Vine's Expository Dictionary of NT Words

B

Babbler, Babblings — Blade

Babbler, Babblings

1: σπερμολόγος
(Strong's #4691 — Adjective — spermologos — sper-mol-og'-os )

"a babbler," is used in Acts 17:18 . Primarily an adjective, it came to be used as a noun signifying a crow, or some other bird, picking up seeds (sperma, "a seed," lego, "to collect"). Then it seems to have been used of a man accustomed to hang about the streets and markets, picking up scraps which fall from loads; hence a parasite, who lives at the expense of others, a hanger on. Metaphorically it became used of a man who picks up scraps of information and retails them secondhand, a plagiarist, or of those who make a show in unscientific style, of knowledge obtained from misunderstanding lectures. Prof. Ramsay points out that there does not seem to be any instance of the classical use of the word as a "babbler" or a mere talker. He finds in the word a piece of Athenian slang, applied to one who was outside any literary circle, an ignorant plagiarist. Other suggestions have been made, but without satisfactory evidence.

2: κενοφωνία
(Strong's #2757 — Noun Feminine — kenophonia — ken-of-o-nee'-ah )

"babbling" (from kenos, "empty," and phone, "a sound"), signifies empty discussion, discussion on useless subjects, 1 Timothy 6:20 ; 2 Timothy 2:16 .

Babe

1: βρέφος
(Strong's #1025 — Noun Neuter — brephos — bref'-os )

denotes (a) "an unborn child," as in Luke 1:41, 44 ; (b) "a newborn child, or an infant still older," Luke 2:12, 16 ; Luke 18:15 ; Acts 7:19 ; 2 Timothy 3:15 ; 1 Peter 2:2 . See CHILD , INFANT.

2: νήπιος
(Strong's #3516 — Adjective — nepios — nay'-pee-os )

lit., "without the power of speech," denotes "a little child," the literal meaning having been lost in the general use of the word. It is used (a) of "infants," Matthew 21:16 ; (b) metaphorically, of the unsophisticated in mind and trustful in disposition, Matthew 11:25 and Luke 10:21 , where it stands in contrast to the wise; of those who are possessed merely of natural knowledge, Romans 2:20 ; of those who are carnal, and have not grown, as they should have done, in spiritual understanding and power, the spiritually immature, 1 Corinthians 3:1 , those who are so to speak partakers of milk, and "without experience of the word of righteousness," Hebrews 5:13 ; of the Jews, who, while the Law was in force, were in state corresponding to that of childhood, or minority, just as the word "infant" is used of a minor, in English law, Galatians 4:3 , "children;" of believers in an immature condition, impressionable and liable to be imposed upon instead of being in a state of spiritual maturity, Ephesians 4:14 , "children." "Immaturity" is always associated with this word. See CHILD , No. 7

Note: The corresponding verb, nepiazo, is found in 1 Corinthians 14:20 , where believers are exhorted to be as "babes" (RV) in malice, unable to think or speak maliciously.

Back

1: νῶτος
(Strong's #3577 — Noun Masculine — notos — no'-tos )

"the back," is derived from a root no--, signifying "to bend, curve." It is used in Romans 11:10 .

Back, Backside, Backward

1: ὀπίσω
(Strong's #3694 — Adverb — opiso — op-is'-o )

connected with hepomai, "to follow," is used adverbially, of place, with the meaning "back," "backward," in the phrase eis ta opiso, lit., "unto the things behind," in Mark 13:16 ; Luke 9:62 ; Luke 17:31 ; John 6:66 ; John 18:6 ; John 20:14 . Cp. Philippians 3:13 , "the things which are behind." See BEHIND.

2: ὄπισθεν
(Strong's #3693 — Adjective — opisthen — op'-is-then )

of place, "behind, after," is rendered "backside" in Revelation 5:1 , AV (RV, "back"). See BEHIND.

Backbiter, Backbiting

1: κατάλαλος
(Strong's #2637 — Adjective — katalalos — kat-al'-al-os )

a "backbiter," and katalalia (2636), "backbiting," are formed from kata, "against," and laleo, "to speak." Katalalos is used in Romans 1:30 . Katalalia is translated "evil speaking" in 1 Peter 2:1 , "backbiting" in 2 Corinthians 12:20 .

Note: The corresponding verb katalaleo the RV translates "speak against," in its five occurrences, James 4:11 (three times); 1 Peter 2:12 , and 3:16; AV, "speak evil," in all the passages except 1 Peter 2:12 .

Bad

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

indicates the lack in a person or thing of those qualities which should be possessed; it means "bad in character" (a) morally, by way of thinking, feeling or acting, e.g., Mark 7:21 , "thoughts;" 1 Corinthians 15:33 , "company;" Colossians 3:5 , "desire;" 1 Timothy 6:10 , "all kinds of evil;" 1 Peter 3:9 , "evil for evil;" (b) in the sense of what is injurious or baneful, e.g., the tongue as "a restless evil," James 3:8 ; "evil beasts," Titus 1:12 ; "harm," Acts 16:28 ; once it is translated "bad," 2 Corinthians 5:10 . It is the opposite of agathos, "good." See EVIL , HARM , ILL , NOISOME , WICKED.

2: πονηρός
(Strong's #4190 — Adjective — poneros — pon-ay-ros' )

connected with ponos, "labor," expresses especially the "active form of evil," and is practically the same in meaning as (b), under No. 1. It is used, e.g., of thoughts, Matthew 15:19 (cp. kakos, in Mark 7:21 ); of speech, Matthew 5:11 (cp. kakos, in 1 Peter 3:10 ); of acts, 2 Timothy 4:18 . Where kakos and poneros are put together, kakos is always put first and signifies "bad in character, base," poneros, "bad in effect, malignant:" see 1 Corinthians 5:8 , and Revelation 16:2 . Kakos has a wider meaning, poneros a stronger meaning. Poneros alone is used of Satan and might well be translated "the malignant one," e.g., Matthew 5:37 and five times in 1John (1 John 2:13-14 ; 1 John 3:12 ; 1 John 5:18, 19 , RV); of demons, e.g., Luke 7:21 . Once it is translated "bad," Matthew 22:10 . See EVIL , GRIEVOUS , HARM , LEWD , MALICIOUS , WICKED.

3: σαπρός
(Strong's #4550 — Adjective — sapros — sap-ros' )

"corrupt, rotten" (akin to sepo, "to rot"), primarily, of vegetable and animal substances, expresses what is of poor quality, unfit for use, putrid. It is said of a tree and its fruit, Matthew 7:17, 18 ; Matthew 12:33 ; Luke 6:43 ; of certain fish, Matthew 13:48 (here translated "bad"); of defiling speech, Ephesians 4:29 . See CORRUPT.

Bade

* For BADE see BID

Bag

1: γλωσσόκομον
(Strong's #1101 — Noun Neuter — glossokomon — gloce-sok'-om-on )

from glossa, "a tongue," and komeo, "to tend," was, firstly, "a case" in which to keep the mouthpiece of wind instruments; secondly, "a small box" for any purpose, but especially a "casket or purse," to keep money in. It is used of the "bag" which Judas carried, John 12:6 ; John 13:29 ; in the Sept. of 2 Chronicles 24:8, 10 , used of the "box" appointed by King Joash for offerings for the repair of the Temple.

2: βαλλάντιον
(Strong's #905 — Noun Neuter — ballantion — bal-an'-tee-on )

from ballo, "to cast," "a money-box or purse," is found in Luke's Gospel, four times, Luke 10:4 ; Luke 12:33 (AV, "bag"); 22:35,36. See PURSE.

Note: Zone, "a gridle or belt," also served as "a purse for money," Matthew 10:9 ; Mark 6:8 . See GIRDLE.

Baggage

1: ἀποσκευάζω
(Strong's #643 — Verb — episkeuazo — ap-osk-yoo-ad'-zo )

"to furnish with things necessary;" in the Middle Voice, "to furnish for oneself;" it was used of equipping baggage animals for a journey; in Acts 21:15 , RV, it is translated "we took up our baggage" (AV, "we took up our carriages"). The form is the 1st aorist participle, and lit. means "having made ready (the things that were necessary for the journey)."

Note: Some mss. have the verb aposkeuazo, which has the same meaning.

Balance

1: ζυγός
(Strong's #2218 — Noun Masculine — zugos — dzoo-gos' )

"a yoke," also has the meaning of "a pair of scales," Revelation 6:5 . So the Sept. of Leviticus 19:36 ; Isaiah 40:12 . See YOKE.

Band

1: σπεῖρα
(Strong's #4686 — Noun Feminine — speira — spi'-rah )

primarily "anything round," and so "whatever might be wrapped round a thing, a twisted rope," came to mean "a body of men at arms," and was the equivalent of the Roman manipulus. It was also used for a larger body of men, a cohort, about 600 infantry, commanded by a tribune. It is confined to its military sense. See, e.g., Matthew 27:27 , and corresponding passages.

2: δεσμός
(Strong's #1199 — Noun Masculine — desmos — des-mon', des-mos' )

"a band, fetter, anything for tying" (from deo, "to bind, fasten with chains, etc."), is sometimes translated "band," sometimes "bond;" "bands," in Luke 8:29 ; Acts 16:26 ; Acts 22:30 , AV only. In the case of the deaf man who had an impediment in his speech, whom the Lord took aside, Mark 7:35 , the AV says "the string of his tongue was loosed;" the RV, more literally, "the bond of his tongue." See BOND , CHAIN , STRING.

3: σύνδεσμος
(Strong's #4886 — Noun Masculine — sundesmos — soon'-des-mos )

an intensive form of No. 2, denoting "that which binds firmly together," is used metaphorically of the joints and bands of the mystic body of Christ, Colossians 2:19 ; otherwise in the following phrases, "the bond of iniquity," Acts 8:23 ; "the bond of peace," Ephesians 4:3 ; "the bond of perfectness," Colossians 3:14 . See BOND.

4: ζευκτηρία
(Strong's #2202 — Noun Feminine — zeukteria — dzyook-tay-ree'-ah )

"a bond" (connected with zugos, "a yoke"), is found once, of the rudder band of a ship, Acts 27:40 .

Banded

:
( — — — )

Acts 23:12 , of the Jews who "banded together" with the intention of killing Paul, consists of the verb poieo, "to make," and the noun sustrophe, primarily "a twisting up together, a binding together;" then, "a secret combination, a conspiracy." Accordingly it might be translated "made a conspiracy." The noun is used elsewhere in 19:40. See CONCOURSE.

Bank, Bankers

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

primarily "a table," denotes (a) an eating-table, e.g., Matthew 15:27 ; (b) food, etc. placed on "a table," Acts 6:2 ; Acts 16:34 ; (c) "a feast, a banquet," 1 Corinthians 10:21 ; (d) "the table or stand" of a money-changer, where he exchanged money for a fee, or dealt with loans and deposits, Matthew 21:12 ; Mark 11:15 ; Luke 19:23 ; John 2:15 . See MEAT , TABLE.

2: τραπεζίτης
(Strong's #5133 — Noun Masculine — trapezites — trap-ed-zee'-tace )

a "money-changer, broker, banker;" translated "bankers" in Matthew 25:27 , RV (AV, "exchangers").

Note: For charax, Luke 19:43 , see TRENCH.

Banqueting

* For BANQUETING see CAROUSINGS

Baptism, Baptist, Baptize

A — 1: βάπτισμα
(Strong's #908 — Noun Neuter — baptisma — bap'-tis-mah )

"baptism," consisting of the processes of immersion, submersion and emergence (from bapto, "to dip"), is used (a) of John's "baptism," (b) of Christian "baptism," see B. below; (c) of the overwhelming afflictions and judgments to which the Lord voluntarily submitted on the cross, e.g., Luke 12:50 ; (d) of the sufferings His followers would experience, not of a vicarious character, but in fellowship with the sufferings of their Master. Some mss. have the word in Matthew 20:22, 23 ; it is used in Mark 10:38, 39 , with this meaning.

A — 2: βαπτισμός
(Strong's #909 — Noun Masculine — baptismos — bap-tis-mos' )

as distinct from baptisma (the ordinance), is used of the "ceremonial washing of articles," Mark 7:4, 8 , in some texts; Hebrews 9:10 ; once in a general sense, Hebrews 6:2 . See WASHING.

A — 3: βαπτιστής
(Strong's #910 — Noun Masculine — baptistes — bap-tis-tace' )

"a baptist," is used only of John the Baptist, and only in the Synoptists, 14 times.

B — 1: βαπτίζω
(Strong's #907 — — baptizo — bap-tid'-zo )

"to baptize," primarily a frequentative form of bapto, "to dip," was used among the Greeks to signify the dyeing of a garment, or the drawing of water by dipping a vessel into another, etc. Plutarchus uses it of the drawing of wine by dipping the cup into the bowl (Alexis, 67) and Plato, metaphorically, of being overwhelmed with questions (Euthydemus, 277 D).

It is used in the NT in Luke 11:38 of washing oneself (as in 2 Kings 5:14 , "dipped himself," Sept.); see also Isaiah 21:4 , lit., "lawlessness overwhelms me." In the early chapters of the four Gospels and in Acts 1:5 ; Acts 11:16 ; Acts 19:4 , it is used of the rite performed by John the Baptist who called upon the people to repent that they might receive remission of sins. Those who obeyed came "confessing their sins," thus acknowledging their unfitness to be in the Messiah's coming kingdom. Distinct form this is the "baptism" enjoined by Christ, Matthew 28:19 , a "baptism" to be undergone by believers, thus witnessing to their identification with Him in death, burial and resurrection, e.g., Acts 19:5 ; Romans 6:3, 4 ; 1 Corinthians 1:13-17 ; 1 Corinthians 12:13 ; Galatians 3:27 ; Colossians 2:12 . The phrase in Matthew 28:19 , "batizing them into the Name" (RV; cp. Acts 8:16 , RV), would indicate that the "baptized" person was closely bound to, or became the property of, the one into whose name he was "batized."

In Acts 22:16 it is used in the Middle Voice, in the command given to Saul of Tarsus, "arise and be baptize," the significance of the Middle Voice form being "get thyself baptized." The experience of those who were in the ark at the time of the Flood was a figure or type of the facts of spiritual death, burial, and resurrection, Christian "baptism" being an antitupon, "a corresponding type," a "like figure," 1 Peter 3:21 . Likewise the nation of Israel was figuratively baptized when made to pass through the Red Sea under the cloud, 1 Corinthians 10:2 . The verb is used metaphorically also in two distinct senses: firstly, of "baptism" by the Holy Spirit, which took place on the Day of Pentecost; secondly, of the calamity which would come upon the nation of the Jews, a "baptism" of the fire of Divine judgment for rejection of the will and word of God, Matthew 3:11 ; Luke 3:16 .

Barbarian, Barbarous

1: βάρβαρος
(Strong's #915 — Adjective — barbaros — bar'-bar-os )

properly meant "one whose speech is rude, or harsh;" the word is onomatopoeic, indicating in the sound the uncouth character represented by the repeated syllable "bar-bar." Hence it signified one who speaks a strange or foreign language. See 1 Corinthians 14:11 . It then came to denote any foreigner ignorant of the Greek language and culture. After the Persian war it acquired the sense of rudeness and brutality. In Acts 28:2, 4 , it is used unreproachfully of the inhabitants of Malta, who were of Phoenician origin. So in Romans 1:14 , where it stands in distinction from Greeks, and in implied contrast to both Greeks and Jews. Cp. the contrasts in Colossians 3:11 , where all such distinctions are shown to be null and void in Christ. "Berber" stood similarly in the language of the Egyptians for all non-Egyptian peoples.

Bare

1: γυμνός
(Strong's #1131 — Adjective — gumnos — goom-nos' )

"naked," is once translated "bare," 1 Corinthians 15:37 , where, used of grain, the meaning is made clearer by translating the phrase by "a bare grain," RV. See NAKED.

Bare (2)

1: γυμνός
(Strong's #1131 — Adjective — gumnos — goom-nos' )

"naked," is once translated "bare," 1 Corinthians 15:37 , where, used of grain, the meaning is made clearer by translating the phrase by "a bare grain," RV. See NAKED.

Barley

A — 1: κριθή
(Strong's #2915 — Noun Feminine — krithe — kree-thay' )

"barley," is used in the plural in Revelation 6:6 .

B — 1: κρίθινος
(Strong's #2916 — Adjective — krithinos — kree'-thee-nos )

signifies "made of barley," John 6:9, 13 .

Barn

1: ἀποθήκη
(Strong's #596 — Noun Feminine — apotheke — ap-oth-ay'-kay )

lit., "a place where anything is stored" (Eng., "apothecary"), hence denoted a garner, granary, barn, Matthew 3:12 ; Matthew 6:26 ; Matthew 13:30 ; Luke 3:17 ; Luke 12:18, 24 . See also under GARNER.

Note: For tameion, "a storehouse, store-chamber," more especially "an inner chamber" or "secret room," Matthew 6:6 ; Matthew 24:26 ; Luke 12:3, 24 , see CHAMBER.

Barren

1: στεῖρα
(Strong's #4723 — Adjective — steiros — sti'-ros )

from a root ster-- meaning "hard, firm" (hence Eng., "sterile"), signifies "barren, not bearing children," and is used with the natural significance three times in the Gospel of Luke, Luke 1:7, 36 ; Luke 23:29 ; and with a spiritual significance in Galatians 4:27 , in a quotation from Isaiah 54:1 . The circumstances of Sarah and Hagar, which Isaiah no doubt had in mind, are applied by the Apostle to the contrast between the works of the Law and the promise by grace.

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

denoting "idle, barren, yielding no return, because of inactivity," is found in the best mss. in James 2:20 (RV, "barren"); it is rendered "barren" in 2 Peter 1:8 , AV, (RV, "idle"). In Matthew 12:36 , the "idle word" means the word that is thoughtless or profitless. See IDLE , SLOW; cp. katargeo, under ABOLISH.

Base, Baser

1: ἀγενής
(Strong's #36 — Adjective — agenes — ag-en-ace' )

"of low birth" (a, negative, genos, "family, race"), hence denoted "that which is of no reputation, of no account," 1 Corinthians 1:28 , "the base things of the world," i.e., those which are of no account or fame in the world's esteem. That the neuter plural of the adjective bears reference to persons is clear from verse 26.

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

primarily "that which is low, and does not rise far from the ground," as in the Sept. of Ezekiel 17:24 , hence, metaphorically, signifies "lowly, of no degree." So the RV in 2 Corinthians 10:1 . Cp. Luke 1:52 ; James 1:9 , "of low degree." Cp. tapeinophrosune, "lowliness of mind," and tapeinoo, "to humble." See CAST , Note (7), HUMBLE , LOW , LOWLY.

3: ἀγοραῖος
(Strong's #60 — Adjective — agoraios — ag-or-ah'-yos )

translated in the AV of Acts 17:5 "of the baser sort," RV, "of the rabble," signifies, lit., "relating to the market place;" hence, frequenting markets, and so sauntering about idly. It is also used of affairs usually transacted in the market-place, and hence of judicial assemblies, Acts 19:38 , RV, "courts" (AV, "law"); the margin in both RV and AV has "court days are kept." See COURT.

Basket, Basketful

1: κόφινος
(Strong's #2894 — Noun Masculine — kophinos — kof'-ee-nos )

was "a wicker basket," originally containing a certain measure of capacity, Matthew 14:20 ; Matthew 16:9 ; Mark 6:43 (RV, "basketfuls"); 8:19; Luke 9:17 ; Luke 13:8 in some mss.; John 6:13 .

2: σπυρίς
(Strong's #4711 — Noun Feminine — spuris — spoo-rece' )

or sphuris, signifies "something round, twisted or folded together" (connected with speira, "anything rolled into a circle;" Eng., "sphere"); hence a reed basket, plaited, a capacious kind of hamper, sometimes large enough to hold a man, Matthew 15:37 ; Matthew 16:10 ; Mark 8:8, 20 (RV, "basketfuls"); Acts 9:25 .

3: σαργάνη
(Strong's #4553 — Noun Feminine — sargane — sar-gan'-ay )

denotes (a) "a braided rope or band," (b) "a large basket made of ropes, or a wicker "basket" made of entwined twigs, 2 Corinthians 11:33 . That the "basket" in which Paul was let down from a window in Damascus is spoken of by Luke as a spuris, and by Paul himself as a sargane, is quite consistent, the two terms being used for the same article.

Bason

1: νιπτήρ
(Strong's #3537 — Noun Masculine — nipter — nip-tare' )

the vessel into which the Lord poured water to wash the disciples' feet, was "a large ewer," John 13:5 . The word is connected with the verb nipto, "to wash."

Bastard

1: νόθος
(Strong's #3541 — Adjective — nothos — noth'-os )

denotes "an illegitimate child, one born out of lawful wedlock," Hebrews 12:8 .

Bathed

1: λούω
(Strong's #3068 — Verb — louo — loo'-o )

signifies "to bathe or to wash." In John 13:10 the RV "bathed" is necessary to distinguish the act from the washing of feet. See WASH.

Battle

1: πόλεμος
(Strong's #4171 — Noun Masculine — polemos — pol'-em-os )

"a war," is incorrectly rendered "battle" in the AV of 1 Corinthians 14:8 ; Revelation 9:7, 9 ; Revelation 16:14 ; Revelation 20:8 ; RV, invariably, "war."

Bay

1: κόλπος
(Strong's #2859 — Noun Masculine — kolpos — kol'-pos )

translated "bay" in the RV of Acts 27:39 , is wider than a "creek" (AV). Eng., "gulf," is connected. See BOSOM.

Be

* For BE see BE ING

Beach

1: αἰγιαλός
(Strong's #123 — Noun Masculine — aigialos — ahee-ghee-al-os' )

translated "shore" in the AV in each place where it is used, Matthew 13:2, 48 ; John 21:4 ; Acts 21:5 ; Acts 27:39, 40 , is always in the RV translated "beach." It is derived from a root signifying "to press, drive;" aigis denotes "a wind-storm."

Beam

1: δοκός
(Strong's #1385 — Noun Feminine — dokos — dok-os' )

"a beam," is perhaps etymologically connected with the root dek---, seen in the word dechomai, "to receive," "beams" being received at their ends into walls or pieces of timber. The Lord used it metaphorically, in contrast to a mote, "of a great fault, or vice," Matthew 7:3-5 ; Luke 6:41, 42 .

Bear

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

signifies "to support as a burden." It is used with the meaning (a) "to take up," as in picking up anything, stones, John 10:31 ; (b) "to carry" something, Matthew 3:11 ; Mark 14:13 ; Luke 7:14 ; Luke 22:10 ; Acts 3:2 ; Acts 21:35 ; Revelation 17:7 ; "to carry" on one's person, Luke 10:4 ; Galatians 6:17 ; in one's body, Luke 11:27 ; "to bear" a name in testimony, Acts 9:15 ; metaphorically, of a root "bearing" branches, Romans 11:18 ; (c) "to bear" a burden, whether physically, as of the cross, John 19:17 , or metaphorically in respect of sufferings endured in the cause of Christ, Luke 14:27 ; Revelation 2:3 ; it is said of physical endurance, Matthew 20:12 ; of sufferings "borne" on behalf of others, Matthew 8:17 ; Romans 15:1 ; Galatians 6:2 ; of spiritual truths not able to be "borne," John 16:12 ; of the refusal to endure evil men, Revelation 2:2 ; of religious regulations imposed on others, Acts 15:10 ; of the burden of the sentence of God to be executed in due time, Galatians 5:10 ; of the effect at the judgment seat of Christ, to be "borne" by the believer for failure in the matter of discharging the obligations of discipleship, Galatians 6:5 ; (d) to "bear" by way of carrying off, John 12:6 ; John 20:15 . See CARRY , TAKE.

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

"to bring or bear," is translated in the RV by the latter verb in Luke 23:26 ; John 2:8 (twice); 12:24; 15:2 (twice); Hebrews 13:13 . See BRING , No. 1 and words there.

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

No. 2, with ana, up, is used of "leading persons up to a higher place," and, in this respect, of the Lord's ascension, Luke 24:51 . It is used twice of the Lord's propitiatory sacrifice, in His bearing sins on the cross, Hebrews 9:28 ; 1 Peter 2:24 ; the AV margin, "to the tree," is to be rejected. The AV text, "on," and the RV "upon" express the phrase rightly. See BRING , CARRY , LEAD , OFFER.

4: ἐκφέρω
(Strong's #1627 — Verb — ekphero — ek-fer'o )

No. 2, with ek, "out," is used, literally, "of carrying something forth, or out," e.g., a garment, Luke 15:22 ; sick folk, Acts 5:15 ; a corpse, Acts 5:6, 9, 10 ; of the impossibility of "carrying" anything out from this world at death, 1 Timothy 6:7 . The most authentic mss. have this word in Mark 8:23 , of the blind man, whom the Lord brought out of the village (RV). It is also used of the earth, in "bringing forth" produce, Hebrews 6:8 . See BRING , CARRY.

5: περιφέρω
(Strong's #4064 — Verb — periphero — per-ee-fer'-o )

No. 2, with peri, "about," signifies "to carry about, or bear about," and is used literally, of carrying the sick, Mark 6:55 , or of physical sufferings endured in fellowship with Christ, 2 Corinthians 4:10 ; metaphorically, of being "carried" about by different evil doctrines, Ephesians 4:14 ; Hebrews 13:9 ; Jude 1:12 . See CARRY.

6: ὑποφέρω
(Strong's #5297 — Verb — hupophero — hoop-of-er'-o )

lit., "to bear up under," is best rendered by "endure," as 1 Corinthians 10:13 , RV, of enduring temptations; of "enduring" persecutions, 2 Timothy 3:11 ; grief 1 Peter 2:19 . See ENDURE.

7: φορέω
(Strong's #5409 — Verb — phoreo — for-eh'-o )

a frequentative form of phero, is to be distinguished from it as denoting, not a simple act of bearing, but a continuous or habitual condition, e.g., of the civil authority in "bearing" the sword as symbolic of execution, Romans 13:4 ; of the natural state of bodily existence in this life, spoken of as "the image of the earthy," and the spiritual body of the believer hereafter, "the image of the heavenly," 1 Corinthians 15:49 , the word "image" denoting the actual form and not a mere similitude. See WEAR.

8: τροποφορέω
(Strong's #5159 — Verb — tropophoreo — trop-of-or-eh'-o )

from tropos, "a manner," and phoreo, "to endure," is found in Acts 13:18 , where some ancient authorities have the verb trophophoreo, "He bare them as a nursing father," (from trophos, "a feeder, a nurse," and phoreo, "to carry").

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

signifies (a) "to raise up, to lift, to take upon oneself and carry what has been raised, physically" (its most frequent use), or as applied to the mind, "to suspend, to keep in suspense," as in John 10:24 , lit., "How long doth thou suspend our souls?;" (b) "to take away what is attached to anything, to remove," as of Christ, in taking (or "bearing," marg.) away the sin of the world, John 1:29 ; Christ "was manifested to take away sins," 1 John 3:5 , where, not the nature of the Atonement is in view, but its effect in the believer's life. See CARRY , DOUBT , No. 6, LIFT, LOOSE, PUT, No. 17, REMOVE, SUSPENSE, TAKE.

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

"to do," sometimes means "to produce, bear," Luke 8:8 ; Luke 13:9 ; James 3:12 (AV, "bear," RV, "yield"); Revelation 22:2 . See COMMIT , DO.

11: στέγω
(Strong's #4722 — Verb — stego — steg'-o )

primarily "to protect, or preserve by covering," hence means "to keep off something which threatens, to bear up against, to hold out against, and so to endure, bear, forbear," 1 Corinthians 9:12 . The idea of supporting what is placed upon a thing is prominent in 1 Thessalonians 3:1, 5 ("forbear"), and 1 Corinthians 13:7 . See FORBEAR AND SUFFER.

12: ἀνέχω
(Strong's #430 — Verb — anechomai — an-ekh'-om-ahee )

signifies "to hold up against a thing and so to bear with" (ana, "up," and echomai, the Middle Voice of echo, "to have, to hold"), e.g., Matthew 17:7 ; 1 Corinthians 4:12 ; 2 Corinthians 11:1, 4, 19, 20 ; Hebrews 13:22 , etc. See ENDURE , FORBEAR , SUFFER.

13: μετριοπαθέω
(Strong's #3356 — Verb — metriopatheo — met-ree-op-ath-eh'-o )

"to treat with mildness, or moderation, to bear gently with" (metrios, "moderate," and pascho, "to suffer"), is used in Hebrews 5:2 (RV and AV marg.). The idea is that of not being unduly disturbed by the faults and ignorance of others; or rather perhaps of feeling in some measure, in contrast to the full feeling with expressed in the verb sumpatheo in Hebrews 4:15 , with reference to Christ as the High Priest. See PATIENT , SUFFER.

Notes: (1) For "bear (or give) witness", see WITNESS.

(2) For "bear up into," in Acts 27:15 , see FACE.

(3) In 1 Corinthians 10:13 the adjective anthropinos, "human" (from anthropos, "man") is translated "is common to man," AV (RV, "man can bear").

(4) For karpophoreo, "to bear fruit," e.g., Mark 4:20 , (karpos, "fruit," and No. 7), AV, "bring forth," see FRUIT.

(5) In Acts 20:9 , RV, kataphero is rendered "borne down." See GIVE. No. 12.

Bear (2)

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

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

"to bring or bear," is translated in the RV by the latter verb in Luke 23:26 ; John 2:8 (twice); 12:24; 15:2 (twice); Hebrews 13:13 . See BRING , No. 1 and words there.

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

4: ἐκφέρω
(Strong's #1627 — Verb — ekphero — ek-fer'o )

5: περιφέρω
(Strong's #4064 — Verb — periphero — per-ee-fer'-o )

6: ὑποφέρω
(Strong's #5297 — Verb — hupophero — hoop-of-er'-o )

lit., "to bear up under," is best rendered by "endure," as 1 Corinthians 10:13 , RV, of enduring temptations; of "enduring" persecutions, 2 Timothy 3:11 ; grief 1 Peter 2:19 . See ENDURE.

7: φορέω
(Strong's #5409 — Verb — phoreo — for-eh'-o )

8: τροποφορέω
(Strong's #5159 — Verb — tropophoreo — trop-of-or-eh'-o )

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

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

"to do," sometimes means "to produce, bear," Luke 8:8 ; Luke 13:9 ; James 3:12 (AV, "bear," RV, "yield"); Revelation 22:2 . See COMMIT , DO.

11: στέγω
(Strong's #4722 — Verb — stego — steg'-o )

12: ἀνέχω
(Strong's #430 — Verb — anechomai — an-ekh'-om-ahee )

13: μετριοπαθέω
(Strong's #3356 — Verb — metriopatheo — met-ree-op-ath-eh'-o )

Notes: (1) For "bear (or give) witness", see WITNESS.

(2) For "bear up into," in Acts 27:15 , see FACE.

(3) In 1 Corinthians 10:13 the adjective anthropinos, "human" (from anthropos, "man") is translated "is common to man," AV (RV, "man can bear").

(4) For karpophoreo, "to bear fruit," e.g., Mark 4:20 , (karpos, "fruit," and No. 7), AV, "bring forth," see FRUIT.

(5) In Acts 20:9 , RV, kataphero is rendered "borne down." See GIVE. No. 12.

Beast

1: ζῷον
(Strong's #2226 — Noun Neuter — zoon — dzo'-on )

primarily denotes "a living being" (zoe, "life"). The Eng., "animal," is the equivalent, stressing the fact of life as the characteristic feature. In Hebrews 13:11 the AV and the RV translate it "beasts" ("animals" would be quite suitable). In 2Pet.2:12; Jude 1:10 , the AV has "beasts," the RV "creatures." In the Apocalypse, where the word is found some 20 times, and always of those beings which stand before the throne of God, who give glory and honor and thanks to Him, Revelation 4:6 , and act in perfect harmony with His counsels, Revelation 5:14 ; Revelation 6:1-7 , e.g., the word "beasts" is most unsuitable; the RV, "living creatures," should always be used; it gives to zoon its appropriate significance. See CREATURE.

2: θηρίον
(Strong's #2342 — Noun Neuter — therion — thay-ree'-on )

to be distinguished from zoon, almost invariably denotes "a wild beast." In Acts 28:4 , "venomous beast" is used of the viper which fastened on Paul's hand. Zoon stresses the vital element, therion the bestial. The idea of a "beast" of prey is not always present. Once, in Hebrews 12:20 , it is used of the animals in the camp of Israel, such, e.g., as were appointed for sacrifice: But in the Sept. therion is never used of sacrificial animals; the word ktenos (see below) is reserved for these.

Therion, in the sense of "wild beast", is used in the Apocalypse for the two antichristian potentates who are destined to control the affairs of the nations with Satanic power in the closing period of the present era, Revelation 11:7 ; Revelation 13:1-18 ; Revelation 14:9, 11 ; Revelation 15:2 ; Revelation 16:2, 10, 13 ; Revelation 17:3-17 ; Revelation 19:19, 20 ; Revelation 20:4, 10 .

3: κτῆνος
(Strong's #2934 — Noun Neuter — ktenos — ktay'-nos )

primarily denotes "property" (the connected verb ktaomai means "to possess"); then, "property in flocks and herds." In Scripture it signifies, (a) a "beast" of burden, Luke 10:34 ; Acts 23:24 , (b) "beasts" of any sort, apart from those signified by thereion (see above), 1 Corinthians 15:39 ; Revelation 18:13 , (c) animals for slaughter; this meaning is not found in the NT, but is very frequent in the Sept.

4: τετράπους
(Strong's #5074 — Adjective — tetrapous — tet-rap'-ooce )

"a four-footed beast" (tetra, "four," and pous, "a foot") is found in Acts 10:12 ; Acts 11:6 ; Romans 1:23 .

5: σφάγιον
(Strong's #4968 — Noun Neuter — sphagion — sfag'-ee-on )

from sphazo, "to slay," denotes "a victim slaughtered for sacrifice, a slain beast," Acts 7:42 , in a quotation from Amos 5:25 .

Beat

1: δέρω
(Strong's #1194 — Verb — dero — der'-o )

from a root der---, "skin" (derma, "a skin," cp. Eng., "dermatology"), primarily "to flay," then "to beat, thrash or smite," is used of the treatment of the servants of the owner of the vineyard by the husbandmen, in the parable in Matthew 21:35 ; Mark 12:3, 5 ; Luke 20:10, 11 ; of the treatment of Christ, Luke 22:63 , RV, "beat," for AV, "smote;" John 18:23 ; of the followers of Christ, in the synagogues, Mark 13:9 ; Acts 22:19 ; of the punishment of unfaithful servants, Luke 12:47, 48 ; of the "beating" of Apostles by the High Priest and the Council of the Sanhedrin, Acts 5:40 ; by magistrates, 16:37. The significance of flogging does not always attach to the word; it is used of the infliction of a single blow, John 18:23 ; 2 Corinthians 11:20 , and of "beating" the air, 1 Corinthians 9:26 . The usual meaning is that of "thrashing or cudgelling," and when used of a blow it indicates one of great violence. See SMITE.

2: τύπτω
(Strong's #5180 — Verb — tupto — toop'-to )

from a root tup---, meaning "a blow," (tupos, "a figure or print:" (Eng., "type") denotes "to smite, strike, or beat," usually not with the idea of giving a thrashing as with dero. It frequently signifies a "blow" of violence, and, when used in a continuous tense, indicates a series of "blows." In Matthew 27:30 the imperfect tense signifies that the soldiers kept on striking Christ on the head. So Mark 15:19 . The most authentic mss. omit it in Luke 22:64 . In that verse the word paio, "to smite," is used of the treatment given to Christ (dero in the preceding verse). The imperfect tense of the verb is again used in Acts 18:17 , of the beating given to Sosthenes. Cp. Acts 21:32 , which has the present participle. It is used in the metaphorical sense of "wounding," in 1 Corinthians 8:12 . See SMITE , STRIKE , WOUND.

3: ῥαβδίζω
(Strong's #4463 — Verb — rhabdizo — hrab-did'-zo )

"to beat with a rod, or stick, to cudgel," is the verbal form of rhabdos, "a rod, or staff," Acts 16:22 ; 2 Corinthians 11:25 .

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

"to throw or cast," is once rendered "beat," Acts 27:14 , RV, of the tempestuous wind that "beat" down upon the ship. So the AV margin. See CAST.

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

No. 4, with epi, "upon," "to cast upon, or lay hands upon," signifies to "beat" into, in Mark 4:37 , of the action of the waves. See CAST , No 7, FALL , No. 11, LAY, PUT, No. 8, STRETCH, THINK, No. 15.

6: προσκόπτω
(Strong's #4350 — Verb — proskopto — pros-kop'-to )

"to stumble, to strike against" (pros, "to or against," kopto, "to strike"), is once used of a storm "beating" upon a house, Matthew 7:27 . See DASH , STUMBLE , and cp. proskomma and proskope, "a stumbling-block, offense."

7: προσπίπτω
(Strong's #4363 — Verb — prospipto — pros-pip'-to )

"to fall upon" (pros, "to," pipto, "to fall"), is translated "beat" in Matthew 7:25 ; elsewhere, "to fall down at or before." See FALL.

8: προσρήγνυμι
(Strong's #4366 — Verb — prosegnumi — pros-rayg'-noo-mee )

"to break upon," is translated "beat vehemently upon, or against" (pros, "upon," rhegnumi, "to break"), in Luke 6:48, 49 , of the violent action of a flood (RV, "brake").

Note: In Luke 10:30 , the phrase lit. rendered "inflicting blows," is translated "wounded" (AV), RV, correctly, "beat."

Beautiful

1: ὡραῖος
(Strong's #5611 — Adjective — horaios — ho-rah'-yos )

describes "that which is seasonable, produced at the right time," as of the prime of life, or the time when anything is at its loveliest and best (from hora, "a season," a period fixed by natural laws and revolutions, and so the best season of the year). It is used of the outward appearance of whited sepulchres in contrast to the corruption within, Matthew 23:27 ; of the Jerusalem gate called "Beautiful," Acts 3:2, 10 ; of the feet of those that bring glad tidings, Romans 10:15 .

In the Sept. it is very frequent, and especially in Genesis and the Song of Solomon. In Genesis it is said of all the trees in the garden of Eden, Genesis 2:9 , especially of the tree of the knowledge of good and evil, Genesis 3:6 ; of the countenances of Rebekah, Genesis 26:7 , Rachel, Genesis 29:17 and Joseph, Genesis 39:6 . It is used five times in the Song of Solomon, Song of Solomon 1:16 ; Song of Solomon 2:14 ; Song of Solomon 4:3 ; Song of Solomon 6:3, 5 .

2: ἀστεῖος
(Strong's #791 — Adjective — asteios — as-ti'-os )

connected with astu, "a city," was used primarily "of that which befitted the town, town-bred" (corresponding Eng. words are "polite," "polished," connected with polis, "a town;" cp. "urbane," from Lat., urbs, "a city"). Among Greek writers it is set in contrast to agroikos, "rustic," and aischros, "base," and was used, e.g., of clothing. It is found in the NT only of Moses, Acts 7:20 , "(exceeding) fair," lit., "fair (to God)," and Hebrews 11:23 , "goodly" (AV, "proper"). See FAIR , GOODLY , Note, PROPER.

Notes: (1) In the Sept. it is far less frequent than horaios. It is said of Moses in Exodus 2:2 ; negatively, of Balaam's procedure in the sight of God, Numbers 22:32 ; of Eglon in Judges 3:17 .

(2) Asteios belongs to the realm of art, horaios, to that of nature. Asteios is used of that which is "beautiful" because it is elegant; horaios describes that which is "beautiful" because it is, in its season, of natural excellence.

(3) Kalos, "good," describes that which is "beautiful" as being well proportioned in all its parts, or intrinsically excellent. See BETTER , FAIR , GOOD , etc.

Became

* For BECAME see BECOME

Because

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

Beckon

1: νεύω
(Strong's #3506 — Verb — neuo — nyoo'-o )

lit., "to give a nod, to signify by a nod," is used in John 13:24 , of Peter's beckoning to John to ask the Lord of whom He had been speaking; in Acts 24:10 , of the intimation given by Felix to Paul to speak.

2: διανεύω
(Strong's #1269 — Verb — dianeuo — dee-an-yoo'-o )

"to express one's meaning by a sign" (No. 1, with dia, "through," used intensively), is said of the act of Zacharias, Luke 1:22 (RV, "continued making sings," for AV, "beckoned"). In Sept., Psalms 35:19 , "wink.

3: κατανεύω
(Strong's #2656 — Verb — kataneuo — kat-an-yoo'-o )

No. 1, with kata, "down," intensive, is used of the fishermen-partners in Luke 5:7 , "beckoned."

4: κατασείω
(Strong's #2678 — Verb — kataseio — kat-as-i'-o )

lit., "to shake down" (kata, "down," seio, "to shake"), of shaking the hand, of waving, expresses a little more vigorously the act of "beckoning," Acts 12:17 ; Acts 13:16 ; Acts 19:33 ; Acts 21:40 . Neuo and its compounds have primary reference to a movement of the head; kataseio, to that of the hand.

Become

A — 1: πρέπω
(Strong's #4241 — Verb — prepo — prep'-o )

"to be conspicuous among a number, to be eminent, distinguished by a thing," hence, "to be becoming seemly, fit." The adornment of good works "becometh women professing godliness," 1 Timothy 2:10 . Those who minister the truth are to speak "the things which befit the sound doctrine," Titus 2:1 . Christ, as a High Priest "became us," Hebrews 7:26 . In the impersonal sense, it signifies "it is fitting, it becometh," Matthew 3:15 ; 1 Corinthians 11:13 ; Ephesians 5:3 ; Hebrews 2:10 . See BEFIT , COMELY.

B — 1: ἱεροπρεπής
(Strong's #2412 — Adjective — hieroprepes — hee-er-op-rep-ace' )

from hieros, "sacred," with the adjectival form of prepo, denotes "suited to a sacred character, that which is befitting in persons, actions or things consecrated to God," Titus 2:3 , RV, "reverent," AV, "as becometh holiness," (marg., "holy women"). Trench (Syn. xcii) distinguishes this word from kosmios, "modest," and semnos, "grave, honorable."

Notes: (1) The AV translates the adverb axios, "as becometh," in Romans 16:2 ; Philippians 1:27 (RV corrects to "worthily" and "worthy").

(2) Ginomai, "to become," is mentioned under various other headings.

(3) For "become of no effect," Galatians 5:4 , AV, RV, "severed from," see ABOLISH.

Bed

1: κλίνη
(Strong's #2825 — Noun Neuter — kline — klee'-nay )

akin to klino, "to lean" (Eng., "recline, incline" etc.), "a bed," e.g., Mark 7:30 , also denotes a "couch" for reclining at meals, Mark 4:21 , or a "couch" for carrying the sick, Matthew 9:2, 6 . The metaphorical phrase "to cast into a bed," Revelation 2:22 , signifies to afflict with disease (or possibly, to lay on a bier). In Mark 7:4 the AV curiously translates the word "tables" (marg., "beds"), RV, marg. only, "couches." See COUCH.

2: κλίνη
(Strong's #2825 — Noun Neuter — klinarion — klee'-nay )

a diminutive of No. 1, "a small bed," is used in Acts 5:15 . Some mss. have klinon. See also No. 4. See COUCH.

3: κοίτη
(Strong's #2845 — Noun Feminine — koite — koy'-tay )

primarily "a place for lying down" (connected with keimai, "to lie"), denotes a "bed," Luke 11:7 ; the marriage "bed," Hebrews 13:4 ; in Romans 13:13 , it is used of sexual intercourse. By metonymy, the cause standing for the effect, it denotes conception, Romans 9:10 .

4: κράββατος
(Strong's #2895 — Noun Masculine — krabbatos — krab'-bat-os )

a Macedonian word (Lat. grabatus), is "a somewhat mean bed, pallet, or mattress for the poor," Mark 2:4, 9, 11, 12 ; Mark 6:55 ; John 5:8-11 ; Acts 5:15 ; Acts 9:33 . See also No. 2. See COUCH.

Note: The verb stronnuo or stronnumi, "to spread," signifies, in Acts 9:34 , "to make a bed;" elsewhere it has its usual meaning. See FURNISH , SPREAD.

Befall

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

"to become," is rendered "befell" in Mark 5:16 ; "hath befallen" in Romans 11:25 , RV, for AV, "is happened to;" so the RV in 2 Corinthians 1:8 ; 2 Timothy 3:11 .

2: συμβαίνω
(Strong's #4819 — Verb — sumbaino — soom-bah'ee-no )

lit., "to walk, or go together" (sun, "with," baino, "to go"), is used of things which happen at the same time; hence, "to come to pass, befall," Acts 20:19 . In 21:35, it is translated "so it was." See HAPPEN.

3: συναντάω
(Strong's #4876 — Verb — sunantao — soon-an-tah'-o )

"to meet with" (sun, "with," antao, "to meet"), is used much in the same way as sumbaino, of events which come to pass; "befall," Acts 20:22 . See MEET.

Note: The phrase in Matthew 8:33 , "what was befallen to them that were possessed with demons," is lit., "the things of the demonized."

Befit, Befitting

1: πρέπω
(Strong's #4241 — Verb — prepo — prep'-o )

is translated "befit" in Titus 2:1 , RV (AV, "become"). See BECOME.

2: ἀνήκω
(Strong's #433 — Verb — aneko — an-ay'-ko )

primarily, "to have arrived at, reached to, pertained to," came to denote "what is due to a person, one's duty, what is befitting." It is used ethically in the NT; Ephesians 5:4 , RV, "are (not) befitting," for AV, "are (not) convenient;" Colossians 3:18 , concerning the duty of wives towards husbands, RV, "as is fitting," for AV, "as it is fit." In Philemon 1:8 , the participle is used with the article, signifying "that which is befitting," RV (AV, "that which is convenient"). See CONVENIENT. For synonymous words see BECOME.

Before, Beforetime

A — 1: πρῶτον
(Strong's #4412 — Adverb — proton — pro'-ton )

the neuter of the adjective protos (the superlative degree of pro, "before"), signifies "first, or at the first," (a) in order of time, e.g., Luke 10:5 ; John 18:13 ; 1 Corinthians 15:46 ; 1 Thessalonians 4:16 ; 1 Timothy 3:10 ; (b) in enumerating various particulars, e.g., Romans 3:2 ; 1 Corinthians 11:18 ; 1 Corinthians 12:28 ; Hebrews 7:2 ; James 3:17 . It is translated "before" in John 15:18 . See CHIEFLY , FIRST.

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

the neuter of proteros, the comparative degree of pro, is always used of time, and signifies "aforetime, before," e.g., John 6:62 ; John 9:8 ; 2 Corinthians 1:15 ; Hebrews 7:27 ; in Galatians 4:13 , "the first time" (RV), lit., "the former time," i.e., the former of two previous visits; in Hebrews 10:32 it is placed between the article and the noun, "the former days;" so in 1 Peter 1:14 , "the former lusts," i.e., the lusts formerly indulged. See FIRST , FORMER.

A — 3: πρίν
(Strong's #4250 — Adverb — prin — prin )

"before, formerly" (etymologically akin to pro, "before"), has the force of a conjunction, e.g., Matthew 1:18 ; Matthew 26:34, 75 ; John 14:29 ; Acts 7:2 .

A — 4: ἔμπροσθεν
(Strong's #1715 — Adverb — emprosthen — em'-pros-then )

is used of place or position only; adverbially, signifying "in front," Luke 19:28 ; Philippians 3:13 ; Revelation 4:6 ; as a preposition, e.g., Matthew 5:24 ; John 10:4 ; with the meaning "in the sight of a person," e.g., Matthew 5:16 ; Matthew 6:1 ; Matthew 17:2 ; Luke 19:27 ; John 12:37 ; 1 Thessalonians 2:19 , RV, "before;" AV, "in the presence of;" Revelation 19:10 , RV, "before," especially in phrases signifying in the sight of God, as God wills, Matthew 11:26 ; Matthew 18:14 (lit., "a thing willed before your Father," RV, marg.); Luke 10:21 ; in the sense of "priority of rank or position or dignity," John 1:15, 30 (in some texts, John 1:27 ); in an antagonistic sense, "against," Matthew 23:13 (RV, marg., "before").

A — 5: ἐναντίον
(Strong's #1726 — Preposition — enantion — en-an-tee'-on )

from en, "in," and anti, "over against," the neuter of the adjective enantios, and virtually an adverb, is also used as a preposition signifying "in the presence of, in the sight of," Luke 20:26 ; Acts 7:10 ; Acts 8:32 ; "in the judgment of," Luke 24:19 .

A — 6: ἔναντι
(Strong's #1725 — Adverb — enanti — en'-an-tee )

an adverb, used as a preposition, has meanings like those of No. 5, "before," Luke 1:8 ; "in the judgment of," Acts 8:21 . Some texts have the word in Acts 7:10 .

A — 7: ἀπέναντι
(Strong's #561 — Preposition — apenanti — ap-en'-an-tee )

apo, "from," with No. 6, denotes (a) "opposite," Matthew 27:61 ; (b) "in the sight of, before," Matthew 27:24 ; Acts 3:16 ; Romans 3:18 ; (c) "against," Acts 17:7 . See CONTRARY , PRESENCE.

A — 8: κατέναντι
(Strong's #2713 — Adverb — katenanti — kat-en'-an-tee )

kata, "down," with No. 6, lit., "down over against," is used (a) of locality, e.g., Mark 11:2 ; Mark 13:3 ; Luke 19:30 ; (b) as "in the sight of," Romans 4:17 ; in most mss. in 2 Corinthians 2:17 ; 2 Corinthians 12:19 .

A — 9: ἐνώπιον
(Strong's #1799 — Preposition — enopion — en-o'-pee-on )

from en, "in," and ops, "the eye," is the neuter of the adjective enopios, and is used prepositionally, (a) of place, that which is before or opposite a person, "towards which he turns his eyes," e.g., Luke 1:19 ; Acts 4:10 ; Acts 6:6 ; Revelation 1:4 ; Revelation 4:10 ; Revelation 7:15 ; (b) in metaphorical phrases after verbs of motion, Luke 1:17 ; Luke 12:9 ; Acts 9:15 , etc.; signifying "in the mind or soul of persons," Luke 12:6 ; Acts 10:31 ; Revelation 16:19 ; (c) "in one's sight or hearing," Luke 24:43 ; John 20:30 ; 1 Timothy 6:12 ; metaphorically, Romans 14:22 ; especially in Galatians 1:20 ; 1 Timothy 5:21 ; 1 Timothy 6:13 ; 2 Timothy 2:14 ; 2 Timothy 4:1 ; before, as "having a person present to the mind," Acts 2:25 ; James 4:10 ; "in the judgment of a person," Luke 16:15 ; Luke 24:11 , RV, "in their sight," for AV, "to;" Acts 4:19 ; Romans 3:20 ; Romans 12:17 ; 2 Corinthians 8:21 ; 1 Timothy 2:3 ; "in the approving sight of God," Luke 1:75 ; Acts 7:46 ; Acts 10:33 ; 2 Corinthians 4:2 ; 2 Corinthians 7:12 . See PRESENCE , SIGHT OF (in the).

A — 10: κατενώπιον
(Strong's #2714 — Adverb — katenopion — kat-en-o'-pee-on )

kata, "against," with No. 9, signifies "right over against, opposite;" (a) of place, Jude 1:24 ; (b) before God as Judge, Ephesians 1:4 ; Colossians 1:22 . See No. 8 (b).

B — 1: προϋπάρχω
(Strong's #4391 — Verb — prouparcho — pro-oop-ar'-kho )

"to exist before, or be beforehand," is found in Luke 23:12 ; Acts 8:9 , "beforetime." In the Sept., Job 42:18 .

Beg, Beggar, Beggarly

A — 1: ἐπαιτέω
(Strong's #1871 — Verb — epaiteo — ep-ahee-teh'-o )

a strengthened form of aiteo, is used in Luke 16:3 .

A — 2: προσαιτέω
(Strong's #4319 — Verb — prosaiteo — pros-ahee-teh'-o )

lit., "to ask besides" (pros, "towards," used intensively, and aiteo), "to ask earnestly, to importune, continue asking," is said of the blind beggar in John 9:8 . In Mark 10:46 ; Luke 18:35 certain mss. have this verb; the most authentic have prosaites, "a beggar," a word used in John 9:8 , as well as the verb (see the RV).

Note: "Begged" in Matthew 27:58 ; Luke 23:52 , RV, "asked for," translates the verb aiteo; see ASK.

B — 1: πτωχός
(Strong's #4434 — Adjective — ptochos — pto-khos' )

an adjective describing "one who crouches and cowers," is used as a noun, "a beggar" (from ptosso, "to cower down or hide oneself for fear"), Luke 14:13, 21 ("poor"); Luke 16:20, 22 ; as an adjective "beggarly" in Galatians 4:9 , i.e., poverty-stricken, powerless to enrich, metaphorically descriptive of the religion of the Jews.

While prosaites is descriptive of a "beggar," and stresses his "begging," ptochos stresses his poverty-stricken condition. See POOR.

Began

* For BEGAN see BEGIN

Beget, Bear, Born

A — 1: γεννάω
(Strong's #1080 — Verb — gennao — ghen-nah'-o )

"to beget," in the Passive Voice, "to be born," is chiefly used of men "begetting" children, Matthew 1:2-16 ; more rarely of women "begetting" children, Luke 1:13, 57 , "brought forth" (for "delivered," in this ver., see No. 4); Luke 23:29 ; John 16:21 , "is delivered of," and of the child, "is born" (for "is in travail" see No. 4). In Galatians 4:24 , it is used allegorically, to contrast Jews under bondage to the Law, and spiritual Israel, AV, "gendereth," RV, "bearing children," to contrast the natural birth of Ishmael and the supernatural birth of Isaac. In Matthew 1:20 it is used of conception, "that which is conceived in her." It is used of the act of God in the birth of Christ, Acts 13:33 ; Hebrews 1:5 ; Hebrews 5:5 , quoted from Psalms 2:7 , none of which indicate that Christ became the Son of God at His birth.

It is used metaphorically (a) in the writings of the Apostle John, of the gracious act of God in conferring upon those who believe the nature and disposition of "children," imparting to them spiritual life, John 3:3, 5, 7 ; 1 John 2:29 ; 1 John 3:9 ; 1 John 4:7 ; 1 John 5:1, 4, 18 ; (b) of one who by means of preaching the Gospel becomes the human instrument in the impartation of spiritual life, 1 Corinthians 4:15 ; Philemon 1:10 ; (c) in 2 Peter 2:12 , with reference to the evil men whom the Apostle is describing, the RV rightly has "born mere animals" (AV, "natural brute beasts"); (d) in the sense of gendering strife, 2 Timothy 2:23 . See A, No. 3, BRING, CONCEIVE, DELIVER, GENDER, SPRING.

A — 2: ἀναγεννάω
(Strong's #313 — Verb — anagennao — an-ag-en-nah'-o )

ana, "again, or from above," with No. 1, is found in 1 Peter 1:3, 23 .

Note: In John 3:3, 5, 7 , the adverb anothen, "anew, or from above," accompanies the simple verb gennao. See ABOVE.

A — 3: ἀποκυέω
(Strong's #616 — Verb — apokueo — ap-ok-oo-eh'o )

"to give birth to, to bring forth" (from kueo, "to be pregnant"), is used metaphorically of spiritual birth by means of the Word of God, James 1:18 , and of death as the offspring of sin (James 1:15 ; so in the best texts). See BRING , A, No. 30.

A — 4: τίκτω
(Strong's #5088 — Verb — tikto — tik'-to )

"to bring forth," Luke 1:57 ; John 16:21 ; Hebrews 11:11 ; Revelation 12:2, 4 , or, "to be born," said of the Child, Matthew 2:2 ; Luke 2:11 , is used metaphorically in James 1:15 , of lust as bringing forth sin. See apokueo, above, used in the same verse. See BRING , DELIVER , TRAVAIL (be in).

B — 1: γένος
(Strong's #1085 — Noun Neuter — genos — ghen'-os )

"a generation, kind, stock," is used in the dative case, with the article, to signify "by race," in Acts 18:2, 24 RV, for the AV, "born." See COUNTRYMEN , DIVERSITY , GENERATION , KIND , KINDRED , NATION , OFFSPRING , STOCK.

B — 2: ἔκτρωμα
(Strong's #1626 — Noun Neuter — ektroma — ek'-tro-mah )

denotes "an abortion, an untimely birth;" from ektitrosko, "to miscarry." In 1 Corinthians 15:8 the Apostle likens himself to "one born out of due time;" i.e., in point of time, inferior to the rest of the Apostles, as an immature birth comes short of a mature one.

C — 1: γεννητός
(Strong's #1084 — Adjective — gennetos — ghen-nay-tos' )

"born" (related to gennao, verb No. 1), is used in Matthew 11:11 ; Luke 7:28 in the phrase "born of women," a periphrasis for "men," and suggestive of frailty.

C — 2: ἀρτιγέννητος
(Strong's #738 — Adjective — artigennetos — ar-teeg-en'-nay-tos )

"newborn" (arti, "newly, recently," and No. 1), is used in 1 Peter 2:2 .

Notes: (1) For prototokos see FIRSTBORN.

(2) For monogenes, see ONLY BEGOTTEN.

Beggar

* For BEGGAR see BEG

Begin, Beginning, Beginner

A — 1: ἄρχομαι
(Strong's #756 — Verb — archomai — ar'-khom-ahee )

denotes "to begin." In Luke 3:23 the present participle is used in a condensed expression, lit., "And Jesus Himself was beginning about thirty years." Some verb is to be supplied in English. The RV has "when He began to teach, was about thirty years of age." The meaning seems to be that He was about thirty years when He "began" His public career (cp. Acts 1:1 ). The AV has "began to be about thirty years of age." In Acts 11:4 the RV suitably has "began, and expounded," instead of "from the beginning." See B, No. 1, below, and REIGN, RULE.

A — 2: ἐνάρχομαι
(Strong's #1728 — Verb — enarchomai — en-ar'-khom-ahee )

lit., "to begin in" (en, "in," with No. 1), is used in Galatians 3:3 ("having begun in the Spirit"), to refer to the time of conversion; similarly in Philippians 1:6 , "He which began a good work in you." The en may be taken in its literal sense in these places.

A — 3: προενάρχομαι
(Strong's #4278 — Verb — proenarchomai — pro'-en-ar'-khom-ahee )

lit., "to begin in before" (pro, with No. 2), is used in 2 Corinthians 8:6 , "he had made a beginning before;" and in 2 Corinthians 8:10 , "were the first to make a beginning" (RV).

A — 4: μέλλω
(Strong's #3195 — Verb — mello — mel'-lo )

"to be about to," is rendered "begin" in the AV of Revelation 10:7 ; RV suitably, "when he is about to sound." See COME , INTEND , MEAN , MIND , READY , SHALL , SHOULD , TARRY , WILL , WOULD.

Note: For "began to wax" in 1 Timothy 5:11 , see WANTON , No. 2.

B — 1: ἀρχή
(Strong's #746 — Noun Feminine — arche — ar-khay' )

means "a beginning." The root arch primarily indicated what was of worth. Hence the verb archo meant "to be first," and archon denoted "a ruler." So also arose the idea of "a beginning," the origin, the active cause, whether a person or thing, e.g., Colossians 1:18 . In Hebrews 2:3 the phrase "having at the first been spoken" is, lit., "having received a beginning to be spoken." In 2 Thessalonians 2:13 ("God chose you from the beginning"), there is a well supported alternative reading, "chose you as first-fruits" (i.e., aparchen, instead of ap' arches). In Hebrews 6:1 , where the word is rendered "first principles," the original has "let us leave the word of the beginning of Christ," i.e., the doctrine of the elementary principles relating to Christ.

In John 8:25 , Christ's reply to the question "Who art Thou?," "Even that which I have spoken unto you from the beginning," does not mean that He had told them before; He declares that He is consistently the unchanging expression of His own teaching and testimony from the first, the immutable embodiment of His doctrine. See CORNER , FIRST , MAGISTRATE , POWER , PRINCIPALITY , RULE.

Note: In the following passages the AV faulty translations, "since the world began," etc. are rightly rendered in the RV by "before times eternal" and similar phrases, Romans 16:25 ; Ephesians 3:9 ; 2 Timothy 1:9 ; Titus 1:2 . The alteration has not been made, however, in Luke 1:70 ; John 9:32 ; Acts 3:21 ; Acts 15:18 .

C — 1: πρῶτον
(Strong's #4412 — Adverb — proton — pro'-ton )

the neuter of protos (the superlative degree of proteros), "first, at the first," is rendered "at the beginning" in John 2:10 , AV, RV, "setteth on first." See BEFORE.

Begotten

* For BEGOTTEN see BEGET

Beguile

1: ἀπατάω
(Strong's #538 — Verb — apatao — ap-at-ah'-o )

"to deceive," is rendered "beguiled" in the RV of 1 Timothy 2:14 . See No. 2.

2: ἐξαπατάω
(Strong's #1818 — Verb — exapatao — ex-ap-at-ah'-o )

a strengthened form of No. 1, is rendered "beguile," 2 Corinthians 11:3 ; the more adequate rendering would be "as the serpent thoroughly beguiled Eve." So in 1 Timothy 2:14 , in the best mss., this stronger form is used of Satan's deception of Eve, lit., "thoroughly beguiled;" the simpler verb, No. 1, is used of Adam. In each of these passages the strengthened form is used. So of the influence of sin, Romans 7:11 (RV, "beguile"); of self-deception, 1 Corinthians 3:18 (RV, "deceive"); of evil men, who cause divisions, Romans 16:18 (RV, "beguile"); of deceitful teachers, 2 Thessalonians 2:3 (RV, "beguile"). See DECEIVE. In the Sept., Exodus 8:29 .

3: παραλογίζομαι
(Strong's #3884 — Verb — paralogizomai — par-al-og-id'-zom-ahee )

lit. and primarily, "to reckon wrong," hence means "to reason falsely" (para, "from, amiss," logizomai, "to reason") or "to deceive by false reasoning;" translated "delude" in Colossians 2:4 , RV (AV, "beguile") and James 1:22 (AV, "deceive"). See DECEIVE , DELUDE.

4: δελεάζω
(Strong's #1185 — Verb — deleazo — del-eh-ad'-zo )

originally meant "to catch by a bait" (from delear, "a bait"); hence "to beguile, entice by blandishments:" in James 1:14 , "entice;" in 2 Peter 2:14 , AV, "beguile;" in 2 Peter 2:18 , AV, "allure;" RV, "entice" in both. See ENTICE.

Note: In Colossians 2:18 , the verb katabrabeuo, "to give judgment against, condemn," is translated "beguile ... of your reward," AV; RV, "rob ... of your prize." The verb was used of an umpire's decision against a racer; hence the translations (or paraphrases) in the Eng. versions. See ROB.

Behalf

1: μέρος
(Strong's #3313 — Noun Neuter — meros — mer'-os )

"a part," is translated "behalf" in the AV of 2 Corinthians 9:3 (RV, "respect") and 1 Peter 4:16 ; here the most authentic texts have onoma, "a name;" hence RV, "in this name." See COAST , CRAFT , PART , PIECE , PORTION , RESPECT , SORT.

2: ὑπέρ
(Strong's #5228 — Preposition — huper — hoop-er' )

"on behalf of," is to be distinguished from anti, "instead of." See Note +, p. 9.

Behave, Behavior

A — 1: ἀναστρέφω
(Strong's #390 — Verb — anastrepho — an-as-tref'-o )

"to turn back, return" (ana, "back," strepho, "to turn"), hence, "to move about in a place, to sojourn," and, in the Middle and Passive Voices, "to conduct oneself," indicating one's manner of life and character, is accordingly rendered "behave" in 1 Timothy 3:15 , lit., "how it is necessary to behave," not referring merely to Timothy himself, but to all the members of the local church (see the whole epistle); in Ephesians 2:3 , AV, "we had our conversation," RV, "we lived;" in 2 Corinthians 1:12 "behaved ourselves," for AV "have had our conversation." See ABIDE , etc.

A — 2: γίνομαι
(Strong's #1096 — Verb — ginomai — ghin'-om-ahee )

"to become," is rendered "behave" in 1 Thessalonians 2:10 ; lit., "we became among you" (cp. 1:5).

A — 3: ἀτακτέω
(Strong's #812 — Verb — atakteo — at-ak-teh'-o )

lit., "to be disorderly" (a, negative, and taxis, "order"), "to lead a disorderly life," is rendered "behave disorderly" in 2 Thessalonians 3:7 . Cp. ataktos, "disorderly, unruly," and ataktos, "disorderly."

A — 4: ἀσχημονέω
(Strong's #807 — Verb — aschemoneo — as-kay-mon-eh'-o )

"to be unseemly" (a, negative, and schema, "a form"), is used in 1 Corinthians 7:36 , "behave (himself) unseemly," i.e., so as to run the risk of bringing the virgin daughter into danger or disgrace, and in 1 Corinthians 13:5 , "doth (not) behave itself unseemly."

B — 1: ἀναστροφή
(Strong's #391 — Noun Feminine — anastrophe — an-as-trof-ay' )

lit., "a turning back" (cp. No. 1, above), is translated "manner of life," "living," etc. in the RV, for AV, "conversation," Galatians 1:13 ; Ephesians 4:22 ; 1 Timothy 4:12 ; Hebrews 13:7 ; James 3:13 ; 1 Peter 1:15, 18 ; 1 Peter 2:1 ("behavior"); 3:1,2,16 (ditto); 2 Peter 2:7 ; 2 Peter 3:11 . see CONVERSATION , LIFE.

B — 2: κατάστημα
(Strong's #2688 — Noun Neuter — katastema — kat-as'-tay-mah )

akin to kathistemi (see APPOINT , No. 2), denotes "a condition, or constitution of anything, or deportment," Titus 2:3 , "demeanor," RV, for AV, "behavior." See DEMEANOR.

C — 1: κόσμιος
(Strong's #2887 — Adjective — kosmios — kos'-mee-os )

"orderly, modest," is translated "orderly" in 1 Timothy 3:2 , RV, for AV, "of good behavior." Both have "modest" in 1 Timothy 2:9 . Cp. kosmeo, "to adorn," kosmos, "adornment."

Behead

1: ἀποκεφαλίζω
(Strong's #607 — Verb — apokephalizo — ap-ok-ef-al-id'-zo )

apo, "from, off," kephale, "a head," is found in Matthew 14:10 ; Mark 6:16, 27 ; Luke 9:9 .

2: πελεκίζω
(Strong's #3990 — Verb — pelekizo — pel-ek-id'-zo )

denotes "to cut with an axe" (from pelekus, "an axe"), Revelation 20:4 .

Behind, Come Behind

A — 1: ὄπισθεν
(Strong's #3693 — Adjective — opisthen — op'-is-then )

"behind," is used only of place, e.g., Matthew 9:20 ; Mark 5:27 ; Luke 8:44 ; Revelation 4:6 ; as a preposition, Matthew 15:23 ("after"); Luke 23:26 ; in Revelation 5:1 , RV, "on the back;" AV, "backside." See BACK.

A — 2: ὀπίσω
(Strong's #3694 — Adverb — opiso — op-is'-o )

"after" (see BACK , adverb).

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

"to come late, be behind," is translated "come behind," in 1 Corinthians 1:7 ; "to be behind," 2 Corinthians 11:5 and 12:11. See COME , No. 39, DESTITUTE, FAIL, LACK, NEED, B, Note, WANT, WORSE.

B — 2: ὑπομένω
(Strong's #5278 — Verb — hupomeno — hoop-om-en'-o )

"to abide, endure," is once rendered "tarry behind," Luke 2:43 . See ABIDE.

Note: In 1 Thessalonians 3:1 , the RV, "left behind" adequately expresses the verb kataleipo.

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

akin to B. 1, denotes "that which is lacking," 1 Corinthians 16:17 ; Philippians 2:30 ; Colossians 1:24 (AV, "that which is behind of the afflictions of Christ"), RV, "that which is lacking;" 1 Thessalonians 3:10 . For the other meaning, "want," see LACK , PENURY , WANT.

Behold, Beheld

1: ὁράω
(Strong's #3708 — Verb — horao — hor-ah'-o )

with its aorist form eidon, "to see" (in a few places the AV uses the verb "to behold"), is said (a) of bodily vision, e.g., Mark 6:38 ; John 1:18, 46 ; (b) of mental perception, e.g., Romans 15:21 ; Colossians 2:18 ; (c) of taking heed, e.g., Matthew 8:4 ; 1 Thessalonians 5:15 ; (d) of experience, as of death, Luke 2:26 ; Hebrews 11:5 ; life, John 3:36 ; corruption, Acts 2:27 ; (e) of caring for, Matthew 27:4 ; Acts 18:15 (here the form opsomai is used). See APPEAR , HEED , LOOK , PERCEIVE , SEE , SHEW.

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

is also used of (a) bodily and (b) mental vision, (a) "to perceive," e.g., Matthew 13:13 ; (b) "to take heed," e.g., Mark 13:23, 33 ; it indicates greater vividness than horao, expressing a more intent, earnest contemplation; in Luke 6:41 , of "beholding" the mote in a brother's eye; Luke 24:12 , of "beholding" the linen clothes in the empty tomb; Acts 1:9 , of the gaze of the disciples when the Lord ascended. The greater earnestness is sometimes brought out by rendering "regardest," Matthew 22:16 . See BEWARE , HEED , LIE , LOOK , PERCEIVE , REGARD , SEE , SIGHT.

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

from en, "in" (intensive), and No. 2, (not to be rendered literally), expresses "earnest looking," e.g., in the Lord's command to "behold" the birds of the heaven, with the object of learning lessons of faith from them, Matthew 6:26 . See also Matthew 19:26 ; Mark 8:25 ; Mark 10:21, 27 ; Mark 14:67 ; Luke 20:17 ; Luke 22:61 ; John 1:36 ; of the Lord's looking upon Peter, John 1:42 ; Acts 1:11 ; Acts 22:11 . See GAZE , LOOK , SEE.

4: ἴδε
(Strong's #2396 2400 — particle — ide idou — id'-eh )

are imperative moods, Active and Middle Voices, respectively, of eidon, "to see," calling attention to what may be seen or heard or mentally apprehended in any way. These are regularly rendered "behold." See especially the Gospels, Acts and the Apocalypse. See LO, SEE.

5: ἐπεῖδον
(Strong's #1896 — Verb — epide — ep-i'-don )

a strengthened form of No. 4 (with epi, "upon," prefixed), is used in Acts 4:29 of the entreaty made to the Lord to "behold" the threatenings of persecutors.

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

from theoros, "a spectator," is used of one who looks at a thing with interest and for a purpose, usually indicating the careful observation of details; this marks the distinction from No. 2; see, e.g., Mark 15:47 ; Luke 10:18 ; Luke 23:35 ; John 20:6 (RV, "beholdeth," for AV, "seeth"); so in verses John 20:12, 14 ; "consider," in Hebrews 7:4 . It is used of experience, in the sense of partaking of, in John 8:51 ; John 17:24 . See CONSIDER , LOOK , PERCEIVE , SEE. Cp. theoria, "sight," Luke 23:48 , only.

7: ἀναθεωρέω
(Strong's #333 — Verb — anatheoreo — an-ath-eh-o-reh'-o )

ana, "up" (intensive), and No. 6, "to view with interest, consider contemplatively," is translated "beheld," in Acts 17:23 , RV, "observed;" "considering" in Hebrews 13:7 . See CONSIDER.

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

"to behold, view attentively, contemplate," had, in earlier Greek usage, the sense of wondering regard. This idea was gradually lost. It signifies a more earnest contemplation than the ordinary verbs for "to see," "a careful and deliberate vision which interprets ... its object," and is more frequently rendered "behold" in the RV than the AV. Both translate it by "behold" in Luke 23:55 (of the sepulchre); "we beheld," in John 1:14 , of the glory of the Son of God; "beheld," RV, in John 1:32 ; Acts 1:11 ; 1 John 1:1 (more than merely seeing); 1 John 4:12, 14 . See LOOK , SEE.

9: ἐποπτεύω
(Strong's #2029 — Verb — epopteuo — ep-opt-yoo'-o )

from epi "upon," and a form of horao, "to see," is used of "witnessing as a spectator, or overseer," 1 Peter 2:12 ; 1 Peter 3:2 .

Note: The corresponding noun epoptes, "an eye-witness," found in 2 Peter 1:16 , was used by the Greeks of those who had attained to the highest grade of certain mysteries, and the word is perhaps purposely used here of those who were at the transfiguration of Christ. See EYEWITNESS.

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

from atenes, "strained, intent," denotes "to gaze upon," "beholding earnestly," or "steadfastly" in Acts 14:9 ; Acts 23:1 . See FASTEN , LOOK , SET , B, Note (5).

11: κατανοέω
(Strong's #2657 — Verb — katanoeo — kat-an-o-eh'-o )

a strengthened form of noeo, "to perceive," (kata, intensive), denotes "the action of the mind in apprehending certain facts about a thing;" hence, "to consider;" "behold," Acts 7:31, 32 ; James 1:23, 24 . See CONSIDER , DISCOVER , PERCEIVE.

12: κατοπτρίζω
(Strong's #2734 — Verb — katoptrizo — kat-op-trid'-zom-ahee )

from katoptron, "a mirror" (kata, "down," ops, "an eye or sight"), in the Active Voice, signifies "to make to reflect, to mirror;" in the Middle Voice, "to reflect as a mirror;" so the RV in 2 Corinthians 3:18 , for AV, "beholding as in a glass." The whole context in the 3rd chapter and the first part of the 4th bears out the RV.

Note: For epeidon (from ephorao), Acts 4:29 , see LOOK , No. 9. For proorao, Acts 2:25 , RV, "behold," see FORESEE.

Behove

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

"to owe," is once rendered "behove," Hebrews 2:17 ; it indicates a necessity, owing to the nature of the matter under consideration; in this instance, the fulfillment of the justice and love of God, voluntarily exhibited in what Christ accomplished, that He might be a merciful and faithful High Priest. See BOUND , DEBT , DUE , DUTY , GUILTY , INDEBTED , MUST , NEED , OUGHT , OWE.

2: δεῖ
(Strong's #1163 — Verb — dei — die, deh-on' )

"it is necessary," is rendered "behoved," in Luke 24:46 ; RV, (that the Christ) "should" (suffer). Dei expresses a logical necessity, opheilo, a moral obligation; cp. chre, James 3:10 , "ought," which expresses a need resulting from the fitness of things (Trench, cvii). See MEET , MUST , NEED , OUGHT.

Being

* When not part of another verb (usually the participle), or part of a phrase, this word translates one of the following: (a) the present participle of eimi, "to be," the verb of ordinary existence; (b) the participle of ginomai, "to become," signifying origin or result; (c) the present participle of huparcho, "to exist," which always involves a preexistent state, prior to the fact referred to, and a continuance of the state after the fact. Thus in Philippians 2:6 , the phrase "who being (huparchon) in the form of God," implies His preexistent Deity, previous to His birth, and His continued Deity afterwards. In Acts 17:28 the phrase "we have our being" represents the present tense of the verb to be, "we are."

Belial

1: Βελίαλ
(Strong's #955 — Noun Masculine — belial — bel-ee'-al )

is a word frequently used in the Old Testament, with various meanings, especially in the books of Samuel, where it is found nine times. See also Deuteronomy 13:13 ; Judges 19:22 ; Judges 20:13 ; 1 Kings 21:10, 13 ; 2 Chronicles 13:7 . Its original meaning was either "worthlessness" or "hopeless ruin" (see the RV , margin). It also had the meanings of "extreme wickedness and destruction," the latter indicating the destiny of the former. In the period between the OT and the NT it came to be a proper name for Satan. There may be an indication of this in Nahum 1:15 , where the word translated "the wicked one" is Belial.

The oldest form of the word is "Beliar," possibly from a phrase signifying "Lord of the forest," or perhaps simply a corruption of the form "Belial," due to harsh Syriac pronunciation. In the NT, in 2 Corinthians 6:15 , it is set in contrast to Christ and represents a personification of the system of impure worship connected especially with the cult of Aphrodite.

Belief, Believe, Believers

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

"to believe," also "to be persuaded of," and hence, "to place confidence in, to trust," signifies, in this sense of the word, reliance upon, not mere credence. It is most frequent in the writings of the Apostle John, especially the Gospel. He does not use the noun (see below). For the Lord's first use of the verb, see John 1:50 . Of the writers of the Gospels, Matthew uses the verb ten times, Mark ten, Luke nine, John ninety-nine. In Acts 5:14 the present participle of the verb is translated "believers." See COMMIT , INTRUST , TRUST.

A — 2: πείθω
(Strong's #3982 — Verb — peitho — pi'-tho )

"to persuade," in the Middle and Passive Voices signifies "to suffer oneself to be persuaded," e.g., Luke 16:31 ; Hebrews 13:18 ; it is sometimes translated "believe" in the RV, but not in Acts 17:4 , RV, "were persuaded," and Acts 27:11 , "gave (more) heed;" in Acts 28:24 , "believed." See AGREE , ASSURE , OBEY , PERSUADE , TRUST , YIELD.

Note: For apisteo, the negative of No. 1, and apeitheo, the negative of No. 2, see DISBELIEVE , DISOBEDIENT.

B — 1: πίστις
(Strong's #4102 — Noun Feminine — pistis — pis'-tis )

"faith," is translated "belief" in Romans 10:17 ; 2 Thessalonians 2:13 . Its chief significance is a conviction respecting God and His Word and the believer's relationship to Him. See ASSURANCE , FAITH , FIDELITY.

Note: In 1 Corinthians 9:5 the word translated "believer" (RV), is adelphe, "a sister," so 1 Corinthians 7:15 ; Romans 16:1 ; James 2:15 , used, in the spiritual sense, of one connected by the tie of the Christian faith.

C — 1: πιστός
(Strong's #4103 — Adjective — pistos — pis-tos' )

(a) in the Active sense means "believing, trusting;" (b) in the Passive sense, "trusty, faithful, trustworthy." It is translated "believer" in 2 Corinthians 6:15 ; "them that believe" in 1 Timothy 4:12 , RV (AV, "believers"); in 1 Timothy 5:16 , "if any woman that believeth," lit., "if any believing woman." So in 1 Timothy 6:2 , "believing masters." In 1 Peter 1:21 the RV, following the most authentic mss., gives the noun form, "are believers in God" (AV, "do believe in God"). In John 20:27 it is translated "believing." It is best understood with significance (a), above, e.g., in Galatians 3:9 ; Acts 16:1 ; 2 Corinthians 6:15 ; Titus 1:6 ; it has significance (b), e.g., in 1 Thessalonians 5:24 ; 2 Thessalonians 3:3 (see Notes on Thess. p. 211, and Gal. p. 126, by Hogg and Vine). See FAITHFUL , SURE.

Notes: (1) The corresponding negative verb is apisteo, 2 Timothy 2:13 , AV, "believe not" RV, "are faithless," in contrast to the statement "He abideth faithful."

(2) The negative noun apistia, "unbelief," is used twice in Matthew (Matthew 13:58 ; Matthew 17:20 ), three times in Mark (Mark 6:6 ; Mark 9:24 ; Mark 16:14 ), four times in Romans (Romans 3:3 ; Romans 4:20 ; Romans 11:20, 23 ); elsewhere in 1 Timothy 1:13 ; Hebrews 3:12, 19 . (3) The adjective apistos is translated "unbelievers" in 1 Corinthians 6:6 ; 2 Corinthians 6:14 ; in 2 Corinthians 6:15 , RV, "unbeliever" (AV, "infidel"); so in 1 Timothy 5:8 ; "unbelieving" in 1 Corinthians 7:12-15 ; 1 Corinthians 14:22-24 ; 2 Corinthians 4:4 ; Titus 1:15 ; Revelation 21:8 ; "that believe not" in 1 Corinthians 10:27 . In the Gospels it is translated "faithless" in Matthew 17:17 ; Mark 9:19 ; Luke 9:41 ; John 20:27 , but in Luke 12:46 , RV, "unfaithful," AV, "unbelievers." Once it is translated "incredible," Acts 26:8 . See FAITHLESS , INCREDIBLE , UNBELIEVER.

(4) Plerophoreo, in Luke 1:1 (AV, "are most surely believed," lit., "have had full course"), the RV renders "have been fulfilled." See FULFILL , KNOW , PERSUADE , PROOF.

Belly

1: κοιλία
(Strong's #2836 — Noun Feminine — koilia — koy-lee'-ah )

from koilos, "hollow" (Lat., coelum, "heaven," is connected), denotes the entire physical cavity, but most frequently was used to denote "the womb." In John 7:38 it stands metaphorically for the innermost part of man, the soul, the heart. See WOMB.

2: γαστήρ
(Strong's #1064 — Noun Feminine — gaster — gas-tare' )

(cp. Eng., "gastritis"), is used much as No. 1, but in Titus 1:12 , by synecdoche (a figure of speech in which the part is put for the whole, or vice versa), it is used to denote "gluttons," RV, for AV, "bellies." See GLUTTON , WOMB.

Belong

* Note: This word represents (a) a phrase consisting of eimi, "to be," with or without a preposition and a noun, and usually best rendered, as in the RV, by the verb "to be," Mark 9:41 , lit., "ye are of Christ;" Luke 23:7 ; Hebrews 5:14 ; cp. Romans 12:19 , "belongeth unto Me," RV; (b) a phrase consisting of the neuter plural of the definite article, either with the preposition pros, "unto," as in Luke 19:42 , where the phrase "the things which belong unto peace" (RV) is, lit., "the (things) unto peace," or with the genitive case of the noun, as in 1 Corinthians 7:32 , AV, "the things that belong to the Lord," RV, suitably, "the things of the Lord;" (c) a distinct verb, e.g., metecho, "to partake of, share in," Hebrews 7:13 RV, "belongeth to (another tribe)," AV, "pertaineth to."

Beloved

A — 1: ἀγαπητός
(Strong's #27 — Adjective — agapetos — ag-ap-ay-tos' )

from agapao, "to love," is used of Christ as loved by God, e.g., Matthew 3:17 ; of believers (ditto), e.g., Romans 1:7 ; of believers, one of another, 1 Corinthians 4:14 ; often, as a form of address, e.g., 1 Corinthians 10:14 . Whenever the AV has "dearly beloved," the RV has "beloved;" so, "well beloved" in 3 John 1:1 ; in 1 John 2:7 , AV, "brethren" (adelphos), the RV has "beloved," according to the mss. which have agapetos. See DEAR.

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

in its perfect participle Passive form, is translated "beloved" in Romans 9:25 ; Ephesians 1:6 ; Colossians 3:12 ; 1 Thessalonians 1:4 ; 2 Thessalonians 2:13 . In Jude 1:1 the best texts have this verb (RV); the AV, "sanctified" follows those which have hagiazo. See LOVE.

Note: In Luke 9:35 , the RV, translating from the most authentic mss., has "My chosen" (eklego), for AV, "beloved" (agapetos); so in Philemon 1:2 , "sister" (adelphe).

Beneath

1: κατωτέρω
(Strong's #2736 — — kato — kat'-o, kat-o-ter'-o )

signifies (a) "down, downwards," Matthew 4:6 ; Luke 4:9 ; John 8:6, 8 ; Acts 20:9 ; (b) "below, beneath," of place, Mark 14:66 ; the realms that lie below in contrast to heaven, John 8:23 ; the earth, as contrasted with the heavens, Acts 2:19 ; with heos, "unto," Matthew 27:51 ; Mark 15:38 . The comparative degree, katotero, "under," is used in Matthew 2:16 . See BOTTOM , UNDER.

Benefit, Benefactor

1: εὐεργεσία
(Strong's #2108 — Noun Feminine — euergesia — yoo-erg-es-ee'-ah )

lit., "good work" (eu, "well," ergon, "work"), is found in Acts 4:9 , "good deed," and 1 Timothy 6:2 , "benefit."

2: εὐεργέτης
(Strong's #2110 — Noun Masculine — euergetes — yoo-erg-et'-ace )

"a benefactor," expresses the agent, Luke 22:25 .

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

"grace," is once rendered "benefit," 2 Corinthians 1:15 ; it stresses the character of the "benefit," as the effect of the gracious disposition of the benefactor. See ACCEPTABLE , FAVOR , GRACE , LIBERALITY , PLEASURE , THANK.

4: ἀγαθός
(Strong's #18 — Adjective — agathon — ag-ath-os' )

the neuter of agathos, used as a noun in Philemon 1:14 , is translated "benefit," AV; RV, "goodness." See GOOD.

Benevolence

1: εὔνοια
(Strong's #2133 — Noun Feminine — eunoia — yoo'-noy-ah )

"good will" (eu, "well," nous, "the mind"), is rendered "benevolence" in 1 Corinthians 7:3 , AV. The RV, following the texts which have opheilen ("due"), has "her due," a more comprehensive expression; in Ephesians 6:7 , "good will."

Bereaved, Bereft

1: ἀπορφανίζω
(Strong's #642 — Verb — aporphanizomai — ap-or-fan-id'-zo )

lit., "to be rendered an orphan" (apo, "from," with the thought of separation, and orphanos, "an orphan"), is used metaphorically in 1 Thessalonians 2:17 (AV, "taken from;" RV, "bereaved"), in the sense of being "bereft" of the company of the saints through being compelled to leave them (cp. the similes in 7 and 11). The word has a wider meaning than that of being an orphan.

Note: The corresponding adjective, orphanos, is translated "desolate" in John 14:18 (AV, "comfortless"); "fatherless" in James 1:27 ; see DESOLATE , FATHERLESS.

2: ἀποστερέω
(Strong's #650 — Verb — apostereo — ap-os-ter-eh'-o )

"to rob, defraud, deprive," is used in 1 Timothy 6:5 , in the Passive Voice, of being deprived or "bereft" (of the truth), with reference to false teachers (AV, "destitute"). See DEFRAUD , DESTITUTE , FRAUD.

Beryl

1: βήρυλλος
(Strong's #969 — Noun — berullos — bay'-rool-los )

"beryl," is a precious stone of a sea-green color, Revelation 21:20 (cp. Exodus 28:20 ).

Beseech

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

the most frequent word with this meaning, lit. denotes "to call to one's side," hence, "to call to one's aid." It is used for every kind of calling to a person which is meant to produce a particular effect, hence, with various meanings, such as "comfort, exhort, desire, call for," in addition to its significance "to beseech," which has a stronger force than aiteo (see ASK). See, e.g., the RV "besought" in Mark 5:18 ; Acts 8:31 ; Acts 19:31 ; 1 Corinthians 16:12 . See CALL , No. 6, Note (2), COMFORT, DESIRE, EXHORT, INTREAT, PRAY.

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

often translated by the verb "to beseech," in the Gospels, is elsewhere rendered "beseech," in 1 Thessalonians 4:1 ; 1 Thessalonians 5:12 ; 2 Thessalonians 2:1 ; 2 John 1:5 . See under ASK , No. 2.

3: δέομαι
(Strong's #1189 — Verb — deomai — deh'-om-ahee )

"to desire, to long for," usually representing the word "need," is sometimes translated "beseech," e.g., Luke 5:12 ; Acts 21:39 ; 2 Corinthians 10:2 ; Galatians 4:12 . It is used of prayer to God, in Matthew 9:38 ; Luke 10:2 ; Luke 21:36 ; Luke 22:32 ; Acts 4:31 ; Acts 8:22, 24 ; Acts 10:2 ; Romans 1:10 ; 1 Thessalonians 3:10 . See PRAY , REQUEST.

Note: Proskuneo is wrongly rendered "besought" in the AV marg. of Matthew 18:26 . The word signifies "to worship."

Beset

1: εὐπερίστατος
(Strong's #2139 — Adjective — euperistatos — yoo-per-is'-tat-os )

used in Hebrews 12:1 , and translated "which doth so easily beset," lit. signifies "standing well (i.e., easily) around" (eu, "well," peri, "around," statos, "standing," i.e., easily encompassing). It describes sin as having advantage in favor of its prevailing.

Beside Oneself

1: ἐξίστημι
(Strong's #1839 — Verb — existemi — ex-is'-tay-mee )

primarily and lit. means "to put out of position, displace;" hence, (a) "to amaze," Luke 24:22 (for AV, "make ... astonished"); Acts 8:9, 11 (AV, "bewitched"); or "to be amazed, astounded," Matthew 12:23 ; Mark 6:51 ; (b) "to be out of one's mind, to be beside oneself," Mark 3:21 ; 2 Corinthians 5:13 , in the latter of which it is contrasted with sophroneo, "to be of a sound mind, sober." See AMAZE.

2: μαίνομαι
(Strong's #3105 — Verb — mainomai — mah'ee-nom-ahee )

"to be mad, to rave," is said of one who so speaks that he appears to be out of his mind, Acts 26:24 , translated "thou art beside thyself," AV; RV, "thou art mad." In Acts: 26:25; John 10:20 ; Acts 12:15 ; 1 Corinthians 14:23 , both versions use the verb to be mad. See MAD.

Note: For paraphroneo, 2 Corinthians 11:23 , RV, see FOOL , B, No. 2.

Beside, Besides

1: χωρίς
(Strong's #5565 — Adverb — choris — kho-rece' )

"separately, apart from, besides," is translated "beside" in Matthew 14:21 ; Matthew 15:38 ; 2 Corinthians 11:28 . See APART , SEPARATE , WITHOUT.

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

is rendered "besides" in 1 Corinthians 1:16 . See FINALLY.

Notes: (1) Pareiserchomai, in Romans 5:20 , signifies "to come in beside," i.e., of the Law, as coming in addition to sin committed previously apart from law, the prefix par--- (i.e., para) denoting "beside" (the AV, "entered" is inadequate); in Galatians 2:4 ("came in privily"). See COME.

(2) In Philemon 1:19 , prosopheilo signifies "to owe in addition" (pros, "besides," and opheilo, "to owe"): "thou owest (to me even thine own self) besides."

(3) In 2 Peter 1:5 , the phrase, wrongly translated in the AV, "beside this," means "for this very cause" (RV).

Best

1: πρῶτος
(Strong's #4413 — Adjective — protos — pro'-tos )

is one of two words translated "best" in the AV, but the only one so rendered in the RV. In Luke 15:22 "the best (robe)" is, lit., "the first (robe)," i.e., chief, principal, first in rank or quality. See BEFORE , BEGINNING , CHIEF , FIRST , FORMER.

2: μείζων
(Strong's #3187 — Adjective — meizon — mide'-zone )

"greater," is translated "best" in 1 Corinthians 12:31 , "the best gifts," greater, not in quality, but in importance and value. It is the comparative degree of megas, "great;" the superlative, megistos, is used only in 2 Peter 1:4 . See ELDER , GREATER and MORE.

Bestow

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

"to give," is rendered "bestow" in 1 John 3:1 , the implied idea being that of giving freely. The AV has it in 2 Corinthians 8:1 ; the RV adheres to the lit. rendering, "the grace of God which hath been given in the churches of Macedonia." See ADVENTURE and especially GIVE.

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

"to bring together" (sun, "together," ago, "to bring"), is used in the sense of "bestowing," or stowing, by the rich man who laid up his goods for himself, Luke 12:17, 18 . See ASSEMBLE , COME , GATHER , LEAD , RESORT , TAKE.

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

(a) "to grow tired with toil," Matthew 11:28 ; John 4:6 ; Revelation 2:3 , also means (b) "to bestow labor, work with toil," Romans 16:6 ; Galatians 4:11 ; in John 4:38 , AV, "bestowed (no) labor," RV, "have (not) labored," and, in the same verse, AV and RV, "labored." See LABOR , TOIL , WEARY.

4: ψωμίζω
(Strong's #5595 — Verb — psomizo — pso-mid'-zo )

primarily "to feed by putting little bits into the mouths of infants or animals," came to denote simply "to give out food, to feed," and is rendered by the phrase "bestow ... to feed" in 1 Corinthians 13:3 ; "feed," Romans 12:20 ; there the person to be fed is mentioned; in 1 Corinthians 13:3 the material to be given is specified, and the rendering "bestow ... to feed" is necessary. See FEED.

5: περιτίθημι
(Strong's #4060 — Verb — peritithemi — per-ee-tith'-ay-mee )

"to put around or on" (peri, "around," tithemi, "to put"), is translated in 1 Corinthians 12:23 (metaphorically) "bestow" (marg., "put on"). See PUT , SET , No. 5.

6: χαρίζομαι
(Strong's #5483 — Verb — charizomai — khar-id'-zom-ahee )

"to show favor, grant, bestow," is rendered "bestowed" in Luke 7:21 , RV, for AV, "gave." Here and in Galatians 3:18 , the verb might be translated "graciously conferred." See DELIVER , FORGIVE , GIVE , GRANT.

Note: For "freely bestowed" see ACCEPT , A, Note.

Betray, Betrayer

A — 1: παραδίδωμι
(Strong's #3860 — Verb — paradidomi — par-ad-id'-o-mee )

"to betray" (para, "up," didomi, "to give"), lit., "to give over," is used either (a) in the sense of delivering a person or thing to be kept by another, to commend, e.g., Acts 28:16 ; (b) to deliver to prison or judgment, e.g., Matthew 4:12 ; 1 Timothy 1:20 ; (c) to deliver over treacherously by way of "betrayal," Matthew 17:22 (RV, "delivered"); Matthew 26:16 ; John 6:64 etc.; (d) to hand on, deliver, e.g., 1 Corinthians 11:23 ; (e) to allow of something being done, said of the ripening of fruit, Mark 4:29 , RV, "is ripe" (marg., "alloweth"). See BRING , Note (4), CAST , COMMIT , DELIVER , GIVE , HAZARD , PUT (in prison), RECOMMEND.

B — 1: προδότης
(Strong's #4273 — Noun Masculine — prodotes — prod-ot'-ace )

"a betrayer" (akin to A), is translated "betrayers" in Acts 7:52 ; "traitor," "traitors," in Luke 6:16 ; 2 Timothy 3:4 . See TRAITOR.

Betroth

1: μνηστεύω
(Strong's #3423 — Verb — mnesteuo — mnace-tyoo'-o )

in the Active Voice, signifies "to woo a woman and ask for her in marriage;" in the NT, only in the Passive Voice, "to be promised in marriage, to be betrothed," Matthew 1:18 ; Luke 1:27 ; Luke 2:5 , RV, "betrothed," (AV, "espoused"). See ESPOUSED.

Better

1: κρείττων
(Strong's #2909 — Adjective — kreisson — krite'-tohn )

from kratos, "strong" (which denotes power in activity and effect), serves as the comparative degree of agathos, "good" (good or fair, intrinsically). Kreisson is especially characteristic of the Epistle to the Hebrews, where it is used 12 times; it indicates what is (a) advantageous or useful, 1 Corinthians 7:9, 38 ; 1 Corinthians 11:17 ; Hebrews 11:40 ; Hebrews 12:24 ; 2 Peter 2:21 ; Philippians 1:23 , where it is coupled with mallon, "more," and pollo, "much, by far," "very far better" (RV); (b) excellent, Hebrews 1:4 ; Hebrews 6:9 ; Hebrews 7:7, 19, 22 ; Hebrews 8:6 ; Hebrews 9:23 ; Hebrews 10:34 ; Hebrews 11:16, 35 .

2: καλός
(Strong's #2570 3123 — Adjective — kalon ... mallon — kal-os' )

the neuter of kalos, with mallon, "more," is used in Mark 9:42 , "it were better (lit., 'much better') for him if a great millstone were hanged about his neck." In verses Mark 9:43, 45, 47 , kalos is used alone (RV, "good," for AV, "better").

Note: In Luke 5:39 the most authentic texts have chrestos, "good," instead of the comparative, chrestoteros, "better."

Better (2)

1: κρείττων
(Strong's #2909 — Adjective — kreisson — krite'-tohn )

2: καλός
(Strong's #2570 3123 — Adjective — kalon ... mallon — kal-os' )

Note: In Luke 5:39 the most authentic texts have chrestos, "good," instead of the comparative, chrestoteros, "better."

Bettered

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

in the Active Voice signifies "to help, to succor, to be of service;" in the Passive "to receive help, to derive profit or advantage;" in Mark 5:26 , "was (nothing) bettered," of the woman who had an issue of blood. See under ADVANTAGE , C, No. 1, and cp. A, Nos. 2,3 and B.

Between

1: ἀνά
(Strong's #303 3349 — Preposition — ana meson — an-ah' )

lit., "up to the middle of," i.e., among, or in the midst of, hence, between, is used in 1 Corinthians 6:5 , of those in the church able to decide between brother and brother, instead of their going to law with one another in the world's courts.

2: μεταξύ
(Strong's #3342 — Verb — metaxu — met-ax-oo' )

"in the midst, or between" (from meta, and xun, i.e., sun, "with"), is used as a preposition, (a) of mutual relation, Matthew 18:15 ; Acts 15:9 ; Romans 2:15 , RV, "one with another," lit., "between one another," for AV, "the meanwhile;" (b) of place, Matthew 23:35 ; Luke 11:51 ; Luke 16:26 ; Acts 12:6 ; (c) of time, "meanwhile," John 4:31 . In Acts 13:42 , the AV marg. has "in the week between," the literal rendering. See WHILE.

Note: The phrase ek meta (ek, "out of," meta, "with") is translated "between ... and" in the AV of John 3:25 (RV, "on the part of ... with").

Bewail

1: κλαίω
(Strong's #2799 — Verb — klaio — klah'-yo )

"to wail," whether with tears or any external expression of grief, is regularly translated "weep" in the RV; once in the AV it is rendered "bewail," Revelation 18:9 . See WEEP.

Note: The associated noun is klauthmos, "weeping." Cp. dakruo, "to weep," John 11:35 .

2: κόπτω
(Strong's #2875 — Verb — kopto — kop'-to )

primarily, "to beat, smite;" then, "to cut off," Matthew 21:8 ; Mark 11:8 , is used in the Middle Voice, of beating oneself, beating the breast, as a token of grief; hence, "to bewail," Matthew 11:17 (RV, "mourn," for AV, "lament"); Matthew 24:30 , "mourn;" Revelation 1:7 (RV, "mourn;" AV, "wail"); in Luke 8:52 ; Luke 23:27 "bewail;" in Revelation 18:9 , "wail" (for AV, "lament"). See CUT , MOURN. Cp. kopetos, "lamentation," Acts 8:2 .

3: πενθέω
(Strong's #3996 — Verb — pentheo — pen-theh'-o )

denotes "to lament, mourn," especially for the dead; in 2 Corinthians 12:21 , RV, "mourn" (AV, "bewail"). See also Revelation 18:11, 15, 19 . Cp. penthos, "mourning." See MOURN.

Notes: (1) Threneo, "to sing a dirge, to lament," is rendered "wail" in Matthew 11:17 , RV; "mourned" in Luke 7:32 ; "to lament" in Luke 23:27 ; John 16:20 . Threnos, "lamentation," occurs in Matthew 2:18 .

(2) Odurmos from oduromai, "to wail" (a verb not found in the NT), denotes "mourning," Matthew 2:18 ; 2 Corinthians 7:7 .

(3) Cp. lupeomai, "to grieve;" see also Trench, Syn. lxv.

Beware

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

"to see," is applied to mental vision, and is sometimes used by way of warning "to take heed" against an object, Mark 8:15 ; Mark 12:38 ; Acts 13:40 ; Philippians 3:2 (three times); in Colossians 2:8 , RV, "take heed," marg., "see whether." See BEHOLD.

2: προσέχω
(Strong's #4337 — Verb — prosecho — pros-ekh'-o )

lit., "to hold to" (pros, "to," echo, "to have, to hold"), hence, "to turn one's mind or attention to a thing by being on one's guard against it" is translated "beware" in Matthew 7:15 ; Matthew 10:17 ; Matthew 16:6, 11, 12 ; Luke 12:1 ; Luke 20:46 . See ATTEND , HEED , REGARD.

3: φυλάσσω
(Strong's #5442 — Verb — phulasso — foo-las'-so )

"to guard, watch, keep," is used, in the Middle Voice, of being "on one's guard against" (the Middle V. stressing personal interest in the action), Luke 12:15 , "beware of," RV, "keep yourselves from," as in Acts 21:25 ; in 2 Timothy 4:15 , "be thou ware;" in 2 Peter 3:17 , "beware." See GUARD , KEEP , OBSERVE , SAVE.

Bewitch

1: βασκαίνω
(Strong's #940 — Verb — baskaino — bas-kah'ee-no )

primarily, "to slander, to prate about anyone;" then "to bring evil on a person by feigned praise, or mislead by an evil eye, and so to charm, bewitch" (Eng., "fascinate" is connected), is used figuratively in Galatians 3:1 , of leading into evil doctrine.

2: ἐξίστημι
(Strong's #1839 — Verb — existemi — ex-is'-tay-mee )

is rendered "bewitch" in Acts 8:9, 11 , AV, concerning Simon the sorcerer; it does not mean "to bewitch," as in the case of the preceding verb, but "to confuse, amaze" (RV). See AMAZE , B. No. 1.

Bewray

* Note: The word "bewrayeth," Matthew 26:73 , is a translation of poieo, "to make," with delos, "manifest, evident;" lit., "maketh thee manifest."

Beyond

1: ἐπέκεινα
(Strong's #1900 — Adverb — epekeina — ep-ek'-i-nah )

epi, "upon," and ekeina, "those," the word "parts" being understood, is used in Acts 7:43 .

2: πέραν
(Strong's #4008 — Adverb — peran — per'-an )

"on the other side, across," is used with the definite article, signifying the regions "beyond," the opposite shore, Matthew 8:18 etc. With verbs of going it denotes direction towards and "beyond" a place, e.g., John 10:40 . It frequently indicates "beyond," of locality, without a verb of direction, Matthew 16:5 ; Mark 10:1 , RV; John 1:28 ; John 3:26 . See FARTHER, SIDE.

Note: In 2 Corinthians 10:14 , the verb huperekteino, "to stretch overmuch," is so rendered in the RV, for AV, "... beyond our measure." In 2 Corinthians 10:16 the adverb huperekeina, "beyond," is used as a preposition.

Bid Farewell

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

is used in the Middle Voice to signify "to bid adieu to a person." It primarily means "to set apart, separate" (apo, "from," tasso, "to set, arrange"); then, "to take leave of, to bid farewell to," Mark 6:46 (RV); Luke 9:61 ; "to give parting instructions to," Acts 18:18, 21 ; 2 Corinthians 2:13 ; "to forsake, renounce," Luke 14:33 . See FORSAKE , RENOUNCE , SEND , Note (2) at end.

2: ἀπό
(Strong's #575 782 — preposition — apaspazomai — apo' )

"to bid farewell" (apo, "from," aspazomai, "to greet"), is used in Acts 21:6 , AV, "had taken our leave of;" RV, "bade ... farewell."

Bid, Bidden, Bade, Bid Again

1: καλέω
(Strong's #2564 — Verb — kaleo — kal-eh'-o )

"to call," often means "to bid," in the sense of "invite," e.g., Matthew 22:3, 4, 8, 9 ; Luke 14:7-10, 13 , RV; Revelation 19:9 , RV. See CALL , NAME , SURNAME.

2: κελεύω
(Strong's #2753 — Verb — keleuo — kel-yoo'-o )

"to command," is translated "bid" in Matthew 14:28 , only. See COMMAND , No. 5. Compare the synonym entello, "to command."

3: λέγω
(Strong's #3004 — Verb — eipon — leg'-o )

used as the aorist tense of lego, "to speak, to say," sometimes has the meaning of "commanding, or bidding," and is translated "bid," or "bade," e.g., in Matthew 16:22 ; Matthew 23:3 ; Luke 10:40 ; Luke 9:54 , AV, "command," RV, "bid;" Acts 11:12 ; "bidding," Acts 22:24 , RV. See SAY , SPEAK.

4: ἀντικαλέω
(Strong's #479 — Verb — antikaleo — an-tee-kal-eh'-o )

"to bid again, invite in turn," is found in Luke 14:12 .

Notes: (1) Lego, "to say," is translated "bid" and "biddeth" in the AV of 2 John 1:10, 11 ; RV, "give (him no greeting)," "giveth (him greeting)". See GREETING.

(2) In Matthew 1:24 , prostasso, "to command," is translated "had bidden," AV; RV, "commanded." See COMMAND.

Bier

1: σορός
(Strong's #4673 — Noun Feminine — soros — sor-os' )

originally denoted a receptacle for containing the bones of the dead, "a cinerary urn;" then "a coffin," Genesis 50:26 ; Job 21:32 ; then, "the funeral couch of bier" on which the Jews bore their dead to burial, Luke 7:14 .

Bill

1: βιβλίον
(Strong's #975 — Noun Neuter — biblion — bib-lee'-on )

primarily "a small book, a scroll, or any sheet on which something has been written;" hence, in connection with apostasion, "divorce," signifies "a bill of divorcement," Matthew 19:7 (AV, "writing"); Mark 10:4 . See BOOK , SCROLL , WRITING.

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

from grapho "to write" (Eng., "graph, graphic," etc.), in Luke 16:6 , AV, is translated "bill." It lit. signifies that which is drawn, a picture; hence, a written document; hence, a "bill," or bond, or note of hand, showing the amount of indebtedness. In the passage referred to the word is in the plural, indicating perhaps, but not necessarily, various "bills." The bonds mentioned in rabbinical writings, were formal, signed by witnesses and the Sanhedrin of three, or informal, when only the debtor signed. The latter were usually written on wax, and easily altered. See LEARNING, LETTER , SCRIPTURE , WRITING.

Billows

* For BILLOWS, Luke 21:25 , RV, see WAVE

Bind, Binding

1: δέω
(Strong's #1210 — Verb — deo — deh'-o )

"to bind," is used (a) literally, of any sort of "binding," e.g., Acts 22:5 ; Acts 24:27 , (b) figuratively, of the Word of God, as not being "bound," 2 Timothy 2:9 , i.e., its ministry, course and efficacy were not hindered by the bonds and imprisonment suffered by the Apostle. A woman who was bent together, had been "bound" by Satan through the work of a demon, Luke 13:16 . Paul speaks of himself, in Acts 20:22 , as being "bound in the spirit," i.e., compelled by his convictions, under the constraining power of the Spirit of God, to go to Jerusalem. A wife is said to be "bound" to her husband, Romans 7:2 ; 1 Corinthians 7:39 ; and the husband to the wife, 1 Corinthians 7:27 . The Lord's words to the Apostle Peter in Matthew 16:19 , as to "binding," and to all the disciples in Matthew 18:18 , signify, in the former case, that the Apostle, by his ministry of the Word of Life, would keep unbelievers outside the kingdom of God, and admit those who believed. So with regard to Matthew 18:18 , including the exercise of disciplinary measures in the sphere of the local church; the application of the Rabbinical sense of forbidding is questionable. See BOND , KNIT, Note. TIE.

2: περιδέω
(Strong's #4019 — Verb — perideo — per-ee-deh'-o )

peri, "around," with No. 1, "to bind around," is used in John 11:44 of the napkin around the face of Lazarus. Cp. Job 12:18 , Sept.

3: ὑποδέω
(Strong's #5265 — Verb — hupodeo — hoop-od-eh'-o )

hupo, "under," with No. 1, "to bind underneath," is used of binding of sandals, Acts 12:8 ; rendered "shod" in Mark 6:9 ; Ephesians 6:15 . See SHOD.

4: καταδέω
(Strong's #2611 — Verb — katadeo — kat-ad-eh'-o )

kata, "down," with No. 1, "to bind or tie down, or bind up," is used in Luke 10:34 of the act of the good Samaritan.

5: συνδέω
(Strong's #4887 — Verb — sundeo — soon-deh'-o )

sun, "together," and No. 1, "to bind together," implying association, is used in Hebrews 13:3 of those bound together in confinement.

6: δεσμεύω
(Strong's #1195 — Verb — desmeuo — des-myoo'-o )

signifies "to put in fetters or any kind of bond," Luke 8:29 ; Acts 22:4 , or "to bind a burden upon a person," Matthew 23:4 . The verb is connected with No. 1.

Notes: (1) Cp. desmos, "a band, bond, fetter," e.g., Luke 13:16 , and desmios, "bound," Acts 25:14 , AV (RV, "a prisoner"); Hebrews 13:3 , "them that are in bonds." See BOND , CHAIN , PRISONER , STRING.

(2) Sundesmos (see No. 5, above), "that which binds together," is translated "bands," in Colossians 2:19 . See BONDS.

7: προτείνω
(Strong's #4385 — Verb — proteino — prot-i'-no )

lit., "to stretch forth" (pro, "forth," teino, "to stretch"), is used in Acts 22:25 , AV, "they bound;" RV, "they had tied (him) up," in reference to the preparations made for scourging, probably, to stretch the body forward, to make it tense for severer punishment. See TIE.

Bird

1: ὄρνεον
(Strong's #3732 — Noun Neuter — orneon — or'-neh-on )

is probably connected with a word signifying "to perceive, to hear;" Revelation 18:2 ; Revelation 19:17, 21 . See FOWL. Cp. ornis, a hen.

2: πετεινόν
(Strong's #4071 — Noun Neuter — peteinon — pet-i-non' )

signifies "that which is able to fly, winged." It is connected with ptenon signifying "feathered, winged," which is used in 1 Corinthians 15:39 . Cp. petomai and petaomai, "to fly." In the Gospels the RV always translates it "birds," e.g., Matthew 6:26 ; but "fowls" in Acts 10:12 ; Acts 11:6 . The AV unsuitably has "fowls," in the Gospels, except Matthew 8:20 ; Matthew 13:32 ; Luke 9:58 .

Birth

1: γέννησις
(Strong's #1083 — Adjective — gennesis — ghen'-nay-sis )

"a birth, begetting, producing" (related to gennao, "to beget"), is used in Matthew 1:18 ; Luke 1:14 . Some mss. have genesis, "lineage, birth" (from ginomai, "to become").

2: γενετή
(Strong's #1079 — Noun Feminine — genete — ghen-et-ay' )

"a being born, or the hour of birth" (related to genea, "race, generation"), is connected with ginomai, "to become, to be born," and is used in John 9:1 .

Notes (1) For genesis and gennema see FRUIT , GENERATION , NATURE.

(2) In Galatians 4:19 , odino, "to have birth pangs," is rendered "travail in birth," AV; RV, "am in travail." See Revelation 12:2 .

Birthday

1: γενέσια
(Strong's #1077 — Noun Neuter — genesia — ghen-es'-ee-ah )

a neuter plural (akin to genesis, "lineage," from ginomai), primarily denoted "the festivities of a birthday, a birthday feast," though among the Greeks it was also used of a festival in commemoration of a deceased friend. It is found in Matthew 14:6 ; Mark 6:21 . Some have regarded it as the day of the king's accession, but this meaning is not confirmed in Greek writings.

Birthright

1: πρωτοτόκια
(Strong's #4415 — Noun Neuter — protokia — pro-tot-ok'-ee-ah )

"a birthright" (from protos, "first," tikto, "to beget"), is found in Hebrews 12:16 , with reference to Esau (cp. prototokos, firstborn). The "birthright" involved pre-eminence and authority, Genesis 27:29 ; Genesis 49:3 . Another right was that of the double portion, Deuteronomy 21:17 ; 1 Chronicles 5:1, 2 . Connected with the "birthright" was the progenitorship of the Messiah. Esau transferred his "birthright" to Jacob for a paltry mess of pottage, profanely despising this last spirtual privilge, Genesis 25 ; Genesis 27 . In the history of the nation God occassionally set aside the "birthright," to show that the objects of His choice depended not on the will of the flesh, but on His own authority. Thus Isaac was preferred to Ishmael, Jacob to Esau, Joseph to Reuben, David to his elder brethren, Solomon to Adonijah. See FIRSTBORN.

Bishop

1: ἐπίσκοπος
(Strong's #1985 — Noun Masculine — episkopos — ep-is'-kop-os )

lit., "an overseer" (epi, "over," skopeo, "to look or watch"), whence Eng. "bishop," which has precisely the same meaning, is found in Acts 20:28 ; Philippians 1:1 ; 1 Timothy 3:2 ; Titus 1:7 ; 1 Peter 2:25 . See OVERSEER.

Note: Presbuteros, "an elder," is another term for the same person as bishop or overseer. See Acts 20:17 with verse Acts 20:28 . The term "elder" indicates the mature spiritual experience and understanding of those so described; the term "bishop," or "overseer," indicates the character of the work undertaken. According to the Divine will and appointment, as in the NT, there were to be "bishops" in every local church, Acts 14:23 ; Acts 20:17 ; Philippians 1:1 ; Titus 1:5 ; James 5:14 . Where the singular is used, the passage is describing what a "bishop" should be, 1 Timothy 3:2 ; Titus 1:7 . Christ Himself is spoken of as "the ... Bishop of our souls," 1 Peter 2:25 . See ELDER.

2: ἐπισκοπή
(Strong's #1984 — Noun Feminine — episkope — ep-is-kop-ay' )

besides its meaning, "visitation," e.g., 1 Peter 2:12 (cp. the Sept. of Exodus 3:16 ; Isaiah 10:3 ; Jeremiah 10:15 ), is rendered "office," in Acts 1:20 , RV (AV, "bishoprick"); in 1 Timothy 3:1 , "the office of a bishop," lit., "(if any one seeketh) overseership," there is no word representing office.

Note: The corresponding verb is episkopeo, which, in reference to the work of an overseer, is found in 1 Peter 5:2 , RV, "exercising the oversight," for AV "taking the oversight." See OVERSIGHT.

Bit

* For BIT see BRIDLE

Bite

1: δάκνω
(Strong's #1143 — Verb — dakno — dak'-no )

"to bite," in Galatians 5:15 , "if ye bite and devour one another," is used metaphorically of wounding the soul, or rendering with reproaches.

Bitter, Bitterly, Bitterness

A — 1: πικρός
(Strong's #4089 — Adjective — pikros — pik-ros' )

from a root pik, meaning "to cut, to prick," hence, lit., "pointed, sharp, keen, pungent to the sense of taste, smell, etc.," is found in James 3:11, 14 . In ver. 11 it has its natural sense, with reference to water; in ver. 14 it is used metaphorically of jealousy, RV.

B — 1: πικραίνω
(Strong's #4087 — Verb — pikraino — pik-rah'ee-no )

related to A, signifies, in the Active Voice, "to be bitter," Colossians 3:19 , or "to embitter, irritate, or to make bitter," Revelation 10:9 ; the Passive Voice, "to be made bitter," is used in Revelation 8:11 ; Revelation 10:10 .

C — 1: πικρία
(Strong's #4088 — Noun Feminine — pikria — pik-ree'-ah )

denotes "bitterness." It is used in Acts 8:23 , metaphorically, of a condition of extreme wickedness, "gall of bitterness" or "bitter gal;" in Romans 3:14 , of evil speaking; in Ephesians 4:31 , of "bitter" hatred; in Hebrews 12:15 , in the same sense, metaphorically, of a root of "bitterness," producing "bitter" fruit.

D — 1: πικρῶς
(Strong's #4090 — Adverb — pikros — pik-roce' )

"bitterly," is used of the poignant grief of Peter's weeping for his denial of Christ, Matthew 26:75 ; Luke 22:62 .

Note: In the Sept., pikros (not in the NT), "a bitter herb," is used in Exodus 12:8 ; Numbers 9:11 .

Black, Blackness

1: μέλας
(Strong's #3189 — Adjective — melas — mel'-as )

"black," Matthew 5:36 ; Revelation 6:5, 12 , is derived from a root mal---, meaning "to be dirty;" hence Latin, malus, "bad." See INK.

:
( — — — )

Hebrews 12:18 , "blackness, gloom," seems to have been associated with the idea of a tempest. It is related to skotos, "darkness," in that passage, and in the Sept. of Exodus 10:22 ; Deuteronomy 4:11 ; Zephaniah 1:15 .

3: ζόφος
(Strong's #2217 — Noun Masculine — zophos — dzof'-os )

akin to No. 1, especially "the gloom of the regions of the lost," is used four times; 2 Peter 2:4 , "darkness" (RV); 2 Peter 2:17 , RV, "blackness," for AV, "mist;" Jude 1:6 , "darkness;" Jude 1:13 , "blackness," suggesting a kind of emanation. See DARKNESS , MIST.

Blade

* For BLADE see GRASS