Vine's Expository Dictionary of NT Words

A

Abase — Altar

Abase

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

signifies "to make low, bring low," (a) of bringing to the ground, making level, reducing to a plain, as in Luke 3:5 ; (b) metaphorically in the Active Voice, to bring to a humble condition, "to abase," 2 Corinthians 11:7 , and in the Passive, "to be abased," Philippians 4:12 ; in Matthew 23:12 ; Luke 14:11 ; Luke 18:14 , the AV has "shall be abased," the RV "shall be humbled." It is translated "humble yourselves" in the Middle Voice sense in James 4:10 ; 1 Peter 5:6 ; "humble," in Matthew 18:4 ; 2 Corinthians 12:21 and Philippians 2:8 . See HUMBLE , LOW. Cp., tapeinos, "lowly," tapeinois, "humiliation," and tapeinophrosune, "humility."

Abba

1: ἀββά
(Strong's #5 — Noun — abba — ab-bah' )

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

Abhor

1: ἀποστυγέω
(Strong's #655 — Verb — apostugeo — ap-os-toog-eh'-o )

denotes "to shudder" (apo, "from," here used intensively, stugeo, "to hate") hence, "to abhor," Romans 12:9 .

2: βδελύσσομαι
(Strong's #948 — Verb — bdelusso — bdel-oos'-so )

"to render foul" (from bdeo, "to stink"), "to cause to be abhorred" (in the Sept. in Exodus 5:21 ; Leviticus 11:43 ; Leviticus 20:25 , etc.), is used in the Middle Voice, signifying "to turn oneself away from" (as if from a stench); hence, "to detest," Romans 2:22 . In Revelation 21:8 it denotes "to be abominable." See ABOMINABLE.

Abide, Abode

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

used (a) of place, e.g., Matthew 10:11 , metaphorically 1 John 2:19 , is said of God, 1 John 4:15 ; Christ, John 6:56 ; John 15:4 , etc.; the Holy Spirit, John 1:32, 33 ; John 14:17 ; believers, John 6:56 ; John 15:4 ; 1 John 4:15 , etc.; the Word of God, 1 John 2:14 ; the truth, 2 John 1:2 , etc.; (b) of time; it is said of believers, John 21:22, 23 ; Philippians 1:25 ; 1 John 2:17 ; Christ, John 12:34 ; Hebrews 7:24 ; the Word of God, 1 Peter 1:23 ; sin, John 9:41 ; cities, Matthew 11:23 ; Hebrews 13:14 ; bonds and afflictions, Acts 20:23 ; (c) of qualities; faith, hope, love, 1 Corinthians 13:13 ; Christ's love, John 15:10 ; afflictions, Acts 20:23 ; brotherly love, Hebrews 13:1 ; the love of God, 1 John 3:17 ; the truth, 2 John 1:2 .

The RV usually translates it by "abide," but "continue" in 1 Timothy 2:15 ; in the following, the RV substitutes "to abide" for the AV, "to continue," John 2:12 ; John 8:31 ; John 15:9 ; 2 Timothy 3:14 ; Hebrews 7:24 ; Hebrews 13:14 ; 1 John 2:24 . Cp. the noun mone, below. See CONTINUE , DWELL , ENDURE , REMAIN , STAND , TARRY.

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

"to abide in, continue in, tarry," is a strengthened form of meno (epi, "intensive"), sometimes indicating perseverance in continuing, whether in evil, Romans 6:1 ; Romans 11:23 , or good, Romans 11:22 ; 1 Timothy 4:16 . See CONTINUE , TARRY.

A — 3: καταμένω
(Strong's #2650 — Verb — katameno — kat-am-en'-o )

kata, "down" (intensive), and No. 1, is used in Acts 1:13 . The word may signify "constant residence," but more probably indicates "frequent resort." In 1 Corinthians 16:6 , it denotes "to wait."

A — 4: παραμένω
(Strong's #3887 — Verb — parameno — par-am-en'-o )

"to remain beside" (para, "beside"), "to continue near," came to signify simply "to continue," e.g., negatively, of the Levitical priests, Hebrews 7:23 . In Philippians 1:25 , the Apostle uses both the simple verb meno and the compound parameno (some mss. have sumparameno), to express his confidence that he will "abide," and "continue to abide," with the saints. In 1 Corinthians 16:6 some mss. have this word. In James 1:25 , of steadfast continuance in the law of liberty. See CONTINUE.

A — 5: ὑπομένω
(Strong's #5278 — Verb — hupomeno — hoop-om-en'-o )

lit., "to abide under" (hupo, "under"), signifies "to remain in a place instead of leaving it, to stay behind," e.g., Luke 2:43 ; Acts 17:14 ; or "to presevere," Matthew 10:22 ; Matthew 24:13 ; Mark 13:13 ; in each of which latter it is used with the phrase "unto the end;" or "to endure bravely and trustfully," e.g., Hebrews 12:2, 3, 7 , suggesting endurance under what would be burdensome. See also James 1:12 ; James 5:11 ; 1 Peter 2:20 . Cp. makrothumeo, "to be longsuffering." See ENDURE , SUFFER , TAKE , Notes (12), TARRY.

A — 6: προσμένω
(Strong's #4357 — Verb — prosmeno — pros-men'-o )

"to abide still longer, continue with" (pros, "with") is used (a) of place, Matthew 15:32 ; Mark 8:2 ; Acts 18:18 ; 1 Timothy 1:3 ; (b) metaphorically, "of cleaving unto a person," Acts 11:23 , indicating persistent loyalty; of continuing in a thing, Acts 13:43 ; 1 Timothy 5:5 . See CLEAVE , CONTINUE , TARRY. In the Sept. Judges 3:25 .

A — 7: διατρίβω
(Strong's #1304 — Verb — diatribo — dee-at-ree'-bo )

lit., "to wear through by rubbing, to wear away" (dia, "through," tribo, "to rub"), when used of time, "to spend or pass time, to stay," is found twice in John's Gospel, 3:22 and 11:54, RV "tarried," instead of "continued;" elsewhere only in the Acts, eight times, 12:19; 14:3,28; 15:35; 16:12; 20:6; 25:6,14. See CONTINUE , TARRY.

A — 8: ἀναστρέφω
(Strong's #390 — Verb — anastrepho — an-as-tref'-o )

used once in the sense of "abiding," Matthew 17:22 , frequently denotes "to behave oneself, to live a certain manner of life;" here the most reliable mss. have sustrephomai, "to travel about." See BEHAVE , CONVERSATION , LIVE , OVERTHROW , PASS , RETURN.

A — 9: αὐλίζομαι
(Strong's #835 — Verb — aulizomai — ow-lid'-zom-ahee )

"to lodge," originally "to lodge in the aule, or courtyard," is said of shepherds and flocks; hence, to pass the night in the open air, as did the Lord, Luke 21:37 ; "to lodge in a house," as of His visit to Bethany, Matthew 21:17 .

A — 10: ἀγραυλέω
(Strong's #63 — Verb — agrauleo — ag-row-leh'-o )

"to lodge in a fold in a field" (agros, "a field," aule, "a fold"), is used in Luke 2:8 . See LODGE.

A — 11: ἵστημι
(Strong's #2476 — Verb — histemi — his'-tay-mee )

"to stand, to make to stand," is rendered "abode" in John 8:44 , AV; "continue," in Acts 26:22 . In these places the RV corrects to "stood" and "stand." This word is suggestive of fidelity and stability. It is rendered "lay...to the charge" in Acts 7:60 . See APPOINT , CHARGE , ESTABLISH , HOLDEN , PRESENT , SET , STANCH , STAND.

A — 12: ποιέω
(Strong's #4160 — Verb — poieo — poy-eh'-o )

"to do, make," is used of spending a time or tarrying, in a place, Acts 15:33 ; Acts 20:3 ; in 2 Corinthians 11:25 it is rendered "I have been (a night and a day);" a preferable translation is "I have spent," as in James 4:13 , "spend a year" (RV). So in Matthew 20:12 . Cp., the English idiom "did one hour;" in Revelation 13:5 "continue" is perhaps the best rendering. See DO.

B — 1: μονή
(Strong's #3438 — Noun Feminine — mone — mon-ay' )

"an abode" (akin to No. 1), is found in John 14:2 , "mansions" (RV marg., "abiding places"), and John 14:23 , "abode."

Ability, Able

A — 1: δύναμις
(Strong's #1411 — Noun Feminine — dunamis — doo'-nam-is )

is (a) "power, ability," physical or moral, as residing in a person or thing; (b) "power in action," as, e.g., when put forth in performing miracles. It occurs 118 times in the NT. It is sometimes used of the miracle or sign itself, the effect being put for the cause, e.g., Mark 6:5 , frequently in the Gospels and Acts. In 1 Corinthians 14:11 it is rendered "meaning;" "force" would be more accurate. Cp., the corresponding verbs, B.1,2,3 and the adjective C.1, below. See ABUNDANCE , DEED , MIGHT , POWER , STRENGTH , VIOLENCE , VIRTUE , WORK.

A — 2: ἰσχύς
(Strong's #2479 — Noun Feminine — ischus — is-khoos' )

connected with ischo and echo, "to have, to hold" (from the root ech, signifying "holding"), denotes "ability, force, strength;" "ability" in 1 Peter 4:11 , AV (RV, "strength"). In Ephesians 1:19 and 6:10, it is said of the strength of God bestowed upon believers, the phrase "the power of His might" indicating strength afforded by power. In 2 Thessalonians 1:9 , "the glory of His might" signifies the visible expression of the inherent personal power of the Lord Jesus. It is said of angels in 2 Peter 2:11 (cp., Revelation 18:2 , AV, "mightily"). It is ascribed to God in Revelation 5:12 ; Revelation 7:12 . In Mark 12:30, 33 ; Luke 10:27 it describes the full extent of the power wherewith we are to love God. See MIGHT , POWER , STRENGTH.

B — 1: δύναμαι
(Strong's #1410 — Verb — dunamai — doo'-nam-ahee )

"to be able, to have power," whether by virtue of one's own ability and resources, e.g., Romans 15:14 ; or through a state of mind, or through favorable circumstances, e.g., 1 Thessalonians 2:6 ; or by permission of law or custom, e.g., Acts 24:8, 11 ; or simply "to be able, powerful," Matthew 3:9 ; 2 Timothy 3:15 , etc. See CAN , MAY , POSSIBLE , POWER.

B — 2: δυναμόω
(Strong's #1412 — Verb — dunamoo — doo-nam-o'-o )

"to make strong, confirm," occurs in Colossians 1:11 (some authorities have the 1st aorist or momentary tense, in Hebrews 11:34 also). Cp. endunamoo, "to enable, strengthen."

B — 3: δυνατέω
(Strong's #1414 — Verb — dunateo — doo-nat-eh'-o )

signifies "to be mighty, to show oneself powerful," Romans 4:14 ; 2 Corinthians 9:8 ; 2 Corinthians 13:3 . See A, No. 1.

B — 4: ἰσχύω
(Strong's #2480 — Verb — ischuo — is-khoo'-o )

akin to A, No. 2, "to be strong, to prevail," indicates a more forceful strength or ability than dunamai, e.g., James 5:16 , where it is rendered "availeth much" (i.e., "prevails greatly"). See AVAIL , CAN , DO , MAY , PREVAIL , STRENGTH , WORK.

Note: Still stronger forms are exischuo, "to be thoroughly strong," Ephesians 3:18 , "may be strong" (not simply "may be able," AV); katischuo, Matthew 16:18 ; Luke 23:23 , in the former, of the powerlessness of the gates of Hades to prevail against the Church; in the latter, of the power of a fierce mob to prevail over a weak ruler (see Notes on Galatians, by Hogg and Vine, p. 251); also Luke 21:36 . The prefixed prepositions are intensive in each case.

B — 5: ἔχω
(Strong's #2192 — Verb — echo — ekh'-o )

"to have," is translated "your ability" in 2 Corinthians 8:11 , and "ye may be able" in 2 Peter 1:15 , and is equivalent to the phrase "to have the means of." See CAN , HAVE.

B — 6: εὐπορέω
(Strong's #2141 — Verb — euporeo — yoo-por-eh'-o )

lit, "to journey well" (eu, "well," poreo, "to journey"), hence, "to prosper," is translated "according to (his) ability," in Acts 11:29 .

Note: Hikanoo, corresponding to the adjective hikanos (see below) signifies "to make competent, qualify, make sufficient;" in 2 Corinthians 3:6 , AV, "hath made (us) able;" RV, "hath made us sufficient;" in Colossians 1:12 , "hath made (us) meet." See ENOUGH , SUFFICIENT.

C — 1: δυνατός
(Strong's #1415 — Adjective — dunatos — doo-nat-os' )

corresponding to A, No. 1, signifies "powerful." See, e.g., Romans 4:21 ; Romans 9:22 ; Romans 11:23 ; Romans 12:18 ; Romans 15:1 ; 1 Corinthians 1:26 ; 2 Corinthians 9:8 . See MIGHTY , POSSIBLE , POWER , STRONG.

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

translated "able," is to be distinguished from dunatos. While dunatos means "possessing power," hikanos, primarily, "reaching to," has accordingly the meaning "sufficient." When said of things it signifies "enough," e.g., Luke 22:38 ; when said of persons, it means "competent," "worthy," e.g. 2 Corinthians 2:6, 16 ; 2 Corinthians 3:5 ; 2 Timothy 2:2 . See CONTENT , ENOUGH , GOOD , GREAT , LARGE , LONG , MANY , MEET , MUCH , SECURITY , SUFFICIENT , WORTHY.

Note: Ischuros denotes "strong, mighty;" in an active sense, "might," in having inherent and moral power, e.g., Matthew 12:29 ; 1 Corinthians 4:10 ; Hebrews 6:18 .

Aboard

1: ἐπιβαίνω
(Strong's #1910 — Verb — epibaino — ep-ee-bah'ee-no )

"to go upon" (epi, "upon," baino, "to go"), is once translated "we went aboard," Acts 21:2 , the single verb being short for "going aboard ship." In Acts 21:6 it is rendered "we went on board;" in Acts 27:2 "embarking;" in Matthew 21:5 , "riding upon." See COME , No. 16.

Abolish

1: καταργέω
(Strong's #2673 — Verb — katargeo — kat-arg-eh'-o )

lit., "to reduce to inactivity" (kata, "down," argos, "inactive"), is translated "abolish" in Ephesians 2:15 ; 2 Timothy 1:10 , in the RV only in 1 Corinthians 15:24, 26 . It is rendered "is abolished" in the AV of 2 Corinthians 3:13 ; the RV corrects to "was passing away" (marg., "was being done away"). In this and similar words not loss of being is implied, but loss of well being.

The barren tree was cumbering the ground, making it useless for the purpose of its existence, Luke 13:7 ; the unbelief of the Jews could not "make of none effect" the faithfulness of God, Romans 3:3 ; the preaching of the Gospel could not "make of none effect" the moral enactments of the Law, Romans 3:31 ; the Law could not make the promise of "none effect," Romans 4:14 ; Galatians 3:17 ; the effect of the identification of the believer with Christ in His death is to render inactive his body in regard to sin, Romans 6:6 ; the death of a woman's first husband discharges her from the law of the husband, that is, it makes void her status as his wife in the eyes of the law, Romans 7:2 ; in that sense the believer has been discharged from the Law, Romans 7:6 ; God has chosen things that are not "to bring to nought things that are," i.e., to render them useless for practical purposes, 1 Corinthians 1:28 ; the princes of this world are "brought to nought," i.e., their wisdom becomes ineffective, 1 Corinthians 2:6 ; the use for which the human stomach exists ceases with man's death, 1 Corinthians 6:13 ; knowledge, prophesyings, and that which was in part were to be "done away," 1 Corinthians 13:8, 10 , i.e., they were to be rendered of no effect after their temporary use was fulfilled; when the Apostle became a man he did away with the ways of a child, 1 Corinthians 13:11 ; God is going to abolish all rule and authority and power, i.e., He is going to render them inactive, 1 Corinthians 15:24 ; the last enemy that shall be abolished, or reduced to inactivity, is death, 1 Corinthians 15:26 ; the glory shining in the face of Moses, "was passing away," 2 Corinthians 3:7 , the transitoriness of its character being of a special significance; so in 2 Corinthians 3:11, 13 ; the veil upon the heart of Israel is "done away" in Christ, 2 Corinthians 3:14 ; those who seek justification by the Law are "severed" from Christ, they are rendered inactive in relation to Him, Galatians 5:4 ; the essential effect of the preaching of the Cross would become inoperative by the preaching of circumcision, Galatians 5:11 ; by the death of Christ the barrier between Jew and Gentile is rendered inoperative as such, Ephesians 2:15 ; the Man of Sin is to be reduced to inactivity by the manifestation of the Lord's Parousia with His people, 2 Thessalonians 2:8 ; Christ has rendered death inactive for the believer, 2 Timothy 1:10 , death becoming the means of a more glorious life, with Christ; the Devil is to be reduced to inactivity through the death of Christ, Hebrews 2:14 . See CEASE , CUMBER , DESTROY , DO , Note (7), OF NONE EFFECT, NOUGHT , PUT , No. 19, VOID.

Abominable, Abomination

A — 1: ἀθέμιτος
(Strong's #111 — Adjective — athemitos — ath-em'-ee-tos )

occurs in Acts 10:28 , "unlawful," and 1 Peter 4:3 , "abominable" (a, negative, themitos, an adjective from themis, "law"), hence, "unlawful." See UNLAWFUL.

A — 2: βδελυκτός
(Strong's #947 — Adjective — bdelyktós — bdel-ook-tos' )

Titus 1:16 , is said of deceivers who profess to know God, but deny Him by their works.

B — 1: βδελύσσομαι
(Strong's #948 — Verb — bdelusso — bdel-oos'-so )

see ABHOR , No. 2.

C — 1: βδέλυγμα
(Strong's #946 — Noun Neuter — bdelugma — bdel'-oog-mah )

akin to A, No. 2 and B, denotes an "object of disgust, an abomination." This is said of the image to be set up by Antichrist, Matthew 24:15 ; Mark 13:14 ; of that which is highly esteemed amongst men, in contrast to its real character in the sight of God, Luke 16:15 . The constant association with idolatry suggests that what is highly esteemed among men constitutes an idol in the human heart. In Revelation 21:27 , entrance is forbidden into the Holy City on the part of the unclean, or one who "maketh an abomination and a lie." It is also used of the contents of the golden cup in the hand of the evil woman described in Revelation 17:4 , and of the name ascribed to her in the following verse.

Abound

* For ABOUND see ABUNDANCE

About

A — 1: κυκλόθεν
(Strong's #2943 — Adverb — kuklothen — koo-kloth'-en )

"round about, or all round" (from kuklos, "a circle, cycle"), is found in the Apocalypse only, 4:3,4,8.

A — 2: κύκλῳ
(Strong's #2945 — Adverb — kuklo — koo'-klo )

the dative case of kuklos (see above), means "round about," lit., "in a circle." It is used in the same way as No. 1, Mark 3:34 ; Mark 6:6, 36 ; Luke 9:12 ; Romans 15:19 ; Revelation 4:6 ; Revelation 5:11 ; Revelation 7:11 .

A — 3: πού
(Strong's #4225 — Adverb — pou — poo )

an indefinite particle, signifying "somewhere, somewhere about, nearly," has a limiting force, with numerals, e.g., Romans 4:19 . In referring to a passage in the OT, it is translated "somewhere," in the RV of Hebrews 2:6 ; Hebrews 4:4 (AV, "in a certain place"); by not mentioning the actual passage referred to, the writer acknowledged the familiar acquaintance of his readers with the OT. See PLACE.

A — 4: ὡς
(Strong's #5613 — Adverb — hos — hoce )

usually means "as." Used with numerals it signifies "about," e.g., Mark 5:13 ; Mark 8:9 John 1:40 ; John 6:19 ; John 11:18 ; Acts 1:15 ; Revelation 8:1 .

A — 5: ὡσεί
(Strong's #5616 — Adverb — hosei — ho-si' )

"as if," before numerals, denotes "about, nearly, something like," with perhaps an indication of greater indefiniteness than No. 4, e.g., Matthew 14:21 ; Luke 3:23 ; Luke 9:14, 28 ; Acts 2:41 ; with a measure of space, Luke 22:41 , "about a stone's cast." See LIKE.

B — 1: μέλλω
(Strong's #3195 — Verb — mello — mel'-lo )

signifies (a) "of intention, to be about to do something," e.g., Acts 3:3 ; Acts 18:14 ; Acts 20:3 ; Hebrews 8:5 ; (b) "of certainty, compulsion or necessity, to be certain to act," e.g., John 6:71 . See ALMOST , BEGIN , COME , INTEND , MEAN , MIND , POINT OF (at), READY , SHALL , SHOULD , TARRY.

Note: Zeteo, "to seek," is translated "were about" in the AV of Acts 27:30 ; RV, correctly, "were seeking to."

Above

1: ἄνω
(Strong's #507 — Adverb — ano — an'-o )

denotes "above, in a higher place," Acts 2:19 (the opposite to kato, "below"). With the article it means "that which is above," Galatians 4:26 ; Philippians 3:14 , "the high calling" (RV marg., "upward"); with the plural article, the things above," John 8:23 , lit., "from the things above;" Colossians 3:1, 2 . With heos, "as far as," it is translated "up to the brim," in John 2:7 . It has the meaning "upwards" in John 11:41 and Hebrews 12:15 See BRIM , HIGH , UP.

2: ἀνώτερος
(Strong's #511 — Adjective Neuter — anoteron — an-o'-ter-os )

the comparative degree of No. 1, is the neuter of the adjective anoteros. It is used (a) of motion to a higher place, "higher," Luke 14:10 ; (b) of location in a higher place, i.e., in the preceding part of a passage, "above" Hebrews 10:8 . See HIGHER.

3: ἐπάνω
(Strong's #1883 — Adverb — epano — ep-an'-o )

epi, "over," ano, "above," is used frequently as a preposition with a noun; adverbially, of number, e.g., Mark 14:5 , RV; 1 Corinthians 15:6 .

Note: In Acts 4:22 , AV, the adjective pleion, "more," is translated "above," the RV corrects to "more than (forty years)."

4: ἄνωθεν
(Strong's #509 — Adverb — anothen — an'-o-then )

"from above," is used of place, (a) with the meaning "from the top," Matthew 27:51 ; Mark 15:38 , of the temple veil; in John 19:23 , of the garment of Christ, lit., "from the upper parts" (plural); (b) of things which come from heaven, or from God in Heaven, John 3:31 ; John 19:11 ; James 1:17 ; James 3:15, 17 . It is also used in the sense of "again." See AGAIN.

Abroad

* For ABROAD, see the verbs with which it is used, DISPERSE , NOISE , SCATTER , SHED , SPREAD.

Absence, Absent

A — 1: ἀπουσία
(Strong's #666 — Noun Feminine — apousia — ap-oo-see'-ah )

lit., "a being away from," is used in Philippians 2:12 , of the Apostle's absence from Philippi in contrast to his parousia, his presence with the saints there (parousia does not signify merely "a coming," it includes or suggests "the presence" which follows the arrival).

B — 1: ἄπειμι
(Strong's #548 — Verb — apeimi — ap'-i-mee )

"to be absent" (apo, "from," eimi, "to be"), is found in 1 Corinthians 5:3 ; 2 Corinthians 10:1, 11 ; 2 Corinthians 13:2, 10 ; Philippians 1:27 ; Colossians 2:5 . See GO.

B — 2: ἐκδημέω
(Strong's #1553 — Verb — ekdemeo — ek-day-meh'-o )

lit., "to be away from people" (ek, "from," or "out of," demos, "people"), came to mean either (a) "to go abroad, depart;" the Apostle Paul uses it to speak of departing from the body as the earthly abode of the spirit, 2 Corinthians 5:8 ; or (b) "to be away;" in the same passage, of being here in the body and absent from the Lord (ver. 6), or being absent from the body and present with the Lord (ver. 8). Its other occurrence is in ver. 9.

C — 1: ἄτερ
(Strong's #817 — Preposition — ater — at'-er )

means "without," Luke 22:35 , "without purse;" in Luke 22:6 , "in the absence (of the multitude)," marg., "without tumult." See WITHOUT.

Abstain, Abstinence

1: ἀπέχω
(Strong's #568 — Verb — apecho — ap-ekh'-o )

"to hold oneself from" (apo, "from," echomai, the Middle Voice of echo, "to have," i.e., to keep oneself from), in the NT, invariably refers to evil practices, moral and ceremonial, Acts 15:20, 29 ; Acts 1 thess. 4:3; 5:22; 1 Timothy 4:3 ; 1 Peter 2:11 ; so in the Sept. in Job 1:1 ; Job 2:3 . See ENOUGH , RECEIVE.

Note: The noun "abstinence" in Acts 27:21 , AV, translates asitia, "without food," RV (a, negative, sitos, "food"). Cp. asitos, "fasting," Acts 27:33 .

Abundance, Abundant, Abundantly, Abound

A — 1: ἁδρότης
(Strong's #100 — Noun Feminine — hadrotes — had-rot'-ace )

which, in 2 Corinthians 8:20 , in reference to the gifts from the church at Corinth for poor saints in Judea, the RV renders "bounty" (AV, "abundance"), is derived from hadros, "thick, fat, full-grown, rich" (in the Sept. it is used chiefly of rich and great men, e.g., Jeremiah 5:5 ). In regard, therefore, to the offering in 2 Corinthians 8:20 the thought is that of bountiful giving, a fat offering, not mere "abundance".

A — 2: περισσεία
(Strong's #4050 — Noun Feminine — perisseia — per-is-si'-ah )

"an exceeding measure, something above the ordinary," is used four times; Romans 5:17 , "of abundance of grace;" 2 Corinthians 8:2 , "of abundance of joy;" 2 Corinthians 10:15 , of the extension of the Apostle's sphere of service through the practical fellowship of the saints at Corinth; in James 1:21 it is rendered, metaphorically, "overflowing," AV "superfluity," with reference to wickedness. Some would render it "residuum," or "what remains." See No. 3.

A — 3: περίσσευμα
(Strong's #4051 — Noun Neuter — perisseuma — per-is'-syoo-mah )

denotes "abundance" in a slightly more concrete form, 2 Corinthians 8:13, 14 , where it stands for the gifts in kind supplied by the saints. In Matthew 12:34 ; Luke 6:45 it is used of the abundance of the heart; in Mark 8:8 , of the broken pieces left after feeding the multitude "that remained over" (AV "that was left"). See REMAIN. In the Sept., Ecclesiastes 2:15 .

A — 4: ὑπερβολή
(Strong's #5236 — Noun Feminine — huperbole — hoop-er-bol-ay' )

lit., "a throwing beyond" (huper, "over," ballo, "to throw"), donotes "excellence, exceeding greatness," of the power of God in His servants, 2 Corinthians 4:7 ; of the revelations given to Paul, 2 Corinthians 12:7 ; with the preposition kata, the phrase signifies "exceeding," Romans 7:13 ; "still more excellent," 1 Corinthians 12:31 ; "exceedingly," 2 Corinthians 1:8 ; "beyond measure," Galatians 1:13 ; and, in a more extended phrase, "more and more exceedingly," 2 Corinthians 4:17 . See EXCELLENCY , EXCELLENT , MEASURE.

B — 1: περισσεύω
(Strong's #4052 — Verb — perisseuo — per-is-syoo'-o )

akin to A, Nos. 2 and 3, is used intransitively (a) "of exceeding a certain number, or measure, to be over, to remain," of the fragments after feeding the multitude (cp. perisseuma), Luke 9:17 ; John 6:12, 13 ; "to exist in abundance;" as of wealth, Luke 12:15 ; Luke 21:4 ; of food, Luke 15:17 . In this sense it is used also of consolation, 2 Corinthians 1:5 ; of the effect of a gift sent to meet the need of saints, 2 Corinthians 9:12 ; of rejoicing, Philippians 1:26 ; of what comes or falls to the lot of a person in large measure, as of the grace of God and the gift by the grace of Christ, Romans 5:15 ; of the sufferings of Christ, 2 Corinthians 1:5 . In Mark 12:44 ; Luke 21:4 , the RV has "superfluity."

(b) "to redound to, or to turn out abundantly for something," as of the liberal effects of poverty, 2 Corinthians 8:2 ; in Romans 3:7 , argumentatively, of the effects of the truth of God, as to whether God's truthfulness becomes more conspicuous and His glory is increased through man's untruthfulness; of numerical increase, Acts 16:5 .

(c) "to be abundantly furnished, to abound in a thing," as of material benefits, Luke 12:15 ; Philippians 4:18 of spirtual gifts; 1 Corinthians 14:12 , or "to be pre-eminent, to excel, to be morally better off," as regards partaking of certain meats; 1 Corinthians 8:8 , "are we the better;" "to abound" in hope, Romans 15:13 ; the work of the Lord, 1 Corinthians 15:58 ; faith and grace, 2 Corinthians 8:7 ; thanksgiving, Colossians 2:7 ; walking so as to please God, Philippians 1:9 ; 1 Thessalonians 4:1, 10 ; of righteousness, Matthew 5:20 ; of the Gospel, as the ministration of righteousness, 2 Corinthians 3:9 , "exceed."

It is used transitively, in the sense of "to make to abound," e.g., to provide a person richly so that he has "abundance," as of spiritual truth, Matthew 13:12 ; the right use of what God has entrusted to us, 25:29; the power of God in conferring grace, 2 Corinthians 9:8 ; Ephesians 1:8 ; to "make abundant" or to cause to excel, as of the effect of grace in regard to thanksgiving, 2 Corinthians 4:15 ; His power to make us "to abound" in love, 1 Thessalonians 3:12 . See BETTER , ENOUGH , EXCEED , EXCEL , INCREASE , REDOUND , REMAIN.

B — 2: ὑπερπερισσεύω
(Strong's #5248 — Verb — huperperisseuo — hoop-er-per-is-syoo'-o )

a strengthened form of No. 1, signifies "to abound exceedingly," Romans 5:20 , of the operation of grace; 2 Corinthians 7:4 , in the Middle Voice, of the Apostle's joy in the saints. See JOYFUL.

B — 3: πλεονάζω
(Strong's #4121 — Verb — pleonazo — pleh-on-ad'-zo )

from pleion, or pleon, "more" (greater in quantity), akin to pleo, "to fill," signifies, (a) intransitively, "to superabound," of a trespass or sin, Romans 5:20 ; of grace, Romans 6:1 ; 2 Corinthians 4:15 ; of spiritual fruit, Philippians 4:17 ; of love, 2 Thessalonians 1:3 ; of various fruits, 2 Peter 1:8 ; of the gathering of the manna, 2 Corinthians 8:15 , "had ... over;" (b) transitively, "to make to increase," 1 Thessalonians 3:12 . See INCREASE , OVER.

B — 4: ὑπερπλεονάζω
(Strong's #5250 — Verb — huperpleonazo — hoop-er-pleh-on-ad'-zo )

a strengthened form of No. 3, signifying "to abound exceedingly," is used in 1 Timothy 1:14 , of the grace of God.

B — 5: πληθύνω
(Strong's #4129 — Verb — plethuno — play-thoo'-no )

a lengthened form of pletho, "to fill," akin to No. 3, and to plethos, "a multitude," signifies "to increase, to multiply," and, in the Passive Voice, "to be multiplied," e.g., of iniquity, Matthew 24:12 , RV. See MULTIPLY.

Note: Huperballo, akin to A, No. 4, "to exceed, excel," is translated "passeth" in Ephesians 3:19 . See also 2 Corinthians 3:10 (RV, "surpasseth;" AV, "excelleth"); 9:14, "exceeding;" Ephesians 1:19 ; Ephesians 2:7 . See EXCEED , EXCEL.

C — 1: περισσός
(Strong's #4053 — Adjective — perissos — per-is-sos' )

akin to B, No. 1, "abundant," is translated "advantage" in Romans 3:1 , "superfluous" in 2 Corinthians 9:1 . See ADVANTAGE , MORE , B, No. 2, SUPERFLUOUS.

C — 2: περισσότερος
(Strong's #4055 — comparative — perissoteros — per-is-sot'-er-os )

the comparative degree of No. 1, is translated as follows: in Matthew 11:9 , and Luke 7:26 , RV, "much more" (AV, "more"); in Mark 12:40 , "greater;" in Luke 12:4, 48 , "more;" in 1 Corinthians 12:23, 24 , "more abundant;" in 2 Corinthians 2:7 , "overmuch;" in 2 Corinthians 10:8 , RV, "abundantly;" AV, "more." See GREATER , MORE , OVERMUCH.

D — 1: περισσῶς
(Strong's #4057 — Adverb — perissos — per-is-soce' )

corresponding to Adjective No. 1 above, is found in Matthew 27:23 , RV, "exceedingly," AV, "the more;" Mark 10:26 , RV, "exceedingly," AV, "out of measure;" Mark 15:14 ; Acts 26:11 , "exceedingly." See EXCEEDINGLY , B, No. 4, MEASURE, B, No. 2, MORE.

D — 2: περισσοτέρως
(Strong's #4056 — Adverb — perissoteros — per-is-sot-er'-oce )

the adverbial form of No. 2, above, means "more abundantly;" in Hebrews 2:1 , lit., "we ought to give heed more abundantly." It is most frequent in 2Cor. In 2 Corinthians 11:23 , see the RV. See EARNEST , EXCEEDINGLY , RATHER.

D — 3: ὑπερπερισσῶς
(Strong's #5249 — Adverb — huperperissos — hoop-er-per-is-soce' )

a strengthened form of No. 1, signifies "exceeding abundantly," Mark 7:37 .

D — 4: ὑπέρ ἐκ περισσός
(Strong's #5228, #1537, #4053 — Preposition — huperekperissou — hoop-er'ekper-is-sos' )

a still further strengthened form, is translated "exceeding abundantly" in Ephesians 3:20 ; "exceedingly" in 1 Thessalonians 3:10 ; 1 Thessalonians 5:13 . See EXCEEDINGLY.

Note: Huperballontos, akin to A, No. 4, denotes "above measure," 2 Corinthians 11:23 .

D — 5: πλουσίως
(Strong's #4146 — Adverb — plousios — ploo-see'-oce )

connected with ploutos, "riches," is rendered "abundantly," Titus 3:6 ; 2 Peter 1:11 ; "richly," Colossians 3:16 ; 1 Timothy 6:17 . It is used of (a) the gift of the Holy Spirit; (b) entrance into the coming kingdom; (c) the indwelling of the Word of Christ; (d) material benefits. See RICHLY.

Notes: (1) Dunamis, "power," is translated "abundance" in the AV of Revelation 18:3 (RV and AV marg., "power").

(2) Polus, "much, many," is rendered "abundant" in 1 Peter 1:3 , AV (marg., "much"), RV, "great."

(3) For the verbs plouteo and ploutizo, see RICH and ENRICH.

(4) For ploutos, "wealth, riches," and plousios, "rich," see RICH.

Abuse, Abusers

A — 1: καταχράομαι
(Strong's #2710 — Verb — katachraomai — kat-akh-rah'-om-ahee )

lit., "to use overmuch" (kata, "down," intensive, chraomai, "to use"), is found in 1 Corinthians 7:31 , with reference to the believer's use of the world (marg., "use to the full"), and 1 Corinthians 9:18 , AV, "abuse," RV, "use to the full." See USE.

B — 1: ἀρσενοκοίτης
(Strong's #733 — Noun Masculine — arsenokoites — ar-sen-ok-oy'-tace )

For the noun arsenokoites, see 1 Corinthians 6:9 , and 1 Timothy 1:10 .

Abyss

* For ABYSS see BOTTOM

Accept, Accepted, Acceptable

A — 1: δέχομαι
(Strong's #1209 — Verb — dechomai — dekh'-om-ahee )

signifies "to accept," by a deliberate and ready reception of what is offered (cp. No. 4), e.g., 1 Thessalonians 2:13 , RV, "accepted;" 2 Corinthians 8:17 ; 2 Corinthians 11:4 . See RECEIVE , TAKE.

A — 2: ἀποδέχομαι
(Strong's #588 — Verb — apodechomai — ap-od-ekh'-om-ahee )

consisting of apo, "from," intensive, and No. 1, expresses dechomai more strongly, signifying "to receive heartily, to welcome," Luke 8:40 (RV, "welcomed," AV, "gladly received"); Acts 2:41 ; Acts 18:27 ; Acts 24:3 ; Acts 28:30 . See RECEIVE , WELCOME.

A — 3: προσδέχομαι
(Strong's #4327 — Verb — prosdechomai — pros-dekh'-om-ahee )

pros, "to," and No. 1, "to accept favorably, or receive to oneself," is used of things future, in the sense of expecting; with the meaning of "accepting," it is used negatively in Hebrews 11:35 , "not accepting their deliverance;" of receiving, e.g., Luke 15:2 ; Romans 16:2 ; Philippians 2:29 . See ALLOW , LOOK (for), RECEIVE , TAKE , WAIT.

A — 4: λαμβάνω
(Strong's #2983 — Verb — lambano — lam-ban'-o )

almost synonymous with dechomai, is distinct from it, in that it sometimes means "to receive as merely a self-prompted action," without necessarily signifying a favorable reception, Galatians 2:6 . See ATTAIN , CALL , CATCH , HAVE , HOLD , OBTAIN , RECEIVE , TAKE.

Note: The verb charitoo, "to make acceptable," is translated "made accepted," in Ephesians 1:6 , AV; RV, "freely bestowed."

*The following adjectives are translated "acceptable," or in some cases "accepted." The R.V. more frequently adopts the former rendering.

B — 1: δεκτός
(Strong's #1184 — Adjective — dektos — dek-tos' )

akin to No. 1, denotes "a person or thing who has been regarded favorably," Luke 4:19, 24 ; Acts 10:35 ; 2 Corinthians 6:2 (in this verse No. 3 is used in the second place); Philippians 4:18 .

B — 2: ἀπόδεκτος
(Strong's #587 — Adjective — apodektos — ap-od'-ek-tos )

a strengthened form of No. 1 (apo, "from," used intensively), signifies "acceptable," in the sense of what is pleasing and welcome, 1 Timothy 2:3 ; 1 Timothy 5:4 .

B — 3: εὐπρόσδεκτος
(Strong's #2144 — Adjective — euprosdektos — yoo-pros'-dek-tos )

a still stronger form of No. 1, signifies a "very favorable acceptance" (eu, "well," pros, "towards," No. 1), Romans 15:16, 31 ; 2 Corinthians 6:2 ; 2 Corinthians 8:12 ; 1 Peter 2:5 .

B — 4: εὐάρεστος
(Strong's #2101 — Adjective — euarestos — yoo-ar'-es-tos )

eu, "well," arestos, "pleasing," is rendered "acceptable," in the AV of Romans 12:1, 2 ; Romans 14:18 ; in 2 Corinthians 5:9 , "accepted;" Ephesians 5:10 . The RV usually has "well-pleasing;" so AV and RV in Philippians 4:18 ; Colossians 3:20 ; in Titus 2:9 , "please well," AV; Hebrews 13:21 . See PLEASING.

C — 1: εὐαρέστως
(Strong's #2102 — Adverb — euarestos — yoo-ar-es'-toce )

corresponding to B, No. 4, is used in Hebrews 12:28 , "so as to please." See PLEASE.

D — 1: ἀποδοχή
(Strong's #594 — Noun Feminine — apodoche — ap-od-okh-ay' )

akin to B, No. 2, signifies "worthy to be received with approbation, acceptation," 1 Timothy 1:15 ; 1 Timothy 4:9 . The phrase in 1:15 is found in a writing in the 1st century expressing appreciation of a gift from a princess.

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

"grace," indicating favor on the part of the giver, "thanks" on the part of the receiver, is rendered "acceptable" in 1 Peter 2:19, 20 . See margin. See BENEFIT , FAVOR , GRACE , LIBERALITY , PLEASURE , THANK.

Access

1: προσαγωγή
(Strong's #4318 — Noun Feminine — prosagoge — pros-ag-ogue-ay' )

lit., "a leading or bringing into the presence of" (pros, "to," ago, "to lead"), denotes "access," with which is associated the thought of freedom to enter through the assistance or favor of another. It is used three times, (a) Romans 5:2 , of the "access" which we have by faith, through our Lord Jesus Christ, into grace; (b) Ephesians 2:18 , of our "access" in one Spirit through Christ, unto the Father; (c) Ephesians 3:12 , of the same "access," there said to be "in Christ," and which we have "in confidence through our faith in Him." This "access" involves the acceptance which we have in Christ with God, and the privilege of His favor towards us. Some advocate the meaning "introduction."

Accompany

1: συνέπομαι
(Strong's #4902 — Verb — sunepomai — soon-ep'-om-ahee )

lit., "to follow with" (sun, "with," hepomai, "to follow"), hence came to mean simply "to accompany," Acts 20:4 .

2: συνέρχομαι
(Strong's #4905 — Verb — sunerchomai — soon-er'-khom-ahee )

chiefly used of "assembling together," signifies "to accompany," in Luke 23:55 ; John 11:33 ; Acts 9:39 ; Acts 10:45 ; Acts 11:12 ; Acts 15:38 ; Acts 21:16 . In Acts 1:21 it is said of men who had "companied with" the Apostles all the time the Lord Jesus was with them. See ASSEMBLE , COME , COMPANY , GO , RESORT.

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

"to have," is rendered "accompany," in Hebrews 6:9 , "things that accompany salvation." The margin gives perhaps the better sense, "things that are near to salvation."

4: προπέμπω
(Strong's #4311 — Verb — propempo — prop-em'-po )

translated "accompanied," in Acts 20:38 , AV, lit. means "to send forward;" hence, of assisting a person on a journey either (a) in the sense of fitting him out with the requisites for it, or (b) actually "accompanying" him for part of the way. The former seems to be indicated in Romans 15:24 ; 1 Corinthians 16:6 , and 1Cor.16:11, where the RV has "set him forward." So in 2 Corinthians 1:16 ; and Titus 3:13 , and of John's exhortation to Gaius concerning traveling evangelists, "whom thou wilt do well to set forward on their journey worthily of God," 3 John 1:6 , RV. While personal "accompaniment" is not excluded, practical assistance seems to be generally in view, as indicated by Paul's word to Titus to set forward Zenas and Apollos on their journey and to see "that nothing be wanting unto them." In regard to the parting of Paul from the elders of Ephesus at Miletus, personal "accompaniment" is especially in view, perhaps not without the suggestion of assistance, Acts 20:38 , RV "brought him on his way;" "accompaniment" is also indicated in Acts 21:5 ; "they all with wives and children brought us on our way, till we were out of the city." In Acts 15:3 , both ideas perhaps are suggested. See BRING , CONDUCT.

Accomplish, Accomplishment

A — 1: ἐξαρτίζω
(Strong's #1822 — Verb — exartizo — ex-ar-tid'-zo )

"to fit out," (from ek, "out," and a verb derived from artos, "a joint"), means "to furnish completely," 2 Timothy 3:17 , or "to accomplish," Acts 21:5 , there said of a number of days, as if to render the days complete by what was appointed for them. See FURNISH. In the Sept., Exodus 28:7 .

A — 2: πληρόω
(Strong's #4137 — Verb — pleroo — play-ro'-o )

"to fulfill, to complete, carry out to the full" (as well as to fill), is translated "perfect" in Revelation 3:2 , AV; RV, "I have found no works of thine fulfilled before My God;" "accomplish" in Luke 9:31 . See COMPLETE , END , EXPIRE , FILL , FULFILL , FULL , PREACH.

Note: Its strengthened form, ekpleroo, "to fulfill," lit., "fill out," is used in Acts 13:33 , of the fulfillment of a Divine promise of the resurrection of Christ.

A — 3: τελέω
(Strong's #5055 — Verb — teleo — tel-eh'-o )

"to finish, to bring to an end" (telos, "an end"), frequently signifies, not merely to terminate a thing, but to carry out a thing to the full. It is used especially in the Apocalypse, where it occurs eight times, and is rendered "finish" in Revelation 10:7 ; Revelation 11:7 , and in the RV of Revelation 15:1 , which rightly translates it "(in them) is finished (the wrath of God)." So in Revelation 10:8 ; in Revelation 17:17 , RV, "accomplish," and "finish" in Revelation 20:3, 5, 7 ; in Luke 2:39 , RV, "accomplish," for AV, "performed." See END , EXPIRE , FILL , FINISH , FULFILL , GO , No. 5, PAY, PERFORM.

A — 4: ἐπιτελέω
(Strong's #2005 — Verb — epiteleo — ep-ee-tel-eh'-o )

epi, "up," intensive, and No. 3, is a strengthened form of that verb, in the sense of "accomplishing." The fuller meaning is "to accomplish perfectly;" in Romans 15:28 , RV, "accomplish;" "perfecting" in 2 Corinthians 7:1 ; "complete" in 2 Corinthians 8:6, 11 ; "completion" in the latter part of this 11th verse, which is better than "performance;" "perfected" in Galatians 3:3 ; "perfect" in Philippians 1:6 . In Hebrews 8:5 the margin rightly has "complete" instead of "make," with regard to the tabernacle. In Hebrews 9:6 it is translated "accomplish" and in 1 Peter 5:9 . See COMPLETE , DO , FINISH , MAKE , PERFECT , PERFORM.

A — 5: τελειόω
(Strong's #5048 — Verb — teleioo — tel-i-o'-o )

though distinct grammatically from teleo, has much the same meaning. The main distinction is that teleo more frequently signifies "to fulfill," teleioo, more frequently, "to make perfect," one of the chief features of the Epistle to the Hebrews, where it occurs nine times. It is rendered "accomplish" in the RV of John 4:34 ; John 5:36 ; John 17:4 ; Acts 20:24 . See CONSECRATE , FINISH , FULFILL , PERFECT.

A — 6: πίμπλημι
(Strong's #4130 — Verb — pletho — )

"to fulfill," is translated "accomplished" in the AV of Luke 1:23 ; Luke 2:6, 21, 22 (RV, "fulfilled"). See FILL , No. 5, FURNISH, Note.

B — 1: ἐκπλήρωσις
(Strong's #1604 — Noun Feminine — ekplerosis — ek-play'-ro-sis )

see A, No. 2, Note, means "an entire fulfilment" (ek, "out," plerosis, "a filling"), Acts 21:26 , of the "fulfillment" of days of purification.

Accord

A — 1: ὁμοθυμαδόν
(Strong's #3661 — Adverb — homothumadon — hom-oth-oo-mad-on' )

"of one accord" (from homos, "same," thumos, "mind"), occurs eleven times, ten in the Acts, 1:14; 2:46; 4:24; 5:12; 7:57; 8:6; 12:20; 15:25; 18:12; 19:29, and the other in Romans 15:6 , where, for AV, with one mind," the RV has "with one accord," as throughout the Acts. See MIND.

Note: In Acts 2:1 , the adverb homou, "together," is so rendered in the RV, for AV, "of one accord."

B — 1: αὐθαίρετος
(Strong's #830 — Adjective — authairetos — ow-thah'ee-ret-os )

from autos, "self," and haireomai, "to choose, self-chosen, voluntary, of one's own accord," occurs in 2 Corinthians 8:3, 17 , of the churches of Macedonia as to their gifts for the poor saints in Judea, and of Titus in his willingness to go and exhort the church in Corinth concerning the matter. In 2 Corinthians 8:3 the RV translates it "(gave) of their own accord," consistently with the rendering in 2 Corinthians 8:17 . See WILLING.

B — 2: αὐτόματος
(Strong's #844 — Adjective — automatos — ow-tom'-at-os )

from autos, "self," and a root ma--, signifying "desire," denotes of oneself, moved by one's own impulse. It occurs in Mark 4:28 , of the power of the earth to produce plants and fruits of itself; Acts 12:10 , of the door which opened of its own accord. See SELF. In the Sept., Leviticus 25:5 , "spontaneous produce;" Leviticus 25:11 , "produce that comes of itself;" Joshua 6:5 ; 2 Kings 19:29 , "(that which groweth) of itself;" Job 24:24 , of an ear of corn "(falling off) of itself (from the stalk)."

B — 3: σύμψυχος
(Strong's #4861 — Adjective — sumpsuchos — soom'-psoo-khos )

"lit., "fellow-souled or minded" (sun, "with," psuche, "the soul") occurs in Philippians 2:2 , "of one accord."

According As

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

from kata, "according to," and hoti, "that," lit., "because that," Luke 1:7 ; Luke 19:9 ; Acts 2:24 , is translated "according as" in Acts 2:45 ; RV (AV, "as"); Acts 4:35 ; "inasmuch as," Acts 17:31 .

2: καθώς
(Strong's #2531 — Adverb — kathos — kath-oce' )

from kata, "according to," and hos, "as," signifies "according as" or "even as," e.g., 1 Corinthians 1:31 ; 2 Corinthians 9:7 .

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

is sometimes rendered "according as," e.g., Revelation 22:12 ; in 2 Peter 1:3 , the RV has "seeing that," for the AV "according as."

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

See INASMUCH AS.

According to

* For ACCORDING TO (preposition, conjunction, or participle not dealt with in this resource)

Account

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

primarily, "to be of opinion, think, suppose," also signifies "to seem, be accounted, reputed," translated "accounted" in Mark 10:42 ; Luke 22:24 . It is not used ironically here, nor in Galatians 2:2, 6, 9 , "those who were of repute." See REPUTE , SEEM , SUPPOSE , THINK.

A — 2: ἐλλογέω
(Strong's #1677 — Verb — ellogeo — el-log-eh'-o )

(or-AO) "to put to a person's account," Philemon 1:18 , is used of sin in Romans 5:13 , "reckon" (AV, "impute"). See IMPUTE , No. 2.

A — 3: ἡγέομαι
(Strong's #2233 — Verb — hegeomai — hayg-eh'-om-ahee )

primarily signifies "to lead;" then, "to consider;" it is translated "accounting" in Hebrews 11:26 , RV (AV, "esteeming"); 2 Peter 3:15 , "account." See CHIEF , COUNT , ESTEEM , GOVERNOR , JUDGE , RULE , SUPPOSE THINK.

A — 4: λογίζομαι
(Strong's #3049 — Verb — logizomai — log-id'-zom-ahee )

primarily signifies "to reckon," whether by calculation or imputation, e.g., Galatians 3:6 (RV, "reckoned"); then, to deliberate, and so to suppose, "account," Romans 8:36 ; Romans 14:14 (AV, "esteemeth"); John 11:50 ; 1 Corinthians 4:1 ; Hebrews 11:19 ; (AV, "consider"); Acts 19:27 ("made of no account;" AV, "despised"); 1 Peter 5:12 (AV, "suppose"). It is used of love in 1 Corinthians 13:5 , as not taking "account" of evil, RV (AV, "thinketh"). In 2 Corinthians 3:5 the Apostle uses it in repudiation of idea that he and fellow-servants of God are so self-sufficient as to "account anything" (RV) as from themselves (AV, "think"), i.e., as to attribute anything to themselves. Cp. 2 Corinthians 12:6 . In 2 Timothy 4:16 it is used of laying to a person's "account" (RV) as a charge against him (AV, "charge").

Note: In Philippians 4:8 it signifies "to think upon a matter by way of taking account of its character" (RV marg.). See CONCLUDE , COUNT , CHARGE , ESTEEM , IMPUTE , NUMBER , REASON , RECKON , SUPPOSE , THINK.

A — 5: καταξιόω
(Strong's #2661 — Verb — kataxioo — kat-ax-ee-o'-o )

denotes "to account worthy" (kata, "intensive," axios, "worthy"), "to judge worthy," Luke 20:35 ; some mss. have it in Luke 21:36 (so the AV); the most authentic mss. have the verb katischuo, "to prevail;" Acts 5:41 , "were counted worthy;" so 2 Thessalonians 1:5 .

A — 6: ἐξουθενέω
(Strong's #1848 — Verb — exoutheneo — ex-oo-then-eh'-o )

"to make of no account," frequently signifies "to despise." In 1 Corinthians 6:4 , it is used, not in a contemptuous sense, but of gentile judges, before whom the saints are not to go to law with one another, such magistrates having no place, and therefore being "of no account" (RV), in the church. The Apostle is not speaking of any believers as "least esteemed" (AV). In 2 Corinthians 10:10 , for AV, "contemptible," the RV suitably has "of no account." See DESPISE.

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

"a word or saying," also means "an account which one gives by word of mouth" (cp. No. 4), Matthew 12:36 ; Matthew 18:23 , RV, "reckoning;" Matthew 16:2 ; Acts 19:40 ; Acts 20:24 (AV, "count"); Romans 14:12 ; Philippians 4:17 ; Hebrews 13:17 ; 1 Peter 4:5 . See CAUSE , COMMUNICATION , DO , DOCTRINE , FAME , INTENT , MATTER , MOUTH , PREACHING , QUESTION , REASON , RECKONING , RUMOR , SAYING , SHEW , SPEECH , TALK , THING , TIDINGS , TREATISE , UTTERANCE , WORD , WORK.

Accurately

1: ἀκριβῶς
(Strong's #199 — Adverb — akribos — ak-ree-boce' )

is correctly translated in the RV of Luke 1:3 , "having traced the course of all things accurately" (AV, "having had perfect understanding"). It is used in Matthew 2:8 , of Herod's command to the wise men as to searching for the young Child (RV, "carefully;" AV, "diligently"); in Acts 18:25 , of Apollos' teaching of "the things concerning Jesus" (RV, "carefully;" AV, "diligently"); in Ephesians 5:15 , of the way in which believers are to walk (RV, "carefully;" AV, "circumspectly"); in 1 Thessalonians 5:2 , of the knowledge gained by the saints through the Apostle's teaching concerning the Day of the Lord (RV and AV, "perfectly"). The word expresses that "accuracy" which is the outcome of carefulness. It is connected with akros, "pointed."

This word and its other grammatical forms, akribeia, akribes, akribesteron and akriboo, are used especially by Luke, who employs them eight times out of the thirteen in the NT; Matthew uses them three times, Paul twice. See CAREFUL , DILIGENT , EXACTLY , PERFECT.

Accursed

* For ACCURSED see CURSE , A, No.3

Accusation, Accuse

A — 1: αἰτία
(Strong's #156 — Noun Feminine — aitia — ahee-tee'-a )

probably has the primary meaning of "a cause, especially an occasion of something evil, hence a charge, an accusation." It is used in a forensic sense, of (a) an accusation, Acts 25:18 (RV, "charge"), Acts 25:27 ; (b) a crime, Matthew 27:37 ; Mark 15:26 ; John 18:38 ; John 19:4, 6 ; Acts 13:28 ; Acts 23:28 ; Acts 28:18 . See CASE , CAUSE , CHARGE , CRIME , FAULT.

A — 2: αἰτίαμα
(Strong's #157 — Noun Neuter — aitioma — ahee-tee'-am-ah )

"an accusation," expressing No. 1 more concretely, is found in Acts 25:7 , RV, "charges," for AV, "complaints." See COMPLAINT.

A — 3: ἔγκλημα
(Strong's #1462 — Noun Neuter — enklema — eng'-klay-mah )

is "an accusation made in public," but not necessarily before a tribunal. That is the case in Acts 23:29 , "laid to his charge." In Acts 25:16 it signifies a matter of complaint; hence, the RV has "the matter laid against him" (AV, "crime"). See CHARGE , CRIME.

A — 4: κατηγορία
(Strong's #2724 — Noun Feminine — kategoria — kat-ay-gor-ee'-ah )

"an accusation," is found in John 18:29 ; 1 Timothy 5:19 ; Titus 1:6 , lit., "not under accusation." This and the verb kategoreo, "to accuse," and the noun kategoros, "an accuser" (see below), all have chiefly to do with judicial procedure, as distinct from diaballo, "to slander." It is derived from agora, "a place of public speaking," prefixed by kata, "against;" hence, it signifies a speaking against a person before a public tribunal. It is the opposite to apologia, "a defense."

Note: Krisis, which has been translated "accusation," in the AV of 2 Peter 2:11 ; Jude 1:9 (RV, "judgement"), does not come under this category. It signifies "a judgment, a decision given concerning anything."

B — 1: διαβάλλω
(Strong's #1225 — Verb — diaballo — dee-ab-al'-lo )

used in Luke 16:1 , in the Passive Voice, lit. signifies "to hurl across" (dia, "through," ballo, "to throw"), and suggests a verbal assault. It stresses the act rather than the author, as in the case of aitia and kategoria. Diabolos is connected.

B — 2: ἐγκαλέω
(Strong's #1458 — Verb — enkaleo — eng-kal-eh'-o )

see A, No. 3, "to bring a charge against, or to come forward as an accuser against," lit. denotes "to call in" (en, "in," kaleo, "to call"), i.e., "to call (something) in or against (someone);" hence, "to call to account, to accuse," Acts 19:38 , RV (AV, "implead"); in Acts 19:40 , "accused" (AV, "call in question"). It is used in four other places in the Acts, 23:28,29; 26:2,7, and elsewhere in Romans 8:33 , "shall lay to the charge." See CALL , IMPLEAD.

B — 3: ἐπηρεάζω
(Strong's #1908 — Verb — epereazo — ep-ay-reh-ad'-zo )

besides its more ordinary meaning, "to insult, treat abusively, despitefully," Luke 6:28 , has the forensic significance "to accuse falsely," and is used with this meaning in 1 Peter 3:16 , RV, "revile." See DESPITEFULLY , REVILE.

B — 4: κατηγορέω
(Strong's #2723 — Verb — kategoreo — kat-ay-gor-eh'-o )

"to speak against, accuse" (cp. A, No. 4), is used (a) in a general way, "to accuse," e.g., Luke 6:7 , RV, "how to accuse;" Romans 2:15 ; Revelation 12:10 ; (b) before a judge, e.g., Matthew 12:10 ; Mark 15:4 (RV, "witness against"); Acts 22:30 ; Acts 25:16 . In Acts 24:19 , RV renders it "make accusation," for the AV, "object." See OBJECT , WITNESS.

B — 5: συκοφαντέω
(Strong's #4811 — Verb — sukophanteo — soo-kof-an-teh'-o )

(Eng., "sycophant") means (a) "to accuse wrongfully;" Luke 3:14 (AV and RV, margin); RV, "exact wrongfully;" (b) "to exact money wrongfully, to take anything by false accusation," Luke 19:8 , and the RV text of Luke 3:14 . It is more frequently found in the Sept.; see Genesis 43:18 , "to inform against;" Leviticus 19:11 , "neither shall each falsely accuse his neighbor;" Job 35:9 , "they that are oppressed by false accusation;" Psalms 119:122 , "let not the proud accuse me falsely;" Proverbs 14:31 ; Proverbs 22:16 "he that oppresses the needy by false accusation."

The word is derived from sukon, "a fig," and phaino, "to show." At Athens a man whose business it was to give information against anyone who might be detected exporting figs out of the province, is said to have been called a sukophantes (see Note (2) below). Probably, however, the word was used to denote one who brings figs to light by shaking the tree, and then in a metaphorical sense one who makes rich men yield up their fruit by "false accusation." Hence in general parlance it was used to designate "a malignant informer," one who accused from love of gain. See EXACT.

Note: Proaitiaomai denotes "to bring a previous charge against," Romans 3:9 , RV. See CHARGE.

Accuser

1: διάβολος
(Strong's #1228 — Adjective — diabolos — dee-ab'-ol-os )

"an accuser" (cp. ACCUSE, B, No. 1), is used 34 times as a title of Satan, the Devil (the English word is derived from the Greek); once of Judas, John 6:70 , who, in his opposition of God, acted the part of the Devil. Apart from John 6:70 , men are never spoken of as devils. It is always to be distinguished from daimon, "a demon." It is found three times, 1 Timothy 3:11 ; 2 Timothy 3:3 ; Titus 2:3 , of false accusers, slanderers.

2: κατήγορος
(Strong's #2725 — Noun Masculine — kategoros — kat-ay'-gor-os )

"an accuser," (see ACCUSATION , ACCUSED, B. 4.) is used in John 8:10 ; Acts 23:30, 35 ; Acts 24:8 ; Acts 25:16, 18 . In Revelation 12:10 , it is used of Satan. In the Sept., Proverbs 18:17 .

Notes: (1) Sukophantia, "a false accusation or oppression," is used in Ecclesiastes 5:7 ; Ecclesiastes 7:8 ; Psalms 119:134 ; Amos 2:8 (not in the NT). See No. 5, above.

(2) Sukophantes, "a false accuser, or oppressor," occurs in Psalms 72:4 ; Proverbs 28:16 (not in the NT).

Acknowledge

A — 1: ἐπιγινώσκω
(Strong's #1921 — Verb — epiginosko — ep-ig-in-oce'-ko )

signifies (a) "to know thoroughly" (epi, "intensive," ginosko, "to know"); (b) "to recognize a thing to be what it really is, to acknowledge," 1 Corinthians 14:37 (RV, "take knowledge of"); 1 Corinthians 16:18 ; 2 Corinthians 1:13, 14 . See KNOW , KNOWLEDGE , PERCEIVE.

Note: In 1 John 2:23 , "acknowledgeth" translates the verb homologeo, "to confess," RV, "confesseth."

B — 1: ἐπίγνωσις
(Strong's #1922 — Noun Feminine — epignosis — ip-ig'-no-sis )

akin to A, "full, or thorough knowledge, discernment, recognition," is translated "acknowledging" in the AV of 2 Timothy 2:25 ; Titus 1:1 ; Philemon 1:6 (in all three, RV, "knowledge," properly, "thorough knowledge"). In Colossians 2:2 , AV, "acknowledgement," RV, "that they may know" (i.e., "unto the full knowledge"). See KNOWLEDGE.

Acquaintance

1: γνωστός
(Strong's #1110 — Adjective — gnostos — gnoce-tos' )

from ginosko, "to know," signifies "known, or knowable;" hence, "one's acquaintance;" it is used in this sense, in the plural, in Luke 2:44 ; Luke 23:49 . See KNOWN , NOTABLE.

2: ἴδιος
(Strong's #2398 — Adjective — idios — id'-ee-os )

"one's own," is translated "acquaintance" in the AV of Acts 24:23 , "friends" (RV). See COMPANY.

Across

* For ACROSS (Acts 27:5 , RV) (preposition, conjunction, or participle not dealt with in this resource)

Act

1: ἐπαυτοφώρῳ
(Strong's #1888 — Adverb — epautophoro — ep-ow-tof-o'-ro )

primarily signifies "caught in the act of theft" (epi, "upon," intensive, autos, "self," phor, "a thief"); then, "caught in the act" of any other crime, John 8:4 . In some texts the preposition epi is detached from the remainder of the adjective and appears as ep' autophoro.

2: δικαίωμα
(Strong's #1345 — Noun Neuter — dikaioma — dik-ah'-yo-mah )

signifies "an act of righteousness, a concrete expression of righteousness," as in the RV of Romans 5:18 , in reference to the Death of Christ; the AV wrongly renders it "the righteousness of One." The contrast is between the one trespass by Adam and the one act of Christ in His atoning Death. In Revelation 15:4 ; Revelation 19:8 , the word is used in the plural to signify, as in the RV, "righteous acts," respectively, of God and of the saints. See JUDGMENT , JUSTIFICATION , ORDINANCE , RIGHTEOUSNESS.

3: πράσσω
(Strong's #4238 — Verb — prasso — pras'-so )

"to do, to practice," is translated "act" in the RV of Acts 17:7 (AV, "do"). See COMMIT , DO , EXACT , KEEP , REQUIRE , USE.

Active

1: ἐνεργής
(Strong's #1756 — Adjective — energes — en-er-gace' )

lit., "in work" (cp. Eng., "energetic"), is used (a) of the Word of God, Hebrews 4:12 (RV, "active," AV, "powerful"); (b) of a door for the Gospel, 1 Corinthians 16:9 , "effectual;" (c) of faith, Philemon 1:6 , "effectual." See EFFECTUAL , POWERFUL. Cp. the synonymous words dunatos and ischuros (see ABLE).

Actually

1: ὅλως
(Strong's #3654 — Adverb — holos — hol'-oce )

from holos, "all, whole," is translated "actually" in 1 Corinthians 5:1 , RV ("it is actually reported"); the AV "commonly" does not convey the meaning. In 1 Corinthians 6:7 it is translated "altogether" (AV, "utterly"); in 1 Corinthians 15:29 , "at all," as in Matthew 5:34 . See ALL , ALTOGETHER.

Add

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

lit., "to put upon" (epi, "upon," tithemi, "to put"), has a secondary and somewhat infrequent meaning, "to add to," and is found in this sense in Mark 3:16, 17 , lit., "He added the name Peter to Simon," "He added to them the name Boanerges," and Revelation 22:18 , where the word is set in contrast to "take away from" (ver. 19). See LADE , LAY , PUT , SET.

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

"to put to" (pros, "to," tithemi, "to put"), "to add, or to place beside" (the primary meaning), in Luke 17:5 is translated "increase," in the request "increase our faith;" in Luke 20:11, 12 , "he sent yet" (AV, "again he sent"), lit., "he added and sent," as in Luke 19:11 , "He added and spake." In Acts 12:3 , RV, "proceeded," AV, "proceeded further" (of repeating or continuing the action mentioned by the following verb); in Acts 13:36 , "was laid unto;" in Hebrews 12:19 , "more... be spoken," (lit., "that no word should be added"). In Galatians 3:19 , "What then is the law? It was 'added' because of transgressions," there is no contradiction of what is said in Galatians 3:15 , where the word is epidiatasso (see No. 4), for there the latter word conveys the idea of supplementing an agreement already made; here in Galatians 3:19 the meaning is not that something had been "added" to the promise with a view to complete it, which the Apostle denies, but that something had been given "in addition" to the promise, as in Romans 5:20 , "The law came in beside." See GIVE , INCREASE , LAY , PROCEED , SPEAK.

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

lit., "to lay upon in addition," came to be used in the sense of putting oneself before another, for the purpose of consulting him; hence simply "to consult, to take one into counsel, to confer." With this meaning it is used only in Galatians 1:16 . In Galatians 2:2 , a shorter form, anatithemi, is used, which means "to lay before" (AV, "communicated unto"). This less intensive word may have been purposely used there by the Apostle to suggest that he described to his fellow-apostles the character of his teaching, not to obtain their approval or their advice concerning it, but simply that they might have the facts of the case before them on which they were shortly to adjudicate.

It was also used to signify "to communicate, to impart." With this meaning it is used only in Galatians 2:6 , in the Middle Voice, the suggestion being to "add" from one's store of things. In regard to his visit to Jerusalem the Apostle says "those who were of repute imparted nothing to me" (AV, "in conference added"), that is to say, they neither modified his teaching nor "added" to his authority. See CONFER.

4: ἐπιδιατάσσομαι
(Strong's #1928 — Verb — epidiatasso — ep-ee-dee-ah-tas'-som-ahee )

lit., "to arrange in addition" (epi, "upon," dia, "through," tasso, "to arrange"), is used in Galatians 3:15 ("addeth," or rather, "ordains something in addition"). If no one does such a thing in the matter of a human covenant, how much more is a covenant made by God inviolable! The Judaizers by their "addition" violated this principle, and, by proclaiming the Divine authority for what they did, they virtually charged God with a breach of promise. He gave the Law, indeed, but neither in place of the promise nor to supplement it.

5: παρεισφέρω
(Strong's #3923 — Verb — pareisphero — par-ice-fer'-o )

"to bring in besides" (para, "besides," eis, "in," phero, "to bring"), means "to add," 2 Peter 1:5 , "adding on your part" (RV); the words "on your part" represent the intensive force of the verb; the AV, "giving" does not provide an adequate meaning.

6: ἐπιχορηγέω
(Strong's #2023 — Verb — epichoregeo — ep-ee-khor-ayg-eh'-o )

is translated "add" in the AV of 2 Peter 1:5 . Its meaning is "to supply, to minister" (epi, "to," choregeo, "to minister"); RV, "supply." See MINISTER.

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

"to give," is translated "add" in Revelation 8:3 , RV, for AV, "offer" (marg., "add"). See GIVE.

Note: In Philippians 1:17 , RV, egeiro, "to raise," is translated "add" in the AV (RV, "raise up"). See BRING , A, No. 6.

Addicted

* For ADDICTED (AV, of 1 Corinthians 16:15 ) see SET , No. 10

Adjure

1: ὁρκίζω
(Strong's #3726 — Verb — horkizo — hor-kid'-zo )

"to cause to swear, to lay under the obligation of an oath" (horkos, Mark 5:7 ; Acts 19:13 ), is connected with the Heb. word for a thigh, cp. Genesis 24:2, 9 ; Genesis 47:29 . Some mss. have this word in 1 Thessalonians 5:27 . The most authentic have No. 3 (below). See CHARGE.

2: ἐξορκίζω
(Strong's #1844 — Verb — exorkizo — ex-or-kid'-zo )

an intensive form of No. 1, signifies "to appeal by an oath, to adjure," Matthew 26:63 . In the Sept., Genesis 24:3 ; Judges 17:2 ; 1 Kings 22:16 .

3: ὁρκίζω

to put under (or bind by) an oath," is translated "adjure" in the RV of 1 Thessalonians 5:27 (AV, "charge"). In the Sept., Nehemiah 13:25 .

Note: The synonymous verb omnumi signifies "to make an oath, to declare or promise with an oath." See, e.g., Mark 6:23 , in contrast to Mark 5:7 (horkizo). See OATH and SWEAR.

Administer, Administration

* For the AV ADMINISTER and ADMINISTRATION see MINISTER and MINISTRATION, SERVE , and SERVICE.

Admiration, Admire

* For the AV ADMIRATION and ADMIRE see WONDER and MARVEL.

Admonition, Admonish

A — 1: νουθεσία
(Strong's #3559 — Noun Feminine — nouthesia — noo-thes-ee'-ah )

lit., "a putting in mind" (nous, "mind," tithemi, "to put"), is used in 1 Corinthians 10:11 , of the purpose of the Scriptures; in Ephesians 6:4 , of that which is ministered by the Lord; and in Titus 3:10 , of that which is to be administered for the correction of one who creates trouble in the church. Nouthesia is "the training by word," whether of encouragement, or, if necessary, by reproof or remonstrance. In contrast to this, the synonymous word paideia stresses training by act, though both words are used in each respect.

B — 1: νουθετέω
(Strong's #3560 — Verb — noutheto — noo-thet-eh'-o )

cp. the noun above, means "to put in mind, admonish," Acts 20:31 (AV, "warn"); Romans 15:14 ; 1 Corinthians 4:14 (AV, "warn"); Colossians 1:28 (AV, "warning"); Colossians 3:16 ; 1 Thessalonians 5:12, 14 (AV, "warn"); 2 Thessalonians 3:15 .

It is used, (a) of instruction, (b) of warning. It is thus distinguished from paideuo, "to correct by discipline, to train by act," Hebrews 12:6 ; cp. Ephesians 6:4 .

"The difference between 'admonish' and 'teach' seems to be that, whereas the former has mainly in view the things that are wrong and call for warning, the latter has to do chiefly with the impartation of positive truth, cp. Colossians 3:16 ; they were to let the Word of Christ dwell richly in them, so that they might be able (1) to teach and 'admonish' one another, and (2) to abound in the praises of God.

"Admonition differs from remonstrance, in that the former is warning based on instruction; the latter may be little more than expostulation. For example, though Eli remonstrated with his sons, 1 Samuel 2:24 , he failed to admonish them, 1 Samuel 3:13 , LXX. Pastors and teachers in the churches are thus themselves admonished, i.e., instructed and warned, by the Scriptures, 1 Corinthians 10:11 , so to minister the Word of God to the saints, that, naming the Name of the Lord, they shall depart from unrighteousness, 2 Timothy 2:19 ."* [*From Notes on Thessalonians, by Hogg and Vine, pp. 179-180.] See WARN.

B — 2: παραινέω
(Strong's #3867 — Verb — paraineo — par-ahee-neh'-o )

"to admonish by way of exhorting or advising," is found in Acts 27:9 ("Paul admonished them"); Acts 27:22 ("and now I exhort you") See EXHORT.

B — 3: χρηματίζω
(Strong's #5537 — Verb — chrematizo — khray-mat-id'-zo )

primarily, "to transact business," then, "to give advice to enquirers" (especially of official pronouncements of magistrates), or "a response to those consulting an oracle," came to signify the giving of a Divine "admonition" or instruction or warning, in a general way; "admonished" in Hebrews 8:5 , AV (RV, "warned"). Elsewhere it is translated by the verb "to warn."

The word is derived from chrema, "an affair, business." Names were given to men from the nature of their business (see the same word in Acts 11:26 ; Romans 7:3 ); hence, the idea of dealing with a person and receiving instruction. In the case of oracular responses, the word is derived from chresmos, "an oracle." See CALL , REVEAL , SPEAK , WARN.

Ado

1: θορυβέω
(Strong's #2350 — Verb — thorubeo — thor-oo-beh'-o )

"to make an uproar, to throw into confusion, or to wail tumultuously," is rendered "make...ado," in Mark 5:39 ; elsewhere in Matthew 9:23 ; Acts 17:5 ; Acts 20:10 . See NOISE , TROUBLE , UPROAR.

Note: For the corresponding noun, thorubos, see TUMULT , UPROAR.

Adoption

1: υἱοθεσία
(Strong's #5206 — Noun Feminine — huiothesia — hwee-oth-es-ee'-ah )

from huios, "a son," and thesis, "a placing," akin to tithemi, "to place," signifies the place and condition of a son given to one to whom it does not naturally belong. The word is used by the Apostle Paul only.

In Romans 8:15 , believers are said to have received "the Spirit of adoption," that is, the Holy Spirit who, given as the Firstfruits of all that is to be theirs, produces in them the realization of sonship and the attitude belonging to sons. In Galatians 4:5 they are said to receive "the adoption of sons," i.e., sonship bestowed in distinction from a relationship consequent merely upon birth; here two contrasts are presented, (1) between the sonship of the believer and the unoriginated sonship of Christ, (2) between the freedom enjoyed by the believer and bondage, whether of Gentile natural condition, or of Israel under the Law. In Ephesians 1:5 they are said to have been foreordained unto "adoption as sons" through Jesus Christ, RV; the AV, "adoption of children" is a mistranslation and misleading. God does not "adopt" believers as children; they are begotten as such by His Holy Spirit through faith. "Adoption" is a term involving the dignity of the relationship of believers as sons; it is not a putting into the family by spiritual birth, but a putting into the position of sons. In Romans 8:23 the "adoption" of the believer is set forth as still future, as it there includes the redemption of the body, when the living will be changed and those who have fallen asleep will be raised. In Romans 9:4 "adoption" is spoken of as belonging to Israel, in accordance with the statement in Exodus 4:12 , "Israel is My Son." Cp. Hosea 11:1 . Israel was brought into a special relation with God, a collective relationship, not enjoyed by other nations, Deuteronomy 14:1 ; Jeremiah 31:9 , etc.

Adorn, Adorning

A — 1: κοσμέω
(Strong's #2885 — Verb — kosmeo — kos-meh'-o )

primarily "to arrange, to put in order" (Eng., "cosmetic"), is used of furnishing a room, Matthew 12:44 ; Luke 11:25 , and of trimming lamps, Matthew 25:7 . Hence, "to adorn, to ornament," as of garnishing tombs, Matthew 23:29 ; buildings, Luke 21:5 ; Revelation 21:19 ; one's person, 1 Timothy 2:9 ; 1 Peter 3:5 ; Revelation 21:2 ; metaphorically, of "adorning a doctrine," Titus 2:10 . See GARNISH , TRIM.

B — 1: κόσμος
(Strong's #2889 — Noun Masculine — kosmos — kos'-mos )

"a harmonious arrangement or order," then, "adornment, decoration," came to denote "the world, or the universe, as that which is Divinely arranged." The meaning "adorning" is found in 1 Peter 3:3 . Elsewhere it signifies "the world." Cp. kosmios, decent, modest, 1 Timothy 2:9 ; 1 Timothy 3:2 . See WORLD.

Adulterer, Adulterous, Adultery

A — 1: μοιχός
(Strong's #3432 — Noun Masculine — moichos — moy-khos' )

denotes one "who has unlawful intercourse with the spouse of another," Luke 18:11 ; 1 Corinthians 6:9 ; Hebrews 13:4 . As to James 4:4 , see below.

A — 2: μοιχαλίς
(Strong's #3428 — Noun Feminine — moichalis — moy-khal-is' )

"an adulteress," is used (a) in the natural sense, 2 Peter 2:14 ; Romans 7:3 ; (b) in the spiritual sense, James 4:4 ; here the RV rightly omits the word "adulterers." It was added by a copyist. As in Israel the breach of their relationship with God through their idolatry, was described as "adultery" or "harlotry" (e.g., Ezekiel 16:15 ff; Ezekiel 23:43 ), so believers who cultivate friendship with the world, thus breaking their spiritual union with Christ, are spiritual "adulteresses," having been spiritually united to Him as wife to husband, Romans 7:4 . It is used adjectivally to describe the Jewish people in transferring their affections from God, Matthew 12:39 ; Matthew 16:4 ; Mark 8:38 . In 2 Peter 2:14 , the lit. translation is "full of an adulteress" (RV, marg.).

A — 3: μοιχεία
(Strong's #3430 — Noun Feminine — moicheia — moy-khi'-ah )

"adultery," is found in Matthew 15:19 ; Mark 7:21 ; John 8:3 (AV only).

B — 1: μοιχάω
(Strong's #3429 — Verb — moichao — moy-khah'-o )

used in the Middle Voice in the NT, is said of men in Matthew 5:32 ; Matthew 19:9 ; Mark 10:11 ; of women in Mark 10:10 .

B — 2: μοιχεύω
(Strong's #3431 — Verb — moicheuo — moy-khyoo'-o )

is used in Matthew 5:27, 28, 32 (in ver. 32 some texts have No. 1); Matthew 19:18 ; Mark 10:19 ; Luke 16:18 ; Luke 18:20 ; John 8:4 ; Romans 2:22 ; Romans 13:9 ; James 2:11 ; in Revelation 2:22 , metaphorically, of those who are by a Jezebel's solicitations drawn away to idolatry.

Advance

1: προκόπτω
(Strong's #4298 — Verb — prokopto — prok-op'-to )

lit., "to strike forward, cut forward a way," i.e., to make progress, is translated "advanced" in Luke 2:52 , RV, of the Lord Jesus (AV, "increased"); in Galatians 1:14 "advanced," of Paul's former progress in the Jews' religion (AV, "profited"); in Romans 13:12 , "is far spent," of the "advanced" state of the "night" of the world's spiritual darkness; in 2 Timothy 2:16 , "will proceed further," of profane babblings; in 2 Timothy 3:9 , "shall proceed no further," of the limit Divinely to be put to the doings of evil men; in 2 Timothy 3:13 , of the progress of evil men and impostors, "shall wax," lit., "shall advance to the worse." See INCREASE , PROCEED , PROFIT , SPENT , WAX.

Note: The corresponding noun prokope is found in Philippians 1:12, 25 , "progress" (AV, "furtherance"); 1 Timothy 4:15 , "progress" (AV, "profiting," an inadequate meaning).

Advantage

A — 1: περισσός
(Strong's #4053 — Adjective — perissos — per-is-sos' )

primarily, "what is above and over, super-added," hence came to denote "what is superior and advantageous," Romans 3:1 , in a comparison between Jew and Gentile; only here with this meaning. See ABUNDANT , C, No. 1.

A — 2: ὄφελος
(Strong's #3786 — Noun Neuter — ophelos — of'-el-os )

akin to ophello, "to increase," comes from a root signifying "to increase;" hence, "advantage, profit;" it is rendered as a verb in its three occurrences, 1 Corinthians 15:32 (AV, "advantageth;" RV, "doth it profit"); James 2:14, 16 , lit., "What (is) the profit?" See PROFIT. In the Sept., Job 15:3 .

A — 3: ὠφέλεια
(Strong's #5622 — Noun Feminine — opheleia — o-fel'-i-ah )

an alternative form to No. 2, akin to C, No. 1, is found in Romans 3:1 , "profit," and Jude 1:16 , "advantage." (i.e., they shew respect of persons for the sake of what they may gain from them). See PROFIT.

Note: Ophelimos, "profitable," is used only in the Pastoral Epistles, 1 Timothy 4:8 ; 2 Timothy 3:16 ; Titus 3:8 . See PROFIT.

B — 1: ὠφελέω
(Strong's #5623 — Verb — opheleo — o-fel-eh'-o )

signifies "to be useful, do good, profit," Romans 2:25 ; with a negative, "to be of no use, to effect nothing," Matthew 27:24 ; John 6:63 , "profiteth;" John 12:19 , "prevail;" in Luke 9:25 , AV, "(what is a man) advantaged ?" RV, "profited." See BETTERED (to be), PREVAIL , PROFIT.

B — 2: πλεονεκτέω
(Strong's #4122 — Verb — pleonekteo — pleh-on-ek-teh'-o )

lit., "to seek to get more" (pleon, "more," echo, "to have"); hence, "to get an advantage of, to take advantage of." In 2 Corinthians 7:2 the AV has "defrauded," the RV, "took advantage of;" in 1 Thessalonians 4:6 , AV, "defraud," RV, "wrong." In the other three places the RV consistently translates it by the verb "to take advantage of," 2 Corinthians 2:11 , of Satan's effort to gain an "advantage" over the church, through their neglect to restore the backslider; in 2 Corinthians 12:17, 18 , AV, "make a gain of." See DEFRAUD , GAIN , WRONG.

Note: Cp. pleonektes, "a covetous person," pleonexia, "covetousness."

Adventure

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

"to give," is once used of giving oneself to go into a place, "to adventure" into, Acts 19:31 , of Paul's thought of going into the midst of the mob in the theater at Ephesus. See BESTOW , COMMIT , DELIVER , GIVE.

Adversary

A — 1: ἀντίδικος
(Strong's #476 — Noun Masculine — antidikos — an-tid'-ee-kos )

firstly, "an opponent in a lawsuit," Matthew 5:25 (twice); Luke 12:58 ; Luke 18:3 , is also used to denote "an adversary or an enemy," without reference to legal affairs, and this is perhaps its meaning in 1 Peter 5:8 , where it is used of the Devil. Some would regard the word as there used in a legal sense, since the Devil accuses men before God.

B — 1: ἀντίκειμαι
(Strong's #480 — Verb — antikeimai — an-tik'-i-mahee )

is, lit., "to lie opposite to, to be set over against." In addition to its legal sense it signifies "to withstand;" the present participle of the verb with the article, which is equivalent to a noun, signifies "an adversary," e.g., Luke 13:17 ; Luke 21:15 ; 1 Corinthians 16:9 ; Philippians 1:28 ; 1 Timothy 5:14 . This construction is used of the Man of Sin, in 2 Thessalonians 2:4 , and is translated "He that opposeth," where, adopting the noun form, we might render by "the opponent and self-exalter against..." In Galatians 5:17 it is used of the antagonism between the Holy Spirit and the flesh in the believer; in 1 Timothy 1:10 , of anything, in addition to persons, that is opposed to the doctrine of Christ. In these two places the word is rendered "contrary to." In the Sept. it is used of Satan, Zechariah 3:1 , and of men, Job 13:24 ; Isaiah 66:6 . See CONTRARY , OPPOSE.

C — 1: ὑπεναντίος
(Strong's #5227 — Adjective — hupenantios — hoop-en-an-tee'-os )

"contrary, opposed," is a strengthened form of enantios (en, "in," and antios, "set against"). The intensive force is due to the preposition hupo. It is translated "contrary to," in Colossians 2:14 , of ordinances; in Hebrews 10:27 , "adversaries." In each place a more violent form of opposition is suggested than in the case of enantios. See CONTRARY.

Adversity

* For ADVERSITY, in Hebrews 13:3 , where the verb kakoucheomai is translated in the AV, "suffer adversity," see SUFFER , (b), No. 6.

Advice, Advise

1: γνώμη
(Strong's #1106 — — gnome — gno'-may )

connected with ginosko, "to know, perceive," firstly means "the faculty or knowledge, reason;" then, "that which is thought or known, one's mind." Under this heading there are various meanings: (1) a view, judgment, opinion, 1 Corinthians 1:10 ; Philemon 1:14 ; Revelation 17:13, 17 ; (2) an opinion as to what ought to be done, either (a) by oneself, and so a resolve, or purpose, Acts 20:3 ; or (b) by others, and so, judgment, advice, 1 Corinthians 7:25, 40 ; 2 Corinthians 8:10 . See AGREE , JUDGMENT , MIND , PURPOSE , WILL.

2: βουλή
(Strong's #1012 — Noun Feminine — boule — boo-lay' )

from a root meaning "a will," hence "a counsel, a piece of advice," is to be distinguished from gnome; boule is the result of determination, gnome is the result of knowledge. Boule is everywhere rendered by "counsel" in the RV except in Acts 27:12 , "advised," lit., "gave counsel." In Acts 13:36 the AV wrongly has "by the will of God fell on sleep;" the RV, "after he had served the counsel of God, fell on sleep." The word is used of the counsel of God, in Luke 7:30 ; Acts 2:23 ; Acts 4:28 ; Acts 13:36 ; Acts 20:27 ; Ephesians 1:11 ; Hebrews 6:17 ; in other passages, of the counsel of men, Luke 23:51 ; Acts 27:12, 42 ; 1 Corinthians 4:5 . See COUNSEL , WILL.

Advocate

* For ADVOCATE see COMFORTER

Afar

1: μακράν
(Strong's #3112 — Adverb — makran — mak-ran' )

from makros, "far," Matthew 8:20 (AV, "a good way;" RV, "afar"), "a long way off," is used with eis, "unto," in Acts 2:39 , "afar off." With the article, in Ephesians 2:13, 17 , it signifies "the (ones) far off." See FAR and WAY.

2: μακρόθεν
(Strong's #3113 — Adverb — makrothen — mak-roth'-en )

also from makros, signifies "afar off, from far," Matthew 26:58 ; Matthew 27:55 , etc. It is used with apo, "from," in Mark 5:6 ; Mark 14:54 ; Mark 15:40 , etc.; outside the Synoptists, three times, Revelation 18:10, 15, 17 .

3: πόρρωθεν
(Strong's #4207 — Adverb — porrothen — por'-rho-then )

"afar off," from porro, "at a distance, a great way off," is found in Luke 17:12 and Hebrews 11:13 .

Note: In 2 Peter 1:9 , muopazo, "to be short-sighted," is translated "cannot see afar off" (AV); RV, "seeing only what is near."

Affair

1: πραγματεία
(Strong's #4230 — Noun Feminine — pragmatia — prag-mat-i'-ah )

or pragmateia, from pragma, "a deed," denotes "a business, occupation, the prosecution of any affair;" in the plural, "pursuits, affairs (of life)," 2 Timothy 2:4 .

Notes: (1) Ta kata, lit., "the (things), with, or respecting a (person)," is translated "affairs" in Ephesians 6:21 ; Colossians 4:7 , RV.

(2) Ta peri, lit., "the (things) concerning (a person)," is translated "affairs" in the AV of Ephesians 6:22 ; Philippians 1:27 (RV, "state," in each place).

Affect

1: κακόω
(Strong's #2559 — Verb — kakoo — kak-o'-o )

from kakos, "evil, to treat badly, to hurt," also means "to make evil affected, to embitter," Acts 14:2 . See EVIL , HARM , HURT.

Note: Zeloo, akin to zeo, "to boil" (Eng., "zeal"), means (a) "to be jealous," Acts 7:9 ; Acts 17:5 ; "to envy," 1 Corinthians 13:4 ; "to covet," James 4:2 ; in a good sense ("jealous over"), in 2 Corinthians 11:2 ; (b) "to desire earnestly," 1 Corinthians 12:31 ; 1 Corinthians 14:1, 39 ; "to take a warm interest in, to seek zealously," Galatians 4:17, 18 , AV, "zealously affect," "to be zealously affected." The RV corrects this to "zealously seek," etc. See COVET , DESIRE , ENVY , JEALOUS , ZEALOUS.

Affection, Affected

A — 1: πάθος
(Strong's #3806 — Noun Neuter — pathos — path'-os )

from pascho, "to suffer," primarily denotes whatever one suffers or experiences in any way; hence, "an affection of the mind, a passionate desire." Used by the Greeks of either good or bad desires, it is always used in the NT of the latter, Romans 1:26 (AV, "affections," RV, "passions"); Colossians 3:5 (AV, "inordinate affection," RV, "passion"); 1 Thessalonians 4:5 (AV, "lust," RV, "passion"). See LUST.

A — 2: σπλάγχνον
(Strong's #4698 — Noun Neuter — splanchna — splangkh'-non )

lit., "the bowels," which were regarded by the Greeks as the seat of the more violent passions, by the Hebrews as the seat of the tender "affections;" hence the word denotes "tender mercies" and is rendered "affections" in 2 Corinthians 6:12 (AV, "bowels"); "inward affection," 2 Corinthians 7:15 . See BOWELS , COMPASSION , HEART , MERCY. Cp. epithumia, "desire."

A — 3: πάθημα
(Strong's #3804 — Noun Neuter — pathema — path'-ay-mah )

akin to No. 1, translated "affections" in Galatians 5:24 , AV, is correct to "passions" in the RV. See AFFLICTION , B. No. 3.

B — 1: ἄστοργος
(Strong's #794 — Adjective — astorgos — as'-tor-gos )

signifies "without natural affection" (a, negative, and storge, "love of kindred," especially of parents for children and children for parents; a fanciful etymology associates with this the "stork"), Romans 1:31 ; 2 Timothy 3:3 .

B — 2: φιλόστοργος
(Strong's #5387 — Adjective — philostorgos — fil-os'-tor-gos )

"tenderly loving" (from philos, "friendly," storge, see No. 1), is used in Romans 12:10 , RV, "tenderly affectioned" (AV, "kindly affectioned").

Notes: (1) Phroneo, "to think, to set the mind on," implying moral interest and reflection, is translated "set your affection on" in Colossians 3:2 , AV (RV, "set your mind on"). See CAREFUL MIND, REGARD , SAVOR , THINK , UNDERSTAND.

(2) For homeiromai (or himeiromai), "to be affectionately desirous of," 1 Thessalonians 2:8 , see DESIRE.

Affirm

1: διαβεβαιόομαι
(Strong's #1226 — Verb — diabebaioomai — dee-ab-eb-ahee-o'-om-ahee )

dia, intensive, and bebaioo, to confirm, make sure, denotes to assert strongly, "affirm confidently," 1 Timothy 1:7 ; Titus 3:8 (AV, "affirm constantly").

2: διϊσχυρίζομαι
(Strong's #1340 — Verb — diischurizomai — dee-is-khoo-rid'-zom-ahee )

as in No. 1, and ischurizosai, "to corroborate" (ischuros "strong;" see ABILITY , A, No. 2 and C, No. 2 note), primarily signifies "to lean upon," hence, "to affirm stoutly, assert vehemently," Luke 22:59 ; Acts 12:15 .

3: φάσκω
(Strong's #5335 — Verb — phasko — fas'-ko )

a frequentative form of the verb phemi (No. 4), denotes "to allege, to affirm by way of alleging or professing," Acts 24:9 (RV, "affirming," AV, "saying"); 25:19; Romans 1:22 , "professing." Some mss. have it in Revelation 2:2 , instead of the verb lego, "to say." See PROFESS , SAY.

4: φημί
(Strong's #5346 — Verb — phemi — fay-mee' )

"to say" (primarily by way of enlightening, explaining), is rendered "affirm" in Romans 3:8 . See SAY.

Afflict, Affliction

A — 1: κακόω
(Strong's #2559 — Verb — kakoo — kak-o'-o )

is translated "afflict," in Acts 12:1 , RV (AV, "vex"). See AFFECT.

A — 2: κακουχέω
(Strong's #2558 — Verb — kakoucheo — kak-oo-kheh'-o )

from kakos, "evil," and echo, "to have," signifies, in the Passive Voice, "to suffer ill, to be maltreated, tormented," Hebrews 11:37 (AV, "tormented," RV, "afflicted"); Hebrews 13:3 , AV, "suffer adversity," RV, "evil entreated." See ENTREAT , TORMENT. In the Sept., 1 Kings 2:26 ; 1 Kings 11:39 .

Note: Sunkakoucheo (sun, "with," and No. 1), "to be evil entreated with," is used in Hebrews 11:25 .

A — 3: κακοπαθέω
(Strong's #2553 — Verb — kakopatheo — kak-op-ath-eh'-o )

from kakos, "evil," pathos, "suffering," signifies "to suffer hardship." So the RV in 2 Timothy 2:9 ; 2 Timothy 4:5 ; in James 5:13 , "suffer" (AV, "afflicted). See ENDURE , SUFFER.

Note: For sunkakopatheo, 2 Timothy 1:8 , see HARDSHIP.

A — 4: θλίβω
(Strong's #2346 — Verb — thlibo — thlee'-bo )

"to suffer affliction, to be troubled," has reference to sufferings due to the pressure of circumstances, or the antagonism of persons, 1 Thessalonians 3:4 ; 2 Thessalonians 1:6, 7 ; "straitened," in Matthew 7:14 (RV); "throng," Mark 3:9 ; "afflicted," 2 Corinthians 1:6 ; 2 Corinthians 7:5 (RV); 1 Timothy 5:10 ; Hebrews 11:37 ; "pressed," 2 Corinthians 4:8 . Both the verb and the noun (see B, No. 4), when used of the present experience of believers, refer almost invariably to that which comes upon them from without. See NARROW , PRESS , STRAITENED , THRONG , TRIBULATION , TROUBLE.

A — 5: ταλαιπωρέω
(Strong's #5003 — Verb — talaiporeo — tal-ahee-po-reh'-o )

"to be afflicted," is used in James 4:9 , in the Middle Voice ("afflict yourselves"). It is derived from tlao, "to bear, undergo," and poros, "a hard substance, a callus," which metaphorically came to signify that which is miserable.

Note: Talaiporia (akin to No. 5) denotes "misery, hardship," Romans 3:16 ; James 5:1 . The corresponding adjective is talaiporos, "wretched," Romans 7:24 ; Revelation 3:17 .

B — 1: κακοπάθεια
(Strong's #2552 — Noun Feminine — kakopatheia — kak-op-ath'-i-ah )

from kakos, "evil," and pascho, "to suffer" is rendered "suffering" in James 5:10 , RV (AV, "suffering affliction"). In Sept., Malachi 1:13 .

B — 2: κάκωσις
(Strong's #2561 — Noun Feminine — kakosis — kak'-o-sis )

"affliction, ill treatment," is used in Acts 7:34 .

B — 3: πάθημα
(Strong's #3804 — Noun Neuter — pathema — path'-ay-mah )

from pathos, "suffering," signifies "affliction." The word is frequent in Paul's epistles and is found three times in Hebrews, four in 1Peter; it is used (a) of "afflictions," Romans 8:18 , etc.; of Christ's "sufferings," 1 Peter 1:11 ; 1 Peter 5:1 ; Hebrews 2:9 ; of those as shared by believers, 2 Corinthians 1:5 ; Philippians 3:10 ; 1 Peter 4:13 ; 1 Peter 5:1 ; (b) of "an evil emotion, passion," Romans 7:5 ; Galatians 5:24 . The connection between the two meanings is that the emotions, whether good or evil, were regarded as consequent upon external influences exerted on the mind (cp. the two meanings of the English "passion"). It is more concrete than No. 1, and expresses in sense (b) the uncontrolled nature of evil desires, in contrast to epithumia, the general and comprehensive term, lit., "what you set your heart upon" (Trench, Syn. lxxxvii). Its concrete character is seen in Hebrews 2:9 . See AFFECTION , MOTION , PASSION , SUFFERING.

Note: The corresponding verbal form pathetos, used in Acts 26:23 of the sufferings of Christ, signifies "destined to suffer."

B — 4: θλῖψις
(Strong's #2347 — Noun Feminine — thlipsis — thlip'-sis )

primarily means "a pressing, pressure" (see A, No. 4), anything which burdens the spirit. In two passages in Paul's Epistles it is used of future retribution, in the way of "affliction," Romans 2:9 ; 2 Thessalonians 1:6 . In Matthew 24:9 , the AV renders it as a verb, "to be afflicted," (RV, "unto tribulation"). It is coupled with stenochoria, "anguish," in Romans 2:9 ; Romans 8:35 ; with ananke, "distress," 1 Thessalonians 3:7 ; with diogmos, "persecution," Matthew 13:21 ; Mark 4:17 ; 2 Thessalonians 1:4 . It is used of the calamities of war, Matthew 24:21, 29 ; Mark 13:19, 24 ; of want, 2 Corinthians 8:13 , lit., "distress for you;" Philippians 4:14 (cp. Philippians 1:16 ); James 1:27 ; of the distress of woman in child-birth, John 16:21 ; of persecution, Acts 11:19 ; Acts 14:22 ; Acts 20:23 ; 1 Thessalonians 3:3, 7 ; Hebrews 10:33 ; Revelation 2:10 ; Revelation 7:14 ; of the "afflictions" of Christ, from which (His vicarious sufferings apart) his followers must not shrink, whether sufferings of body or mind, Colossians 1:24 ; of sufferings in general, 1 Corinthians 7:28 ; 1 Thessalonians 1:6 , etc. See ANGUISH , BURDENED , DISTRESS , PERSECUTION , TRIBULATION , TROUBLE.

Affrighted

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

lit., "in fear" (en, "in," phobos, "fear"), means "affrighted," Luke 24:5 , RV (AV, "afraid"); Luke 24:37 ; Acts 10:4 , RV (AV, "afraid"); Revelation 11:13 . The RV omits it in Acts 22:9 . See TREMBLE.

B — 1: πτύρω
(Strong's #4426 — Verb — pturo — ptoo'-ro )

"to frighten, scare," is used in the Passive Voice in Philippians 1:28 , "be affrighted," RV, "be terrified," AV. See TERRIFY.

B — 2: ἐκθαμβέω
(Strong's #1568 — Verb — ekthambeo — ek-tham-beh'-o )

"to throw into terror," is used in the Passive sense, "to be amazed, affrighted," Mark 16:5, 6 , AV (RV, "amazed" (AV). See AMAZE , B, No. 4.

Afoot

* For AFOOT see FOOT , B, No. 2

Afore, Aforehand

* The Greek words with these meanings consists of prefixes to verbs, signifying "to come, prepare, promise, write afore," etc. See these words.

Aforepromised

1: προεπαγγέλλω
(Strong's #4279 — Verb — proepangellomai — pro-ep-ang-ghel'-lom-ahee )

"to promise before" (pro, "before," epangellomai, "to promise"), is translated by the one word "aforepromised," in the RV of 2 Corinthians 9:5 ; in Romans 1:2 , "promised afore."

Aforetime

1: ποτέ
(Strong's #4218 — particle — pote — pot-eh' )

signifies "once, at some time," John 9:13 (cp. proteron, in John 9:8 ); Ephesians 2:2, 11 ; Colossians 3:7 ; Titus 3:3 ; Philemon 1:11 ; 1 Peter 3:5, 20 . In all these the RV translates it "aforetime." The AV varies it with "in time past," "some time," "sometimes," "in the old time."

2: πρότερον
(Strong's #4386 — Adjective — proteron — prot'-er-on )

the comparative of pro, "before, aforetime," as being definitely antecedent to something else, is more emphatic than pote in this respect. See, e.g., John 6:62 ; John 7:50 ; John 9:8 ; 2 Corinthians 1:13 ; Galatians 4:13 ; 1 Timothy 1:13 ; Hebrews 4:6 ; Hebrews 7:27 ; Hebrews 10:32 ; 1 Peter 1:14 . See BEFORE , FIRST , FORMER.

Afraid

* For AFRAID see AFFRIGHTED , A, FEAR , A, No. 2, B, No, D, SORE

Afresh

* For AFRESH see CROSS , CRUCIFY, B

After, Afterward

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

"thence," is once used to signify "afterwards," in the sense of "then, from that time," Acts 13:21 See THENCE.

2: ἑξῆς
(Strong's #1836 — Adverb — hexes — hex-ace' )

denotes "after" with the significance of a succession of events, an event following next in order after another, Luke 7:11 ; Luke 9:37 ; Acts 21:1 ; Acts 25:17 ; Acts 27:18 .

3: καθεξῆς
(Strong's #2517 — Adverb — kathexes — kath-ex-ace' )

a strengthened from of No. 2, denotes "afterward," or "in order" (Kata, "according to," and No. 2), Luke 1:3 ; Luke 8:1 ; Acts 3:24 ; Acts 11:4 ; Acts 18:23 .

4: μετέπειτα
(Strong's #3347 — Adverb — metepeita — met-ep'-i-tah )

"afterwards," without necessarily indicating an order of events, as in Nos. 1 and 2, is found in Hebrews 12:17 .

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

"afterwards," with the suggestion of at length, is found in Matthew 4:2 ; Matthew 21:29, 32, 37 (AV, "last of all") 22:27; 25:11; 26:60 (AV, "at the last"); Mark 16:14 ; Luke 4:2 ; Luke 20:32 (AV, "last"); John 13:36 ; Hebrews 12:11 . See LAST.

Note: Eita and epeita, "then, afterwards," or "thereupon," are translated "afterward" or "afterwards" in the AV of Mark 4:17 (eita) and Galatians 1:21 ; 1 Corinthians 15:23, 46 (epeita); always "then" in the RV. See THEN.

Again

1: δίς
(Strong's #1364 — Adverb — dis — dece )

the ordinary numeral adverb signifying twice, is rendered "again" in Philippians 4:16 , "ye sent once and again unto my need," and in 1 Thessalonians 2:18 , where Paul states that he would have come to the Thessalonians "once and again," that is, twice at least he had attempted to do so. See TWICE.

2: πάλιν
(Strong's #3825 — Adverb — palin — pal'-in )

the regular word for "again," is used chiefly in two senses, (a) with reference to repeated action; (b) rhetorically, in the sense of "moreover" or "further," indicating a statement to be added in the course of an argument, e.g., Matthew 5:33 ; or with the meaning "on the other hand, in turn," Luke 6:43 ; 1 Corinthians 12:21 ; 2 Corinthians 10:7 ; 1 John 2:8 . In Hebrews 1:5 palin simply introduces an additional quotation; in Hebrews 1:6 this is not so. There the RV rightly puts the word "again" in connection with "He bringeth in the firstborn into the world," "When He again bringeth, etc." That is to say, palin is here set in contrast to the time when God first brought His Son into the world. This statement, then, refers to the future second advent of Christ. The word is used far more frequently in the Gospel of John than in any other book in the New Testament.

Note: Other words are rendered "again" in the AV, which the RV corrects, namely, deuteros and anothen. Deuteros signifies "a second time," John 9:24 ; Acts 11:9 . Anothen signifies "from above, or anew." See the RV of John 3:3, 7 , and the AV and RV of John 3:31 . Nicodemus was not puzzled about birth from Heaven; what perplexed him was that a person must be born a second time. This the context makes clear. This is really the meaning in Galatians 4:9 , where it is associated with palin, "over again." The idea is "anew," for, though the bondage would be the same in essence and effect, it would be new in not being in bondage to idols but to the new Law. See also Matthew 27:51 ; Mark 15:38 ; John 19:23 , "from the top." Anothen may mean "from the first," in Luke 1:3 ; Acts 26:5 . For the meaning "from above," see James 1:17 ; James 3:15, 17 .

Against

* For AGAINST (preposition, conjunction, or participle not dealt with in this resource)

Age

A — 1: αἰών
(Strong's #165 — Noun Masculine — aion — ahee-ohn' )

"an age, era" (to be connected with aei, "ever," rather than with ao, "to breathe"), signifies a period of indefinite duration, or time viewed in relation to what takes place in the period. The force attaching to the word is not so much that of the actual length of a period, but that of a period marked by spiritual or moral characteristics. This is illustrated in the use of the adjective [see Note (1) below] in the phrase "life eternal," in John 17:3 , in respect of the increasing knowledge of God.

The phrases containing this word should not be rendered literally, but consistently with its sense of indefinite duration. Thus eis ton aiona does not mean "unto the age" but "for ever" (see, e.g., Hebrews 5:6 ). The Greeks contrasted that which came to an end with that which was expressed by this phrase, which shows that they conceived of it as expressing interminable duration.

The word occurs most frequently in the Gospel of John, the Hebrews and Revelation. It is sometimes wrongly rendered "world." See COURSE , ETERNAL , WORLD. It is a characteristic word of John's Gospel.

Notes: (1) Aionios, the adjective corresponding, denoting "eternal," is set in contrast with proskairos, lit., "for a season," 2 Corinthians 4:18 . It is used of that which in nature is endless, as, e.g., of God, Romans 16:26 , His power, 1 Timothy 6:16 , His glory, 1 Peter 5:10 , the Holy Spirit, Hebrews 9:14 , redemption, Hebrews 9:12 , salvation, 5:9, life in Christ, John 3:16 , the resurrection body, 2 Corinthians 5:1 , the future rule of Christ, 2 Peter 1:11 , which is declared to be without end, Luke 1:33 , of sin that never has forgiveness, Mark 3:29 , the judgment of God, Hebrews 6:2 , and of fire, one of its instruments, Matthew 18:8 ; Matthew 25:41 ; Jude 1:7 . See ETERNAL , EVERLASTING.

(2) In Revelation 15:3 , the RV has "King of the ages," according to the texts which have aionon; the AV has "of saints" (hagion, in inferior mss.). There is good ms. evidence for ethnon, "nations," (AV, marg.), probably a quotation from Jeremiah 10:7 .

A — 2: γενεά
(Strong's #1074 — Noun Feminine — genea — ghen-eh-ah' )

connected with ginomai, "to become," primarily signifies "a begetting, or birth;" hence, that which has been begotten, a family; or successive members of a genealogy, Matthew 1:17 , or of a race of people, possessed of similar characteristics, pursuits, etc., (of a bad character) Matthew 17:17 ; Mark 9:19 ; Luke 9:41 ; Luke 16:8 ; Acts 2:40 ; or of the whole multitude of men living at the same time, Matthew 24:34 ; Mark 13:30 ; Luke 1:48 ; Luke 21:32 ; Philippians 2:15 , and especially of those of the Jewish race living at the same period, Matthew 11:16 , etc. Transferred from people to the time in which they lived, the word came to mean "an age," i.e., a period ordinarily occupied by each successive generation, say, of thirty or forty years, Acts 14:16 ; Acts 15:21 ; Ephesians 3:5 ; Colossians 1:26 ; see also, e.g., Genesis 15:16 . In Ephesians 3:21 genea is combined with aion in a remarkable phrase in a doxology: "Unto Him be the glory in the church and in Christ Jesus, unto all generations for ever and ever (wrongly in AV 'all ages, world without end')." The word genea is to be distinguished from aion, as not denoting a period of unlimited duration. See GENERATION , NATION , TIME.

A — 3: ἡλικία
(Strong's #2244 — Noun Feminine — helikia — hay-lik-ee'-ah )

primarily "an age," as a certain length of life, came to mean (a) "a particular time of life," as when a person is said to be "of age," John 9:21, 23 , or beyond a certain stage of life, Hebrews 11:11 ; (b) elsewhere only "of stature," e.g., Matthew 6:27 ; Luke 2:52 ; Luke 12:25 ; Luke 19:3 ; Ephesians 4:13 . Some regard Matthew 6:27 ; Luke 12:25 as coming under (a). It is to be distinguished from aion and genea, since it has to do simply with matters relating to an individual, either his time of life or his height. See STATURE.

A — 4: ἡμέρα
(Strong's #2250 — Noun Feminine — hemera — hay-mer'-ah )

"a day," is rendered "age" in Luke 2:36 , "of a great age" (lit., "advanced in many days"). In Luke 3:23 there is no word in the original corresponding to age. The phrase is simply "about thirty years." See DAY , JUDGMENT , TIME , YEAR.

B — 1: ὑπέρακμος
(Strong's #5230 — Adjective — huperakmos — hoop-er'-ak-mos )

in 1 Corinthians 7:36 is rendered "past the flower of her age;" more lit., "beyond the bloom or flower (acme) of life."

B — 2: τέλειος
(Strong's #5046 — Adjective — teleios — tel'-i-os )

"complete, perfect," from telos, "an end," is translated "of full age" in Hebrews 5:14 , AV (RV, "fullgrown man").

Note: In Mark 5:42 , RV, "old," AV, "of the age of," is, lit., "of twelve years." For "of great age," Luke 2:36 , see STRICKEN. For "of mine own age," Galatians 1:14 , RV, see EQUAL , B, No. 2.

Aged

A — 1: πρεσβύτης
(Strong's #4246 — Noun Masculine — presbutes — pres-boo'-tace )

"an elderly man," is a longer form of presbus, the comparative degree of which is presbuteros, "a senior, elder," both of which, as also the verb presbeuo, "to be elder, to be an ambassador," are derived from proeisbaino, "to be far advanced." The noun is found in Luke 1:18 , "an old man;" Titus 2:2 , "aged men," and Philemon 1:9 , where the RV marg., "Paul an ambassador," is to be accepted, the original almost certainly being presbeutes (not presbutes), "an ambassador." So he describes himself in Ephesians 6:20 . As Lightfoot points out, he is hardly likely to have made his age a ground of appeal to Philemon, who, if he was the father of Archippus, cannot have been much younger than Paul himself. See OLD.

A — 2: πρεσβῦτις
(Strong's #4247 — Noun Feminine — presbutis — pres-boo'-tis )

the feminine of No. 1, "an aged woman," is found in Titus 2:3 .

B — 1: γηράσκω
(Strong's #1095 — Verb — gerasko — ghay-ras'-ko )

from geras, "old age," signifies "to grow old," John 21:18 ("when thou shalt be old") and Hebrews 8:13 (RV, "that which... waxeth aged," AV, "old"). See OLD.

Ago

* For AGO see LONG , A, No. 5, and in combination with other words

Agony

1: ἀγωνία
(Strong's #74 — Noun Feminine — agonia — ag-o-nee'-ah )

Eng., "agony," was used among the Greeks as an alternative to agon, "a place of assembly;" then for the contests or games which took place there, and then to denote intense emotion. It was more frequently used eventually in this last respect, to denote severe emotional strain and anguish. So in Luke 22:44 , of the Lord's "agony" in Gethsemane.

Agree, Agreement

A — 1: συμφωνέω
(Strong's #4856 — Verb — sumphoneo — soom-fo-neh'-o )

lit., "to sound together" (sun, "together," phone, "a sound"), i.e., "to be in accord, primarily of musical instruments," is used in the NT of the "agreement" (a) of persons concerning a matter, Matthew 18:19 ; Matthew 20:2, 13 ; Acts 5:9 ; (b) of the writers of Scripture, Acts 15:15 ; (c) of things that are said to be congruous in their nature, Luke 5:36 .

Note: Cp. sumphonesis, "concord," 2 Corinthians 6:15 , and sumphonia, "music," Luke 15:25 .

A — 2: συντίθημι
(Strong's #4934 — Verb — suntithemi — soon-tith'-em-ahee )

lit., "to put together" (sun, "with," tithemi, "to put"), in the Middle Voice, means "to make an agreement, or to assent to;" translated "covenanted" in Luke 22:5 ; "agreed" in John 9:22 ; Acts 23:20 ; "assented" in Acts 24:9 .

Note: For the synonym sunkatatithemi, a strengthened form of No. 2, see CONSENT , No. 4.

A — 3: εὐνοέω
(Strong's #2132 — Verb — eunoeo — yoo-no-eh'-o )

lit., "to be well-minded, well-disposed" (eu, "well," nous, "the mind"), is found in Matthew 5:25 , "agree with."

A — 4: πείθω
(Strong's #3982 — Verb — peitho — pi'-tho )

"to persuade," is rendered "agreed" in Acts 5:40 , where the meaning is "they yielded to him." See ASSURE , BELIEVE , CONFIDENT , FRIEND , OBEY , PERSUADE , TRUST , YIELD.

B — 1: γνώμη
(Strong's #1106 — — gnome — gno'-may )

"mind, will," is used with poieo, "to make," in the sense of "to agree," Revelation 17:17 (twice), lit., "to do His mind, and to make one mind;" RV, "to come to one mind," AV, "to agree." See ADVICE , JUDGMENT , MIND , PURPOSE , WILL.

B — 2: συγκατάθεσις
(Strong's #4783 — Verb — sunkatathesis — soong-kat-ath'-es-is )

akin to A, No. 3, occurs in 2 Corinthians 6:16 .

C — 1: ἀσύμφωνος
(Strong's #800 — Adjective — asumphonos — as-oom'-fo-nos )

"inharmonious" (a, negative, sumphonos, "harmonious"), is used in Acts 28:25 , "they agreed not."

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

"equal," is used with the verb to be, signifying "to agree," Mark 14:56, 59 , lit., "their thought was not equal one with the other." See EQUAL , LIKE , MUCH.

Note: Sumphonos, "harmonious, agreeing," is used only with the preposition ek in the phrase ek sumphonou, "by consent," lit., "out of agreement," 1 Corinthians 7:5 . In Mark 14:70 some texts have the verb homoiazo, "agreeth," AV.

Aground

* For AGROUND see RUN , No. 11

Ah!

1: οὐά
(Strong's #3758 — interjective — oua — oo-ah' )

an interjection of derision and insult, is translated "Ha!" in Mark 15:29 , RV.

2: ἔα
(Strong's #1436 — Interjection — ea — eh'-ah )

an interjection of surprise, fear and anger, was the ejaculation of the man with the spirit of an unclean demon, Luke 4:34 , RV; the AV renders it "Let us alone" (see RV , marg.).

Aim

1: φιλοτιμέομαι
(Strong's #5389 — Verb — philotimeomai — fil-ot-im-eh'-om-ahee )

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

Air

1: ἀήρ
(Strong's #109 — noun, masculine — aer — ah-ayr' )

Eng., "air," signifies "the atmosphere," certainly in five of the seven occurrences, Acts 22:23 ; 1 Corinthians 9:26 ; 1 Corinthians 14:9 ; Revelation 9:2 ; Revelation 16:17 , and almost certainly in the other two, Ephesians 2:2 ; 1 Thessalonians 4:17 .

2: οὐρανός
(Strong's #3772 — — ouranos — oo-ran-os' )

denotes "the heaven." The RV always renders it "heaven." The AV translates it "air" in Matthew 8:20 . In the phrase "the fowls (or birds) of the heaven" the AV always has "air;" "sky" in Matthew 16:2, 3 ; Luke 12:56 ; in all other instances "heaven." The word is probably derived from a root meaning to cover or encompass. See HEAVEN , SKY.

Alabaster

* For ALABASTER see CRUSE

Alas!

* For ALAS! see WOE

Albeit

1: ἵνα
(Strong's #2443 — Conjunction — hina — hin'-ah )

a conjunction, meaning "that," and so rendered in Philemon 1:19 , RV, for AV, "albeit."

Alien

1: ἀλλότριος
(Strong's #245 — Adjective — allotrios — al-lot'-ree-os )

primarily, "belonging to another" (the opposite to idios, "one's own"), came to mean "foreign, strange, not of one's own family, alien, an enemy;" "aliens" in Hebrews 11:34 , elsewhere "strange," etc. See MAN'S , Note (1), STRANGE , STRANGER.

Alienate

1: ἀπαλλοτριόω
(Strong's #526 — Verb — apallotrioo — ap-al-lot-ree-o'-o )

consists of apo, "from," and the above; it signifies "to be rendered an alien, to be alienated." In Ephesians 2:12 the RV corrects to the verbal from "alienated," for the noun "aliens;" elsewhere in Ephesians 4:18 ; Colossians 1:21 ; the condition of the unbeliever is presented in a threefold state of "alienation," (a) from the commonwealth of Israel, (b) from the life of God, (c) from God Himself. The word is used of Israelites in the Sept. of Ezekiel 14:5 ("estranged") and of the wicked in general, Psalms 58:3 .

Alike

* Note: In Romans 14:5 , this word is in italics. This addition is not needed in the translation.

Alive

* For ALIVE see LIFE , C, LIVE , No.6

All

A — 1: πᾶς
(Strong's #3956 — Adjective — pas — pas )

radically means "all." Used without the article it means "every," every kind or variety. So the RV marg. in Ephesians 2:21 , "every building," and the text in Ephesians 3:15 , "every family," and the RV marg. of Acts 2:36 , "every house;" or it may signify "the highest degree," the maximum of what is referred to, as, "with all boldness" Acts 4:29 . Before proper names of countries, cities and nations, and before collective terms, like "Israel," it signifies either "all" or "the whole," e.g., Matthew 2:3 ; Acts 2:36 . Used with the article, it means the whole of one object. In the plural it signifies "the totality of the persons or things referred to." Used without a noun it virtually becomes a pronoun, meaning "everyone" or "anyone." In the plural with a noun it means "all." One form of the neuter plural (panta) signifies "wholly, together, in all ways, in all things," Acts 20:35 ; 1 Corinthians 9:25 . The neuter plural without the article signifies "all things severally," e.g., John 1:3 ; 1 Corinthians 2:10 ; preceded by the article it denotes "all things," as constituting a whole, e.g., Romans 11:36 ; 1 Corinthians 8:6 ; Ephesians 3:9 . See EVERY , Note (1), WHOLE.

A — 2: ἅπας
(Strong's #537 — Adjective — hapas — hap'-as )

a strengthened form of pas, signifies "quite all, the whole," and, in the plural, "all, all things." Preceded by an article and followed by a noun it means "the whole of." In 1 Timothy 1:16 the significance is "the whole of His longsuffering," or "the fulness of His longsuffering." See EVERY , WHOLE.

A — 3: ὅλος
(Strong's #3650 — Adjective — holos — hol'-os )

"the whole, all," is most frequently used with the article followed by a noun, e.g., Matthew 4:23 . It is used with the article alone, in John 7:23 , "every whit;" Acts 11:26 ; Acts 21:31 ; Acts 28:30 ; Titus 1:11 ; Luke 5:5 , in the best texts. See ALTOGETHER.

Note: The adjective holokleros, lit., "whole-lot, entire," stresses the separate parts which constitute the whole, no part being incomplete. See ENTIRE.

B — 1: ὅλως
(Strong's #3654 — Adverb — holos — hol'-oce )

signifies "at all," Matthew 5:34 ; 1 Corinthians 15:29 ; "actually," 1 Corinthians 5:1 , RV (AV, wrongly, "commonly"); "altogether," 1 Corinthians 6:7 (AV, "utterly").

Notes: (1) Holoteles, from A, No. 3, and telos, "complete," signifies "wholly, through and through," 1 Thessalonians 5:23 , lit., "whole complete;" there, not an increasing degree of sanctification is intended, but the sanctification of the believer in every part of his being.

(2) The synonym katholou, a strengthened form of holou signifies "at all," Acts 4:18 .

B — 2: πάντως
(Strong's #3843 — Adverb — pantos — pan'-toce )

when used without a negative, signifies "wholly, entirely, by all means," Acts 18:21 (AV); 1 Corinthians 9:22 ; "altogether," 1 Corinthians 9:10 ; "no doubt, doubtless," Luke 4:23 , RV (AV, surely"); Acts 28:4 . In 21:22 it is translated "certainly," RV, for AV, "needs" (lit., "by all means"). With a negative it signifies "in no wise," Romans 3:9 ; 1 Corinthians 5:10 ; 1 Corinthians 16:12 ("at all"). See ALTOGETHER , DOUBT (NO), MEANS , SURELY , WISE.

C — 1: ὅσος
(Strong's #3745 — pronoun — hosa — hos'-os )

the neuter plural of hosos, "as much as," chiefly used in the plural, is sometimes rendered "all that," e.g., Acts 4:23 ; Acts 14:27 . It really means "whatsoever things." See Luke 9:10 , RV , "what things."

Allege

1: παρατίθημι
(Strong's #3908 — Verb — paratithemi — par-at-ith'-ay-mee )

"to place beside or to set before" (para, "beside," tithemi, "to put"), while often used in its literal sense of material things, as well as in its more common significance, "to commit, entrust," twice means "to set before one in teaching," as in putting forth a parable, Matthew 13:24, 31 , RV. Once it is used of setting subjects before one's hearers by way of argument and proof, of Paul, in "opening and alleging" facts concerning Christ, Acts 17:3 . See COMMEND , COMMIT , PUT , SET.

Note: Lego is rendered "put forth" in the AV of Luke 14:7 ; but lego signifies "to speak;" hence, the RV, "spake." The AV seems to be an imitation of paratithemi in Matthew 13:24, 31 . See SAY.

Allegory

1: ἀλληγορέω
(Strong's #238 — Verb — allegoreo — al-lay-gor-eh'-o )

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

Alleluia

* For ALLELUIA (which has been robbed of its initial aspirate) see HALLELUJAH.

Alloted

* For ALLOTTED see CHARGE , A (b), No. 4

Allow

1: δοκιμάζω
(Strong's #1381 — Verb — dokimazo — dok-im-ad'-zo )

"to prove with a view to approving," is twice translated by the verb "to allow" in the AV; the RV corrects to "approveth" in Romans 14:22 , and "have been approved," 1 Thessalonians 2:4 , of being qualified to be entrusted with the Gospel; in Romans 1:28 , with the negative, the RV has "refused," for AV, "did not like." See APPROVE.

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

"to know," is rendered "allow" in Romans 7:15 (AV); the RV has "that which I do I know not;" i.e., "I do not recognize, as a thing for which I am responible." See AWARE , CAN , FEEL , KNOW , PERCEIVE , RESOLVE , SPEAK , SURE , UNDERSTAND.

3: συνευδοκέω
(Strong's #4909 — Verb — suneudokeo — soon-yoo-dok-eh'-o )

"to consent or fully approve" (sun, "with," eu, "well," dokeo, "to think"), is translated "allow" in Luke 11:48 ; "was consenting" in Acts 8:1 ; Acts 22:20 . See CONSENT.

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

mistranslated "allow" in Acts 24:15 , AV, means "to wait for," in contrast to rejection, there said of entertaining a hope; hence the RV, "look for." See ACCEPT , A, No. 3.

Allure

* For ALLURE see BEGUILE , No. 4, ENTICE.

Almighty

1: παντοκράτωρ
(Strong's #3841 — Noun Masculine — pantokrator — pan-tok-rat'-ore )

"almighty, or ruler of all" (pas, "all," krateo, "to hold, or to have strength"), is used of God only, and is found, in the Epistles, only in 2 Corinthians 6:18 , where the title is suggestive in connection with the context; elsewhere only in the Apocalypse, nine times. In one place, Revelation 19:6 , the AV has "omnipotent;" RV, "(the Lord our God,) the Almighty." The word is introduced in the Sept. as a translation of "Lord (or God) of hosts," e.g., Jeremiah 5:14 ; Amos 4:13 .

Almost

A — 1: σχεδόν
(Strong's #4975 — Adverb — schedon — skhed-on' )

is used either (a) of locality, Acts 19:26 , or (b) of degree, Acts 13:44 ; Hebrews 9:22 .

B — 1: μέλλω
(Strong's #3195 — Verb — mello — mel'-lo )

"to be about to do anything, or to delay," is used in connection with a following verb in the sense of "almost," in Acts 21:27 , lit., "And when the seven days were about to be completed." In Acts 26:28 the AV, "Almost thou persuadest me to be a Christian" obscures the sense; the RV rightly has "with but little persuasion;" lit., "in a little." See ABOUT , B.

Alms, Almsdeeds

1: ἐλεημοσύνη
(Strong's #1654 — Noun Feminine — eleemosune — el-eh-ay-mos-oo'-nay )

connected with eleemon, "merciful," signifies (a) "mercy, pity, particularly in giving alms," Matthew 6:1-4 ; Acts 10:2 ; Acts 24:17 ; (b) the benefaction itself, the "alms" (the effect for the cause), Luke 11:41 ; Luke 12:33 ; Acts 3:2, 3, 10 ; Acts 9:36 , "almsdeeds;" Acts 10:2, 4, 31 .

Note: In Matthew 6:1 , the RV, translating dikaiosune, according to the most authentic texts, has "righteousness," for AV, "alms."

Aloes

1: ἀλόη
(Strong's #250 — Noun Feminine — aloe — al'-o-ay' )

"an aromatic tree," the soft, bitter wood of which was used by Orientals for the purposes of fumigation and embalming, John 19:39 (see also Numbers 24:6 ; Psalms 45:8 ; Proverbs 7:17 ). In the Sept., S. of Song of Solomon 4:14 .

Alone

A — 1: μόνος
(Strong's #3441 — Adjective — monos — mon'-os )

denotes "single, alone, solitary," Matthew 4:4 , etc. See ONLY , SELF.

B — 1: μόνος
(Strong's #3441 — Adjective — monon — mon'-os )

the neuter of A, meaning "only, exclusively," e.g., Romans 4:23 ; Acts 19:26 , is translated "alone" in the AV of John 17:20 ; RV, "only." See ONLY.

B — 2: καταμόνας
(Strong's #2651 — Adjective — kata monas — kat-am-on'-as )

signifies "apart, in private, alone," Mark 4:10 ; Luke 9:18 . Some texts have the phrase as one word.

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

signifies "to send away, set free;" also "to let alone," Matthew 15:14 ; Mark 14:6 ; Luke 13:8 ; John 11:48 ; John 12:7 (RV, "suffer her"); in Acts 5:38 some texts have easate from eao, "to permit." See CRY , FORGIVE , FORSAKE , LAY , Note (2), LEAVE , LET , OMIT, PUT , No. 16, Note, REMIT, SEND, SUFFER, YIELD.

Notes: (1) The phrase kath' heauten means "by (or in) itself," James 2:17 , RV, for AV, "being alone" (see AV, marg.).

(2) The phrase kat' idian, Mark 4:34 , signifies "in private," "privately," RV (AV, "when they were alone").

(3) For "let us alone" see AH!

Along

* For ALONG see the RV of Acts 17:23 ; Acts 27:13 .

Aloud

* For ALOUD see CRY , B, No. 2

Already

1: ἤδη
(Strong's #2235 — Adverb — ede — ay'-day )

is always used of time in the NT and means "now, at (or by) this time," sometimes in the sense of "already," i.e., without mentioning or insisting upon anything further, e.g., 1 Timothy 5:15 . In 1 Corinthians 4:8 ; 1 John 2:8 , the RV corrects the AV "now," and, in 2 Timothy 4:6 , the AV, "now ready to be," by the rendering "already."

See also John 9:27 (AV, "already," RV, "even now") and 1 Corinthians 6:7 (AV, "now," RV, "already").

Notes: (1) Phthano, "to anticipate, be beforehand with," signifies "to attain already," in Philippians 3:16 . See ATTAIN , COME , PRECEDE.

(2) Proamartano, "to sin before, or heretofore," is translated "have sinned already" in 2 Corinthians 12:21 , AV; both versions have "heretofore" in 2 Corinthians 13:2 .

Also

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

has three chief meanings, "and," "also," "even." When kai means "also" it precedes the word which it stresses. In English the order should be reversed. In John 9:40 , e.g., the RV rightly has "are we also blind?" instead of "are we blind also?" In Acts 2:26 the RV has "moreover My flesh also," instead of "moreover also ..." See EVEN.

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

"yet" or "further," is used (a) of time, (b) of degree, and in this sense is once translated "also," Luke 14:26 , "his own life also." Here the meaning probably is "and, further, even his own life" (the force of the kai being "even"). No other particles mean "also." See EVEN , FURTHER , LONGER , MORE , MOREOVER , STILL , THENCEFORTH , YET.

Note: The particle te means "both" or "and."

Altar

1: θυσιαστήριον
(Strong's #2379 — Noun Neuter — thusiasterion — thoo-see-as-tay'-ree-on )

probably the neuter of the adjective thusiasterios, is derived from thusiazo, "to sacrifice." Accordingly it denotes an "altar" for the sacrifice of victims, though it was also used for the "altar" of incense, e.g., Luke 1:11 . In the NT this word is reserved for the "altar" of the true God, Matthew 5:23, 24 ; Matthew 23:18-20, 35 ; Luke 11:51 ; 1 Corinthians 9:13 ; 1 Corinthians 10:18 , in contrast to bomos, No. 2, below. In the Sept. thusiasterion is mostly, but not entirely, used for the divienely appointed altar; it is used for idol "altars," e.g., in Judges 2:2 ; Judges 6:25 ; 2 Kings 16:10 .

2: βωμός
(Strong's #1041 — Noun Masculine — bomos — bo'-mos )

properly, "an elevated place," always denotes either a pagan "altar" or an "altar" reared without Divine appointment. In the NT the only place where this is found is Acts 17:23 , as this is the only mention of such. Three times in the Sept., but only in the Apocrypha, bomos is used for the Divine altar. In Joshua 22 the Sept. translators have carefully observed the distinction, using bomos for the altar which the two and a half tribes erected, Joshua 22:10, 11, 16, 19, 23, 26, 34 , no Divine injunction being given for this; in Joshua 22:19, 28, 29 , where the altar ordained of God is mentioned, thusiasterion is used.