Vine's Expository Dictionary of NT Words

Live — Lying

Live

1: ζάω
(Strong's #2198 — Verb — zao — dzah'-o )

"to live, be alive," is used in the NT of "(a) God, Matthew 16:16 ; John 6:57 ; Romans 14:11 ; (b) the Son in Incarnation, John 6:57 ; (c) the Son in Resurrection, John 14:19 ; Acts 1:3 ; Romans 6:10 ; 2 Corinthians 13:4 ; Hebrews 7:8 ; (d) spiritual life, John 6:57 ; Romans 1:17 ; Romans 8:13 ; Galatians 2:19, 20 ; Hebrews 12:9 ; (e) the present state of departed saints, Luke 20:38 ; 1 Peter 4:6 ; (f) the hope of resurrection, 1 Peter 1:3 ; (g) the resurrection of believers, 1 Thessalonians 5:10 ; John 5:25 ; Revelation 20:4 , and of unbelievers, Revelation 20:5 , cp. Revelation 20:13 ; (h) the way of access to God through the Lord Jesus Christ, Hebrews 10:20 ; (i) the manifestation of Divine power in support of Divine authority, 2 Corinthians 13:4 ; cp. 2 Corinthians 12:10 ; 1 Corinthians 5:5 ; (j) bread, figurative of the Lord Jesus, John 6:51 ; (k) a stone, figurative of the Lord Jesus, 1 Peter 2:4 ; (l) water, figurative of the Holy Spirit, John 4:10 ; John 7:38 ; (m) a sacrifice, figurative of the believer, Romans 12:1 ; (n) stones, figurative of the believer, 1 Peter 2:5 ; (o) the oracles, logion, Acts 7:38 , and word, logos, Hebrews 4:12 ; 1 Peter 1:23 , of God; (p) the physical life of men, 1 Thessalonians 4:15 ; Matthew 27:63 ; Acts 25:24 ; Romans 14:9 ; Philippians 1:21 (in the infinitive mood used as a noun, with the article, 'living'),22; 1 Peter 4:5 ; (q) the maintenance of physical life, Matthew 4:4 ; 1 Corinthians 9:14 ; (r) the duration of physical life, Hebrews 2:15 ; (s) the enjoyment of physical life, 1 Thessalonians 3:8 ; (t) the recovery of physical life from the power of disease, Mark 5:23 ; John 4:50 ; (u) the recovery of physical life from the power of death, Matthew 9:18 ; Acts 9:41 ; Revelation 20:5 ; (v) the course, conduct, and character of men, (1) good, Acts 26:5 ; 2 Timothy 3:12 ; Titus 2:12 ; (2) evil, Luke 15:13 ; Romans 6:2 ; Romans 8:13 ; 2 Corinthians 5:15 ; Colossians 3:7 ; (3) undefined, Romans 7:9 ; Romans 14:7 ; Galatians 2:14 ; (w) restoration after alienation, Luke 15:32 .

"Note: In 1 Thessalonians 5:10 , to live means to experience that change, 1 Corinthians 15:51 , which is to be the portion of all in Christ who will be alive upon the earth at the Parousia of the Lord Jesus, cp. John 11:25 , and which corresponds to the resurrection of those who had previously died in Christ, 1 Corinthians 15:52-54 .

2: συζάω
(Strong's #4800 — Verb — sunzao — sood-zah'-o )

"to live together with" (sun, "with," and zao, "to live"), may be included with zao in the above analysis as follows: (g) Romans 6:8 ; 2 Timothy 2:11 ; (s), 2 Corinthians 7:3 .

3: ἀναζάω
(Strong's #326 — Verb — anazao — an-ad-zah'-o )

ana, "again," and zao, denotes "to live again," "to revive," Luke 15:24 ; cp. (w) in list above, and Romans 7:9 , to manifest activity again." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 173,174.]

Note: Zao is translated "quick" (i.e., "living") in Acts 10:42 ; 2 Timothy 4:1 ; 1 Peter 4:5 ; in Hebrews 4:12 , AV (RV "living").

4: βιόω
(Strong's #980 — Verb — bioo — bee-o'-o )

"to spend life, to pass one's life," is used in 1 Peter 4:2 .

5: ἀναστρέφω
(Strong's #390 — Verb — anastrepho — an-as-tref'-o )

used metaphorically, in the Middle Voice, "to conduct oneself, behave, live," is translated "to live," in Hebrews 13:18 ("honestly"); in 2 Peter 2:18 ("in error"). See ABIDE , BEHAVE , etc.

6: ζῳογονέω
(Strong's #2225 — Verb — zoogoneo — dzo-og-on-eh'-o )

denotes "to preserve alive" (from zoos, "alive," and ginomai, "to come to be, become, be made"); in Luke 17:33 , "shall preserve (it)," i.e., his life, RV marg., "save (it) alive;" cp. the parallels sozo, "to save," in Matthew 16:25 , and phulasso, "to keep," in John 12:25 ; in Acts 7:19 , "live," negatively of the efforts of Pharaoh to destroy the babes in Israel; in 1 Timothy 6:13 , according to the best mss. (some have zoopoieo, "to cause to live"), "quickeneth" (RV, marg., "preserveth ... alive," the preferable rendering). See PRESERVE , QUICKEN.

7: διάγω
(Strong's #1236 — Verb — diago — dee-ag'-o )

is used of time in the sense of passing a life, 1 Timothy 2:2 , "(that) we may lead (a tranquil and quiet, RV) life;" Titus 3:3 , "living (in malice and envy)."

8: πολιτεύομαι
(Strong's #4176 — Verb — politeuo — pol-it-yoo'-om-ahee )

"to be a citizen (polites), to live as a citizen," is used metaphorically of conduct as in accordance with the characteristics of the heavenly community; in Acts 23:1 , "I have lived;" in Philippians 1:27 , "let your manner of life (AV, conversation) be." See CITIZENSHIP , No. 4, Note.

9: ὑπάρχω
(Strong's #5225 — Verb — huparcho — hoop-ar'-kho )

"to be in existence, to be," is translated "live (delicately)" in Luke 7:25 . See BEING.

Note: In 1 Corinthians 9:13 , AV, esthio, "to eat," is translated "live of." In Tim. 5:6 the AV renders spatalao "liveth in pleasure."

Live Long

1: μακροχρόνιος
(Strong's #3118 — Adjective — makrochronios — mak-rokh-ron'-ee-os )

an adjective denoting "of long duration, long-lived" (makros, "long," chronos, "time"), is used in Ephesians 6:3 , "(that thou mayest) live long," lit., "(that thou mayest be) long-lived." In the Sept., Exodus 20:12 ; Deuteronomy 4:40 ; Deuteronomy 5:16 ; Deuteronomy 17:20 .

Lively

* Note: This is the AV translation of the present participle of the verb; zao, "to live," in three passages, in each of which the RV has "living," Acts 7:38 ; 1 Peter 1:3 ; 1 Peter 2:5 .

Living

* For LIVING see BEHAVIOR , B, No. 1, LIFE, Nos. 2,6, and LIVE, No. 3, Note

Living Creatures

* For LIVING CREATURES see BEAST

Lo!

1: ἴδε
(Strong's #2396 — particle — ide — id'-eh )

an aorist or point tense, marking a definite point of time, of the imperative mood of eidon, "to see" (taken as part of horao, "to see"), is used as an interjection, addressed either to one or many persons, e.g., Matthew 25:20, 22, 25 ; John 1:29, 36, 47 ; Galatians 5:2 , the only occurrence outside Matthew, Mark and John. See BEHOLD , SEE.

2: ἰδού
(Strong's #2400 — particle — idou — id-oo' )

a similar tense of No. 1, but in the Middle Voice, e.g., Matthew 1:20, 23 ; very frequent in the Synoptists and Acts and the Apocalypse.

Loaf

* For LOAF see BREAD

Locust

1: ἀκρίς
(Strong's #200 — Noun Feminine — akris — ak-rece' )

occurs in Matthew 3:4 ; Mark 1:6 , of the animals themselves, as forming part of the diet of John the Baptist; they are used as food; the Arabs stew them with butter, after removing the head, legs and wings. In Revelation 9:3, 7 , they appear as monsters representing satanic agencies, let loose by Divine judgments inflicted upon men for five months, the time of the natural life of the "locust." For the character of the judgment see the whole passage.

Lodge, Lodging

A — 1: αὐλίζομαι
(Strong's #835 — Verb — aulizomai — ow-lid'-zom-ahee )

properly, "to lodge in a courtyard" (aule, See COURT , No. 2), then, "to lodge in the open," denotes, in the NT, "to pass the night, to lodge anywhere," Matthew 21:17 ; Luke 21:37 , RV, "lodged" (AV, "abode"). See the metaphorical use in the Sept. and the Heb. of Psalms 30:5 , "(weeping) may come in to lodge (at even)," i.e., as a passing stranger. See ABIDE.

A — 2: κατασκηνόω
(Strong's #2681 — Verb — kataskenoo — kat-as-kay-no'-o )

"to pitch one's tent" (kata, "down," skene, "a tent"), is rendered "to lodge," of birds, in Matthew 13:32 ; Mark 4:32 ; Luke 13:19 . In Acts 2:26 , it is used of the body of the Lord in the tomb, as dwelling in hope, RV, "shall dwell" (marg., "tabernacle"), AV, "shall rest." See DWELL , REST. Cp. kataskenosis, "a roosting place."

A — 3: καταλύω
(Strong's #2647 — Verb — kataluo — kat-al-oo'-o )

in one of its meanings, signifies "to unloose" (kata, "down," luo, "to loose"), "unyoke," as of horses, etc., hence intransitively, "to take up one's quarters, to lodge," Luke 9:12 ; Luke 19:7 , RV, "to lodge" (AV, "to be a guest"). See COME , Note (7) (come to nought), DESTROY , DISSOLVE , OVERTHROW , THROW. Cp. kataluma, "a guest chamber, inn."

A — 4: ξενίζω
(Strong's #3579 — Verb — xenizo — xen-id'-xo )

"to receive as a guest" (xenos, "a guest, stranger"), "to entertain, lodge," is used in the Active Voice in Acts 10:23 ; Acts 28:7 , RV, "entertained" (AV, "lodged"); Hebrews 13:2 , "have entertained;" in the Passive Voice, Acts 10:6 (lit., "he is entertained"), 18,32; 21:16. Its other meaning, "to think strange," is found in 1 Peter 4:4, 12 . See ENTERTAIN , STRANGE.

B — 1: ξενία
(Strong's #3578 — Noun Feminine — xenia — xen-ee'-ah )

akin to A, No. 4, denotes (a) "hospitality, entertainment," Philemon 1:22 ; (b) by metonymy, "a place of entertainment, a lodging-place," Acts 28:23 (some put Philemon 1:22 under this section).

Loft

* For LOFT, Acts 20:9 , see STORY

Loins

1: ὀσφύς
(Strong's #3751 — Noun Feminine — osphus — os-foos' )

is used (a) in the natural sense in Matthew 3:4 ; Mark 1:6 ; (b) as "the seat of generative power," Hebrews 7:5, 10 ; metaphorically in Acts 2:30 ; (c) metaphorically, (1) of girding the "loins" in readiness for active service for the Lord, Luke 12:35 ; (2) the same, with truth, Ephesians 6:14 , i.e., bracing up oneself so as to maintain perfect sincerity and reality as the counteractive in Christian character against hypocrisy and falsehood; (3) of girding the "loins" of the mind, 1 Peter 1:13 , RV, "girding," suggestive of the alertness necessary for sobriety and for setting one's hope perfectly on "the grace to be brought ... at the revelation of Jesus Christ" (the present participle, "girding," is introductory to the rest of the verse).

Long

A — 1: μακρός
(Strong's #3117 — Adjective — makros — mak-ros' )

is used of "long prayers" (Matthew 23:14 , in some mss.), Mark 12:40 ; Luke 20:47 . It denotes "far" in Luke 15:13 ; Luke 19:12 . See FAR.

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

"sufficient, much, long," is used with chronos, "time," in Luke 8:27 ; in Luke 20:9 ; Luke 23:8 (AV, "season") the plural is used, lit., "long times;" Acts 8:11 ; Acts 14:3 . See ABLE (ABILITY), C, No. 2, MANY, MUCH.

A — 3: πολύς
(Strong's #4183 — Adjective — polus — pol-oos' )

"much," is used with chronos, "time," in Matthew 25:19 ; John 5:6 ; in Acts 27:21 , with asitia, AV, "long abstinence," RV, "long without food." See COMMON , Note (1).

A — 4: τοσοῦτος
(Strong's #5118 — Adjective — tosoutos — tos-oo'-tos )

"so long," is used with chronos in John 14:9 ; Hebrews 4:7 .

A — 5: πόσος
(Strong's #4214 — pronoun — posos — pos'-os )

"how much," is used with chronos, in Mark 9:21 , "how long time," RV (AV, "how long ago").

A — 6: ὅσος
(Strong's #3745 — pronoun — hosos — hos'-os )

"how much, so much," is used after the preposition epi (eph'), and as an adjective qualifying chronos, signifying "for so long time," in Romans 7:1 ; 1 Corinthians 7:39 ; Galatians 4:1 ; see also B, No. 4.

Notes: (1) In Acts 14:28 , AV, the adjective oligos, "little," with the negative ou, "not," and qualifying chronos, is rendered "long time;" RV, "no little (time)." (2) For the comparative adjective, pleion, see LONGER , B.

B — 1: πολύς
(Strong's #4183 — Adjective — polus — pol-oos' )

in one or other of its neuter forms, singular or plural, is used (a) of degree, "greatly, much, many," e.g., Mark 1:45 ; (b) of time, e.g., Acts 27:14 . Cp. A, No. 3. See GREAT , MUCH , OFT , SORE , STRAITLY , WHILE.

B — 2: ἐπί
(Strong's #1909 2425 — Preposition — eph' hikanon — ep-ee' )

lit., "unto much (time)," is rendered "a long while" in Acts 20:11 . Cp. A, No. 2.

B — 3: ἕως
(Strong's #2193 4219 — Conjunction — heos pote — heh'-oce )

lit., "until when?" signifies "how long?" Matthew 17:17 (twice); Mark 9:19 (twice); Luke 9:41 ; John 10:24 ; Revelation 6:10 . eph' hoson signifies "so long as, as long as" (epi, "upon," hosos, "how much"), Matthew 9:15 ; Mark 2:19 ; 2 Peter 1:13 . See INASMUCH, No. 2.

Notes: (1) For the adverb LONGER, see below. (2) In 2 Peter 2:3 , AV, the adverb ekpalai, "from of old," RV (ek, "from," palai, "of old, formerly"), is translated "of a long time."

Long, Long, Longing

A — 1: ἐπιποθέω
(Strong's #1971 — Verb — epipotheo — ep-ee-poth-eh'-o )

"to long for greatly" (a strengthened form of potheo, "to long for," not found in the NT), is translated "I long," in Romans 1:11 ; in 2 Corinthians 5:2 , RV, "longing" (AV, "earnestly desiring"); in 1 Thessalonians 3:6 ; 2 Timothy 1:4 , RV, "longing" (AV, "desiring greatly"); to long after, in 2 Corinthians 9:14 ; Philippians 1:8 ; Philippians 2:26 ; to long for, in 1 Peter 2:2 , RV (AV, "desire"); James 4:5 , RV, "long." See DESIRE.

B — 1: ἐπιπόθητος
(Strong's #1973 — Adjective — epipothetos — ep-ee-poth'-ay-tos )

akin to A, and an intensive form of pothetos, "desired, greatly desired," "longed for," is used in Philippians 4:1 .

C — 1: ἐπιποθία
(Strong's #1974 — Noun Feminine — epipothia — ep-ee-poth-ee'-ah )

"a longing" (akin to A and B), is found in Romans 15:23 , RV, "longing" (AV, "great desire"). See DESIRE.

C — 2: ἐπιπόθησις
(Strong's #1972 — Noun Feminine — epipothesis — ep-ee-poth'-ay-sis )

"a longing" (perhaps stressing the process more than No. 1), is found in 2 Corinthians 7:7 , RV, "longing" (AV, "earnest desire"); 2 Corinthians 7:11 , RV, "longing" (AV, "vehement desire").

Longer

A — 1: ἔτι
(Strong's #2089 — Adverb — eti — et'-ee )

"yet, as yet, still," is translated "longer" in Luke 16:2 (with separate negative); "any longer" in Romans 6:2 . See ALSO , EVEN , FURTHER , MORE , MOREOVER , STILL , THENCEFORTH , YET.

A — 2: οὐκέτι
(Strong's #3765 — Adverb — ouketi — ook-et'-ee )

"no more, no longer" (ou, "not," k, euphonic, and No. 1), is rendered "no longer" in the RV of Mark 7:12 (AV, "no more"); John 15:15 , RV (AV, "henceforth not"); Romans 14:15 , RV (AV, "now ... not"); Galatians 2:20 , RV (AV, "yet not"); Galatians 3:25 ; Galatians 4:7 (AV, "no more"); Philemon 1:16 (AV, "not now"). See HENCEFORTH , MORE , NOW , YET.

A — 3: μηκέτι
(Strong's #3371 — Adverb — meketi — may-ket'-ee )

also means "no more, no longer," but generally suggests what is a matter of thought or supposition, whereas No. 1 refers to what is a matter of fact. It is rendered "any longer" in Acts 25:24 ; "no longer," in Mark 2:2 , RV, "no longer (room)," AV, "no (room);" 2 Corinthians 5:15 , RV (AV, "not hence-forth"); Ephesians 4:14 , RV (AV, "no more"); Ephesians 4:17 , RV (AV, "henceforth ... not"); 1 Thessalonians 3:1, 5 ; 1 Timothy 5:23 ; 1 Peter 4:2 . See (negatively) HENCEFORTH , HENCEFORWARD , HEREAFTER , NO MORE.

A — 4: πλείων
(Strong's #4119 — Adjective — pleion — pli'-own, pli'-on, pleh'-on )

the neuter of pleion, "more," the comparative degree of polu, "much," is rendered "longer" in Acts 20:9 , RV (AV "long").

B — 1: πλείων
(Strong's #4119 — Adjective — pleion — pli'-own, pli'-on, pleh'-on )

"more," (cp. A, No. 4), is used with chronos, "time," in Acts 18:20 , "a longer time," RV (AV, "longer").

Longsuffering

A — 1: μακροθυμία
(Strong's #3115 — Noun Feminine — makrothumia — mak-roth-oo-mee'-ah )

"forbearance, patience, longsuffering" (makros, "long," thumos, "temper"), is usually rendered "longsuffering," Romans 2:4 ; Romans 9:22 ; 2 Corinthians 6:6 ; Galatians 5:22 ; Ephesians 4:2 ; Colossians 1:11 ; Colossians 3:12 ; 1 Timothy 1:16 ; 2 Timothy 3:10 ; 2 Timothy 4:2 ; 1 Peter 3:20 ; 2 Peter 3:15 ; "patience" in Hebrews 6:12 ; James 5:10 . See PATIENCE , and Note under FORBEAR.

B — 1: μακροθυμέω
(Strong's #3114 — Verb — makrothumeo — mak-roth-oo-meh'-o )

akin to A, "to be patient, longsuffering, to bear with," lit., "to be long-tempered," is rendered by the verb "to be longsuffering" in Luke 18:7 , RV (AV, "bear long"); in 1 Thessalonians 5:14 , RV (AV, "be patient"); so in James 5:7, 8 ; in 2 Peter 3:9 , AV and RV, "is longsuffering. See BEAR , No. 14, ENDURE, PATIENT, SUFFER.

Note: "Longsuffering is that quality of self-restraint in the face of provocation which does not hastily retaliate or promptly punish; it is the opposite of anger, and is associated with mercy, and is used of God, Exodus 34:6 (Sept.); Romans 2:4 ; 1 Peter 3:20 . Patience is the quality that does not surrender to circumstances or succumb under trial; it is the opposite of despondency and is associated with hope, 1 Thessalonians 1:3 ; it is not used of God." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 183,184.]

Look

A — 1: βλέπω
(Strong's #991 — Verb — blepo — blep'-o )

primarily, "to have sight, to see," then, "observe, discern, perceive," frequently implying special contemplation (cp. No. 4), is rendered by the verb "to look" in Luke 9:62 , "looking (back);" John 13:22 "(the disciples) looked (one on another);" Acts 1:9 , RV, "were looking" (AV, "beheld"); Acts 3:4 , "look (on us);" Acts 27:12 , RV, looking," AV, "that lieth (towards)," of the haven Phenix; Ephesians 5:15 , RV, "look (therefore carefully how ye walk)," AV, "see (that ye walk circumspectly);" Revelation 11:9 ; Revelation 18:9 , RV , "look upon" (AV, "shall see"). See BEHOLD.

A — 2: ἀναβλέπω
(Strong's #308 — Verb — anablepo — an-ab-lep'-o )

denotes (a) "to look up" (ana, "up," and No. 1), e.g., Matthew 14:19 ; Mark 8:24 (in some mss. ver. 25); (b) "to recover sight," e.g., Matthew 11:5 ; Matthew 20:34 , RV, "received their sight;" John 9:11 . See SIGHT. Cp. anablepsis, "recovering of sight," Luke 4:18 .

A — 3: περιβλέπω
(Strong's #4017 — Verb — periblepo — per-ee-blep'-o )

"to look about, or round about, on" (peri, "around," and No. 1), is used in the Middle Voice, Mark 3:5, 34 ; Mark 5:32 ; Mark 9:8 ; Mark 10:23 ; Mark 11:11 ; Luke 6:10 .

A — 4: ἀποβλέπω
(Strong's #578 — Verb — apoblepo — ap-ob-lep'-o )

signifies "to look away from" (apo) all else at one object; hence, "to look steadfastly," Hebrews 11:26 , RV, "he looked" (AV, "he had respect"). Cp. No. 8.

A — 5: ἐμβλέπω
(Strong's #1689 — Verb — emblepo — em-blep'-o )

to look at (en, in, and No. 1), is translated "to look upon" in Mark 10:27 ; Mark 14:67 ; Luke 22:61 ; John 1:36 . This verb implies a close, penetrating "look," as distinguished from Nos. 6 and 9. See BEHOLD , No. 3, GAZE, SEE, No. 6.

A — 6: ἐπιβλέπω
(Strong's #1914 — Verb — epiblepo — ep-ee-blep'-o )

"to look upon" (epi, "upon"), is used in the NT of favorable regard, Luke 1:48 , RV, "he hath looked upon" (AV, "hath regarded"), of the low estate of the Virgin Mary; in Luke 9:38 , in a request to the Lord to "look" upon an afflicted son; in James 2:3 , RV, "ye have regard" (AV, "... respect"), of having a partial regard for the well-to-do. See REGARD , RESPECT.

A — 7: ὁράω
(Strong's #3708 — Verb — eidon — hor-ah'-o )

used as the aorist tense of horao, "to see," in various senses, is translated "to look," in the AV of John 7:52 , RV, "see;" Revelation 4:1 (RV, "I saw"); so in Revelation 6:8 ; Revelation 14:1, 14 (as in AV of ver. 6); 15:5. See BEHOLD , CONSIDER , HEED , No. 2, PERCEIVE, SEE, SHEW.

A — 8: ἀφοράω
(Strong's #872 — Verb — aphorao — af-or-ah'-o )

"to look away from one thing so as to see another" (apo, "from," and No. 7), "to concentrate the gaze upon," occurs in Philippians 2:23 , "I shall see;" Hebrews 12:2 , "looking."

A — 9: ἐπεῖδον
(Strong's #1896 — Verb — epeidon — ep-i'-don )

denotes "to look upon" (epi, "upon"), (a) favorably, Luke 1:25 ; (b) unfavorably, in Acts 4:29 .

A — 10: παρακύπτω
(Strong's #3879 — Verb — parakupto — par-ak-oop'-to )

lit. and primarily, "to stoop sideways" para, "aside," kupto, "to bend forward"), denotes "to stoop to look into," Luke 24:12 , "stooping and looking in" (AV, "stooping down"); John 20:5, 11 ; metaphorically in James 1:25 , of "looking" into the perfect law of liberty; in 1 Peter 1:12 of things which the angels desire "to look" into.

A — 11: ἀνακύπτω
(Strong's #352 — Verb — anakupto — an-ak-oop'-to )

"to lift oneself up" (ana, "up"), is translated "look up" in Luke 21:28 , of being elated in joyous expectation (followed by epairo, "to lift up"). See LIFT.

A — 12: σκοπέω
(Strong's #4648 — Verb — skopeo — skop-eh'-o )

"to look at, consider" (Eng., "scope"), implying mental consideration, is rendered "while we look ... at" in 2 Corinthians 4:18 ; "looking to" (AV, "on") in Philippians 2:4 . See HEED , MARK.

A — 13: ἐπισκοπέω
(Strong's #1983 — Verb — episkopeo — ep-ee-skop-eh'-o )

lit., "to look upon" (epi, and No. 12), is rendered "looking carefully" in Hebrews 12:15 , RV (AV, "looking diligently"), epi being probably intensive here; in 1 Peter 5:2 , "to exercise the oversight, to visit, care for." See OVERSIGHT.

A — 14: ἐπισκέπτομαι
(Strong's #1980 — Verb — episkeptomai — ep-ee-skep'-tom-ahee; )

a later form of No. 13, "to visit," has the meaning of "seeking out," and is rendered "look ye out" in Acts 6:3 . See VISIT.

A — 15: ἀτενίζω
(Strong's #816 — Verb — atenizo — at-en-id'-zo )

"to look fixedly, gaze," is translated "looking steadfastly" in Luke 22:56 , RV (AV, "... earnestly"), in Acts 1:10 , "looking steadfastly;" in Acts 3:12 , AV, "look ... earnestly" (RV, "fasten ye your eyes," as in Acts 3:4 ; Acts 11:6 ); so in the RV of Acts 6:15 ; Acts 10:4 ; Acts 13:9 ; Acts 14:9 ; in Acts 7:55 , "looked up steadfastly;" in Acts 23:1 , "looking steadfastly on" (AV, "earnestly beholding"); in 2Cor, 3:7, RV, "look steadfastly" (AV, "steadfastly behold"); in 2 Corinthians 3:13 , RV, ditto (AV, "steadfastly look"). In Luke 4:20 , "were fastened" (ophthalmoi, "eyes," being used separately). See BEHOLD , No. 10.

A — 16: θεάομαι
(Strong's #2300 — Verb — theaomai — theh-ah'-om-ahee )

"to behold" (of careful contemplation), is translated "look" in John 4:35 , of "looking" on the fields; in 1 John 1:1 , AV (RV, "we beheld"), of the Apostles' personal experiences of Christ in the days of His flesh, and the facts of His Godhood and Manhood. See BEHOLD , No. 8.

A — 17: θεωρέω
(Strong's #2334 — Verb — theoreo — theh-o-reh'-o )

"to look at, gaze at, behold," is translated "looking on" in Mark 15:40 , AV (RV, "beholding"). See BEHOLD , No. 6.

B — 1: ὅρασις
(Strong's #3706 — Noun Feminine — horasis — hor'-as-is )

akin to A, No. 7, denotes (a) a vision (so the associated noun horama, e.g., Acts 7:31 ; horasis signifies especially the act of seeing, horama that which is seen), Acts 2:17 ; Revelation 9:17 ; (b) an appearance, Revelation 4:3 , translated "to look upon" (twice in the RV; In the second instance the AV has "in sight").

Look, Looking

A — 1: προσδοκάω
(Strong's #4328 — Verb — prosdokao — pros-dok-ah'-o )

"to await, expect" (pros, "to" or "towards," dokeo, "to think, be of opinion"), is translated "to look for," e.g., in Matthew 11:3 ; 2 Peter 3:12, 13, 14 ; the RV renders it by the verb "to expect, to be in expectation," in some instances, as does the AV in Luke 3:15 ; Acts 3:5 , See EXPECT.

A — 2: προσδέχομαι
(Strong's #4327 — Verb — prosdechomai — pros-dekh'-om-ahee )

"to receive favorably," also means "to expect," and is rendered "to look for," e.g., in Luke 2:38 ; Luke 23:51 ; Acts 24:15 , RV (AV, "allow"); Titus 2:13 ; Jude 1:21 . See ACCEPT , A, No. 3, ALLOW, No. 4.

A — 3: ἐκδέχομαι
(Strong's #1551 — Verb — ekdechomai — ek-dekh'-om-ahee )

primarily "to receive from another," hence, "to expect, to await," is translated "he looked for" in Hebrews 11:10 ; in 1 Corinthians 16:11 , AV, "I look for" (RV, "I expect"). See EXPECT , No. 1.

Notes: (1) In Philippians 3:20 ; Hebrews 9:28 , AV, apekdechomai (the verb in the preceding No. extended by apo, "from"), "to await" or "expect eagerly," is translated "look for" (RV, "wait for;" so AV everywhere else). See WAIT. (2) In Acts 28:6 , AV, prosdokao, "to expect," is translated "they looked" (RV, "they expected"), and "they had looked" (RV, "they were long in expectation").

B — 1: προσδοκία
(Strong's #4329 — Noun Feminine — prosdokia — pros-dok-ee'-ah )

akin to A, No. 1, is translated "a looking after" in Luke 21:26 , AV ("expectation," as in Acts 12:11 , AV and RV). See EXPECTATION.

B — 2: ἐκδοχή
(Strong's #1561 — Noun Feminine — ekdoche — ek-dokh-ay' )

akin to A, No. 3, is translated "looking for" in Hebrews 10:27 , AV. See EXPECTATION.

Loose

A — 1: λύω
(Strong's #3089 — Verb — luo — loo'-o )

denotes (a) "to loose, unbind, release," (1) of things, e.g., in Acts 7:33 , RV, "loose (the shoes)," AV, "put off;" Mark 1:7 ; (2) of animals, e.g., Matthew 21:2 ; (3) of persons, e.g., John 11:44 ; Acts 22:30 ; (4) of Satan, Revelation 20:3, 7 , and angels, Revelation 9:14, 15 ; (5) metaphorically, of one diseased, Luke 13:16 ; of the marriage tie, 1 Corinthians 7:27 ; of release from sins, Revelation 1:5 (in the most authentic mss.); (b) "to loosen, break up, dismiss, dissolve, destory;" in this sense it is translated "to loose" in Acts 2:24 , of the pains of death; in Revelation 5:2 , of the seals of a roll. See BREAK , DESTROY , DISSOLVE , MELT , PUT (off), UNLOOSE.

A — 2: ἀπολύω
(Strong's #630 — Verb — apoluo — ap-ol-oo'-o )

apo, "from," and No. 1, denotes (a) "to set free, release," translated "loosed" in Luke 13:12 , of deliverance from an infirmity; in Matthew 18:27 , AV, "loosed" (RV, "released"), of a debtor; (b) "to let go, dismiss," e.g., Matthew 14:15, 22 . See DEPART , DISMISS , DIVORCE , FORGIVE , LET (go), LIBERTY , PUT (away), RELEASE , SEND (away).

A — 3: ἀνίημι
(Strong's #447 — Verb — aniemi — an-ee'-ay-mee )

"to send back" (ana, "back," hiemi, "to send"), "to leave, forbear," is translated "to loose," in Acts 16:26 , of the "loosening" of bonds; Acts 27:40 , rudder bands. Elsewhere, Ephesians 6:9 ; Hebrews 13:5 . See FORBEAR , LEAVE.

A — 4: ἀνάγω
(Strong's #321 — Verb — anago — an-ag'-o )

see LAUNCH.

Notes: (1) In Acts 27:13 , AV, airo, "to lift," is translated "loosing (thence)" (RV, "they weighed anchor"). (2) For katargeo, translated "she is loosed" in Romans 7:2 , AV (RV "discharged"), See ABOLISH.

B — 1: λύσις
(Strong's #3080 — Noun Feminine — lusis — loo'-sis )

"a loosening" (akin to A, No. 1), 1 Corinthians 7:27 , of divorce, is translated "to be loosed," lit., "loosing." In the second part of the verse the verb luo is used. In the Sept., Ecclesiastes 8:1 , with the meaning "interpretation."

Lord, Lordship

A — 1: κύριος
(Strong's #2962 — Noun Masculine — kurios — koo'-ree-os )

properly an adjective, signifying "having power" (kuros) or "authority," is used as a noun, variously translated in the NT, "'Lord,' 'master,' 'Master,' 'owner,' 'Sir,' a title of wide significance, occurring in each book of the NT save Titus and the Epistles of John. It is used (a) of an owner, as in Luke 19:33 , cp. Matthew 20:8 ; Acts 16:16 ; Galatians 4:1 ; or of one who has the disposal of anything, as the Sabbath, Matthew 12:8 ; (b) of a master, i.e., one to whom service is due on any ground, Matthew 6:24 ; Matthew 24:50 ; Ephesians 6:5 ; (c) of an Emperor or King, Acts 25:26 ; Revelation 17:14 ; (d) of idols, ironically, 1 Corinthians 8:5 , cp. Isaiah 26:13 ; (e) as a title of respect addressed to a father, Matthew 21:30 , a husband, 1 Peter 3:6 , a master, Matthew 13:27 ; Luke 13:8 , a ruler, Matthew 27:63 , an angel, Acts 10:4 ; Revelation 7:14 ; (f) as a title of courtesy addressed to a stranger, John 12:21 ; John 20:15 ; Acts 16:30 ; from the outset of His ministry this was a common form of address to the Lord Jesus, alike by the people, Matthew 8:2 ; John 4:11 , and by His disciples, Matthew 8:25 ; Luke 5:8 ; John 6:68 ; (g) kurios is the Sept. and NT representative of Heb. Jehovah ('Lord' in Eng. versions), see Matthew 4:7 ; James 5:11 , e.g., of adon, Lord, Matthew 22:44 , and of Adonay, Lord, Matthew 1:22 ; it also occurs for Elohim, God, 1 Peter 1:25 .

"Thus the usage of the word in the NT follows two main lines: one-- a-f, customary and general, the other, g, peculiar to the Jews, and drawn from the Greek translation of the OT.

"Christ Himself assumed the title, Matthew 7:21, 22 ; Matthew 9:38 ; Matthew 22:41-45 ; Mark 5:19 (cp. Psalms 66:16 ; the parallel passage, Luke 8:39 , has 'God'); Luke 19:31 ; John 13:13 , apparently intending it in the higher senses of its current use, and at the same time suggesting its OT associations.

"His purpose did not become clear to the disciples until after His resurrection, and the revelation of His Deity consequent thereon. Thomas, when he realized the significance of the presence of a mortal wound in the body of a living man, immediately joined with it the absolute title of Deity, saying, 'My Lord and my God,' John 20:28 . Thereafter, except in Acts 10:4 ; Revelation 7:14 , there is no record that kurios was ever again used by believers in addressing any save God and the Lord Jesus; cp. Acts 2:47 with Acts 4:29, 30 .

"How soon and how completely the lower meaning had been superseded is seen in Peter's declaration in his first sermon after the resurrection, 'God hath made Him, Lord,' Acts 2:36 , and that in the house of Cornelius, 'He is Lord of all,' Acts 10:36 ; cp. Deuteronomy 10:14 ; Matthew 11:25 ; Acts 17:24 . In his writings the implications of his early teaching are confirmed and developed. Thus Psalms 34:8 , 'O taste and see that Jehovah is good,' is applied to the Lord Jesus, 1 Peter 2:3 , and 'Jehovah of Hosts, Him shall ye sanctify,' Isaiah 8:13 , becomes 'sanctify in your hearts Christ as Lord,' 1 Peter 3:15 .

"So also James who uses kurios alike of God, James 1:7 (cp. James 1:5 ); James 3:9 ; James 4:15 ; James 5:4, 10, 11 , and of the Lord Jesus, James 1:1 (where the possibility that kai is intended epexegetically, i.e. = even, cp. 1 Thessalonians 3:11 , should not be overlooked); James 2:1 (lit., 'our Lord Jesus Christ of glory,' cp. Psalms 24:7 ; Psalms 29:3 ; Acts 7:2 ; 1 Corinthians 2:8 ); 1 Corinthians 5:7, 8 , while the language of James 4:10 ; James 5:15 , is equally applicable to either.

"Jude, Jude 1:4 , speaks of 'our only--Lord, Jesus Christ,' and immediately, Jude 1:5 , uses 'Lord' of God (see the remarkable marg. here), as he does later, Jude 1:9, 14 .

"Paul ordinarily uses kurios of the Lord Jesus, 1 Corinthians 1:3 , e.g., but also on occasion, of God, in quotations from the OT, 1 Corinthians 3:20 , e.g., and in his own words, 1 Corinthians 3:5 , cp. 1 Corinthians 3:10 . It is equally appropriate to either in 1 Corinthians 7:25 ; 2 Corinthians 3:16 ; 2 Corinthians 8:21 ; 1 Thessalonians 4:6 , and if 1 Corinthians 11:32 is to be interpreted by 1 Corinthians 10:21, 22 , the Lord Jesus is intended, but if by Hebrews 12:5-9 , then kurios here also = God. 1 Timothy 6:15, 16 is probably to be understood of the Lord Jesus, cp. Revelation 17:14 .

"Though John does not use 'Lord' in his Epistles, and though, like the other Evangelists, he ordinarily uses the personal Name in his narrative, yet he occasionally speaks of Him as 'the Lord,' John 4:1 ; John 6:23 ; John 11:2 ; John 20:20 ; John 21:12 .

"The full significance of this association of Jesus with God under the one appellation, 'Lord,' is seen when it is remembered that these men belonged to the only monotheistic race in the world. To associate with the Creator one known to be a creature, however exalted, though possible to Pagan philosophers, was quite impossible to a Jew.

"It is not recorded that in the days of His flesh any of His disciples either addressed the Lord, or spoke of Him, by His personal Name. Where Paul has occasion to refer to the facts of the Gospel history he speaks of what the Lord Jesus said, Acts 20:35 , and did, 1 Corinthians 11:23 , and suffered, 1 Thessalonians 2:15 ; 1 Thessalonians 5:9, 10 . It is our Lord Jesus who is coming, 1 Thessalonians 2:19 , etc. In prayer also the title is given, 1 Thessalonians 3:11 ; Ephesians 1:3 ; the sinner is invited to believe on the Lord Jesus, Acts 16:31 ; Acts 20:21 , and the saint to look to the Lord Jesus for deliverance, Romans 7:24, 25 , and in the few exceptional cases in which the personal Name stands alone a reason is always discernible in the immediate context.

"The title 'Lord,' as given to the Savior, in its full significance rests upon the resurrection, Acts 2:36 ; Romans 10:9 ; Romans 14:9 , and is realized only in the Holy Spirit, 1 Corinthians 12:3 ." * [* From Notes on Thessalonians, by Hogg and Vine, p. 25.]

A — 2: δεσπότης
(Strong's #1203 — Noun Masculine — despotes — des-pot'-ace )

"a master, lord, one who possesses supreme authority," is used in personal address to God in Luke 2:29 ; Acts 4:24 ; Revelation 6:10 ; with reference to Christ, 2 Peter 2:1 ; Jude 1:4 ; elsewhere it is translated "master," "masters," 1 Timothy 6:1, 2 ; 2 Timothy 2:21 (of Christ); Titus 2:9 ; 1 Peter 2:18 . See MASTER.

Note: For rabboni, rendered "Lord" in the AV of Mark 10:51 , see RABBONI.

A — 3: μεγιστάν
(Strong's #3175 — Noun Masculine — megistan — meg-is-tan'-es )

akin to megistos, "greatest," the superlative degree of megas, "great," denotes "chief men, nobles;" it is rendered "lords" in Mark 6:21 , of nobles in Herod's entourage; "princes" in Revelation 6:15 ; Revelation 18:23 , RV (AV, "great men").

B — 1: κυριεύω
(Strong's #2961 — Verb — kurieuo — koo-ree-yoo'-o )

denotes "to be lord of, to exercise lordship over," Luke 22:25 ; Romans 6:9, 14 ; Romans 7:1 ; Romans 14:9 ; 2 Corinthians 1:24 ; 2 Corinthians 1 tim. 6:15; see DOMINION , B, No. 1.

B — 2: κατακυριεύω
(Strong's #2634 — Verb — katakurieuo — kat-ak-oo-ree-yoo'-o )

a strengthened form of No. 1, is rendered "lording it" in 1 Peter 5:3 , RV: see DOMINION , B, No. 2.

C — 1: κυριακός
(Strong's #2960 — Adjective — kuriakos — koo-ree-ak-os' )

from kurios (A, No. 1), signifies "pertaining to a lord or master;" "lordly" is not a legitimate rendering for its use in the NT, where it is used only of Christ; in 1 Corinthians 11:20 , of the Lord's Supper, or the Supper of the Lord (see FEAST); in Revelation 1:10 , of the Day of the Lord (see DAY , No. 1).

Lose, Loss, Lost

1: ἀπόλλυμι
(Strong's #622 — Verb — apollumi — ap-ol'-loo-mee )

signifies (I) In the Active Voice, (a) "to destroy, destroy utterly, kill," e.g., Matthew 10:28 ; Mark 1:24 ; Mark 9:22 ; (b) "to lose utterly," e.g., Matthew 10:42 , of "losing" a reward; Luke 15:4 (1st part), of "losing" a sheep; Luke 9:25 , of "losing" oneself (of the "loss" of well-being hereafter); metaphorically, John 6:39 , of failing to save; John 18:9 , of Christ's not "losing" His own; (II) in the Middle Voice, (a) "to perish," of things, e.g., John 6:12 "(that nothing) be lost;" of persons, e.g., Matthew 8:25 , "we perish;" of the "loss" of eternal life, usually (always in the RV) translated to perish, John 3:16 ; John 17:12 , AV, "is lost," RV, "perished;" 2 Corinthians 4:3 , "are perishing," AV, "are lost" (see PERISH); (b) "to be lost," e.g., Luke 15:4 (2nd part), "which is lost;" metaphorically, from the relation between shepherd and flock, of spiritual destitution and alienation from God, Matthew 10:6 , "(the) lost (sheep)" of the house of Israel; Luke 19:10 (the perfect tense translated "lost" is here intransitive). See DESTROY.

2: ζημιόω
(Strong's #2210 — Verb — zemioo — dzay-mee-o'-o )

"to damage" (akin to zemia, "damage," e.g., Acts 27:10, 21 ), is used in the NT, in the Passive Voice, signifying "to suffer loss, forfeit, lose," Matthew 16:26 ; Mark 8:36 , of losing one's soul or life; Luke 9:25 , RV, "forfeit (his own self)," AV, "be cast away" (for the preceding verb see No. 1); 1 Corinthians 3:15 , "he shall suffer loss," i.e., at the Judgment-Seat of Christ (see 1 Corinthians 3:13 with 2 Corinthians 5:10 ); 2 Corinthians 7:9 , "(that) ye might suffer loss," RV (AV, "might receive damage"); though the Apostle did regret the necessity of making them sorry by his letter, he rejoiced that they were made sorry after a godly sort, and that they thus suffered no spiritual loss, which they would have done had their sorrow been otherwise than after a godly manner; in Philippians 3:8 , "I suffered the loss (of all things)," RV, i.e., of all things which he formerly counted gain (especially those in verses Philippians 3:5, 6 , to which the article before "all things" points). See CAST , FORFEIT.

Loss

1: ζημία
(Strong's #2209 — Noun Feminine — zemia — dzay-mee'-ah )

akin to No. 2, above, is used in Acts 27:10 , RV, "loss" (AV, "damage"); Acts 27:21 , AV and RV, "loss," of ship and cargo; in Philippians 3:7, 8 of the Apostle's estimate of the things which he formerly valued, and of all things on account of "the excellency of the knowledge of Christ Jesus."

2: ἀποβολή
(Strong's #580 — — apobole — ap-ob-ol-ay' )

lit., "casting away" (apo, "away," ballo, "to cast"), is translated "loss" in Acts 27:22 ; in Romans 11:15 , "casting away," of the temporary exclusion of the nation of Israel from its position of Divine favor, involving the reconciling of the world (i.e., the provision made through the Gospel, which brings the world within the scope of reconciliation).

3: ἥττημα
(Strong's #2275 — Noun Neuter — hettema — hayt'-tay-mah )

denotes "a defect, loss," Romans 11:12 , RV, "loss," AV, "diminishing" (for the meaning of which in regard to Israel see No. 2); 1 Corinthians 6:7 , RV, "defect" (AV, "fault"). See DEFECT.

Note: For "suffer loss" see LOSE , No. 2.

Lot, Lots

A — 1: κλῆρος
(Strong's #2819 — Noun Masculine — kleros — klay'-ros )

denotes (a) an object used in casting or drawing lots, which consisted of bits, or small tablets, of wood or stone (the probable derivation is from klao, "to break"); these were sometimes inscribed with the names of persons, and were put into a receptacle or a garment ("a lap," Proverbs 16:33 ), from which they were cast, after being shaken together; he whose "lot" first fell out was the one chosen. The method was employed in a variety of circumstances, e.g., of dividing or assigning property, Matthew 27:35 ; Mark 15:24 ; Luke 23:34 ; John 19:24 (cp., e.g., Numbers 26:55 ); of appointing to office, Acts 1:26 (cp., e.g., 1 Samuel 10:20 ); for other occurrences in the OT, see, e.g., Joshua 7:14 (the earliest instance in Scripture); Leviticus 16:7-10 ; Esther 3:7 ; Esther 9:24 ; (b) "what is obtained by lot, an allotted portion," e.g., of the ministry allotted to the Apostles, Acts 1:17 , RV, "portion," marg., "lot" (AV, "part"); in some mss. ver. 25, AV, "part" (the RV follows those which have topos, "place"); Acts 8:21 ; it is also used like kleronomia, "an inheritance," in Acts 26:18 , of what God has in grace assigned to the sanctified; so Colossians 1:12 ; in 1 Peter 5:3 it is used of those the spiritual care of, and charge over, whom is assigned to elders, RV, "the charge allotted to you" (plural, lit., "the charges"), AV, "(God's) heritage." From kleros the word "clergy" is derived (a transposition in the application of the term). See CHARGE , No. 4.

B — 1: λαγχάνω
(Strong's #2975 — Verb — lanchano — lang-khan'-o )

denotes (a) "to draw lots," John 19:24 ; (b) "to obtain by lot, to obtain," Luke 1:9 , "his lot was," lit., "he received by lot," i.e., by Divine appointment; Acts 1:17 , of the portion "allotted" by the Lord to His Apostles in their ministry (cp. A, above); 2 Peter 1:1 , "that have obtained (a like precious faith)," i.e., by its being "allotted" to them, not by acquiring it for themselves, but by Divine grace (an act independent of human control, as in the casting of "lots"). See OBTAIN.

Note: For divide by lot see DIVIDE.

Loud

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

"great," is used, besides other meanings, of intensity, as, e.g., of the force of a voice, e.g., Matthew 27:46, 50 ; in the following the RV has "great" for the AV, "loud," Revelation 5:2, 12 ; Revelation 6:10 ; Revelation 7:2, 10 ; Revelation 8:13 ; Revelation 10:3 ; Revelation 12:10 ; Revelation 14:7, 9, 15, 18 . See GREAT.

Love

A — 1: ἀγαπάω
(Strong's #25 — Verb — agapao — ag-ap-ah'-o )

and the corresponding noun agape (B, No. 1 below) present "the characteristic word of Christianity, and since the Spirit of revelation has used it to express ideas previously unknown, inquiry into its use, whether in Greek literature or in the Septuagint, throws but little light upon its distinctive meaning in the NT. Cp., however, Leviticus 19:18 ; Deuteronomy 6:5 .

"Agape and agapao are used in the NT (a) to describe the attitude of God toward His Son, John 17:26 ; the human race, generally, John 3:16 ; Romans 5:8 ; and to such as believe on the Lord Jesus Christ, particularly, John 14:21 ; (b) to convey His will to His children concerning their attitude one toward another, John 13:34 , and toward all men, 1 Thessalonians 3:12 ; 1 Corinthians 16:14 ; 2 Peter 1:7 ; (c) to express the essential nature of God, 1 John 4:8 .

"Love can be known only from the actions it prompts. God's love is seen in the gift of His Son, 1 John 4:9, 10 . But obviously this is not the love of complacency, or affection, that is, it was not drawn out by any excellency in its objects, Romans 5:8 . It was an exercise of the Divine will in deliberate choice, made without assignable cause save that which lies in the nature of God Himself, Cp. Deuteronomy 7:7, 8 .

"Love had its perfect expression among men in the Lord Jesus Christ, 2 Corinthians 5:14 ; Ephesians 2:4 ; Ephesians 3:19 ; Ephesians 5:2 ; Christian love is the fruit of His Spirit in the Christian, Galatians 5:22 .

"Christian love has God for its primary object, and expresses itself first of all in implicit obedience to His commandments, John 14:15, 21, 23 ; John 15:10 ; 1 John 2:5 ; 1 John 5:3 ; 2 John 1:6 . Self-will, that is, self-pleasing, is the negation of love to God.

"Christian love, whether exercised toward the brethren, or toward men generally, is not an impulse from the feelings, it does not always run with the natural inclinations, nor does it spend itself only upon those for whom some affinity is discovered. Love seeks the welfare of all, Romans 15:2 , and works no ill to any, 13:8-10; love seeks opportunity to do good to 'all men, and especially toward them that are of the household of the faith,' Galatians 6:10 . See further 1 Corinthians 13 and Colossians 3:12-14 ." * [* From Notes on Thessalonians, by Hogg and Vine, p. 105.]

In respect of agapao as used of God, it expresses the deep and constant "love" and interest of a perfect Being towards entirely unworthy objects, producing and fostering a reverential "love" in them towards the Giver, and a practical "love" towards those who are partakers of the same, and a desire to help others to seek the Giver. See BELOVED.

A — 2: φιλέω
(Strong's #5368 — Verb — phileo — fil-eh'-o )

is to be distinguished from agapao in this, that phileo more nearly represents "tender affection." The two words are used for the "love" of the Father for the Son, John 3:35 (No. 1); 5:20 (No. 2); for the believer, John 14:21 (No. 1); 16:27 (No. 2); both, of Christ's "love" for a certain disciple, John 13:23 (No. 1); 20:2 (No. 2). Yet the distinction between the two verbs remains, and they are never used indiscriminately in the same passage; if each is used with reference to the same objects, as just mentioned, each word retains its distinctive and essential character.

Phileo is never used in a command to men to "love" God; it is, however, used as a warning in 1 Corinthians 16:22 ; agapao is used instead, e.g., Matthew 22:37 ; Luke 10:27 ; Romans 8:28 ; 1 Corinthians 8:3 ; 1 Peter 1:8 ; 1 John 4:21 . The distinction between the two verbs finds a conspicuous instance in the narrative of John 21:15-17 . The context itself indicates that agapao in the first two questions suggests the "love" that values and esteems (cp. Revelation 12:11 ). It is an unselfish "love," ready to serve. The use of phileo in Peter's answers and the Lord's third question, conveys the thought of cherishing the object above all else, of manifesting an affection characterized by constancy, from the motive of the highest veneration. See also Trench, Syn., xii.

Again, to "love" (phileo) life, from an undue desire to preserve it, forgetful of the real object of living, meets with the Lord's reproof, John 12:25 . On the contrary, to "love" life (agapao) as used in 1 Peter 3:10 , is to consult the true interests of living. Here the word phileo would be quite inappropriate.

Note: In Mark 12:38 , AV, thelo, "to wish," is translated "love" (RV, "desire").

B — 1: ἀγάπη
(Strong's #26 — Noun Feminine — agape — ag-ah'-pay )

the significance of which has been pointed out in connection with A, No. 1, is always rendered "love" in the RV where the AV has "charity," a rendering nowhere used in the RV; in Romans 14:15 , where the AV has "charitably," the RV, adhering to the translation of the noun, has "in love."

Note: In the two statements in 1 John 4:8, 16 , "God is love," both are used to enjoin the exercise of "love" on the part of believers. While the former introduces a declaration of the mode in which God's love has been manifested (1 John 4:9, 10 ), the second introduces a statement of the identification of believers with God in character, and the issue at the Judgment Seat hereafter (1 John 4:17 ), an identification represented ideally in the sentence "as He is, so are we in this world."

B — 2: φιλανθρωπία
(Strong's #5363 — Noun Feminine — philanthropia — fil-an-thro-pee'-ah )

denotes, lit., "love for man" (phileo and anthropos, "man"); hence, "kindness," Acts 28:2 ; in Titus 3:4 , "(His) love toward man." Cp. the adverb philanthropos, "humanely, kindly," Acts 27:3 . See KINDNESS.

Note: For philarguria, "love of money," 1 Timothy 6:10 , see MONEY (love of). For philadelphia, see BROTHER , Note (1).

Love Feasts

1: ἀγάπη
(Strong's #26 — Noun Feminine — agape — ag-ah'-pay )

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

Lovely

1: προσφιλής
(Strong's #4375 — Adjective — prosphiles — pros-fee-lace' )

"pleasing, agreeable, lovely" (pros, "toward," phileo, "to love"), occurs in Philippians 4:8 . In the Sept., Esther 5:1 (3rd sentence).

Lover

1: φιλόθεος
(Strong's #5377 — Adjective — philotheos — fil-oth'-eh-os )

"a lover of God," 2 Timothy 3:4 .

2: φιλόξενος
(Strong's #5382 — Adjective — philoxenos — fil-ox'-en-os )

"loving strangers" (xenia, "hospitality"), translated "a lover of hospitality" in Titus 1:8 , AV (RV, "given to h."); elsewhere, in 1 Timothy 3:2 ; 1 Peter 4:9 . See HOSPITALITY.

3: φιλάγαθος
(Strong's #5358 — Adjective — philagathos — fil-ag'-ath-os )

"loving that which is good" (agathos), Titus 1:8 , "a lover of good," RV.

Note: The negative aphilagathos is found in 2 Timothy 3:3 , "no lovers of good."

4: φιλάργυρος
(Strong's #5366 — Adjective — philarguros — fil-ar'-goo-ros )

"loving money" (arguros, "silver"), translated "lovers of money" in Luke 16:14 ; 2 Timothy 3:2 , RV (AV, "covetous"). See COVETOUS.

5: φίλαυτος
(Strong's #5367 — Adjective — philautos — fil'-ow-tos )

"loving oneself," 2 Timothy 3:2 , RV.

6: φιλήδονος
(Strong's #5369 — Adjective — philedonos — fil-ay'-don-os )

"loving pleasure" (hedone, "pleasure"), 2 Timothy 3:4 , "lovers of pleasure."

Note: For "loving warmly," Romans 12:10 , see AFFECTION , B, No. 2. For aphilarguros, "no lover of money," 1 Timothy 3:3 , RV, and Hebrews 13:5 , RV, see COVETOUS.

Low, Low

A — 1: ταπεινόω
(Strong's #5013 — Verb — tapeinoo — tap-i-no'-o )

"to bring low, to humble," is translated "shall be brought low" in Luke 3:5 . See HUMBLE.

B — 1: ταπεινός
(Strong's #5011 — Adjective — tapeinos — tap-i-nos' )

denotes "of low degree or estate," Romans 12:16 , "things that are lowly," RV (AV, "men of low estate"). See BASE , DEGREE , ESTATE , HUMBLE , LOWLY.

C — 1: ταπείνωσις
(Strong's #5014 — Noun Feminine — tapeinosis — tap-i'-no-sis )

"abasement, humiliation, low estate," is translated "low estate" in Luke 1:48 ; in James 1:10 , "that he is made low," lit., "in his abasement." See HUMILIATION.

Lower

* see LET DOWN , No. 2 (d)

Lower, Lowest

A — 1: κατώτερος
(Strong's #2737 — Adjective — katoteros — kat-o'-ter-os )

the comparative degree of kato, "beneath," is used in Ephesians 4:9 , of Christ's descent into "the lower parts of the earth;" two of the various interpretations of this phrase are (1) that the earth is in view in contrast to heaven, (2) that the region is that of hades, the Sheol of the OT. Inasmuch as the passage is describing the effects not merely of the Incarnation but of the death and resurrection of Christ, the second interpretation is to be accepted; cp., e.g., Psalms 16:10 ; Psalms 63:9 ; where the Sept. has the superlative; Psalms 139:15 ; Acts 2:31 . Moreover, as Westcott says, it is most unlikely that the phrase would be used to describe the earth. The word mere (plural of meros), "parts," would have no force in such a meaning.

A — 2: ἔσχατος
(Strong's #2078 — Adjective — eschatos — es'-khat-os )

"last, utmost, lowest," is rendered "lowest" in Luke 14:9, 10 , of the "lowest" place at a meal. See LAST.

B — 1: ἐλαττόω
(Strong's #1642 — Verb — elattoo — el-at-to'-o )

denotes "to make less" (elatton, "less"), and is used in the Active Voice in Hebrews 2:7 , "Thou madest (Him) ... lower," and in the Passive in Hebrews 2:9 , "was made ... lower," and John 3:30 , "(I must) decrease," (lit., "be made less").

Lowliness, Lowly

A — 1: ταπεινοφροσύνη
(Strong's #5012 — Noun Feminine — tapeinophrosune — tap-i-nof-ros-oo'-nay )

"lowliness of mind, humbleness," is, translated "lowliness" or "lowliness of mind" in Acts 20:19 , RV; Ephesians 4:2 ; Philippians 2:3 . See HUMBLENESS OF MIND.

B — 1: ταπεινός
(Strong's #5011 — Adjective — tapeinos — tap-i-nos' )

"low, lowly:" see HUMBLE and LOW, B.

Lowring

1: στυγνάζω
(Strong's #4768 — Verb — stugnazo — stoog-nad'-zo )

"to have a gloomy, somber appearance" (akin to stugnos, "somber, gloomy," from a root stug---, "to hate;" cp. stugetos, "hateful," Titus 3:3 ), is said of the human countenance, Mark 10:22 , RV, "his countenance fell" (AV, "he was sad"); of the sky, Matthew 16:3 , "lowring." See COUNTENANCE , Note (3). In the Sept., Ezekiel 27:35 ; Ezekiel 28:19 ; Ezekiel 32:10 .

Lucre

A — 1: κέρδος
(Strong's #2771 — Noun Neuter — kerdos — ker'-dos )

"gain" (cp. kerdaino, "to gain, get gain"), is translated "gain" in Philippians 1:21 ; Philippians 3:7 ; "lucre" in Titus 1:11 (preceded by aischros, "filthy"). See GAIN.

B — 1: αἰσχροκερδής
(Strong's #146 — Adjective — aischrokerdes — ahee-skhrok-er-dace' )

denotes "greedy of base gains" (aischros, and A, as above), 1 Timothy 3:8 , "greedy of filthy lucre;" so the RV in Titus 1:7 , AV, "(given to) filthy lucre." In some mss. 1 Timothy 3:3 .

B — 2: αἰσχροκερδῶς
(Strong's #147 — Adverb — aischrokerdos — ahee-skhrok-er-doce' )

denotes "from eagerness for base gain," 1 Peter 5:2 , "for filthy lucre."

Lukewarm

1: χλιαρός
(Strong's #5513 — Adjective — chliaros — khlee-ar-os' )

"tepid, warm" (akin to chlio, "to become warm," not found in the NT or Sept.), is used metaphorically in Revelation 3:16 , of the state of the Laodicean church, which afforded no refreshment to the Lord, such as is ministered naturally by either cold or hot water.

Lump

1: φύραμα
(Strong's #5445 — Noun Neuter — phurama — foo'-ram-ah )

denotes "that which is mixed or kneaded" (phurao, "to mix"); hence, "a lump," either of dough, Romans 11:16 (cp. Numbers 15:21 ); 1 Corinthians 5:6, 7 ; Galatians 5:9 (see under LEAVEN); of potter's clay, Romans 9:21 .

Lunatic

* For LUNATIC see EPILEPTIC

Lust

A — 1: ἐπιθυμία
(Strong's #1939 — Noun Feminine — epithumia — ep-ee-thoo-mee'-ah )

denotes "strong desire" of any kind, the various kinds being frequently specified by some adjective (see below). The word is used of a good desire only in Luke 22:15 ; Philippians 1:23 ; 1 Thessalonians 2:17 . Everywhere else it has a bad sense. In Romans 6:12 the injunction against letting sin reign in our mortal body to obey the "lust" thereof, refers to those evil desires which are ready to express themselves in bodily activity. They are equally the "lusts" of the flesh, Romans 13:14 ; Galatians 5:16, 24 ; Ephesians 2:3 ; 2 Peter 2:18 ; 1 John 2:16 , a phrase which describes the emotions of the soul, the natural tendency towards things evil. Such "lusts" are not necessarily base and immoral, they may be refined in character, but are evil if inconsistent with the will of God.

Other descriptions besides those already mentioned are: "of the mind," Ephesians 2:3 ; "evil (desire)," Colossians 3:5 ; "the passion of," 1 Thessalonians 4:5 , RV; "foolish and hurtful," 1 Timothy 6:9 ; "youthful," 2 Timothy 2:22 ; "divers," 2 Timothy 3:6 ; Titus 3:3 ; "their own," 2 Timothy 4:3 ; 2 Peter 3:3 ; Jude 1:16 ; "worldly," Titus 2:12 ; "his own," James 1:14 ; "your former," 1 Peter 1:14 , RV; "fleshly," 1 Peter 2:11 ; "of men," 1 Peter 4:2 ; "of defilement," 2 Peter 2:10 ; "of the eyes," 1 John 2:16 ; of the world ("thereof"), 1 John 2:17 ; "their own ungodly," Jude 1:18 . In Revelation 18:14 "(the fruits) which thy soul lusted after" is, lit., "of thy soul's lust." See DESIRE , A, No. 1 (where associated words are noted).

A — 2: ὄρεξις
(Strong's #3715 — Noun Feminine — orexis — or'-ex-is )

lit., "a reaching" or "stretching after" (akin to oregomai, "to stretch oneself out, reach after"), a general term for every kind of desire, is used in Romans 1:27 , "lust."

A — 3: ἡδονή
(Strong's #2237 — Noun Feminine — hedone — hay-don-ay' )

"pleasure," is translated "lusts," in the AV of James 4:1, 3 (RV, "pleasure"). See PLEASURE.

Note: In 1 Thessalonians 4:5 , AV, pathos, "passion" (RV, "passion"), is translated "lust," which is the better rendering of the next word epithumia, rendered "concupiscence." Pathos is described by Trench as "the diseased condition out of which epithumia springs." In 1 Corinthians 12:6 : epithumetes, a luster after, is rendered "to lust."

B — 1: ἐπιθυμέω
(Strong's #1937 — Verb — epithumeo — ep-ee-thoo-meh'-o )

akin to A, No. 1, has the same twofold meaning as the noun, namely (a) "to desire," used of the Holy Spirit against the flesh, Galatians 5:17 (see below); of the Lord Jesus, Luke 22:15 , "I have desired;" of the holy angels, 1 Peter 1:12 ; of good men, for good things, Matthew 13:17 ; 1 Timothy 3:1 ; Hebrews 6:11 ; of men, for things without moral quality, Luke 15:16 ; Luke 16:21 ; Luke 17:22 ; Revelation 9:6 ; (b) of "evil desires," in respect of which it is translated "to lust" in Matthew 5:28 ; 1 Corinthians 10:6 ; Galatians 5:17 (1st part; see below); James 4:2 ; to covet, Acts 20:23 ; Romans 7:7 ; Romans 13:9 . See COVET , DESIRE , B, No. 2.

Notes: (1) In Galatians 5:17 , in the statement, "the flesh lusteth against the Spirit, and the Spirit against the flesh," the Holy Spirit is intended, as in the preceding verse. To walk by the Spirit involves the opposition here referred to. The verb "lusteth" is not repeated in the second part of the statement, but must in some way be supplied. Since in modern English the word "lust" is used exclusively in a bad sense, it is unsuitable as a translation of epithumeo, where the word is used in a good sense. As the rendering "desire" is used of the Lord Jesus (as mentioned above), it may be best so understood here in respect of the Holy Spirit.

(2) In James 4:5 the RV translates correctly in giving two questions, each of a rhetorical character, asked by way of remonstrance. The first draws attention to the fact that it is impossible for the Scripture to speak in vain; the second to the impossibility that the Holy Spirit, whom God has caused to dwell in the believer, should "long (unto envying)," epipotheo (AV, "lust"). Here again, not the human spirit is in view, but the Spirit of God; cp. 1 Corinthians 6:19 . See LONG.

Lying

* For LYING (falsehood) see LIE