Vine's Expository Dictionary of NT Words

T

Tabernacle — Thresh

Tabernacle

1: σκηνή
(Strong's #4633 — Noun Feminine — skene — skay-nay' )

"a tent, booth, tabernacle," is used of (a) tents as dwellings, Matthew 17:4 ; Mark 9:5 ; Luke 9:33 ; Hebrews 11:9 , AV, "tabernacles" (RV, "tents"); (b) the Mosaic tabernacle, Acts 7:44 ; Hebrews 8:5 ; Hebrews 9:1 (in some mss.); 9:8,21, termed "the tent of meeting," RV (i.e., where the people were called to meet God), a preferable description to "the tabernacle of the congregation," as in the AV in the OT; the outer part, Hebrews 9:2, 6 ; the inner sanctuary, Hebrews 9:3 ; (c) the heavenly prototype, Hebrews 8:2 ; Hebrews 9:11 ; Revelation 13:6 ; Revelation 15:5 ; Revelation 21:3 (of its future descent); (d) the eternal abodes of the saints, Luke 16:9 , RV, "tabernacles" (AV, "habitations"); (e) the Temple in Jerusalem, as continuing the service of the tabernacle, Hebrews 13:10 ; (f) the house of David, i.e., metaphorically of his people, Acts 15:16 ; (g) the portable shrine of the god Moloch, Acts 7:43 .

2: σκῆνος
(Strong's #4636 — Noun Neuter — skenos — skay'-nos )

the equivalent of No. 1, is used metaphorically of the body as the "tabernacle" of the soul, 2 Corinthians 5:1, 4 .

3: σκήνωμα
(Strong's #4638 — Noun Neuter — skenoma — skay'-no-mah )

occurs in Acts 7:46 ; 2 Peter 1:13, 14 ; see HABITATION , No. 6.

4: σκηνοπηγία
(Strong's #4634 — Noun Feminine — skenopegia — skay-nop-ayg-ee'-ah )

properly "the setting up of tents or dwellings" (No. 1, and pegnumi, "to fix"), represents the word "tabernacles" in "the feast of tabernacles," John 7:2 . This feast, one of the three Pilgrimage Feasts in Israel, is called "the feast of ingathering" in Exodus 23:16 ; Exodus 34:22 ; it took place at the end of the year, and all males were to attend at the "tabernacle" with their offerings. In Leviticus 23:34 ; Deuteronomy 16:13, 16 ; Deuteronomy 31:10 ; 2 Chronicles 8:13 ; Ezra 3:4 (cp. Nehemiah 8:14-18 ), it is called "the feast of tabernacles" (or "booths," sukkoth), and was appointed for seven days at Jerusalem from the 15th to the 22nd Tishri (approximately October), to remind the people that their fathers dwelt in these in the wilderness journeys. Cp. Numbers 29:15-38 , especially Numbers 29:35-38 , for the regulations of the eighth or "last day, the great day of the feast" (John 7:37 ).

Note: For skenoo, "to spread a tabernacle over," Revelation 7:15 , RV, see DWELL , No. 9.

Table

1: τράπεζα
(Strong's #5132 — Noun Feminine — trapeza — trap'-ed-zah )

is used of (a) "a dining table," Matthew 15:27 ; Mark 7:28 ; Luke 16:21 ; Luke 22:21, 30 ; (b) "the table of shewbread," Hebrews 9:2 ; (c) by metonymy, of "what is provided on the table" (the word being used of that with which it is associated), Acts 16:34 ; Romans 11:9 (figurative of the special privileges granted to Israel and centering in Christ); 1 Corinthians 10:21 (twice), "the Lord's table," denoting all that is provided for believers in Christ on the ground of His death (and thus expressing something more comprehensive than the Lord's Supper); "the table of demons," denoting all that is partaken of by idolaters as the result of the influence of demons in connection with their sacrifices; (d) "a moneychanger's table," Matthew 21:12 ; Mark 11:15 ; John 2:15 ; (e) "a bank," Luke 19:23 (cp. trapezites: see BANKERS); (f) by metonymy for "the distribution of money," Acts 6:2 . See BANK.

2: πλάξ
(Strong's #4109 — Noun Feminine — plax — plax )

primarily denotes "anything flat and broad," hence, "a flat stone, a tablet," 2 Corinthians 3:3 (twice); Hebrews 9:4 .

Note: Some texts have the word kline, "a couch," in Mark 7:4 (AV, "tables").

Tablet

* For TABLET see WRITING TABLET

Tackling

1: σκευή
(Strong's #4631 — Noun Feminine — skeue — skyoo-ay' )

denotes "gear, equipment, tackling" (of a ship), Acts 27:19 .

Tail

1: οὐρά
(Strong's #3769 — Noun Feminine — oura — oo-rah' )

"the tail of an animal," occurs in Revelation 9:10 (twice),19; 12:4.

Take

1: λαμβάνω
(Strong's #2983 — Verb — lambano — lam-ban'-o )

"to take, lay hold of," besides its literal sense, e.g., Matthew 5:40 ; Matthew 26:26, 27 , is used metaphorically, of fear, in "taking" hold of people, Luke 7:16 , RV (AV, "came ... on"); of sin in "finding (occasion)," RV (AV, "taking"), Romans 7:8, 11 , where sin is viewed as the corrupt source of action, an inward element using the commandment to produce evil effects; of the power of temptation, 1 Corinthians 10:13 ; of "taking" an example, James 5:10 ; of "taking" peace from the earth, Revelation 6:4 ; of Christ in "taking" the form of a servant, Philippians 2:7 ; of "taking" rightful power (by the Lord, hereafter), Revelation 11:17 . See ACCEPT , No. 4.

2: ἀναλαμβάνω
(Strong's #353 — Verb — analambano — an-al-am-ban'-o )

signifies (a) "to take up" (ana), e.g., Acts 1:2, 11, 22 (RV, "received"); (b) "to take to oneself," Acts 7:43 ; or "to one's company," Acts 20:13, 14 ; Acts 23:31 ; 2 Timothy 4:11 ; of "taking up spiritual armor," Ephesians 6:13, 16 . See RECEIVE.

3: ἀπολαμβάνω
(Strong's #618 — Verb — apolambano — ap-ol-am-ban'-o )

besides its common meaning, "to receive," denotes "to take apart or aside," Mark 7:33 , Middle Voice. It is frequent in the papyri, and, in the sense of separation or drawing aside, is illustrated in a message of sorrow, concerning the non-arrival of one who with others had been "shut up" as recluses in a temple (Moulton and Milligan, Vocab.). See RECEIVE.

4: ἐπιλαμβάνομαι
(Strong's #1949 — Verb — epilambano — ep-ee-lam-ban'-om-ahee )

in the Middle Voice, "to lay hold of, take hold of," is used literally, e.g., Mark 8:23 ; Luke 9:47 ; Luke 14:4 ; metaphorically, e.g., Hebrews 8:9 , "(I) took them (by the hand):" for other instances in each respect see HOLD , No. 7.

5: καταλαμβάνω
(Strong's #2638 — Verb — katalambano — kat-al-am-ban'-o )

"to lay hold of," is rendered "to take," in Mark 9:18 ; John 8:3, 4 . See APPREHEND.

6: μεταλαμβάνω
(Strong's #3335 — Verb — metalambano — met-al-am-ban'-o )

"to get, or have, a share of," is rendered "to take (food)" in Acts 2:46 , RV (AV, "did eat," see EAT , Note); 27:33, i.e., "to share it together." See HAVE , PARTAKE , RECEIVE.

7: παραλαμβάνω
(Strong's #3880 — Verb — paralambano — par-al-am-ban'-o )

besides its meaning "to receive," denotes "to take to (or with) oneself," of "taking" a wife, e.g., Matthew 1:20, 24 ; of "taking" a person or persons with one, e.g., Matthew 2:13, 14, 20, 21 ; Matthew 4:5, 8 ; of demons, Matthew 12:45 ; of Christ and His disciples, Matthew 17:1 ; Matthew 20:17 ; Mark 9:2 ; Mark 10:32 ; Mark 14:33 ; of witnesses, Matthew 18:16 ; of the removal of persons from the earth in judgment, when "the Son of Man is revealed," Matthew 24:40, 41 ; Luke 17:34, 35 (cp. the means of the removal of corruption, in v. Luke 17:37 ); of the "taking" of Christ by the soldiers for scourging, Matthew 27:27 , RV, and to crucifixion, John 19:16 ; see also Acts 15:39 ; Acts 16:33 ; Acts 21:24, 26, 32 ; Acts 23:18 . See RECEIVE.

8: συμπαραλαμβάνω
(Strong's #4838 — Verb — sumparalambano — soom-par-al-am-ban'-o )

sun, "with," and No. 7, denotes "to take along with oneself," as a companion, Acts 12:25 ; Acts 15:37, 38 ; Galatians 2:1 .

9: προσλαμβάνω
(Strong's #4355 — Verb — proslambano — pros-lam-ban'-o )

"to take to oneself" (pros), is used of food, Acts 27:33-36 ; of persons, of Peter's act toward Christ, Matthew 16:22 ; Mark 8:32 ; for evil purposes, Acts 17:5 ; for good purposes, Acts 18:26 . See RECEIVE.

10: προλαμβάνω
(Strong's #4301 — Verb — prolambano — prol-am-ban'-o )

is rendered "to take before" in 1 Corinthians 11:21 . See COME , Note (2) at end, OVERTAKE.

11: συλλαμβάνω
(Strong's #4815 — Verb — sullambano — sool-lam-ban'-o )

"to seize, take," is rendered "to take" in Matthew 26:55 ; Mark 14:48 , AV (RV, "seize"); Luke 5:9 ; Acts 1:16 ; in Acts 12:3 ; Acts 23:27 , AV (RV, "seize"). See CATCH , CONCEIVE , HELP.

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

"to lift, carry, take up or away," occurs very frequently with its literal meanings. In John 1:29 it is used of Christ as "the Lamb of God, which taketh away the sin of the world," not the sins, but sin, that which has existed from the time of the Fall, and in regard to which God has had judicial dealings with the world; through the expiatory sacrifice of Christ the sin of the world will be replaced by everlasting righteousness; cp. the plural, "sins," in 1 John 3:5 . Righteous judgment was "taken away" from Christ at human tribunals, and His life, while voluntarily given by Himself (John 10:17, 18 ), was "taken (from the earth)," Acts 8:33 (quoted from the Sept. of Isaiah 53:8 ). In John 15:2 it is used in the Lord's statement, "Every branch in Me that beareth not fruit, He taketh it away." This does not contemplate members of the "body" of Christ, but those who (just as a graft which being inserted, does not "abide" or "strike") are merely professed followers, giving only the appearance of being joined to the parent stem.

The Law described in Colossians 2:14 as "the bond written in ordinances that was against us," Christ "took" out of the way at His Cross. In 1 Corinthians 5:2 , airo is used in the best texts (some have No. 14), of the Divine judgment which would have been exercised in "taking away" from the church the incestuous delinquent, had they mourned before God. See AWAY , BEAR , No. 9, etc.

13: ἀπαίρω
(Strong's #522 — Verb — apairo — ap-ah'ee-ro )

"to lift off" (apo, "from," and No. 12), is used, in the Passive Voice, of Christ, metaphorically as the Bridegroom of His followers, Matthew 9:15 ; Mark 2:20 ; Luke 5:35 .

14: ἐξαίρω
(Strong's #1808 — Verb — exairo — ex-ah'ee-ro )

"to take away," is used of "putting away" a person in church discipline, 1 Corinthians 5:13 ; for this verb as a variant reading in ver. 2, see No. 12.

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

"to lift, raise," is used in the Passive Voice and rendered "He was taken up" in Acts 1:9 . See EXALT , HOIST, LIFT.

16: ἀναιρέω
(Strong's #337 — Verb — anaireo — an-ahee-reh'-o )

"to take up" (ana, "up," and haireo, "to take"), is used of Pharaoh's daughter in "taking up" the infant Moses, Acts 7:21 ; of God's act in "taking away" the typical animal sacrifices under the Law, Hebrews 10:9 . See DEATH , C, No. 2, KILL, SLAY.

17: ἀφαιρέω
(Strong's #851 — Verb — aphaireo — af-ahee-reh'-o )

"to take away" (apo), is used with this meaning in Luke 1:25 ; Luke 10:42 ; Luke 16:3 ; Romans 11:27 , of the "removal" of the sins of Israel; Hebrews 10:4 , of the impossibility of the "removal" of sins by offerings under the Law; in Revelation 22:19 (twice). See CUT , No. 8.

18: καθαιρέω
(Strong's #2507 — Verb — kathaireo — kath-ahee-reh'-o )

"to take down" (kata), besides its meaning of "putting down by force," was the technical term for the "removal" of the body after crucifixion, Mark 15:36, 46 ; Luke 23:53 ; Acts 13:29 . See CAST , No. 14.

19: περιαιρέω
(Strong's #4014 — Verb — periaireo — per-ee-ahee-reh'-o )

"to take away that which surrounds" (peri, "around"), is used (a) literally, of "casting off" anchors, Acts 27:40 , RV (AV, "having taken up"); Acts 28:13 in some texts, for perierchomai, "to make a circuit;" (b) metaphorically, of "taking away" the veil off the hearts of Israel, 2 Corinthians 3:16 ; of hope of rescue, Acts 27:20 ; of sins (negatively), Hebrews 10:11 .

20: δέχομαι
(Strong's #1209 — Verb — dechomai — dekh'-om-ahee )

"to receive," is rendered "take (thy bond, RV, AV, bill)" in Luke 16:6, 7 ; "take (the helmet of salvation)," Ephesians 6:17 , suggesting a heartiness in the "taking." See ACCEPT , No. 1, RECEIVE.

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

"to receive favorably," is rendered "took" in Hebrews 10:34 . See ACCEPT , No. 3.

22: κρατέω
(Strong's #2902 — Verb — krateo — krat-eh'-o )

"to take hold of, get possession of," is translated "to take" in Matthew 9:25 ; Matthew 22:6 ; Matthew 26:4 ; Mark 1:31 ; Mark 5:41 ; Mark 9:27 ; Mark 14:1, 44, 46, 49 ; Luke 8:54 ; Acts 24:6 . See HOLD , No. 6.

23: δράσσομαι
(Strong's #1405 — Verb — drassomai — dras'-som-ahee )

"to grasp with the hand, take hold of," is used metaphorically in 1 Corinthians 3:19 , "taketh (the wise in their craftiness)."

24: δίδωμι
(Strong's #1325 — Verb — didomi — did'-o-mee )

"to give," found in the best texts in Mark 3:6 , is rendered "took (counsel);" some have poieo, "to make."

25: κατέχω
(Strong's #2722 — Verb — katecho — kat-ekh'-o )

"to hold," is rendered "to take (the lowest place)" in Luke 14:9 . See HOLD.

26: πιάζω
(Strong's #4084 — Verb — piazo — pee-ad'-zo )

"to lay or take hold of forcefully," is always rendered "to take" in the RV. See APPREHEND , No. 2.

27: παραφέρω
(Strong's #3911 — Verb — paraphero — par-af-er'-o )

"to bear away" (para, "aside," phero, "to bear"), "remove," is rendered "take away" in Mark 14:36 , AV, RV, "remove," as in Luke 22:42 . See REMOVE.

28: ἔχω
(Strong's #2192 — Verb — echo — ekh'-o )

"to have, to hold," is used in Matthew 21:46 in the sense of regarding a person as something, "they took (Him) for (a prophet)." See HAVE.

29: συνάγω
(Strong's #4863 — Verb — sunago — soon-ag'-o )

"to bring together," is used of "taking" a person into one's house receiving hospitality, "took ... in," Matthew 25:35, 38, 43 ; so in Acts 11:26 , RV, "were gathered together," AV, "assembled;" perhaps the meaning is "they were entertained." See ASSEMBLE , BESTOW , GATHER.

30: ἐκδύω
(Strong's #1562 — Verb — ekduo — ek-doo'-o )

"to take off a garment from a person," is so rendered with reference to the soldiers' treatment of Christ, Matthew 27:31 ; Mark 15:20 . See STRIP.

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

has the meaning "to bring or take out" in Luke 10:35 , "took out (two pence)," a word perhaps chosen to express the wholeheartedness of the act (lit., "to throw out"). See CAST , No. 5.

32: βαστάζω
(Strong's #941 — Verb — bastazo — bas-tad'-zo )

"to bear, lift," is used of "taking up" stones, John 10:31 . As to Matthew 3:11 , Moulton and Milligan supply evidences from the vernacular that the word signified "to take off" (the sandals), which confirms Mark's word luo, "to unloose" (John 1:7 ). See BEAR , No. 1.

33: ἐπιχειρέω
(Strong's #2021 — Verb — epicheireo — ep-ee-khi-reh'-o )

"to take in hand" (epi, "upon," cheir, "the hand"), "to attempt, take upon oneself," is rendered "have taken in hand," Luke 1:1 ; "took upon (them)," Acts 19:13 . See GO , No. 30.

34: γίνομαι
(Strong's #1096 — Verb — ginomai — ghin'-om-ahee )

"to become, to come to be," is rendered "he be taken" in 2 Thessalonians 2:7 , lit., "(until) he, or it, become" (for a treatment of the whole passage see Notes on Thess. by Hogg and Vine).

Notes: (1) For sunairo in Matthew 18:23 , see RECKON. (2) Some texts have apago, "to take away," in Acts 24:7 . (3) In John 6:24 , AV, embaino, "to enter," is rendered "took (shipping)," RV, "got into (the boats)." (4) In 2 Thessalonians 1:8 , AV, didomi, "to give" (RV "rendering"), is translated "taking." (5) In Romans 3:5 , AV, epiphero, "to bring against," is rendered "taketh (vengeance)," RV, "visiteth (with wrath)." (6) In Luke 4:5 , AV, anago, "to lead up" (RV, "led"), is rendered "took up." (7) In Acts 10:26 , AV, egeiro, "to raise" (RV), is rendered "took ... up." (8) For "taking up" baggage, Acts 21:15 , see BAGGAGE. (9) For "taken from" in 1 Thessalonians 2:17 , AV, see BEREAVED , No. 1. (10) Sunecho is translated "taken with" in Matthew 4:24 ; Luke 4:38 ; Luke 8:37 . See HOLDEN. (11) In 2 Peter 2:12 "to be taken" translates the phrase eis halosin, lit., "for capture" (halosis, "a taking"). (12) In 1 Peter 2:20 , hupomeno, "to endure," is rendered "ye take ... patiently." (13) In Matthew 11:12 ; John 6:15 ; Acts 23:10 harpazo (see CATCH) is rendered "take ... by force." (14) For apotassomai, "to take leave of," see LEAVE , (c) No. 1. (15) For apaspazomai, rendered "to take leave of" in Acts 21:6 , AV, see LEAVE , (c) No. 2. (16) In Acts 21:6 some mss. have epibaino, AV, "we took ship" (RV, embaino, "we went on board"): cp. Note (3), above. (17) For "untaken" in 2 Corinthians 3:14 see UNLIFTED. (18) In 1 Timothy 5:9 , AV, katalego is rendered "to take into the number" (RV, "be enrolled"). (19) For "take ... to record" see TESTIFY. See also CARE , HEED , JOURNEY , THOUGHT (to take).

Talent

A — 1: τάλαντον
(Strong's #5007 — Noun Neuter — talanton — tal'-an-ton )

originally "a balance," then, "a talent in weight," was hence "a sum of money" in gold or silver equivalent to a "talent." The Jewish "talent" contained 3,000 shekels of the sanctuary, e.g., Exodus 30:13 (about 114 lbs.). In NT times the "talent" was not a weight of silver, but the Roman-Attic "talent," comprising 6,000 denarii or drachmas, and equal to about f240. It is mentioned in Matthew only, Matthew 18:24 ; Matthew 25:15, 16, 20 (twice in the best texts),22 (thrice),24,25,28 (twice). In Matthew 18:24 the vastness of the sum, 10,000 talents (f2,400,000), indicates the impossibility of man's clearing himself, by his own efforts, of the guilt which lies upon him before God.

Note: That the "talent" denoted "something weighed" has provided the meaning of the Eng. word as "a gift or ability," especially under the influence of the parable of the talents (Matthew 25:14-30 ).

B — 1: ταλαντιαῖος
(Strong's #5006 — Adjective — talantiaios — tal-an-tee-ah'-yos )

denotes "of a talent's weight," Revelation 16:21 .

Tales

* For TALES see TALK

Talitha

1: ταλιθά
(Strong's #5008 — Noun Feminine — taleitha | talitha — tal-ee-thah' )

an Aramaic feminine meaning "maiden," Mark 5:41 , has been variously transliterated in the NT Greek mss. Koumi or Koum (Heb. and Aram., qum, "arise"), which follows, is interpreted by, "I say unto thee, arise." Koum is the better attested word; so in the Talmud, where this imperative occurs "seven times in one page" (Edersheim, Life and Times of Jesus, i, p. 631).

Talk

A — 1: λόγος
(Strong's #3056 — Noun Masculine — logos — log'-os )

"a word," is translated "talk" in Matthew 22:15 ; Mark 12:13 . See ACCOUNT , B.

A — 2: λῆρος
(Strong's #3026 — Noun Masculine — leros — lay'-ros )

denotes "foolish talk, nonsense," Luke 24:11 , RV, "idle talk" (AV, "idle tales").

B — 1: λαλέω
(Strong's #2980 — Verb — laleo — lal-eh'-o )

"to speak, say," is always translated "to speak" in the RV, where the AV renders it by "to talk," Matthew 12:46 ; Mark 6:50 ; Luke 24:32 ; John 4:27 (twice); 9:37; 14:30; Acts 26:31 ; Revelation 4:1 ; Revelation 17:1 ; Revelation 21:9, 15 . The RV rendering is preferable; the idea of "chat" or "chatter" is entirely foreign to the NT, and should never be regarded as the meaning in 1 Corinthians 14:34, 35 . See COMMUNE , Note, SAY , No. 1, Note, and No. 2, SPEAK.

B — 2: συλλαλέω
(Strong's #4814 — Verb — sullaleo — sool-lal-eh'-o )

"to speak with" (sun), is translated "to talk with," Matthew 17:3 ; Mark 9:4 ; Luke 9:30 . See CONFER , No. 2.

B — 3: ὁμιλέω
(Strong's #3656 — Verb — homileo — hom-il-eh'-o )

"to be in company with, consort with" (homilos, "a throng;" homilia, "a company"), hence, "to converse with," is rendered "to talk with," Acts 20:11 . See COMMUNE , No. 2.

B — 4: συνομιλέω
(Strong's #4926 — Verb — sunomileo — soon-om-il-eh'-o )

"to converse, talk with," occurs in Acts 10:27 .

Talkers

1: ματαιολόγος
(Strong's #3151 — Noun Masculine — mataiologos — mat-ah-yol-og'-os )

an adjective denoting "talking idly" (mataios, "vain, idle," lego, "to speak"), is used as a noun (plural) in Titus 1:10 .

Talking

1: ματαιολογία
(Strong's #3150 — Noun Feminine — mataiologia — mat-ah-yol-og-ee'-ah )

a noun corresponding to the above, is used in 1 Timothy 1:6 , RV, "vain talking" (AV, "vain jangling").

2: μωρολογία
(Strong's #3473 — Noun Feminine — morologia — mo-rol-og-ee'-ah )

from moros, "foolish, dull, stupid," and lego, is used in Ephesians 5:4 ; it denotes more than mere idle "talk." Trench describes it as "that 'talk of fools' which is foolishness and sin together" (Syn. xxxiv).

Tame

1: δαμάζω
(Strong's #1150 — Verb — damazo — dam-ad'-zo )

"to subdue, tame," is used (a) naturally in Mark 5:4 ; James 3:7 (twice); (b) metaphorically, of the tongue, in James 3:8 . In the Sept., Daniel 2:40 .

Tanner

1: βυρσεύς
(Strong's #1038 — Noun Masculine — burseus — boorce-yooce' )

"a tanner" (from bursa, "a hide"), occurs in Acts 9:43 ; Acts 10:6, 32 .

Tare

* For TARE (Verb) see TEAR

Tares

1: ζιζάνιον
(Strong's #2215 — Noun Neuter — zizanion — dziz-an'-ee-on )

is a kind of darnel, the commonest of the four species, being the bearded, growing in the grain fields, as tall as wheat and barley, and resembling wheat in appearance. It was credited among the Jews with being degenerate wheat. The rabbis called it "bastard." The seeds are poisonous to man and herbivorous animals, producing sleepiness, nausea, convulsions and even death (they are harmless to poultry). The plants can be separated out, but the custom, as in the parable, is to leave the cleaning out till near the time of harvest, Matthew 13:25-27, 29, 30, 36, 38, 40 . The Lord describes the tares as "the sons of the evil one;" false teachings are indissociable from their propagandists. For the Lord's reference to the Kingdom see KINGDOM.

Tarry

1: μένω
(Strong's #3306 — Verb — meno — men'-o )

"to abide," is translated by the verb "to abide," in the RV, for AV, "to tarry," in Matthew 26:38 ; Mark 14:34 ; Luke 24:29 ; John 4:40 ; Acts 9:43 ; Acts 18:20 ; the RV retains the verb "to tarry" in John 21:22, 23 ; in Acts 20:5 , AV, "tarried" (RV, "were waiting"). Some mss. have it in Acts 20:15 (AV, "tarried"). See ABIDE.

2: ἐπιμένω
(Strong's #1961 — Verb — epimeno — ep-ee-men'-o )

to abide, continue, a strengthened form of No. 1, is translated "to tarry" in Acts 10:48 ; Acts 21:4, 10 ; Acts 28:12, 14 ; 1 Corinthians 16:7, 8 ; Galatians 1:18 , RV (AV, "abode"). See ABIDE , No. 2.

3: ὑπομένω
(Strong's #5278 — Verb — hupomeno — hoop-om-en'-o )

"to endure," is rendered "tarried behind" in Luke 2:43 . See ENDURE , No. 2.

4: προσμένω
(Strong's #4357 — Verb — prosmeno — pros-men'-o )

"to abide still, continue," is translated "tarried" in Acts 18:18 , suggesting patience and steadfastness in remaining after the circumstances which preceded; in 1 Timothy 1:3 , RV, "to tarry" (AV, "to abide still"). See ABIDE , No. 6.

5: διατρίβω
(Strong's #1304 — Verb — diatribo — dee-at-ree'-bo )

for which see ABIDE , No. 7, is invariably rendered "to tarry," in the RV; AV, twice, John 3:22 ; Acts 25:6 ; "continued" in John 11:54 ; Acts 15:35 ; "abode," Acts 12:19 ; Acts 14:3, 28 ; Acts 20:6 ; "abiding," Acts 16:12 ; "had been," Acts 25:14 .

6: χρονίζω
(Strong's #5549 — Verb — chronizo — khron-id'-zo )

"to spend or while away time;" "to tarry," Matthew 25:5 ; Luke 1:21 ; Hebrews 10:37 . See DELAY , No. 2.

7: βραδύνω
(Strong's #1019 — Verb — braduno — brad-oo'-no )

"to be slow" (bradus, "slow"), is rendered "I tarry long," 1 Timothy 3:15 ; "is ... slack," 2 Peter 3:9 .

8: καθίζω
(Strong's #2523 — Verb — kathizo — kath-id'-zo )

"to make to sit down," or, intransitively, "to sit down," is translated "tarry ye" in Luke 24:49 . See SIT.

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

"to be about to," is rendered "(why) tarriest thou?" in Acts 22:16 . See ABOUT , B.

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

"to expect, await" (ek, "from," dechomai, "to receive"), is translated "tarry" in 1 Corinthians 11:33 , AV (RV, "wait"). See EXPECT , LOOK , WAIT.

Notes: (1) In Acts 27:33 , AV, prosdokao, "to wait, look for," is translated "have tarried" (RV, "wait"). (2) In Acts 15:33 , poieo, "to make or do," is used with chronos, "time," AV, "they had tarried a space," RV, "they had spent sometime."

Taste

1: γεύομαι
(Strong's #1089 — Verb — geuo — ghyoo'-om-ahee )

"to make to taste," is used in the Middle Voice, signifying "to taste" (a) naturally, Matthew 27:34 ; Luke 14:24 ; John 2:9 ; Colossians 2:21 ; (b) metaphorically, of Christ's "tasting" death, implying His personal experience in voluntarily undergoing death, Hebrews 2:9 ; of believers (negatively) as to "tasting" of death, Matthew 16:28 ; Mark 9:1 ; Luke 9:27 ; John 8:52 ; of "tasting" the heavenly gift (different from receiving it), Hebrews 6:4 ; "the good word of God, and the powers of the age to come," Hebrews 6:5 ; "that the Lord is gracious," 1 Peter 2:3 . See EAT.

Tattler

1: φλύαρος
(Strong's #5397 — Adjective — phluaros — floo'-ar-os )

"babbling, garrulous" (from phluo, "to babble:" cp. phluareo, "to prate against"), is translated "tattlers" in 1 Timothy 5:13 .

Taught

1: διδακτός
(Strong's #1318 — Adjective — didaktos — did-ak-tos' )

primarily "what can be taught," then, "taught," is used (a) of persons, John 6:45 ; (b) of things, 1 Corinthians 2:13 (twice), "(not in words which man's wisdom) teacheth, (but which the Spirit) teacheth," lit., "(not in words) taught (of man's wisdom, but) taught (of the Spirit)."

2: θεοδίδακτος
(Strong's #2312 — Adjective — theodidaktos — theh-od-id'-ak-tos )

"God-taught" (Theos, "God," and No. 1), occurs in 1 Thessalonians 4:9 , lit., "God-taught (persons);" while the missionaries had "taught" the converts to love one another, God had Himself been their Teacher. Cp. John 6:45 (see No. 1).

Taxed, Taxing

* For TAXED, TAXING see ENROLL, ENROLMENT

Teach

A — 1: διδάσκω
(Strong's #1321 — Verb — didasko — did-as'-ko )

is used (a) absolutely, "to give instruction," e.g., Matthew 4:23 ; Matthew 9:35 ; Romans 12:7 ; 1 Corinthians 4:17 ; 1 Timothy 2:12 ; 1 Timothy 4:11 ; (b) transitively, with an object, whether persons, e.g., Matthew 5:2 ; Matthew 7:29 , and frequently in the Gospels and Acts, or things "taught," e.g., Matthew 15:9 ; Matthew 22:16 ; Acts 15:35 ; Acts 18:11 ; both persons and things, e.g., John 14:26 ; Revelation 2:14, 20 .

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

for which see INFORM , No. 2, INSTRUCT, No. 1, is rendered "to teach" in 1 Corinthians 14:19 , AV (RV, "instruct"); Galatians 6:6 (twice).

A — 3: ἑτεροδιδασκαλέω
(Strong's #2085 — Verb — heterodidaskaleo — het-er-od-id-as-kal-eh'-o )

"to teach a different doctrine" (heteros, "different," to be distinguished from allos, "another of the same kind:" see ANOTHER), is used in 1 Timothy 1:3 ; 1 Timothy 6:3 , RV , AV, "teach (no) other doctrine" and "teach otherwise," of what is contrary to the faith.

Notes: (1) For matheteuo, "to teach," in the AV of Matthew 28:19 ; Acts 14:21 , see DISCIPLE , B. (2) In Acts 16:21 , AV, katangello, "to declare, preach," is rendered "teach" (RV, "set forth"). (3) For "teacheth" in 1 Corinthians 2:13 , see TAUGHT , No. 1 (b).

B — 1: διδακτικός
(Strong's #1317 — Adjective — didaktikos — did-ak-tik-os' )

"skilled in teaching" (akin to No. 1 above: Eng., "didactic"), is translated "apt to teach" in 1 Timothy 3:2 ; 2 Timothy 2:24 .

Teacher, False Teachers

1: διδάσκαλος
(Strong's #1320 — Noun Masculine — didaskalos — did-as'-kal-os )

is rendered "teacher" or "teachers" in Matthew 23:8 , by Christ, of Himself; in John 3:2 of Christ; of Nicodemus in Israel, John 3:10 , RV; of "teachers" of the truth in the churches, Acts 13:1 ; 1 Corinthians 12:28, 29 ; Ephesians 4:11 ; Hebrews 5:12 ; James 3:1 , RV; by Paul of his work among the churches, 1 Timothy 2:7 ; 2 Timothy 1:11 ; of "teachers," wrongfully chosen by those who have "itching ears," 2 Timothy 4:3 . See MASTER , RABBI.

2: καλοδιδάσκαλος
(Strong's #2567 — Adjective — kalodidaskalos — kal-od-id-as'-kal-os )

"a false teacher," occurs in the plural in 2 Peter 2:1 .

3: ψευδοδιδάσκαλος
(Strong's #5572 — Noun Masculine — pseudodidaskalos — psyoo-dod-id-as'-kal-os )

"a false teacher," occurs in the plural in 2 Peter 2:1 .

Teaching

* For TEACHING (Noun) see DOCTRINE , Nos. 1 and 2

Tear, Torn

1: σπαράσσω
(Strong's #4682 — Verb — sparasso — spar-as'-so )

denotes "to tear, rend, convulse," Mark 1:26 ; Mark 9:20 (in some mss.),26, RV, "having ... torn" (AV, "rent"); Luke 9:39 . In the Sept., 2 Samuel 22:8 , of the foundations of heaven; Jeremiah 4:18 , of the heart.

2: συσπαράσσω
(Strong's #4952 — Verb — susparasso — soos-par-as'-so )

"to tear violently" (sun, "with," intensive), "convulse completely," a strengthened form of No. 1, is used in Mark 9:20 , in the best texts (some have No. 1); Luke 9:42 .

3: διασπάω
(Strong's #1288 — Verb — diaspao — dee-as-pah'-o )

"to break or tear asunder," is translated "should be torn in pieces" in Acts 23:10 , RV (AV, "... pulled ..."). See REND , No. 5.

4: ῥήσσω
(Strong's #4486 — Verb — rhegnumi — hrayg'-noo-mee, hrace'-so )

"to break," is rendered "teareth" in Mark 9:18 , AV (RV, "dasheth ... down"). See HINDER , No. 1.

Tears

1: δάκρυον
(Strong's #1144 — Noun Neuter — dakruon | dakru — dak'-roo, dak'-roo-on )

akin to dakruo, "to weep,"is used in plural, Mark 9:24 ; Luke 7:38, 44 (with the sense of washing therewith the Lord's feet); Acts 20:19, 31 ; 2 Corinthians 2:4 ; 2 Timothy 1:4 ; Hebrews 5:7 ; Hebrews 12:17 ; Revelation 7:17 ; Revelation 21:4 .

Tedious

1: ἐγκόπτω
(Strong's #1465 — Verb — enkopto — eng-kop'-to )

"to hinder," is rendered "to be tedious" in Acts 24:4 , of detaining a person unnecessarily. See HINDER , No. 1.

Teeth

* For TEETH see TOOTH

Tell

1: λέγω
(Strong's #3004 — Verb — lego — leg'-o )

and the 2nd aorist form eipon, used to supply this tense in lego, are frequently translated "to tell," e.g., Matthew 2:13 , RV, "I tell," AV, "I bring (thee) word;" Matthew 10:27 . See SAY , No. 1.

2: λαλέω
(Strong's #2980 — Verb — laleo — lal-eh'-o )

for which see SAY , No. 2, is usually rendered "to speak," in the RV (for AV, "to tell"), e.g., Matthew 26:13 ; Luke 1:45 ; Luke 2:17, 18, 20 ; Acts 11:14 ; Acts 27:25 ; but RV and AV, "to tell" in John 8:40 ; Acts 9:6 ; Acts 22:10 .

3: ἐκλαλέω
(Strong's #1583 — Verb — eklaleo — ek-lal-eh'-o )

"to speak out" (ek), is translated "tell" in Acts 23:22 .

4: λέγω
(Strong's #3004 — Verb — eiro — leg'-o )

for which see SAY , No. 4, is rendered "to tell" in Matthew 21:24 ; Mark 11:29 ; John 14:29 ; Revelation 17:7 .

5: ἀπαγγέλλω
(Strong's #518 — Verb — apangello — ap-ang-el'-lo )

"to announce, declare, report" (usually as a messenger), is frequently rendered "to tell," e.g., Matthew 8:33 ; Matthew 14:12 . See BRING , No. 36.

6: ἀναγγέλλω
(Strong's #312 — Verb — anangello — an-ang-el'-lo )

"to bring back word, announce," is sometimes rendered "to tell," e.g., John 5:15 ; 2 Corinthians 7:7 . See DECLARE , No. 1.

7: διηγέομαι
(Strong's #1334 — Verb — diegeomai — dee-ayg-eh'-om-ahee )

for which see DECLARE , No. 6, is rendered "to tell," in the AV and RV, in Mark 9:9 ; Hebrews 11:32 .

8: ἐξηγέομαι
(Strong's #1834 — Verb — exegeomai — ex-ayg-eh'-om-ahee )

for which see DECLARE , No. 8, is translated "told" in Luke 24:35 , AV (RV, "rehearsed").

9: διασαφέω
(Strong's #1285 — Verb — diasapheo — dee-as-af-eh'-o )

"to make clear" (dia, "throughout," saphes, "clear"), explain fully, is translated "told" in Matthew 18:31 . See EXPLAIN.

10: μηνύω
(Strong's #3377 — Verb — menuo — may-noo'-o )

is rendered "told" in Acts 23:30 , AV: see show, No. 7.

11: προερέω
(Strong's #4280 — Verb — proeiro — pro-er-eh'-o )

(prolego) "to tell before," is so rendered in Matthew 24:25 : see FORETELL , FOREWARN.

Note: In the following, oida, "to know," is translated "tell" in the AV (RV, "know"), Matthew 21:27 ; Mark 11:33 ; Luke 20:7 ; John 3:8 ; John 8:14 ; John 16:18 ; 2 Corinthians 12:2 .

Temper Together

1: συγκεράννυμι
(Strong's #4786 — Verb — sunkerannumi — soong-ker-an'-noo-mee )

"to mix or blend together," is used in 1 Corinthians 12:24 , of the combining of the members of the human body into an organic structure, as illustrative of the members of a local church (see 1 Corinthians 12:27 , where there is no definite article in the original). See MIXED (with).

Temperance, Temperate

A — 1: ἐγκράτεια
(Strong's #1466 — Noun Feminine — enkrateia — eng-krat'-i-ah )

from kratos, "strength," occurs in Acts 24:25 ; Galatians 5:23 ; 2 Peter 1:6 (twice), in all of which it is rendered "temperance;" the RV marg., "self-control" is the preferable rendering, as "temperance" is now limited to one form of self-control; the various powers bestowed by God upon man are capable of abuse; the right use demands the controlling power of the will under the operation of the Spirit of God; in Acts 24:25 the word follows "righteousness," which represents God's claims, self-control being man's response thereto; in 2 Peter 1:6 , it follows "knowledge," suggesting that what is learned requires to be put into practice.

B — 1: ἐγκρατής
(Strong's #1468 — Adjective — enkrates — eng-krat-ace' )

akin to A, denotes "exercising self-control," rendered "temperate" in Titus 1:8 .

B — 2: νηφάλιος
(Strong's #3524 — Adjective — nephalios — nah-fal'-eh-os, nay-fal'-ee-os )

for which see SOBER , is translated "temperate" in 1 Timothy 3:2 , RV (AV, "vigilant"); in 1 Timothy 3:11 ; Titus 2:2 , RV (AV, "sober").

Note: In Titus 2:2 , AV, sophron, "sober," is rendered "temperate" (RV, "soberminded").

C — 1: ἐγκρατεύομαι
(Strong's #1467 — Verb — enkrateuomai — eng-krat-yoo'-om-ahee )

akin to A and B, No. 1, rendered "is temperate" in 1 Corinthians 9:25 , is used figuratively of the rigid self-control practiced by athletes with a view to gaining the prize. See CONTINENCY.

Tempest

1: θύελλα
(Strong's #2366 — Noun Feminine — thuella — thoo'-el-lah )

"a hurricane, cyclone, whirlwind" (akin to thuo, "to slay," and thumos, "wrath"), is used in Hebrews 12:18 . In the Sept., Exodus 10:22 ; Deuteronomy 4:11 ; Deuteronomy 5:22 .

2: σεισμός
(Strong's #4578 — Noun Masculine — seismos — sice-mos' )

"a shaking" (Eng., "seismic," etc.), is used of a "tempest" in Matthew 8:24 . See EARTHQUAKE.

3: χειμών
(Strong's #5494 — Noun Masculine — cheimon — khi-mone' )

"winter, a winter storm," hence, in general, "a tempest," is so rendered in Acts 27:20 . See WEATHER , WINTER.

4: λαῖλαψ
(Strong's #2978 — Noun Feminine — lailaps — lah'ee-laps )

"a tempest," 2 Peter 2:17 , AV: see STORM.

Note: For "tossed with a tempest," Acts 27:18 , AV, see LABOR , B, No. 2.

Tempestuous

1: τυφωνικός
(Strong's #5189 — Adjective — tuphonikos — too-fo-nee-kos' )

from tuphon, "a hurricane, typhoon," is translated "tempestuous" in Acts 27:14 .

Temple

1: ἱερόν
(Strong's #2411 — Noun Neuter — hieron — hee-er-on' )

the neuter of the adjective hieros, "sacred," is used as a noun denoting "a sacred place, a temple," that of Artemis (Diana), Acts 19:27 ; that in Jerusalem, Mark 11:11 , signifying the entire building with its precincts, or some part thereof, as distinct from the naos, "the inner sanctuary" (see No. 2); apart from the Gospels and Acts, it is mentioned only in 1 Corinthians 9:13 . Christ taught in one of the courts, to which all the people had access. Hieron is never used figuratively. The Temple mentioned in the Gospels and Acts was begun by Herod in 20 B.C., and destroyed by the Romans in A.D. 70.

2: ναός
(Strong's #3485 — Noun Masculine — naos — nah-os' )

"a shrine or sanctuary," was used (a) among the heathen, to denote the shrine containing the idol, Acts 17:24 ; Acts 19:24 (in the latter, miniatures); (b) among the Jews, the sanctuary in the "Temple," into which only the priests could lawfully enter, e.g., Luke 1:9, 21, 22 ; Christ, as being of the tribe of Judah, and thus not being a priest while upon the earth (Hebrews 7:13, 14 ; Hebrews 8:4 ), did not enter the naos; for 2 Thessalonians 2:4 see Note (below); (c) by Christ metaphorically, of His own physical body, John 2:19, 21 ; (d) in apostolic teaching, metaphorically, (1) of the Church, the mystical Body of Christ, Ephesians 2:21 ; (2) of a local church, 1 Corinthians 3:16, 17 ; 2 Corinthians 6:16 ; (3) of the present body of the individual believer, 1 Corinthians 6:19 ; (4) of the "Temple" seen in visions in the Apocalypse, Revelation 3:12 ; Revelation 7:15 ; Revelation 11:19 ; Revelation 14:15, 17 ; Revelation 15:5, 6, 8 ; Revelation 16:1, 17 ; (5) of the Lord God Almighty and the Lamb, as the "Temple" of the new and heavenly Jerusalem, Revelation 21:22 . See SANCTUARY and HOLY, B (b), par. 4.

Notes: (1) The "temple" mentioned in 2 Thessalonians 2:4 (naos), as the seat of the Man of Sin, has been regarded in different ways. The weight of Scripture evidence is in favor of the view that it refers to a literal "temple" in Jerusalem, to be reconstructed in the future (cp. Daniel 11:31 ; Daniel 12:11 , with Matthew 24:15 ). For a fuller examination of the passage, see Notes on Thessalonians, by Hogg and Vine, pp. 250-252. (2) For oikos, rendered "temple," Luke 11:51 , AV, see HOUSE , No. 1.

Temple Keeper

:
( — — — )

Acts 19:35 , RV, and AV marg., "temple keeper" (AV, "worshiper"), is used in profane Greek of "one who has charge of a temple." Coin inscriptions show that it was an honorary title given to certain cities, especially in Asia Minor, where the cult of some god or of a deified human potentate had been established, here to Ephesus in respect of the goddess Artemis. Apparently the imperial cult also existed at Ephesus. Josephus applies the word to Jews as worshipers, but this is not the meaning in Acts 19 .

Temporal

1: πρόσκαιρος
(Strong's #4340 — Adjective — proskairos — pros'-kahee-ros )

"for a season" (pros, "for," kairos, "a season"), is rendered "temporal" in 2 Corinthians 4:18 . See SEASON , WHILE.

Tempt

A — 1: πειράζω
(Strong's #3985 — Verb — peirazo — pi-rad'-zo )

signifies (1) "to try, attempt, assay" (see TRY); (2) "to test, try, prove," in a good sense, said of Christ and of believers, Hebrews 2:18 , where the context shows that the temptation was the cause of suffering to Him, and only suffering, not a drawing away to sin, so that believers have the sympathy of Christ as their High Priest in the suffering which sin occasions to those who are in the enjoyment of communion with God; so in the similar passage in Hebrews 4:15 ; in all the temptations which Christ endured, there was nothing within Him that answered to sin. There was no sinful infirmity in Him. While He was truly man, and His Divine nature was not in any way inconsistent with His Manhood, there was nothing in Him such as is produced in us by the sinful nature which belongs to us; in Hebrews 11:37 , of the testing of OT saints; in 1 Corinthians 10:13 , where the meaning has a wide scope, the verb is used of "testing" as permitted by God, and of the believer as one who should be in the realization of his own helplessness and his dependence upon God (see PROVE , TRY); in a bad sense, "to tempt" (a) of attempts to ensnare Christ in His speech, e.g., Matthew 16:1 ; Matthew 19:3 ; Matthew 22:18, 35 , and parallel passages; John 8:6 ; (b) of temptations to sin, e.g., Galatians 6:1 , where one who would restore an erring brother is not to act as his judge, but as being one with him in liability to sin, with the possibility of finding himself in similar circumstances, James 1:13, 14 (see note below); of temptations mentioned as coming from the Devil, Matthew 4:1 ; and parallel passages; 1 Corinthians 7:5 ; 1 Thessalonians 3:5 (see TEMPTER); (c) of trying or challenging God, Acts 15:10 ; 1 Corinthians 10:9 (2nd part); Hebrews 3:9 ; the Holy Spirit, Acts 5:9 : cp. No. 2.

Note: " James 1:13-15 seems to contradict other statements of Scripture in two respects, saying (a) that 'God cannot be tempted with evil,' and (b) that 'He Himself tempteth no man.' But God tempted, or tried, Abraham, Hebrews 11:17 , and the Israelites tempted, or tried, God, 1 Corinthians 10:9 . James 1:14 , however, makes it plain that, whereas in these cases the temptation or trial, came from without, James refers to temptation, or trial, arising within, from uncontrolled appetites and from evil passions, cp. Mark 7:20-23 . But though such temptation does not proceed from God, yet does God regard His people while they endure it, and by it tests and approves them." * [* From Notes on Thessalonians, by Hogg and Vine, p. 97.]

A — 2: ἐκπειράζω
(Strong's #1598 — Verb — ekpeirazo — ek-pi-rad'-zo )

an intensive form of the foregoing, is used in much the same way as No. 1 (2) (c), in Christ's quotation from Deuteronomy 6:16 , in reply to the Devil, Matthew 4:7 ; Luke 4:12 ; so in 1 Corinthians 10:9 , RV, "the Lord" (AV, "Christ"); of the lawyer who "tempted" Christ, Luke 10:25 . In the Sept., Deuteronomy 6:16 ; Deuteronomy 8:2, 16 ; Psalms 78:18 . Cp. dokimazo (see PROVE).

B — 1: ἀπείραστος
(Strong's #551 — Adjective — apeirastos — ap-i'-ras-tos )

"untempted, untried" (a, negative, and A, No. 1), occurs in James 1:13 , with eimi, "to be," "cannot be tempted," "untemptable" (Mayor).

Temptation

1: πειρασμός
(Strong's #3986 — Noun Masculine — peirasmos — pi-ras-mos' )

akin to A, above, is used of (1) "trials" with a beneficial purpose and effect, (a) of "trials" or "temptations," Divinely permitted or sent, Luke 22:28 ; Acts 20:19 ; James 1:2 ; 1 Peter 1:6 ; 1 Peter 4:12 , RV, "to prove," AV, "to try;" 2 Peter 2:9 (singular); Revelation 3:10 , RV, "trial" (AV, "temptation"); in James 1:12 , "temptation" apparently has meanings (1) and (2) combined (see below), and is used in the widest sense; (b) with a good or neutral significance, Galatians 4:14 , of Paul's physical infirmity, "a temptation" to the Galatian converts, of such a kind as to arouse feelings of natural repugnance; (c) of "trials" of a varied character, Matthew 6:13 ; Luke 11:4 , where believers are commanded to pray not to be led into such by forces beyond their own control; Matthew 26:41 ; Mark 14:38 ; Luke 22:40, 46 , where they are commanded to watch and pray against entering into "temptations" by their own carelessness or disobedience; in all such cases God provides "the way of escape," 1 Corinthians 10:13 (where peirasmos occurs twice). (2) Of "trial" definitely designed to lead to wrong doing, "temptation," Luke 4:13 ; Luke 8:13 ; 1 Timothy 6:9 ; (3) of "trying" or challenging God, by men, Hebrews 3:8 .

Tempter

* Note: The present participle of peirazo, "to tempt," preceded by the article, lit., "the (one) tempting," is used as a noun, describing the Devil in this character, Matthew 4:3 ; 1 Thessalonians 3:5 .

Ten

1: δέκα
(Strong's #1176 — Noun — deka — dek'-ah )

whence the Eng. prefix "deca," is regarded by some as the measure of human responsibility, e.g., Luke 19:13, 17 ; Revelation 2:10 ; it is used in a figurative setting in Revelation 12:3 ; Revelation 13:1 ; Revelation 17:3, 7, 12, 16 .

Notes: (1) In Acts 23:23 , hebdomekonta, "seventy," is translated "threescore and ten." (2) For "ten thousand" see THOUSAND.

Tend

* For TEND, John 21:16 ; 1 Peter 5:2 , RV, see FEED , No. 2

Tender

1: ἁπαλός
(Strong's #527 — Adjective — hapalos — ap-al-os' )

"soft, tender," is used of the branch of a tree, Matthew 24:32 ; Mark 13:28 .

Note: For Luke 1:78 , "tender mercy;" Philippians 1:8 ; Philippians 2:1 "tender mercies," see BOWELS.

Tender-Hearted

* For TENDER-HEARTED see PITIFUL , No. 2

Tent-Makers

1: σκηνοποιός
(Strong's #4635 — Adjective — skenopoios — skay-nop-oy-os' )

an adjective, denoting "appointed beforehand" (pro, "before," tithemi, "to put, appoint:" see APPOINT No. 3, Note), is used as a noun, prothesmia (grammatically feminine, with hemera, "a day," understood), as in Greek law, "a day appointed before," Galatians 4:2 , RV, "the term appointed," i.e., "a stipulated date" (AV, "the time appointed").

Tenth

1: δέκατος
(Strong's #1182 — Adjective — dekatos — dek'-at-os )

an adjective from deka, "ten," occurs in John 1:39 ; Revelation 11:13 ; Revelation 21:20 .

2: δεκάτη
(Strong's #1181 — Adjective — dekate — dek-at'-ay )

grammatically the feminine form of No. 1, with meris, "a part," understood, is used as a noun, translated "a tenth part" in Hebrews 7:2 , "a tenth," Hebrews 7:4 ; "tithes" in Hebrews 7:8, 9 .

Tents

* For TENTS see TABERNACLE , No. 1

Terrestrial

1: ἐπίγειος
(Strong's #1919 — Adjective — epigeios — ep-ig'-i-os )

"on earth, earthly" (epi, "on," ge, "the earth"), is rendered "terrestrial" in 1 Corinthians 15:40 (twice), in contrast to epouranios, "heavenly." See EARTHLY , No. 2.

Terrible

* For TERRIBLE, Hebrews 12:21 , see FEARFUL , B, No. 1

Terrify

A — 1: πτοέω
(Strong's #4422 — Verb — ptoeo — pto-eh'-o )

"to terrify," is used in the Passive Voice, Luke 21:9 ; Luke 24:37 .

A — 2: ἐκφοβέω
(Strong's #1629 — Verb — ekphobeo — ek-fob-eh'-o )

"to frighten away" (ek, "out," phobos, "fear"), occurs in 2 Corinthians 10:9 .

A — 3: πτύρω
(Strong's #4426 — Verb — pturo — ptoo'-ro )

"to scare," Philippians 1:28 : see AFFRIGHTED , B, NO. 1.

B — 1: ἔμφοβος
(Strong's #1719 — Adjective — emphobos — em'-fob-os )

"terrified," is so rendered in the RV of Acts 24:25 . See TREMBLE.

Terror

1: φόβος
(Strong's #5401 — Noun Masculine — phobos — fob'-os )

"fear," is rendered "terror" in Romans 13:3 ; in 2 Corinthians 5:11 ; 1 Peter 3:14 , AV (RV, "fear"). See FEAR , No. 1.

2: φόβητρον
(Strong's #5400 — Noun Neuter — phobetron — fob'-ay-tron )

"that which causes fright, a terror," is translated "terrors" in Luke 21:11 , RV (AV, "fearful sights"). See FEAR , A, Note. For ptoesis, See AMAZEMENT.

Testament

* For TESTAMENT see COVENANT

Testator

1: διατίθημι
(Strong's #1303 — Verb — diatithemi — dee-at-ith'-em-ahee )

"to arrange, dispose," is used only in the Middle Voice in the NT; in Hebrews 9:16, 17 , the present participle with the article, lit., "the (one) making a testament (or covenant)," virtually a noun, "the testator" (the covenanting one); it is used of "making a covenant" in Hebrews 8:10 ; Hebrews 10:16 ; Acts 3:25 . In "covenant-making," the sacrifice of a victim was customary (Genesis 15:10 ; Jeremiah 34:18, 19 ). He who "made a covenant" did so at the cost of a life. While the terminology in Hebrews 9:16, 17 has the appearance of being appropriate to the circumstances of making a will, there is excellent reason for adhering to the meaning "covenant-making." The rendering "the death of the testator" would make Christ a Testator, which He was not. He did not die simply that the terms of a testamentary disposition might be fulfilled for the heirs. Here He who is "the Mediator of a new covenant" (Hebrews 9:15 ) is Himself the Victim whose death was necessary. The idea of "making a will" destroys the argument of Hebrews 9:18 . In spite of various advocacies of the idea of a will, the weight of evidence is confirmatory of what Hatch, in Essays in Biblical Greek, p. 48, says: "There can be little doubt that the word (diatheke) must be invariably taken in this sense of 'covenant' in the NT, and especially in a book so impregnated with the language of the Sept. as the Epistle to the Hebrews" (see also Westcott, and W. F. Moulton). We may render somewhat literally thus: "For where a covenant (is), a death (is) necessary to be brought in of the one covenanting; for a covenant over dead ones (victims) is sure, since never has it force when the one covenanting lives' [Christ being especially in view]. The writer is speaking from a Jewish point of view, not from that of the Greeks. "To adduce the fact that in the case of wills the death of the testator is the condition of validity, is, of course, no proof at all that a death is necessary to make a covenant valid. ... To support his argument, proving the necessity of Christ's death, the writer adduces the general law that he who makes a covenant does so at the expense of life" (Marcus Dods). See APPOINT , MAKE.

Testify

1: μαρτυρέω
(Strong's #3140 — Verb — martureo — mar-too-reh'-o )

for which see WITNESS , is frequently rendered "to bear witness, to witness," in the RV, where AV renders it "to testify," John 2:25 ; John 3:11, 32 ; John 5:39 ; John 15:26 ; John 21:24 ; 1 Corinthians 15:15 ; Hebrews 7:17 ; Hebrews 11:4 ; 1 John 4:14 ; 1 John 5:9 ; 3 John 1:3 . In the following, however, the RV, like the AV, has the rendering "to testify," John 4:39, 44 ; John 7:7 ; John 13:21 ; Acts 26:5 ; Revelation 22:16, 18, 20 .

2: ἐπιμαρτυρέω
(Strong's #1957 — Verb — epimartureo — ep-ee-mar-too-reh'-o )

"to bear witness to" (a strengthened form of No. 1), is rendered "testifying" in 1 Peter 5:12 .

3: μαρτύρομαι
(Strong's #3143 — Verb — marturomai — mar-too'-rom-ahee )

primarily, "to summon as witness," then, "to bear witness" (sometimes with the suggestion of solemn protestation), is rendered "to testify" in Acts 20:26 , RV (AV, "I take ... to record"); Galatians 5:3 ; Ephesians 4:17 ; 1 Thessalonians 2:11 , in the best texts (some have No. 1), RV, "testifying" (AV, "charged").

4: διαμαρτύρομαι
(Strong's #1263 — Verb — diamarturomai — dee-am-ar-too'-rom-ahee )

"to testify or protest solemnly," an intensive form of No. 3, is translated "to testify" in Luke 16:28 ; Acts 2:40 ; Acts 8:25 ; Acts 10:42 ; Acts 18:5 ; Acts 20:21, 23, 24 ; Acts 23:11 ; Acts 28:23 ; 1 Thessalonians 4:6 ; Hebrews 2:6 ; "to charge" in 1 Timothy 5:21 ; 2 Timothy 2:14 ; 2 Timothy 4:1 .

5: προμαρτύρομαι
(Strong's #4303 — Verb — promarturomai — prom-ar-too'-rom-ahee )

"to testify beforehand," occurs in 1 Peter 1:11 , where the pronoun "it" should be "He" (the "it" being due to the grammatically neuter form of pneuma; the personality of the Holy Spirit requires the masculine pronoun).

Note: In Revelation 22:18 some texts have summartureo, "to bear witness with." See WITNESS.

Testimony

1: μαρτύριον
(Strong's #3142 — Noun Neuter — marturion — mar-too'-ree-on )

"a testimony, witness," is almost entirely translated "testimony" in both AV and RV. The only place where both have "witness" is Acts 4:33 . In Acts 7:44 ; James 5:3 , the RV has "testimony" (AV, "witness").

In 2 Thessalonians 1:10 , "our testimony unto you," RV, refers to the fact that the missionaries, besides proclaiming the truths of the gospel, had borne witness to the power of these thruths. Kerugma, "the thing preached, the message," is objective, having especially to do with the effect on the hearers; marturion is mainly subjective, having to do especially with the preacher's personal experience. In 1 Timothy 2:6 the RV is important, "the testimony (i.e., of the gospel) to be borne in its own times," i.e., in the times Divinely appointed for it, namely, the present age, from Pentecost till the church is complete. In Revelation 15:5 , in the phrase, "the temple of the tabernacle of the testimony in Heaven," the "testimony" is the witness to the rights of God, denied and refused on earth, but about to be vindicated by the exercise of the judgments under the pouring forth of the seven bowls or vials of Divine retribution. See WITNESS.

2: μαρτυρία
(Strong's #3141 — Noun Feminine — marturia — mar-too-ree'-ah )

"witness, evidence, testimony," is almost always rendered "witness" in the RV (for AV, "testimony" in John 3:32, 33 ; John 5:34 ; John 8:17 ; John 21:24 , and always for AV, "record," e.g., 1 John 5:10, 11 ), except in Acts 22:18 and in the Apocalypse, where both, with one exception, have "testimony," Acts 1:2 , is objective, the "testimony" or witness given to Him (cp. Acts 1:2, 9 ; as to those who will bear it, see Revelation 12:17 , RV). The statement "the testimony of Jesus is the spirit of prophecy," is to be understood in the light, e.g., of the "testimony" concerning Christ and Israel in the Psalms, which will be used by the godly Jewish remnant in the coming time of "Jacob's Trouble." All such "testimony" centers in and points to Christ. See WITNESS.

Tetrarch

A — 1: τετραρχής
(Strong's #5076 — Noun Masculine — tetraarches | tetrarches — tet-rar'-khace )

denotes "one of four rulers" (tetra, "four," arche, "rule"), properly, "the governor of the fourth part of a region;" hence, "a dependent princeling," or "any petty ruler" subordinate to kings or ethnarchs; in the NT, Herod Antipas, Matthew 14:1 ; Luke 3:19 ; Luke 9:7 ; Acts 13:1 .

B — 1: τετραρχέω
(Strong's #5075 — Verb — tetraacheo | tetrarcheo — tet-rar-kheh'-o )

"to be a tetrarch," occurs in Luke 3:1 (thrice), of Herod Antipas, his brother Philip and Lysanias. Antipas and Philip each inherited a fourth part of his father's dominions. Inscriptions bear witness to the accuracy of Luke's details.

Than

* For THAN see +, p. 9

Thank, Thanks, Thankful, Thankfulness, Thanksgiving, Thankworthy

A — 1: χάρις
(Strong's #5485 — Noun Feminine — charis — khar'-ece )

for the meanings of which see GRACE , No. 1, is rendered "thank" in Luke 6:32-34 ; in Luke 17:9 , "doth he thank" is lit., "hath he thanks to;" it is rendered "thanks (be to God)" in Romans 6:17 , RV (AV, "God be thanked"); "thanks" in 1 Corinthians 15:57 ; in 1 Timothy 1:12 ; 2 Timothy 1:3 , "I thank" is, lit., "I have thanks;" "thankworthy," 1 Peter 2:19 , AV (RV, "acceptable"). See ACCEPT , D, No. 2.

A — 2: εὐχαριστία
(Strong's #2169 — Noun Feminine — eucharistia — yoo-khar-is-tee'-ah )

eu, "well," charizomai, "to give freely" (Eng., "eucharist"), denotes (a) "gratitude," "thankfulness," Acts 24:3 ; (b) "giving of thanks, thanksgiving," 1 Corinthians 14:16 ; 2 Corinthians 4:15 ; 2 Corinthians 9:11, 12 (plur.); Ephesians 5:4 ; Philippians 4:6 ; Colossians 2:7 ; Colossians 4:2 ; 1 Thessalonians 3:9 ("thanks"); 1 Timothy 2:1 (plur.); 4:3,4; Revelation 4:9 , "thanks;" Revelation 7:12 .

B — 1: εὐχαριστέω
(Strong's #2168 — Verb — eucharisteo — yoo-khar-is-teh'-o )

akin to A, No. 2, "to give thanks," (a) is said of Christ, Matthew 15:36 ; Matthew 26:27 ; Mark 8:6 ; Mark 14:23 ; Luke 22:17, 19 ; John 6:11, 23 ; John 11:41 ; 1 Corinthians 11:24 ; (b) of the Pharisee in Luke 18:11 in his self-complacent prayer; (c) is used by Paul at the beginning of all his Epistles, except 2Cor. (see, however, eulogetos in 2 Corinthians 1:3 ), Gal., 1Tim., 2Tim. (see however, charin echo, 2 Timothy 1:3 ), and Titus, (1) for his readers, Romans 1:8 ; Ephesians 1:16 ; Colossians 1:3 ; 1 Thessalonians 1:2 ; 2 Thessalonians 1:3 (cp. 1 Thessalonians 2:13 ); virtually so in Philemon 1:4 ; (2) for fellowship shown, Philippians 1:3 ; (3) for God's gifts to them, 1 Corinthians 1:4 ; (d) is recorded (1) of Paul elsewhere, Acts 27:35 ; Acts 28:15 ; Romans 7:25 ; 1 Corinthians 1:14 ; 1 Corinthians 14:18 ; (2) of Paul and others, Romans 16:4 ; 1 Thessalonians 2:13 ; of himself, representatively, as a practice, 1 Corinthians 10:30 ; (3) of others, Luke 17:16 ; Romans 14:6 (twice); 1 Corinthians 14:17 ; Revelation 11:17 ; (e) is used in admonitions to the saints, the Name of the Lord Jesus suggesting His character and example, Ephesians 5:20 ; Colossians 1:12 ; Colossians 3:17 ; 1 Thessalonians 5:18 ; (f) as the expression of a purpose, 2 Corinthians 1:11 , RV; (g) negatively of the ungodly, Romans 1:21 . "Thanksgiving" is the expression of joy Godward, and is therefore the fruit of the Spirit (Galatians 5:22 ); believers are encouraged to abound in it (e.g., Colossians 2:7 , and see C, below).

B — 2: ἐξομολογέω
(Strong's #1843 — Verb — exomologeo — ex-om-ol-og-eh'-o )

in the Middle Voice, signifies "to make acknowledgement," whether of sins (to confess), or in the honor of a person, as in Romans 14:11 ; Romans 15:9 (in some mss. in Revelation 3:5 ); this is the significance in the Lord's address to the Father, "I thank (Thee)," in Matthew 11:25 ; Luke 10:21 , the meaning being "I make thankful confession" or "I make acknowledgment with praise." See CONFESS , No. 2, CONSENT, PROMISE.

B — 3: ἀνθομολογέομαι
(Strong's #437 — Verb — anthomologeomai — anth-om-ol-og-eh'-om-ahee )

"to acknowledge fully, to celebrate fully (anti) in praise with thanksgiving," is used of Anna in Luke 2:38 .

Note: For homologeo, rendered "giving thanks" in Hebrews 13:15 (RV, "make confession"), See CONFESS , A, No. 1 (d).

C — 1: εὐχάριστος
(Strong's #2170 — Adjective — eucharistos — yoo-khar'-is-tos )

primarily, "gracious, agreeable" (as in the Sept., Proverbs 11:16 , of a wife, who brings glory to her husband), then "grateful, thankful," is so used in Colossians 3:15 .

That

* For THAT (Conjunction, etc.) see +, p. 9

Theater

1: θέατρον
(Strong's #2302 — Noun Neuter — theatron — theh'-at-ron )

"a theater," was used also as "a place of assembly," Acts 19:29, 31 ; in 1 Corinthians 4:9 it is used of "a show" or "spectacle." See SPECTACLE.

Thee

* Note: This translates the oblique forms of the pronoun su, "thou." In 2 Timothy 4:11 , it translates the reflexive pronoun seautou, "thyself."

Theft

1: κλοπή
(Strong's #2829 — Noun Feminine — klope — klop-ay' )

akin to klepto, "to steal," is used in the plural in Matthew 15:19 ; Mark 7:22 .

2: κλέμμα
(Strong's #2809 — Noun Neuter — klemma — klem'-mah )

"a thing stolen," and so, "a theft," is used in the plural in Revelation 9:21 . In the Sept., Genesis 31:39 ; Exodus 22:3, 4 .

Their, Theirs

* Note: These pronouns are the rendering of (1) auton, the genitive plur. of autos, "he," e.g., Matthew 2:12 ; (2) heauton, "of themselves," the genitive plur. of heautou, "of himself," e.g., Matthew 8:22 ; Romans 16:4, 18 , "their own;" or the accusative plur. heautous, e.g., 2 Corinthians 8:5 , "their own selves" (for John 20:10 , see HOME , A, No. 3); (3) idious, the accusative plur. of idios, "one's own," e.g., 1 Corinthians 14:35 , "their own;" (4) touton, lit., "of these," the gen. plur. of houtos, "this," Romans 11:30 , "their (disobedience);" (5) ekeinon, the gen. plur. of ekeinos, "that one" (emphatic), e.g., 2 Corinthians 8:14 (twice), "their," lit., "of those;" 2 Timothy 3:9 , "theirs."

Them, Themselves

* Note: These translate the plural, in various forms, of (1) autos [see (1) above], e.g., Matthew 3:7 ; (2) heatou [see (2) above], e.g., Matthew 15:30 ; (3) houtos (toutous) [see (4) above], e.g., Acts 21:24 ; (4) ekeinos [see (5) above], e.g., Matthew 13:11 . Regarding allelon, "of one another," and its other forms, the RV substitutes "one another" for the AV "themselves" in Mark 8:16 ; Mark 9:34 ; Luke 4:36 ; John 6:52 ; John 11:56 ; John 16:17 ; John 19:24 ; Acts 26:31 ; Acts 28:4 ; Romans 2:15 , but adheres to the rendering "themselves" in Mark 15:31 ; Acts 4:15 ; Acts 28:25 .

Then

1: τότε
(Strong's #5119 — Adverb — tote — tot'-eh )

a demonstrative adverb of time, denoting "at that time," is used (a) of concurrent events, e.g., Matthew 2:17 ; Galatians 4:8 , "at that time;" Galatians 4:29 , "then;" 2 Peter 3:6 , "(the world) that then was," lit., "(the) then (world);" (b) of consequent events, "then, thereupon," e.g., Matthew 2:7 ; Luke 11:26 ; Luke 16:16 , "[from (AV, "since")] that time;" John 11:14 ; Acts 17:14 ; (c) of things future, e.g., Matthew 7:23 ; Matthew 24:30 (twice),40; eight times in ch. 25; 1 Corinthians 4:5 ; Galatians 6:4 ; 1 Thessalonians 5:3 ; 2 Thessalonians 2:8 . It occurs 90 times in Matthew, more than in all the rest of the NT together.

2: εἶτα
(Strong's #1534 — Adverb — eita — i'-tah )

denotes sequence (a) "of time, then, next," Mark 4:17 , RV, "then;" Mark 4:28 , in some texts; Mark 8:25 , RV, "then" (AV, "after that"); Luke 8:12 ; John 13:5 ; John 19:27 ; John 20:27 ; in some texts in 1 Corinthians 12:28 ; 1 Corinthians 15:5, 7, 24 ; 1 Timothy 2:13 ; 1 Timothy 3:10 ; James 1:15 ; (b) In argument, Hebrews 12:9 , "furthermore."

3: ἔπειτα
(Strong's #1899 — Adverb — epeita — ep'-i-tah )

"thereupon, thereafter," then (in some texts, Mark 7:5 ; kai, "and," in the best); Luke 16:7 ; John 11:7 ; 1 Corinthians 12:28 , RV, "then" (AV, "after that"); 1 Corinthians 15:6, 7 (ditto); 1 Corinthians 15:23 , RV, AV, "afterward" (No. 2 in ver. 24); 1 Corinthians 15:46 (ditto); Galatians 1:18 ; Galatians 1:21 , RV (AV, "afterwards"); 2:1; 1 Thessalonians 4:17 ; Hebrews 7:2 , RV (AV, "after that"); Hebrews 7:27 , James 3:17 ; James 4:14 . See AFTER.

4: λοιπόν
(Strong's #3063 — Adverb Neuter — loipon — loy-pon' )

"finally, for the rest," the neuter of loipos, "(the) rest," used adverbially, is rendered "then" in Acts 27:20 , AV (RV, "now.").

5: οὖν
(Strong's #3767 — particle — oun — oon )

a particle expressing sequence or consequence, is rendered "then," e.g., Matthew 22:43 ; Matthew 27:22 ; Luke 11:13 .

6: οὐκοῦν
(Strong's #3766 — Adverb — oukoun — ook-oon' )

an adverb formed from ouk, "not," oun, "therefore," with the negative element dropped, meaning "so then," is used in John 18:37 .

Notes: (1) In James 2:24 , where in some texts the inferential particle toinun, "therefore," occurs, the AV renders it by "then" (RV follows the superior mss. which omit it). (2) For conjunctions (ara, "so;" de, "but;" gar "for;" kai, "and;" te, "and"), sometimes translated "then," see +, p. 9.

Thence

1: ἐκεῖθεν
(Strong's #1564 — Adverb — ekeithen — ek-i'-then )

is used (a) of place, e.g., Matthew 4:21 , "from thence;" Matthew 5:26 ; in Acts 20:13 , "there;" often preceded by kai, written kakeithen, e.g., Mark 9:30 ; Luke 11:53 (in the best texts); Acts 7:4 ; Acts 14:26 ; (b) of time, Acts 13:21 , "and afterward." See AFTER.

Note: In Acts 28:13 , hothen, "from whence," is translated "from thence."

Thenceforth

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

"yet, still, further," is rendered "thenceforth" in Matthew 5:13 .

Notes: (1) In Luke 13:9 , RV, the phrase eis to mellon, lit., "unto the about to be" (mello, "to be about to"), is translated "thenceforth" (AV, "after that"). (2) In John 19:12 , AV, ek toutou, "from this," is translated "from thenceforth" (RV, "upon this").

There, Thither

1: ἐκεῖ
(Strong's #1563 — Adverb — ekei — ek-i' )

signifies (a) "there," e.g., Matthew 2:13 , frequently in the Gospels; (b) "thither," e.g., Luke 17:37 ; in Romans 15:24 , "thitherward."

2: ἐκεῖσε
(Strong's #1566 — Adverb — ekeise — ek-i'-seh )

properly, "thither," signifies "there" in Acts 21:3 ; Acts 22:5 . In the Sept., Job 39:29 .

3: ἐκεῖθεν
(Strong's #1564 — Adverb — ekeithen — ek-i'-then )

"thence," is rendered "there" in Acts 20:13 . See THENCE.

4: ἐνθάδε
(Strong's #1759 — Adverb — enthade — en-thad'-eh )

"here, hither," is rendered "there" in Acts 10:18 . See HERE , HITHER.

5: αὐτοῦ
(Strong's #847 — Adverb — autou — ow-too' )

the genitive case, neuter, of autos, he, lit., "of it," is used as an adverb, "there," in Acts 18:19 ; Acts 21:4 (in some texts in Acts 15:34 ). See HERE.

Notes: (1) In Luke 24:18 ; Acts 9:38 , "there" translates the phrase en aute, "in it." (2) In John 21:9 , "there" is used to translate the verb keimai. (3) In Matthew 24:23 (2nd part), AV, hode, "here" (RV), is translated "there." (4) In Acts 17:21 , "there" forms part of the translation of epidemeo, "to sojourn," "sojourning there," RV ("which were there," AV).

Thereabout

* Note: The phrase peri toutou, "concerning this," is rendered "thereabout" in Luke 24:4 .

Thereat

* Note: The phrase di'autes, lit., "by (dia) it," is rendered "thereat" in Matthew 7:13 , AV (RV, "thereby").

Thereby

* Notes: (1) Di'autes (see above) occurs in Matthew 7:13 ; John 11:4 ; Hebrews 12:11 . (2) Dia tautes, "by means of this, thereby," occurs in Hebrews 12:15 ; Hebrews 13:2 . (3) En aute, "in, or by, it," is rendered "thereby" in Romans 10:5 ; en auto in Ephesians 2:16 (some texts have en heauto, "in Himself"); 1 Peter 2:2 .

Therefore

* For THEREFORE see +, p. 9

Therein, Thereinto, Thereof, Thereon, Thereout, Thereto, Thereunto, Thereupon, Therewith

* Note: These translate various phrases consisting of a preposition with forms of either the personal pronoun autos, "he," or the demonstrative houtos, "this."

These

* For THESE see THIS

They, They Themselves

* Note: When not forming part of the translation of the 3rd pers., plur. of a verb, (1) these translate the plural of the pronouns under HE, in their various forms, autos, houtos, ekeinos, heautou. (2) In Acts 5:16 , hoitines, the plural of hostis, "anyone who," is translated "they;" so in Acts 23:14 , translated "and they;" in Acts 17:11 , "in that they" (some texts have it in Matthew 25:3 ). (3) Sometimes the plural of the article is rendered "they," e.g., Philippians 4:22 ; Hebrews 13:24 ; in 1 Corinthians 11:19 , "they which are (approved)" is, lit., "the approved;" in Galatians 2:6 , "they ... (who were of repute)," RV.

Thick

* For THICK see GATHER , A, No. 8

Thief, Thieves

1: κλέπτης
(Strong's #2812 — Noun Masculine — kleptes — klep'-tace )

is used (a) literally, Matthew 6:19, 20 ; Matthew 24:43 ; Luke 12:33, 39 ; John 10:1, 10 ; John 12:6 ; 1 Corinthians 6:10 ; 1 Peter 4:15 ; (b) metaphorically of "false teachers," John 10:8 ; (c) figuratively, (1) of the personal coming of Christ, in a warning to a local church, with most of its members possessed of mere outward profession and defiled by the world, Revelation 3:3 ; in retributive intervention to overthrow the foes of God, Revelation 16:15 ; (2) of the Day of the Lord, in Divine judgment upon the world, 2 Peter 3:10 ; 1 Thessalonians 5:2, 4 ; in 1 Thessalonians 5:2 , according to the order in the original "the word 'night' is not to be read with 'the day of the Lord,' but with 'thief,' i.e., there is no reference to the time of the coming, only to the manner of it. To avoid ambiguity the phrase may be paraphrased, 'so comes as a thief in the night comes.' The use of the present tense instead of the future emphasizes the certainty of the coming ... The unexpectedness of the coming of the thief, and the unpreparedness of those to whom he comes, are the essential elements in the figure; cp. the entirely different figure used in Matthew 25:1-13 ." * [* From Notes on Thessalonians, by Hoggand Vine, pp. 153,154.]

2: λῃστής
(Strong's #3027 — Noun Masculine — lestes — lace-tace' )

is frequently rendered "thieves" in the AV, e.g., Matthew 21:13 . See ROBBER.

Thigh

1: μηρός
(Strong's #3382 — Noun Masculine — meros — may-ros' )

occurs in Revelation 19:16 ; Christ appears there in the manifestation of His judicial capacity and action hereafter as the executor of Divine vengeance upon the foes of God; His name is spoken of figuratively as being upon His "thigh" (where the sword would be worn; cp. Psalms 45:3 ), emblematic of His strength to tread down His foes, His action being the exhibition of His Divine attributes of righteousness and power.

Thine

* For THINE see THY

Thing, Things

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

"a word, an account," etc., is translated "thing" in Matthew 21:24 , AV (1st part), and Luke 20:3 , AV, RV, "question" (in Matthew 21:24, 2 nd part, "these things" translates tauta, the neut. plur. of houtos, "this"); Luke 1:4 ; Acts 5:24 , AV (RV, "words") See ACCOUNT.

2: πρᾶγμα
(Strong's #4229 — Noun Neuter — pragma — prag'-mah )

for which see MATTER , No. 2, is translated "thing" in Matthew 18:19 , as part of the word "anything," lit., "every thing;" Luke 1:1 , AV only; Acts 5:4 ; in Hebrews 6:18 ; Hebrews 10:1 ; Hebrews 11:1 , "things." See BUSINESS , MATTER , WORK.

3: ῥῆμα
(Strong's #4487 — Noun Neuter — rhema — hray'-mah )

"a saying, word," is translated "thing" in Luke 2:15 ; Luke 2:19 , AV (RV, "saying"); in Acts 5:32 , "things." See SAYING.

Notes: (1) The neuter sing. and plur. of the article are frequently rendered "the thing" and neut. plur. of houtos, "this." (2) So in this case of the neut. plur. of certain pronouns and adjectives without nouns, e.g., "all," "base," "heavenly," "which." (3) When "thing" represents a separate word in the original, it is a translation of one or other of Nos. 1,2,3, above. (4) In Philippians 2:10 , "things" is added in italics to express the meaning of the three adjectives.

Think

1: δοκέω
(Strong's #1380 — verb — dokeo — dok-eh'-o )

"to suppose, to think, to form an opinion," which may be either right or wrong, is sometimes rendered "to think," e.g., Matthew 3:9 ; Matthew 6:7 ; see ACCOUNT , No. 1, SUPPOSE, No. 2.

2: ἡγέομαι
(Strong's #2233 — Verb — hegeomai — hayg-eh'-om-ahee )

for which see ACCOUNT , No. 3, is rendered "to think" in Acts 26:2 ; 2 Corinthians 9:5 , "I thought;" Philippians 2:6 , AV (RV, "counted"); 2 Peter 1:13 .

3: νοέω
(Strong's #3539 — Verb — noeo — noy-eh'-o )

"to perceive, understand, apprehend," is rendered "think" in Ephesians 3:20 . See PERCEIVE , UNDERSTAND.

4: ὑπονοέω
(Strong's #5282 — Verb — huponeo — hoop-on-o-eh'-o )

"to suppose, surmise" (hupo, "under," and No. 3), is rendered "to think" in Acts 13:25 , AV (RV, "suppose"). See DEEM.

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

"to reckon," is rendered "to think," in Romans 2:3 , AV (RV, "reckonest"); 1 Corinthians 13:5 , AV, RV, "taketh (not) account of," i.e., love does not reckon up or calculatingly consider the evil done to it (something more than refraining from imputing motives); 1 Corinthians 13:11 , "I thought;" in the following, for the AV, "to think," in 2 Corinthians 3:5 , RV, "to account;" 1 Corinthians 10:2 (twice), "count;" 1 Corinthians 10:7 , "consider;" 1 Corinthians 10:11 , "reckon;" 1 Corinthians 12:6 , "account." In Philippians 4:8 , "think on (these things)," it signifies "make those things the subjects of your thoughtful consideration," or "carefully reflect on them" (RV marg., "take account of"). See ACCOUNT , A, No. 4.

6: νομίζω
(Strong's #3543 — Verb — nomizo — nom-id'-zo )

to suppose, is sometimes rendered to think, e.g., Matthew 5:17 . See SUPPOSE , No. 1.

7: φρονέω
(Strong's #5426 — Verb — phroneo — fron-eh'-o )

"to be minded in a certain way" (phren, "the mind"), is rendered "to think," in Romans 12:3 (2nd and 3rd occurrences), RV, "not to think of himself more highly (huperphroneo, see No. 13) than he ought to think (phroneo); but so think (phroneo) as to think soberly [sophroneo, see Note (3)];" the play on words may be expressed by a literal rendering somewhat as follows: "not to over-think beyond what it behoves him to think, but to think unto sober-thinking;" in 1 Corinthians 4:6 , some inferior texts have this verb, hence the RV, puts "go" in italics; lit., the sentence is "that ye might learn the (i.e., the rule) not beyond what things have been written." The saying appears to be proverbial, perhaps a rabbinical adage. Since, however, grapho, "to write," was a current term for framing a law or an agreement (so Deissmann, Bible Studies, and Moulton and Milligan, Vocab.), it is quite possible that the Apostle's meaning is "not to go beyond the terms of a teacher's commission, thinking more of himself than the character of his commission allows;" this accords with the context and the whole passage, 1 Corinthians 3:1-4:5 . In Philippians 1:7 , AV, "to think" (RV, "to be ... minded"). See AFFECTION , B, Note (1) and list there.

8: οἶμαι
(Strong's #3633 — Verb — oiomai | oimai — oy'-om-ahee, oy'-mahee )

"to imagine," is rendered "I suppose" in John 21:25 ; "thinking" in Philippians 1:17 , RV (Philippians 1:16 , AV, "supposing"); "let (not that man) think," James 1:7 . See SUPPOSE.

9: φαίνω
(Strong's #5316 — Verb — phaino — fah'ee-no )

in the Passive Voice, "to appear," is rendered "(what) think (ye)" in Mark 14:64 , lit., "what does it appear to you?" See APPEAR , No. 1.

10: εὐδοκέω
(Strong's #2106 — Verb — eudokeo — yoo-dok-eh'-o )

"to be well-pleasing," is rendered "we thought it good" in 1 Thessalonians 3:1 . See PLEASE.

11: ἀξιόω
(Strong's #515 — Verb — axioo — ax-ee-o'-o )

"to regard as worthy" (axios), "to deem it suitable," is rendered "thought (not) good" in Acts 15:38 . See WORTHY , B.

12: ἐνθυμέομαι
(Strong's #1760 — Verb — enthumeomai — en-thoo-meh'-om-ahee )

"to reflect on, ponder," is used in Matthew 1:20 ; Matthew 9:4 : see No. 14. Cp. enthumesis, "consideration" (see THOUGHT).

13: ὑπερφρονέω
(Strong's #5252 — Verb — huperphroneo — hoop-er-fron-eh'-o )

"to be overproud, high-minded," occurs in Romans 12:3 , rendered "to think of himself more highly." See No. 7.

14: διά
(Strong's #1223 1760 — Preposition — dienthumeomai — dee-ah' )

"to consider deeply" (dia, "through," and No. 12), is used of Peter in Acts 10:19 , in the best texts (some have No. 12).

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

"to throw oneself upon," is used metaphorically in Mark 14:72 , "when he thought thereon (he wept)," lit., "thinking thereon," but "to think" is an exceptional sense of the word (see BEAT , CAST , LAY , PUT); hence various suggestions have been made. Field, following others, adopts the meaning "putting (his garment) over (his head)," as an expression of grief. Others regard it as having here the same meaning as archomai, "to begin" (at an early period, indeed, archomai was substituted in the text for the authentic epiballo); Moulton confirms this form a papyrus writing. Another suggestion is to understand it as with dianoian, mind, i.e., "casting his mind thereon."

Notes: (1) In Acts 26:8 , AV, krino, "to judge, reckon," is translated "should it be thought" (RV, "is it judged"). (2) In Luke 12:17 , AV, dialogizomai, "to reason" (RV, "reasoned"), is translated "thought." (3) In Romans 12:3 , sophroneo, "to think soberly," RV, is, lit., "unto sober thinking," the infinitive mood of the verb being used as a noun (AV marg., "to sobriety"): Cp. No. 7. See SOBER , B, No. 2.

Third, Thirdly

1: τρίτος
(Strong's #5154 — Adjective — tritos — tree'-tos )

is used (a) as a noun, e.g., Luke 20:12, 31 ; in Revelation 8:7-12 ; Revelation 9:15, 18 , "the third part," lit., "the third;" (b) as an adverb, with the article, "the third time," e.g., Mark 14:41 ; John 21:17 (twice); without the article, lit., "a third time," e.g., John 21:14 ; 2 Corinthians 12:14 ; 2 Corinthians 13:1 ; in enumerations, in Matthew 26:44 , with ek, "from," lit., "from the third time" (the ek indicates the point of departure, especially in a succession of events, cp. John 9:24 ; 2 Peter 2:8 ); absolutely, in the accusative neuter, in 1 Corinthians 12:28 , "thirdly;" (c) as an adjective (its primary use), e.g., in the phrase "the third heaven," 2 Corinthians 12:2 [cp. HEAVEN, A, No. 1 (c), PARADISE]; in the phrase "the third hour," Matthew 20:3 ; Mark 15:25 ; Acts 2:15 ("... of the day"); Acts 23:23 ("... of the night"); in a phrase with hemera, "a day," "on the third day" (i.e., "the next day but one"), e.g., Matthew 16:21 ; Luke 24:46 ; Acts 10:40 ; in this connection the idiom "three days and three nights," Matthew 12:40 , is explained by ref. to 1 Samuel 30:12, 13 , and Esther 4:16 ; Esther 5:1 ; in Mark 9:31 ; Mark 10:34 , the RV, "after three days," follows the texts which have this phrase, the AV, "the third day," those which have the same phrase as in Matthew 16:21 , etc.

Note: For "third story," Acts 20:9 , RV, see STORY.

Thirst, Thirsty, Athrist

1: δίψος
(Strong's #1373 — Noun Neuter — dipsos — dip'-sos )

"thirst" (cp. Eng., "dipsomania"), occurs in 2 Corinthians 11:27 .

2: διψάω
(Strong's #1372 — Verb — dipsao — dip-sah'-o )

is used (a) in the natural sense, e.g., Matthew 25:35, 37, 42 ; in Matthew 25:44 , "athirst" (lit., "thirsting"); John 4:13, 15 ; John 19:28 ; Romans 12:20 ; 1 Corinthians 4:11 ; Revelation 7:16 ; (b) figuratively, of spiritual "thirst," Matthew 5:6 ; John 4:14 ; John 6:35 ; John 7:37 ; in Revelation 21:6 ; Revelation 22:17 , "that is athirst."

Thirty, Thirtyfold

1: τριάκοντα
(Strong's #5144 — Adjective — triakonta — tree-ak'-on-tah )

is usually rendered "thirty," e.g., Matthew 13:23 ; "thirtyfold," in Matthew 13:8 , AV only; in Mark 4:8 , RV only; in Mark 4:20 , AV and RV.

This, These

* Note: The singular and plural translate various forms of the following: (1) houtos, which is used (a) as a noun, "this one," followed by no noun, e.g., Matthew 3:17 ; translated in Luke 2:34 , "this child;" in 1 Corinthians 5:3 , RV, "this thing." (AV, "this deed"); for "this fellow" see FELLOW , Note (3); in Acts 17:32 the RV rightly omits "matter;" in Hebrews 4:5 "place" is italicized; it is frequently rendered "this man," e.g., Matthew 9:3 ; John 6:52 ; "of this sort," 2 Timothy 3:6 , AV (RV, "of these"); (b) as an adjective with a noun, either with the article and before it, e.g., Matthew 12:32 , or after the noun (which is preceded by the article), e.g., Matthew 3:9 ; Matthew 4:3 , "these stones;" or without the article often forming a predicate, e.g., John 2:11 ; 2 Corinthians 13:1 ; (2) ekeinos, "that one," rendered "this" in Matthew 24:43 ; (3) autos; "he," rendered "this" in Matthew 11:14 , lit., "he;" in John 12:7 , AV (RV, "it"); in the feminine, Luke 13:16 ; (4) the article ho, Matthew 21:21 (to, the neuter), AV (RV, "what"); in Romans 13:9 (1st part); Galatians 5:14 ; Hebrews 12:27 , the article to is virtually equivalent to "the following." The demonstrative pronouns THAT and the plural THOSE translate the same pronouns (1), (2), (3) mentioned above. In Hebrews 7:21 , AV, "those" translates the article, which requires the RV, "they."

Thistle

1: τρίβολος
(Strong's #5146 — Noun Masculine — tribolos — trib'-ol-os )

occurs in Matthew 7:16 ; Hebrews 6:8 (AV, "briers"). In the Sept., Genesis 3:18 ; 2 Samuel 12:31 ; Proverbs 22:5 ; Hosea 10:8 . Cp. THORNS.

Thither, Thitherward

* For THITHER, THITHERWARD see THERE Note: In John 7:34, 36 , AV, hopou, "where" (RV) is amplified by the italicized word "thither."

Thong

* For THONG see LATCHET

Thorn, Thorns

A — 1: ἄκανθα
(Strong's #173 — Noun Feminine — akantha — ak'-an-thah )

"a brier, a thorn" (from ake, "a point"), is always used in the plural in the NT, Matthew 7:16 and parallel passage in Luke 6:44 ; Matthew 13:7 (twice),22 and parallels in Mark and Luke; in Matthew 27:29 ; John 19:2 , of the crown of "thorns" placed on Christ's head (see also B) in mock imitation of the garlands worn by emperors. They were the effects of the Divine curse on the ground (Genesis 3:18 ; contrast Isaiah 55:13 ). The "thorns" of the crown plaited by the soldiers, are usually identified with those of the Zizyphus spina Christi, some 20 feet high or more, fringing the Jordan and abundant in Palestine; its twigs are flexible. Another species, however, the Arabian qundaul, crowns of which are plaited and sold in Jerusalem as representatives of Christ's crown, seems likely to be the one referred to. The branches are easily woven and adapted to the torture intended. The word akantha occurs also in Hebrews 6:8 .

A — 2: σκόλοψ
(Strong's #4647 — Noun Masculine — skolops — skol'-ops )

originally denoted "anything pointed," e.g., "a stake;" in Hellenistic vernacular, "a thorn" (so the Sept., in Numbers 33:55 ; Ezekiel 28:24 ; Hosea 2:6 ), 2 Corinthians 12:7 , of the Apostle's "thorn in the flesh;" his language indicates that it was physical, painful, humiliating; it was also the effect of Divinely permitted Satanic antagonism; the verbs rendered "that I should (not) be exalted overmuch" (RV) and "to buffet" are in the present tense, signifying recurrent action, indicating a constantly repeated attack. Lightfoot interprets it as "a stake driven through the flesh," and Ramsay agrees with this. Most commentators adhere to the rendering "thorn." Field says "there is no doubt that the Alexandrine use of skolops for thorn is here intended, and that the ordinary meaning of 'stake' must be rejected." What is stressed is not the metaphorical size, but the acuteness of the suffering and its effects. Attempts to connect this with the circumstances of Acts 14:19 ; Galatians 4:13 are speculative.

B — 1: ἀκάνθινος
(Strong's #174 — Adjective — akanthinos — ak-an'-thee-nos )

"of thorns" (from A, No. 1), is used in Mark 15:17 ; John 19:5 . In the Sept., Isaiah 34:13 .

Thoroughly

* Note: This is usually part of the translation of a verb, e.g., CLEANSE, FURNISH, PURGE. In 2 Corinthians 11:6 , the phrase en panti, "in everything," RV, is translated "throughly" in the AV.

Those

* For THOSE see THIS (last part of Note)

Thou

* Note: Frequently this forms part of the translation of a verb in the 2nd person, singular. Otherwise it translates (a) the pronoun su, used for emphasis or contrast, e.g., John 1:19, 21 (twice),25,42 (twice); 8:5,13,25,33,48,52,53; Acts 9:5 ; in addressing a person or place, e.g., Matthew 2:6 ; Luke 1:76 ; John 17:5 ; perhaps also in the phrase su eipas, "thou hast said," e.g., Matthew 26:64 (sometimes without emphasis, e.g., Acts 13:33 ); (b) in the oblique cases, e.g., the dative soi, lit., "to thee," e.g., Matthew 17:25 , "what thinkest thou?" (lit., "what does it seem to thee?"); (c) autos, "self," e.g., Luke 6:42 ; Acts 21:24 , "thou thyself;" (d) the reflexive pronoun, seauton, Romans 2:19 , "thou thyself."

Though

* For THOUGH see +, p. 9

Thought

1: ἐπίνοια
(Strong's #1963 — Noun Feminine — epinoia — ep-in'-oy-ah )

"a thought by way of a design" (akin to epinoeo, "to contrive," epi, intensive, noeo, "to consider"), is used in Acts 8:22 . In the Sept., Jeremiah 20:10 .

2: νόημα
(Strong's #3540 — Noun Neuter — noema — no'-ay-mah )

"a purpose, device of the mind" (akin to noeo, see No. 1), is rendered "thought" in 2 Corinthians 10:5 , "thoughts" in Philippians 4:7 , RV: see DEVICE , No. 2.

3: διανόημα
(Strong's #1270 — Noun Neuter — dianoema — dee-an-o'-ay-mah )

"a thought," occurs in Luke 11:17 , where the sense is that of "machinations."

4: ἐνθύμησις
(Strong's #1761 — Noun Feminine — enthumesis — en-thoo'-may-sis )

is translated "thoughts" in Matthew 9:4 ; Matthew 12:25 ; Hebrews 4:12 : see DEVICE , No. 1.

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

is translated "thoughts" in Romans 2:15 : see IMAGINATION , No. 1.

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

"reasoning," is translated "thoughts" in Matthew 15:19 ; Mark 7:21 ; Luke 2:35 ; Luke 6:8 ; in Luke 5:22 , AV, RV, "reasonings;" in Luke 9:47 , AV, RV, "reasoning," and Luke 24:38 , AV, RV, "reasonings;" so 1 Corinthians 3:20 ; in Luke 9:46 , AV and RV, "reasoning;" "thoughts" in James 2:4 , AV and RV. See DISPUTE , IMAGINATION , REASONING.

Thousand

1: χίλιοι
(Strong's #5507 — Adjective — chilioi — khil'-ee-oy )

"a thousand," occurs in 2 Peter 3:8 ; Revelation 11:3 ; Revelation 12:6 ; Revelation 14:20 ; Revelation 20:2-7 .

2: χιλιάς
(Strong's #5505 — Noun Feminine — chilias — khil-ee-as' )

"one thousand," is always used in the plural, chiliades, but translated in the sing. everywhere, except in the phrase "thousands of thousands," Revelation 5:11 .

Notes: (1) The following compounds of No. 1 represent different multiples of a thousand: dischilioi, 2,000, Mark 5:13 ; trischilioi, 3,000, Acts 2:41 ; tetrakischilioi, 4,000, Matthew 15:38 ; Matthew 16:10 ; Mark 8:9, 20 ; Acts 21:38 ; pentakischilioi, 5,000, Matthew 14:21 ; Matthew 16:9 ; Mark 6:44 ; Mark 18:19 ; Luke 9:14 ; John 6:10 ; heptakischilioi, 7,000, Romans 11:4 . (2) Murias, "a myriad, a vast number," "many thousands," Luke 12:1 , RV; Acts 21:20 ; it also denotes 10,000, Acts 19:19 , lit., "five ten-thousands;" Jude 1:14 , "ten thousands;" in Revelation 5:11 "ten thousand times ten thousand" is, lit., "myriads of myriads;" in Revelation 9:16 in the best texts, dismuriades muriadon, "twice ten thousand times ten thousand" RV (AV, "two hundred thousand thousand"): see INNUMERABLE. (3) Murioi (the plur. of murios), an adjective signifying "numberless," is used in this indefinite sense in 1 Corinthians 4:15 ; 1 Corinthians 14:19 ; it also denotes the definite number "ten thousand," Matthew 18:24 .

Threaten

1: ἀπειλέω
(Strong's #546 — Verb — apeileo — ap-i-leh'-o )

is used of Christ, negatively, in 1 Peter 2:23 ; in the Middle Voice, Acts 4:17 , where some texts have the noun apeile in addition, hence the AV, "let us straitly threaten," lit., "let us threaten ... with threatening" (see THREATENING). (See also STRAITLY. )

2: προσαπειλέω
(Strong's #4324 — Verb — prosapeileo — pros-ap-i-leh'-o )

"to threaten further" (pros, and No. 1), occurs in the Middle Voice in Acts 4:21 .

Threatening

1: ἀπειλή
(Strong's #547 — Noun Feminine — apeile — ap-i-lay' )

akin to apeileo (see above), occurs in Acts 4:29 (in some mss. Acts 4:17 ); Acts 9:1 ; Ephesians 6:9 .

Three

1: τρέχω
(Strong's #5143 — Verb — treis — trekh'-o )

is regarded by many as a number sometimes symbolically indicating fullness of testimony or manifestation, as in the three persons in the Godhead, cp. 1 Timothy 5:19 ; Hebrews 10:28 ; the mention in 1 John 5:7 is in a verse which forms no part of the original; no Greek ms. earlier than the 14th century contained it; no version earlier than the 5th cent. in any other language contains it, nor is it quoted by any of the Greek or Latin "Fathers" in their writings on the Trinty. That there are those who bear witness in Heaven is not borne out by any other Scripture. It must be regarded as the interpolation of a copyist.

In Mark 9:31 ; Mark 10:34 the best texts have meta treis hemeras, "after three days," which idiomatically expresses the same thing as te trite hemera, "on the third day," which some texts have here, as, e.g., the phrase "the third day" in Matthew 17:23 ; Matthew 20:19 ; Luke 9:22 ; Luke 18:33 , where the repetition of the article lends stress to the number, lit., "the day the third;" 24:7,46; Acts 10:40 . For THREE TIMES see THRICE.

Three Hundred

1: τριακόσιοι
(Strong's #5145 — Adjective — triakosioi — tree-ak-os'-ee-oy )

occurs in Mark 14:5 ; John 12:5 .

Three Thousand

* For THREE THOUSAND see THOUSAND

Threescore

* For THREESCORE see SIXTY and SEVENTY

Thresh

1: ἀλοάω
(Strong's #248 — Verb — aloao — al-o-ah'-o )

"to thresh," is so rendered in 1 Corinthians 9:10 ; in 1 Corinthians 9:9 and 1 Timothy 5:18 , "that treadeth out the corn."