Vine's Expository Dictionary of NT Words

Blame, Blameless — By

Blame, Blameless

A — 1: μωμάομαι
(Strong's #3469 — Verb — momaomai — mo-mah'-om-ahee )

"to find fault with, to blame, or calumniate," is used in 2 Corinthians 6:3 , of the ministry of the Gospel; in 8:20, of the ministration of financial help.

Notes: (1) Cp. the synonymous verb, memphomai, "to find fault," Mark 7:2 ; Romans 9:19 ; Hebrews 8:8 . See FAULT.

(2) In Galatians 2:11 , kataginosko is rightly rendered "stood condemned," RV, for AV, "was to be blamed." See CONDEMN.

B — 1: ἄμωμος
(Strong's #299 — Adjective — amomos — am'-o-mos )

See BLEMISH , B.

B — 2: ἀμώμητος
(Strong's #298 — Adjective — amometos — am-o'-may-tos )

translated in Philippians 2:15 "without blemish" (AV, "without rebuke"), is rendered "blameless" in 2 Peter 3:14 (AV and RV).

B — 3: ἄμεμπτος
(Strong's #273 — Adjective — amemptos — am'-emp-tos )

related to memphomai (A, Note), is translated "unblameable" in 1 Thessalonians 3:13 ; "blameless," in Luke 1:6 ; Philippians 2:15 ; Philippians 3:6 ; "faultless" in Hebrews 8:7 . See FAULTLESS , UNBLAMEABLE.

"If amomos is the 'unblemished,' amemptos is the 'unblamed.' ... Christ was amomos in that there was in Him no spot or blemish, and He could say, 'Which of you convinceth (convicteth) Me of sin?' but in strictness of speech He was not amemptos (unblamed), nor is this epithet ever given to Him in the NT, seeing that He endured the contradition of sinners against Himself, who slandered His footsteps and laid to His charge 'things that He knew not' (i.e., of which He was guiltless)." Trench. Syn. 103.

B — 4: ἀναίτιος
(Strong's #338 — Adjective — anaitios — an-ah'ee-tee-os )

"guiltless" (a, negative, n, euphonic, and aitia, "a charge"), is translated, "blameless" in the AV of Matthew 12:5 , "guiltless" in Matthew 12:7 . The RV has "guiltless" in both places. In the Sept., in Deuteronomy 19:10, 13 ; Deuteronomy 21:8-9 . See GUILTLESS.

B — 5: ἀνεπίλημπτος
(Strong's #423 — Adjective — anepileptos — an-ep-eel'-ape-tos )

lit., "that cannot be laid hold of," hence, "not open to censure, irreproachable" (from a, negative, n, euphonic, and epilambano, "to lay hold of"), is used in 1 Timothy 3:2 ; 1 Timothy 5:7 ; 1 Timothy 6:14 (in all three places the RV has "without reproach;" in the first two AV, "blameless," in the last, "unrebukeable;" an alternative rendering would be "irrephensible"). See REPROACH , UNREBUKEABLE.

B — 6: ἀνέγκλητος
(Strong's #410 — Adjective — anenkletos — an-eng'-klay-tos )

signifies "that which cannot be called to account" (from a, negative, n, euphonic, and enkaleo, "to call in"), i.e., with nothing laid to one's charge (as the result of public investigation), in 1 Corinthians 1:8 , RV, "unreproveable," AV, "blameless;" in Colossians 1:22 , AV and RV, "unreproveable;" in 1 Timothy 3:10 ; Titus 1:6, 7 , AV and RV, "blameless." It implies not merely acquittal, but the absence of even a charge or accusation against a person. This is to be the case with elders.

C — 1: ἀμέμπτως
(Strong's #274 — Adverb — amemptos — am-emp'-toce )

in 1 Thessalonians 2:10 , "unblameably;" in 1 Thessalonians 5:23 , "without blame," AV, "blameless," is said of believers at the Judgment-Seat of Christ in His Parousia (His presence after His coming), as the outcome of present witness and steadfastness. See B, No. 3, above.

Blaspheme, Blasphemy, Blasphemer, Blasphemous

A — 1: βλασφημία
(Strong's #988 — Noun Feminine — blasphemia — blas-fay-me'-ah )

either from blax, "sluggish, stupid," or, probably, from blapto, "to injure," and pheme, "speech," (Eng. "blasphemy") is so translated thirteen times in the RV, but "railing" in Matthew 15:19 ; Mark 7:22 ; Ephesians 4:31 ; Colossians 3:8 ; 1 Timothy 6:4 ; Jude 1:9 . The word "blasphemy" is practically confined to speech defamatory of the Divine Majesty. See Note, below. See EVIL SPEAKING , RAILING.

B — 1: βλασφημέω
(Strong's #987 — Verb — blasphemeo — blas-fay-meh'-o )

"to blaspheme, rail at or revile," is used (a) in a general way, of any contumelious speech, reviling, calumniating, railing at, etc., as of those who railed at Christ, e.g., Matthew 27:39 ; Mark 15:29 ; Luke 22:65 (RV, "reviling"); Luke 23:39 ; (b) of those who speak contemptuously of God or of sacred things, e.g., Matthew 9:3 ; Mark 3:28 ; Romans 2:24 ; 1 Timothy 1:20 ; 1 Timothy 6:1 ; Revelation 13:6 ; Revelation 16:9, 11, 21 ; "hath spoken blasphemy," Matthew 26:65 ; "rail at," 2 Peter 2:10 ; Jude 1:8, 10 ; "railing," 2 Peter 2:12 ; "slanderously reported," Romans 3:8 ; "be evil spoken of," Romans 14:16 ; 1 Corinthians 10:30 ; 2 Peter 2:2 ; "speak evil of," Titus 3:2 ; 1 Peter 4:4 ; "being defamed," 1 Corinthians 4:13 . The verb (in the present participial form) is translated "blasphemers" in Acts 19:37 ; in Mark 2:7 , "blasphemeth," RV, for AV, "speaketh blasphemies."

There is no noun in the original representing the English "blasphemer." This is expressed either by the verb, or by the adjective blasphemos. See DEFAME , RAIL , REPORT , REVILE.

C — 1: βλάσφημος
(Strong's #989 — Adjective — blasphemos — blas'-fay-mos )

"abusive, speaking evil," is translated "blasphemous," in Acts 6:11, 13 ; "a blasphemer," 1 Timothy 1:13 ; "railers," 2 Timothy 3:2 , RV; "railing," 2 Peter 2:11 . See RAIL.

Note: As to Christ's teaching concerning "blasphemy" against the Holy Spirit, e.g., Matthew 12:32 , that anyone, with the evidence of the Lord's power before His eyes, should declare it to be Satanic, exhibited a condition of heart beyond Divine illumination and therefore hopeless. Divine forgiveness would be inconsistent with the moral nature of God. As to the Son of Man, in his state of humiliation, there might be misunderstanding, but not so with the Holy Spirit's power demonstrated.

Blaze Abroad

1: διαφημίζω
(Strong's #1310 — Verb — diaphemizo — dee-af-ay-mid'-zo )

"to spread abroad" (dia, "throughout," phemizo, "to speak"), is so translated in the RV in Matthew 9:31 ; Matthew 28:15 (AV, "commonly reported"); Mark 1:45 (AV, "blaze abroad").

Blemish

A — 1: μῶμος
(Strong's #3470 — Noun Masculine — momos — mo'-mos )

akin to momaomai (see BLAME , A), signifies (a) "a blemish" (Sept. only); (b) "a shame, a moral disgrace," metaphorical of the licentious, 2 Peter 2:13 .

B — 1: ἄμωμος
(Strong's #299 — Adjective — amomos — am'-o-mos )

"without blemish;" is always so rendered in the RV, Ephesians 1:4 ; Ephesians 5:27 ; Philippians 2:15 ; Colossians 1:22 ; Hebrews 9:14 ; 1 Peter 1:19 ; Jude 1:24 ; Revelation 14:5 . This meaning is to be preferred to the various AV renderings, "without blame," Ephesians 1:4 , "unblameable," Colossians 1:22 , "faultless," Jude 1:24 , "without fault," Revelation 14:5 . The most authentic mss. have amomos, "without blemish," in Philippians 2:15 , for amometos, "without rebuke." In the Sept., in reference to sacrifices, especially in Lev. and Num., the Psalms and Ezek., "of blamelessness in character and conduct." See BLAME , FAULT.

Bless, Blessed, Blessedness, Blessing

A — 1: εὐλογέω
(Strong's #2127 — Verb — eulogeo — yoo-log-eh'-o )

lit., "to speak well of" (eu, "well," logos, "a word"), signifies, (a) "to praise, to celebrate with praises," of that which is addressed to God, acknowledging His goodness, with desire for His glory, Luke 1:64 ; Luke 2:28 ; Luke 24:51, 53 ; James 3:9 ; (b) "to invoke blessings upon a person," e.g., Luke 6:28 ; Romans 12:14 . The present participle Passive, "blessed, praised," is especially used of Christ in Matthew 21:9 ; Matthew 23:39 , and the parallel passages; also in John 12:13 ; (c) "to consecrate a thing with solemn prayers, to ask God's blessing on a thing," e.g., Luke 9:16 ; 1 Corinthians 10:16 ; (d) "to cause to prosper, to make happy, to bestow blessings on," said of God, e.g., in Acts 3:26 ; Galatians 3:9 ; Ephesians 1:3 . Cp. the synonym aineo, "to praise." See PRAISE.

A — 2: ἐνευλογέω
(Strong's #1757 — Verb — eneulogeomai — en-yoo-log-eh'-o )

"to bless," is used in the Passive Voice, Acts 3:25 ; Galatians 3:8 . The prefix en apparently indicates the person on whom the blessing is conferred.

A — 3: μακαρίζω
(Strong's #3106 — Verb — makarizo — mak-ar-id'-zo )

from a root mak---, meaning "large, lengthy," found also in makros, "long," mekos, "length," hence denotes "to pronounce happy, blessed," Luke 1:48 ; James 5:11 . See HAPPY.

B — 1: εὐλογητός
(Strong's #2128 — Adjective — eulogetos — yoo-log-ay-tos' )

akin to A, 1, means "blessed, praised;" it is applied only to God, Mark 14:61 ; Luke 1:68 ; Romans 1:25 ; Romans 9:5 ; 2 Corinthians 1:3 ; 2 Corinthians 11:31 ; Ephesians 1:3 ; 1 Peter 1:3 . In the Sept. it is also applied to man, e.g., in Genesis 24:31 ; Genesis 26:29 ; Deuteronomy 7:14 ; Judges 17:2 ; Ruth 2:20 ; 1 Samuel 15:13 .

B — 2: μακάριος
(Strong's #3107 — Adjective — makarios — mak-ar'-ee-os )

akin to A, No. 3, is used in the beatitudes in Matthew 5 and Luke 6 , is especially frequent in the Gospel of Luke, and is found seven times in Revelation, 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14. It is said of God twice, 1 Timothy 1:11 ; 1 Timothy 6:15 . In the beatitudes the Lord indicates not only the characters that are "blessed," but the nature of that which is the highest good.

C — 1: εὐλογία
(Strong's #2129 — Noun Feminine — eulogia — yoo-log-ee'-ah )

akin to A, 1, lit., "good speaking, praise," is used of (a) God and Christ, Revelation 5:12, 13 ; Revelation 7:12 ; (b) the invocation of blessings, benediction, Hebrews 12:17 ; James 3:10 ; (c) the giving of thanks, 1 Corinthians 10:16 ; (d) a blessing, a benefit bestowed, Romans 15:29 ; Galatians 3:14 ; Ephesians 1:3 ; Hebrews 6:7 ; of a monetary gift sent to needy believers, 2 Corinthians 9:5, 6 ; (e) in a bad sense, of fair speech, Romans 16:18 , RV, where it is joined with chrestologia, "smooth speech," the latter relating to the substance, eulogia to the expression. See BOUNTY.

C — 2: Μακεδονία
(Strong's #3109 — Noun Location — makarismos — mak-ed-on-ee'-ah )

akin to A, 3, "blessedness," indicates an ascription of blessing rather than a state; hence in Romans 4:6 , where the AV renders it as a noun, "(describeth) the blessedness;" the RV rightly puts "(pronounceth) blessing." So Romans 4:9 . In Galatians 4:15 the AV has "blessedness," RV, "gratulation." The Galatian believers had counted themselves happy when they heard and received the Gospel. Had they lost that opinion? See GRATULATION.

Note: In Acts 13:34 , hosia, lit., "holy things," is translated "mercies" (AV), "blessings" (RV).

Blew

* For BLEW see BLOW

Blind, Blindness

A — 1: τυφλόω
(Strong's #5186 — Verb — tuphloo — toof-lo'-o )

"to blind" (from a root tuph---, "to burn, smoke;" cp. tuphos, "smoke"), is used metaphorically, of the dulling of the intellect, John 12:40 ; 2 Corinthians 4:4 ; 1 John 2:11 .

A — 2: πωρόω
(Strong's #4456 — Verb — poroo — po-ro'-o )

signifies "to harden" (from poros, "a thick skin, a hardening"); rendered "blinded," AV, in Romans 11:7 ; 2 Corinthians 3:14 (RV, "hardened"); cp. 2 Corinthians 4:4 . See HARDEN.

B — 1: τυφλός
(Strong's #5185 — Adjective — tuphlos — toof-los' )

"blind," is used both physically and metaphorically, chiefly in the Gospels; elsewhere four times; physically, Acts 13:11 ; metaphorically, Romans 2:19 ; 2 Peter 1:9 ; Revelation 3:17 . The word is frequently used as a noun, signifying "a blind man."

C — 1: πώρωσις
(Strong's #4457 — Noun Feminine — porosis — po'-ro-sis )

akin to A. No. 2, primarily means "a covering with a callus," a "hardening," Romans 11:25 ; Ephesians 4:18 , RV, for AV, "blindness;" Mark 3:5 , RV, for AV, "hardness." It is metaphorical of a dulled spiritual perception. See HARDNESS.

Note: In John 9:8 , the most authentic mss. have prosaites, "a beggar," RV, instead of tuphlos, "blind."

Blindfold

1: περικαλύπτω
(Strong's #4028 — Verb — perikalupto — per-ee-kal-oop'-to )

signifies "to blindfold" (peri, "around," kalupto, "to hide"), Luke 22:64 . See COVER , OVERLAY.

Blood

A — 1: αἷμα
(Strong's #129 — Noun Masculine — haima — hah'ee-mah )

(hence Eng., prefix haem,), besides its natural meaning, stands, (a) in conjunction with sarx, "flesh," "flesh and blood," Matthew 16:17 ; 1 Corinthians 15:50 ; Galatians 1:16 ; the original has the opposite order, blood and flesh, in Ephesians 6:12 ; Hebrews 2:14 ; this phrase signifies, by synecdoche, "man, human beings." It stresses the limitations of humanity; the two are essential elements in man's physical being; "the life of the flesh is in the blood," Leviticus 17:11 ; (b) for human generation, John 1:13 ; (c) for "blood" shed by violence, e.g., Matthew 23:35 ; Revelation 17:6 ; (d) for the "blood" of sacrificial victims, e.g., Hebrews 9:7 ; of the "blood" of Christ, which betokens His death by the shedding of His "blood" in expiatory sacrifice; to drink His "blood" is to appropriate the saving effects of His expiatory death, John 6:53 . As "the life of the flesh is in the blood," Leviticus 17:11 , and was forfeited by sin, life eternal can be imparted only by the expiation made, in the giving up of the life by the sinless Savior.

A — 2: αἱματεκχυσία
(Strong's #130 — Noun Feminine — haimatekchusia — hahee-mat-ek-khoo-see'-ah )

denotes "shedding of blood," Hebrews 9:22 (haima, "blood," ekchuno, "to pour out, shed").

B — 1: αἱμορροέω
(Strong's #131 — Verb — haimorrhoeo — hahee-mor-hreh'-o )

from haima, "blood," rheo, "to flow" (Eng., "hemorrhage"), signifies "to suffer from a flow of blood," Matthew 9:20 .

Notes: (1) In Mark 5:25 ; Luke 8:43 , different constructions are used, the translations respectively being "having a flowing of blood" and "being in (i.e., with) a flowing of blood."

(2) In Acts 17:26 (RV, "of one;" AV, "of one blood"), the most authentic mss. do not contain the noun haima, "blood." So with the phrase "through His blood," in Colossians 1:14 .

(3) For "bloody flux" in Acts 28:8 , AV, see DYSENTERY (RV).

Blot Out

1: ἐξαλείφω
(Strong's #1813 — Verb — exaleipho — ex-al-i'-fo )

from ek, "out," used intensively, and aleipho, "to wipe," signifies "to wash, or to smear completely." Hence, metaphorically, in the sense of removal, "to wipe away, wipe off, obliterate;" Acts 3:19 , of sins; Colossians 2:14 , of writing; Revelation 3:5 , of a name in a book; Revelation 7:17 ; Revelation 21:4 , of tears.

Blow

1: ῥάπισμα
(Strong's #4475 — Noun Neuter — rhapisma — hrap'-is-mah )

(a) "a blow with a rod or staff," (b) "a blow with the hand, a slap or cuff," is found in three places; of the maltreatment of Christ by the officials or attendants of the high priest, Mark 14:65 , RV, "received (according to the most authentic mss.) Him with blows of their hands," (AV, "did strike Him with the palms of their hands"); that they received, or took, Him would indicate their rough handling of Him; John 18:22 ; John 19:3 ; in all three places the RV marg. gives the meaning (a), as to the use of a rod.

So with the corresponding verb rhapizo, in Matthew 26:67 . The soldiers subsequently beat Him with a reed, 27:30, where tupto, "to beat," is used; rhapizo occurs elsewhere in Matthew 5:39 . See SMITE.

Blow (2)

1: ῥάπισμα
(Strong's #4475 — Noun Neuter — rhapisma — hrap'-is-mah )

Board

1: σανίς
(Strong's #4548 — Noun Feminine — sanis — san-ece' )

denotes "a plank, or board," Acts 27:44 .

Boast, Boaster, Boastful

A — 1: καυχάομαι
(Strong's #2744 — Verb — kauchaomai — kow-khah'-om-ahee )

and its related words katakauchaomai, "to glory or boast" and the nouns kauchesis and kauchema, translated "boast," and "boasting," in the AV, are always translated "glory," and "glorying" in the RV, e.g., 2 Corinthians 10:15 ; 2 Corinthians 11:10, 17 ; Ephesians 2:9 . See GLORY.

A — 2: μεγαλαυχέω
(Strong's #3166 — Verb — megalaucheo — meg-al-ow-kheh'-o )

from megala, "great things," and aucheo, "to lift up the neck," hence, "to boast," is found in some texts of James 3:5 . The most authentic mss. have the two words separated. It indicates any kind of haughty speech which stirs up strife or provokes others.

Note: In Acts 5:36 , the verb lego, "to say," is rendered "boasting" in the AV; "giving out" (RV).

B — 1: ἀλαζών
(Strong's #213 — Noun Masculine — alazon — al-ad-zone' )

"a boaster," Romans 1:30 ; 2 Timothy 3:2 , AV, "boasters," RV, "boastful," primarily signifies "a wanderer about the country" (from ale, "wandering"), "a vagabond;" hence, "an impostor."

B — 2: ἀλαζονεία
(Strong's #212 — Noun Feminine — alazoneia — al-ad-zon-i'-a )

the practice of an alazon, denotes quackery; hence, "arrogant display, or boastings," James 4:16 , RV, "vauntings;" in 1 John 2:16 , RV, "vainglory;" AV, "pride." See PRIDE , VAUNT.

Note: In 2 Corinthians 9:4 , hupostasis, "a support, substance," means "confidence" (RV); AV, "confident boasting."

Boat

1: πλοιάριον
(Strong's #4142 — Noun Neuter — ploiarion — ploy-ar'-ee-on )

"a skiff or small boat," is a diminutive of ploion (No. 2), Mark 3:9 ; Mark 4:36 ; John 6:22 (but No. 2 in the 2nd part of the verse), John 6:23 (here some texts have No. 2), John 6:24 ; John 21:8 .

2: πλοῖον
(Strong's #4143 — Noun Neuter — ploion — ploy'-on )

AV, "ship," is preferably translated "boat" (RV) in the Gospels, where it is of frequent use; it is found 18 times in Acts, where, as in James 3:4 ; Revelation 8:9 ; Revelation 18:19 , it signifies a ship. See SHIP.

3: σκάφη
(Strong's #4627 — Noun Feminine — skaphe — skaf'-ay )

is, lit., "anything dug or scooped out" (from skapto, "to dig"), "as a trough, a tub, and hence a light boat, or skiff, a boat belonging to a larger vessel," Acts 27:16, 30, 32 .

Body, Bodily

A — 1: σῶμα
(Strong's #4983 — Noun Neuter — soma — so'-mah )

is "the body as a whole, the instrument of life," whether of man living, e.g., Matthew 6:22 , or dead, Matthew 27:52 ; or in resurrection, 1 Corinthians 15:44 ; or beasts, Hebrews 13:11 ; of grain, 1 Corinthians 15:37, 38 ; of the heavenly hosts, 1 Corinthians 15:40 . In Revelation 18:13 it is translated "slaves." In its figurative uses the essential idea is preserved.

Sometimes the word stands, by synecdoche, for "the complete man," Matthew 5:29 ; Matthew 6:22 ; Romans 12:1 ; James 3:6 ; Revelation 18:13 . Sometimes the person is identified with his or her "body," Acts 9:37 ; Acts 13:36 , and this is so even of the Lord Jesus, John 19:40 with John 19:42 . The "body" is not the man, for he himself can exist apart from his "body," 2 Corinthians 12:2, 3 . The "body" is an essential part of the man and therefore the redeemed are not perfected till the resurrection, Hebrews 11:40 ; no man in his final state will be without his "body," John 5:28, 29 ; Revelation 20:13 .

The word is also used for physical nature, as distinct from pneuma, "the spiritual nature," e.g., 1 Corinthians 5:3 , and from psuche, "the soul," e.g., 1 Thessalonians 5:23 . "Soma, 'body,' and pneuma, 'spirit,' may be separated; pneuma and psuche, 'soul,' can only be distinguished" (Cremer).

It is also used metaphorically, of the mystic body of Christ, with reference to the whole church, e.g., Ephesians 1:23 ; Colossians 1:18, 22, 24 ; also of a local church, 1 Corinthians 12:27 .

A — 2: χρώς
(Strong's #5559 — Noun Masculine — chros — khroce )

signifies "the surface of a body," especially of the human body, Acts 19:12 , with reference to the handkerchiefs carried from Paul's body to the sick.

A — 3: πτῶμα
(Strong's #4430 — Noun Neuter — ptoma — pto'-mah )

denotes, lit., "a fall" (akin to pipto, "to fall"); hence, "that which is fallen, a corpse," Matthew 14:12 ; Matthew 24:28 , "carcase;" Mark 6:29 ; Mark 15:45 , "corpse;" Revelation 11:8, 9 , "dead bodies" (Gk., "carcase," but plural in the 2nd part of ver. 9). See CARCASE , CORPSE.

B — 1: σύσσωμος
(Strong's #4954 — Adjective — sussomos — soos'-so-mos )

sun, "with," and A, No. 1., means "united in the same body," Ephesians 3:6 , of the church.

B — 2: σωματικός
(Strong's #4984 — Adjective — somatikos — so-mat-ee-kos' )

"bodily," is used in Luke 3:22 , of the Holy Spirit in taking a bodily shape; in 1 Timothy 4:8 of bodily exercise.

C — 1: σωματικῶς
(Strong's #4985 — Adverb — somatikos — so-mat-ee-koce' )

"bodily, corporeally," is used in Colossians 2:9 .

Boisterous

* Note: The AV "boisterous" in Matthew 14:30 is a rendering of the word ischuros, "strong" (see margin); it is not in the most authentic mss.

Bold, Boldness, Boldly

A — 1: θαρρέω
(Strong's #2292 — Verb — tharreo — thar-hreh'-o )

a later form of tharseo (see CHEER , COMFORT), is connected with thero, "to be warm" (warmth of temperament being associated with confidence); hence, "to be confident, bold, courageous;" RV, invariably, "to be of good courage;" 2 Corinthians 5:6, 8 (AV, "to be confident"); 2 Corinthians 7:16 (AV, "to have confidence"); 2 Corinthians 10:1, 2 (AV, "to be bold"); Hebrews 13:6 , AV, "boldly;" RV, "with good courage" (lit., "being courageous"). See COURAGE.

A — 2: παρρησιάζομαι
(Strong's #3955 — Verb — parrhesiazomai — par-hray-see-ad'-zom-ahee )

"to speak boldly, or freely," primarily had reference to speech (see B, below), but acquired the meaning of "being bold, or waxing bold," 1 Thessalonians 2:2 ; in Acts 13:46 , RV , "spake out boldly" (the aorist participle here signifies "waxing bold"); Acts 9:27, 29 , "preached boldly (see also Acts 18:26 ; Acts 19:8 ); in Acts 26:26 , "speak freely." See FREELY.

A — 3: τολμάω
(Strong's #5111 — Verb — tolmao — tol-mah'-o )

signifies "to dare to do, or to bear, something terrible or difficult;" hence, "to be bold, to bear onself boldly, deal boldly;" it is translated "be bold" in 2 Corinthians 10:2 , as contrasted with tharreo in verse 2 Corinthians 10:1 , and the first line of verse 2, "shew courage" (see No. 1, above); in 2 Corinthians 10:12 , RV, "are not bold to," for AV, "dare not make ourselves of." Tharreo denotes confidence in one's own powers, and has reference to character; tolmao denotes boldness in undertaking and has reference to manifestation (Thayer). See COURAGE , DARE.

A — 4: ἀποτολμάω
(Strong's #662 — Verb — apotolmao — ap-ot-ol-mah'-o )

apo (intensive), with No. 3, means "to be very bold, to speak out boldly," and is used in Romans 10:20 .

B — 1: παρρησία
(Strong's #3954 — Noun Feminine — parrhesia — par-rhay-see'-ah )

from pas, "all," rhesis, "speech" (see A, No. 2), denotes (a), primarily, "freedom of speech, unreservedness of utterance," Acts 4:29, 31 ; 2 Corinthians 3:12 ; 2 Corinthians 7:4 ; Philemon 1:8 ; or "to speak without ambiguity, plainly," John 10:24 ; or "without figures of speech," John 16:25 ; (b) "the absence of fear in speaking boldly; hence, confidence, cheerful courage, boldness, without any connection necessarily with speech;" the RV has "boldness" in the following; Acts 4:13 ; Ephesians 3:12 ; 1 Timothy 3:13 ; Hebrews 3:6 ; Hebrews 4:16 ; Hebrews 10:19, 35 ; 1 John 2:28 ; 1 John 3:21 ; 1 John 4:17 ; 1 John 5:14 ; (c) the deportment by which one becomes conspicuous, John 7:4 ; John 11:54 , acts openly, or secures publicity, Colossians 2:15 . See CONFIDENCE , OPENLY , PLAINNESS.

C — 1: τολμηρότερον
(Strong's #5112 — Adjective — tolmeroteros — tol-may-rot'-er-on )

the comparative degree of tolmeros, means "the more boldly," Romans 15:15 ; in some texts, tolmeroteron. Cp. A, No. 3. Cp. tolmetes, "presumptuous," RV, "daring," 2 Peter 2:10 .

Bond

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

from deo, "to bind" (see BAND), is usually found in the plural, either masculine or neuter; (a) it stands thus for the actual "bonds" which bind a prisoner, as in Luke 8:29 ; Acts 16:26 ; Acts 20:23 (the only three places where the neuter plural is used); Acts 22:30 ; (b) the masculine plural stands frequently in a figurative sense for "a condition of imprisonment," Philippians 1:7, 13 , i.e., "so that my captivity became manifest as appointed for the cause of Christ;" Philippians 1:14, 16 ; Colossians 4:18 ; 2 Timothy 2:9 ; Philemon 1:10, 13 ; Hebrews 10:34 .

In Mark 74:35 "the bond (AV string)" stands metaphorically for "the infirmity which caused an impediment in his speech." So in Luke 13:16 , of the infirmity of the woman who was bowed together. See BAND , CHAIN , STRING.

2: δέσμιος
(Strong's #1198 — Adjective — desmios — des'-mee-os )

"a binding," denotes "a prisoner," e.g., Acts 25:14 , RV, for the AV, "in bonds;" Hebrews 13:3 , "them that are in bonds," Paul speaks of himself as a prisoner of Christ, Ephesians 3:1 : 2 Timothy 1:8 ; Philemon 1:1, 9 ; "in the Lord," Ephesians 4:1 . See PRISONER.

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

"that which binds together" (sum, "with," and No. 1), is said of "the bond of iniquity," Acts 8:23 ; "the bond of peace," Ephesians 4:3 ; "the bond of perfectness," Colossians 3:14 (figurative of the ligaments of the body); elsewhere; Colossians 2:19 , "bands," figuratively of the bands which unite the church, the body of Christ. See BAND.

4: ἅλυσις
(Strong's #254 — Noun Feminine — halusis — hal'-oo-sis )

denotes "a chain;" so the RV in Ephesians 6:20 , for AV "bonds." See CHAIN.

5: γογγυσμός
(Strong's #1112 — Noun Masculine — gramma — gong-goos-mos' )

in Luke 16:6 , RV, means "a bill or note of hand." See BILL , No. 2.

6: χειρόγραφον
(Strong's #5498 — Noun Neuter — cheirographon — khi-rog'-raf-on )

"a handwriting," is rendered "bond" in Colossians 2:14 , RV.

Bondage

A — 1: δουλεία
(Strong's #1397 — Noun Feminine — douleia — doo-li'-ah )

akin to deo, "to bind," primarily "the condition of being a slave," came to denote any kind of bondage, as, e.g., of the condition of creation, Romans 8:21 ; of that fallen condition of man himself which makes him dread God, Romans 8:15 , and fear death, Hebrews 2:15 ; of the condition imposed by the Mosaic Law, Galatians 4:24 . See SERVE.

B — 1: δουλεύω
(Strong's #1398 — Verb — douleuo — dool-yoo'-o )

"to serve as a slave, to be a slave, to be in bondage," is frequently used without any association of slavery, e.g., Acts 20:19 ; Romans 6:6 ; Romans 7:6 ; Romans 12:11 ; Galatians 5:13 . See SERVE.

B — 2: δουλόω
(Strong's #1402 — Noun Masculine — douloo — doo-lo'-o )

different from No. 1, in being transitive instead of intransitive, signifies "to make a slave of, to bring into bondage," Acts 7:6 ; 1 Corinthians 9:19 , RV; in the Passive Voice, "to be brought under bondage," 2 Peter 2:19 ; "to be held in bondage," Galatians 4:3 (lit., "were reduced to bondage"); Titus 2:3 , "of being enslaved to wine;" Romans 6:18 , "of service to righteousness" (lit. "were made bondservants"). As with the purchased slave there were no limitations either in the kind or the time of service, so the life of the believer is to be lived in continuous obedience to God. See ENSLAVED , GIVE , SERVANT.

B — 3: δουλαγωγέω
(Strong's #1396 — Verb — doulagogeo — doo-lag-ogue-eh'-o )

"to bring into bondage" (from A, above, and ago, "to bring"), is used in 1 Corinthians 9:27 , concerning the body, RV, "bondage," for AV, "subjection."

B — 4: καταδουλόω
(Strong's #2615 — Verb — katadouloo — kat-ad-oo-lo'-o )

"to bring into bondage," occurs in 2 Corinthians 11:20 ; Galatians 2:4 .

Bondman, Bondmaid

1: δοῦλος
(Strong's #1401 — Noun — doulos — doo'-los )

from deo, "to bind," "a slave," originally the lowest term in the scale of servitude, came also to mean "one who gives himself up to the will of another," e.g., 1 Corinthians 7:23 ; Romans 6:17, 20 , and became the most common and general word for "servant," as in Matthew 8:9 , without any idea of bondage. In calling himself, however, a "bondslave of Jesus Christ," e.g., Romans 1:1 , the Apostle Paul intimates (1) that he had been formerly a "bondslave" of Satan, and (2) that, having been bought by Christ, he was now a willing slave, bound to his new Master. See SERVANT.

The feminine, doule, signifies "a handmaid," Luke 1:38, 48 ; Acts 2:18 .

2: παιδίσκη
(Strong's #3814 — Noun Feminine — paidiske — pahee-dis'-kay )

"a young girl, maiden," also denoted "a young female slave, bondwoman, or handmaid." For the AV, "bondmaid" or "bondwoman," in Galatians 4:22, 23, 30, 31 , the RV has "handmaid." See DAMSEL , HANDMAID, MAID.

Bondservant

* For BONDSERVANT see SERVANT

Bone

1: ὀστοῡν
(Strong's #3747 — Noun Neuter — osteon — os-teh'-on, os-toon' )

probably from a word signifying strength, or firmness, sometimes denotes "hard substances other than bones," e.g., the stone or kernel of fruit. In the NT it always denotes "bones," Matthew 23:27 ; Luke 24:39 ; John 19:36 ; Hebrews 11:22 .

Note: As to Ephesians 5:30 , RV, "We are members of His body" (in contrast to the AV), "the words that follow in the common text are an unintelligent gloss, in which unsuccessful endeavor is made to give greater distinctness to the Apostle's statement" (Westcott).

Book

1: βίβλος
(Strong's #976 — Noun Neuter — biblos — bib'-los )

(Eng. "Bible") was the inner part, or rather the cellular substance, of the stem of the papyrus (Eng. "paper"). It came to denote the paper made from this bark in Egypt, and then a written "book," roll, or volume. It is used in referring to "books" of Scripture, the "book," or scroll, of Matthew's Gospel, Matthew 1:1 ; the Pentateuch, as the "book" of Moses, Mark 12:26 ; Isaiah, as "the book of the words of Isaiah," Luke 3:4 ; the Psalms, Luke 20:42 ; Acts 1:20 ; "the prophets," Acts 7:42 ; to "the Book of Life," Philippians 4:3 ; Revelation 3:5 ; Revelation 20:15 . Once only it is used of secular writings, Acts 19:19 .

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

a diminutive of No. 1, had in Hellenistic Greek almost lost its diminutive force and was ousting biblos in ordinary use; it denotes "a scroll or a small book." It is used in Luke 4:17, 20 , of the "book" of Isaiah; in John 20:30 , of the Gospel of John; in Galatians 3:10 ; Hebrews 10:7 , of the whole of the OT; in Hebrews 9:19 , of the "book" of Exodus; in Revelation 1:11 ; Revelation 22:7, 9, 10, 18 (twice), 19, of the Apocalypse; in John 21:25 ; 2 Timothy 4:13 , of "books" in general; in Revelation 13:8 ; Revelation 17:8 ; Revelation 20:12 ; Revelation 21:27 , of the "Book" of Life (see Note, below); in Revelation 20:12 , of other "books" to be opened in the Day of Judgment, containing, it would seem, the record of human deeds. In Revelation 5:1-9 the "Book" represents the revelation of God's purposes and counsels concerning the world. So with the "little book" in Revelation 10:8 . In Revelation 6:14 it is used of a scroll, the rolling up of which illustrates the removal of the heaven.

In Matthew 19:7 ; Mark 10:4 the word is used of a bill of divorcement. See BILL.

Note: In Revelation 22:19 , the most authentic mss. have xulon, "tree (of life)," instead of "biblion."

3: βιβλαρίδιον
(Strong's #974 — Noun Neuter — biblaridion — bib-lee-ar-id'-ee-on )

another diminutive of No. 1, is always rendered "little book," in Revelation 10:2, 9, 10 . Some texts have it also in verse Revelation 10:8 , instead of biblion (but see beginning of No. 2).

Boon

1: δώρημα
(Strong's #1434 — Noun Neuter — dorema — do'-ray-mah )

translated "boon" in James 1:17 , RV, is thus distinguished, as the thing given, from the preceding word in the verse, dosis, "the act of giving" (AV, "gift" in each case); elsewhere in Romans 5:16 . It is to be distinguished also from doron, the usual word for a gift. See GIFT.

Border

1: κράσπεδον
(Strong's #2899 — Noun Neuter — kraspedon — kras'-ped-on )

was primarily "the extremity or prominent part of a thing, an edge;" hence "the fringe of a garment, or a little fringe," hanging down from the edge of the mantle or cloak. The Jews had these attached to their mantles to remind them of the Law, according to Numbers 15:38, 39 ; Deuteronomy 22:12 ; Zechariah 8:23 . This is the meaning in Matthew 23:5 . In Matthew 9:20 ; Matthew 14:36 ; Mark 6:56 ; Luke 8:44 , it is used of the border of Christ's garment (AV "hem," in the first two places). See HEM.

2: ὅριον
(Strong's #3725 — Noun Neuter — horion — hor'-ee-on )

"the border of a country or district" (cp. Eng., "horizon"), is always used in the plural. The AV has "coasts," but "borders" in Matthew 4:13 ; the RV always "borders," Matthew 2:16 ; Matthew 4:13 ; Matthew 8:34 ; Matthew 15:22, 39 ; Matthew 19:1 ; Mark 5:17 ; Mark 7:31 (twice); 10:1; Acts 13:50 . In some of these it signifies territory. See COAST.

3: μεθόριον
(Strong's #3181 — Noun Neuter — methorion — meth-or'-ee-os )

meta, "with," and No. 2, similar in meaning, is found, in some mss., in Mark 7:24 . Cp. horothesia, under BOUND.

Born

* For BORN see BEGET

Borne

* For BORNE see BEAR

Borrow

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

in the Active Voice, signifies "to lend money," as in Luke 6:34, 35 ; in the Middle Voice, "to have money lent to oneself, to borrow," Matthew 5:42 . Cp. dan(e)ion, "a debt," Matthew 18:27 , and dan(e)istes, "a creditor," Luke 7:41 . See LEND.

Bosom

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

signifies (a) "the front of the body between the arms;" hence, to recline in the "bosom" was said of one who so reclined at table that his head covered, as it were, the "bosom" of the one next to him, John 13:23 . Hence, figuratively, it is used of a place of blessedness with another, as with Abraham in paradise, Luke 16:22, 23 (plural in ver. 23), from the custom of reclining at table in the "bosom," a place of honor; of the Lord's eternal and essential relation with the Father, in all its blessedness and affection as intimated in the phrase, "The Only-begotten Son, which is in the bosom of the Father" (John 1:18 ); (b) "of the bosom of a garment, the hollow formed by the upper forepart of a loose garment, bound by a girdle and used for carrying or keeping things;" thus figuratively of repaying one liberally, Luke 6:38 ; cp. Isaiah 65:6 ; Jeremiah 39:18 ; (c) "of an inlet of the sea," because of its shape, like a bosom, Acts 27:39 . See BAY , CREEK.

Both

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

Bottle

* For BOTTLE see SKIN

Bottom, Bottomless

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

for this see BENEATH.

B — 1: ἄβυσσος
(Strong's #12 — Noun Feminine — abussos — ab'-us-sos )

"bottomless" (from a, intensive, and bussos, "a depth"), is used as a noun denoting the abyss (AV, "bottomless pit"). It describes an immeasurable depth, the underworld, the lower regions, the abyss of Sheol. In Romans 10:7 , quoted from Deuteronomy 30:13 , the abyss (the abode of the lost dead) is substituted for the sea (the change in the quotation is due to the facts of the death and resurrection of Christ); the AV has "deep" here and in Luke 8:31 ; the reference is to the lower regions as the abode of demons, out of which they can be let loose, Revelation 11:7 ; Revelation 17:8 ; it is found seven times in the Apocalypse, 9:1,2,11; 11:7; 17:8; 20:1,3; in 9:1,2 the RV has "the pit of the abyss." See DEEP.

Bought

* For BOUGHT see BUY

Bound

1: ὁροθεσία
(Strong's #3734 — Noun Feminine — horothesia — hor-oth-es-ee'-ah )

"the fixing of a boundary," rather than the boundary itself (from horos, "a boundary," and tithemi, "to place"), is used in Acts 17:26 , "bounds."

Bound (2)

1: ὁροθεσία
(Strong's #3734 — Noun Feminine — horothesia — hor-oth-es-ee'-ah )

"the fixing of a boundary," rather than the boundary itself (from horos, "a boundary," and tithemi, "to place"), is used in Acts 17:26 , "bounds."

Bounty, Bountifully

1: εὐλογία
(Strong's #2129 — Noun Feminine — eulogia — yoo-log-ee'-ah )

"a blessing," has the meaning of "bounty" in 2 Corinthians 9:5 , of the offering sent by the church at Corinth to their needy brethren in Judea.

Note: In the next verse the adverb "bountifully" is a translation of the phrase ep'eulogiais, lit., "with blessings" (RV marg.), that is, that blessings may accrue. See BLESSING.

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

from haplous, "simple, single," is translated "bountifulness" in 2 Corinthians 9:11 , AV; RV, "liberality" (marg., "singleness"); cp. 2 Corinthians 8:2 ; 2 Corinthians 9:13 ; from sincerity of mind springs "liberality." The thought of sincerity is present in Romans 12:8 ; 2 Corinthians 11:3 ; Ephesians 6:5 ; Colossians 3:22 . See LIBERAL , SIMPLICITY , SINGLENESS.

3: ἁδρότης
(Strong's #100 — Noun Feminine — charis — had-rot'-ace )

"grace," is rendered, "bounty" in 1 Corinthians 16:3 , RV, (AV, "liberality"), by metonymy for a material gift. See BENEFIT , No. 3.

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

lit., "fatness" (from hadros, "thick, well-grown"), is used of a monetary gift, in 2 Corinthians 8:20 , AV, "abundance," RV, "bounty."

Bow

1: τόξον
(Strong's #5115 — Noun Neuter — toxon — tox'-on )

"a bow," is used in Revelation 6:2 . Cp. Habakkuk 3:8, 9 . The instrument is frequently mentioned in the Sept., especially in the Psalms.

Bow, Bowed

1: κάμπτω
(Strong's #2578 — Verb — kampto — kamp'-to )

"to bend," is used especially of bending the knees in religious veneration, Romans 11:4 ; Romans 14:11 ; Ephesians 3:14 ; Philippians 2:10 .

2: συγκάμπτω
(Strong's #4781 — Verb — sunkampto — soong-kamp'-to )

signifies "to bend completely together, to bend down by compulsory force," Romans 11:10 .

3: συγκύπτω
(Strong's #4794 — Verb — sunkupto — soong-koop'-to )

"to bow together" (sun, "together with," kupto, "to bow"), is said, in Luke 13:11 , of the woman crippled with a physical infirmity.

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

"to incline, to bow down," is used of the women who in their fright "bowed" their faces to the earth at the Lord's empty tomb, Luke 24:5 ; of the act of the Lord on the Cross immediately before giving up His Spirit. What is indicated in the statement "He bowed His head," is not the helpless dropping of the head after death, but the deliberate putting of His head into a position of rest, John 19:30 . The verb is deeply significant here. The Lord reversed the natural order. The same verb is used in His statement in Matthew 8:20 ; Luke 9:58 , "the Son of Man hath not where to lay His head." It is used, too, of the decline of day, Luke 9:12 ; Luke 24:29 ; of turning enemies to flight, Hebrews 11:34 . See LAY , SPENT. No. 7, TURN, WEAR.

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

"to put, or place," is said of the soldiers who mockingly bowed their knees to Christ, Mark 15:19 . See APPOINT.

Note: For gonupeteo, "to bow the knee," Matthew 27:29 , see KNEEL.

Bowels

1: σπλάγχνον
(Strong's #4698 — Noun Neuter — splanchnon — splangkh'-non )

always in the plural, properly denotes "the physical organs of the intestines," and is once used in this respect, Acts 1:18 (for the use by Greeks and Hebrews, see AFFECTION , No. 2). The RV substitutes the following for the word "bowels:" "affections," 2 Corinthians 6:12 ; "affection," 2 Corinthians 7:15 ; "tender mercies," Philippians 1:8 ; Philippians 2:1 ; "a heart (of compassion)," Colossians 3:12 ; "heart," Philemon 1:12, 20 ; "hearts," Philemon 1:7 ; "compassion," 1 John 3:17 . The word is rendered "tender" in the AV and RV of Luke 1:78 , in connection with the word "mercy." See AFFECTION , No. 2, COMPASSION, A, No. 2 and B, No. 2.

Bowl

1: φιάλη
(Strong's #5357 — Noun Feminine — phiale — fee-al'-ay )

(Eng., "phial") denotes "a bowl;" so the RV, for AV, "vial," in Revelation 5:8 ; Revelation 15:7 ; Revelation 16:1-4, 8, 10, 12, 17 ; Revelation 17:1 ; Revelation 21:9 ; the word is suggestive of rapidity in the emptying of the contents. While the seals (ch. 6) give a general view of the events of the last "week" or "hebdomad," in the vision given to Daniel, Daniel 9:23-27 , the "trumpets" refer to the judgments which, in a more or less extended period, are destined to fall especially, though not only, upon apostate Christendom and apostate Jews. The emptying of the "bowls" betokens the final series of judgments in which this exercise of the wrath of God is "finished" (Revelation 15:1 , RV). These are introduced by the 7th trumpet. See Revelation 11:15 and the successive order in Revelation 11:18 , "the nations were wroth, and Thy wrath came ...;" see also Revelation 6:17 ; Revelation 14:19, 20 ; Revelation 19:11-21 .

Box

1: ἀλάβαστρον
(Strong's #211 — Noun Neuter — alabastron — al-ab'-as-tron )

"an alabaster vessel," is translated in the AV of Matthew 26:7 ; Mark 14:3 ; Luke 7:37 , "box," RV, "cruse." The breaking refers to the seal, not to the box or cruse. See CRUSE.

Boy

1: παῖς
(Strong's #3816 — Noun — pais — paheece )

denotes "a boy" (in contrast to paidion, a diminutive of pais, and to teknon, "a child"). With reference to Christ, instead of the AV "child," the RV suitably translates otherwise as follows: Luke 2:43 , "the boy Jesus;" Acts 4:27, 30 , "The Holy Servant, Jesus." So in the case of others, Matthew 17:18 ; Luke 9:42 ("boy"). See CHILD , MAID , MANSERVANT , SERVANT , SON , YOUNG MAN.

Braided

1: πλέγμα
(Strong's #4117 — Noun Neuter — plegma — pleg'-mah )

signifies "what is woven" (from pleko, "to weave, plait"), whether a net or basket (Josephus uses it of the ark of bulrushes in which the infant Moses was laid), or of a web, plait, braid. It is used in 1 Timothy 2:9 , of "braided hair," which the Vulgate signifies as "ringlets, curls."

Notes: (1) Cp. emploke, 1 Peter 3:3 , "plaiting," i.e., intertwining the hair in ornament.

(2) "Broided" is to be distinguished from broidered, which means to adorn with needlework (not to plait).

Brake

* For BRAKE see BREAK

Bramble Bush

* For BRAMBLE BUSH see BUSH

Branch

1: κλάδος
(Strong's #2798 — Noun Masculine — klados — klad'-os )

from klao, "to break" (cp. klasma, "a broken piece"), properly a young tender shoot, "broken off" for grafting, is used for any kind of branch, Matthew 13:32 ; Matthew 21:8 ; Matthew 24:32 ; Mark 4:32 ; Mark 13:28 ; Luke 13:19 ; the descendants of Israel, Romans 11:16-19, 21 .

2: κλῆμα
(Strong's #2814 — Noun Neuter — klema — klay'-mah )

akin to klao, "to break," denotes "a tender, flexible branch, especially the shoot of a vine, a vine sprout," John 15:2, 4-6 .

3: στοιβάς
(Strong's #4746 — Noun Feminine — stoibas | stibas — stoy-bas' )

from steibo, "to tread on," primarily denoted "a layer of leaves, reeds, twigs or straw, serving for a bed;" then "a branch full of leaves, soft foliage," which might be used in making a bed, or for treading upon, Mark 11:8 .

4: βαΐον
(Strong's #902 — Noun Neuter — baion — bah-ee'-on )

of Egyptian origin, frequent in the papyri writings, denotes "a branch of the palm tree," John 12:13 .

Note: Matthew, Mark and John each use a different word for "branch" in narrating Christ's entry into Jerusalem.

Branded

1: καυτηριάζω
(Strong's #2743 — Verb — kausteriazo — kow-tay-ree-ad'-zo )

"to burn in with a brading iron" (cp. Eng., "caustic"), is found, in the best mss., in 1 Timothy 4:2 , RV "branded." Others have kauteriazo (from kauterion, "a branding-iron," "cauterize"), to mark by "branding," an act not quite so severe as that indicated by the former. The reference is to apostates whose consciences are "branded" with the effects of their sin. See SEARED.

Note: In the RV of Galatians 6:17 , "branded" does not represent a word in the original; it serves to bring out the force of the Apostle's metaphor of bearing in his body the stigmata, the marks, of the Lord Jesus. The reference is not to the branding of slaves, soldiers and criminals, but rather to the religious devotee, who "branded" himself with the mark of the god whom he specially worshipped. So Paul describes the physical marks due to the lictor's rods at Philippi and to the stones at Lystra, marks which, while not self-inflicted, betokened his devotion to Christ and his rejoicing therein.

Brass, Brazen

1: χαλκός
(Strong's #5475 — Noun Masculine — chalkos — khal-kos' )

primarily, "copper," became used for metals in general, later was applied to bronze, a mixture of copper and tin, then, by metonymy, to any article made of these metals, e.g., money, Matthew 10:9 ; Mark 6:8 ; Mark 12:41 , or a sounding instrument, 1 Corinthians 13:1 , figurative of a person destitute of love. See Revelation 18:12 . See MONEY.

2: χάλκεος
(Strong's #5470 — Adjective — chalkeos — khal'-key-os )

"made of brass or bronze," is used of idols, Revelation 9:20 .

3: χαλκίον
(Strong's #5473 — Noun Neuter — chalkion — khal-kee'-on )

is used in Mark 7:4 of "brazen vessels."

4: χαλκολίβανον
(Strong's #5474 — Noun Neuter — chalkolibanon — khal-kol-ib'-an-on )

is used of "white or shining copper or bronze," and describes the feet of the Lord, in Revelation 1:15 ; Revelation 2:18 .

5: χαλκεύς
(Strong's #5471 — Noun Masculine — chalkeus — khalk-yooce' )

denotes "a coppersmith," 2 Timothy 4:14 .

Brawler

1: πάροινος
(Strong's #3943 — Adjective — paroninos — par'-oy-nos )

an adjective, lit., "tarrying at wine" (para, "at," oinos, "wine"), "given to wine," 1 Timothy 3:3 ; Titus 1:7 , AV, probably has the secondary sense, of the effects of wine-bibbing, viz., abusive brawling. Hence RV, "brawler." See WINE.

2: ἄμαχος
(Strong's #269 — Adjective — amachos — am'-akh-os )

an adjective, lit., "not fighting" (a, negative, mache, "a fight"), came to denote, metaphorically, "not contentious," 1 Timothy 3:3 ; Titus 3:2 , RV, for AV, "not a brawler," "not brawlers." See CONTENTIOUS.

Bread

1: ἄρτος
(Strong's #740 — Noun Masculine — artos — ar'-tos )

"bread" (perhaps derived from aro, "to fit together," or from a root ar---, "the earth"), signifies (a) "a small loaf or cake," composed of flour and water, and baked, in shape either oblong or round, and about as thick as the thumb; these were not cut, but broken and were consecrated to the Lord every Sabbath and called the "shewbread" (loaves of presentation), Matthew 12:4 ; when the "shewbread" was reinstituted by Nehemiah (Nehemiah 10:32 ) a poll-tax of 1/3 shekel was laid on the Jews, Matthew 17:24 ; (b) "the loaf at the Lord's Supper," e.g., Matthew 26:26 ("Jesus took a loaf," RV, marg.); the breaking of "bread" became the name for this institution, Acts 2:42 ; Acts 20:7 ; 1 Corinthians 10:16 ; 1 Corinthians 11:23 ; (c) "bread of any kind," Matthew 16:11 ; (d) metaphorically, "of Christ as the Bread of God, and of Life," John 6:33, 35 ; (e) "food in general," the necessities for the sustenance of life, Matthew 6:11 ; 2 Corinthians 9:10 , etc.

2: ἄζυμος
(Strong's #106 — Adjective — azumos — ad'-zoo-mos )

denotes "unleavened bread," i.e., without any process of fermentation; hence, metaphorically, "of a holy, spiritual condition," 1 Corinthians 5:7 , and of "sincerity and truth" (1 Corinthians 5:8 ). With the article it signifies the feast of unleavened bread, Matthew 26:17 ; Mark 14:1, 12 ; Luke 22:1, 7 ; Acts 12:3 ; Acts 20:6 .

Breadth

* For BREADTH see BROAD

Break, Breaker, Breaking, Brake

A — 1: κλάω
(Strong's #2806 — Verb — klao | klazo — klah'-o )

"to break, to break off pieces," is used of "breaking bread," (a) of the Lord's act in providing for people, Matthew 14:19 ; Matthew 15:36 ; Mark 8:6, 19 ; (b) of the "breaking of bread" in the Lord's Supper, Matthew 26:26 ; Mark 14:22 ; Luke 22:19 ; Acts 20:7 ; 1 Corinthians 10:16 ; 1 Corinthians 11:24 ; (c) of an ordinary meal, Acts 2:46 ; Acts 20:11 ; Acts 27:35 ; (d) of the Lord's act in giving evidence of His resurrection, Luke 24:30 .

A — 2: ἐκκλάω
(Strong's #1575 — Verb — ekklao — ek-klah'-o )

ek, "off," and No. 1, "to break off," is used metaphorically of branches, Romans 11:17, 19, 20 .

A — 3: κατακλάω
(Strong's #2622 — Verb — kataklao — kat-ak-lah'-o )

kata, "down," and No. 1, is used in Mark 6:41 ; Luke 9:16 , of Christ's "breaking" loaves for the multitudes.

A — 4: λύω
(Strong's #3089 — Verb — luo — loo'-o )

"to loosen," especially by way of deliverance, sometimes has the meaning of "breaking, destructively," e.g., of "breaking" commandments, not only infringing them, but loosing the force of them, rendering them not binding, Matthew 5:19 ; John 5:18 ; of "breaking" the Law of Moses, John 7:23 ; Scripture, John 10:35 ; of the "breaking up" of a ship, Acts 27:41 ; of the "breaking down" of the middle wall of partition, Ephesians 2:14 ; of the marriage tie, 1 Corinthians 7:27 . See DESTROY , DISSOLVE , LOOSE , MELT , PUT , Note (5), UNLOOSE.

A — 5: συντρίβω
(Strong's #4937 — Verb — suntribo — soon-tree'-bo )

lit., "to rub together," and so "to shatter, shiver, break in pieces by crushing," is said of the bruising of a reed, Matthew 12:20 (No. 9 is used in the next clause); the "breaking" of fetters in pieces, Mark 5:4 ; the "breaking" of an alabaster cruse, Mark 14:3 ; an earthenware vessel, Revelation 2:27 ; of the physical bruising of a person possessed by a demon, Luke 9:39 ; concerning Christ, "a bone of Him shall not be broken," John 19:36 ; metaphorically of the crushed condition of a "broken-hearted" person, Luke 4:18 (AV only); of the eventual crushing of Satan, Romans 16:20 . See BRUISE. This verb is frequent in the Sept. in the Passive Voice, e.g., Psalms 51:17 ; Isaiah 57:15 , of a contrite heart, perhaps a figure of stones made smooth by being rubbed together in streams. Cp. suntrimma, "destruction."

A — 6: ῥήσσω
(Strong's #4486 — Verb — rhegnumi — hrayg'-noo-mee, hrace'-so )

"to tear, rend, as of garments, etc.," is translated "break" in the AV, of Matthew 9:17 , of wine-skins (RV, "burst"); as in Mark 2:22 ; Luke 5:37 .; "break forth" in Galatians 4:27 . See BURST , REND , TEAR.

A — 7: διαρρήσσω
(Strong's #1284 — Verb — diarrhegnumi — dee-ar-hrayce'-so )

dia, "through" (intensive), and No. 6, "to burst asunder, to rend, cleave," is said of the rending of garments, Matthew 26:65 ; Mark 14:63 ; Acts 14:14 ; of the "breaking" of a net, Luke 5:6 ; of fetters, 8:29. See REND.

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

see BEAT , No. 8.

A — 9: κατάγνυμι
(Strong's #2608 — Verb — katagnumi — kat-ag'-noo-mee )

kata, "down" (intensive), and No. 6, is used of the "breaking" of a bruised reed, Matthew 12:20 , and of the "breaking" of the legs of those who were crucified, John 19:31, 32, 33 .

A — 10: συνθλάω
(Strong's #4917 — Verb — sunthlao — soon-thlah'-o )

sun, "together" (intensive), and thlao, "to break or crush, to break in pieces, to shatter," is used in Matthew 21:44 ; Luke 20:18 of the physical effect of falling on a stone.

A — 11: συνθρύπτω
(Strong's #4919 — Verb — sunthrupto — soon-throop'-to )

sun, and thrupto, "to crush, to break small, weaken," is used metaphorically of "breaking" one's heart, Acts 21:13 .

A — 12: σχίζω
(Strong's #4977 — Verb — schizo — skhid'-zo )

"to split, to rend open," is said of the veil of the temple, Matthew 27:51 ; the rending of rocks, Matthew 27:51 ; the rending of the heavens, Mark 1:10 ; a garment, Luke 5:36 ; John 19:24 ; a net, John 21:11 ; in the Passive Voice, metaphorically, of being divided into factions, Acts 14:4 ; Acts 23:7 . See DIVINE , Note, OPEN , REND , RENT.

Note: Cp. schisma (Eng., "schism"), said of the rent in a garment, Matthew 9:16 . See DIVISION , RENT , SCHISM.

A — 13: διορύσσω
(Strong's #1358 — Verb — diorusso — dee-or-oos'-so )

lit., "to dig through" (dia, "through," orusso, "to dig"), is used of the act of thieves in "breaking" into a house, Matthew 6:19, 20 ; Matthew 24:43 ; Luke 12:39 .

A — 14: ἐξορύσσω
(Strong's #1846 — Verb — exorusso — ex-or-oos'-so )

lit., "to dig out" (cp. No. 13), is used of the "breaking up" of part of a roof, Mark 2:4 , and, in a vivid expression, of plucking out the eyes, Galatians 4:15 . See PLUCK.

Note: For aristao, "to break one's fast," see DINE.

B — 1: κλάσις
(Strong's #2800 — Noun Feminine — klasis — klas'-is )

"a breaking" (akin to A, No. 1), is used in Luke 24:35 ; Acts 2:42 , of the "breaking" of bread.

B — 2: κλάσμα
(Strong's #2801 — Noun Neuter — klasma — klas'-mah )

"a broken piece, fragment," is always used of remnants of food, Matthew 14:20 ; Matthew 15:37 and corresponding passages. See PIECE.

B — 3: παράβασις
(Strong's #3847 — Noun Feminine — parabasis — par-ab'-as-is )

"a transgression" (para, "across," baino, "to go"), is translated "breaking" in Romans 2:23 , AV; RV, "transgression;" AV and RV ditto in Romans 4:15 ; Romans 5:14 ; Galatians 3:19 ; 1 Timothy 2:14 ; Hebrews 2:2 ; Hebrews 9:15 . See TRANSGRESSION.

B — 4: παραβάτης
(Strong's #3848 — Noun Masculine — parabates — par-ab-at'-ace )

"a transgressor" (cp. No. 3), is translated "breaker," Romans 2:25 , AV; RV, "transgressor." In Romans 2:27 the AV turns it into a verb, "dost transgress." See Galatians 2:18 ; James 2:9, 11 .

Breast

1: στῆθος
(Strong's #4738 — Noun Neuter — stethos — stay'-thos )

connected with histemi, "to stand," i.e., that which stands out, is used of mourners in smiting the "breast," Luke 18:13 ; Luke 23:48 ; of John in reclining on the "breast" of Christ, John 13:25 ; John 21:20 ; of the "breasts" of the angels in Revelation 15:6 .

2: μαστός
(Strong's #3149 — Noun Masculine — mastos — mas-tos' )

used in the plural, "paps," Luke 11:27 ; Luke 23:29 ; Revelation 1:13 , AV, is preferably rendered "breasts," in the RV.

Breastplate

1: θώραξ
(Strong's #2382 — Noun Masculine — thorax — tho'-rax )

primarily, "the breast," denotes "a breastplate or corselet," consisting of two parts and protecting the body on both sides, from the neck to the middle. It is used metaphorically of righteousness, Ephesians 6:14 ; of faith and love, 1 Thessalonians 5:8 , with perhaps a suggestion of the two parts, front and back, which formed the coat of mail (an alternative term for the word in the NT sense); elsewhere in Revelation 9:9, 17 .

Breath, Breathe

A — 1: πνοή
(Strong's #4157 — Noun Feminine — pnoe — pno-ay' )

akin to pneo, "to blow," lit., "a blowing," signifies (a) "breath, the breath of life," Acts 17:25 ; (b) "wind," Acts 2:2 . See WIND.

A — 2: πνεῦμα
(Strong's #4151 — Noun Neuter — pneuma — pnyoo'-mah )

"spirit," also denotes "breath," Revelation 11:11 ; Revelation 13:15 , RV. In 2 Thessalonians 2:8 , the AV has "spirit" for RV, "breath." See GHOST , LIFE , SPIRIT , WIND.

B — 1: ἐμπνέω
(Strong's #1709 — Verb — empneo — emp-neh'-o )

lit., "to breathe in, or on," is used in Acts 9:1 , indicating that threatening and slaughter were, so to speak, the elements from which Saul drew and expelled his breath.

B — 2: ἐμφυσάω
(Strong's #1720 — Verb — emphusao — em-foo-sah'-o )

"to breathe upon," is used of the symbolic act of the Lord Jesus in breathing upon His Apostles the communication of the Holy Spirit, John 20:22 .

Bride, Bridechamber, Bridegroom

1: νύμφη
(Strong's #3565 — Noun Feminine — numphe — noom-fay' )

(Eng. "nymph") "a bride, or young wife," John 3:29 ; Revelation 18:23 ; Revelation 21:2, 9 ; Revelation 22:17 , is probably connected with the Latin nubo, "to veil;" the "bride" was often adorned with embroidery and jewels (see Revelation 21:2 ), and was led veiled from her home to the "bridegroom." Hence the secondary meaning of "daughter-in-law," Matthew 10:35 ; Luke 12:53 . See DAUGHTER-IN-LAW. For the relationship between Christ and a local church, under this figure, see 2 Corinthians 11:2 ; regarding the whole church, Ephesians 5:23-32 ; Revelation 22:17 .

2: νυμφίος
(Strong's #3566 — Noun Masculine — numphios — noom-fee'-os )

"a bridegroom," occurs fourteen times in the Gospels, and in Revelation 18:23 . "The friend of the bridegroom," John 3:29 , is distinct from "the sons of the bride-chamber" who were numerous. When John the Baptist speaks of "the friend of the Bridegroom," he uses language according to the customs of the Jews.

3: νυμφών
(Strong's #3567 — Noun Masculine — numphon — noom-fohn' )

signifies (a) "the room or dining hall in which the marriage ceremonies were held," Matthew 22:10 ; some mss. have gamos, "a wedding," here; (b) "the chamber containing the bridal bed," "the sons of the bridechamber" being the friends of the bridegroom, who had the charge of providing what was necessary for the nuptials, Matthew 9:15 ; Mark 2:19 ; Luke 5:34 .

Bridle

A — 1: χαλινός
(Strong's #5469 — Noun Masculine — chalinos — khal-ee-nos' )

"a bridle," is used in James 3:3 (AV, "bits"), and Revelation 14:20 . "The primitive bridle was simply a loop on the halter-cord passed round the lower jaw of the horse. Hence in Psalms 32:9 the meaning is bridle and halter" (Hastings, Bib. Dic.).

B — 1: χαλιναγωγέω
(Strong's #5468 — Verb — chalinagogeo — khal-in-ag-ogue-eh'-o )

from chalinos and ago, "to lead," signifies "to lead by a bridle, to bridle, to hold in check, restrain;" it is used metaphorically of the tongue and of the body in James 1:26 ; James 3:2 .

Briefly

1: διά
(Strong's #1223 3641 — Preposition — di' oligon — dee-ah' )

lit. means "by few." In 1 Peter 5:12 it signifies by means of few words, "briefly." The RV of Romans 13:9 omits "briefly," the meaning being "it is summed up."

Brier

* For BRIER see THISTLE

Bright, Brightness

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

"bright" (from phos, "light"), is said of a cloud, Matthew 17:5 ; metaphorically of the body, Matthew 6:22 , "full of light;" Luke 11:34, 36 . See LIGHT.

A — 2: λαμπρός
(Strong's #2986 — Adjective — lampros — lam-pros' )

"shining, brilliant, bright," is used of the clothing of an angel, Acts 10:30 ; Revelation 15:6 ; symbolically, of the clothing of the saints in glory, Revelation 19:8 , RV, in the best texts (AV, "white"); of Christ as the Morning Star, Revelation 22:16 ; of the water of life, Revelation 22:1 , AV, "clear." See CLEAR , GAY , GOODLY , GORGEOUS , WHITE.

Note: Cp. lampros, "sumptuously," Luke 16:19 .

B — 1: λαμπρότης
(Strong's #2987 — Noun Feminine — lamprotes — lam-prot'-ace )

"brightness," akin to A, No. 2, above, is found in Acts 26:13 .

B — 2: ἀπαύγασμα
(Strong's #541 — Noun Neuter — apaugasma — ap-ow'-gas-mah )

"a shining forth" (apo, "from," auge, "brightness"), of a light coming from a luminous body, is said of Christ in Hebrews 1:3 , AV, "brightness," RV, "effulgence," i.e., shining forth (a more probable meaning than reflected brightness).

Note: Epiphaneia, lit., "shining forth or upon," is rendered "brightness" in the AV of 2 Thessalonians 2:8 ; RV, "manifestation." See APPEARING.

Brim

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

"above, on high, in a higher place," in John 2:7 is used to denote the "brim" of a waterpot, lit., "up to above," i.e., "up to the higher parts," i.e., "the brim." See ABOVE , HIGH , UP.

Brimstone

1: θεῖον
(Strong's #2303 — Noun Neuter — theion — thi'-on )

originally denoted "fire from heaven." It is connected with sulphur. Places touched by lightning were called theia, and, as lightning leaves a sulphurous smell, and sulphur was used in pagan purifications, it received the name of theion, Luke 17:29 ; Revelation 9:17, 18 ; Revelation 14:10 ; Revelation 19:20 ; Revelation 20:10 ; Revelation 21:8 .

2: θειώδης
(Strong's #2306 — Adjective — theiodes — thi-o'-dace )

akin to No. 1, signifies "brimstone-like, or consisting of brimstone," Revelation 9:17 .

Bring, Bringing, Brought

A — 1: φέρω
(Strong's #5342 — verb — phero — fer'-o )

"to bear, or carry," is used also of "bearing or bringing forth fruit," Mark 4:8 ; John 15:5 , etc. To bring is the most frequent meaning. See BEAR , CARRY , DRIVE , ENDURE , GO , LEAD , MOVE , REACH , RUSHING , UPHOLD. Compounds of No. 1, translated by the verb "to bring," are as follows:

A — 2: ἀναφέρω
(Strong's #399 — Verb — anaphero — an-af-er'-o )

denotes "to bring up," Matthew 17:1 . See BEAR , No. 3.

A — 3: ἀποφέρω
(Strong's #667 — Verb — apophero — ap-of-er'-o )

"to carry forth," is rendered "bring," in the AV of 1 Corinthians 16:3 ; Acts 19:12 (RV, "carried away"); some mss. have epiphero here. See CARRY.

A — 4: εἰσφέρω
(Strong's #1533 — Verb — eisphero — ice-fer'-o )

denotes "to bring to," Acts 17:20 ; "to bring into," Luke 5:18, 19 ; 1 Timothy 6:7 ; Hebrews 13:11 . See LEAD , No. 11.

A — 5: ἐκφέρω
(Strong's #1627 — Verb — ekphero — ek-fer'o )

"to bring forth." See BEAR , No. 4.

A — 6: ἐπιφέρω
(Strong's #2018 — Verb — epiphero — ep-ee-fer'-o )

signifies (a) "to bring upon, or to bring against," Jude 1:9 ; (b) "to impose, inflict, visit upon," Romans 3:5 . Some mss. have it in Acts 25:18 (for No. 1); some in Philippians 1:16 (RV, ver. 17, "raise up," translating egeiro).

A — 7: προφέρω
(Strong's #4393 — Verb — prophero — prof-er'-o )

denotes "to bring forth," Luke 6:45 , twice.

A — 8: προσφέρω
(Strong's #4374 — Verb — prosphero — pros-fer'-o )

means (a) "to bring (in addition)," Matthew 25:20 ; "to bring unto," Matthew 5:23 (RV, "art offering"); Mark 10:13 ; (b) "to offer," Matthew 5:24 . See DEAL WITH , DO , OFFER , PRESENT , PUT.

A — 9: συμφέρω
(Strong's #4851 — Verb — sumphero — soom-fer'-o )

"to bring together," has this meaning in Acts 19:19 . See BETTER (be), EXPEDIENT , GOOD , PROFIT.

A — 10: ἄγω
(Strong's #71 — Verb — ago — ag'-o )

"to lead, to lead along, to bring," has the meaning "to bring" (besides its occurrences in the Gospels and Acts) in 1Thess. 4:14,2 Timothy 4:11 ; Hebrews 2:10 . See CARRY , GO , KEEP , LEAD.

*Compounds of this verb are:

A — 11: ἀνάγω
(Strong's #321 — Verb — anago — an-ag'-o )

"to lead or bring up to," Luke 2:22 ; Acts 9:39 etc.; "to bring forth," Acts 12:4 ; "to bring again," Hebrews 13:20 ; "to bring up again," Romans 10:7 . See DEPART , LAUNCH , LEAD , LOOSE , OFFER , TAKE UP, SAIL.

A — 12: ἀπάγω
(Strong's #520 — Verb — apago — ap-ag'-o )

"to lead away, bring forth, bring unto," Acts 23:17 . See CARRY , DEATH , LEAD , TAKE.

A — 13: εἰσάγω
(Strong's #1521 — Verb — eisago — ice-ag'-o )

"to bring in, into," Luke 2:27 etc. See LEAD.

A — 14: ἐξάγω
(Strong's #1806 — Verb — exago — ex-ag'-o )

"to lead out, bring forth," Acts 5:19 ; Acts 7:36, 40 etc. See FETCH , LEAD.

A — 15: ἐπάγω
(Strong's #1863 — Verb — epago — ep-ag'-o )

"to bring upon," Acts 5:28 ; 2 Peter 2:1, 5 .

A — 16: κατάγω
(Strong's #2609 — Verb — katago — kat-ag'-o )

"to bring down," Acts 9:30 ; Acts 22:30 ; Acts 23:15, 20 ; Romans 10:6 ; "to bring forth," Acts 23:28 ; of boats, "to bring to land," Luke 5:11 . See LAND , TOUCH.

A — 17: παρεισάγω
(Strong's #3919 — Verb — pareisago — par-ice-ag'-o )

"to bring in privily" (lit., "to bring in beside"), "to introduce secretly," 2 Peter 2:1 .

A — 18: προάγω
(Strong's #4254 — Verb — proago — pro-ag'-o )

"to bring or lead forth," e.g., Acts 12:6 ; Acts 16:30 ; Acts 25:26 . See GO , No. 10.

A — 19: προσάγω
(Strong's #4317 — Verb — prosago — pros-ag'-o )

"to bring to, or unto," Acts 16:20 ; 1 Peter 3:18 . For Acts 27:27 see DRAW , (B), No. 3.

*Other verbs are:

A — 20: κομίζω
(Strong's #2865 — Verb — komizo — kom-id'-zo )

usually, "to receive, to bring in," Luke 7:37 . See RECEIVE.

A — 21: παρέχω
(Strong's #3930 — Verb — parecho — par-ekh'-o )

usually, "to offer, furnish, supply" (lit., "to have near"), "to bring, in the sense of supplying," Acts 16:16 ; Acts 19:24 . See DO , GIVE , KEEP , MINISTER , OFFER , SHEW , TROUBLE.

A — 22: ἀποστρέφω
(Strong's #654 — Verb — apostrepho — ap-os-tref'-o )

"to turn, or put, back," is translated "brought back" in Matthew 27:3 . See PERVERT , PUT , TURN.

A — 23: καταβιβάζω
(Strong's #2601 — Verb — katabibazo — kat-ab-ib-ad'-zo )

in the Active Voice, "to cause to go down," is used in the Passive in the sense of "being brought down," Luke 10:15 (AV, "thrust down"); "go down" in Matthew 11:23 (marg., "be brought down").

A — 24: συμβιβάζω
(Strong's #4822 — Verb — sumbibazo — soom-bib-ad'-zo )

rendered "brought" in Acts 19:33 .

A — 25: προπέμπω
(Strong's #4311 — Verb — propempo — prop-em'-po )

"to send forth, to bring on one's way," Acts 15:3 ; Acts 20:38 , RV; 21:5; Romans 15:24 ; 1 Corinthians 16:6, 11 ; 2 Corinthians 1:16 ; Titus 3:13 ; 3 John 1:6 . See ACCOMPANY , CONDUCT.

A — 26: βλαστάνω
(Strong's #985 — Verb — blastano — blas-tan'-o )

"to bud, spring up," translated "brought forth" (i.e., "caused to produce"), in James 5:18 . See BUD , SPRING.

A — 27: ποιέω
(Strong's #4160 — Verb — poieo — poy-eh'-o )

"to make, to do," used of the bringing forth of fruit, Matthew 3:8, 10 ; Matthew 7:17, 18 . See DO.

A — 28: ἐκβάλλω
(Strong's #1544 — Verb — ekballo — ek-bal'-lo )

"to cast out," used of bringing forth good and evil things from the heart, Matthew 12:35 . See CAST , No. 5.

A — 29: τίκτω
(Strong's #5088 — Verb — tikto — tik'-to )

"to beget, bring forth," Matthew 1:21, 23, 25 ; James 1:15 (first part of verse, according to the best mss.); Revelation 12:5 (RV, "was delivered of"). See BEGET , BORN , DELIVER.

A — 30: ἀποκυέω
(Strong's #616 — Verb — apokueo — ap-ok-oo-eh'o )

"to bear young," "bringeth forth" in James 1:15 (end of verse) and "brought forth," James 1:18 (AV, "begat"). See BEGET.

A — 31: γεννάω
(Strong's #1080 — Verb — gennao — ghen-nah'-o )

"to beget," translated "brought forth" in Luke 1:57 . See BEGET , A, No. 1.

A — 32: εὐφορέω
(Strong's #2164 — Verb — euphoreo — yoo-for-eh'-o )

"to bear well, be productive," "brought forth plentifully," Luke 12:16 . Cp. karpophoreo, Mark 4:20 , RV "bear;" so, Colossians 1:6 .

A — 33: τρέφω
(Strong's #5142 — verb — trepho — tref'-o )

"to rear, bring up," Luke 4:16 . See FEED , NOURISH.

A — 34: ἀνατρέφω
(Strong's #397 — Verb — anatrepho — an-at-ref'-o )

"to nourish," Acts 7:20, 21 ; "brought up," Acts 22:3 .

A — 35: ἐκτρέφω
(Strong's #1625 — Verb — ektrepho — ek-tref'-o )

"to nourish," Ephesians 5:29 ; "bring up," Ephesians 6:4 , AV; RV, "nurture." See NURTURE.

A — 36: ἀπαγγέλλω
(Strong's #518 — Verb — apangello — ap-ang-el'-lo )

"to announce," is translated "bring word" in Matthew 2:8 , RV (the AV unnecessarily adds "again"); Matthew 28:8 . See DECLARE , REPORT , SHEW , TELL.

B — 1: ἐπεισαγωγή
(Strong's #1898 — Noun Feminine — epeisagoge — ep-ice-ag-o-gay' )

lit., "a bringing in besides," is translated "a bringing in thereupon" in Hebrews 7:19 .

Notes: (1) In Mark 4:21 , erchomai, "to come," is translated "is brought," lit., "(does a lamp) come."

(2) In Mark 13:9 , the verb translated "be brought," AV, is histemi, "to stand" (RV); in Acts 27:24 , paristemi, "to stand before" (AV, "be brought before").

(3) In Acts 5:36 , ginomai, "to become," is rendered "came (to nought)," RV, for AV, "were brought." So in 1 Corinthians 15:54 , "come to pass," for "shall be brought to pass."

(4) In Mark 4:29 , paradidomi is rendered "is ripe," RV and AV marg., for AV, "brought forth."

(5) In Matthew 1:11, 12, 17 , metoikesia signifies "a removal, or carrying away" (not "they were brought," ver. 12, AV).

(6) In Acts 13:1 , suntrophos denotes "a foster-brother," RV (AV, marg.).

(7) In 1 Corinthians 4:17 , for "bring you into rememberance" (RV, "put ...), see REMEMERANCE.

(8) In Luke 1:19 , for RV, "bring you good tidings," and Acts 13:32 ; Romans 10:15 (end), see PREACH.

(9) In 1 Corinthians 1:19 , atheteo, "to reject" (RV), is rendered "bring to nothing" (AV). See DESPISE , Note (1).

(10) For katargeo, "bring to nought," RV, "destroy," 1 Corinthians 6:13 , etc., see ABOLISH , DESTROY.

(11) For eipon in Matthew 2:13 , AV, "bring ... word," see TELL.

(12) See also DESOLATION , No. 1, PERFECTION, B.

(13) For "bring into bondage" see BONDAGE , B.

(14) In Matthew 16:8 some mss. have lambano (AV, "ye have brought").

Broad, Breadth

A — 1: εὐρύχωρος
(Strong's #2149 — Adjective — euruchoros — yoo-roo'-kho-ros )

from eurus, "broad," and chora, "a place," signifies, lit., "(with) a broad place," i.e., "broad, spacious," Matt.7:13.

B — 1: πλατύνω
(Strong's #4115 — Verb — platuno — plat-oo'-no )

connected with plak, "a flat, broad surface," signifies "to make broad;" said of phylacteries, Matthew 23:5 ; used figuratively in 2 Corinthians 6:11, 13 , "to be enlarged," in the ethical sense, of the heart.

C — 1: πλάτος
(Strong's #4114 — Noun Neuter — platos — plat'-os )

denotes "breadth," Ephesians 3:18 ; Revelation 20:9 ; Revelation 21:16 (twice).

Broided

* For BROIDED see BRAIDED

Broiled

1: ὀπτός
(Strong's #3702 — Adjective — optos — op-tos' )

"broiled" (from optao, "to cook, roast"), is said of food prepared by fire, Luke 24:42 .

Broken

* For BROKEN see BREAK

Brokenhearted

* For BROKENHEARTED see BREAK , A, No. 5

Brood

1: νοσσιά
(Strong's #3555 — Noun Feminine — nossia — nos-see-ah' )

primarily, "a nest," denotes "a brood," Luke 13:34 . Some texts have nossion in the plural, as Matthew 23:37 , "chicken."

Brook

1: χείμαρρος
(Strong's #5493 — Adjective — cheimarrhos — khi'-mar-hros )

lit., "winter-flowing" (from cheima, "winter," and rheo, "to flow"), a stream which runs only in winter or when swollen with rains, a "brook," John 18:1 .

Brother, Brethren, Brotherhood, Brotherly

1: ἀδελφός
(Strong's #80 — Noun Masculine — adelphos — ad-el-fos' )

denotes "a brother, or near kinsman;" in the plural, "a community based on identity of origin or life." It is used of:

(1) male children of the same parents, Matt, 1:2; 14:3; (2) male descendants of the same parents, Acts 7:23, 26 ; Hebrews 7:5 ; (3) male children of the same mother, Matthew 13:55 ; 1 Corinthians 9:5 ; Galatians 1:19 ; (4) people of the same nationality, Acts 3:17, 22 ; Romans 9:3 . With "men" (aner, "male"), prefixed, it is used in addresses only, Acts 2:29, 37 , etc.; (5) any man, a neighbor, Luke 10:29 ; Matthew 5:22 ; Matthew 7:3 ; (6) persons united by a common interest, Matthew 5:47 ; (7) persons united by a common calling, Revelation 22:9 ; (8) mankind, Matthew 25:40 ; Hebrews 2:17 ; (9) the disciples, and so, by implication, all believers, Matthew 28:10 ; John 20:17 ; (10) believers, apart from sex, Matthew 23:8 ; Acts 1:15 ; Romans 1:13 ; 1 Thessalonians 1:4 ; Revelation 19:10 (the word "sisters" is used of believers, only in 1 Timothy 5:2 ); (11) believers, with aner, "male," prefixed, and with "or sister" added, 1 Corinthians 7:14 (RV), 15; James 2:15 , male as distinct from female, Acts 1:16 ; Acts 15:7, 13 , but not Acts 6:3 . * [* From Notes on Thessalonians, by Hogg and Vine, p. 32.]

Notes: (1) Associated words are adelphotes, primarily, "a brotherly relation," and so, the community possessed of this relation, "a brotherhood," 1 Peter 2:17 (see 5:9, marg.); philadelphos, (phileo, "to love," and adelphos), "fond of one's brethren," 1 Peter 3:8 ; "loving as brethren," RV; philadelphia, "brotherly love," Romans 12:10 ; 1 Thessalonians 4:9 ; Hebrews 13:1 ; "love of the brethren," 1 Peter 1:22 ; 2 Peter 1:7 , RV; pseudadelphos, "false brethren," 2 Corinthians 11:26 ; Galatians 2:4 .

(2) In Luke 6:16 ; Acts 1:13 , the RV has "son," for AV, "brother."

(3) In Acts 13:1 , for suntrophos, see BRING , B, Note (6).

Brought

* For BROUGHT see BRING

Brow

1: ὀφρύς
(Strong's #3790 — Noun Feminine — ophrus — of-roos' )

"an eyebrow," stands for "the brow of a hill," Luke 4:29 , from the resemblance to an eyebrow, i.e., a ridge with an overhanging bank.

Bruise

1: συντρίβω
(Strong's #4937 — Verb — suntribo — soon-tree'-bo )

see BREAK , A, No. 5.

2: θραύω
(Strong's #2352 — Verb — thrauo — throw'-o )

"to smite through, shatter," is used in Luke 4:18 , "them that are bruised," i.e., broken by calamity.

Brute

1: ἄλογος
(Strong's #249 — Adjective — alogos — al'-og-os )

translated "brute" in the AV of 2 Peter 2:12 ; Jude 1:10 , signifies "without reason," RV, though, as J. Hastings points out, "brute beasts" is not at all unsuitable, as "brute" is from Latin brutus, which means "dull, irrational;" in Acts 25:27 it is rendered "unreasonable."

Bud

1: βλαστάνω
(Strong's #985 — Verb — blastano — blas-tan'-o )

"to bud," is said of Aaron's rod, Hebrews 9:14 ; "spring up," Matthew 13:26 ; Mark 4:27 ; elsewhere, in James 5:18 . See BRING , No. 26, SPRING, No. 6.

Buffet

1: κολαφίζω
(Strong's #2852 — Verb — kolaphizo — kol-af-id'-zo )

signifies "to strike with clenched hands, to buffet with the fist" (kolaphos, "a fist"), Matthew 26:67 ; Mark 14:65 ; 1 Corinthians 4:11 ; 2 Corinthians 12:7 ; 1 Peter 2:20 .

2: ὑπωπιάζω
(Strong's #5299 — Verb — hupopiazo — hoop-o-pee-ad'-zo )

lit., "to strike under the eye" (from hupopion, "the part of the face below the eye;" hupo, "under," ops, "an eye"), hence, to beat the face black and blue (to give a black eye), is used metaphorically, and translated "buffet" in 1 Corinthians 9:27 (AV, "keep under"), of Paul's suppressive treatment of his body, in order to keep himself spiritually fit (RV marg., "bruise"); so RV marg. in Luke 18:5 , of the persistent widow, text, "wear out" (AV, "weary"). See KEEP , WEAR , WEARY.

Build, Builder, Building

A — 1: οἰκοδομέω
(Strong's #3618 — Verb — oikodomeo — oy-kod-om-eh'-o )

lit., "to build a house" (oikos, "a house," domeo, "to build"), hence, to build anything, e.g., Matthew 7:24 ; Luke 4:29 ; Luke 6:48 , RV, "well builded" (last clause of verse); John 2:20 ; is frequently used figuratively, e.g., Acts 20:32 (some mss. have No. 3 here); Galatians 2:18 ; especially of edifying, Acts 9:31 ; Romans 15:20 ; 1 Corinthians 10:23 ; 1 Corinthians 14:4 ; 1 Thessalonians 5:11 (RV). In 1 Corinthians 8:10 it is translated "emboldened" (marg., "builded up"). The participle with the article (equivalent to a noun) is rendered "builder," Matthew 21:42 ; Acts 4:11 ; 1 Peter 2:7 . See EDIFY , EMBOLDEN.

A — 2: ἀνοικοδομέω
(Strong's #456 — Verb — anoikodomeo — an-oy-kod-om-eh'-o )

signifies "to build again" (ana, "again"), Acts 15:16 .

A — 3: ἐποικοδομέω
(Strong's #2026 — Verb — epoikodomeo — ep-oy-kod-om-eh'-o )

signifies "to build upon" (epi, "upon"), 1 Corinthians 3:10, 12, 14 ; Ephesians 2:20 ; Jude 1:20 ; or up, Acts 20:32 ; Colossians 2:7 .

A — 4: συνοικοδομέω
(Strong's #4925 — Verb — sunoikodomeo — soon-oy-kod-om-eh'-o )

"to build together" (sun, "with"), is used in Ephesians 2:22 , metaphorically, of the church, as a spiritual dwelling-place for God.

A — 5: κατασκευάζω
(Strong's #2680 — Verb — kataskeuazo — kat-ask-yoo-ad'-zo )

"to prepare, establish, furnish," is rendered "builded" and "built" in Hebrews 3:3, 4 . See MAKE , ORDAIN , PREPARE.

B — 1: οἰκοδομή
(Strong's #3619 — Noun Feminine — oikodome — oy-kod-om-ay' )

"a building, or edification" (see A, No. 1), is used (a) literally, e.g., Matthew 24:1 ; Mark 13:1, 2 ; (b) figuratively, e.g., Romans 14:19 (lit., "the things of building up"); 15:2; of a local church as a spiritual building, 1 Corinthians 3:9 , or the whole church, the body of Christ, Ephesians 2:21 . It expresses the strengthening effect of teaching, 1 Corinthians 14:3, 5, 12, 26 ; 2 Corinthians 10:8 ; 2 Corinthians 12:19 ; 2 Corinthians 13:10 , or other ministry, Ephesians 4:12, 16, 29 (the idea conveyed is progress resulting from patient effort). It is also used of the believer's resurrection body, 2 Corinthians 5:1 . See EDIFICATION , EDIFY.

B — 2: ἐνδόμησις
(Strong's #1739 — Noun Feminine — endomesis — en-dom'-ay-sis )

"a thing built, structure" (en, "in," domao, "to build"), is used of the wall of the heavenly city, Revelation 21:18 (some suggest that the word means "a fabric;" others, "a roofing or coping;" these interpretations are questionable; the probable significance is "a building").

B — 3: κτίσις
(Strong's #2937 — Noun Feminine — ktisis — ktis'-is )

"a creation," is so translated in the RV of Hebrews 9:11 (AV "building,") See CREATION , B, No. 1, CREATURE, ORDINANCE.

B — 4: τεχνίτης
(Strong's #5079 — Noun Masculine — technites — tekh-nee'-tace )

"an artificer, one who does a thing by rules of art," is rendered "builder" in Hebrews 11:10 , marg., "architect," which gives the necessary contrast between this and the next noun in the verse. See CRAFTSMAN , No. 2.

Bull

* For BULL see OX

Bundle

1: δέσμη
(Strong's #1197 — Noun Feminine — desme — des-may' )

from deo, "to bind" (similarly, Eng. "bundle" is akin to "bind"), is used in Matthew 13:30 .

2: πλῆθος
(Strong's #4128 — Noun Neuter — plethos — play'-thos )

"a great number" (akin to pleo, "to fill"), is the word for the "bundle of sticks" which Paul put on the fire, Acts 28:3 . See COMPANY , MULTITUDE.

Burden, Burdened, Burdensome

A — 1: βάρος
(Strong's #922 — — baros — bar'-os )

denotes "a weight, anything pressing on one physically," Matthew 20:12 , or "that makes a demand on one's resources," whether material, 1 Thessalonians 2:6 (to be burdensome), or spiritual, Galatians 6:2 ; Revelation 2:24 , or religious, Acts 15:28 . In one place it metaphorically describes the future state of believers as "an eternal weight of glory," 2 Corinthians 4:17 . See WEIGHT.

A — 2: φορτίον
(Strong's #5413 — Noun Neuter — phortion — for-tee'-on )

lit., "something carried" (from phero, "to bear"), is always used metaphorically (except in Acts 27:10 , of the lading of a ship); of that which, though "light," is involved in discipleship of Christ, Matthew 11:30 ; of tasks imposed by the scribes, Pharisees and lawyers, Matthew 23:4 ; Luke 11:46 ; of that which will be the result, at the judgment-seat of Christ, of each believer's work, Galatians 6:5 .

Note: The difference between phortion and baros is, that phortion is simply "something to be borne," without reference to its weight, but baros always suggests what is "heavy or burdensome." Thus Christ speaks of His "burden" (phortion) as "light;" here baros would be inappropriate; but the "burden" of a transgressor is baros, "heavy." Contrast baros in Galatians 6:2 , with phortion in Galatians 6:5 .

A — 3: γόμος
(Strong's #1117 — Noun Masculine — gomos — gom'-os )

from a root gem---, signifying "full, or heavy," seen in gemo, "to be full," gemizo, "to fill," Lat. gemo, "to groan," denotes "the lading of freight of a ship," Acts 21:3 , or "merchandise conveyed in a ship," and so "merchandise in general," Revelation 18:11, 12 . See MERCHANDISE.

B — 1: βαρέω
(Strong's #916 — Verb — bareo — bar-eh'-o )

akin to A, No. 1, is used of the effect of drowsiness, "were heavy," Matthew 26:43 ; Mark 14:40 ; Luke 9:32 ; of the effects of gluttony, Luke 21:34 ("overcharged"); of the believer's present physical state in the body, 2 Corinthians 5:4 ; of persecution, 2 Corinthians 1:8 ; of a charge upon material resources, 1 Timothy 5:16 (RV). See CHARGE , HEAVY PRESS.

B — 2: ἐπιβαρέω
(Strong's #1912 — Verb — epibareo — ep-ee-bar-eh'-o )

epi, "upon" (intensive), "to burden heavily," is said of material RV, "burden," AV, "be chargeable to;" of the effect of spiritual admonition and discipline, 2 Corinthians 2:5 , RV, "press heavily," AV, "overcharge." See CHARGEABLE , PRESS.

B — 3: καταβαρέω
(Strong's #2599 — Verb — katabareo — kat-ab-ar-eh'-o )

"to weigh down" (kata, "down"), "overload," is used of material charges, in 2 Corinthians 12:16 .

B — 4: καταναρκάω
(Strong's #2655 — Verb — katanarkao — kat-an-ar-kah'-o )

"to be a burden, to be burdensome," primarily signifies "to be numbed or torpid, to grow stiff" (narke is the "torpedo or cramp fish," which benumbs anyone who touches it); hence, "to be idle to the detriment of another person" (like a useless limb), 2 Corinthians 11:9 ; 2 Corinthians 12:13, 14 . See CHARGEABLE.

Note: For thlipsis, "distress, affliction," "burdened" (AV of 2 Corinthians 8:13 ) see AFFLICTION , B. No. 4.

C — 1: ἀβαρής
(Strong's #4 — Adjective — abares — ab-ar-ace' )

"without weight" (a, negative, and baros, "see" A, No. 1), is used in 2 Corinthians 11:9 , lit. "I kept myself burdensomeless."

Burial, Bury, Burying

A — 1: ἐνταφιασμός
(Strong's #1780 — Noun Masculine — entaphiasmos — en-taf-ee-as-mos' )

lit., "an entombing" (from en, "in," taphos, "a tomb"), "burying," occurs in Mark 14:8 ; John 12:7 . Cp. B 1

A — 2: ταφή
(Strong's #5027 — Noun Feminine — taphe — taf-ay' )

"a burial" (cp. No. 1, and Eng., "epitaph"), is found in Matthew 27:7 , with eis, "unto," lit. "with a view to a burial (place) for strangers."

B — 1: ἐνταφιάζω
(Strong's #1779 — Verb — entaphiazo — en-taf-ee-ad'-zo )

see A, No. 1, "to prepare a body for burial," is used of any provision for this purpose, Matthew 26:12 ; John 19:40 .

B — 2: θάπτω
(Strong's #2290 — Verb — thapto — thap'-to )

occurs in Matthew 8:21, 22 , and parallels in Luke; Matthew 14:12 ; Luke 16:22 ; Acts 2:29 ; Acts 5:6, 9, 10 ; of Christ's "burial," 1 Corinthians 15:4 .

B — 3: συνθάπτω
(Strong's #4916 — Verb — sunthapto — soon-thap'-to )

akin to A. 2, "to bury with, or together" (sun), is used in the metaphorical sense only, of the believer's identification with Christ in His "burial," as set forth in baptism, Romans 6:4 ; Colossians 2:12 .

Burn, Burning

A — 1: καίω
(Strong's #2545 — Verb — kaio — kah'-yo )

"to set fire to, to light;" in the Passive Voice, "to be lighted, to burn," Matthew 5:15 ; John 15:6 ; Hebrews 12:18 ; Revelation 4:5 ; Revelation 8:8, 10 ; Revelation 19:20 ; Revelation 21:8 ; 1 Corinthians 13:3 , is used metaphorically of the heart, Luke 24:32 ; of spiritual light, Luke 12:35 ; John 5:35 . See LIGHT.

A — 2: κατακαίω
(Strong's #2618 — Verb — katakaio — kat-ak-ah'ee-o )

from kata, "down" (intensive), and No. 1 signifies "to burn up, burn utterly," as of chaff, Matthew 3:12 ; Luke 3:17 ; tares, Matthew 13:30, 40 ; the earth and its works, 2 Peter 3:10 ; trees and grass, Revelation 8:7 . This form should be noted in Acts 19:19,1 Corinthians 3:15 ; Hebrews 13:11 ; Revelation 17:16 . In each place the full rendering "burn utterly" might be used, as in Revelation 18:8 .

A — 3: ἐκκαίω
(Strong's #1572 — Verb — ekkaio — ek-kah'-yo )

from ek, "out" (intensive), and No. 1, lit., "to burn out," in the Passive Voice, "to be kindled, burn up," is used of the lustful passions of men, Romans 1:27 .

A — 4: πυρόω
(Strong's #4448 — Verb — puroomai — poo-ro'-o )

from pur, "fire, to glow with heat," is said of the feet of the Lord, in the vision in Revelation 1:15 ; it is translated "fiery" in Ephesians 6:16 (of the darts of the evil one); used metaphorically of the emotions, in 1 Corinthians 7:9 ; 2 Corinthians 11:29 ; elsewhere literally, of the heavens, 2 Peter 3:12 ; of gold, Revelation 3:18 (RV, "refined"). See FIERY , FIRE , TRY.

A — 5: ἐμπρήθω
(Strong's #1714 — Verb — empipremi — em-pray'-tho )

or empretho, "to burn up," occurs in Matthew 2:7 .

B — 1: καῦσις
(Strong's #2740 — Noun Feminine — kausis — kow'-sis )

akin to A, No. 1 (Eng., "caustic"), is found in Hebrews 6:8 , lit., "whose end is unto burning." Cp. BRANDED.

B — 2: καύσων
(Strong's #2742 — Noun Masculine — kauson — kow'-sone )

is rendered "burning heat" in James 1:11 , AV (RV, "scorching"). See HEAT.

B — 3: πύρωσις
(Strong's #4451 — Noun Feminine — purosis — poo'-ro-sis )

akin to A. No. 4, is used literally in Revelation 18:9, 18 ; metaphorically in 1 Peter 4:12 , "fiery trial." See TRIAL.

Burnished

1: χαλκολίβανον
(Strong's #5474 — Noun Neuter — chalkolibanon — khal-kol-ib'-an-on )

see BRASS.

Burnt

1: ὁλοκαύτωμα
(Strong's #3646 — Noun Neuter — holokautoma — hol-ok-ow'-to-mah )

denotes "a whole burnt offering" (holos, "whole," kautos, for kaustos, a verbal adjective from kaio, "to burn"), i.e., "a victim," the whole of which is burned, as in Exodus 30:20 ; Leviticus 5:12 ; Leviticus 23:8, 25, 27 . It is used in Mark 12:33 , by the scribe who questioned the Lord as to the first commandment in the Law, and in Hebrews 10:6, 8 , RV, "whole burnt offerings." See OFFERING.

Burst

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

see BREAK , A. No. 6.

2: λάσκω
(Strong's #2997 — Verb — lakeo | lasko — las'-kho )

primarily, "to crack, or crash," denotes "to burst asunder with a crack, crack open" (always of making a noise), is used in Acts 1:18 .

Bury

* For BURY see BURIAL

Bush

1: βάτος
(Strong's #942 — Noun Masculine — batos — bat'-os )

denotes "a bramble bush," as in Luke 6:44 . In Mark 12:26 ; Luke 20:37 the phrase "in the place concerning the Bush" signifies in that part of the book of Exodus concerning it. See also Acts 7:30, 35 .

Bushel

1: μόδιος
(Strong's #3426 — Noun Masculine — modios — mod'-ee-os )

was a dry measure containing about a peck, Matthew 5:15 ; Mark 4:21 ; Luke 11:33 .

Business

A — 1: χρεία
(Strong's #5532 — Noun Feminine — chreia — khri'-ah )

translated "business" in Acts 6:3 , of the distribution of funds, signifies "a necessity, a need," and is used in this place concerning duty or business. See LACK , NECESSITY , NEED , USE , WANT.

A — 2: ἐργασία
(Strong's #2039 — Noun Feminine — ergasia — er-gas-ee'-ah )

denotes "a business," Acts 19:24, 25 , RV, AV, "gain" and "craft" (from ergon, "work"). See DILIGENCE.

B — 1: ἴδιος
(Strong's #2398 — Adjective — idios — id'-ee-os )

expresses "what is one's own" (hence, Eng. "idiot," in a changed sense, lit., "a person with his own opinions"); the neuter plural with the article (ta idia) signifies "one's own things." In 1 Thessalonians 4:11 , the noun is not expressed in the original but is supplied in the English versions by "business," "your own business." For the same phrase, otherwise expressed, see John 1:11 , "His own (things);" John 16:32 ; John 19:27 , "his own (home);" Acts 21:6 , "home." In Luke 2:49 , the phrase "in My Father's house" (RV), "about My Father's business" (RJV), is, lit., "in the (things, the neuter plural of the article) of My Father." See ACQUAINTANCE , COMPANY , No. 8, DUE, HOME, OWN, PRIVATE, PROPER, SEVERAL.

Notes: (1) In the AV of Romans 16:2 pragma is translated "business," RV, "matter." See MATTER , THING , WORK.

(2) In Romans 12:11 spoude, translated "business" (AV), signifies "diligence" (RV). See DILIGENCE.

Busybody

A — 1: περιεργάζομαι
(Strong's #4020 — Verb — periergazomai — per-ee-er-gad'-zom-ahee )

lit., "to be working round about, instead of at one's own business" (peri, "around," ergon, "work"), signifies to take more pains than enough about a thing, to waste one's labor, to be meddling with, or bustling about, other people's matters. This is found in 2 Thessalonians 3:11 , where, following the verb ergazomai, "to work," it forms a paronomasia. This may be produced in a free rendering: "some who are not busied in their own business, but are overbusied in that of others."

B — 1: περίεργος
(Strong's #4021 — Adjective — periergos — per-ee'-er-gos )

akin to A, denoting "taken up with trifles," is used of magic arts in Acts 19:19 ; "busybodies" in 1 Timothy 5:13 , i.e., meddling in other persons' affairs. See CURIOUS.

C — 1: ἀλλοτριεπίσκοπος
(Strong's #244 — Noun Masculine — allotrioepiskopos — al-lot-ree-ep-is'-kop-os )

from allotrios, "belonging to another person," and episkopos, "an overseer," translated "busybody" in the AV of 1 Peter 4:15 , "meddler," RV, was a legal term for a charge brought against Christians as being hostile to civilized society, their purpose being to make Gentiles conform to Christian standards. Some explain it as a pryer into others' affairs. See MEDDLER.

Buy, Bought

1: ἀγοράζω
(Strong's #59 — Verb — agorazo — ag-or-ad'-zo )

primarily, "to frequent the market-place," the agora, hence "to do business there, to buy or sell," is used lit., e.g., in Matthew 14:15 . Figuratively Christ is spoken of as having bought His redeemed, making them His property at the price of His blood (i.e., His death through the shedding of His blood in expiation for their sins), 1 Corinthians 6:20 ; 1 Corinthians 7:23 ; 2 Peter 2:1 ; see also Revelation 5:9 ; Revelation 14:3, 4 (not as AV, "redeemed"). Agorazo does not mean "to redeem." See REDEEM.

2: ὠνέομαι
(Strong's #5608 — Verb — oneomai — o-neh'-om-ahee )

"to buy, in contradistinction to selling," is used in Acts 7:16 , of the purchase by Abraham of a burying place.

Note: In James 4:13 (AV) the verb emporeuomai (Eng., "emporium") is rendered "buy and sell." Its meaning is to trade, traffic, RV. It primarily denotes to travel, to go on a journey, then, to do so for traffic purposes; hence to trade; in 2 Peter 2:3 , "make merchandise of." See MERCHANDISE.

By

* For BY See Note +, p. 9. Note: The phrase "by and by" in the AV is in several places misleading. The three words exautes, Mark 6:25 , euthus, Matthew 13:21 , and eutheos, Luke 17:7 ; Luke 21:9 , mean "straightway," "immediately." See under these words.