 ; Revelation 22:15 ; in Ephesians 4:25 , AV "lying," RV, "falsehood," the practice; in Revelation 14:5 , RV, "lie." (some mss. have dolos, "guile," AV); 2 Thessalonians 2:9 , where "lying wonders" is, lit., "wonders of falsehood," i.e., wonders calculated to deceive (cp. Revelation 13:13-15 ), the purpose being to deceive people into the acknowledgement of the spurious claim to deity on the part of the Man of Sin.

Note: In Romans 1:25 the "lie" or idol is the outcome of pagan religion; in 1 John 2:21, 22 the "lie" is the denial that Jesus is the Christ; in 2 Thessalonians 2:11 the "lie" is the claim of the Man of Sin.

A — 2: ψεῦσμα
(Strong's #5582 — Noun Neuter — pseusma — psyoos'-mah )

"a falsehood," or "an acted lie," Romans 3:7 , where "my lie" is not idolatry, but either the universal false attitude of man toward God or that with which his detractors charged the Apostle; the former seems to be the meaning.

B — 1: ψευδολόγος
(Strong's #5573 — Adjective — pseudologos — psyoo-dol-og'-os )

denotes "speaking falsely" (pseudes, "false," logos, "a word") in 1 Timothy 4:2 , where the adjective is translated "that speak lies," RV (AV, "speaking lies") and is applied to "demons," the actual utterances being by their human agents.

B — 2: ἀψευδής
(Strong's #893 — Adjective — apseudes — aps-yoo-dace' )

denotes "free from falsehood" (a, negative, pseudes, "false"), truthful, Titus 1:2 , of God, "who cannot lie."

C — 1: ψεύδομαι
(Strong's #5574 — Verb — pseudo — psyoo'-dom-ahee )

"to deceive by lies" (always in the Middle Voice in the NT), is used (a) absolutely, in Matthew 5:11 , "falsely," lit., "lying" (AV, marg.); Romans 9:1 ; 2 Corinthians 11:31 ; Galatians 1:20 ; Colossians 3:9 (where the verb is followed by the preposition eis, "to"); 1 Timothy 2:7 ; Hebrews 6:18 ; James 3:14 (where it is followed by the preposition kata, "against"); 1 John 1:6 ; Revelation 3:9 ; (b) transitively, with a direct object (without a preposition following), Acts 5:3 (with the accusative case), "to lie to (the Holy Ghost)," RV marg., "deceive;" Acts 5:4 (with the dative case) "thou hast (not) lied (unto men, but unto God)."

Lie in Wait

A — 1: ἐνεδρεύω
(Strong's #1748 — Verb — enedreuo — en-ed-ryoo'-o )

"to lie in wait for, to lay wait for" (from en, "in," and hedra, "a seat," cp. B), occurs in Luke 11:54 , "laying wait for;" Acts 23:21 , "there lie in wait for."

Note: In Acts 23:30 , the word epiboule, "a plot," necessitates the RV "(that there would be) a plot." For Ephesians 4:14 , AV, see WILES.

B — 1: ἐνέδρα
(Strong's #1747 | 1749 — Noun Feminine — enedra | enedron — en-ed'-rah )

akin to A, "a lying in wait, an ambush," occurs in Acts 23:16 (where some mss. have the form enedron); Acts 25:3 , "laying wait," lit., "making an ambush." In the Sept., Joshua 8:7, 9 ; Psalms 10:8 .

Life, Living, Lifetime, Life-Giving

A — 1: ζωή
(Strong's #2222 — Noun Feminine — zoe — dzo-ay' )

(Eng., "zoo," "zoology") is used in the NT "of life as a principle, life in the absolute sense, life as God has it, that which the Father has in Himself, and which He gave to the Incarnate Son to have in Himself, John 5:26 , and which the Son manifested in the world, 1 John 1:2 . From this life man has become alienated in consequence of the Fall, Ephesians 4:18 , and of this life men become partakers through faith in the Lord Jesus Christ, John 3:15 , who becomes its Author to all such as trust in Him, Acts 3:15 , and who is therefore said to be 'the life' of the believer, Colossians 3:4 , for the life that He gives He maintains, John 6:35, 63 . Eternal life is the present actual possession of the believer because of his relationship with Christ, John 5:24 ; 1 John 3:14 , and that it will one day extend its domain to the sphere of the body is assured by the Resurrection of Christ, 2 Corinthians 5:4 ; 2 Timothy 1:10 . This life is not merely a principle of power and mobility, however, for it has moral associations which are inseparable from it, as of holiness and righteousness. Death and sin, life and holiness, are frequently contrasted in the Scriptures.

"Zoe is also used of that which is the common possession of all animals and men by nature, Acts 17:25 ; 1 John 5:16 , and of the present sojourn of man upon the earth with reference to its duration, Luke 16:25 ; 1 Corinthians 15:19 ; 1 Timothy 4:8 ; 1 Peter 3:10 . 'This life' is a term equivalent to 'the gospel,' 'the faith,' 'Christianity,' Acts 5:20 ."* [* From Notes on Galatians, by Hogg and Vine. pp. 324,325.]

Death came through sin, Romans 5:12 , which is rebellion against God. Sin thus involved the forfeiting of the "life." "The life of the flesh is in the blood," Leviticus 17:11 . Therefore the impartation of "life" to the sinner must be by a death caused by the shedding of that element which is the life of the flesh. "It is the blood that maketh atonement by reason of the life" (id., RV). The separation from God caused by the forfeiting of the "life" could be removed only by a sacrifice in which the victim and the offerer became identified. This which was appointed in the typical offerings in Israel received its full accomplishment in the voluntary sacrifice of Christ. The shedding of the blood in the language of Scripture involves the taking or the giving of the "life." Since Christ had no sins of his own to die for, His death was voluntary and vicarious, John 10:15 with Isaiah 53:5, 10, 12 ; 2 Corinthians 5:21 . In His sacrifice He endured the Divine judgment due to man's sin. By this means the believer becomes identified with Him in His deathless "life," through His resurrection, and enjoys conscious and eternal fellowship with God.

A — 2: βίος
(Strong's #979 — Noun Masculine — bios — bee'-os )

(cp. Eng. words beginning with bio-), is used in three respects (a) of "the period or duration of life," e.g., in the AV of 1 Peter 4:3 , "the time past of our life" (the RV follows the mss. which omit "of our life"); Luke 8:14 ; 2 Timothy 2:4 ; (b) of "the manner of life, life in regard to its moral conduct," 1 Timothy 2:2 ; 1 John 2:16 ; (c) of "the means of life, livelihood, maintenance, living," Mark 12:44 ; Luke 8:43 ; Luke 15:12, 30 ; Luke 21:4 ; 1 John 3:17 , "goods," RV (AV, "good"). See GOODS.

Note: "While zoe is "life' intensive ... bios is 'life' extensive. ... In bios, used as manner of 'life,' there is an ethical sense often inhering which, in classical Greek at least, zoe does not possess." In Scripture zoe is "the nobler word, expressing as it continually does, all of highest and best which the saints posses in God" (Trench, Syn. xxvii).

A — 3: ψυχή
(Strong's #5590 — Noun Feminine — psuche — psoo-khay' )

besides its meanings, "heart, mind, soul," denotes "life" in two chief respects, (a) "breath of life, the natural life," e.g., Matthew 2:20 ; Matthew 6:25 ; Mark 10:45 ; Luke 12:22 ; Acts 20:10 ; Revelation 8:9 ; Revelation 12:11 (cp. Leviticus 17:11 ; Esther 8:11 ); (b) "the seat of personality," e.g., Luke 9:24 , explained in Luke 9:25 as "own self." See list under SOUL. See also HEART , MIND.

Notes: (1) "Speaking generally, psuche, is the individual life, the living being, whereas zoe, is the life of that being, cp. Psalms 66:9 , 'God ... which holdeth our soul (psuche) in life (zoe),' and John 10:10 , 'I came that they may have life (zoe),' with John 10:11 , 'The Good Shepherd layeth down His life (psuche) for the sheep.'" * [* From Notes on Thessalonians, by Hogg and Vine, p. 325.] (2) In Revelation 13:15 , AV, pneuma, "breath," is translated "life" (RV, "breath"). (3) In 2 Corinthians 1:8 , "we despaired even of life," the verb zao, "to live," is used in the infinitive mood, as a noun, and translated "life" (lit., "living"). In Hebrews 2:15 the infinitive mood of the same verb is translated "lifetime."

A — 4: βίωσις
(Strong's #981 — Noun Feminine — biosis — bee'-o-sis )

from bioo, "to spend one's life, to live," denotes "a manner of life," Acts 26:4 .

A — 5: ἀγωγή
(Strong's #72 — Noun Feminine — agoge — ag-o-gay' )

"a manner of life," 2 Timothy 3:10 ; see CONDUCT.

A — 6: ἀναστροφή
(Strong's #391 — Noun Feminine — anastrophe — an-as-trof-ay' )

"behavior, conduct," is translated "manner of life" (AV "conversation") in the RV of Galatians 1:13 ; 1 Timothy 4:12 ; 1 Peter 1:18 ; 1 Peter 3:16 ; "living," in 1 Peter 1:15 . See BEHAVIOR.

B — 1: βιωτικός
(Strong's #982 — Adjective — biotikos — bee-o-tee-kos' )

"pertaining to life" (bios), is translated "of this life," in Luke 21:34 , with reference to cares; in 1 Corinthians 6:3 , "(things) that pertain to this life," and 1 Corinthians 6:4 , "(things) pertaining to this life," i.e., matters of this world, concerning which Christians at Corinth were engaged in public lawsuits one with another; such matters were to be regarded as relatively unimportant in view of the great tribunals to come under the jurisdiction of saints hereafter. Moulton and Milligan (Vocab.) illustrate the word from phrases in the papyri, e.g., "business (documents);" "business concerning my livelihood;" "(stories) of ordinary life."

B — 2: ἄψυχος
(Strong's #895 — Adjective — apsuchos — ap'-soo-khos )

denotes "lifeless, inanimate" (a, negative, and psuche, see A, No. 3), "without life," 1 Corinthians 14:7 .

C — 1: ζῳοποιέω
(Strong's #2227 — Verb — zoopoieo — dzo-op-oy-eh'-o )

"to make alive, cause to live, quicken" (from zoe, "life," and poieo, "to make"), is used as follows: "(a) of God as the bestower of every kind of life in the universe, 1 Timothy 6:13 (zoogoneo, to preserve alive, is the alternative reading adopted by most editors; see LIVE , No. 6), and, particularly, of resurrection life, John 5:21 ; Romans 4:17 ; (b) of Christ, who also is the bestower of resurrection life, John 5:21 (2nd part); 1 Corinthians 15:45 ; cp. 1 Corinthians 15:22 ; (c) of the resurrection of Christ in "the body of His glory," 1 Peter 3:18 ; (d) of the power of reproduction inherent in seed, which presents a certain analogy with resurrection, 1 Corinthians 15:36 ; (e) of the 'changing,' or 'fashioning anew,' of the bodies of the living, which corresponds with, and takes place at the same time as, the resurrection of the dead in Christ, Romans 8:11 ; (f) of the impartation of spiritual life, and the communication of spiritual sustenance generally, John 6:63 ; 2 Corinthians 3:6 ; Galatians 3:21 ." * [* From Notes on Galatians, by Hogg and Vine, pp. 154,155.] See QUICKEN , and cp. sunzoopoieo, "to quicken together with," Ephesians 2:5 ; Colossians 2:13 .

Notes: (1) For the verb diago, "to lead a life," see LIVE , No. 7. (2) For politeuo, in Philippians 1:27 , RV, "let your manner of life be," see LIVE , No. 8.

Lift

1: ἐγείρω
(Strong's #1453 — Verb — egeiro — eg-i'-ro )

"to awaken, raise up," is used in Matthew 12:11 , of "lifting" a sheep out of a pit. In the following the RV has "raised" for AV, "lifted:" Mark 1:31 ; Mark 9:27 ; Acts 3:7 . See ARISE , AWAKE , RAISE.

2: αἴρω
(Strong's #142 — Verb — airo — ah'ee-ro )

signifies (a) "to raise, take up, lift, draw up," (b) "to bear, carry," (c) "to take or carry away." It is used of "lifting" up the voice, Luke 17:13 ; Acts 4:24 ; eyes, John 11:41 ; hand, Revelation 10:5 . See AWAY , BEAR , CARRY , DOUBT , A, No. 6, LOOSE, PUT, No. 17, REMOVE, TAKE.

3: ἐπαίρω
(Strong's #1869 — Verb — epairo — ep-ahee'-ro )

"to lift up, raise" (epi, "upon," and No. 2), is used of "lifting" up the eyes, Matthew 17:8 ; Luke 6:20 ; Luke 16:23 ; Luke 18:13 ; John 4:35 ; John 6:5 ; John 17:1 ; the head, Luke 21:28 ; the hands, Luke 24:50 ; 1 Timothy 2:8 ; the voice, Luke 11:27 ; Acts 2:14 ; Acts 14:11 ; Acts 22:22 ; a foresail, Acts 27:40 ("hoisting," RV); metaphorically, of the heel, John 13:18 , as of one "lifting" up the foot before kicking; the expression indicates contempt and violence; in the Passive Voice, Acts 1:9 , of Christ's ascension, "was taken up;" 2 Corinthians 10:5 , "is exalted" (with pride); 2 Corinthians 11:20 , "exalteth himself." See EXALT , HOIST, TAKE.

4: ὑψόω
(Strong's #5312 — Verb — hupsoo — hoop-so'-o )

"to lift or raise up" (akin to hupsos, "height"), is rendered by the verb "to lift up" in John 3:14 , of the brazen serpent; of Christ in crucifixion (id.), and John 8:28 ; John 12:32, 34 ; metaphorically, "to exalt, lift up," e.g., James 4:10 , AV, "shall lift ... up," RV, "shall exalt." See EXALT.

5: ἀνίστημι
(Strong's #450 — Verb — anistemi — an-is'-tay-mee )

"to raise up" (ana, "up," histemi, "to cause to stand"), is translated "lifted (her) up," in Acts 9:41 , AV; RV, "raised (her) up." See ARISE , RAISE.

6: ἀνορθόω
(Strong's #461 — Verb — anorthoo — an-orth-o'-o )

"to set upright" (ana, "up," orthos, "straight"), is used of "lifting" up "hands that hang down," Hebrews 12:12 ; of setting up a building, restoring ruins, Acts 15:16 (cp., e.g., 2 Samuel 7:13, 16 ; 1 Chronicles 17:12 ; Jeremiah 10:12 ; often so used in the papyri); of the healing of the woman with a spirit of infirmity, Luke 13:13 , "was made straight" (for ver. 11, see No. 7). See SET , STRAIGHT.

7: ἀνακύπτω
(Strong's #352 — Verb — anakupto — an-ak-oop'-to )

"to lift oneself up," is used (a) of the body, Luke 13:11 ; John 8:7, 10 ; (b) metaphorically, of the mind, to look up, to be elated, Luke 21:28 (followed by No. 3, "lift up"); an instance is found in the papyri in which a person speaks of the imposibility of ever looking up again in a certain place, for very shame (moulton and Milligan, Vocab.). In the Sept., Job 10:15 .

Light

* Notes: (1) In Matthew 3:16 , AV, erchomai, "to come," is translated "lighting;" RV, "coming." (2) In Revelation 7:16 , AV, pipto, "to fall," is translated "shall ... light" (RV, "shall ... strike"). See STRIKE. (3) For Acts 27:41 , RV, see FALL , B, No. 8.

Light of, Lightly

1: ἀμελέω
(Strong's #272 — Verb — ameleo — am-el-eh'-o )

denotes "to be careless, not to care" (a, negative, and melei, an impersonal verb, signifying "it is a care:" see CARE), Matthew 22:5 , "they made light of (it)," lit., "making light of (it)," aorist participle, indicating the definiteness of their decision. See NEGLECT , NEGLIGENT , REGARD.

Note: In Mark 9:39 , AV, the adverb tachu, "quickly," is translated "lightly" (RV, "quickly"). See QUICKLY.

Light, Lighten

A — 1: ἐλαφρός
(Strong's #1645 — Adjective — elaphros — el-af-ros' )

"light in weight, easy to bear," is used of the burden imparted by Christ, Matthew 11:30 ; of affliction, 2 Corinthians 4:17 .

B — 1: κουφίζω
(Strong's #2893 — Verb — kouphizo — koo-fid'-zo )

"to make light, lighten" (the adjective kouphos, not in NT, denotes "slight, light, empty"), is used of "lightening" the ship, in Acts 27:38 .

Note: For the phrase in Acts 27:18 , AV, "they lightened the ship," See FREIGHT.

C — 1: ἐλαφρία
(Strong's #1644 — Noun Feminine — elaphria — el-af-ree'-ah )

"lightness," 2 Corinthians 1:17 , AV: see FICKLENESS.

Light, Noun, and Verb, Lighten

A — 1: φῶς
(Strong's #5457 — Noun Neuter — phos — foce )

akin to phao, "to give light" (from roots pha---, and phan---, expressing "light as seen by the eye," and, metaphorically, as "reaching the mind," whence phaino, "to make to appear," phaneros, "evident," etc.); cp. Eng., "phosphorus" (lit., "light-bearing"). "Primarily light is a luminous emanation, probably of force, from certain bodies, which enables the eye to discern form and color. Light requires an organ adapted for its reception (Matthew 6:22 ). Where the eye is absent, or where it has become impaired from any cause, light is useless. Man, naturally, is incapable of receiving spiritual light inasmuch as he lacks the capacity for spiritual things, 1 Corinthians 2:14 . Hence believers are called 'sons of light,' Luke 16:8 , not merely because they have received a revelation from God, but because in the New Birth they have received the spiritual capacity for it.

"Apart from natural phenomena, light is used in Scripture of (a) the glory of God's dwelling-place, 1 Timothy 6:16 ; (b) the nature of God, 1 John 1:5 ; (c) the impartiality of God, James 1:17 ; (d) the favor of God, Psalms 4:6 ; of the King, Proverbs 16:15 ; of an influential man, Job 29:24 ; (e) God, as the illuminator of His people, Isaiah 60:19, 20 ; (f) the Lord Jesus as the illuminator of men, John 1:4, 5, 9 ; John 3:19 ; John 8:12 ; John 9:5 ; John 12:35, 36, 46 ; Acts 13:47 ; (g) the illuminating power of the Scriptures, Psalms 119:105 ; and of the judgments and commandments of God, Isaiah 51:4 ; Proverbs 6:23 , cp. Psalms 43:3 ; (h) the guidance of God, Job 29:3 ; Psalms 112:4 ; Isaiah 58:10 ; and, ironically, of the guidance of man, Romans 2:19 ; (i) salvation, 1 Peter 2:9 ; (j) righteousness, Romans 13:12 ; 2 Corinthians 11:14, 15 ; 1 John 2:9, 10 ; (k) witness for God, Matthew 5:14, 16 ; John 5:35 ; (l) prosperity and general well-being, Esther 8:16 ; Job 18:18 ; Isaiah 58:8-10 ." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 159,160.]

A — 2: φωστήρ
(Strong's #5458 — Noun Masculine — phoster — foce-tare' )

denotes "a luminary, light," or "light-giver;" it is used figuratively of believers, as shining in the spiritual darkness of the world, Philippians 2:15 ; in Revelation 21:11 it is used of Christ as the "Light" reflected in and shining through the heavenly city (cp. Revelation 21:23 ). In the Sept., Genesis 1:14, 16 .

A — 3: φωτισμός
(Strong's #5462 — Noun Masculine — photismos — fo-tis-mos' )

"an illumination, light," is used metaphorically in 2 Corinthians 4:4 , of the "light" of the Gospel, and in 2 Corinthians 4:6 , of the knowledge of the glory of God. In the Sept., Job 3:9 ; Psalms 27:1 ; Psalms 44:3 ; Psalms 78:14 ; Psalms 90:8 ; Psalms 139:11 .

A — 4: φέγγος
(Strong's #5338 — Noun Neuter — phengos — feng'-gos )

"brightness, luster," is used of the "light" of the moon, Matthew 24:29 ; Mark 13:24 ; of a lamp, Luke 11:33 (some mss. have phos, here).

A — 5: λύχνος
(Strong's #3088 — Noun Masculine — luchnos — lookh'-nos )

"a hand-lamp:" see LAMP.

A — 6: λαμπάς
(Strong's #2985 — Noun Feminine — lampas — lam-pas' )

"a torch:" see LAMP.

B — 1: φωτίζω
(Strong's #5461 — Verb — photizo — fo-tid'-zo )

used (a) intrasitively, signifies "to shine, give light," Revelation 22:5 ; (b) transitively, (1) "to illumine, to light, enlighten, to be lightened," Luke 11:36 ; Revelation 21:23 ; in the Passive Voice, Revelation 18:1 ; metaphorically, of spiritual enlightenment, John 1:9 ; Ephesians 1:18 ; Ephesians 3:9 , "to make ... see;" Hebrews 6:4 ; Hebrews 10:32 , "ye were enlightened," RV (AV, "... illuminated"); (2) "to bring to light," 1 Corinthians 4:5 (of God's act in the future); 2 Timothy 1:10 (of God's act in the past). See ENLIGHTEN , ILLUMINATE.

B — 2: ἐπιφαύσκω
(Strong's #2017 — Verb — epiphausko — ep-ee-fow'-o )

or possibly epiphauo, "to shine forth," is rendered "shall give ... light," in Ephesians 5:14 , AV (RV, "shall shine upon"), of the glory of Christ, illumining the believer who fulfills the conditions, so that being guided by His "light" he reflects His character. See SHINE. Cp. epiphosko, "to dawn" (really a variant form of epiphausko).

B — 3: λάμπω
(Strong's #2989 — Verb — lampo — lam'-po )

"to give the light of a torch," is rendered "giveth light" in Matthew 5:15 , AV (RV, "shineth"). See SHINE.

B — 4: ἐπιφαίνω
(Strong's #2014 — Verb — epiphaino — ep-ee-fah'ee-no )

transitively, "to show forth" (epi, "upon," phaino, "to cause to shine"), is used intransitively and metaphorically in Luke 1:79 , and rendered "to give light," AV (RV, "to shine upon"). See APPEAR , SHINE.

B — 5: ἅπτω
(Strong's #681 — Verb — hapto — hap'-to )

"to kindle a fire" and so give "light:" see KINDLE , No. 1, Note.

B — 6: καίω
(Strong's #2545 — Verb — kaio — kah'-yo )

"to burn," is translated "do (men) light" in Matthew 5:15 . See BURN.

B — 7: ἀστράπτω
(Strong's #797 — Verb — astrapto — as-trap'-to )

"to flash forth, lighten as lightning" (akin to astrape, "lightning"), occurs in Luke 17:24 ; Luke 24:4 (AV "shining;" RV, "dazzling"). See DAZZLING.

Note: In Luke 2:32 , AV, the noun apokalupsis, "an unveiling, revelation," preceded by eis, "unto, with a view to," is rendered "to lighten" (RV, "for revelation;" marg., "(the) unveiling"). See REVELATION.

C — 1: φωτεινός
(Strong's #5460 — Adjective — photeinos — fo-ti-nos' )

from phos (A, No. 1), "bright," is rendered "full of light" in Matthew 6:22 ; Luke 11:34, 36 (twice), figuratively, of the single-mindedness of the eye, which acts as the lamp of the body; in Matthew 17:5 , "bright," of a cloud. See BRIGHT.

Lightning

1: ἀστραπή
(Strong's #796 — Noun Feminine — astrape — as-trap-ay' )

denotes (a) "lightning" (akin to LIGHT, B, No. 7), Matthew 24:27 ; Matthew 28:3 ; Luke 10:18 ; Luke 17:24 ; in the plural, Revelation 4:5 ; Revelation 8:5 ; Revelation 11:19 ; Revelation 16:18 ; (b) "bright shining," or "shining brightness," Luke 11:36 . See SHINING.

Like

* For (DID NOT) LIKE, Romans 1:28 , AV, see REFUSE; No. 3

Like, Liken

A — 1: ὅμοιος
(Strong's #3664 — Adjective — homoios — hom'-oy-os )

"like, resembling, such as, the same as," is used (a) of appearance or form, John 9:9 ; Revelation 1:13, 15 ; Revelation 2:18 ; Revelation 4:3 (twice),6,7; 9:7 (twice),10,19; 11:1; 13:2,11; 14:14; (b) of ability, condition, nature, Matthew 22:39 ; Acts 17:29 ; Galatians 5:21 , "such like," lit., "and the (things) similar to these;" 1 John 3:2 ; Revelation 13:4 ; Revelation 18:18 ; Revelation 21:11, 18 ; (c) of comparision in parables, Matthew 13:31, 33, 44, 45, 47 ; Matthew 20:1 ; Luke 13:18, 19, 21 ; (d) of action, thought, etc., Matthew 11:16 ; Matthew 13:52 ; Luke 6:47, 48, 49 ; Luke 7:31, 32 ; Luke 12:36 ; John 8:55 ; Jude 1:7 .

A — 2: ἴσος
(Strong's #2470 — Adjective — isos — ee'-sos )

"equal" (the same in size, quality, etc.), is translated "like," of the gift of the Spirit, Acts 11:17 . See EQUAL , MUCH (AS).

A — 3: παρόμοιος
(Strong's #3946 — Adjective — paromoios — par-om'-oy-os )

"much like" (para, "beside," and No. 1), is used in Mark 7:13 , in the neuter plural, "(many such) like things."

B — 1: ὁμοιόω
(Strong's #3666 — Verb — homoioo — hom-oy-o'-o )

"to make like" (akin to A, No. 1), is used (a) especially in the parables, with the significance of comparing, "likening," or, in the Passive Voice, "being likened," Matthew 7:24, 26 ; Matthew 11:16 ; Matthew 13:24 ; Matthew 18:23 ; Matthew 22:2 (RV, "likened"); 25:1; Mark 4:30 ; Luke 7:31 ; Luke 13:18 , RV, "liken" (AV, "resemble"); Luke 13:20 ; in several of these instances the point of resemblance is not a specific detail, but the whole circumstances of the parable; (b) of making "like," or, in the Passive Voice, of being made or becoming "like," Matthew 6:8 ; Acts 14:11 , "in the likeness of (men)," lit., "being made like" (aorist participle, Passive); Romans 9:29 ; Hebrews 2:17 , of Christ in being "made like" unto His brethren, i.e., in partaking of human nature, apart from sin (cp. Hebrews 2:14 ).

B — 2: ἔοικα
(Strong's #1503 — Verb — eoika — i'-ko )

a perfect tense with a present meaning (from an obsolete present, eiko), denotes "to be like, to resemble," James 1:6, 23 . In the Sept., Job 6:3, 25 .

B — 3: παρομοιάζω
(Strong's #3945 — Verb — paromoiazo — par-om-oy-ad'-zo )

"to be like" (from para, "by," and a verbal form from homoios, A, No. 1), is used in Matthew 23:27 (perhaps with intensive force), in the Lord's comparison of the scribes and Pharisees to whitened sepulchres.

B — 4: ἀφομοιόω
(Strong's #871 — Verb — aphomoioo — af-om-oy-o'-o )

"to make like" (apo, "from," and No. 1), is used in Hebrews 7:3 , of Melchizedek as "made like" the Son of God, i.e., in the facts related and withheld in the Genesis record.

Note: For the AV of Romans 1:23 , "made like," see LIKENESS , No. 1.

C — 1: ὡς
(Strong's #5613 — Adverb — hos — hoce )

used as a relative adverb of manner, means "as, like as," etc. and is translated "like," e.g., in Matthew 6:29 ; Mark 4:31 ; Luke 12:27 ; in Acts 3:22 ; Acts 7:37 (see RV , marg.); in Acts 8:32 (2nd part), RV, "as" (AV, "like"); Revelation 2:18 , RV (the rendering should have been "as" here); Revelation 18:21 , RV, "as it were" (AV, "like"); Revelation 21:11, 2 nd part (ditto).

C — 2: ὥσπερ
(Strong's #5618 — Adverb — hosper — hoce'-per )

"just as," is rendered "like as" in Romans 6:4 .

Notes: (1) In Hebrews 4:15 , the phrase kath'homoioteta (kata, "according to," homoiotes, "a likeness," i.e., "after the similitude"), is rendered "like as," in the statement that Christ has been tempted in all points "like as we are, yet without sin;" this may mean either "according to the likeness of our temptations," or "in accordance with His likeness to us." (2) In the following the most authentic mss. have hos, "as," for hosei, "like," in the AV; Mark 1:10 ; Luke 3:22 ; John 1:32 ; Revelation 1:14 . (3) In John 7:46 , AV, the combination of the adverb houtos, thus, with hos, "as," is translated "like," RV "(never man) so (spake)." (4) For "in like manner" see MANNER. (5) In 1 Thessalonians 2:14 , AV, ta auta, "the same (things)," is translated "like (things)," RV, "the same (things)."

Likeminded

1: ἰσόψυχος
(Strong's #2473 — Adjective — isopsuchos — ee-sop'-soo-khos )

lit., "of equal soul" (isos, "equal," psuche, "the soul"), is rendered "likeminded" in Philippians 2:20 . In the Sept., Psalms 55:13 .

2: ὁμόφρων
(Strong's #3675 — Adjective — homophron — hom-of'-rone )

(homos, "the same," phren, "the mind"), occurs in 1 Peter 3:8 , RV, "likeminded" (AV, "of one mind").

Note: In Romans 15:5 ; Philippians 2:2 , phroneo to auto, "to think the same thing," is translated, AV, "be likeminded" (RV, "be of the same mind").

Likeness, Likeness of

1: ὁμοίωμα
(Strong's #3667 — Noun Neuter — homoioma — hom-oy'-o-mah )

denotes "that which is made like something, a resemblance," (a) in the concrete sense, Revelation 9:7 , "shapes" (RV, marg., "likenesses"); (b) in the abstract sense, Romans 1:23 , RV, "(for) the likeness (of an image);" the AV translates it as a verb, "(into an image) made like to;" the association here of the two words homoioma and eikon (see IMAGE) serves to enhance the contrast between the idol and "the glory of the incorruptible God," and is expressive of contempt; in Romans 5:14 , "(the) likeness of Adam's transgression" (AV, "similitude"); in Romans 6:5 , "(the) likeness (of His death); in Romans 8:3 , "(the) likeness (of sinful flesh); in Philippians 2:7 , "the likeness of men." "The expression 'likeness of men does not of itself imply, still less does it exclude or diminish, the reality of the nature which Christ assumed. That ... is declared in the words 'form of a servant.' 'Paul justly says in the likeness of men, because, in fact, Christ, although certainly perfect Man (Romans 5:15 ; 1 Corinthians 15:21 ; 1 Timothy 2:5 ), was, by reason of the Divine nature present in Him, not simply and merely man ... but the Incarnate Son of God'" (Gifford, quoting Meyer). See SHAPE. Cp. LIKE, B, (b).

2: ὁμοίωσις
(Strong's #3669 — Noun Feminine — homoiosis — hom-oy'-o-sis )

"a making like," is translated "likeness" in James 3:9 , RV (AV, "similitude").

3: ὁμοιότης
(Strong's #3665 — Noun Feminine — homoiotes — hom-oy-ot'ace )

is translated "likeness" in Hebrews 7:15 , RV (AV, "similitude")

4: ἀντίτυπος
(Strong's #499 — Adjective — antitupon — an-teet'-oo-pon )

is rendered "after a true likeness," in 1 Peter 3:21 , RV (marg., "in the antitype"). See FIGURE , No. 2.

Likewise

1: ὁμοίως
(Strong's #3668 — Adverb — homoios — hom-oy'-oce )

"in like manner" (from the adjective homoios, see LIKE , A, No. 1), is rendered "likewise" in the AV of Matthew 22:26 ; Matthew 27:41 , Luke 10:32 ; Luke 16:25 ; John 5:19 ; James 2:25 ; 1 Peter 3:1, 7 ; Jude 1:8 ; Revelation 8:12 (in all these the RV has "in like manner"); in the following, AV and RV have "likewise;" Matthew 26:35 ; Luke 5:33 ; Luke 6:31 ; Luke 10:37 ; Luke 17:28, 31 ; Luke 22:36 ; John 6:11 ; John 21:13 ; Romans 1:27 ; 1 Peter 5:5 . See MANNER , SO.

2: ὡσαύτως
(Strong's #5615 — Adverb — hosautos — ho-sow'-toce )

a strengthened form of hos, "as," denotes "in like manner, just so, likewise;" it is sometimes translated "likewise," e.g., Matthew 20:5 ; Matthew 21:30 .

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

"and, even," is translated "likewise" in the AV and RV of Matthew 20:10 (last kai in the verse), more lit., "even they;" elsewhere the RV has "also," for the AV, "likewise," Matthew 18:35 ; Matthew 24:33 ; Luke 3:14 ; Luke 17:10 ; Luke 19:19 ; Luke 21:31 ; Acts 3:24 ; 1 Corinthians 14:9 ; Colossians 4:16 ; 1 Peter 4:1 ; in Matthew 21:24 , the AV has "in like wise" (RV, "likewise").

4: παραπλησίως
(Strong's #3898 — Adverb — paraplesios — par-ap-lay-see'-oce )

from para, "beside," and the adjective plesios, "near" (akin to the adverb pelas, "near, hard by"), is used in Hebrews 2:14 , AV, "likewise" (RV, "in like manner"), expressing the true humanity of Christ in partaking of flesh and blood.

Notes: (1) In Matthew 17:12 ; Romans 6:11 , AV, the adverb houtos, "thus, so," is translated "likewise," (RV, "so"); in Luke 15:7 ; Luke 10 , AV, "likewise," RV, "even so;" in Luke 14:33 , AV, followed by oun, "therefore," it is rendered "so likewise" (RV, "so therefore").

Lily

1: κρίνον
(Strong's #2918 — Noun Neuter — krinon — kree'-non )

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

Limit

* For LIMIT, in Hebrews 4:7 , AV, see DEFINE

Line

* For LINE see PROVINCE , No. 2

Lineage

* For LINEAGE in Luke 2:4 , AV, see FAMILY

Linen, Linen Cloth, Fine Linen

1: σινδών
(Strong's #4616 — Noun Feminine — sindon — sin-done' )

was "a fine linen cloth, an article of domestic manufacture" (Proverbs 31:24 ) used (a) as a garment or wrap, the "linen cloth" of Mark 14:51, 52 ; (b) as shrouds or winding sheets, Matthew 27:59 ; Mark 15:46 , RV, "linen cloth," for AV, "linen;" Luke 23:53 (ditto). In the Sept., Judges 14:12 , "(thirty) sheets;" Proverbs 31:24 (see above). The Mishna (the Great Collection of legal decisions by the ancient Rabbis) records that the material was sometimes used for curtains.

2: λίνον
(Strong's #3043 — Noun Neuter — linon — lee'-non )

denotes (a) "flax," Matthew 12:20 ; (b) "linen," in Revelation 15:6 , AV; the best texts have lithos, "stone," RV. See FLAX.

3: ὀθόνιον
(Strong's #3608 — Noun Neuter — othonion — oth-on'-ee-on )

"a piece of fine linen," is used in the plural, of the strips of cloth with which the body of the Lord was bound, after being wrapped in the sindon, Luke 24:12 ; John 19:40 ; John 20:5, 6, 7 . In the Sept., Judges 14:13 , "changes of raiment;" Hosea 2:5, 9 . The word is a diminutive of othone, "a sheet" (see SHEET).

4: βύσσος
(Strong's #1040 — Noun Feminine — bussos — boos'-sos )

"fine linen," made from a special species of flax, a word of Aramean origin, used especially for the Syrian byssus (Arab. bus is still used for native "linen"). Cp. Heb. bus, in all OT passages quoted here, except Ezekiel 27:7 ; Syriac busa in Luke 16:19 . It is the material mentioned in 1 Chronicles 4:21 , wrought by the house of Ashbea; 1 Chronicles 15:27 , bussinos, No. 5 (David's robe); 2 Chronicles 3:14 , bussos (the veil of the Temple); 2 Chronicles 5:12 , bussinos (the clothing of the Levite singers); Esther 1:6 (the cords of the hangings in the king's garden); Esther 8:15 (Mordecai's dress); Ezekiel 27:7 (bussos, in Syrian trade with Tyre). In the NT, Luke 16:19 , the clothing of the "rich man."

5: βύσσινος
(Strong's #1039 — Adjective — bussinos — boos'-see-nos )

an adjective formed from No. 4, denoting "made of fine linen." This is used of the clothing of the mystic Babylon, Revelation 18:12, 16 , and of the suitable attire of the Lamb's wife, 19:8,14, figuratively describing "the righteous acts of the saints." The presumption of Babylon is conspicuous in that she arrays herself in that which alone befits the bride of Christ. For examples of the use in the Sept. see No. 4.

Linger

1: ἀργέω
(Strong's #691 — Verb — argeo — arg-eh'-o )

"to be idle, to linger" (akin to argos, "idle:" see katargeo, under ABOLISH), is used negatively regarding the judgment of the persons mentioned in 2 Peter 2:3 . In the Sept., Ezra 4:24 ; Ecclesiastes 12:3 .

Lion

1: λέων
(Strong's #3023 — Noun Masculine — leon — leh-ohn' )

occurs in 2 Timothy 4:17 , probably figurative of the imminent peril of death, the figure being represented by the whole phrase, not by the word "lion" alone; some suppose the reference to be to the lions of the amphitheater; the Greek commentators regarded the "lion" as Nero; others understand it to be Satan. The language not improbably recalls that of Psalms 22:21 ; Daniel 6:20 . The word is used metaphorically, too, in Revelation 5:5 , where Christ is called "the Lion of the tribe of Judah." Elsewhere it has the literal meaning, Hebrews 11:33 ; 1 Peter 5:8 ; Revelation 4:7 ; Revelation 9:8, 17 ; Revelation 10:3 ; Revelation 13:2 . Taking the OT and NT occurrences the allusions are to the three great features of the "lion," (1) its majesty and strength, indicative of royalty, e.g., Proverbs 30:30 , (2) its courage, e.g., Proverbs 28:1 , (3) its cruelty, e.g., Psalms 22:13 .

Lip

1: χεῖλος
(Strong's #5491 — Noun Neuter — cheilos — khi'-los )

is used (a) of the organ of speech, Matthew 15:8 ; Mark 7:6 , where "honoring with the lips," besides meaning empty words, may have reference to a Jewish custom of putting to the mouth the tassel of the tallith (the woollen scarf wound round the head and neck during prayer), as a sign of acceptance of the Law from the heart; Romans 3:13 ; 1 Corinthians 14:21 (from Isaiah 28:11, 12 , speaking of the Assyrian foe as God's message to disobedient Israel); Hebrews 13:15 ; 1 Peter 3:10 ; (b) metaphorically, of "the brink or edge of things," as of the sea shore, Hebrews 11:12 , lit., "the shore (of the sea)."

List

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

"to will, wish," is translated by the verb "to list" in Matthew 17:12 ; Mark 9:13 ; John 3:8 . See DESIRE , B, No. 6.

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

"to will, be minded," is translated "listeth" in James 3:4 (RV, "willeth"). See DESIRE , B, No. 7.

Little

A — 1: μικρός
(Strong's #3398 — Adjective — mikros — mik-ros', mik-rot'-er-os )

"little, small" (the opposite of megas, "great"), is used (a) of persons, with regard to (1) station, or age, in the singular, Mark 15:40 , of James "the less" (RV marg., "little"), possibly referring to age; Luke 19:3 ; in the plural, "little" ones, Matthew 18:6, 10, 14 ; Mark 9:42 ; (2) rank or influence, e.g., Matthew 10:42 (see context); Acts 8:10 ; Acts 26:22 , "small," as in Revelation 11:18 ; Revelation 13:16 ; Revelation 19:5, 18 ; Revelation 20:12 ; (b) of things, with regard to (1) size, e.g., James 3:5 (some mss. have No. 2 here); (2) quantity, Luke 12:32 ; 1 Corinthians 5:6 ; Galatians 5:9 ; Revelation 3:8 ; (3) time, John 7:33 ; John 12:35 ; Revelation 6:11 ; Revelation 20:3 . See B, No. 1. See LEAST , SMALL.

A — 2: ὀλίγος
(Strong's #3641 — Adjective — oligos — ol-ee'-gos )

"little, few" (the opposite of polus, "much"), is translated "short" in Revelation 12:12 ; in the neut. sing., e.g., 2 Corinthians 8:15 . For James 3:5 , see No. 1. See FEW , SHORT , SMALL.

A — 3: βραχύς
(Strong's #1024 — Adjective — brachus — brakh-ooce' )

"short," is used to some extent adverbially of (a) time, with the preposition meta, "after," Luke 22:58 , "(after) a little while;" in Acts 5:34 , without a preposition, RV, "a little while" (AV, "a little space"); in Hebrews 2:7, 9 , "a little" (AV marg. in ver. 7, and RV marg., in both, "a little while"), where the writer transfers to time what the Sept. in Psalms 8:5 says of rank; (b) of quantity, John 6:7 ; in Hebrews 13:22 , preceded by the preposition dia, "by means of," and with logon, "words" (genitive plural) understood, "(in) few words;" (c) of distance, Acts 27:28 , RV, "a little space" (AV, "a little further"). See FEW , FURTHER , SPACE.

A — 4: ἐλάχιστος
(Strong's #1646 — — elachistos — el-akh'-is-tos )

which serves as the superlative of No. 1, is translated "a very little" in Luke 19:17 . See LEAST.

Note: For mikroteros, "but little," see LEAST , No. 4.

B — 1: μικρόν
(Strong's #3397 — Adjective — mikron — mik-ron' )

the neuter of A, No. 1, is used adverbially (a) of distance, Matthew 26:39 ; Mark 14:35 ; (b) of quantity, 2 Corinthians 11:1, 16 ; (c) of time, Matthew 26:73 , "a while;" Mark 14:70 ; John 13:33 , "a little while;" John 14:19 ; John 16:16-19 ; Hebrews 10:37 , with the repeated hoson, "how very," lit., "a little while, how little, how little!" See WHILE.

B — 2: ὀλίγος
(Strong's #3641 — Adjective — oligon — ol-ee'-gos )

the neuter of A, No. 2, is used adverbially of (a) time, Mark 6:31 , "a while;" 1 Peter 1:6 , RV, "a little while" (AV, "a season"); 1 Peter 5:10 , RV, "a little while" (AV, "a while"); Revelation 17:10 , RV, "a little while" (AV, "a short space"); (b) space, Mark 1:19 ; Luke 5:3 ; (c) extent, with the preposition pros, "for," in 1 Timothy 4:8 , RV, "(for) a little" (AV, and RV marg., "little"), where, while the phrase might refer to duration (as AV marg.), yet the antithesis "for all things" clearly indicates extent, i.e., "physical training is profitable towards few objects in life." See BRIEFLY , FEW , SEASON , C, Note.

B — 3: μετρίως
(Strong's #3357 — Adverb — metrios — met-ree'-oce )

moderately, occurs in Acts 20:12 , "a little."