Vine's Expository Dictionary of NT Words

E

Each Other — Evident, Evidently

Each Other

1: ἀλλήλων
(Strong's #240 — Pronoun, Plural, Reciprocal — allelon — al-lay'-lone )

a reciprocal pronoun, preceded by the preposition meta, "with," signifies "with each other," Luke 23:12 , RV, for AV, "together." Similarly in 24:14 pros allelous, where pros suggests greater intimacy. See ONE ANOTHER.

Each, Each Man, Each One

1: ἕκαστος
(Strong's #1538 — Adjective — hekastos — hek'-as-tos )

"each" or "every," is used of any number separately, either (a) as an adjective qualifying a noun, e.g., Luke 6:44 ; John 19:23 ; Hebrews 3:13 , where "day by day," is, lit., "according to each day;" or, more emphatically with heis, "one," in Matthew 26:22 ; Luke 4:40 ; Luke 16:5 ; Acts 2:3, 6 ; Acts 20:31 ; 1 Corinthians 12:18 ; Ephesians 4:7, 16 , RV, "each (several)," for AV, "every;" Colossians 4:6 ; 1 Thessalonians 2:11 ; 2 Thessalonians 1:3 ; (b) as a distributive pronoun, e.g., Acts 4:35 ; Romans 2:6 ; Galatians 6:4 ; in Philippians 2:4 , it is used in the plural; some mss. have it thus in Revelation 6:11 . The repetition in Hebrews 8:11 is noticeable, "every man" (i.e., everyone). Prefixed by the preposition ana, "apiece" (a colloquialism), it is used, with stress on the individuality, in Revelation 21:21 , of the gates of the heavenly city, "each one of the several," RV; in Ephesians 5:33 , preceded by kath' hena, "by one," it signifies "each (one) his own." The phrase hen kath' hen, lit., "one by one," is used in Revelation 4:8 , "each one of them."

Eagle

1: ἀετός
(Strong's #105 — Noun Masculine — aetos — ah-et-os' )

"an eagle" (also a vulture), is perhaps connected with aemi, "to blow," as of the wind, on account of its windlike flight. In Matthew 24:28 ; Luke 17:37 the vultures are probably intended. The meaning seems to be that, as these birds of prey gather where the carcass is, so the judgments of God will descend upon the corrupt state of humanity. The figure of the "eagle" is used in Ezekiel 17 to represent the great powers of Egypt and Babylon, as being employed to punish corrupt and faithless Israel. Cp. Job 39:30 ; Proverbs 30:17 . The "eagle" is mentioned elsewhere in the NT in Revelation 4:7 ; Revelation 8:13 (RV); 12:14. There are eight species in Palestine.

Ear

1: στάχυς
(Strong's #4719 — Noun Masculine — stachus — stakh'-oos )

is found in Matthew 12:1 ; Mark 2:23 ; Mark 4:28 ("ear," twice); Luke 6:1 . The first part of the word is derived from the root sta---, found in parts of the verb histemi, "to cause to stand." It is used as a proper name in Romans 16:9 .

Ear (2)

1: στάχυς
(Strong's #4719 — Noun Masculine — stachus — stakh'-oos )

is found in Matthew 12:1 ; Mark 2:23 ; Mark 4:28 ("ear," twice); Luke 6:1 . The first part of the word is derived from the root sta---, found in parts of the verb histemi, "to cause to stand." It is used as a proper name in Romans 16:9 .

Early

A — 1: ὄρθρος
(Strong's #3722 — Noun Masculine — othros — or'-thros )

denotes "daybreak, dawn" (cp. Lat. orior, "to rise"). Used with the adverb batheos, "deeply," in Luke 24:1 , it means "at early dawn" (RV). In John 8:2 it is used in the genitive case, orthrou, "at dawn," i.e., "early in the morning." In Acts 5:21 , it is used with the article and preceded by the preposition hupo, "under, or about," lit., "about the dawn," "about daybreak," RV (for AV, "early in the morning.").

B — 1: ὀρθρινός
(Strong's #3720 — Adjective — orthrinos — or-thrin-os' )

"early," akin to A., is a later form of orthrios. It is found, in the most authentic mss., in Luke 24:22 , of the women at the sepulchre, lit., "early ones" (some texts have the form orthrios, "at daybreak").

B — 2: πρώϊμος
(Strong's #4406 — Adjective — proimos — pro'-ee-mos )

or proimos, a longer and later form of prois, pertaining to the "morning," is formed from pro, "before" (cp. protos, "first"), and used in James 5:7 , of the early rain.

C — 1: πρωΐ
(Strong's #4404 — Adverb — proi — pro-ee' )

"early in the day, at morn," is derived from pro, "before" (see B, No. 2, above). In Mark 16:2 , AV, it is translated "early in the morning;" in Mark 16:9 ; John 18:28 ; John 20:1 , "early;" in Matthew 16:3 ; Matthew 20:1 ; Matthew 21:18 ; Mark 1:35 ; Mark 11:20 ; Mark 13:35 ; Mark 15:1 , "in the morning;" in Acts 28:23 , "(from) morning." See MORNING.

Note: In Matthew 20:1 , hama, "at once," is redered "early."

Earnest

1: ἀρραβών
(Strong's #728 — Noun Masculine — arrabon — ar-hrab-ohn' )

originally, "earnest-money" deposited by the purchaser and forfeited if the purchase was not completed, was probably a Phoenician word, introduced into Greece. In general usage it came to denote "a pledge" or "earnest" of any sort; in the NT it is used only of that which is assured by God to believers; it is said of the Holy Spirit as the Divine "pledge" of all their future blessedness, 2 Corinthians 1:22 ; 2 Corinthians 5:5 ; in Ephesians 1:14 , particularly of their eternal inheritance. In the Sept., Genesis 38:17, 18, 20 . In modern Greek arrabona is an "engagement ring."

Earnest, Earnestness, Earnestly

A — 1: σπουδή
(Strong's #4710 — Noun Feminine — spoude — spoo-day' )

akin to speudo, "to hasten," denotes "haste," Mark 6:25 ; Luke 1:39 ; hence, "earnestness," 2 Corinthians 8:7 , RV, for AV, "diligence," and ver. 8, for AV, "forwardness;" in 2 Corinthians 7:12 , "earnest care," for AV, "care;" in 2 Corinthians 8:16 , "earnest care." See BUSINESS , CARE , CAREFULNESS , DILIGENCE , FORWARDNESS , HASTE.

B — 1: σπουδαῖος
(Strong's #4705 — Adjective — spoudaios — spoo-dah'-yos )

akin to A, denotes "active, diligent, earnest," 2 Corinthians 8:22 RV, "earnest," for AV, "diligent;" in the latter part of the verse the comparative degree, spoudaioteros, is used, RV, "more earnest," for AV, "more diligent;" in ver. 17, RV, in the superlative sense, "very earnest," for AV, "more forward." See DILIGENT , FORWARD.

C — 1: ἐκτενῶς
(Strong's #1619 — Adverb — ektenos — ek-ten-oce' )

"earnestly" (ek, "out," teino, "to stretch;" Eng., "tension," etc.), is used in Acts 12:5 , "earnestly," RV, for AV, "without ceasing" (some mss. have the adjective ektenes, "earnest"); in 1 Peter 1:22 , "fervently." The idea suggested is that of not relaxing in effort, or acting in a right spirit. See FERVENTLY.

C — 2: ἐκτενέστερον
(Strong's #1617 — Adjective — ektenesteron — ek-ten-es'-ter-on )

the comparative degree of No. 1, used as an adverb in this neuter form, denotes "more earnestly, fervently," Luke 22:44 .

C — 3: σπουδαίως
(Strong's #4709 — Adverb — spoudaios — spoo-dah'-yoce )

akin to B, signifies "with haste," or "with zeal, earnestly," Luke 7:4 , RV, "earnestly," for AV, "instantly;" in 2 Timothy 1:17 (RV); Titus 3:13 , "diligently;" in Philippians 2:28 , the comparative spoudaioteros, RV, "the more diligently," AV, "the more carefully." See CAREFULLY , DILIGENTLY , INSTANTLY.

D — 1: ἐν
(Strong's #1722 1616 — Preposition — en ekteneia — en )

lit., "in earnestness," cp. C, No. 1, is translated "earnestly" in Acts 26:7 , RV, for AV, "instantly." See INSTANTLY.

Notes: (1) For the phrase "earnest expectation," Romans 8:19 ; Philippians 1:20 , see EXPECTATION. (2) In 1 Corinthians 12:31 ; 1 Corinthians 14:1, 39 , zeloo, "to be zealous about," is translated "desire earnestly." See DESIRE. (3) In 2 Peter 3:12 , speudo is translated "earnestly desiring," for AV, "hasting unto." See HASTEN. (4) In Jude 1:3 , epagonizo, "to contend earnestly," is so translated. (5) In James 5:17 the dative case of the noun proseuche is translated "earnestly" (AV), in connection with the corresponding verb, lit., "he prayed with prayer" (RV, "fervently"), implying persevering continuance in prayer with fervor. Cp., e.g., Psalms 40:1 , lit., "in waiting I waited." See FERVENT. (6) Atenizo, akin to C, No. 1, "to fix the eyes upon, gaze upon," is translated "earnestly looked" in Luke 22:56 , AV (RV, "looking steadfastly"); in Acts 3:12 , AV, "look ye earnestly," RV, "fasten ye your eyes on;" in Acts 23:1 , AV, "earnestly beholding," RV, "looking steadfastly on." (7) In Hebrews 2:1 , prosecho, "to give heed," is used with the adverb perissoteros, "more abundantly," to signify "to give the more earnest heed;" lit., "to give heed more exceedingly." For the verb see ATTEND , GIVE , No. 16, HEED, REGARD.

Earth

1: γῆ
(Strong's #1093 — Noun Feminine — ge — ghay )

denotes (a) "earth as arable land," e.g., Matthew 13:5, 8, 23 ; in 1 Corinthians 15:47 it is said of the "earthly" material of which "the first man" was made, suggestive of frailty; (b) "the earth as a whole, the world," in contrast, whether to the heavens, e.g., Matthew 5:18, 35 , or to heaven, the abode of God, e.g., Matthew 6:19 , where the context suggests the "earth" as a place characterized by mutability and weakness; in Colossians 3:2 the same contrast is presented by the word "above;" in John 3:31 (RV, "of the earth," for AV, "earthly") it describes one whose origin and nature are "earthly" and whose speech is characterized thereby, in contrast with Christ as the One from heaven; in Colossians 3:5 the physical members are said to be "upon the earth," as a sphere where, as potential instruments of moral evils, they are, by metonymy, spoken of as the evils themselves; (c) "the inhabited earth," e.g., Luke 21:35 ; Acts 1:8 ; Acts 8:33 ; Acts 10:12 ; Acts 11:6 ; Acts 17:26 ; Acts 22:22 ; Hebrews 11:13 ; Revelation 13:8 . In the following the phrase "on the earth" signifies "among men," Luke 12:49 ; Luke 18:8 ; John 17:4 ; (d) "a country, territory," e.g., Luke 4:25 ; John 3:22 ; (e) "the ground," e.g., Matthew 10:29 ; Mark 4:26 , RV, "(upon the) earth," for AV, "(into the) ground;" (f) "land," e.g., Mark 4:1 ; John 21:8, 9, 11 . Cp. Eng. words beginning with ge, e.g., "geodetic," "geodesy," "geology," "geometry," "geography." See COUNTRY , GROUND , LAND , WORLD.

2: οἰκουμένη
(Strong's #3625 — Noun Feminine — oikoumene — oy-kou-men'-ay )

the present participle, Passive Voice, of oikeo, "to dwell, inhabit," denotes the "inhabited earth." It is translated "world" in every place where it has this significance, save in Luke 21:26 , AV, where it is translated "earth." See WORLD.

Note: For epigeios, translated "on earth" in Philippians 2:10 , ostrakino, "of earth," 2 Timothy 2:20 , and katachthonios, "under the earth," Philippians 2:10 , see EARTHEN.

Earthen, Earthly, Earthy

1: ὀστράκινος
(Strong's #3749 — Adjective — ostrakinos — os-tra'-kin-os )

signifies "made of earthenware or clay" (from ostrakon, "baked clay, potsherd, shell;" akin to osteon, "a bone"), 2 Timothy 2:20 , "of earth;" 2 Corinthians 4:7 , "earthen."

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

"on earth" (epi, "on," ge, "the earth"), is rendered "earthly" in John 3:12 ; 2 Corinthians 5:1 ; Philippians 3:19 ; James 3:15 ; in Philippians 2:10 , "on earth," RV; "terrestrial" in 1 Corinthians 15:40 (twice). See TERRESTRIAL.

3: χοϊκός
(Strong's #5517 — Adjective — choikos — kho-ik-os' )

denotes "earthy," made of earth, from chous, "soil, earth thrown down or heaped up," 1 Corinthians 15:47-49 .

4: καταχθόνιος
(Strong's #2709 — Adjective — katachthonios — kat-akh-thon'-ee-os )

"under the earth, subterranean" (kata, "down," chthon, "the ground," from a root signifying that which is deep), is used in Philippians 2:10 .

Earthquake

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

"a shaking, a shock," from seio, "to move to and fro, to shake," chiefly with the idea of concussion (Eng., "seismic," "seismology," "seismometry"), is used (a) of a "tempest" in the sea, Matthew 8:24 ; (b) of "earthquakes," Matthew 24:7 ; Matthew 27:54 ; Matthew 28:2 ; Mark 13:8 ; Luke 21:11 ; Acts 16:26 ; Revelation 6:12 ; Revelation 8:5 ; Revelation 11:13 (twice) ,19; 16:18 (twice). See TEMPEST.

Ease, Eased

A — 1: ἀναπαύω
(Strong's #373 — Verb — anapauo — an-ap-ow'-o )

signifies "to cause or permit one to cease from any labor or movement" so as to recover strength. It implies previous toil and care. Its chief significance is that of taking, or causing to take, rest; it is used in the Middle Voice in Luke 12:19 , "take (thine) ease," indicative of unnecessary, self-indulgent relaxation. In the papyri it is used technically, as an agricultural term. Cp. anapausis, "rest." See REFRESH , REST.

B — 1: ἄνεσις
(Strong's #425 — Noun Feminine — anesis — an'-es-is )

denotes "a letting loose, relaxation, easing;" it is connected with aniemi, "to loosen, relax" (ana, "back," and hiemi, "to send"). It signifies "rest," not from toil, but from endurance and suffering. Thus it is said (a) of a "less vigorous" condition in imprisonment, Acts 24:23 , "indulgence," AV, "liberty;" (b) "relief" from anxiety, 2 Corinthians 2:13 ; 2 Corinthians 7:5 , "relief" (AV, "rest"); (c) "relief" from persecutions, 2 Thessalonians 1:7 , "rest;" (d) of "relief" from the sufferings of poverty, 2 Corinthians 8:13 , "be eased," lit., "(that there should be) easing for others (trouble to you)." Cp. the synonymous word anapausis, "cessation or rest" (akin to A). See INDULGENCE , LIBERTY , RELIEF , REST. In the Sept., 2 Chronicles 23:15 .

Easily

* For EASILY see EASY

East

1: ἀνατολή
(Strong's #395 — Noun Feminine — anatole — an-at-ol-ay' )

primarily "a rising," as of the sun and stars, corresponds to anatello, "to make to rise," or, intransitively, "to arise," which is also used of the sunlight, as well as of other objects in nature. In Luke 1:78 it is used metaphorically of Christ as "the Dayspring," the One through whom light came into the world, shining immediately into Israel, to dispel the darkness which was upon all nations. Cp. Malachi 4:2 . Elsewhere it denotes the "east," as the quarter of the sun's rising, Matthew 2:1, 2, 9 ; Matthew 8:11 ; Matthew 24:27 ; Luke 13:29 ; Revelation 7:2 ; Revelation 16:12 ; Revelation 21:13 . The "east" in general stands for that side of things upon which the rising of the sun gives light. In the heavenly city itself, Revelation 21:13 , the reference to the "east" gate points to the outgoing of the influence of the city "eastward." See DAYSPRING.

Easter

1: πάσχα
(Strong's #3957 — Noun Neuter — pascha — pas'-khah )

mistranslated "Easter" in Acts 12:4 , AV, denotes the Passover (RV). The phrase "after the Passover" signifies after the whole festival was at an end. The term "Easter" is not of Christian origin. It is another form of Astarte, one of the titles of the Chaldean goddess, the queen of heaven. The festival of Pasch held by Christians in post-apostolic times was a continuation of the Jewish feast, but was not instituted by Christ, nor was it connected with Lent. From this Pasch the pagan festival of "Easter" was quite distinct and was introduced into the apostate Western religion, as part of the attempt to adapt pagan festivals to Christianity. See PASSOVER.

Easy, Easier, Easily

1: χρηστός
(Strong's #5543 — Adjective — chrestos — khrase-tos' )

primarily signifies "fit for use, able to be used" (akin to chraomai, "to use"), hence, "good, virtuous, mild, pleasant" (in contrast to what is hard, harsh, sharp, bitter). It is said (a) of the character of God as "kind, gracious," Luke 6:35 ; 1 Peter 2:3 ; "good," Romans 2:4 , where the neuter of the adjective is used as a noun, "the goodness" (cp. the corresponding noun chrestotes, "goodness," in the same verse); of the yoke of Christ, Matthew 11:30 , "easy" (a suitable rendering would be "kindly"); (c) of believers, Ephesians 4:32 ; (d) of things, as wine, Luke 5:39 , RV, "good," for AV, "better" (cp. Jeremiah 24:3, 5 , of figs); (e) ethically, of manners, 1 Corinthians 15:33 . See GOOD , GRACIOUS , KIND.

2: εὔκοπος
(Strong's #2123 — Adjective — eukopoteros — yoo-kop-o'-ter-os )

the comparative degree of eukopos, "easy, with easy labor" (eu, "well," kopos, "labor"), hence, of that which is "easier to do," is found in the Synoptics only, Matthew 9:5 ; Matthew 19:24 ; Mark 2:9 ; Mark 10:25 ; Luke 5:23 ; Luke 16:17 ; Luke 18:25 .

Notes: (1) The adverb "easily" is included in the translation of euperistatos in Hebrews 12:1 , "easily beset," lit., "the easily besetting sin," probably a figure from a garment, "easily surrounding," and therefore easily entangling. See BESET.

(2) In 1 Corinthians 13:5 , AV, "is not easily provoked," there is no word in the original representing "easily;" RV, "is not provoked."

(3) For "easy to be entreated" see INTREAT. For "easy to be understood" see UNDERSTAND.

Eat, Eat with, Eating

A — 1: ἐσθίω
(Strong's #2068 — — esthio — es-thee'-o )

signifies "to eat" (as distinct from pino, "to drink"); it is a lengthened form from edo (Lat., edo; cp. Eng., "edible"); in Hebrews 10:27 , metaphorically, "devour;" it is said of the ordinary use of food and drink, 1 Corinthians 9:7 ; 1 Corinthians 11:22 ; of partaking of food at table, e.g., Mark 2:16 ; of reveling, Matthew 24:49 ; Luke 12:45 . Cp. the strengthened, form katesthio, and the verb sunesthio, below. See DEVOUR.

A — 2: φάγω
(Strong's #5315 — Verb — phago — fag'-o )

"to eat, devour, consume," is obsolete in the present and other tenses, but supplies certain tenses which are wanting in No. 1, above. In Luke 8:55 the AV has "(to give her) meat," the RV "(that something be given her) to eat." The idea that this verb combines both "eating" and "drinking," while No. 1 differentiates the one from the other, is not borne out in the NT. The word is very frequent in the Gospels and is used eleven times in 1Cor. See also No. 3. See MEAT.

A — 3: τρώγω
(Strong's #5176 — Verb — trogo — tro'-go )

primarily, "to gnaw, to chew," stresses the slow process; it is used metaphorically of the habit of spiritually feeding upon Christ, John 6:54, 56-58 (the aorists here do not indicate a definite act, but view a series of acts seen in perspective); of the constant custom of "eating" in certain company, John 13:18 ; of a practice unduly engrossing the world, Matthew 24:38 .

In John 6 , the change in the Lord's use from the verb esthio (phago) to the stronger verb trogo, is noticeable. The more persistent the unbelief of His hearers, the more difficult His language and statements became. In vv. 49-53 the verb phago is used; in 54,58, trogo (in ver. 58 it is put into immediate contrast with phago). The use of trogo in Matthew 24:38 ; John 13:18 is a witness against pressing into the meaning of the word the sense of munching or gnawing; it had largely lost this sense in its common usage.

A — 4: γεύομαι
(Strong's #1089 — Verb — geuo — ghyoo'-om-ahee )

primarily, "to cause to taste, to give one a taste of," is used in the Middle Voice and denotes (a) "to taste," its usual meaning; (b) "to take food, to eat," Acts 10:10 ; Acts 20:11 ; Acts 23:14 ; the meaning to taste must not be pressed in these passages, the verb having acquired the more general meaning. As to whether Acts 20:11 refers to the Lord's Supper or to an ordinary meal, the addition of the words "and eaten" is perhaps a sufficient indication that the latter is referred to here, whereas ver. 7, where the single phrase "to break bread" is used, refers to the Lord's Supper. A parallel instance is found in Acts 2:43, 46 . In the former verse the phrase "the breaking of bread," unaccompanied by any word about taking food, clearly stands for the Lord's Supper; whereas in ver. 46 the phrase "breaking bread at home" is immediately explained by "they did take their food," indicating their ordinary meals. See TASTE.

A — 5: βιβρώσκω
(Strong's #977 — Verb — bibrosko — bib-ro'-sko )

"to eat," is derived from a root, bor---, "to devour" (likewise seen in the noun broma, "food, meat;" cp. Eng., "carnivorous," "voracious," from Lat. vorax). This verb is found in John 6:13 . The difference between this and phago, No. 2, above, may be seen perhaps in the fact that whereas in the Lord's question to Philip in ver. 5, phago intimates nothing about a full supply, the verb bibrosko, in ver. 13, indicates that the people had been provided with a big meal, of which they had partaken eagerly.

A — 6: κατεσθίω
(Strong's #2719 — Verb — kataphago — kat-es-thee'-o )

"to satiate, to satisfy," as with food, is used in the Middle Voice in Acts 27:38 , "had eaten enough;" in 1 Corinthians 4:8 , "ye are filled." See FILL.

A — 7: κορέννυμι
(Strong's #2880 — Verb — korennumi — kor-en'-noo-mee )

"to satiate, to satisfy," as with food, is used in the Middle Voice in Acts 27:38 , "had eaten enough;" in 1 Corinthians 4:8 , "ye are filled." See FILL.

A — 8: συνεσθίω
(Strong's #4906 — Verb — sunesthio — soon-es-thee'-o )

"to eat with" (sun, "with," and No. 1), is found in Luke 15:2 ; Acts 10:41 ; Acts 11:3 ; 1 Corinthians 5:11 ; Galatians 2:12 .

A — 9: νομή
(Strong's #3542 2192 — Noun Feminine — nomen echo — nom-ah' )

is a phrase consisting of the noun nome, denoting (a) "pasturage," (b) "growth, increase," and echo, "to have." In John 10:9 the phrase signifies "to find pasture" (a). In 2 Timothy 2:17 , with the meaning (b), the phrase is, lit., "will have growth," translated "will eat," i.e., "will spread like a gangrene." It is used in Greek writings, other than the NT, of the spread of a fire, and of ulcers. See PASTURE.

Note: The verb metalambano, "to take a part or share of anything with others, to partake of, share," is translated "did eat," in Acts 2:46 , corrected in the RV to "did take;" a still more suitable rendering would be "shared," the sharing of food being suggested; cp. metadidomi, "to share," e.g., Luke 3:11 .

B — 1: βρῶσις
(Strong's #1035 — Noun Feminine — brosis — bro'-sis )

akin to A, No. 5, denotes (a) "the act of eating," e.g., Romans 14:17 ; said of rust, Matthew 6:19, 20 ; or, more usually (b) "that which is eaten, food" (like broma, "food"), "meat," John 4:32 ; John 6:27, 55 ; Colossians 2:16 ; Hebrews 12:16 ("morsel of meat"); "food," 2 Corinthians 9:10 ; "eating," 1 Corinthians 8:4 . See FOOD , MEAT , RUST.

B — 2: προσφάγιον
(Strong's #4371 — Noun Neuter — prosphagion — pros-fag'-ee-on )

primarily "a dainty or relish" (especially cooked fish), to be eaten with bread (pros, "to," and A, No. 2), then, "fish" in general, is used in John 21:5 , "Have ye aught to eat?" (AV, "have ye any meat?"). Moulton remarks that the evidences of the papyri are to the effect that prosphagion, "is not so broad a word as 'something to eat.' The Apostles had left even loaves behind them once, Mark 8:14 ; they might well have left the 'relish' on this occasion. It would normally be fish; cp. Mark 6:38 " (Gram. of NT Greek, Vol. 1, p. 170).

C — 1: βρώσιμος
(Strong's #1034 — Adjective — brosimos — bro'-sim-os )

akin to A, No. 5, and B., signifying "eatable," is found in Luke 24:41 , RV, appropriately, "to eat," for the AV, "meat." In the Sept., Leviticus 19:23 ; Nehemiah 9:25 ; Ezekiel 47:12 .

Edge, Edged

A — 1: στόμα
(Strong's #4750 — Noun Neuter — stoma — stom'-a )

the mouth (cp. Eng., "stomach," from stomachos, 1 Timothy 5:23 ), has a secondary and figurative meaning in reference to the "edge of a sharp instrument, as of a sword," Luke 21:24 ; Hebrews 11:34 (cp. the Sept., e.g., Genesis 34:26 ; Judges 18:27 ). See FACE , MOUTH.

B — 1: δίστομος
(Strong's #1366 — Adjective — distomos — dis'-tom-os )

lit., "double-mouthed" (dis, "twice," and A.), "two-edged," is used of a sword with two edges, Hebrews 4:12 ; Revelation 1:16 ; Revelation 2:12 . In the Sept., Judges 3:16 ; Psalms 149:6 ; Proverbs 5:4 .

Edification, Edify, Edifying

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

denotes (a) "the act of building" (oikos, "a home," and demo, "to build"); this is used only figuratively in the NT, in the sense of edification, the promotion of spiritual growth (lit., "the things of building up"), Romans 14:19 ; Romans 15:2 ; 1 Corinthians 14:3, 5, 12, 26 , e.g.; (b) "a building, edifice," whether material, Matthew 24:1 , e.g., or figurative, of the future body of the believer, 2 Corinthians 5:1 , or of a local church, 1 Corinthians 3:9 , or the whole church, "the body of Christ," Ephesians 2:21 . See BUILDING.

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

lit., "to build a house" (see above), (a) usually signifies "to build," whether literally, or figuratively; the present participle, lit., "the (ones) building," is used as a noun, "the builders," in Matthew 21:42 ; Mark 12:10 ; Luke 20:17 ; Acts 4:11 (in some mss.; the most authentic have the noun oikodomos); 1 Peter 2:7 ; (b) is used metaphorically, in the sense of "edifying," promoting the spiritual growth and development of character of believers, by teaching or by example, suggesting such spiritual progress as the result of patient labor. It is said (1) of the effect of this upon local churches, Acts 9:31 ; 1 Corinthians 14:4 ; (2) of the individual action of believers towards each other, 1 Corinthians 8:1 ; 1 Corinthians 10:23 ; 1 Corinthians 14:17 ; 1 Thessalonians 5:11 ; (3) of an individual in regard to himself, 1 Corinthians 14:4 . In 1 Corinthians 8:10 , where it is translated "emboldened," the Apostle uses it with pathetic irony, of the action of a brother in "building up" his brother who had a weak conscience, causing him to compromise his scruples; "strengthened," or "confirmed," would be suitable renderings. See BUILD , EMBOLDEN.

Effect

1: ἀκυρόω
(Strong's #208 — Verb — akuroo — ak-oo-ro'-o )

signifies "to render void, deprive of force and authority" (from a, negative, and kuros, "might, authority;" kurios, "a lord," is from the same root), the opposite to kuroo, "to confirm" (see CONFIRM). It is used of making "void" the Word of God, Matthew 15:6 ; Mark 7:13 (AV, "making of none effect"), and of the promise of God to Abraham as not being deprived of authority by the Law 430 years after, Galatians 3:17 , "disannul." Kuroo is used in ver. 15. See DISANNUL , VOID.

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

"to reduce to inactivity, to render useless," is translated "to make of none effect," in Romans 3:3, 31 ; Romans 4:14 ; Galatians 3:17 (cp. akuroo, No. 1, in the same verse), and in the AV of Galatians 5:4 , RV, "ye are severed" (from Christ). For the meaning and use of the word see ABOLISH and DESTROY.

3: κενόω
(Strong's #2758 — Verb — kenoo — ken-o'-o )

"to make empty, to empty," is translated "should be made of none effect" in 1 Corinthians 1:17 , AV (RV "made void"); it is used (a) of the Cross of Christ, there; (b) of Christ, in emptying Himself, Philippians 2:7 ; (c) of faith, Romans 4:14 ; (d) of the Apostle Paul's glorying in the Gospel ministry, 1 Corinthians 9:15 ; (e) of his glorying on behalf of the church at Corinth, 2 Corinthians 9:3 . See EMPTY , VAIN , VOID.

Note: In Romans 9:6 the verb ekpipto, lit., "to fall out of, as of a ship falling out of its course" (cp. the same word in Acts 27:17 , "were driven"), is translated "hath taken none effect," AV (RV, "hath come to nought"). See NOUGHT.

Effectual

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

denotes "active, powerful in action" (en, "in," ergon, "work;" Eng. "energy;" the word "work" is derived from the same root). It is translated "effectual" in 1 Corinthians 16:9 , of the door opened for the Gospel in Ephesus, and made "effectual" in the results of entering it; and in Philemon 1:6 , of the fellowship of Philemon's faith "in the knowledge of every good thing" (RV). In Hebrews 4:12 it describes the Word of God as "active," RV (AV, "powerful"), i.e., full of power to achieve results. See ACTIVE , POWERFUL.

B — 1: ἐνεργέω
(Strong's #1754 — Verb — energeo — en-erg-eh'-o )

"to put forth power, be operative, to work" (its usual meaning), is rendered by the verb "to work effectually," or "to be effectual," in the AV of 2 Corinthians 1:6 ; Galatians 2:8 ; 1 Thessalonians 2:13 ; in each case the RV translates it by the simple verb "to work" (past tense, "wrought"). In James 5:16 the RV omits the superfluous word "effectual," and translates the sentence "the supplication of a righteous man availeth much in its working," the verb being in the present participial form. Here the meaning may be "in its inworking," i.e., in the effect produced in the praying man, bringing him into line with the will of God, as in the case of Elijah. For a fuller treatment of the word, see WORK. See also DO , MIGHTY , SHEW , Note (11).

Note: The noun energeia, "working," is translated "effectual working," in the AV of Ephesians 3:7 ; Ephesians 4:16 .

Effeminate

1: μαλακός
(Strong's #3120 — Adjective — malakos — mal-ak-os' )

"soft, soft to the touch" (Lat., mollis, Eng., "mollify," "emollient," etc.), is used (a) of raiment, Matthew 11:8 (twice); Luke 7:25 ; (b) metaphorically, in a bad sense, 1 Corinthians 6:9 , "effeminate," not simply of a male who practices forms of lewdness, but persons in general, who are guilty of addiction to sins of the flesh, voluptuous.

Effulgence

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

"radiance, effulgence," is used of light shining from a luminous body (apo, "from," and auge, "brightness"). The word is found in Hebrews 1:3 , where it is used of the Son of God as "being the effulgence of His glory." The word "effulgence" exactly corresponds (in its Latin form) to apaugasma. The "glory" of God expresses all that He is in His nature and His actings and their manifestation. The Son, being one with the Father in Godhood, is in Himself, and ever was, the shining forth of the "glory," manifesting in Himself all that God is and does, all, for instance, that is involved in His being "the very image of His substance," and in His creative acts, His sustaining power, and in His making purification of sins, with all that pertains thereto and issues from it.

Egg

1: ᾠόν
(Strong's #5609 — Noun Neuter — oon — o-on' )

denotes "an egg" (Lat., ovum), Luke 11:12 .

Eight, Eighteen, Eighth

1: ὀκτώ
(Strong's #3638 — Noun — okto — ok-to' )

"eight" (Lat., octo, octavus; cp. Eng., "octagon," "octave," "octavo," "October," etc.), is used in Luke 2:21 ; Luke 9:28 ; John 20:26 ; Acts 9:33 ; Acts 25:6 ; 1 Peter 3:20 ; in composition with other numerals, okto kai deka, lit., "eight and ten, eighteen," Luke 13:4, 11, 16 ; triakonta kai okto, "thirty and eight," John 5:5 .

2: ὄγδοος
(Strong's #3590 — Adjective — ogdoos — og'-do-os )

"eighth" (connected with the preceding), is used in Luke 1:59 ; Acts 7:8 ; 2 Peter 2:5 ; Revelation 17:11 ; Revelation 21:20 .

3: ὀκταήμερος
(Strong's #3637 — Adjective — oktaemeros — ok-tah-ay'-mer-os )

an adjective, signifying an "eighth-day" person or thing, "eight days old" (okto, and hemera, "a day"), is used in Philippians 3:5 . This, and similar numerical adjectives not found in the NT, indicate duration rather than intervals. The Apostle shows by his being an "eighth-day" person as to circumcision, that his parents were neither Ishmaelites (circumcised in their thirteenth year) nor other Gentiles, converted to Judaism (circumcised on becoming Jews).

Either

1: ἤ
(Strong's #2228 — particle — e — ay )

is a disjunctive particle. One of its uses is to distinguish things which exclude each other, or one of which can take the place of another. It is translated "either" in Matthew 6:24 ; Matthew 12:33 ; Luke 16:13 ; Acts 17:21 ; 1 Corinthians 14:6 . The RV rightly omits it in Luke 6:42 , and translates it by "or" in Luke 15:8 ; Philippians 3:12 ; James 3:12 .

Note: The adverb enteuthen, denoting "hence," is repeated in the phrase rendered "on either side," (lit., "hence and hence") in John 19:18 . The RV of Revelation 22:2 translates it "on this side," distinguishing it from ekeithen, "on that side;" the AV, following another reading for the latter adverb, has "on either side." See HENCE.

Elder, Eldest

A — 1: πρεσβύτερος
(Strong's #4245 — Adjective — presbuteros — pres-boo'-ter-os )

an adjective, the comparative degree of presbus, "an old man, an elder," is used (a) of age, whether of the "elder" of two persons, Luke 15:25 , or more, John 8:9 , "the eldest;" or of a person advanced in life, a senior, Acts 2:17 ; in Hebrews 11:2 , the "elders" are the forefathers in Israel; so in Matthew 15:2 ; Mark 7:3, 5 ; the feminine of the adjective is used of "elder" women in the churches, 1 Timothy 5:2 , not in respect of position but in seniority of age; (b) of rank or positions of responsibility, (1) among Gentiles, as in the Sept. of Genesis 50:7 ; Numbers 22:7 ; (2) in the Jewish nation, firstly, those who were the heads or leaders of the tribes and families, as of the seventy who assisted Moses, Numbers 11:16 ; Deuteronomy 27:1 , and those assembled by Solomon; secondly, members of the Sanhedrin, consisting of the chief priests, "elders" and scribes, learned in Jewish law, e.g., Matthew 16:21 ; Matthew 26:47 ; thirdly, those who managed public affairs in the various cities, Luke 7:3 ; (3) in the Christian churches, those who, being raised up and qualified by the work of the Holy Spirit, were appointed to have the spiritual care of, and to exercise oversight over, the churches. To these the term "bishops," episkopoi, or "overseers," is applied (see Acts 20 , ver. 17 with ver. 28, and Titus 1:5, 7 ), the latter term indicating the nature of their work, presbuteroi their maturity of spirtual experience. The Divine arrangement seen throughout the NT was for a plurality of these to be appointed in each church, Acts 14:23 ; Acts 20:17 ; Philippians 1:1 ; 1 Timothy 5:17 ; Titus 1:5 . The duty of "elders" is described by the verb episkopeo. They were appointed according as they had given evidence of fulfilling the Divine qualifications, Titus 1:6-9 ; cp. 1 Timothy 3:1-7 ; 1 Peter 5:2 ; (4) the twenty-four "elders" enthroned in heaven around the throne of God, Revelation 4:4, 10 ; Revelation 5:5-14 ; Revelation 7:11, 13 ; Revelation 11:16 ; Revelation 14:3 ; Revelation 19:4 . The number twenty-four is representative of earthly conditions. The word "elder" is nowhere applied to angels. See OLD.

A — 2: συμπρεσβύτερος
(Strong's #4850 — Noun Masculine — sumpresbuteros — soom-pres-boo'-ter-os )

"a fellow-elder" (sun, "with"), is used in 1 Peter 5:1 .

A — 3: μείζων
(Strong's #3187 — Adjective — meizon — mide'-zone )

"greater," the comparative degree of megas, "great," is used of age, and translated "elder" in Romans 9:12 , with reference to Esau and Jacob. See GREATER , GREATEST , MORE.

B — 1: πρεσβυτέριον
(Strong's #4244 — Noun Neuter — presbuterion — pres-boo-ter'-ee-on )

"an assembly of aged men," denotes (a) the Council or Senate among the Jews, Luke 22:66 ; Acts 22:5 ; (b) the "elders" or bishops in a local church, 1 Timothy 4:14 , "the presbytery." For their functions see A, No. 1, (3).

Elect, Elected, Election

A — 1: ἐκλεκτός
(Strong's #1588 — Adjective — eklektos — ek-lek-tos' )

lit. signifies "picked out, chosen" (ek, "from," lego, "to gather, pick out"), and is used of (a) Christ, the "chosen" of God, as the Messiah, Luke 23:35 (for the verb in Luke 9:35 see Note below), and metaphorically as a "living Stone," "a chief corner Stone," 1 Peter 2:4, 6 ; some mss. have it in John 1:34 , instead of huios, "Son;" (b) angels, 1 Timothy 5:21 , as "chosen" to be of especially high rank in administrative association with God, or as His messengers to human beings, doubtless in contrast to fallen angels (see 2 Peter 2:4 ; Jude 1:6 ); (c) believers (Jews or Gentiles), Matthew 24:22, 24, 31 ; Mark 13:20, 22, 27 ; Luke 18:7 ; Romans 8:33 ; Colossians 3:12 ; 2 Timothy 2:10 ; Titus 1:1 ; 1 Peter 1:1 ; 1 Peter 2:9 (as a spiritual race); Matthew 20:16 ; Matthew 22:14 ; Revelation 17:14 , "chosen;" individual believers are so mentioned in Romans 16:13 ; 2 John 1:1, 13 .

Believers were "chosen" "before the foundation of the world" (cp. "before times eternal," 2 Timothy 1:9 ), in Christ, Ephesians 1:4 , to adoption, Ephesians 1:5 ; good works, Ephesians 2:10 ; conformity to Christ, Romans 8:29 ; salvation from the delusions of the Antichrist and the doom of the deluded, 2 Thessalonians 2:13 ; eternal glory, Romans 9:23 .

The source of their "election" is God's grace, not human will, Ephesians 1:4, 5 ; Romans 9:11 ; Romans 11:5 . They are given by God the Father to Christ as the fruit of His death, all being foreknown and foreseen by God, John 17:6 ; Romans 8:29 . While Christ's death was sufficient for all men, and is effective in the case of the "elect," yet men are treated as responsible, being capable of the will and power to choose. For the rendering "being chosen as firstfruits," an alternative reading in 2 Thessalonians 2:13 , see FIRSTFRUITS. See CHOICE , B.

A — 2: συνεκλεκτός
(Strong's #4899 — Adjective — suneklektos — soon-ek-lek-tos' )

means "elect together with," 1 Peter 5:13 .

B — 1: ἐκλογή
(Strong's #1589 — Noun Feminine — ekloge — ek-log-ay' )

denotes "a picking out, selection" (Eng., "eclogue"), then, "that which is chosen;" in Acts 9:15 , said of the "choice" of God of Saul of Tarsus, the phrase is, lit., "a vessel of choice." It is used four times in Romans; in Acts 9:11 , of Esau and Jacob, where the phrase "the purpose ... according to election" is virtually equivalent to "the electing purpose;" in Acts 11:5 , the "remnant according to the election of grace" refers to believing Jews, saved from among the unbelieving nation; so in Acts 11:7 ; in Acts 11:28 , "the election" may mean either the "act of choosing" or the "chosen" ones; the context, speaking of the fathers, points to the former, the choice of the nation according to the covenant of promise. In 1 Thessalonians 1:4 , "your election" refers not to the church collectively, but to the individuals constituting it; the Apostle's assurance of their "election" gives the reason for his thankgiving. Believers are to give "the more diligence to make their calling and election sure," by the exercise of the qualities and graces which make them fruitful in the knowledge of God, 2 Peter 1:10 . For the corresponding verb eklegomai, see CHOOSE.

Elements

1: στοιχεῖον
(Strong's #4747 — Noun Neuter — stoicheion — stoy-khi'-on )

used in the plural, primarily signifies any first things from which others in a series, or a composite whole, take their rise; the word denotes "an element, first principle" (from stoichos, "a row, rank, series;" cp. the verb stoicheo, "to walk or march in rank;" see WALK); it was used of the letters of the alphabet, as elements of speech. In the NT it is used of (a) the substance of the material world, 2 Peter 3:10, 12 ; (b) the delusive speculations of gentile cults and of Jewish theories, treated as elementary principles, "the rudiments of the world," Colossians 2:8 , spoken of as "philosophy and vain deceit;" these were presented as superior to faith in Christ; at Colosse the worship of angels, mentioned in Colossians 2:18 , is explicable by the supposition, held by both Jews and Gentiles in that district, that the constellations were either themselves animated heavenly beings, or were governed by them; (c) the rudimentary principles of religion, Jewish or Gentile, also described as "the rudiments of the world," Colossians 2:20 , and as "weak and beggarly rudiments," Galatians 4:3, 9 , RV, constituting a yoke of bondage; (d) the "elementary" principles (the A.B.C.) of the OT, as a revelation from God, Hebrews 5:12 , RV, "rudiments," lit., "the rudiments of the beginning of the oracles of God," such as are taught to spiritual babes. See PRINCIPLES , RUDIMENTS.

Eleven, Eleventh

1: ἕνδεκα
(Strong's #1733 — Noun — hendeka — hen'-dek-ah )

lit., "one ten" (lat., undecim), is used only of the eleven Apostles remaining after the death of Judas Iscariot, Matthew 28:16 ; Mark 16:14 ; Luke 24:9, 33 ; Acts 1:26 ; Acts 2:14 .

2: ἑνδέκατος
(Strong's #1734 — Adjective — hendekatos — hen-dek'-at-os )

an adjective derived from the above, is found in Matthew 20:6, 9 ; Revelation 21:20 .

Eloquent

1: λόγιος
(Strong's #3052 — Adjective — logios — log'-ee-os )

an adjective, from logos, "a word," primarily meant "learned, a man skilled in literature and the arts." In the AV of Acts 18:24 , it is translated "eloquent," said of Apollos; the RV is almost certainly right in translating it "learned." It was much more frequently used among the Greeks of one who was erudite than of one who was skilled in words. He had stores of "learning" and could use it convincingly.

Else

1: ἐπεί
(Strong's #1893 — Conjunction — epei — ep-i' )

a conjunction, when used of cause, meaning "since," "otherwise," "for then," "because;" in an ellipsis, "else," as in 1 Corinthians 7:14 , where the ellipsis would be "if the unbelieving husband were not sanctified in the wife, your children would be unclean;" cp. Romans 11:6, 22 ; 1 Corinthians 5:10 ; Hebrews 9:26 . Sometimes it introduces a question, as in Romans 3:6 ; Romans 1 . Cor. 14:16; 15:29; Hebrews 10:2 . It is translated "else" in 1 Corinthians 14:16 and in the RV in Hebrews 9:26 ; Hebrews 10:2 , for AV, "for then."

Elsewhere

1: ἀλλαχόθεν
(Strong's #237 — Adverb — allachou — al-lakh-oth'-en )

connected with allos, "another," is used in Mark 1:38 (RV only).

Embark

* For EMBARK (RV, in Acts 27:2 ) see ABOARD

Embolden

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

is rendered "embolden" in 1 Corinthians 8:10 , in reference to blameworthy actions (see marg.), the delinquent being built up, so to speak, to do what is contrary to his conscience. See BUILD , EDIFICATION.

Embrace

1: ἀσπάζομαι
(Strong's #782 — Verb — aspazomai — as-pad'-zom-ahee )

lit. signifies "to draw to oneself;" hence, "to greet, salute, welcome," the ordinary meaning, e.g., in Romans 16 , where it is used 21 times. It also signifies "to bid farewell," e.g., Acts 20:1 , RV, "took leave of" (AV, "embraced"). A "salutation or farewell" was generally made by embracing and kissing (see Luke 10:4 , which indicates the posibility of delay on the journey by frequent salutation). In Hebrews 11:13 it is said of those who greeted the promises from afar, RV, "greeted," for AV, "embraced." Cp. aspasmos, "a salutation." See GREET , LEAVE (take), SALUTE.

Note: In Acts 21:6 the most authentic texts have apaspazomai (apo, and No. 1), "to bid farewell."

2: συμπεριλαμβάνω
(Strong's #4843 — Verb — sumperilambano — soom-per-ee-lam-ban'-o )

lit., "to take around with," (sun, "with" peri, "around," lambano, "to take"), "to embrace," is used in Acts 20:10 , in connection with Paul's recovery of Eutychus. In the Sept., Ezra 5:3 , "to enclose."

Emerald

A — 1: σμάραγδος
(Strong's #4665 — Noun Feminine — smaragdos — smar'-ag-dos )

is a transparent stone of a light green color, occupying the first place in the second row on the high priest's breastplate, Exodus 28:18 . Tyre imported it from Syria, Ezekiel 27:16 . It is one of the foundations of the heavenly Jerusalem, Revelation 21:19 . The name was applied to other stones of a similar character, such as the carbuncle.

B — 1: σμαράγδινος
(Strong's #4664 — Adjective — smaragdinos — smar-ag'-dee-nos )

"emerald in character," descriptive of the rainbow round about the throne in Revelation 4:3 , is used in the papyri to denote emerald green.

Emperor

1: σεβαστός
(Strong's #4575 — Adjective — sebastos — seb-as-tos' )

"august, reverent," the masculine gender of an adjective (from sebas, "reverential awe"), became used as the title of the Roman emperor, Acts 25:21, 25 , RV, for AV, "Augustus;" then, taking its name from the emperor, it became a title of honor applied to certain legions or cohorts or battalions, marked for their valor, Acts 27:1 . Cp. sebazomai, "to worship," Romans 1:25 ; sebasma, "an object of worship," Acts 17:23 ; 2 Thessalonians 2:4 .

Empty

A — 1: κενόω
(Strong's #2758 — Verb — kenoo — ken-o'-o )

"to empty," is so translated in Philippians 2:7 , RV, for AV, "made ... of no reputation." The clauses which follow the verb are exegetical of its meaning, especially the phrases "the form of a servant," and "the likeness of men." Christ did not "empty" Himself of Godhood. He did not cease to be what He essentially and eternally was. The AV, while not an exact translation, goes far to express the act of the Lord (see GIFFORD on the Incarnation). For other occurrences of the word, see Romans 4:14 ; 1 Corinthians 1:17 ; 1 Corinthians 9:15 ; 2 Corinthians 9:3 . In the Sept., Jeremiah 14:2 ; Jeremiah 15:9 .

A — 2: σχολάζω
(Strong's #4980 — Verb — scholazo — skhol-ad'-zo )

from schole, "leisure," that for which leisure is employed, such as "a lecture" (hence, "the place where lectures are given;" Eng., "school"), is used of persons, to have time for anything and so to be occupied in, 1 Corinthians 7:5 ; of things, to be unoccupied, empty, Matthew 12:44 (some mss. have it in Luke 11:25 ). See GIVE (oneself to).

B — 1: κενός
(Strong's #2756 — Adjective — kenos — ken-os' )

expresses the "hollowness" of anything, the "absence" of that which otherwise might be possesed. It is used (a) literally, Mark 12:3 ; Luke 1:53 ; Luke 20:10, 11 ; (b) metaphorically, of imaginations, Acts 4:25 ; of words which convey erroneous teachings, Ephesians 5:6 ; of deceit, Colossians 2:8 ; of a person whose professed faith is not accompanied by works, James 2:20 ; negatively, concerning the grace of God, 1 Corinthians 15:10 ; of refusal to receive it, 2 Corinthians 6:1 ; of faith, 1 Corinthians 15:14 ; of preaching (id); and other forms of Christian activity and labor, 1 Corinthians 15:58 ; Galatians 2:2 ; Philippians 2:16 ; 1 Thessalonians 2:1 ; 1 Thessalonians 3:5 . The synonymous word mataios, "vain," signifies "void" of result, it marks the aimlessness of anything. The vain (kenos) man in James 2:20 is one who is "empty" of Divinely imparted wisdom; in James 1:26 the vain (mataios) religion is one that produces nothing profitable. Kenos stresses the absence of quality, mataios, the absence of useful aim or effect. Cp. the corresponding adverb kenos, "in vain," in James 4:5 , the noun kenodoxia, "vainglory," Philippians 2:3 , the adjective kenodoxos, "vainglorious," Galatians 5:26 , and the noun kenophonia, "vain," or "empty," babblings, 1 Timothy 6:20 ; 2 Timothy 2:16 .

Emulation

* For EMULATION, AV (Romans 11:14 ; Galatians 5:20 ) see JEALOUSY

Enable

1: ἐνδυναμόω
(Strong's #1743 — Verb — endunamoo — en-doo-nam-o'-o )

"to render strong" (en, "in," dunamis, "power"), is translated "enabled" in 1 Timothy 1:12 , more lit., "instrengthened," "inwardly strengthened," suggesting strength in soul and purpose (cp. Philippians 4:13 ). See STRENGTH , STRONG. (In the Sept., Judges 6:34 ; 1 Chronicles 12:18 ; Psalms 52:7 .)

Enact

1: νομοθετέω
(Strong's #3549 — Verb — nomotheteo — nom-oth-et-eh'-o )

"to ordain by law, to enact" (nomos, "a law," tithemi, "to put"), is used in the Passive Voice, and rendered "enacted" in Hebrews 8:6 , RV, for AV, "established;" in Hebrews 7:11 , used intransitively, it is rendered "received the Law." See ESTABLISH , LAW.

Enclose

* For ENCLOSE see INCLOSE

Encounter

1: συμβάλλω
(Strong's #4820 — Verb — sumballo — soom-bal'-lo )

lit., "to throw together" (sun, "with," ballo, "to throw"), is used of "encountering" in war, Luke 14:31 , RV, "to encounter ... (in war)," for AV, "to make war against;" of meeting in order to discuss, in Acts 17:18 , "encountered," of the philosophers in Athens and the Apostle. See CONFER , HELP , MAKE , MEET , PONDER.

Encourage, Encouragement

A — 1: προτρέπω
(Strong's #4389 — Verb — protrepo — prot-rep'-om-ahee )

"to urge forward, persuade," is used in Acts 18:27 in the Middle Voice, RV, "encouraged," indicating their particular interest in giving Apollos the "encouragement" mentioned; the AV, "exhorting," wrongly connects the verb.

A — 2: παραμυθέομαι
(Strong's #3888 — Verb — paramutheomai — par-am-oo-theh'-om-ahee )

from para, "with," and muthos, "counsel, advice," is translated "encouraging" in 1 Thessalonians 2:11 , RV, and "encourage" in 1 Thessalonians 5:14 , RV, there signifying to stimulate to the discharge of the ordinary duties of life. In John 11:19, 31 , it means "to comfort." See COMFORT. Cp. the nouns paramuthia, 1 Corinthians 14:3 , and paramuthion, Philippians 2:1 , "comfort."

B — 1: παράκλησις
(Strong's #3874 — Noun Feminine — paraklesis — par-ak'-lay-sis )

"a calling to one's aid" (para, "by the side," kaleo, "to call"), then, "an exhortation, encouragement," is translated "encouragement" in Hebrews 6:18 , RV, for AV, "consolation;" it is akin to parakaleo, "to beseeach or exhort, encourage, comfort," and parakletos, "a paraclete or advocate." See COMFORT , CONSOLATION , EXHORTATION , INTREATY.

End, Ending

A — 1: τέλος
(Strong's #5056 — Noun Neuter — telos — tel'-os )

signifies (a) "the limit," either at which a person or thing ceases to be what he or it was up to that point, or at which previous activities were ceased, 2 Corinthians 3:13 ; 1 Peter 4:7 ; (b) "the final issue or result" of a state or process, e.g., Luke 1:33 ; in Romans 10:4 , Christ is described as "the end of the Law unto righteousness to everyone that believeth;" this is best explained by Galatians 3:23-26 ; cp. James 5:11 ; the following more expecially point to the issue or fate of a thing, Matthew 26:58 ; Romans 6:21 ; 2 Corinthians 11:15 ; Philippians 3:19 ; Hebrews 6:8 ; 1 Peter 1:9 ; (c) "a fulfillment," Luke 22:37 , AV, "(have) an end;" (d) "the utmost degree" of an act, as of the love of Christ towards His disciples, John 13:1 ; (e) "the aim or purpose" of a thing, 1 Timothy 1:5 ; (f) "the last" in a succession or series Revelation 1:8 (AV, only, "ending"); 21:6; 22:13. See CONTINUAL , CUSTOM (Toll), FINALLY , UTTERMOST.

Note: The following phrases contain telos (the word itself coming under one or other of the above): eis telos, "unto the end," e.g., Matthew 10:22 ; Matthew 24:13 ; Luke 18:5 , "continual;" John 13:1 (see above); 2 Corinthians 3:13 , "on the end" (RV); heos telous, "unto the end," 1 Corinthians 1:8 ; 2 Corinthians 1:13 ; achri telous, "even to the end" (a stronger expression than the preceding); Hebrews 6:11 ; Revelation 2:26 (where "even" might well have been added); mechri telous, with much the same meaning as achri telous, Hebrews 3:6, 14 . See other expressions in the Notes after C.

A — 2: συντέλεια
(Strong's #4930 — Noun Feminine — sunteleia — soon-tel'-i-ah )

signifies "a bringing to completion together" (sun "with," teleo, "to complete," akin to No. 1), marking the "completion" or consummation of the various parts of a scheme. In Matthew 13:39, 40, 49 ; Matthew 24:3 ; Matthew 28:20 , the rendering "the end of the world" (AV and RV, text) is misleading; the RV marg., "the consummation of the age," is correct. The word does not denote a termination, but the heading up of events to the appointed climax. Aion is not the world, but a period or epoch or era in which events take place. In Hebrews 9:26 , the word translated "world" (AV) is in the plural, and the phrase is "the consumation of the ages." It was at the heading up of all the various epochs appointed by Divine counsels that Christ was manifested (i.e., in His Incarnation) "to put away sin by the sacrifice of Himself."

A — 3: πέρας
(Strong's #4009 — Noun Neuter — peras — per'-as )

"a limit, boundary" (from pera, "beyond"), is used (a) of space, chiefly in the plural, Matthew 12:42 , RV, "ends," for AV, "uttermost parts;" so Luke 11:31 (AV, "utmost"); Romans 10:18 (AV and RV, "ends"); (b) of the termination of something occurring in a period, Hebrews 6:16 , RV, "final," for AV, "an end," said of strife. See UTTERMOST.

A — 4: ἔκβασις
(Strong's #1545 — Noun Feminine — ekbasis — ek'-bas-is )

denotes "a way out" (ek, "out," baino, "to go"), 1 Corinthians 10:13 , "way of escape;" or an issue, Hebrews 13:7 (AV, "end," RV, "issue"). See ISSUE.

B — 1: τελέω
(Strong's #5055 — Verb — teleo — tel-eh'-o )

"to complete, finish, bring to an end," is translated "had made an end," in Matthew 11:1 . See ACCOMPLISH.

B — 2: συντελέω
(Strong's #4931 — Verb — sunteleo — soon-tel-eh'-o )

cp. A, No. 2, signifies (a) "to bring to an end, finish completely" (sun, "together," imparting a perfective significance to teleo), Matthew 7:28 (in some mss.); Luke 4:2, 13 ; Acts 21:27 , RV, "completed;" (b) "to bring to fulfillment," Mark 13:4 ; Romans 9:28 ; (c) "to effect, make," Hebrews 8:8 . See FINISH , FULFILL , MAKE.

B — 3: πληρόω
(Strong's #4137 — Verb — pleroo — play-ro'-o )

(a) "to fill," (b) "to fulfill, complete, end," is translated "had ended" in Luke 7:1 ; "were ended" (Passive) in Acts 19:21 . See ACCOMPLISH.

Note: In John 13:2 , the verb ginomai, there signifying "to be in progress," and used in the present participle, is translated "during supper" (RV). A less authentic reading, is genomenou, "being ended" (AV).

C — 1: ἔσχατος
(Strong's #2078 — Adjective — eschatos — es'-khat-os )

"last, utmost, extreme," is used as a noun (a) of time, rendered "end" in Hebrews 1:2 , RV, "at the end of these days," i.e., at the "end" of the period under the Law, for AV, "in these last days;" so in 1 Peter 1:20 , "at the end of the times." In 2 Peter 2:20 , the plural, ta eschata, lit., "the last things," is rendered "the latter end," AV, (RV, "the last state"); the same phrase is used in Matthew 12:45 ; Luke 11:26 ; (b) of place, Acts 13:47 , AV, "ends (of the earth)," RV, "uttermost part. See LAST , LOWEST , UTTERMOST.

Notes: (1) In Matthew 28:1 , opse, "late (in the evening)," is rendered "in the end (of)," AV, RV, "late (on)." (2) In 1 Peter 1:13 , teleios, "perfectly," RV, is rendered "to the end," in AV. (3) The phrase eis touto, lit., "unto this," signifies "to this end," John 18:37 , RV (twice; AV, "for this cause," in the second clause); so Mark 1:38 ; Acts 26:16 ; Romans 14:9 ; Romans 14:9 ; 2 Corinthians 2:9 ; 1 Timothy 4:10 (AV, "therefore"); 1 Peter 4:6 ; 1 John 3:8 (AV, "for this purpose"). (4) Eis, "unto," followed by the article and the infinitive mood of a verb, signifies "to the end that ..." marking the aim of an action, Acts 7:19 ; Romans 1:11 ; Romans 4:16, 18 ; Ephesians 1:12 ; 1 Thessalonians 3:13 ; 2 Thessalonians 1:5 ; 2 Thessalonians 2:2, 6 ; 1 Peter 3:7 . In Luke 18:1 , pros, "to," has the same construction and meaning. (5) The conjunction hina, "in order that," is sometimes rendered "to the end that," Ephesians 3:17 ; 2 Thessalonians 3:14 ; Titus 3:8 . (6) In Matthew 24:31 , the prepositions apo, "from," and heos, "unto," are used with the plural of akros, "highest, extreme," signifying "from one end ... to the other," lit., "from extremities ... to extremities."

Endeavor

1: σπουδάζω
(Strong's #4704 — Verb — spoudazo — spoo-dad'-zo )

"to make haste, to be zealous," and hence, "to be diligent," is rendered "endeavoring" in Ephesians 4:3 , AV; RV, "giving diligence." In 2 Peter 1:15 , AV, "endeavor," RV, "give diligence." Both have "endeavored" in 1 Thessalonians 2:17 . See DILIGENCE.

2: ζητέω
(Strong's #2212 — Verb — zeteo — dzay-teh'-o )

"to seek after," is translated "endeavor" in Acts 16:10 , AV, RV, "sought." See ABOUT (to be), DESIRE , INQUIRE , SEEK.

Endless

1: ἀκατάλυτος
(Strong's #179 — Adjective — akatalutos — ak-at-al'-oo-tos )

denotes indissoluble (from a, negative, kata, "down," luo, "to loose"), Hebrews 7:16 , "endless;" see the RV , marg., i.e., a life which makes its possessor the holder of His priestly office for evermore.

2: ἀπέραντος
(Strong's #562 — Adjective — aperantos — ap-er'-an-tos )

from a, negative and peraino, "to complete, finish," signifies "interminable, endless;" it is said of genealogies, 1 Timothy 1:4 . In the Sept., Job 36:26 .

Endue

1: ἐνδύω
(Strong's #1746 — Verb — enduo — en-doo'-o )

in the Middle Voice, "to put on oneself, be clothed with," is used metaphorically of power, Luke 24:49 , RV, "clothed." See CLOTHE.

Note: In James 3:13 the adjective epistemon, "knowing, skilled," is translated "endued with knowledge," AV, RV, "understanding."

Endure, Enduring

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

"to abide," is rendered "to endure" in the AV of John 6:27 ; 1 Peter 1:25 (RV, "abideth"); Hebrews 10:34 , AV, "enduring (substance)," RV, "abiding." See ABIDE.

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

a strengthened form of No. 1, denotes "to abide under, to bear up courageously" (under suffering), Matthew 10:22 ; Matthew 24:13 ; Mark 13:13 ; Romans 12:12 , translated "patient;" 1 Corinthians 13:7 ; 2 Timothy 2:10, 12 (AV, "suffer"); Hebrews 10:32 ; Hebrews 12:2, 3, 7 ; James 1:12 ; James 5:11 ; 1 Peter 2:20 , "ye shall take it patiently." It has its other significance, "to tarry, wait for, await," in Luke 2:43 ; Acts 17:14 (in some mss., Romans 8:24 ). Cp. B. See ABIDE , PATIENT , SUFFER , TARRY. Cp. makrothumeo, "to be longsuffering" (see No. 7).

A — 3: φέρω
(Strong's #5342 — verb — phero — fer'-o )

"to bear," is translated "endured" in Romans 9:22 ; Hebrews 12:20 . See BEAR.

A — 4: ὑποφέρω
(Strong's #5297 — Verb — hupophero — hoop-of-er'-o )

a strengthened form of No. 3, "to bear or carry," by being under, is said metaphorically of "enduring" temptation, 1 Corinthians 10:13 , AV, "bear;" persecutions, 2 Timothy 3:11 ; griefs, 1 Peter 2:19 . See BEAR.

A — 5: ἀνέχω
(Strong's #430 — Verb — anecho — an-ekh'-om-ahee )

"to hold up" (ana, "up," echo, "to hold or have"), always in the Middle Voice in the NT, is rendered "endure" in 2 Thessalonians 1:4 , of persecutions and tribulations; in 2 Timothy 4:3 , of sound doctrine. See BEAR.

A — 6: καρτερέω
(Strong's #2594 — Verb — kartereo — kar-ter-eh'-o )

"to be steadfast, patient," is used in Hebrews 11:27 , "endured," of Moses in relation to Egypt. In the Sept., Job 2:9 ; Isaiah 42:14 .

A — 7: μακροθυμέω
(Strong's #3114 — Verb — makrothumeo — mak-roth-oo-meh'-o )

"to be long-tempered" (makros, "long," thumos, "mind"), is rendered "patiently endured" in Hebrews 6:15 , said of Abraham. See B. below. See BEAR , LONGSUFFERING , PATIENCE , SUFFER.

Note: In 2 Timothy 2:9 , kakopatheo, "to suffer evil" (kakos, "evil," pascho, "to suffer"), is translated "endure hardness," AV; RV, "suffer hardship;" so in 2 Timothy 4:5 , AV, "endure afflictions;" elsewhere in James 5:13 . In 2 Timothy 2:3 the most authentic mss. have sunkakopatheo, "to suffer hardship with," as in 2 Timothy 1:8 . See HARDSHIP , SUFFER.

B — 1: ὑπομονή
(Strong's #5281 — Noun Feminine — hupomone — hoop-om-on-ay' )

"patience," lit., "a remaining under" (akin to A, No. 2), is translated "patient enduring" in 2 Corinthians 1:6 , RV, for AV, "enduring." Cp. makrothumia, "longsuffering" (akin to A, No. 7). See PATIENCE.

Enemy

1: ἐχθρός
(Strong's #2190 — — echthros — ekh-thros' )

an adjective, primarily denoting "hated" or "hateful" (akin to echthos, "hate;" perhaps associated with ektos, "outside"), hence, in the Active sense, denotes "hating, hostile;" it is used as a noun signifying an "enemy," adversary, and is said (a) of the Devil, Matthew 13:39 ; Luke 10:19 ; (b) of death, 1 Corinthians 15:26 ; (c) of the professing believer who would be a friend of the world, thus making himself an enemy of God, James 4:4 ; (d) of men who are opposed to Christ, Matthew 13:25, 28 ; Matthew 22:44 ; Mark 12:36 ; Luke 19:27 ; Luke 20:43 ; Acts 2:35 ; Romans 11:28 ; Philippians 3:18 ; Hebrews 1:13 ; Hebrews 10:13 ; or to His servants, Revelation 11:5, 12 : To the nation of Israel, Luke 1:71, 74 ; Luke 19:43 ; (e) of one who is opposed to righteousness, Acts 13:10 ; (f) of Israel in its alienation from God, Romans 11:28 ; (g) of the unregenerate in their attitude toward God, Romans 5:10 ; Colossians 1:21 ; (h) of believers in their former state, 2 Thessalonians 3:15 ; (i) of foes, Matthew 5:43, 44 ; Matthew 10:36 ; Luke 6:27, 35 : Romans 12:20 ; 1 Corinthians 15:25 ; of the Apostle Paul because he told converts "the truth," Galatians 4:16 . See FOE. Cp. echthra, "enmity."

Engrafted

* Note: This is the AV rendering of emphutos, James 1:21 , an adjective derived from emphuo, "to implant;" the RV has "implanted." The metaphor is that of a seed rooting itself in the heart; cp. Matthew 13:21 ; Matthew 15:13 ; 1 Corinthians 3:6 , and the kindred word sumphutos, Romans 6:5 , "planted together" (sun, "with"). The AV "engrafted" would translate the word emphuteuton (from emphuteuo, "to graft"), which is not found in the NT; it uses enkentrizo in Romans 11 . Cp. ekphuo, "to cause to grow out, put forth" (leaves), Matthew 24:32 ; Mark 13:28 .

Engrave

1: ἐντυπόω
(Strong's #1795 — Verb — entupoo — en-too-po'-o )

"to imprint, engrave" (en, "in," tupos, "a mark, impression, form, type"), is used of the "engraving" of the Law on the two stones, or tablets, 2 Corinthians 3:7 . In the Sept., Exodus 36:39 (some texts have ektupoo). See also GRAVEN.

Enjoin

1: ἐντέλλω
(Strong's #1781 — Verb — entellomai — en-tel'-lom-ahee )

is translated "hath enjoined" in the AV of Hebrews 9:20 . See COMMAND (RV).

2: ἐπιτάσσω
(Strong's #2004 — Verb — epitasso — ep-ee-tas'-so )

lit., "to set or arrange over, to charge, command," is rendered "enjoin" in Philemon 1:8 . See COMMAND. Cp. keleuo, "to order."

Enjoy

A — 1: τυγχάνω
(Strong's #5177 — Verb — tunchano — toong-khan'-o )

used transitively, denotes "to hit upon, meet with;" then, "to reach, get, obtain;" it is translated "enjoy" (i.e., obtain to our satisfaction) in Acts 24:2 . See CHANCE , COMMON , Note (3), OBTAIN.

B — 1: ἀπόλαυσις
(Strong's #619 — Noun Feminine — apolausis — ap-ol'-ow-sis )

"enjoyment" (from apolauo, "to take hold of, enjoy a thing"), suggests the advantage or pleasure to be obtained from a thing (from a root, lab---, seen in lambano, "to obtain"); it is used with the preposition eis, in 1 Timothy 6:17 , lit., "unto enjoyment," rendered "to enjoy;" with echo, "to have," in Hebrews 11:25 , lit., "to have pleasure (of sin)," translated "to enjoy the pleasures." See PLEASURE.

Enlarge

1: μεγαλύνω
(Strong's #3170 — Verb — megaluno — meg-al-oo'-no )

denotes "to make great" (from megas, "great"), Matthew 23:5 , "enlarge;" 2 Corinthians 10:15 , AV, "enlarged," RV, "magnified;" elsewhere in the AV it is rendered by the verb "to magnify," except in Luke 1:58 , AV, "had showed great (mercy)," RV, "had magnified (His mercy); see Luke 1:46 ; Acts 5:13 ; Acts 10:46 ; Acts 19:17 ; Philippians 1:20 . See MAGNIFY.

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

"to make broad," from platus, "broad," is translated "enlarged" in 2 Corinthians 6:11, 13 (metaphorically), "make broad," Matthew 23:5 (literally). From the primary sense of freedom comes that of the joy that results from it. See BROAD. Cp. platos, "breadth," and plateia, "a street."

Enlighten

1: φωτίζω
(Strong's #5461 — Verb — photizo — fo-tid'-zo )

from phos, "light," (a), used intransitively, signifies "to give light, shine," Revelation 22:5 ; (b), used transitively, "to enlighten, illumine," is rendered "enlighten" in Ephesians 1:18 , metaphorically of spiritual "englightenment;" so John 1:9 , i.e., "lighting every man" (by reason of His coming); Ephesians 3:9 , "to make (all men) see" (RV marg., "to bring to light"); Hebrews 6:4 , "were enlightened;" Hebrews 10:32 , RV, "enlightened," AV, "illuminated." See ILLUMINATED , LIGHT. Cp. photismos, "light," and photeinos, "full of light."

Enmity

1: ἔχθρα
(Strong's #2189 — Noun Feminine — echthra — ekh'-thrah )

from the adjective echthros (see ENEMY) is rendered "enmity" in Luke 23:12 ; Romans 8:7 ; Ephesians 2:15, 16 ; James 4:4 ; "enmities," Galatians 5:20 , RV , for AV, "hatred." It is the opposite of agape, "love."

Enough

A — 1: ἀρκετός
(Strong's #713 — Adjective — arketos — ar-ket-os' )

"sufficient," akin to arkeo (see B, No. 1), is rendered "enough" in Matthew 10:25 ; "sufficient" in Matthew 6:34 ; "suffice" in 1 Peter 4:3 , lit., "(is) sufficient." See SUFFICE , SUFFICIENT.

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

"sufficient, competent, fit" (akin to hikano and hiko, "to reach, attain" and hikanoo, "to make sufficient"), is translated "enough" in Luke 22:38 , of the Lord's reply to Peter concerning the swords. See ABLE.

Note: In Luke 15:17 the verb perisseuo, "to have abundance," is translated "have enough and to spare." In Acts 27:38 the verb korenumi, "to satisfy," is translated "had eaten enough."

B — 1: ἀρκέω
(Strong's #714 — Verb — arkeo — ar-keh'-o )

"to ward off;" hence, "to aid, assist;" then, "to be strong enough," i.e., "to suffice, to be enough" (cp. A, No. 1), is translated "be enough" in Matthew 25:9 . See CONTENT.

B — 2: ἀπέχω
(Strong's #568 — Verb — apecho — ap-ekh'-o )

lit., "to hold off from, to have off or out" (apo, "from," echo, "to have"), i.e., "to have in full, to have received," is used impersonally in Mark 14:41 , "it is enough," in the Lord's words to His slumbering disciples in Gethsemane. It is difficult, however, to find examples of this meaning in Greek usage of the word, and apecho may here refer, in its commercial significance, to Judas (who is mentioned immediately afterwards), with the meaning "he hath received" (his payment); cp. the same use in Matthew 6:2, 5, 16 (see Deissmann, Light from the Ancient East, pp. 110ff.). See ABSTAIN , HAVE , RECEIVE.

Enquire

* For ENQUIRE see INQUIRE

Enrich

1: πλουτίζω
(Strong's #4148 — Verb — ploutizo — ploo-tid'-zo )

"to make rich" (from ploutos, "wealth, riches"), is used metaphorically, of spiritual "riches," in 1 Corinthians 1:5 , "ye were enriched;" 2 Corinthians 6:10 , "making rich;" 2 Corinthians 9:11 , "being enriched." See RICH.

Enroll, Enrollment

A — 1: ἀπογράφω
(Strong's #583 — Verb — apographo — ap-og-raf'-o )

primarily signifies "to write out, to copy;" then, "to enroll, to inscribe," as in a register. It is used of a census, Luke 2:1 RV, "be enrolled," for AV, "be taxed;" in the Middle Voice, Luke 2:3, 5 , to enroll oneself, AV, "be taxed." Confirmation that this census (not taxation) was taken in the dominions of the Roman Empire is given by the historians Tacitus and Suetonius. Augustus himself drew up a sort of Roman Doomsday Book, a rationarium, afterwards epitomized into a breviarium, to include the allied kingdoms, appointing twenty commissioners to draw up the lists. In Hebrews 12:23 the members of the Church of the firstborn are said to be "enrolled," RV.

Note: For RV, 1 Timothy 5:9 , katalego, see TAKE , Note (18); for RV, 2 Timothy 2:4 , stratologeo, see SOLDIER , B, Note (2).

B — 1: ἀπογραφή
(Strong's #582 — Noun Feminine — apagraphe — ap-og-raf-ay' )

primarily denotes "a written copy", or, as a law term, "a deposition;" then, "a register, census, enrollment," Luke 2:2 ; Acts 5:37 , RV, for AV, "taxing." Luke's accuracy has been vindicated, as against the supposed inconsistency that as Quirinius was governor of Syria in A.D. 6, ten years after the birth of Christ, the census, as "the first" (RV), could not have taken place. At the time mentioned by Luke, Cilicia, of which Quirinius was governor, was separated from Cyprus and joined to Syria. His later direct governorship of Syria itself accounts for the specific inclusion of, and reference to, his earlier connection with that province. Justin Martyr, a native of Palestine, writing in the middle of the 2nd century, asserts thrice that Quirinius was present in Syria at the time mentioned by Luke (see Apol., 1:34,46; Trypho 78). Noticeable, too, are the care and accuracy taken by Luke in his historical details, 1:3, RV.

As to charges made against Luke's accuracy, Moulton and Milligan say as follows: "The deduction so long made ... about the census apparently survives the demonstration that the blunder lay only in our lack of information: the microbe is not yet completely expelled. Possibly the salutary process may be completed by our latest inscriptional evidence that Quirinius was a legate in Syria for census purposes in 8-6 B.C."

Ensample

1: τύπος
(Strong's #5179 — Noun Masculine — tupos — too'-pos )

primarily denoted "a blow" (from a root tup---, seen also in tupto, "to strike"), hence, (a) an impression, the mark of a "blow," John 20:25 ; (b) the "impress" of a seal, the stamp made by a die, a figure, image, Acts 7:43 ; (c) a "form" or mold, Romans 6:17 (see RV); (d) the sense or substance of a letter, Acts 23:25 ; (e) "an ensample," pattern, Acts 7:44 ; Hebrews 8:5 , "pattern;" in an ethical sense, 1 Corinthians 10:6 ; Philippians 3:17 ; 1 Thessalonians 1:7 ; 2 Thessalonians 3:9 ; 1 Timothy 4:12 , RV , "ensample;" Titus 2:7 , RV , "ensample," for AV, "pattern;" 1 Peter 5:3 ; in a doctrinal sense, a type, Romans 5:14 . See EXAMPLE , FASHION , FIGURE , FORM , MANNER , PATTERN , PRINT.

2: ὑποτύπωσις
(Strong's #5296 — Noun Feminine — hupotuposis — hoop-ot-oop'-o-sis )

"an outline, sketch," akin to hupotupoo, "to delineate," is used metaphorically to denote a "pattern," an "ensample," 1 Timothy 1:16 , RV, "ensample," for AV, "pattern;" 2 Timothy 1:13 , RV, "pattern," for AV, "form." See FORM , PATTERN.

3: ὑπόδειγμα
(Strong's #5262 — Noun Neuter — hupodeigma — hoop-od'-igue-mah )

lit., "that which is shown" (from hupo, "under," and deiknumi, "to show"), hence, (a) "a figure, copy," Hebrews 8:5 , RV, "copy," for AV, "example;" Hebrews 9:23 ; (b) "an example," whether for imitation, John 13:15 ; James 5:10 , or for warning, Hebrews 4:11 ; 2 Peter 2:6 , RV, "example." See EXAMPLE , PATTERN.

Enslaved

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

"to make a slave of," is rendered "enslaved" (to much wine) in Titus 2:3 , RV, for AV, "given to." See BONDAGE.

Ensnare

1: παγιδεύω
(Strong's #3802 — Verb — pagideuo — pag-id-yoo'-o )

"to entrap, lay snares for" (from pagis, "anything which fixes or grips," hence, "a snare"), is used in Matthew 22:15 , of the efforts of the Pharisees to "entrap" the Lord in His speech, AV, "entangle." See ENTANGLE.

Ensue

* For ENSUE see PURSUE

Entangle

1: παγιδεύω
(Strong's #3802 — Verb — pagideuo — pag-id-yoo'-o )

see ENSNARE.

2: ἐμπλέκω
(Strong's #1707 — Verb — empleko — em-plek'-o )

"to weave in" (en, "in," pleko, "to weave"), hence, metaphorically, to be involved, entangled in, is used in the Passive Voice in 2 Timothy 2:4 , "entangleth himself;" 2 Peter 2:20 , "are entangled." In the Sept., Proverbs 28:18 .

3: ἐνέχω
(Strong's #1758 — Verb — enecho — en-ekh'-o )

"to hold in," is said (a) of being "entangled" in a yoke of bondage, such as Judaism, Galatians 5:1 . Some mss. have the word in 2 Thessalonians 1:4 , the most authentic have anecho, "to endure;" (b) with the meaning to set oneself against, be urgent against, said of the plotting of Herodias against John the Baptist, Mark 6:19 , RV, "set herself against," AV, "had a quarrel against;" of the effort of the scribes and Pharisees to provoke the Lord to say something which would provide them with a ground of accusation against Him, Luke 11:53 , RV, "to press upon," marg., "to set themselves vehemently against," AV, "to urge."

Enter, Entering, Entrance

A — 1: εἰσέρχομαι
(Strong's #1525 — Verb — eiserchomai — ice-er'-khom-ahee )

"to come into" (eis, "in," erchomai, "to come"), is frequently rendered "entered" in the RV for AV, "went into," e.g., Matthew 9:25 ; Matthew 21:12 ; or "go in," e.g., Matthew 7:13 ; Luke 8:51 ; "go," Luke 18:25 ; "was coming in," Acts 10:25 . See COME , No. 2, GO (Notes).

A — 2: συνεισέρχομαι
(Strong's #4897 — Verb — suneiserchomai — soon-ice-er'-khom-ahee )

"to enter together," is used in John 6:22 (in the best mss.; see No. 6); 18:15.

A — 3: παρεισέρχομαι
(Strong's #3922 — Verb — pareiserchomai — par-ice-er'-khom-ahee )

(a) "to come in beside" (para, "beside," and No. 1), is rendered "entered" in Romans 5:20 , AV for RV, "came in beside," the meaning being that the Law entered in addition to sin; (b) "to enter" secretly, by stealth, Galatians 2:4 , "came in privily," to accomplish the purposes of the circumcision party. See COME , No. 8. Cp. pareisduo (or, duno), Jude 4 , "crept in privily."

A — 4: εἰσπορεύομαι
(Strong's #1531 — Verb — eisporeuomai — ice-por-yoo'-om-ahee )

"to go into," found only in the Synoptists and Acts, is translated "to enter," in the RV of Mark 1:21 ; Mark 6:56 ; Mark 11:2 ; Luke 8:16 ; Luke 11:33 (AV, "come in"); 19:30 (AV, "at your entering"); 22:10; in the following the RV has the verb "to go," for the AV, "to enter," Matthew 15:17 ; Mark 5:40 ; Mark 7:15, 18, 19 ; in Acts 28:30 , "went," AV, "came;" in Acts 9:28 , RV, "going," AV, "coming;" in the following both AV and RV have the verb "to enter," Mark 4:19 ; Luke 18:24 (in the best mss.); Acts 3:2 ; Acts 8:3 . See GO , No. 5.

A — 5: ἀναβαίνω
(Strong's #305 — Verb — anabaino — an-ab-ah'ee-no )

"to go up" (ana, "up," baino, "to go"), is translated "entered" in 1 Corinthians 2:9 , metaphorically, of "coming" into the mind. In John 21:3 , the best mss. have No. 6. See ARISE , No. 6.

A — 6: ἐμβαίνω
(Strong's #1684 — Verb — embaino — em-ba'hee-no )

"to go in" (en, "in"), is used only in the Gospels, of "entering" a boat, Matthew 8:23 ; Matthew 9:1 ; Matthew 13:2 ; Matthew 14:22, 32 ; Matthew 15:39 ; Mark 4:1 ; Mark 5:18 ; Mark 6:45 ; Mark 8:10, 13 ; Luke 5:3 ; Luke 8:22, 37 ; John 6:17 , (in some mss., in ver. 22), 24, RV, "got into the boats," for AV, "took shipping;" John 21:3 (some mss. have No. 5 here); Acts 21:6 (in the best mss.); of stepping into water, John 5:4 (RV omits the verb). See COME , No. 21, GET, No. 5, GO, Note (2), m, STEP, TAKE, Note (3).

A — 7: ἐπιβαίνω
(Strong's #1910 — Verb — epibaino — ep-ee-bah'ee-no )

"to go upon" (epi, "upon"), is used of "going" on board ship, Acts 21:2 ; Acts 27:2 , AV, "entering into," RV, "embarking in." See ABOARD , COME , No. 16, SIT, Note.

A — 8: εἴσειμι
(Strong's #1524 — Verb — eiseimi — ice'-i-mee )

"to go into" (eis, "into," eimi, "to go"), Acts 3:3 ; Acts 21:18, 26 , AV, "entered;" Hebrews 9:6 , RV, "go in," for AV, "went into." See GO , No. 12.

Notes: (1) Erchomai, "to come," is never translated "to enter," in the RV; in the AV, Mark 1:29 ; Acts 18:7 . (2) In 2 John 1:7 , the most authentic mss. have the verb exerchomai, "gone forth," RV, for AV (No. 1), "entered." (3) In Luke 16:16 , biazo, "to force, to enter in violently," is so rendered in the RV, for AV, "presseth."

B — 1: εἴσοδος
(Strong's #1529 — Noun Feminine — eisodos — ice'-od-os )

lit., "a way in" (eis, "in," hodos, "a way"), "an entrance," is used (a) of the "coming" of Christ into the midst of the Jewish nation, Acts 13:24 , RV marg., "entering in;" (b) of "entrance" upon Gospel work in a locality, 1 Thessalonians 1:9 ; 1 Thessalonians 2:1 ; (c) of the present "access" of believers into God's presence, Hebrews 10:19 , lit., "for entrance into;" (d) of their "entrance" into Christ's eternal Kingdom, 2 Peter 1:11 . See COMING.

Entertain

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

signifies (a) "to receive as a guest" (xenos, "a guest") rendered "entertained" in Acts 28:7 , RV, for AV, "lodged;" in Hebrews 13:2 , "have entertained;" (b) "to be astonished by the strangeness of a thing," Acts 17:20 ; 1 Peter 4:4, 12 . See LODGE , STRANGE (think).

Note: In Hebrews 13:2 (first part), philoxenia, lit., "love of strangers" (phileo, "to love," and xenos, "a stranger or guest"), is translated "to show love to," RV, for AV, "entertain." See HOSPITALITY.

Entice, Enticing

A — 1: δελεάζω
(Strong's #1185 — Verb — deleazo — del-eh-ad'-zo )

primarily, "to lure by a bait" (from delear, "a bait"), is used metaphorically in James 1:14 , of the "enticement" of lust; in 2 Peter 2:14 , of seducers, RV, "enticing," for AV, "beguiling;" in 2 Peter 2:18 , RV, "entice (in)," for AV, "allure (through)."

B — 1: πειθός
(Strong's #3981 — Adjective — peithos — pi-thos' )

"apt to persuade" (from peitho, "to persuade"), is used in 1 Corinthians 2:4 , AV, "enticing," RV, "persuasive."

Note: In Colossians 2:4 , pithanologia, "persuasive speech" (from pithanos, "persuasive, plausible," akin to the above, and logos, "speech"), is rendered "enticing" in the AV (RV, "persuasiveness of.") It signifies the employment of plausible arguments, in contrast to demonstration. Cp. eulogia, "fair speech," Romans 16:18 , i.e., "nice style."

Entire

1: ὁλόκληρος
(Strong's #3648 — Adjective — holokleros — hol-ok'-lay-ros )

"complete, sound in every part" (holos, "whole," kleros, "a lot," i.e., with all that has fallen by lot), is used ethically in 1 Thessalonians 5:23 , indicating that every grace present in Christ should be manifested in the believer; so James 1:4 . In the Sept. the word is used, e.g., of a "full" week, Leviticus 23:15 ; of altar stones unhewn, Deuteronomy 27:6 ; Joshua 8:31 ; of a "full-grown" vine tree, useless for work, Ezekiel 15:5 ; of the "sound" condition of a sheep, Zechariah 11:16 .

The corresponding noun holokleria is used in Acts 3:16 , "perfect soundness." The synonymous word teleios, used also in James 1:4 , "perfect," indicates the development of every grace into maturity.

The Heb. shalom, "peace," is derived from a root meaning "wholeness." See, e.g., Isaiah 42:19 , marg., "made perfect," for text, "at peace;" cp. 26:3. Cp. also Colossians 1:28 with 2 Peter 3:14 .

Entreat

1: χράω
(Strong's #5531 — Verb — chraomai — khrah'-o )

denotes (a) "to use" (of things); (b) "to use well or ill, to treat, deal with" (of persons); "treated (kindly)," Acts 27:3 , RV, AV, "(courteously) entreated." The remaining ten instances come under (a). See USE.

Note: In Luke 20:11 , atimazo, "to dishonor" (a, negative, time, "honor"), is translated "entreated shamefully," AV (RV, "handled shamefully"). For kakoucheo, Hebrews 11:37 , RV, and sunkakoucheomai, Hebrews 11:25 , RV, see SUFFER , Nos. 6 and 7.

Entreat, to Request

* For ENTREAT, to request, see INTREAT; for ENTREATY see INTREATY

Envy, Envying

A — 1: φθόνος
(Strong's #5355 — Noun Masculine — phthonos — fthon'-os )

"envy," is the feeling of displeasure produced by witnessing or hearing of the advantage or prosperity of others; this evil sense always attaches to this word, Matthew 27:18 ; Mark 15:10 ; Romans 1:29 ; Galatians 5:21 ; Philippians 1:15 ; 1 Timothy 6:4 ; Titus 3:3 ; 1 Peter 2:1 ; so in James 4:5 , where the question is rhetorical and strongly remonstrative, signifying that the Spirit (or spirit) which God made to dwell in us was certainly not so bestowed that we should be guilty of "envy."

Note: Zelos, "zeal or jealousy," translated "envy" in the AV, in Acts 13:45 ; Romans 13:13 ; 1 Corinthians 3:3 ; 2 Corinthians 12:20 ; James 3:14, 16 , is to be distinguished from phthonos, and, apart from the meanings "zeal" and "indignation," is always translated "jealousy" in the RV. The distinction lies in this, that "envy" desires to deprive another of what he has, "jealousy" desires to have the same or the same sort of thing for itself. See FERVENT , INDIGNATION , JEALOUSY , ZEAL.

B — 1: φθονέω
(Strong's #5354 — Verb — phthoneo — fthon-eh'-o )

"to envy" (akin to A.), is used in Galatians 5:26 .

B — 2: ζηλόω
(Strong's #2206 — Verb — zeloo — dzay-lo'-o )

denotes "to be zealous, moved with jealousy," Acts 7:9 ; Acts 17:5 , RV, "moved with jealousy" (AV, "moved with envy"); both have "envieth" in 1 Corinthians 13:4 . See the Note under A. See AFFECT , COVET , DESIRE , JEALOUS , ZEALOUS.

Ephphatha

* Note: Ephphatha is an Aramaic word signifying "to open," used in the imperative mood, "be opened," Mark 7:34 ; while the application in this case was to the ears, the tongue was remedially affected.

Epileptic

1: σεληνιάζομαι
(Strong's #4583 — Verb — seleniazo — sel-ay-nee-ad'-zom-ahee )

lit., "to be moon struck" (from selene, "the moon"), is used in the Passive Voice with Active significance, RV, "epileptic," for AV, "lunatick," Matthew 4:24 ; Matthew 17:15 ; the corresponding English word is "lunatic." Epilepsy was supposed to be influenced by the moon.

Epistle

1: ἐπιστολή
(Strong's #1992 — Noun Feminine — epistole — ep-is-tol-ay' )

primarily "a message" (from epistello, "to send to"), hence, "a letter, an epistle," is used in the singular, e.g., Acts 15:30 ; in the plural, e.g., Acts 9:2 ; 2 Corinthians 10:10 . "Epistle is a less common word for a letter. A letter affords a writer more freedom, both in subject and expression, than does a formal treatise. A letter is usually occasional, that is, it is written in consequence of some circumstance which requires to be dealt with promptly. The style of a letter depends largely on the occasion that calls it forth." * [* From Notes on Thessalonians, by Hogg and Vine, p. 5.] "A broad line is to be drawn between the letter and the epistle. The one is essentially a spontaneous product dominated throughout by the image of the reader, his sympathies and interests, instinct also with the writer's own soul: it is virtually one half of an imaginary dialogue, the suppressed responses of the other party shaping the course of what is actually written ...; the other has a general aim, addressing all and sundry whom it may concern: it is like a public speech and looks towards publication" (J. V. Bartlet, in Hastings' Bib. Dic.)

In 2 Peter 3:16 the Apostle includes the Epistles of Paul as part of the God-breathed Scriptures.

Equal, Equality

A — 1: ἴσος
(Strong's #2470 — Adjective — isos — ee'-sos )

"the same in size, number, quality," etc., is translated "equal" in John 5:18 ; Philippians 2:6 ; in the latter the word is in the neuter plural, lit., "equalities;" "in the RV the words are translated 'on an equality with God,' instead of 'equal with God,' as in the AV. The change is of great importance to the right interpretation of the whole passage. The rendering 'equal with God,' is evidently derived from the Latin Version. ... It was apparently due at first to the fact that the Latin language had no adequate mode of representing the exact form and meaning of the Greek. The neuter plural denotes the various modes or states in which it was possible for the nature of Deity to exist and manifest itself as Divine." * [* Gifford, The Incarnation, p. 20.]

Note: Cp. isotimos, "equally precious," 2 Peter 1:1 ; isopsuchos, "of equal soul, like-minded," Philippians 2:20 ; also Eng. words beginning with the prefix iso---.

B — 1: ἰσότης
(Strong's #2471 — Noun Feminine — isotes — ee-sot'-ace )

"equality" (akin to A.), is translated "equality" in 2 Corinthians 8:14 , twice; in Colossians 4:1 , with the article, "that which is ... equal," (lit., "the equality," as marg), i.e., equity, fairness, what is equitable. In the Sept., Job 36:29 ; Zechariah 4:7 .

B — 2: συνηλικιώτης
(Strong's #4915 — Noun Masculine — sunelikiotes — soon-ay-lik-ee-o'-tace )

denotes "one of the same age, an equal in age" (sun, "with," helikia, "an age"), "a contemporary," Galatians 1:14 , RV, "of mine own age," for AV "mine equals," the reference being to the Apostle's good standing among his fellow students in the rabbinical schools; cp. Acts 22:3 .

Ere

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

Err

1: πλανάω
(Strong's #4105 — Verb — planao — plan-ah'-o )

in the Active Voice, signifies "to cause to wander, lead astray, deceive" (plane, "a wandering;" cp. Eng., "planet"); in the Passive Voice, "to be led astray, to err." It is translated "err," in Matthew 22:29 ; Mark 12:24, 27 ; Hebrews 3:10 ; James 1:16 (AV, "do not err," RV, "be not deceived"); 5:19. See DECEIVE , SEDUCE , WANDER , WAY , Note (5).

2: ἀποπλανάω
(Strong's #635 — Verb — apoplanao — ap-op-lan-ah'-o )

"to cause to wander away from, to lead astray from" (apo, "from," and No. 1), is used metaphorically of leading into error, Mark 13:22 , AV, "seduce," RV, "lead astray;" 1 Timothy 6:10 , in the Passive Voice, AV, "have erred," RV, "have been led astray." See SEDUCE.

3: ἀστοχέω
(Strong's #795 — Verb — astocheo — as-tokh-eh'-o )

"to miss the mark, fail" (a, negative, stochos, "a mark"), is used only in the Pastoral Epistles, 1 Timothy 1:6 , "having swerved;" 1 Timothy 6:21 ; 2 Timothy 2:18 , "have erred." See SWERVE.

Error

1: πλάνη
(Strong's #4106 — Noun Feminine — plane — plan'-ay )

akin to planao (see ERR , No. 1), "a wandering, a forsaking of the right path, see James 5:20 , whether in doctrine, 2 Peter 3:17 ; 1 John 4:6 , or in morals, Romans 1:27 ; 2 Peter 2:18 ; Jude 1:11 , though, in Scripture, doctrine and morals are never divided by any sharp line. See also Matthew 27:64 , where it is equivalent to 'fraud.'" * [* From Notes on Thessalonians by Hogg and Vine, p. 53.]

"Errors" in doctrine are not infrequently the effect of relaxed morality, and vice versa.

In Ephesians 4:14 the RV has "wiles of error," for AV, "they lie in wait to decive;" in 1 Thessalonians 2:3 , RV, "Error," for AV, "deceit;" in 2 Thessalonians 2:11 , RV, "a working of error," for AV, "strong delusion." See DECEIT. Cp. planetes, "a wandering," Jude 1:13 , and the adjective planos, "leading astray, deceiving, a deceiver."

2: ἀγνόημα
(Strong's #51 — Noun Neuter — agnoema — ag-no'-ay-mah )

"a sin of ignorance" (cp. agnoia, "ignorance," and agnoeo, "to be ignorant"), is used in the plural in Hebrews 9:7 .

Escape

A — 1: φεύγω
(Strong's #5343 — Verb — pheugo — fyoo'-go )

"to flee" (Lat., fuga, "flight," etc.; cp. Eng. "fugitive, subterfuge"), is rendered "escape" in Matthew 23:33 ; Hebrews 11:34 . See FLEE.

A — 2: ἀποφεύγω
(Strong's #668 — Verb — apopheugo — ap-of-yoo'-go )

"to flee away from" (apo, "from," and No. 1), is used in 2 Peter 1:4 ; 2 Peter 2:18, 20 .

A — 3: διαφεύγω
(Strong's #1309 — Verb — diapheugo — dee-af-yoo'-go )

lit., "to flee through," is used of the "escaping" of prisoners from a ship, Acts 27:42 . For the word in Acts 27:44 , see No. 5.

A — 4: ἐκφεύγω
(Strong's #1628 — Verb — ekpheugo — ek-fyoo'-go )

"to flee out of a place" (ek, "out of," and No. 1), is said of the "escape" of prisoners, Acts 16:27 ; of Sceva's sons, "fleeing" from the demoniac, Acts 19:16 ; of Paul's escape from Damascus, 2 Corinthians 11:33 ; elsewhere with reference to the judgments of God, Luke 21:36 ; Romans 2:3 ; Hebrews 2:3 ; Hebrews 12:25 ; 1 Thessalonians 5:3 . See FLEE.

A — 5: διασῴζω
(Strong's #1295 — Verb — diasozo — dee-as-odze'-o )

in the Active Voice, "to bring safely through a danger" (dia, "through," intensive, sozo, "to save"), to make completely whole, to heal, Luke 7:3 ; to bring "safe," Acts 23:24 ; "to save," 27:43; in the Passive Voice, Matthew 14:36 , "were made whole;" 1 Peter 3:20 . It is also used in the Passive Voice, signifying "to escape," said of shipwrecked mariners, Acts 27:44 ; Acts 28:1, 4 . See HEAL , SAFE , SAVE.

Note: Exerchomai, "to come or go out of a place," is rendered, "He escape," in John 10:39 , AV, an unsuitable translation, both in meaning and in regard to the circumstances of the Lord's departure from His would-be captors. The RV "went forth" is both accurate and appropriate to the dignity of the Lord's actions.

B — 1: ἔκβασις
(Strong's #1545 — Noun Feminine — ekbasis — ek'-bas-is )

"a way out" (ek, "out," baino, "to go"), denotes (a) "an escape," 1 Corinthians 10:13 , used with the definite article and translated "the way of escape," as afforded by God in case of temptation; (b) "an issue or result," Hebrews 13:7 . See END , ISSUE. Cp. ekbaino, "to go out," Hebrews 11:15 (some mss. have exerchomai).

Eschew

1: ἐκκλίνω
(Strong's #1578 — Verb — ekklino — ek-klee'-no )

"to turn aside" (ek, "from," klino, "to turn, bend"), is used metaphorically (a) of leaving the right path, Romans 3:12 , RV, "turned aside," for AV, "gone out of the way;" (b) of turning away from division-makers and errorists, Romans 16:17 , RV, "turn away from;" (c) of turning away from evil, 1 Peter 3:11 , RV, "turn away from," AV, "eschew." See AVOID , TURN. In the Sept. the verb is frequently used of declining or swerving from God's ways, e.g., Job 23:11 ; Psalms 44:18 ; Psalms 119:51, 157 .

Especially

1: μάλιστα
(Strong's #3122 — Adverb — malista — mal'-is-tah )

"most, most of all, above all," is the superlative of mala, "very much;" translated "especially" in Acts 26:3 ; Galatians 6:10 ; 1 Timothy 5:17 ; 2 Timothy 4:13 ; Philippians 4:22 , RV (for AV, "chiefly"); "specially," Acts 25:26 ; 1 Timothy 4:10 ; 1 Timothy 5:8 ; Titus 1:10 ; Philemon 1:16 ; in Acts 20:38 , "most of all." See CHIEFLY , MOST.

Espoused

1: ἁρμόζω
(Strong's #718 — Verb — harmozo — har-mod'-zo )

"to fit, join" (from harmos, "a joint, joining;" the root ar---, signifying "to fit," is in evidence in various languages; cp. arthron, "a joint," arithmos, "a number," etc.), is used in the Middle Voice, of marrying or giving in marriage; in 2 Corinthians 11:2 it is rendered "espoused," metaphorically of the relationship established between Christ and the local church, through the Apostle's instrumentality. The thought may be that of "fitting" or "joining" to one husband, the Middle Voice expressing the Apostle's interest or desire in doing so.

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

"to woo and win, to espouse or promise in marriage," is used in the Passive Voice in Matthew 1:18 ; Luke 1:27 ; Luke 2:5 , all with reference to the Virgin Mary, RV, "betrothed," for AV, "espoused," in each case. See BETROTH.

Establish

1: στηρίζω
(Strong's #4741 — Verb — sterizo — stay-rid'-zo )

"to fix, make fast, to set" (from sterix, "a prop"), is used of "establishing" or "stablishing" (i.e., the confirmation) of persons; the Apostle Peter was called by the Lord to "establish" his brethren, Luke 22:32 , translated "strengthen;" Paul desired to visit Rome that the saints might be "established," Romans 1:11 ; cp. Acts 8:23 ; so with Timothy at Thessalonica, 1 Thessalonians 3:2 ; the "confirmation" of the saints is the work of God, Romans 16:25 , "to stablish (you);" 1 Thessalonians 3:13 , "stablish (your hearts);" 2 Thessalonians 2:17 , "stablish them (in every good work and word);" 1 Peter 5:10 , "statblish;" the means used to effect the "confirmation" is the ministry of the Word of God, 2 Peter 1:12 , "are established (in the truth which is with you);" James exhorts Christians to "stablish" their hearts, James 5:8 ; cp. Revelation 3:2 , RV.

The character of this "confirmation" may be learned from its use in Luke 9:51 , "steadfastly set;" Luke 16:26 , "fixed," and in the Sept. in Exodus 17:12 , "stayed up" (also from its strengthened form episterizo, "to confirm," in Acts 14:22 ; Acts 15:32, 41 ; in some mss. "to strengthen," in Acts 18:23 ; see CONFIRM). Neither the laying on of hands nor the impartation of the Holy Spirit is mentioned in the NT in connection with either of these words, or with the synonymous verb bebaioo (see 1 Corinthians 1:8 ; 2 Corinthians 1:21 , etc.). See FIX , SET , STRENGTHEN.

2: στερεόω
(Strong's #4732 — Verb — stereoo — ster-eh-o'-o )

"to make firm, or solid" (akin to stereos, "hard, firm, solid;" cp. Eng., "stereotype"), is used only in Acts, (a) physically, Acts 3:7 , "received strength;" Acts 3:16 , "hath made strong;" (b) metaphorically, of establishment in the faith, Acts 16:5 , RV, "strengthened," for AV, "established."

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

"to cause to stand," is translated "establish" in Romans 3:31 ; Romans 10:3 ; Hebrews 10:9 . See ABIDE , APPOINT , STAND , etc.

4: βεβαιόω
(Strong's #950 — Verb — bebaioo — beb-ah-yo'-o )

"to confirm," is rendered "stablish," 2 Corinthians 1:21 ; "stablished," Colossians 2:7 ; "be established," Hebrews 13:9 . See CONFIRM.

5: νομοθετέω
(Strong's #3549 — Verb — nomotheteo — nom-oth-et-eh'-o )

see ENACT.

Estate, State

1: εὐσχήμων
(Strong's #2158 — Adjective — euschemon — yoo-skhay'-mone )

signifying "elegant, graceful, comely" (eu, "well," schema, "figure, fashion"), is used (a) in a moral sense, seemly, becoming, 1 Corinthians 7:35 ; (b) in a physical sense, comely, 1 Corinthians 12:24 ; (c) with reference to social degree, influential, a meaning developed in later Greek, and rendered of "honorable estate" in the RV of Mark 15:43 ; Acts 13:50 ; Acts 17:12 (for AV, "honorable"). See COMELY , HONORABLE.

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

denotes "abasement, humiliation, low estate" (from tapeinos, "lowly"), Luke 1:48 , "low estate;" Acts 8:33 , "humiliation;" Philippians 3:21 , RV, "of humiliation," for AV, "vile;" James 1:10 , "is made low," lit., "in his low estate." See HUMILIATION , LOW , VILE.

3: ὕψος
(Strong's #5311 — Noun Neuter — hupsos — hoop'-sos )

signifying "height," is rendered "(in his) high estate," James 1:9 , RV, for AV, "in that he is exalted;" "on high," Luke 1:78 ; Luke 24:49 ; Ephesians 4:8 ; "height," Ephesians 3:18 ; Revelation 21:16 . See EXALT , HEIGHT , HIGH.

Notes: (1) In Acts 22:5 , presbuterion, "presbytery, a body of elders," is translated "estate of the elders," lit., "the presbytery," i.e., the Sanhedrin. (2) In Colossians 4:7 the plural of the definite article with the preposition kata, and the singular personal pronoun with panta, "all," is rendered "all my state," AV, RV, "all my affairs;" in Colossians 4:8 the preposition peri, with the personal pronoun, lit., "the things concerning us," is translated "our estate," i.e., "how we fare;" so in Philippians 2:19, 20 , "your state," i.e., "your condition." (3) In Mark 6:21 protos, lit., "first," is rendered "chief estates," AV, RV, "the chief men," i.e., the men to whom belongs the dignity. (4) In Romans 12:16 tapeinos, in the plural with the article, lit., "the lowly," is translated "men of low estate," AV, RV, "things that are lowly." (5) In Jude 1:6 arche, "principality," RV, AV has "first estate," (6) For "last state" see LAST.

Esteem

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

signifies "to lead;" then, "to lead before the mind, to suppose, consider, esteem;" translated "esteem" in Philippians 2:3 , AV, RV, "counting;" in 1 Thessalonians 5:13 , "esteem;" in Hebrews 11:26 , AV, "esteeming," RV, "accounting."

2: κρίνω
(Strong's #2919 — Verb — krino — kree'-no )

signifies "to separate, choose;" then, "to approve, esteem;" translated "esteemeth" in Romans 14:5 (twice), said of days; here the word "alike" (AV) is rightly omitted in the RV, the meaning being that every day is especially regarded as sacred. See DETERMINE.

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

"to reckon," is translated "esteemeth" in Romans 14:14 (RV, "accounteth"). See ACCOUNT.

Notes: (1) In 1 Corinthians 6:4 , AV, exoutheneo, "to set at nought," is rendered "are least esteemed;" the meaning is that judges in the world's tribunals have no place (are not of account) in the church. See ACCOUNT. (2) In the AV marg. of 1 Peter 2:17 , timao, "to honor," is rendered "esteem." (3) For "highly esteemed," Luke 16:15 , AV, see EXALT , B.

Eternal

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

"an age," is translated "eternal" in Ephesians 3:11 , lit., "(purpose) of the ages" (marg.). See AGE.

2: αἰώνιος
(Strong's #166 — Adjective — aionios — ahee-o'-nee-os )

"describes duration, either undefined but not endless, as in Romans 16:25 ; 2 Timothy 1:9 ; Titus 1:2 ; or undefined because endless as in Romans 16:26 , and the other sixty-six places in the NT.

"The predominant meaning of aionios, that in which it is used everywhere in the NT, save the places noted above, may be seen in 2 Corinthians 4:18 , where it is set in contrast with proskairos, lit., 'for a season,' and in Philemon 1:15 , where only in the NT it is used without a noun. Moreover it is used of persons and things which are in their nature endless, as, e.g., of God, Romans 16:26 ; of His power, 1 Timothy 6:16 , and of His glory, 1 Peter 5:10 ; of the Holy Spirit, Hebrews 9:14 ; of the redemption effected by Christ, Hebrews 9:12 , and of the consequent salvation of men, Hebrews 5:9 , as well as of His future rule, 2 Peter 1:11 , which is elsewhere declared to be without end, Luke 1:33 ; of the life received by those who believe in Christ, John 3:16 , concerning whom He said, 'they shall never perish,' John 10:28 , and of the resurrection body, 2 Corinthians 5:1 , elsewhere said to be 'immortal,' 1 Corinthians 15:53 , in which that life will be finally realized, Matthew 25:46 ; Titus 1:2 .

"Aionios is also used of the sin that 'hath never forgiveness,' Mark 3:29 , and of the judgment of God, from which there is no appeal, Hebrews 6:2 , and of the fire, which is one of its instruments, Matthew 18:8 ; Matthew 25:41 ; Jude 1:7 , and which is elsewhere said to be 'unquenchable,' Mark 9:43 . "The use of aionios here shows that the punishment referred to in 2 Thessalonians 1:9 , is not temporary, but final, and, accordingly, the phraseology shows that its purpose is not remedial but retributive." * [* From Notes on Thessalonians by Hogg and Vine, pp. 232,233.]

3: ἀΐδιος
(Strong's #126 — Adjective — aidios — ah-id'-ee-os )

see EVERLASTING.

Eunuch

A — 1: εὐνοῦχος
(Strong's #2135 — Noun Masculine — eunouchos — yoo-noo'-khos )

denotes (a) "an emasculated man, a eunuch," Matthew 19:12 ; (b) in the 3rd instance in that verse, "one naturally incapacitated for, or voluntarily abstaining from, wedlock;" (c) one such, in a position of high authority in a court, "a chamberlain," Acts 8:27-39 .

B — 1: εὐνουχίζω
(Strong's #2134 — Verb — eunouchizo — yoo-noo-khid'-zo )

"to make a eunuch" (from A), is used in Matthew 19:12 , as under (b) in A; and in the Passive Voice, "were made eunuchs," probably an allusion by the Lord to the fact that there were eunuchs in the courts of the Herods, as would be well known to His hearers.

Evangelist

1: εὐαγγελιστής
(Strong's #2099 — Noun Masculine — euangelistes — yoo-ang-ghel-is-tace' )

lit., "a messenger of good" (eu, "well," angelos, "a messenger"), denotes a "preacher of the Gospel," Acts 21:8 ; Ephesians 4:11 , which makes clear the distinctiveness of the function in the churches; 2 Timothy 4:5 . Cp. euangelizo, "to proclaim glad tidings," and euangelion, "good news, gospel." Missionaries are "evangelists," as being essentially preachers of the Gospel.

Even

* Notes: (1) In Luke 19:44 (AV, "shall lay thee even with the ground"), there is no word representing "even;" the verb edaphizo signifies "to beat level" (like a threshing floor); hence, "to dash to the ground." See DASH. (2) In Hebrews 12:13 the adjective orthos, "straight," is rendered "even" in the AV, marg.

Even, Even As, Even so

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

a conjunction, is usually a mere connective, meaning "and;" it frequently, however, has an ascensive or climactic use, signifying "even," the thing that is added being out of the ordinary, and producing a climax. The determination of this meaning depends on the context. Examples are Matthew 5:46, 47 ; Mark 1:27 ; Luke 6:33 (RV); 10:17; John 12:42 ; Galatians 2:13, 17 , where "also" should be "even;" Ephesians 5:12 . Examples where the RV corrects the AV "and" or "also," by substituting "even," are Luke 7:49 ; Acts 17:28 ; Hebrews 11:11 ; in 1 John 4:3 the RV rightly omits "even."

When followed by "if" or "though," kai often signifies "even," e.g., Matthew 26:35 ; John 8:14 . So sometimes when preceded by "if," e.g., 1 Corinthians 7:11 , where "but and if" should be "but even if."

The epexegetic or explanatory use of kai followed by a noun in apposition, and meaning "namely," or "even" is comparatively rare. Winer's cautionary word needs heeding, that "this meaning has been introduced into too many passages" (Gram. of the NT, p. 546.). Some think it has this sense in John 3:5 , "water, even the Spirit," and Galatians 6:16 , "even the Israel of God."

2: δέ
(Strong's #1161 — Conjunction — de — deh )

usually signifying "but," is sometimes used for emphasis, signifying "even," e.g., Romans 3:22 ; Romans 9:30 , "even the righteousness;" Philippians 2:8 (RV, "yea"). This is to be distinguished from No. 1.

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

an adverb, "as yet, still," is rendered "even" in Luke 1:15 .

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

"as," in comparative sentences, is sometimes translated "even as," Matthew 15:28 ; Mark 4:36 ; Ephesians 5:33 ; 1 Peter 3:6 (AV only); Jude 1:7 .

5: αὗται
(Strong's #3778 — pronoun — houtos — hoo'-tos, hoo'-toy, how'-tay, how'-tahee )

or houto, "so, thus," is frequently rendered "even so," e.g., Matthew 7:17 ; Matthew 12:45 ; Matthew 18:14 ; Matthew 23:28 ; "so" in 1 Corinthians 11:12 ; 1 Thessalonians 2:4 , RV.

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

"according as" (kata, "according to," and No. 4), is frequently translated "even as," e.g., Mark 11:6 ; Luke 1:2 ; 1 Thessalonians 5:11 .

7: ὥσπερ
(Strong's #5618 — Adverb — hosper — hoce'-per )

No. 4, strengthened by per, is translated "even as" in Matthew 20:28 .

8: καθάπερ
(Strong's #2509 — adverb/conjunction — kathaper — kath-ap'-er )

"just as, even as," is rendered "even as" in Romans 4:6 ; Romans 9:13 ; Romans 10:15 ; Romans 12:4 (RV); 2 Corinthians 3:18 ; 1 Thessalonians 3:6, 12 ; 1 Thessalonians 4:5 ; Hebrews 4:2 ; "according as," Romans 11:8 ; elsewhere simply "as."

9: ναί
(Strong's #3483 — particle — nai — nahee )

a particle of strong affirmation, "yea, verily, even so," is rendered "even so" in the AV, "yea" in the RV, in Matthew 11:26 ; Luke 10:21 ; Revelation 16:7 ; both AV and RV have it in Revelation 1:7 ; the most authentic mss. omit it in 22:20. See SURELY , TRUTH , VERILY , YEA , YES.

10: ὅμως
(Strong's #3676 — Adverb — homos — hom'-oce )

"yet, nevertheless," is translated "even" in 1 Corinthians 14:7 (AV, "and even"); elsewhere John 12:42 , "nevertheless;" Galatians 3:15 , "yet" (i.e., "nevertheless," an example of hyperbaton, by which a word is placed out of its true position).

Notes: (1) In Romans 1:26 , there is no word representing "even" in the original. The AV seems to have put it for the particle te, which simply annexes the statement to the preceding and does not require translation. (2) In 1 Thessalonians 2:18 the AV renders the particle men by "even;" if translated, it signifies "indeed." (3) In 1 Corinthians 12:2 , hos (see No. 4, above), followed by the particle an, means "howsoever" (RV, for AV, "even as"). (4) In Matthew 23:37 , "even as" translates the phrase hon tropon, lit., "(in) what manner." (5) In 1 Timothy 3:11 , hosautos, a strengthened form of No. 4, "likewise, in like manner," is rendered "even so," AV (RV, "in like manner"). (6) K'ago, for kai ego, means either "even I" or "even so I" or "I also." In John 10:15 , the RV has "and I" for the AV, "even so ... I;" in John 17:18 ; John 20:21 , AV and RV, "even so I;" in the following, kago is preceded by hos, or kathos, "even as I," 1 Corinthians 7:8 ; 1 Corinthians 10:33 ; "even as I also," 1 Corinthians 11:1 ; "as I also," Revelation 2:27 . (7) In Luke 12:7 the RV renders kai by "very" (for AV, "even the very"). (8) In John 6:57 kakeinos (for kai ekeinos, "also he"), is translated "he also," RV, for AV, "even he." (9) In Ephesians 1:10 there is no word in the original for "even." The RV expresses the stress on the pronoun by "in Him, I say."

Even, Evening, Eventide

A — 1: ἑσπέρα
(Strong's #2073 — Noun Feminine — hespera — hes-per'-ah )

properly, the feminine of the adjective hesperos, "of, or at, evening, western" (Lat., vesper, Eng., "vespers"), is used as a noun in Luke 24:29 ; Acts 4:3 , "eventide;" Acts 28:23 . Some mss. have the word in Acts 20:15 , "in the evening (we touched)," instead of hetera, "next (day)."

A — 2: ὄψιος
(Strong's #3798 — Adjective — opsia — op'-see-os )

the feminine of the adjective opsios, "late," used as a noun, denoting "evening," with hora, "understood" (see No. 1), is found seven times in Matthew, five in Mark, two in John, and in these places only in the NT (some mss. have it in Mark 11:11 , see B). The word really signifies the "late evening," the latter of the two "evenings" as reckoned by the Jews, the first from 3 p.m. to sunset, the latter after sunset; this is the usual meaning. It is used, however, of both, e.g., Mark 1:32 (cp. opsimos, "latter," said of rain, James 5:7 ).

B — 1: ὀψέ
(Strong's #3796 — verb — opse — op-seh' )

"long after, late, late in the day, at evening" (in contrast to proi, "early," e.g., Matthew 20:1 ), is used practically as a noun in Mark 11:11 , lit., "the hour being at eventide;" Mark 11:19 ; Mark 13:35 ; in Matthew 28:1 it is rendered "late on," RV, for AV, "in the end of." Here, however, the meaning seems to be "after," a sense in which the word was used by late Greek writers. See LATE. In the Sept., Genesis 24:11 ; Exodus 30:8 ; Jeremiah 2:23 ; Isaiah 5:11 .

Note: In Luke 12:38 some mss. have the adjective hesperinos, "of the evening" (see A, No. 1), lit., "in the evening watch."

Ever, for Ever, Evermore

1: πάντοτε
(Strong's #3842 — Adverb — pantote — pan'-tot-eh )

"at all times, always" (akin to pas, "all"), is translated "ever" in Luke 15:31 ; John 18:20 ; 1 Thessalonians 4:17 ; 1 Thessalonians 5:15 ; 2 Timothy 3:7 ; Hebrews 7:25 ; "evermore" in John 6:34 ; in 1 Thessalonians 5:16 , RV, "alway," for AV, "evermore." It there means "on all occasions," as, e.g., 1 Thessalonians 1:2 ; 1 Thessalonians 3:6 ; 1 Thessalonians 5:15 ; 2 Thessalonians 1:3, 11 ; 2 Thessalonians 2:13 . See ALWAYS.

2: ἀεί
(Strong's #104 — Adverb — aei — ah-eye' )

"ever," is used (a) of continuous time, signifying "unceasingly, perpetually," Acts 7:51 ; 2 Corinthians 4:11 ; 2 Corinthians 6:10 ; Titus 1:12 ; Hebrews 3:10 ; (b) of successive occurrences, signifying "on every occasion," 1 Peter 3:15 ; 2 Peter 1:12 . Some texts have the word in Mark 15:8 . See ALWAYS.

Note: The adjective dienekes, "unbroken, continuous," is used in a phrase with eis, "unto," and the article, signifying "perpetually, for ever," Hebrews 7:3 ; Hebrews 10:1, 12, 14 .

* The following phrases are formed in connection with aion, "an age:" they are idiomatic expressions betokening undefined periods and are not to be translated literally: (a) eis aiona, lit., "unto an age," Jude 1:13 , "for ever;" (b) eis ton aiona, lit., "unto the age," "for ever" (or, with a negative, "never"), Matthew 21:19 ; Mark 3:29 ; Mark 11:14 ; Luke 1:55 ; John 4:14 ; John 6:51, 58 ; John 8:35 (twice), 51,52; 10:28; 11:26; 12:34; 13:8; 14:16; 1 Corinthians 8:13 ; 2 Corinthians 9:9 ; Hebrews 5:6 ; Hebrews 6:20 ; Hebrews 7:17, 21, 24, 28 ; 1 Peter 1:25 ; 1 John 2:17 ; 2 John 1:2 ; (c) eis tous aionas, lit., "unto the ages," "for ever," Matthew 6:13 (AV only); Luke 1:33 ; Romans 1:25 ; Romans 9:5 ; Romans 11:36 ; Romans 16:27 (some mss. have the next phrase here); 2 Corinthians 11:31 ; Hebrews 13:8 ; (d) eis tous aionas ton aionon, lit. "unto the ages of the ages," "for ever and ever," or "for evermore," Galatians 1:5 ; Philippians 4:20 ; 1 Timothy 1:17 ; 2 Timothy 4:18 ; Hebrews 13:21 ; 1 Peter 4:11 ; 1 Peter 5:11 [(c) in some mss.]; Revelation 1:6 [(c) in some mss.]; 1:18, "for evermore;" 4:9,10; 5:13; 7:12; 10:6; 11:15; 15:7; 19:3; 20:10; 22:5; (e) eis aionas aionon, lit., "unto ages of ages," "for ever and ever," Revelation 14:11 ; (f) eis ton aiona tou aionos, lit., "unto the age of the age," "for ever and ever," Hebrews 1:8 ; (g) tou aionos ton aionon, lit., "of the age of the ages," "for ever and ever," Ephesians 3:21 ; (h) eis pantas tous aionas, lit., "unto all the ages," Jude 1:25 ("for evermore," RV; "ever," AV); (i) eis hemeran aionos, lit., "unto a day of an age," "for ever," 2 Peter 3:18 .

Everlasting

1: αἰώνιος
(Strong's #166 — Adjective — aionios — ahee-o'-nee-os )

see ETERNAL.

2: ἀΐδιος
(Strong's #126 — Adjective — aidios — ah-id'-ee-os )

denotes "everlasting" (from aei, "ever"), Romans 1:20 , RV, "everlasting," for AV, "eternal;" Jude 1:6 , AV and RV "everlasting." Aionios, should always be translated "eternal" and aidios, "everlasting." "While aionios ... negatives the end either of a space of time or of unmeasured time, and is used chiefly where something future is spoken of, aidios excludes interruption and lays stress upon permanence and unchangeableness" (Cremer).

Every Whit

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

"all, whole, complete," is rendered "every whit" in John 7:23 ; John 13:10 . See ALL.

Every, Everyone, Everything

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

signifies (1) with nouns without the article, (a) "every one" of the class denoted by the noun connected with pas, e.g., Matthew 3:10 , "every tree;" Mark 9:49 , "every sacrifice;" see also John 2:10 ; Acts 2:43 ; Romans 2:9 ; Ephesians 1:21 ; Ephesians 3:15 ; 2 Thessalonians 2:4 ; 2 Timothy 3:16 , RV; (b) "any and every, of every kind, all manner of," e.g., Matthew 4:23 ; "especially with nouns denoting virtues or vices, emotions, condition, indicating every mode in which a quality manifests itself; or any object to which the idea conveyed by the noun belongs" (Grimm-Thayer). This is often translated "all," e.g., Acts 27:20 ; Romans 15:14 ; 2 Corinthians 10:6 ; Ephesians 4:19, 31 ; Colossians 4:12 , "all the will of God," i.e., everything God wills; (2) without a noun, "every one, everything, every man" (i.e., person), e.g., Luke 16:16 ; or with a negative, "not everyone," e.g., Mark 9:49 ; with a participle and the article, equivalent to a relative clause, everyone who, e.g., 1 Corinthians 9:25 ; Galatians 3:10, 13 ; 1 John 2:29 ; 1 John 3:3, 4, 6, 10, 15 , rendered "whosoever." So in the neuter, 1 John 2:16 ; 1 John 5:4 , often rendered "whatsoever;" governed by the preposition en, "in," without a noun following, it signifies "in every matter, or condition," Philippians 4:6 ; 1 Thessalonians 5:18 ; "in every way or particular," 2 Corinthians 4:8 , translated "on every side;" so 2 Corinthians 7:5 ; "in everything," Ephesians 5:24 ; Philippians 4:12 , lit., "in everything and (perhaps "even") in all things." See THOROUGHLY , WHOLE.

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

a strengthened form of No. 1, signifies "all, the whole, altogether;" it is translated "every one" in Acts 5:16 , where it occurs in the plural. In Mark 8:25 , the AV, "every man" translates the text with the masculine plural; the best mss. have the neuter plural, RV, "all things." See ALL , WHOLE.

3: ἕκαστος
(Strong's #1538 — Adjective — hekastos — hek'-as-tos )

see EACH , NO. 1. It is used with heis, "one," in Acts 2:6 , "every man," and in Ephesians 4:16 , "each several (part)," for AV, "every (part)." In Revelation 22:2 the most authentic mss. omit the numeral in the phrase "every month." It is preceded by kath hena (kata, "according to," hena, "one"), a strengthened phrase, in Ephesians 5:33 , AV, "everyone ... in particular," RV, "severally, each one." The same kind of phrase with ana, "each," before the numeral, is used in Revelation 21:21 , RV, "each one of the several (gates)," for AV, "every several (gate)." See EACH , PARTICULAR, SEVERAL.

Notes: (1) The preposition kata, "down," is sometimes found governing a noun, in the sense of "every," e.g., Luke 2:41 , "every year;" Luke 16:19 , "every day;" Hebrews 9:25 , "every year" (RV, "year by year"); so Hebrews 10:3 . This construction sometimes signifies "in every ...," e.g., Acts 14:23 , "in every church;" Acts 15:21 , "in every city;" so Acts 20:23 ; Titus 1:5 ; Acts 22:19 , "in every synagogue" (plural); Acts 8:3 "(into) every house." In Luke 8:1 the phrase means "throughout every city," as in the AV; in Luke 8:4 "of every city," RV. In Acts 5:42 the RV renders kat' oikon "at home," for AV, "in every house;" in Acts 2:46 , for AV, "from house to house" (marg., "at home"). In Acts 15:21 (last part) the adjective pas, "all," is placed between the preposition and the noun for the sake of emphasis. In Acts 26:11 , kata, followed by the plural of pas and the article before the noun, is rendered "in all the synagogues," RV, for AV, "in every synagogue." The presence of the article confirms the RV. See SEVERALLY.

(2) In Matthew 20:9, 10 , the preposition ana, "upward" (used distributively), governing the noun denarion, is translated "every man (a penny)." There is no word for "every man," and an appropriate rendering would be "a penny apiece;" cp. Luke 9:14 , "fifty each," RV; Luke 10:1 , "two and two;" John 2:6 , "two or three ... apiece;" Revelation 4:8 , "each ... six wings." (3) The pronoun tis, "anyone," is rendered "any" in Acts 2:45 , RV, for the incorrect AV, "every." In Mark 15:24 , the interrogative form is rendered "what each (should take)" (AV, "every man"), lit., "who (should take) what."

Everywhere, Every Quarter, Every Side

1: πανταχοῦ
(Strong's #3837 — Adverb — pantache — pan-takh-oo' )

"everywhere," is used in Acts 21:28 .

2: πανταχοῦ
(Strong's #3837 — Adverb — pantachou — pan-takh-oo' )

a variation of No. 1, is translated "everywhere" in Mark 1:28 , RV, of the report throughout Galilee concerning Christ; in Mark 16:20 , of preaching; Luke 9:6 , of healing; Acts 17:30 , of a Divine command for repentance; Acts 28:22 , of disparagement of Christians; 1 Corinthians 4:17 , of apostolic teaching; in Acts 24:3 , it is rendered "in all places." In the Sept., Isaiah 42:22 . See PLACE.

3: πάντοθεν
(Strong's #3840 — Adverb — pantothen — pan-toth'-en )

or pantachothen, "from all sides," is translated "from every quarter," Mark 1:45 ; in Luke 19:43 , "on every side;" in Hebrews 9:4 , "round about."

Notes: (1) In Philippians 4:12 , the phrase en panti, AV, "everywhere," is corrected to "in everything," in the RV; in 2 Corinthians 4:8 , "on every side."

(2) In 1 Timothy 2:8 , en panti topo, "in every place," RV, is translated "everywhere" in the AV.

Evidence

Evident, Evidently

A — 1: δῆλος
(Strong's #1212 — Adjective — delos — day'-los )

properly signifying "visible, clear to the mind, evident," is translated "evident" in Galatians 3:11 ; 1 Corinthians 15:27 , RV (AV, "manifest"); "bewrayeth," Matthew 26:73 ; "certain," 1 Timothy 6:7 , AV. Cp. deloo, "to declare, signify." See BEWRAY , CERTAIN , MANIFEST.

A — 2: κατάδηλος
(Strong's #2612 — Adjective — katadelos — kat-ad'-ay-los )

a strengthened form of No. 1, "quite manifest, evident," is used in Hebrews 7:15 (AV, "more evident"). For the preceding verse see No. 3.

A — 3: πρόδηλος
(Strong's #4271 — Adjective — prodelos — prod'-ay-los )

"manifest beforehand" (pro, "before," and No. 1), is used in Hebrews 7:14 in the sense of "clearly evident." So in 1 Timothy 5:24, 25 , RV, "evident," for AV, "open beforehand," and "manifest beforehand." The pro is somewhat intensive.

Note: Phaneros, "visible, manifest" (akin to phainomai, "to appear"), is synonymous with the above, but is not translated "evident" in the NT. For "evident token" see TOKEN.

B — 1: φανερῶς
(Strong's #5320 — Adverb — phaneros — fan-er-oce' )

manifestly (see note above), is rendered "openly" in Mark 1:45 ; "publicly" in John 7:10 , RV (opposite to "in secret"); in Acts 10:3 , RV , "openly," for AV, "evidently." See OPENLY , PUBLICLY.

Note: For the AV, "evidently," in Galatians 3:1 , see OPENLY.