Thayer's Greek Lexicon

μελίσσιος — μίασμα

μελίσσιος

(3193) μελίσσιος, μελισσια, μελισσιον (from μέλισσα a bee, as θαλάσσιος from θάλασσα; μέλισσα is from μέλι), of bees, made by bees: Luke 24:42 (R G Tr in brackets). (Not found elsewhere (cf. Winer 's Grammar, 24); μελισσαιος, μελισσαια, μελισσαιον is found in Nic. th. 611, in Eust. μελίσσειος.)

Μελίτη

(3194) Μελίτη, Μελιτης, ἡ, Melita, the name of an island in the Mediterranean, lying between Africa and Sicily, now called Malta; (this Sicula Melita must not be confounded with Melita Illyrica in the Adriatic, now called Meleda (see B. D. under the word ; Smith, Voyage and Shipwr. of St. Paul, Diss. ii.)): Acts 28:1 (where WH Μελιηνη; see their Appendix, p. 160).

μέλλω

(3195) μέλλω; future μελλήσω (Matthew 24:6; and L T Tr WH in 2 Peter 1:12); imperfect ἔμελλον (so all editions in Luke 9:31 (except T WH ); John 6:6, John 6:71 (except R G ); John 7:39 (except T ); John 11:51 (except L Tr ); Acts 21:27; Revelation 3:2 (where R present); Revelation 10:4 (except L Tr )) and ἤμελλον (so all editions in Luke 7:2; Luke 10:1 (except R G ); Luke 19:4; John 4:47; John 12:33; John 18:32; Acts 12:6 (exe. R G L ); Acts 16:27 (except R G ); Acts 27:33 (except R G T ); Hebrews 11:8 (except L ); cf. references under the word βούλομαι, at the beginning and Rutherford's note on Babrius 7, 15), to be about to do anything; so:

1. the participle, ὁ μέλλων, absolutely: τά μέλλοντα and τά ἐνεστῶτα are contrasted, Romans 8:38; 1 Corinthians 3:22; εἰς τό μέλλον, for the future, hereafter, Luke 13:9 (but see εἰς , A. II. 2 (where Grimm supplies ἔτος)); 1 Timothy 6:19; τά μέλλοντα, things future, things to come, i. e., according to the context, the more perfect state of things which will exist in the αἰών μέλλων, Colossians 2:17; with nouns, ὁ αἰών ὁ μέλλων, Matthew 12:32; Ephesians 1:21; ζωῆς τῆς νῦν καί τῆς μελλούσης, 1 Timothy 4:8; τήν οἰκουμένην τήν μέλλουσαν, Hebrews 2:5; τῆς μελλούσης ὀργῆς Matthew 3:7; τό κρίμα τό μέλλον, Acts 24:25; πόλις, Hebrews 13:14; τά μέλλοντα ἀγαθά, Hebrews 9:11 (but L Tr marginal reading WH text γενομένων); Hebrews 10:1; τοῦ μέλλοντος namely, Ἀδάμ, i. e. the Messiah, Romans 5:14.

2. joined to an infinitive (cf. Winer s Grammar, 333f (313); Buttmann , § 140, 2),

a. to be on the point of doing or suffering something: with an infinitive present, ἤμελλεν ἑαυτόν ἀναιρεῖν, Acts 16:27; τελευτᾶν, Luke 7:2; ἀποθνῄσκειν, John 4:47; add, Luke 21:7; Acts 3:3; Acts 18:14; Acts 20:3; Acts 22:26; Acts 23:27; with an infinitive passive, Acts 21:27; Acts 27:33, etc.

b. to intend, have in mind, think to: with an infinitive present, Matthew 2:13; Luke 10:1; Luke 19:4; John 6:6, John 6:15; John 7:35; John 12:4; John 14:22 Acts 5:35; Acts 17:31; Acts 20:7, Acts 20:13; Acts 22:26; Acts 26:2; Acts 27:30; Hebrews 8:5; (2 Peter 1:10 L T Tr WH ); Revelation 10:4; with an infinitive aorist (a construction censured by Phryn., p. 336, but authenticated more recently by many examples from the best writings from Homer down; cf. Winer s Grammar, 333f (313f); Lob. ad Phryn. , p. 745ff; (but see Rutherford, New Phryn., p. 420ff)): Acts 12:6 L T WH ; Revelation 2:10 (βαλεῖν R G ); Revelation 3:16; Revelation 12:4; with future infinitive ἔσεσθαι, Acts 23:30 R G .

c. as in Greek writings from Homer down, of those things which will come to pass (or which one will do or suffer) by fixed necessity or divine appointment (German sollen (are to be, destined to be, etc.)); with present infinitive active: Matthew 16:27; Matthew 17:12; Matthew 20:22; Luke 9:31; John 6:71; John 7:39; John 11:51; John 12:33; John 18:32; Acts 20:38; Acts 26:22, Acts 26:23; Hebrews 1:14; Hebrews 11:8; Revelation 2:10; Revelation 3:10; Revelation 8:13, etc.; ἡλιάς ὁ μέλλων ἔρχεσθαι, Matthew 11:14; ὁ μέλλων λυτροῦσθαι, Luke 24:12; κρίνειν, 2 Timothy 4:1 (WH marginal reading κρῖναι); with present infinitive passive: Matthew 17:22; Mark 13:4; Luke 9:44; Luke 19:11; Luke 21:36; Acts 26:22; Romans 4:24; 1 Thessalonians 3:4; James 2:12; Revelation 1:19 (Tdf. γενέσθαι); Revelation 6:11; τῆς μελλούσης ἀποκαλύπτεσθαι δόξης, 1 Peter 5:1; with aorist infinitive: τήν μέλλουσαν δόξαν ἀποκαλυφθῆναι, Romans 8:18; τήν μέλλουσαν πίστιν ἀποκαλυφθῆναι, Galatians 3:23; used also of those things which we infer from certain preceding events will of necessity follow: with an infinitive present, Acts 28:6; Romans 8:13; with an infinitive future, Acts 27:10.

d. in general, of what is sure to happen: with an infinitive present, Matthew 24:6; John 6:71; 1 Timothy 1:16; Revelation 12:5; Revelation 17:8; with an infinitive future ἔσεσθαι, Acts 11:28; Acts 24:15.

e. to be always on the point of doing without ever doing, i. e. to delay: τί μέλλεις; Acts 22:16 (Aeschylus Prom. 36; τί μέλλετε; Euripides , Hec. 1094; Lucian , dial. mort. 10, 13, and often in secular authors; 4 Macc. 6:23; 9:1).

μέλος

(3196) μέλος, μελους, τό (from Homer down), a member, limb: properly, a member of the human body, Romans 12:4; 1 Corinthians 12:12, 1 Corinthians 12:14, 1 Corinthians 12:18-20, 1 Corinthians 12:25; James 3:5; τά μελα τοῦ σώματος, 1 Corinthians 12:12, 1 Corinthians 12:22; μου, σου, ἡμῶν, ὑμῶν, Matthew 5:29; Romans 6:13, Romans 6:19; Romans 7:5, Romans 7:23; Colossians 3:5; James 3:6; James 4:1; πόρνης μέλη is said of bodies given up to criminal intercourse, because they are as it were members belonging to the harlot's body, 1 Corinthians 6:15. Since Christians are closely united by the bond of one and the same spirit both among themselves and with Christ as the head, their fellowship is likened to the body, and individual Christians are metaphorically, styled μέλη — now one of another, ἀλλήλων: Romans 12:5; Ephesians 4:25; Clement of Rome , 1 Cor. 46, 7 [ET] (cf. Fritzsche, Commentary on Romans iii., p. 45) — now of the mystical body, i. e. the church: 1 Corinthians 12:27; Ephesians 5:30 (cf. Ephesians 4:16 WH marginal reading); τά σώματα of Christians are called μέλη, of Christ, because the body is the abode of the spirit of Christ and is consecrated to Christ's service, 1 Corinthians 6:15.

Μελχί

(3197) Μελχί (T Tr WH Μελχει; see εἰ , ἰ), ὁ (מַלְכִּי, my king), Melchi;

1. one of Christ's ancestors: Luke 3:24.

2. another of the same: Luke 3:28.

Μελχισέδεκ

(3198) Μελχισέδεκ (in Josephus , Antiquities 1, 10, 2 Μελχισεδεκης, Μελχισεδεκου), ὁ (מַלְכִּי־צֶדֶק, king of righteousness), Melchizedek, king of Salem (see under Σαλήμ ) and priest of the most high God, who lived in the days of Abraham: Hebrews 5:6, Hebrews 5:10; Hebrews 6:20; Hebrews 7:1, Hebrews 7:10, Hebrews 7:15, Hebrews 7:17, Hebrews 7:21 (R G L ); cf. Genesis 14:18; Psalms 109:4 (Psalms 110:4). (Cf. B. D. , under the word.)

μέλει

(3199) μέλει, 3 person singular present of μέλω used impersonally; imperfect ἔμελεν; it is a care: τίνι, to one; as in Greek writings with the nominative of the thing, οὐδέν τούτων, Acts 18:17; with the genitive of the thing (as often in Attic), μή τῶν βοῶν μέλει τῷ Θεῷ; 1 Corinthians 9:9 (Buttmann , § 132, 15; cf. Winer 's Grammar, 595 (554)); the thing which is a care to one, or about which he is solicitous, is evident from the context, 1 Corinthians 7:21; περί τίνος, genitive of object, to care about, have regard for, a person or a thing: Matthew 22:16; Mark 12:14; John 10:13; John 12:6; 1 Peter 5:7, (Herodotus 6, 101; Xenophon , mem. 3, 6, 10; Cyril 4, 5, 17; Hier. 9, 10; 1 Macc. 14:43; Wis. 12:13; Epistle of Barnabas 1, 5 [ET]; cf. Winer 's Grammar, § 30, 10 d.); followed by ὅτι, Mark 4:38; Luke 10:40.

μεμβράνα

(3200) μεμβράνα (Sophocles ' Lexicon, μεμβράνα; cf. Chandler § 136), μεμβράνας (Buttmann , 17 (15)), ἡ, Latinmembrana , i. e. parchment, first made of dressed skins at Pergamum, whence its name: 2 Timothy 4:13 (Act. Barnabas , 6 at the end Cf. Birt, Antikes Buchwesen, chapter ii.; Gardthausen, Palacographie, p. 39f).

μέμφομαι

(3201) μέμφομαι; 1 aorist ἐμεμψαμην; in classical Greek from Hesiod (Works, 184) down; to blame, find fault: absolutely, Romans 9:19; the thing found fault with being evident from what precedes, Mark 7:2 Rec. ; αὐτούς, Hebrews 8:8 L T Tr marginal reading WH text, where R G Tr text WH marginal reading αὐτοῖς, which many join with μεμφόμενος (for the person or thing blamed is added by Greek writings now in the dative, now in the accusative; see Passow (or Liddell and Scott), under the word, cf. Krüger , § 46, 7, 3); but it is more correct to supply αὐτήν, i. e. διαθήκην, which the writer wishes to prove was not faultless (cf. 7), and to join αὐτοῖς with λέγει; (Buttmann , § 133, 9).

μεμψίμοιρος

(3202) μεμψίμοιρος, μεμψιμοιρον (μέμφομαι, and μοῖρα fate, lot), complaining of one's lot, querulous, discontented: Jude 1:16. (Isocrates , p. 234 c. (p. 387, Lange edition); Aristotle , h. a. 9, 1 (p. 608b, 10); Theophrastus , char. 17, 1; Lucian , dial. deor. 20, 4; Plutarch , de ira cohib. c. 13.)

μέν

(3303) μέν, a weakened form of μήν, and hence, properly a particle of affirmation: truly, certainly, surely, indeed — its affirmative force being weakened, yet retained most in Ionic, Epic, and Herodotus , and not wholly lost in Attic and Hellenistic writers (μέν 'confirmative'; cf. 4 Macc. 18:18). Owing to this its original meaning it adds a certain force to the terms and phrases with which it is connected, and thus contrasts them with or distinguishes them from others. Accordingly, it takes on the character of a concessive and very often of a merely distinctive particle, which stands related to a following δέ or other adversative conjunction, either expressed or understood, and in a sentence composed of several members is so placed as to point out the first member, to which a second, marked by an adversative particle, is added or opposed. It corresponds to the Latinquidem , indeed, German zwar (i. e. properly,zu Wahre , i. e. in Wahrheit (in truth)); but often its force cannot be reproduced. Its use in classic Greek is exhibited by Devarius i., p. 122ff, and Klotz on the same ii. 2, p. 656ff; Viger i., p. 531ff, and Hermann on the same, p. 824f; others; Matthiae , § 622; Kühner, ii., p. 806ff, § 527ff; p. 691ff; § 503; (Jelf , § 729, 1, 2; § 764ff); Passow , and Pape (and Liddell and Scott), under the word.

I. Examples in which the particle μέν is followed in another member by an adversative particle expressed. Of these examples there are two kinds:

1. those in which μέν has a concessive force, and δέ (or ἀλλά) introduces a restriction, correction, or amplification of what has been said in the former member, indeed... but, yet, on the other hand. Persons or things, or predications about either, are thus correlated: Matthew 3:11, cf. Mark 1:8 (where T Tr WH omit; L brackets μέν); Luke 3:16 (where the meaning is, 'I indeed baptize as well as he who is to come after me, but his baptism is of greater efficacy'; cf. Acts 1:5); Matthew 9:37 and Luke 10:2 (although the harvest is great, yet the laborers are few); Matthew 17:11 (rightly indeed is it said that Elijah will come and work the ἀποκατάστασις, but he has already come to bring about this very thing); Matthew 20:23; Matthew 22:8; Matthew 23:28; John 16:22; John 19:32; Acts 21:39 (although I am a Jew, and not that Egyptian, yet etc.); Acts 22:3 (R ); Romans 2:25; Romans 6:11; 1 Corinthians 1:18; 1 Corinthians 9:24; 1 Corinthians 11:14; 1 Corinthians 12:20 (R G L brackets Tr brackets WH marginal reading); 1 Corinthians 15:51 (R . G L brackets); 2 Corinthians 10:10; Hebrews 3:5; 1 Peter 1:20, and often. μέν and δέ are added to articles and pronouns: οἱ μέν... οἱ δέ, the one indeed... but the other (although the latter, yet the former), Philippians 1:16 (according to the critical text); ὅς μέν... ὅς δέ, the one indeed, but (yet) the other etc. Jude 1:22; τινες μέν... τινες δέ καί, Philippians 1:15; with conjunctions: εἰ μέν οὖν, if indeed then, if therefore... εἰ δέ, but if, Acts 18:14 R G ; Acts 19:38; Acts 25:11 L T Tr WH (εἰ μέν οὖν... νυνί δέ, Hebrews 8:4 (here R G εἰ μέν γάρ)); εἰ μέν... νῦν δέ, if indeed (conceding or supposing this or that to be the case)... but now, Hebrews 11:15; κἄν μέν... εἰ δέ μήγε, Luke 13:9; μέν γάρ... δέ, 1 Corinthians 11:7; Romans 2:25; μέν οὖν... δέ, Luke 3:18; εἰς μέν... εἰς δέ, Hebrews 9:6 μέν... ἀλλά, indeed... but, although... yet, Romans 14:20; 1 Corinthians 14:17; μέν... πλήν, Luke 22:22. (Cf. Winer s Grammar, 443 (413); Buttmann , § 149, 12 a.)

2. those in which μέν loses its concessive force and serves only to distinguish, but δέ retains its adversative power: Luke 11:48; Acts 13:36; Acts 23:8 (here WH text omits; Tr brackets μέν); 1 Corinthians 1:12, 1 Corinthians 1:23; Philippians 3:1; Hebrews 7:8; ἀπό μέν... ἐπί δέ, 2 Timothy 4:4; ὁ μέν οὖν (German er nun (he, then))... οἱ δέ, Acts 28:5; ὅς μέν... ὅς δέ, and one... and another, 1 Corinthians 11:21; οἱ μέν... ὁ δέ (he, on the contrary), Hebrews 7:20, Hebrews 7:23; ἐκεῖνοι μέν οὖν... ἡμεῖς δέ, 1 Corinthians 9:25; εἰ μέν οὖν... εἰ δέ, Acts 18:14 (R G ); Acts 19:38; Acts 25:11 (L T Tr WH ); and this happens chiefly when what has already been included in the words immediately preceding is separated into parts, so that the adversative particle contrasts that which the writer especially desires to contrast: ἑκάστῳ... τοῖς μέν ζητοῦσιν... τοῖς δέ ἐξ ἐριθείας etc. Romans 2:6-8; πᾶς... ἐκεῖνοι μέν... ἡμεῖς δέ etc. 1 Corinthians 9:25; add, Matthew 25:14, Matthew 25:33; Romans 5:16; Romans 11:22.

3. μέν... δέ serve only to distribute a sentence into clauses: both... and; not only... but also; as well... as: John 16:9-11; Romans 8:17; Jude 1:8; πρῶτον μέν... ἔπειτα δέ, Hebrews 7:2; ὁ μέν... ὁ δέ... ὁ δέ, some... some... some, Matthew 13:8; (ἕκαστος... ὁ μέν... ὁ δέ, each... one... another, 1 Corinthians 7:7 L T Tr WH ); ὅς μέν... ὅς δέ, one... another, Matthew 21:35; Acts 17:32; 1 Corinthians 7:7 (R G ); οἱ μέν... ἄλλοι (L οἱ) δέ... ἕτεροι δέ, Matthew 16:14; ᾧ μέν γάρ... ἄλλῳ δέ... ἑτέρῳ δέ (here T Tr WH omit; L brackets δέ), 1 Corinthians 12:8-10; ἅ μέν... followed by ἀλλά δέ (three times, Matthew 13:4, Matthew 13:7; ἄλλος μέν, ἄλλος δέ, 1 Corinthians 15:39; τοῦτο μέν... τοῦτο δέ, on the one hand... on the other; partly... partly, Hebrews 10:33, also found in secular authors, cf. Winer 's Grammar, 142 (135). μέν is followed by another particle: ἔπειτα, John 11:6; 1 Corinthians 12:28; James 3:17; καί νῦν, Acts 26:4, Acts 26:6; τά νῦν, Acts 17:30; πολύ (R G πολλῷ) μᾶλλον, Hebrews 12:9.

II. Examples in which μέν is followed neither by δέ nor by any other adversative particle (μέν 'solitarium'); cf. Winer s Grammar, 575f (534f); Buttmann , 365f (313f) These examples are of various kinds; either

1. the antithesis is evident from the context; as, Colossians 2:23 (`have indeed a show of wisdom', but are folly (cf. Lightfoot , in the place cited)); ἡ μέν... σωτηρίαν, namely, but they themselves prevent their own salvation, Romans 10:1; τά μέν... δυνάμεσιν, namely, but ye do not hold to my apostolic authority, 2 Corinthians 12:12: ἄνθρωποι μέν (L T Tr WH omit μέν)... ὀμνύουσιν, namely, ὁ δέ Θεός καθ' ἑαυτοῦ ὀμνύει, Hebrews 6:16. Or,

2. the antithetic idea is brought out by a different turn of the sentence: Acts 19:4 (Rec. ), where the expected second member, Ἰησοῦς δέ ἐστιν ὁ ἐρχόμενος, is wrapped up in τουτ' ἐστιν εἰς τόν Ἰησοῦν; Romans 11:13 ἐφ' ὅσον μέν κτλ., where the antithesis παραζήλω δέ κτλ. is contained in εἴπως παραζηλώσω; Romans 7:12 ὁ μέν νόμος κτλ., where the thought of the second member, 'but sin misuses the law,' is expressed in another forth in Romans 7:13 by an anacoluthon, consisting of a change from the disjunctive to a conjunctive construction (cf. Herm. ad Vig. , p. 839), we find μέν... τέ, Acts 27:21; μέν... καί, 1 Thessalonians 2:18; in distributions or partitions, Mark 4:4-8 (here R G μέν... δέ... καί... καί); Luke 8:5-8; or, finally, that member in which δέ would regularly follow immediately precedes (Herm. ad Vig. , p. 839), Acts 28:22 (yet see Meyer at the passage; cf. Buttmann , § 149, 12 d.). Or

3. the writer, in using μέν, perhaps had in mind a second member to be introduced by δέ, but was drawn away from his intention by explanatory additions relating to the first member: thus Acts 3:13 (ὅν ὑμεῖς μέν — Rec. omits this μέν — etc., where ὁ Θεός δέ ἤγειρεν ἐκ νεκρῶν, cf. Acts 3:15, should have followed); especially (as occasionally in classical Greek also) after πρῶτον μέν: Romans 1:8; Romans 3:2; 1 Corinthians 11:18; τόν μέν πρῶτον λόγον κτλ., where the antithesis τόν δέ δεύτερον λόγον κτλ. ought to have followed, Acts 1:1.

4. μέν οὖν (in Luke 11:28 T Tr WH μενοῦν), Latinquidem igitur , (English so then, now therefore, verily, etc.) (where μέν is confirmatory of the matter in hand, and οὖν marks an inference or transition, cf. Klotz ad Devar. ii. 2, p. 662f; (Herm. Vig., pp. 540f, 842; Buttmann , § 149, 16)): Acts 1:18; Acts 5:41; Acts 13:4; Acts 17:30; Acts 23:22; Acts 26:9; 1 Corinthians 6:4, 1 Corinthians 6:7 (here T omits Tr brackets οὖν); ἀλλά μέν οὖν, Philippians 3:8 G L Tr ; εἰ μέν οὖν, Hebrews 7:11.

5. μέν solitarium has a concessive and restrictive force, indeed, verily (German freilich) (cf. Klotz, Devar. ii. 2, p. 522; Hartung, Partikeln, ii. 404): εἰ μέν, 2 Corinthians 11:4; μέν οὖν now then, (German nun freilich), Hebrews 9:1 (cf. Buttmann , as above. On the use of μέν οὖν in the classics cf. Cope's note on Aristotle , rhet. 2, 9, 11.)

6. μενουγγε, which see in its place.

III. As respects the position of the particle: it never stands at the beginning of a sentence, but yet as near the beginning as possible; generally in the second or third place, by preference between the article and noun (examples in which it occupies the fourth place are Acts 3:21; 2 Corinthians 10:1; Colossians 2:23; Acts 14:12 Rec. ; the fifth place, Ephesians 4:11; Romans 16:19 R WH brackets; 1 Corinthians 2:15 R G ; (John 16:22, see below)); moreover, in the midst of a clause also it attaches itself to a word the force of which is to be strengthened, as καί ὑμεῖς οὖν λύπην μέν νῦν ἔχετε (but L T Tr WH ... οὖν νῦν μέν λύπην), John 16:22; cf. Winer s Grammar, § 61, 6. The word is not found in the Rev. or in the Epistles of John.

μενοῦν

(3304) μενουγγε (μενοῦν γέ L Tr ) (μέν, οὖν, γέ), nay surely, nay rather; three times in answers by which what was previously said is corrected (and standing at the beginning of the clause, contrary to Attic usage where μέν οὖν is never so placed; cf. Sturz, De dial. Mac. et Alex., p. 203f; Lob. ad Phryn. , p. 342; (Buttmann , 370f (318); Winer 's Grammar, § 61, 6)): Luke 11:28 (where T Tr WH μενοῦν); Romans 9:20; Romans 10:18; also Philippians 3:8 (where L G Tr μέν οὖν, WH μέν οὖν γέ), and Nicet. ann. 21, 11. 415 (p. 851, Bekker edition).

μέντοι

(3305) μέντοι (μέν, τοι) (Tr μέν τοι in 2 Timothy 2:19), a particle of affirmation, and hence, also often of opposition (on its various use in classical Greek cf. Devar., p. 124f and Klotz's comments, vol. ii. 2, pp. 60 and 663ff; Herm. ad Vig. , p. 840f), but yet, nevertheless, howbeit: John 4:27; John 7:13; John 20:5; John 21:4; 2 Timothy 2:19; Jude 1:8 (the connection of which verse with what precedes is as follows: 'although these examples were set forth as warnings, nevertheless' etc.); ὅμως μέντοι, yet nevertheless, John 12:42; μέντοι, equivalent to rather, James 2:8 (if ye do not have respect of persons, but rather observe the law of love, with which προσωποληψία is incompatible; (if however, howbeit if)).

μένω

(3306) μένω; imperfect ἔμενον; future μένω; 1 aorist ἔμεινα; pluperfect μεμενήκειν without augment (1 John 2:19; cf. ἐκβάλλω (and see Tdf. Proleg., p. 120f)); (from Homer down); the Sept. chiefly for עָמַד and קוּם, also for חִכָּה, יָשַׁב, etc.; to remain, abide;

I. intransitively; in reference:

1. to place;

a. properly, equivalent to Latin commoror , to sojourn, tarry: ἐν with the dative of place, Luke 8:27; Luke 10:7; John 7:9; John 11:6; Acts 20:15; Acts 27:31; Acts 28:30 (R G L ); 2 Timothy 4:20; with adverbs of place: ἐκεῖ, Matthew 10:11; John 2:12; John 10:40; (John 11:54 WH Tr text); ὧδε, Matthew 26:38; Mark 14:34; παρά τίνι, with one, John 1:39(John 1:40); John 14:25; Acts 18:20 (R G ); Acts 21:7; σύν τίνι, Luke 1:56; καθ' ἑαυτόν, dwell at his own House, Acts 28:16, cf. Acts 28:30. equivalent to tarry as a guest, lodge: ποῦ, John 1:38 (John 1:39); ἐν with the dative of place, Luke 19:5; Acts 9:43; παρά τίνι, in one's house, Acts 9:43; Acts 18:3; Acts 21:8; of tarrying for a night, μετά τίνος, σύν τίνι, Luke 24:29. equivalent to to be kept, to remain: dead bodies ἐπί τοῦ σταυροῦ, John 19:31; τό κλῆμα ἐν τῇ ἀμπέλῳ, John 15:4.

b. tropically;

α. equivalent to not to depart, not to leave, to continue to be present: μετά τίνος (genitive of person), to maintain unbroken fellowship with one, adhere to his party, 1 John 2:19; to be constantly present to help one, of the Holy Spirit, John 14:16 R G ; also παρά with the dative of person, John 14:17; ἐπί τινα, to put forth constant influence upon one, of the Holy Spirit, John 1:32; also of the wrath of God, John 3:36; τό κάλυμμα ἐπί τῇ ἀναγνώσει, of that which continually prevents the right understanding of what is read, 2 Corinthians 3:14. In the mystic phraseology of John, God is said μένειν in Christ, i. e. to dwell as it were within him, to be continually operative in him by his divine influence and energy, John 14:10; Christians are said μένειν ἐν τῷ Θεῷ, to be rooted as it were in him, knit to him by the spirit they have received from him, 1 John 2:6, 1 John 2:24, 1 John 2:27; 1 John 3:6; hence, one is said μένειν in Christ or in God, and conversely Christ or God is said μένειν in one: John 6:56; John 15:4; 1 John 3:24; 1 John 4:13, 1 John 4:16; ὁ Θεός μένει ἐν αὐτῷ καί αὐτός ἐν τῷ Θεῷ, 1 John 4:15; cf. Rückert, Abendmahl, p. 268f μένει τί ἐν ἐμοί, something has established itself permanently within my soul, and always exerts its power in me: τά ῤήματα μου, John 15:7; ὁ λόγος τοῦ Θεοῦ, 1 John 2:14; ἡ χαρά ἡ ἐμή (not joy in me, i. e. of which I am the object, but the joy with which I am filled), John 15:11 Rec. ; ὁ ἠκουσατα, 1 John 2:24; the Holy Spirit, John 2:17; John 3:9; ἡ ἀλήθεια, 2 John 1:2; love toward God, 1 John 3:17; in the same sense one is said ἔχειν τί μένον ἐν ἑαυτῷ, as τόν λόγον τοῦ Θεοῦ, John 5:38; ζωήν αἰώνιον, 1 John 3:15. equivalent to to persevere; ἐν τίνι, of him who cleaves, holds fast, to a thing: ἐν τῷ λόγῳ, John 8:31; ἐν τῇ ἀγάπη, 1 John 4:16; ἐν πίστει, 1 Timothy 2:15; ἐν οἷς (ἐν τούτοις, ἅ) ἔμαθες, 2 Timothy 3:14; ἐν τῇ διδαχή, 2 John 1:9 (ἐν τῷ Ἰουδαϊσμῷ, 2 Macc. 8:1); differently ἐν τῇ ἀγάπη τίνος, i. e. to keep oneself always worthy of his love, John 15:9

β. to be held, or kept, continually: ἐν τῷ θανάτῳ, in the state of death, 1 John 3:14; ἐν τῇ σκοτία, John 12:46; ἐν τῷ φωτί, 1 John 2:10.

2. to Time; to continue to be, i. e. not to perish, to last, to endure: of persons, to survive, live (examples from secular authors are given in Kypke , Observations, i., p. 415f): Philippians 1:25 (so ἐμμένειν, Sir. 39:11); with εἰς τόν αἰῶνα added, John 12:34; Hebrews 7:24; also of him who becomes partaker of the true and everlasting life, opposed to παράγεσθαι, 1 John 2:17; ἕως ἄρτι, opposed to οἱ καιμηθεντες, 1 Corinthians 15:6; ὀλίγον, Revelation 17:10; ἕως ἔρχομαι, John 21:22; of things, not to perish, to last, stand: of cities, Matthew 11:23; Heb. xiii, 14; of works, opposed to κατακαίεσθαι, 1 Corinthians 3:14; of purposes, moral excellences, Romans 9:11; 1 Corinthians 13:13; Hebrews 13:1; λόγος Θεοῦ, 1 Peter 1:23; (where Rec. adds εἰς τόν αἰῶνα added, 2 Corinthians 9:9; τό ῤῆμα27ὁ καρπός, John 15:16; ὕπαρξις, Hebrews 10:34; ἁμαρτία, John 9:41; βρῶσις, opposed to ἡ ἀπολλυμενη, John 6:27; one's δικαιοσύνη with εἰς τόν αἰῶνα added, 2 Corinthians 9:9; τό ῤῆμα κυρίου, 1 Peter 1:25. things which one does not part with are said μένειν to him, i. e. to remain to him, be still in (his) possession: Acts 5:4 (1 Macc. 15:7).

3. to State or Condition; to remain as one is, not to become another or different: with a predicate nominative μόνος, John 12:24; ἀσάλευτος, Acts 27:41; ἄγαμος, 1 Corinthians 7:11; πιστός, 2 Timothy 2:13; ἱερεύς, Hebrews 7:3; with adverbs, οὕτως, 1 Corinthians 7:40; ὡς κἀγώ, ibid. 8; ἐν with the dative of the state, ibid. 20, 24.

II. transitively; τινα, to wait for, await one (cf. Buttmann , § 131, 4): Acts 20:23; with ἐν and the dative of place added, Acts 20:5. (Compare: ἀναμένω, διαμένω, ἐνμένω, ἐπιμένω, καταμένω, παραμένω, συνπαραμένω, περιμένω, προσμένω, ὑπομένω.)

μερίζω

(3307) μερίζω: 1 aorist ἐμέρισα; perfect μεμερικα (1 Corinthians 7:17 T Tr text WH text); passive, perfect μεμερισμαι; 1 aorist ἐμερίσθην; middle, 1 aorist infinitive μερίσασθαι; (from μέρος, as μελίζω from μέλος); from Xenophon down; the Sept. for חָלַק; to divide; i. e.

a. to separate into parts, cut into pieces: passive μεμέρισται ὁ Χριστός; i. e. has Christ himself, whom ye claim as yours, been like yourselves divided into parts, so that one has one part and another another part? 1 Corinthians 1:13 (L WH text punctuate so as to take it as an exclamatory declaration; see Meyer in loc.); tropically, μεμέρισται ἡ γυνή καί ἡ παρθένος, differ in their aims, follow different interests (A. V. there is a difference between; but L Tr WH connect μεμέρισται with what precedes), 1 Corinthians 7:33 (34); to divide into parties, i. e. be split into factions (Polybius 8, 23, 9): καθ' ἐμαυτοῦ to be at variance with oneself, to rebel (A. V. divided) against oneself, Matthew 12:25; also ἐπ' ἐμαυτόν, Matthew 12:26; Mark 3:24-26.

b. to distribute: τί τισί, a thing among persons, Mark 6:41; to bestow, impart: τίνι, 1 Corinthians 7:17; τί τίνι, Romans 12:3; 2 Corinthians 10:13; Hebrews 7:2 (Sir. 45:20; Polybius 11, 28, 9); middle μερίζομαι τί μετά τίνος, to divide (for oneself) a thing with one, Luke 12:13 (Demosthenes , p. 913, 1). (Compare: διαμερίζω, συμμερίζω.)

μέριμνα

(3308) μέριμνα, μεριμνᾷς, ἡ (from μερίζω, μερίζομαι, to be drawn in different directions, cf. (English 'distraction' and 'curae quae meum animum divorse trahunt ) Terence , Andr. 1, 5, 25; Vergil Aen. 4, 285f; (but according to others derived from a root meaning to be thoughtful, and akin to μάρτυς, memor, etc.; cf. Vanicek , p. 1201; Curtius , § 466; Fick 4:283; see μάρτυς )), care, anxiety: 1 Peter 5:7 (from Psalm 54:23 (Psalms 55:22)); Luke 8:14; Luke 21:34; with the genitive of the object, care to be taken of, care for a thing, 2 Corinthians 11:28; τοῦ αἰῶνος (τούτου), anxiety about things pertaining to this earthly life, Matthew 13:22; Mark 4:19. ((Homer h. Merc.), Hesiod , Pindar , others)

μεριμνάω

(3309) μεριμνάω, μερίμνω future μεριμνήσω; 1 aorist subjunctive 2 person plural μεριμνήσητε; (μέριμνα);

a. to be anxious; to be troubled with cares: absolutely, Matthew 6:27, Matthew 6:31; Luke 12:25; μηδέν μεριμνᾶτε, be anxious about nothing, Philippians 4:6; with the dative of the thing for the interests of which one is solicitous (cf. Winer 's Grammar, § 31, 1 b.): τῇ ψυχή, about sustaining life, τῷ σώματι, Matthew 6:25; Luke 12:22; περί τίνος, about a thing, Matthew 6:28; Luke 12:26; εἰς τήν αὔριον, for the morrow, i. e. about what may be on the morrow, Matthew 6:34; followed by an indirect question πῶς ἤ τί, Matthew 10:19; Luke 12:11 (here Tr marginal reading omits; Tr text WH brackets ἤ τί); joined with τυρβάζεσθαι (θορυβάζεσθαι) followed by περί πολλά, Luke 10:41 (WH marginal reading omits)

b. to care for, look out for (a thing); to seek to promote one's interests: τά ἑαυτῆς, Matthew 6:34 Rec. ; τά τοῦ κυρίου, 1 Corinthians 7:32-34; τά τοῦ κόσμου, 1 Corinthians 7:34; ἑαυτῆς, Matthew 6:34 L T Tr WH (a usage unknown to Greek writers, although they put a genitive after other verbs of caring or providing for, as ἐπιμελεῖσθαι, φροντίζειν, προνόειν, cf. Krüger , § 47, 11; Winer s Grammar, 205 (193); Buttmann , § 133, 25); τά περί τίνος, Philippians 2:20; ἵνα τό αὐτό ὑπέρ ἀλλήλων μεριμνῶσι τά μέλη, that the members may have the same care one for another, 1 Corinthians 12:25. (The Sept. for דָּאַג, to be anxious, Psalms 37:19 (Psalms 38:19); רָגַז, to be disturbed, annoyed in spirit, 2 Samuel 7:10; 1 Chronicles 17:9; in Greek writings from Xenophon , and Sophocles down.) (Compare: προμεριμνάω.)

μερίς

(3310) μερίς, μερίδος, ἡ (see μέρος ), the Sept. chiefly for חֵלֶק, חֶלְקָה, מָנָה; (from Antiphon and Thucydides down); a part, equivalent to

1. a part as distinct from the whole: (τῆς) Μακεδονίας, Acts 16:12 (on which see Hort in WH 's Appendix at the passage).

2. an assigned part, a portion, share: Luke 10:42 (see ἀγαθός , 2); ἐστι μοι μερίς μετά τίνος, I have a portion, i. e. fellowship, with one, 2 Corinthians 6:15. οὐκ ἐστι μοι μερίς ἤ κλῆρος ἐν τίνι, I have neither part nor lot, take no share, in a thing, Acts 8:21; ἱκανουν τινα εἰς τήν μερίδα τίνος, to make one fit to obtain a share in a thing (i. e. partitive genitive; others, genitive of apposition), Colossians 1:12.

μερισμός

(3311) μερισμός, μερισμοῦ, ὁ (μερίζω), a division, partition (Plato , Polybius , Strabo , (others));

1. a distribution; plural distributions of various kinds: πνεύματος ἁγίου, genitive of the object, Hebrews 2:4.

2. a separation: ἄχρι μερισμοῦ ψυχῆς καί πνεύματος, which many take actively: 'up to the dividing' i. e. so far as to cleave asunder or separate; but it is not easy to understand what the dividing of the 'soul' is. Hence, it is more correct, I think, and more in accordance with the context, to take the word passively (just as other verbal substantive ending in μος are used, e. g. ἁγιασμός, πειρασμός), and translate even to the division, etc., i. e. to that most hidden spot, the dividing line between soul and spirit, where the one passes into the other, Hebrews 4:12; (cf. Siegfried, Philo von Alex. as above with, p. 325f).

μεριστής

(3312) μεριστής, μεριστου, ὁ (μερίζω), a divider: of an inheritance, Luke 12:14. (Pollux (4, 176).)

μέρος

(3313) μέρος, μέρους, τό (μείρομαι to share, receive one's due portion) (from Pindar , Aeschylus , Herodotus down), a part; i. e.:

1. a part due or assigned to one (German Antheil): ἀφαιρεῖν, τό μέρος τίνος (genitive of person) ἀπό or ἐκ τίνος (genitive of the thing), Revelation 22:19; ἔχειν μέρος ἐν with the dative of the thing, Revelation 20:6; μέρος ἔχειν μετά τίνος (participation in the same thing, i. e.) to have part (fellowship) with one, John 13:8; hence, as sometimes in classical Greek (Euripides , Alc. 477 (474)), lot, destiny, assigned to one, Revelation 21:8; τιθέναι τό μέρος τίνος τινων, to appoint one his lot with certain persons, Matthew 24:51; Luke 12:46.

2. one of the constituent parts of a whole;

a. universally: in a context where the whole and its parts are distinguished, Luke 11:36; John 19:23; Revelation 16:19; with a genitive of the whole, Luke 15:12; Luke 24:42; where it is evident from the context of what whole it is a part, Acts 5:2; Ephesians 4:16; τό ἕν μέρος namely, τοῦ συνεδρίου, Acts 23:6; τοῦ μέρους τῶν Φαρισαίων, of that part of the Sanhedrin which consisted of Pharisees, Acts 23:9 (not Lachmann); τά μέρη, with the genitive of a province or country, the divisions or regions which make up the land or province, Matthew 2:22; Acts 2:10; with the genitive of a city, the region belonging to a city, country around it, Matthew 15:21; Matthew 16:13; Mark 8:10; τά ἀνωτερικά μέρη, the upper districts (in tacit contrast with τά κατώτερα, and with them forming one whole), Acts 19:1; τά μέρη ἐκεῖνα, those regions (which are parts of the country just mentioned, i. e. Macedonia), Acts 20:2; τά κατώτερα μέρη with the genitive of apposition, τῆς γῆς, Ephesians 4:9 (on which see κατώτερος ); εἰς τά δεξιά μέρη τοῦ πλοίου, i. e. into the parts (i. e. spots namely, of the lake) on the right side of the ship, John 21:6. Adverbial phrases: ἀνά μέρος (see ἀνά , 1), 1 Corinthians 14:27; κατά μέρος, severally, part by part, in detail, Hebrews 9:5 (see κατά , II. 3 a. γ.); μέρος τί (accusative, absolutely) in part, partly, 1 Corinthians 11:18 (Thucydides 2, 64; 4, 30; Isocrates , p. 426 d.); ἀπό μέρους, in part, i. e. somewhat, 2 Corinthians 1:14; in a measure, to some degree, 2 Corinthians 2:5; (Romans 15:24); as respects a part, Romans 11:25: here and there, Romans 15:15; ἐκ μέρους as respects individual persons and things, severally, individually, 1 Corinthians 12:27; in part, partially, i. e. imperfectly, 1 Corinthians 13:9, 1 Corinthians 13:12; τό ἐκ μέρους (opposed to τό τέλειον) (A. V. that which is in part) imperfect (Luth. well,das Stückwerk ), 1 Corinthians 13:10. (Green (Critical Note on 2 Corinthians 1:14) says "ἀπό μέρους differs in Paul's usage from ἐκ μέρους in that the latter is a contrasted term in express opposition to the idea of a complete whole, the other being used simply without such aim"; cf. Bernhardy (1829) Syntax, p. 230; Meyer on 1 Corinthians 12:27.)

b. any particular, German Stück (where the writer means to intimate that there are other matters, to be separated from that which be has specified): ἐν τῷ μέρει τούτῳ, in this particular i. e. in regard to this, in this respect, 1 Peter 4:16 R ; 2 Corinthians 3:10; 2 Corinthians 9:3; with a genitive of the thing, Colossians 2:16 (where see Lightfoot ); τοῦτο τό μέρος, namely, τῆς ἐργασίας ἡμῶν (branch of business), Acts 19:27, cf. Acts 19:25.

μεσημβρία

(3314) μεσημβρία, μεσημβρίας, ἡ (μέσος and ἡμέρα), from Herodotus down, midday (on the omission of the article cf. Winer s Grammar, 121 (115));

a. (as respects time) noon: Acts 22:6.

b. (as respects locality) the south: Acts 8:26 (others refer this also to a.; see κατά , II. 2).

μεσιτεύω

(3315) μεσιτεύω: 1 aorist ἐμεσίτευσα; (μεσίτης (cf. Winer 's Grammar, p. 25 e.));

1. to act as mediator, between litigating or covenanting parties; translated as to accomplish something by interposing between two parties, to mediate, (with the accusative of the result): τήν διαλυσιν, Polybius 11, 34, 3; τάς συνθήκας, Diodorus 19, 71; Dionysius Halicarnassus 9, 59; (cf. Philo de plant. Noë, 2:2 at the end).

2. as a μεσίτης is a sponsor or surety (Josephus , Antiquities 4, 6, 7 ταῦτα ὀμνυντες ἔλεγον καί τόν Θεόν μεσιτην ὧν ὑπισχνουντο ποιούμενοι (cf. Philo de spec. legg. 3:7 ἀοράτῳ δέ πράγματι πάντως ἀόρατος μεσιτευει Θεός etc.)), so μεσιτεύω comes to signify to pledge oneself, give surety: ὅρκῳ, Hebrews 6:17.

μεσίτης

(3316) μεσίτης, μεσίτου, ὁ (μέσος), one who intervenes between two, either in order to make or restore peace and friendship, or to form g compact, or for ratifying a covenant: a medium of communication, arbitrator (Vulg. (and A. V. ) mediator): ὁ μεσίτης (generic article cf. Winer 's Grammar, § 18, 1 under the end), i. e. every mediator, whoever acts as mediator, ἑνός οὐκ ἐστι, does not belong to one party but to two or more, Galatians 3:20. Used of Moses, as one who brought the commands of God to the people of Israel and acted as mediator with God on behalf of the people, Galatians 3:19 (cf. Deuteronomy 5:5; hence, he is called μεσίτης καί διαλλακτής by Philo also, vit. Moys. iii. § 19). Christ is called the μεσίτης Θεοῦ καί ἀνθρώπων, since he interposed by his death and restored the harmony between God and man which human sin had broken, 1 Timothy 2:5; also μεσίτης διαθήκης, Hebrews 8:6; Hebrews 9:15; Hebrews 12:24. (Polybius 28, 15, 8; Diodorus 4, 54; Philo de somn. i. § 22; Josephus , Antiquities 16, 2, 2; Plutarch , de Isa. et Os. 46; once in the Sept. , Job 9:33.) Cf. Fischer, De vitiis lexamples N. T., p. 351ff

μεσονύκτιον

(3317) μεσονύκτιον, μεσονυκτίου, τό (neuter of the adjective μεσονύκτιος in Pindar , et al., from μέσος and νύξ, νυκτός), midnight: μεσονυκτίου, at midnight (Winer s Grammar, § 30, 11; Buttmann , § 132, 26), Mark 13:35 (here T Tr WH accusative; cf. Winer s Grammar, 230 (215f); Buttmann , § 131, 11); Luke 11:5; κατά τό μεσονύκτιον, about midnight, Acts 16:25; μέχρι μεσονυκτίου, until midnight, Acts 20:7. (The Sept. ; Hippocrates , Aristotle , Diodorus , Strabo , Lucian , Plutarch ; cf. Lob. ad Phryn. , p. 53 (Winer 's Grammar, p. 23 c.).)

Μεσοποταμία

(3318) Μεσοποταμία, Μεσοποταμίας, ἡ (feminine of μεσοποτάμιος, Μεσοποταμία, μεσοποταμιον, namely, χώρα; from μέσος and ποταμός), Mesopotamia, the name, not so much political as geographical (scarcely in use before the time of Alexander the Great), of a region in Asia, lying between the rivers Euphrates and Tigris (whence it took its name; cf. Arrian . anab. Alex. 7, 7; Tar. ann. 6, 37; נַהֲרַיִם אֲרַם, Aram of the two rivers, Genesis 24:10), bounded on the north by the range of Taurus and on the south by the Persian Gulf; many Jews bad settled in it (Josephus , Antiquities 12, 3, 4): Acts 2:9; Acts 7:2. (Cf. Socin in Encycl. Brit. edition 9, under the word; Rawlinson, Herodotus , vol. i. Essay ix.)

μέσος

(3319) μέσος, μέσῃ, μέσον (from Homer down), middle (Latinmedius, media, medium );

1. as an adjective: μέσης νυκτός, at midnight, Matthew 25:6; μέσης ἡμέρας, Acts 26:13 (according to Lob. ad Phryn. , pp. 53, 54, 465, the better writings said μέσον ἡμέρας, μεσουσα ἡμέρα, μεσημβρία); with the genitive: (ἐκάθητο ὁ Πέτρος μέσος αὐτῶν, Luke 22:55 (R G L ἐν μέσῳ)); μέσος ὑμῶν ἕστηκε (others, στήκει), stands in the midst of you, John 1:26 (Plato , de rep. 1, p. 330 b.; polit., p. 303 a.); ἐσχίσθη μέσον (the veil) was rent in the midst, Luke 23:45 (Winer 's Grammar, 131 (124) note); ἐλάκησε μέσος, Acts 1:18; (ἐσταύρωσαν) μέσον τόν Ἰησοῦν, John 19:18.

2. the neuter τό μέσον or (without the article in adverb. phrases, as διά μέσου, ἐν μέσῳ, cf. Winer s Grammar, 123 (117); (cf. Buttmann , § 125, 6)) μέσον is used as a substantive; the Sept. for תָּוֶך (construction state תּוך), and קֶרֶב; the midst: ἀνά μέσον (see ἀνά , 1 (and added note below)); διά μέσου (τίνος), through the midst (Amos 5:17; Jeremiah 44:4 (Psalms 37:4)): αὐτῶν, through the midst of them, Luke 4:30; John 8:59 (Rec. ); Σαμαρείας, Luke 17:11 (R G , but L T Tr WH διά μέσον, (see διά , B. I.); others take the phrase here in the sense of between (Xenophon , an. 1, 4, 4; Aristotle , de anim. 2, 11 vol. i., p. 423{b}, 12; see Liddell and Scott, under the word, III. 1 d.); cf. Meyer, Weiss (at the place cited) and added note below); εἰς τό μέσον, into the midst, i. e., according to the context, either the middle of a room or the midst of those assembled in it: Mark 3:3; Mark 14:60 Rec. ; Luke 4:35; Luke 5:19; Luke 6:8; John 20:19, John 20:26; εἰς μέσον (cf. German mittenhin), Mark 14:60 G L T Tr WH ; ἐν τῷ μέσῳ, in the middle of the apartment or before the guests, Matthew 14:6; ἐν μέσῳ, in the midst of the place spoken of, John 8:3, John 8:9; in the middle of the room, before all, Acts 4:7; with the genitive of place, Revelation 2:7 Rec. ; Luke 21:21; (equivalent to German mittenauf) τῆς πλατείας, Revelation 22:2 (but see below); add, Luke 22:55; Acts 17:22; τῆς θαλάσσης, in the midst (of the surface of) the sea, Mark 6:47; with the genitive plural in the midst of, amongst: with gen of things; Matthew 10:16; Luke 8:7; Luke 10:3; Revelation 1:18; Revelation 2:1; with the genitive of person, Matthew 18:2; Mark 9:36; Luke 2:46; Luke 22:55 there T Tr WH μέσος; see 1 above); Luke 24:36; Acts 1:15; Acts 2:22; Acts 27:21; Revelation 5:6 (b? (see below); Revelation 6:6); tropically, ἐν μέσῳ αὐτῶν εἰμί, I am present with them by my divine power, Matthew 18:20; with the genitive of a collective noun, Philippians 2:15 R (see 3 below) Hebrews 2:12; where association or contact is the topic, equivalent to among, in contact with: Luke 22:27; 1 Thessalonians 2:7. in the midst of, i. e. in the space within, τοῦ θρόνου (which must be conceived of as having a semicircular shape): Revelation 4:6; Revelation 5:6 (a?) where cf. DeWette and Bleek; (but DeWette's note on 5:6 runs And I saw between the throne and the four living creatures and the elders (i. e. in the vacant space between the throne and the living creatures (on one side) and elders (on the other side), accordingly nearest the throne" etc.); ἀνά μέσον, in Revelation 7:17 also he interprets in the same way; further see Revelation 22:2; cf. Kliefoth, Commentary, vol. ii., p. 40. For ἐν μέσῳ in this sense see Xenophon , an. 2, 2, 3; 2, 4, 17, 21; 5, 2, 27, etc.; Habakkuk 3:2; ἀνά μέσον Polybius 5, 55, 7; often in Aristotle (see Bonitz's index under the word μέσος); on ἐν μέσῳ and ἀνὰ μέσον cf. R. F. Weymouth in Journ. of Philol. 1869, ii. pp. 318-322. Numbers 16:48; Deuteronomy 5:5; Joshua 22:25; Judges 15:4; 1 Kings 5:12; Ezekiel 47:18; Ezekiel 48:22; cf. Genesis 1:4; see Meyer on 1 Corinthians 6:5; cf. ἀνά , 1). κατά μέσον τῆς νυκτός, about midnight, Acts 27:27 (see κατά , II. 2). ἐκ τοῦ μέσου, like the Latine medio , i. e. out of the way, out of sight: αἴρω τί, to take out of the way, to abolish, Colossians 2:14 (Plutarch , de curiositate 9; Isaiah 57:2); γίνομαι ἐκ μέσου, to be taken out of the way, to disappear, 2 Thessalonians 2:7; with the genitive of pers, ἐκ μέσου τινων, from the society or company of, out from among: Matthew 13:49; Acts 17:33; Acts 23:10; 1 Corinthians 5:2; 2 Corinthians 6:17 (Exodus 31:14; Numbers 14:44 Alex. ).

3. the neuter μέσον is used adverbially with a genitive, in the midst ofanything: ἦν μέσον τῆς θαλάσσης, Matthew 14:24 (otherwise Tr text WH text; yet cf. Winer 's Grammar, § 54, 6) ((so Exodus 14:27); τέων γάρ μέσον εἶναι τῆς Ἰωνιης, Herodotus 7, 170); γενεάς σκολιᾶς, Philippians 2:15 L T Tr WH (τῆς ἡμέρας, the middle of the day, Susanna 7 Theod. ); cf. Buttmann , 123 (107f) (cf. 319 (274); Winer 's Grammar, as above).

μεσότοιχον

(3320) μεσότοιχον, μεσοτοιχου, τό (μέσος, and τοῖχος the wall of a house), a partition-wall: τό μεσότοιχον τοῦ φραγμοῦ (i. e. τόν φραγμόν τόν μεσότοιχον ὄντα (A. V. the middle wall of partition; Winer 's Grammar, § 59, 8 a.)), Ephesians 2:14. (Only once besides, and that too in the masculine: τόν τῆς ἡονης καί ἀρετῆς μεσότοιχον, Eratosthenes quoted in Athen. 7, p. 281 d.)

μεσουράνημα

(3321) μεσουράνημα, μεσουρανηματος, τό (from μεσουρανέω; the sun is said μεσουράνειν to be in mid-heaven, when it has reached the meridian), mid-heaven, the highest point in the heavens, which the sun occupies at noon. where what is done can be seen and heard by all: Revelation 8:13 (cf. Düsterdieck at the passage); Revelation 14:6; Revelation 19:17. (Manetho , Plutarch , Sextus Empiricus .)

μεσόω

(3322) μεσόω; (μέσος); to be in the middle, be midway: τῆς ἑορτῆς μεσούσης (where a few manuscripts μεσαζούσης (νυκτός μεσαζούσης, Wis. 18:14)), when it was the midst of the feast, the feast half-spent, John 7:14 (μεσούσης τῆς νυκτός, Exodus 12:29; Judith 12:5; τῆς ἡμέρας, Nehemiah 8:3 (Ald. , Complutensian ); in Greek writings from Aeschylus and Herodotus down; θέρους μεσοῦντος, Thucydides 6, 30).

Μεσσίας

(3323) Μεσσίας, Μεσσιου (cf. Buttmann , 18 (16)), ὁ, Messiah; Chaldean מְשִׁיחָא, Hebrew מָשִׁיחַ, equivalent to Greek Χριστός, which see: John 1:41 (John 1:42); John 4:25. Cf. Delitzsch in the Zeitschr. f. d. luth. Theol., 1876, p. 603; (Lagarde, Psalt. vers. Memphit., 1875, p. vii. On the general subject see especially Abbot's supplement to article Messiah in B. D. American edition and references added by Orelli (cf. Schaff-Herzog ) in Herzog 2 under the word to Oehler's article)

μεστός

(3324) μεστός, μεστή, μεστόν, from Homer (i. e. Epigr.) down, the Sept. for מָלֵא, full; with the genitive of the thing: properly, John 19:29; John 21:11; James 3:8; tropically, in reference to persons, whose minds are as it were filled with thoughts and emotions, either good or bad, Matthew 23:28; Romans 1:29; Romans 15:14; 2 Peter 2:14; James 3:17 (Proverbs 6:34).

μεστόω

(3325) μεστόω, μέστω; (μεστός); to fill, fill full: γλεύκους μεμεστωμένος, Acts 2:13. (Sophocles , Plato , Aristotle , others; 3Macc. 5:1, 10.)

μετά

(3326) μετά (on its neglect of elision before proper names beginning with a vowel, and before sundry other words (at least in Tdf. s text) see Tdf. Proleg., p. 95; cf. WH . Introduction, p. 146b; Winer s Grammar, § 5, 1 a.; Buttmann , p. 10), a preposition, akin to μέσος (as German mit to Mitte, mitten) and hence, properly, in the midst of, amid, denoting association, union, accompaniment; (but some recent etymologists doubt its kinship to μέσος; some connect it rather with ἅμα, German sammt, cf. Curtius , § 212; Vanicek , p. 972). It takes the genitive and accusative (in the Greek poets also the dative). (On the distinction between μετά and σύν, see σύν , at the beginning)

I. with the genitive; (the Sept. for אֵת, עִם, אַחַר, etc.), among, with (cf. Winer 's Grammar, 376f (352f));

1. amid, among;

a. properly: μετά τῶν νεκρῶν, among the dead, Luke 24:5 (μετά νεκρῶν κείσομαι, Euripides , Hec. 209; θάψετε με μετά τῶν πατέρων μου, Genesis 49:29, the Sept. ; μετά ζώντων εἶναι, to be among the living, Sophocles Phil. 1312); λογίζεσθαι μετά ἀνόμων, to be reckoned, numbered, among transgressor's, Mark 15:28 (G T WH omit; Tr brackets the verse) and Luke 22:37, from Isaiah 53:12 (where the Sept. ἐν ἀνόμοις); μετά τῶν θηρίων εἶναι, Mark 1:13; γογγύζειν μετ' ἀλλήλων, John 6:43; σκηνή τοῦ Θεοῦ μετά τῶν ἀνθρώπων, Revelation 21:3; add, Matthew 24:51; Matthew 26:58; Mark 14:54; Luke 12:46; John 18:5, John 18:1; Acts 1:26, etc.

b. tropically: μετά διωγμῶν, amid persecutions, Mark 10:30 (μετά κινδύνων, amid perils, Thucydides 1, 18); ἡ ἀγάπη μεθ' ἡμῶν, love among us, mutual love, 1 John 4:17 (others understand μεθ' ἡμῶν here of the sphere or abode, and connect it with the verb; cf. DeWette, or Huther, or Westcott, in the place cited). Hence, used,

2. of association and companionship, with (Latin cum ; German mit, often also bei );

a. after verbs of going, coming, departing, remaining, etc., with the genitive of the associate or companion: Matthew 20:20; Matthew 26:36; Mark 1:29; Mark 3:7; Mark 11:11; Mark 14:1; Luke 6:17; Luke 14:31; John 3:22; John 11:54; Galatians 2:1; Jesus the Messiah it is said will come hereafter μετά τῶν ἀγγέλων, Matthew 16:27; Mark 8:38; 1 Thessalonians 3:13; 2 Timothy 1:7; on the other band, with the genitive of the person to whom one joins himself as a companion: Matthew 5:41; Mark 5:24.; Luke 2:51; Revelation 22:12; ἄγγελοι μετ' αὐτοῦ, Matthew 25:31; μετά τίνος, contextually equivalent to with one as leader, Matthew 25:10; Matthew 26:47; Mark 14:43; Acts 7:45. περιπατεῖν μετά τίνος, to associate with one as his follower and adherent, John 6:66; γίνομαι μετά τίνος, to come into fellowship and contact with, become associated with, one: Mark 16:10; Acts 7:38; Acts 9:19; Acts 20:18. παραλαμβάνειν τινα μεθ' ἑαυτοῦ, to take with or to oneself as an attendant or companion: Matthew 12:45; Matthew 18:16; Mark 14:33; ἄγειν, 2 Timothy 4:11; ἔχειν μεθ' ἑαυτοῦ, to have with oneself: τινα, Matthew 15:30; Matthew 26:11; Mark 2:19; Mark 14:7; John 12:8; τί, Mark 8:14; λαμβάνειν, Matthew 25:3; ἀκολουθεῖν μετά τίνος, see ἀκολουθέω , 1 and 2 (cf. Winer s Grammar, 233f (219)).

b. εἶναι μετά τίνος is used in various senses,

α. properly, of those who associate with one and accompany him wherever he goes: in which sense the disciples of Jesus are said to be (or to have been) with him, Mark 3:14; Matthew 26:69, Matthew 26:71; Luke 22:59, cf. Mark 5:18; with ἀπ' ἀρχῆς added, John 15:27; of those who at a particular time associate with one or accompany him anywhere, Matthew 5:25; John 3:26; John 9:40; John 12:17; John 20:24, John 20:26; 2 Timothy 4:11; sometimes the participle ὤν, ὄντα, etc., must be added mentally: Matthew 26:51; Mark 9:8; John 18:26; οἱ (ὄντες) μετά τίνος, his attendants or companions, Matthew 12:4; Mark 2:25; Luke 6:3; Acts 20:34; namely, ὄντες, Titus 3:15. Jesus says that he is or has been with his disciples, John 13:33; John 14:9; and that, to advise and help them, John 16:4; Matthew 17:17 (Mark 9:19 and Luke 9:41 πρός ὑμᾶς), even as one whom they could be said to have with them, Matthew 9:15; Luke 5:34; just as he in turn desires that his disciples may hereafter be with himself, John 17:24. ships also are said to be with one who is travelling by vessel, i. e. to attend him, Mark 4:36.

β. tropically, the phrase (to be with, see b.) is used of God, if he is present to guide and help one: John 3:2; John 8:29; John 16:32; Acts 7:9; Acts 10:38; 2 Corinthians 13:11; Philippians 4:9; with εἶναι omitted, Matthew 1:23; Luke 1:28; Romans 15:33; here belongs ὅσα ἐποίησεν ὁ Θεός μετ' αὐτῶν namely, ὤν, by being present with them by his divine assistance (cf. Winer s Grammar, 376 (353); Green , p. 218), Acts 14:27; Acts 15:4 (cf. b. below); and conversely, πληρώσεις με εὐφροσύνης μετά τοῦ προσώπου σου namely, ὄντα, i. e. being in thy presence (yet cf. Winer 's Grammar, 376 (352) note), Acts 2:28 from Psalm 15:11 (Psalms 16:11); ἡ χείρ κυρίου is used as a substitute for God himself (by a Hebraism (see χείρ , under the end)) in Luke 1:66; Acts 11:21; of Christ, who is to be present with his followers by his divine power and aid: Matthew 28:20; Acts 18:10 (μένειν μετά is used of the Holy Spirit as a perpetual helper, John 14:16 R G ); at the close of the Epistles, the writers pray that there may be with the readers (i. e., always present to help them) — ὁ Θεός, 2 Corinthians 13:11; — ὁ κύριος, 2 Thessalonians 3:16; 2 Timothy 4:22; — ἡ χάρις τοῦ κυρίου Ἰησοῦ Χριστοῦ (where ἔστω must be supplied (cf. Winer s Grammar, § 64, 2 b.; Buttmann , § 129, 22)), Romans 16:20, Romans 16:24 (B G ); 1 Corinthians 16:23; 2 Corinthians 13:13 (14); Galatians 6:18; Philippians 4:23; 1 Thessalonians 5:28; 2 Thessalonians 3:18; Philemon 1:25; Revelation 22:21; — ἡ χάρις simply, Ephesians 6:24; Colossians 4:18; 1 Timothy 6:21(22); Titus 3:15; Hebrews 13:25; 2 John 1:3; — ἡ ἀγάπη μου, 1 Corinthians 16:24; the same phrase is used also of truth, compared to a guide, 2 John 1:2.

γ. opposed to εἶναι κατά τίνος, to be with one i. e. on one's side: Matthew 12:30; Luke 11:23, (and often in classical Greek); similarly μένειν μετά τίνος, to side with one steadfastly, 1 John 2:19.

c. with the genitive of the person who is another's associate either in acting or in his experiences; so after verbs of eating, drinking, supping, etc.: Matthew 8:11; Matthew 9:11; Matthew 24:49; Matthew 26:18, Matthew 26:23, Matthew 26:29; Mark 14:18, Mark 14:20; Luke 5:30; Luke 7:36; Luke 22:11, Luke 22:15; Luke 24:30; John 13:18; Galatians 2:12; Revelation 3:20, etc.; γρηγορεῖν, Matthew 26:38, Matthew 26:40; χαίρειν, κλαίειν, Romans 12:15; εὐφραίνεσθαι, Romans 15:10; παροικεῖν, Hebrews 11:9; δουλεύειν, Galatians 4:25; βασιλεύειν, Revelation 20:4, Revelation 20:6; ζῆν, Luke 2:36; ἀποθνῄσκειν, John 11:16; βάλλεσθαι εἰς τήν γῆν, Revelation 12:9; κληρονομεῖν, Galatians 4:30; συνάγειν, Matthew 12:30; Luke 11:23, and other examples

d. with a genitive of the person with whom one (of two) does anything mutually or by turns: so after συναίρειν λόγον, to make a reckoning, settle accounts, Matthew 18:23; Matthew 25:19; συνάγεσθαι, Matthew 28:12; John 18:2; συμβούλιον ποιεῖν, Mark 3:6; λαλεῖν (see λαλέω , 5); συλλαλεῖν, Matthew 17:3; Acts 25:12; μοιχεύειν, Revelation 2:22; μολύνεσθαι, Revelation 14:4; πορνεύειν, Revelation 17:2; Revelation 18:3, Revelation 18:9; μερίζομαι, Luke 12:13; after verbs of disputing, waging war, contending at law: πολεμεῖν, Revelation 2:16; Revelation 12:7 (where Rec. κατά); Revelation 13:4; Revelation 17:14 (so for פ עִם גִּלְחַם, 1 Samuel 17:33; 1 Kings 12:24, a usage foreign to the native Greeks, who say πολεμεῖν τίνι, also πρός τινα, ἐπί τινα, to wage war against one; but πολεμεῖν μετά τίνος, to wage ware with one as an ally, in conjunction with, Thucydides 1, 18; Xenophon , Hell. 7,1,27; (cf. Buttmann , § 133, 8; Winer 's Grammar, § 28, 1; 214 (201); 406 (379) note)); πόλεμον ποιεῖν, Revelation 11:7; Revelation 12:17; Revelation 13:7; Revelation 19:19 (so in Latin bellare cum etc. Cicero , Verr. 2, 4, 33; bellum gerere , Cicero , de divinat. 1, 46); ζήτησις ἐγένετο, John 3:25; ζητεῖν, John 16:19; κρίνεσθαι, κρίματα ἔχειν, 1 Corinthians 6:6; after verbs and phrases which indicate mutual inclinations and pursuits, the entering into agreement or relations with, etc.; as εἰρηνεύειν, εἰρήνην διώκειν, Romans 12:18; 2 Timothy 2:22; Hebrews 12:14; φίλος,; συμφώνειν, Matthew 20:2; μερίς μετά τίνος, 2 Corinthians 6:15; ἔχειν μέρος, John 13:8; συγκατάθεσις, 2 Corinthians 6:16; κοινωνίαν ἔχεινv, 1 John 1:3, 1 John 1:6; αἰτία (see the word, 3), Matthew 19:10.

e. of divers other associations of persons or things; — where the action or condition expressed by the verb refers to persons or things besides those specified by the dative or accusative (somewhat rare in Greek authors, as ἰσχύν τέ καί κάλλος μετά ὑγιείας λαμβάνειν, Plato , rep. 9, p. 591 b. (cf. Winer 's Grammar, § 47, h.)): εἶδον (Rec. εὗρον) τό παιδίον μετά Μαρίας, Matthew 2:11; ἀνταποδοῦναι... ὑμῖν... μεθ' ἡμῶν, 2 Thessalonians 1:6; after ἐκδέχεσθαι, 1 Corinthians 16:11; after verbs of sending, Matthew 22:16; 2 Corinthians 8:18. ἀγάπη μετά πίστεως, Ephesians 6:23; ἐν πίστει... μετά σωφροσύνης, 1 Timothy 2:15; ἡ εὐσέβεια μετά αὐταρκείας, 1 Timothy 6:6; in this way the term which follows is associated as secondary with its predecessor as primary; but when καί stands between them they are coordinated. Colossians 1:11; 1 Timothy 1:14. of mingling one thing with another, μίγνυμι τί μετά τίνος (in classical authors τί τίνι (cf. Buttmann , § 133, 8)): Luke 13:1; passive Matthew 27:34.

f. with the genitive of mental feelings desires and emotions, of bodily movements, and of other acts which are so to speak the attendants of what is done or occurs; so that in this way the characteristic of the action or occurrence is described — which in most cases can be expressed by a cognate adverb or participle (cf. Winer 's Grammar, as above): μετά αἰδοῦς, 1 Timothy 2:9; Hebrews 12:28 (Rec. ); αἰσχύνης, Luke 14:9; ἡσυχίας, 2 Thessalonians 3:12; χαρᾶς, Matthew 13:20; Mark 4:16; Luke 8:13; Luke 10:17; Luke 24:52; Philippians 2:29; 1 Thessalonians 1:6; Hebrews 10:34; προθυμίας, Acts 17:11; φοβοῦ καί τρόμου, 2 Corinthians 7:15; Ephesians 6:5; Philippians 2:12; φοβοῦ καί χαρᾶς, Matthew 28:8 πραΰτητος καί φοβοῦ, 1 Peter 3:16 (15); παρρησίας, Acts 2:29; Acts 4:29, Acts 4:31; Acts 28:31; Hebrews 4:16; εὐχαριστίας, Acts 24:3; Philippians 4:6; 1 Timothy 4:3; ἀληθινῆς καρδίας, Hebrews 10:22; ταπεινοφροσύνης κτλ., Ephesians 4:2: Acts 20:19; ὀργῆς, Mark 3:5; εὐνοίας, Ephesians 6:7; βίας, Acts 5:26; Acts 24:7 Rec. ; μετά διακρυων, with tears, Mark 9:24 (R G WH (rejected) marginal reading); Hebrews 5:7; Hebrews 12:17 (Plato , Apology, p. 34 c.); εἰρήνης, Acts 15:33; Hebrews 11:31; ἐπιθέσεως τῶν χειρῶν, 1 Timothy 4:14 (Winer 's Grammar, as above); φωνῆς μεγάλης, Luke 17:15; νηστειῶν, Acts 14:23; ὅρκου or ὁρκωμοσίας, Matthew 14:7; Matthew 26:72; Hebrews 7:21; θορύβου, Acts 24:18; παρακλήσεως, 2 Corinthians 8:4; παρατηρήσεως, Luke 17:20; σπουδῆς, Mark 6:25; Luke 1:39; ὕβρεως καί ζημίας, Acts 27:10; φαντασίας, Acts 25:23; ἀφροῦ, Luke 9:39; to this head may be referred μετά κουστωδίας, posting the guard, Matthew 27:66 (so Winer s Grammar (at the passage cited), et al. (cf. Meyer at the passage); others 'in company with the guard'; cf. James Morison at the passage; Green , p. 218).

g. after verbs of coining, departing, sending, with the genitive of the thing with which one is furnished or equipped: μετά δόξης καί δυνάμεως, Matthew 24:30; Mark 13:26; Luke 21:27; ἐξουσίας καί ἐπιτροπῆς, Acts 26:12; μαχαιρῶν καί ξύλων, Matthew 26:47, Matthew 26:55; Mark 14:43, Mark 14:48; Luke 22:52; φανῶν καί ὅπλων, John 18:3; μετά σάλπιγγος, Matthew 24:31 (cf. Buttmann , § 132, 10); where an instrumental dative might have been used (cf. Winer 's Grammar, § 31, 8 d.), μετά βραχίονος ὑψηλοῦ ἐξάγειν τινα, Acts 13:17.

h. in imitation of the Hebrew: ἔλεος ποιεῖν μετά τίνος, to show mercy toward one, and μεγαλύνειν ἐλ. μετά τ'., to magnify, show great, mercy toward one; see τό ἔλεος, 1. To this head many refer ὅσα ἐποίησεν ὁ Θεός μετ' αὐτῶν, Acts 14:27; Acts 15:4, but see above, 2 b. β.

II. with the accusative (Winer 's Grammar, § 49, f.);

1. properly, into the middle of, into the midst of, among, after verbs of coming, bringing, moving; so especially in Homer

2. it denotes (following accompaniment), sequence, i. e. the order in which one tiring follows another;

a. in order of place; after, behind, (so from Homer down); once in the N. T. (Winer 's Grammar, as above): Hebrews 9:3 (Judith 2:4).

b. in order of Time; after (the Sept. for אַחַר, אַחֲרֵי, מִקֵּץ, etc.): μεθ' ἡμέρας ἕξ, after six days (had passed) Matthew 17:1; Mark 9:2; add, Matthew 26:2; Mark 14:1; Luke 1:24; Luke 2:46, etc., cf. Fritzsche, Commentary on Matthew, p. 22f; μετ' οὐ πολλάς ἡμέρας, Luke 15:13; μετά... τινας ἡμέρας, Acts 15:36; Acts 24:24; οὐ μετά πολλάς ταύτας ἡμέρας, not long after these days (A. V. not many days hence), Acts 1:5, cf. DeWette at the passage and Winer s Grammar, 161 (152); (Buttmann , § 127, 4); μετά τρεῖς μῆνας, Acts 28:11; μετά ἔτη τρία, Galatians 1:18, etc.; μετά χρόνον πολύν, Matthew 25:19; μετά τοσοῦτον χρόνον, Hebrews 4:7. added to the names of events or achievements, and of festivals: μετά τήν μετοικεσίαν Βαβυλῶνος, Matthew 1:12; μετά τήν θλῖψιν, Matthew 24:29; Mark 13:24; add, Matthew 27:53; Acts 10:37; Acts 20:29; 2 Peter 1:15; μετά τήν ἀνάγνωσιν, Acts 13:15; μετά μίαν καί δευτέραν νουθεσίαν, Titus 3:10; μετά τό πάσχα, Acts 12:4 cf. Acts 20:6; with the names of persons or things having the notion of time associated with them: μετά τοῦτον, αὐτόν, etc., Acts 5:37; Acts 7:5; Acts 13:25; Acts 19:4; μετά τόν νόμον, Hebrews 7:28; μετά τό ψωμίον, after the morsel was taken, John 13:27 (cf. Buttmann , § 147, 26); followed by the neuter demonstrative pronoun (cf. Winer 's Grammar, 540 (503)): μετά τοῦτο. John 2:12; John 11:7, John 11:11; John 19:28; Hebrews 9:27; (Revelation 7:1 L T Tr WH ); μετά ταῦτα (cf. Winer 's Grammar, 162 (153)), Mark 16:12; Luke 5:27; Luke 10:1; Luke 12:4 (Winer 's Grammar, as above); Luke 17:8; Luke 18:4; Acts 7:7; Acts 13:20; Acts 15:16; Acts 18:1; John 3:22; John 5:1, John 5:14; John 6:1; John 7:1; John 13:7; John 19:38; John 21:1; Hebrews 4:8; 1 Peter 1:11; Revelation 1:19; Revelation 4:1; Revelation 7:1 (Rec. ), Revelation 7:9; Revelation 9:12; Revelation 15:5; Revelation 18:1; Revelation 19:1; Revelation 20:3, and very often in Greek writings it stands before the neuter of adjectives of quantity, measure, and time: μετ' οὐ πολύ, not long after (R. V. after no long time), Acts 27:14; μετά μικρόν, shortly after (A. V. after a little while), Matthew 26:73; Mark 14:70; μετά βραχύ, Luke 22:58; also before infinitives with the neuter article (Latin postquam with a finite verb (cf. Buttmann , § 140, 11; Winer 's Grammar, § 44, 6)); — the aorist infinitive: Matthew 26:32; Mark 1:14; Mark 14:28; Mark 16:19; Luke 12:5; Luke 22:20 (WH reject the passage); Acts 1:3; Acts 7:4; Acts 10:41; Acts 15:13; Acts 20:1; 1 Corinthians 11:25; Hebrews 10:26.

III. In Composition, μετά denotes

1. association, fellowship, participation, with: as in μεταδιδόναι, μεταλαμβάνειν, μετέχειν, μετοχή.

2. exchange, transfer, transmutation; (Latin trans , German um): μεταλλάσσω, μεταμέλομαι (Prof. Grimm probably means here μετανοέω; see 3 and in μεταμέλομαι), μετοικίζω, μεταμορφόω, etc.

3. after: μεταμέλομαι. Cf. Viger. edition Herm., p. 639.

μεταβαίνω

(3327) μεταβαίνω; future μεταβήσομαι; 2 aorist μετεβην, imperative μετάβηθι and (in Matthew 17:20 L T Tr WH ) μετάβα (see ἀναβαίνω , at the beginning); perfect μεταβέβηκα; from Homer down; to pass over from one place to another, to remote, depart: followed by ἀπό with a genitive of the place, Matthew 8:34; ἐξ οἰκίας εἰς οἰκίαν (cf. Winer 's Grammar, § 52, 4. 10), Luke 10:7; ἐκ τοῦ κόσμου πρός τόν πατέρα, John 13:1; ἐντεῦθεν, John 7:3; ἐκεῖθεν, Matthew 11:1; Matthew 12:9; Matthew 15:29; Acts 18:7; ἐντεῦθεν (L T Tr WH ἔνθεν) ἐκεῖ (for ἐκισε (cf. Winer s Grammar, § 54, 7; Buttmann , 71 (62))), of a thing, equivalent to to be removed, Matthew 17:20; metaphorically, ἐκ τοῦ θανάτου εἰς τήν ζωήν, John 5:24; 1 John 3:14.

μεταβάλλω

(3328) μεταβάλλω: properly, to turn round; to turn about; passive and middle to turn oneself about, change or transform oneself; tropically, to change one's opinion; (middle, present participle) μεταβαλλόμενοι ((2 aorist participle βαλόμενοι Tr WH )) ἔλεγον, they changed their minds and said, Acts 28:6 (μεταβαλόμενος λέγεις, having changed your mind you say, Plato , Gorgias 481 e.; in the same sense, Thucydides , Xenophon , Demosthenes ).

μετάγω

(3329) μετάγω; present passive μετάγομαι; to transfer, lead over. (Polybius , Diodorus , others), hence, universally, to direct (A. V. to turn about): James 3:3.

μεταδίδωμι

(3330) μεταδίδωμι; 2 aorist subjunctive μεταδῶ, imperative 3 person singular μεταδότω, infinitive μεταδοῦναι; (from Theognis , Herodotus down); to share a thing with anyone (see μετά , III. 1), to impart: absolutely ὁ μεταδιδούς, he that imparteth of his substance, Romans 12:8, cf. Fritzsche at the passage; τίνι, Ephesians 4:28; τίνι τί (a construction somewhat rare in Greek authors (Herodotus 9, 34 etc.), with whom μεταδίδωμι τίνι τίνος is more common; cf. Matthiae , ii., p. 798; (Winer s Grammar, § 30, 7 b.; Buttmann , § 132, 8)), Romans 1:11; 1 Thessalonians 2:8; the accusative evident from the preceding context, Luke 3:11.

μετάθεσις

(3331) μετάθεσις, μεταθέσεως, ἡ (μετατίθημι);

1. a transfer: from one place to another (Diodorus 1, 23); τίνος (genitive of the object), the translation of a person to heaven, Hebrews 11:5.

2. change (of things instituted or established, as ἱερωσύνης, νόμου): Hebrews 7:12; τῶν σαλευομένων, Hebrews 12:27. (Thucydides 5, 29; Aristotle , Piut.)

μεταίρω

(3332) μεταίρω: 1 aorist μετῆρα;

1. transitive, to lift up and remove from one place to another, to transfer, (Euripides , Theophrastus , others).

2. in the N. T. intransitive (cf. Winer s Grammar, § 38, 1; (Buttmann , § 130, 4)) to go away, depart (German aufbrechen): ἐκεῖθεν, Matthew 13:53 (Genesis 12:9 Aq. ); followed by ἀπό with the genitive of place, Matthew 19:1.

μετακαλέω

(3333) μετακαλέω, μετακάλω: middle, 1 aorist μετεκαλεσαμην; 1 future μετακαλέσομαί; to call from one place to another, to summon (Hosea 11:1; Plato , Ax. at the end); middle to call to oneself, to send for: τινα, Acts 7:14; Acts 10:32; Acts 20:17; Acts 24:25.

μετακινέω

(3334) μετακινέω, μετακίνω: to move from a place, to move away: Deuteronomy 32:30; in Greek writings from Herodotus down; passive present participle μετακινουμενος; tropically, ἀπό τῆς ἐλπίδος, from the hope which one holds, on which one rests, Colossians 1:23.

μεταλαμβάνω

(3335) μεταλαμβάνω; imperfect μετελάμβανον; 2 aorist infinitive μεταλαβεῖν, participle μεταλαβών; (see μετά , III. 1; from Pindar and Herodotus down); to be or to be made a partaker: genitive of the thing, 2 Timothy 2:6; Hebrews 6:7; Hebrews 12:10; τροφῆς, to partake of, take (some) food, Acts 2:46; Acts 27:33 (in 34 Rec. προσλαβεῖν); with the accusative of the thing, to get, find (a whole): καιρόν, Acts 24:25; on the construction with the genitive and accusative see Krüger , § 47, 15; cf. Winer 's Grammar, § 30, 8.

μετάλημψις

(3336) μετάληψις (L T Tr WH μετάλημψις (see Mu)), μεταληψεως, ἡ (μεταλαμβάνω), a taking, participation, (Plato , Plutarch , others): of the use of food, εἰς μετάληψιν, to be taken or received, 1 Timothy 4:3.

μεταλλάσσω

(3337) μεταλλάσσω: 1 aorist μετηλλαξα; from Herodotus down; (not In the Sept. , yet nine times in 2 Macc.; also 1 Esdr. 1:31); to exchange, change (cf. μετά , III. 2): τί ἐν τίνιt, one thing with (for) another (on this construction see ἀλλάσσω ), Romans 1:25; τί εἰς τί, one thing into another, Romans 1:26.

μεταμέλομαι

(3338) μεταμέλομαι; imperfect μετεμελόμην; passive, 1 aorist μετεμελήθην; 1 future μεταμεληθήσομαι; (from μέλομαι, middle of μέλω); from Thucydides down; the Sept. for נִחַם; a deponent passive; properly, it is a care to one afterward (see μετά , III. 2), i. e. it repents one; to repent oneself (in R. V. uniformly with this reflexive rendering (except 2 Corinthians 7:8, where regret)): Matthew 21:29, Matthew 21:32; Matthew 27:3; 2 Corinthians 7:8; Hebrews 7:21 from Psalms 109:4 (Psalms 110:4).

μεταμορφόω

(3339) μεταμορφόω, μεταμόρφω: passive, present μεταμορφοῦμαι; 1 aorist μετεμορφώθη; to change into another form (cf. μετά , III. 2), to transfigure, transform: μετεμορφώθη, of Christ, his appearance was changed (A. V. he was transfigured), i. e. was resplendent with a divine brightness, Matthew 17:2; Mark 9:2 (for which Luke 9:29 gives ἐγένετο τό εἶδος τοῦ προσώπου αὐτοῦ ἕτερον); of Christians: τήν αὐτήν εἰκόνα μεταμορφούμεθα, we are transformed into the same image (of consummate excellence that shines in Christ), reproduce the same image, 2 Corinthians 3:18; on the simple accusative after verbs of motion, change, division, cf. Bos, Ellips. (edited by Schaefer), pp. 679ff; Matthiae , § 409; (Jelf , § 636 obs. 2; cf. Buttmann , 190 (164); 396 (339); Winer 's Grammar, § 32, 5); used of the change of moral character for the better, Romans 12:2; with which compare Seneca , epistles 6 at the beginning,intelligo non emendari me tantum, sed transfigurari . ((Diodorus 4, 81; Plutarch de adulat. et amic. 7; others); Philo , vit. Moys. i. § 10 under the end; leg. ad Gaium § 13; Athen. 8, p. 334 c.; Aelian v. h. 1, 1; Lucian , as. 11.) (Synonym: cf. μετασχηματίζω .)

μετανοέω

(3340) μετανοέω, μετάνω; future μετανοήσω; 1 aorist μετενόησα; from (Antiphon ), Xenophon down; the Sept. several times for נִחַם; to change one's mind, i. e. to repent (to feel sorry that one has done this or that, Jonah 3:9), of having offended someone, Luke 17:3; with ἐπί τίνι added (the dative of the wrong, Hebrew עַל, Amos 7:3; Joel 2:13; Jonah 3:10; Jonah 4:2), of (on account of) something (so Latinme paenitet alicujus rei ), 2 Corinthians 12:21; used especially of those who, conscious of their sins and with manifest tokens of sorrow, are intent; on obtaining God's pardon; to repent (Latinpaenitentiam agere ): μετανοῶ ἐν σάκκῳ καί σποδῷ, clothed in sackcloth and besprinkled with ashes, Matthew 11:21; Luke 10:13. to change one's mind for the better, heartily to amend with abhorrence of one's past sins: Matthew 3:2; Matthew 4:17; Mark 1:15 (cf. Matthew 3:6 ἐξομολογούμενοι τάς ἁμαρτίας αὐτῶν; Matthew 3:8 and Luke 3:8 καρπούς ἀξίους τῆς μετανοίας, i. e. conduct worthy of a heart changed and abhorring sin); (Matthew 11:20; Mark 6:12); Luke 13:3, Luke 13:5; Luke 15:7, Luke 15:10; Luke 16:30; Acts 2:38; Acts 3:19; Acts 17:30; Revelation 2:5, Revelation 2:16; Revelation 3:3, Revelation 3:19; on the phrase μετανοεῖν εἰς τό κήρυγμα τίνος, Matthew 12:41 and Luke 11:32, see εἰς , B. II. 2 d.; (Winer 's Grammar, 397 (371)). Since τό μετανοεῖν expresses mental direction, the termini from which and to which may be specified: ἀπό τῆς κακίας, to withdraw or turn one's soul from, etc. (cf. Winer s Grammar, 622 (577); especially Buttmann , 322 (277)), Acts 8:22; ἐκ τίνος, Revelation 2:21; Revelation 9:20; Revelation 16:11 (see ἐκ , I. 6; (cf. Buttmann , 327 (281), and Winer 's Grammar, as above)); μετανοεῖν καί ἐπιστρέφειν ἐπί τόν Θεόν, Acts 26:20; followed by an infinitive indicating purpose (Winer 's Grammar, 318 (298)), Revelation 16:9. (Synonym: see μεταμέλομαι .)

μετάνοια

(3341) μετάνοια, μετανοίας, ἡ (μετανοέω), a change of mind: as it appears in one who repents of a purpose he has formed or of something he has done, Hebrews 12:17 on which see εὑρίσκω , 3 ((Thucydides 3, 36, 3); Polybius 4, 66, 7; Plutarch , Peric c. 10; mor., p. 26 a.; τῆς ἀδελφοκτονιας μετάνοια, Josephus , Antiquities 13, 11, 3); especially the change of mind of those who have begun to abhor their errors and misdeeds, and have determined to enter upon a better course of life, so that it embraces both a recognition of sin and sorrow for it and hearty amendment, the tokens and effects of which are good deeds (Lactantius , 6, 24, 6 would have it rendered in Latin byresipiscentia ) (A. V. repentance): Matthew 3:8, Matthew 3:11; Luke 3:8, (16 Lachmann); Luke 15:7; Luke 24:47; Acts 26:20; βάπτισμα μετανοίας, a baptism binding its subjects to repentance (Winer 's Grammar, § 30, 2 β.), Mark 1:4; Luke 3:3; Acts 13:24; Acts 19:4; (ἡ εἰς (τόν) Θεόν μετάνοια, Acts 20:21, see μετανοέω , at the end); διδόναι τίνι μετάνοιαν, to give one the ability to repent, or to cause him to repent, Acts 5:31; Acts 11:18; 2 Timothy 2:25; τινα εἰς μετάνοιαν καλεῖν, Luke 5:32, and Rec. in Matthew 9:13; Mark 2:17; ἄγειν, Romans 2:4 (Josephus , Antiquities 4, 6, 10 at the end); ἀνακαινίζειν, Hebrews 6:6; χωρῆσαι εἰς μετάνοιαν, to come to the point of repenting, or be brought to repentance, 2 Peter 3:9 (but see χωρέω , 1 at the end); μετάνοια ἀπό νεκρῶν ἔργων, that change of mind by which we turn from, desist from, etc. Hebrews 6:1 (Buttmann , 322 (277)); used merely of the improved spiritual state resulting from deep sorrow for sin, 2 Corinthians 7:9 (Sir. 44:16: Wis. 11:24 (23); Wisdom 12:10,19; Or. Man. Prayer of Manasseh 1:7f ((cf. the Sept. edition Tdf. Prolog., p. 112f)); Philo , qued det. pot. insid. § 26 at the beginning; Antoninus 8, 10; (Cebes , tab. 10 at the end).)

μεταξύ

(3342) μεταξύ (from μετά and ξύν, equivalent to σύν), adverb;

1. between (in the midst, Homer , Iliad 1, 156; Wis. 18:23),

a. adverbially of time, ἐν τῷ μεταξύ, meanwhile, in the mean time, cf. ἐν τῷ καθεξῆς (see καθεξῆς ): John 4:31 (Xenophon , symp. 1, 14; with χρόνῳ added, Plato , rep. 5, p. 450 c.; Josephus , Antiquities 2, 7, 1; ὁ μεταξύ χρόνος, Herodian , 3, 8, 20 (10 edition, Bekker cf. Winer s Grammar, 592f (551))).

b. like a preposition with a genitive (cf. Winer s Grammar, 54, 6): of place (from Herodotus 1, 6 down), Matthew 23:35; Luke 11:51; Luke 16:26; Acts 12:6; of parties, Matthew 18:15; Acts 15:9; Romans 2:15.

2. according to a somewhat rare usage of later Greek (Josephus , contra Apion 1, 21, 2 ((yet see Müller at the passage)); b. j. 5, 4, 2; Plutarch , inst. Lac. 42; de discr. amici et adul. c. 22; Theophilus ad Autol. 1, 8 and Otto in the place cited; (Clement of Rome , 1 Cor. 44, 2, 3 [ET]; the Epistle of Barnabas 13, 5 [ET])), after, afterward: τό μεταξύ σάββατον, the next (following) sabbath, Acts 13:42 ((where see Meyer)).

μεταπέμπω

(3343) μεταπέμπω: 1 aorist passive participle μεταπεμφθείς; middle, present participle μεταπεμπόμενος; 1 aorist μετεπεμψαμην;

1. to send one after another (see μετά , III. 3; cf. Herm. ad Vig. , p. 639).

2. like our to send after equivalent to to send for: μεταπεμφθείς, sent for, Acts 10:29. Middle to send after for oneself, cause to be sent for: Acts 10:5, Acts 10:29; Acts 11:13; (Acts 20:1 T Tr WH ); Acts 24:24, Acts 24:26; followed by εἰς, with an accusative of place, Acts 10:22; Acts 25:3. (Genesis 27:45; Numbers 23:7; Numbers 2:1-34 Macc. 15:31; 4 Macc. 12:3, 6; in secular authors from Herodotus down.)

μεταστρέφω

(3344) μεταστρέφω: 1 aorist infinitive μεταστρέψαι; passive, 2 aorist imperative 3 person singular μεταστραφήτω; 2 future μεταστραφήσομαι; from Homer down; the Sept. for הָפַך; to turn about, turn around (cf. μετά , III. 2): τί εἰς τί (to turn one thing into another), passive, Acts 2:20 (from Joel 2:31); James 4:9 (cf. Buttmann , 52 (46): (WH text μετατρέπω, which see)); equivalent to to pervert, corrupt, τί (Sir. 11:31; Aristotle , rhet. 1, 15, 24 (cf. 30 and 3, 11, 6)): Galatians 1:7.

μετασχηματίζω

(3345) μετασχηματίζω: future μετασχηματίσω (cf. Buttmann , 37 (32)); 1 aorist μετεσχημάτισα; middle present μετασχηματίζομαι; to change the figure of, to transform (see μετά , III. 2): τί, Philippians 3:21 (see below); middle followed by εἰς τινα, to transform oneself into someone, to assume one's appearance, 2 Corinthians 11:13; followed by ὡς τίς, so as to have the appearance of someone, 2 Corinthians 11:15; μετασχηματίζω τί εἰς τινα, to shape one's discourse so as to transfer to oneself what holds true of the whole class to which one belongs, i. e. so as to illustrate by what one says of himself what holds true of all: 1 Corinthians 4:6, where the meaning is, 'by what I have said of myself and Apollos, I have shown what holds true of all Christian teachers.' (4 Macc. 9:22; Plato , legg. 10, p. 903 e.; (Aristotle , de caele 3, 1, p. 298{b}, 31, etc.); Josephus , Antiquities 7, 10, 5; 8, 11, 1; Plutarch , Ages. 14; def. orac. c. 30; (Philo , leg. ad Gaium § 11); Sextus Empiricus , 10, p. 688, Fabric. edition (p. 542, 23 edition, Bekker).)

μετατίθημι

(3346) μετατίθημι; 1 aorist μετέθηκα; present middle μετατίθεμαι: 1 aorist passive μετετεθην; to transpose (two things, one of which is put in place of the other (see μετά , III. 2)); i. e.,

1. to transfer: τινα followed by εἰς; with the accusative of place, passive, Acts 7:16; without mention of the place, it being well known to the readers, Hebrews 11:5 (Genesis 5:24; Sir. 44:16, cf. Wis. 4:10).

2. to change (Herodotus 5, 68); passive of an office the mode of conferring which is changed, Hebrews 7:12; 71 τί εἰς τί, to turn one thing into another (τινα εἰς πτηνην φύσιν, Anth. 11, 367, 2); figuratively, τήν... χάριν εἰς ἀσέλγειαν, to pervert the grace of God to license, i. e. to seek from the grace of God an argument in defense of licentiousness, Jude 1:4 (cf. Huther, in the place cited).

3. passive or (more commonly) middle, to transfer oneself or suffer oneself to be transferred, i. e. to go or pass over: ἀπό τίνος εἰς τί, to fall away or desert from one person or thing to another, Galatians 1:6 (cf. 2 Macc. 7:24; Polybius 5, 111, 8; 26, 2, 6; Diodorus 11, 4; (ὁ μεταθεμενος, turncoat, (Diogenes Laërtius 7, 166 cf. 37; Athen. 7, 281 d.)).

μετέπειτα

(3347) μετέπειτα, adverb, from Homer down, afterward, after that: Hebrews 12:17. (Judith 9:5; 3Macc. 3:24.)

μετέχω

(3348) μετέχω; 2 aorist μετεσχον; perfect μετέσχηκα; to be or become partaker; to partake: τῆς ἐλπίδος αὐτοῦ, of the thing hoped for, 1 Corinthians 9:10 Rec. but G L T Tr WH have rightly restored ἐπ' ἐλπίδι τοῦ μετέχειν, in hope of partaking (of the harvest); with a genitive of the thing added, 1 Corinthians 9:12; 1 Corinthians 10:21; Hebrews 2:14; φυλῆς ἑτέρας, to belong to another tribe, be of another tribe, Hebrews 7:13; namely, τῆς τροφῆς, to partake of, eat, 1 Corinthians 10:30; γάλακτος, to partake of, feed on, milk, Hebrews 5:13; ἐκ τοῦ ἑνός ἄρτου namely, τί or τίνος (see ἐκ , I. 2 b.), 1 Corinthians 10:17; cf. Buttmann , § 132, 8; (Winer 's Grammar, § 28, 1; 30, 8 a.).

μετεωρίζομαι

(3349) μετεωρίζω: (present imperative passive 2 person plural μετεωρίζεσθε; (see below)); (from μετέωρος in mid-air, high; raised on high; metaphorically,

a. elated with hope, Diodorus 13, 46; lofty, proud, Polybius 3, 82, 2; 16, 21, 2; the Sept. Isaiah 5:15.

b. wavering in mind, unsteady, doubtful, in suspense: Polybius 21, 10, 11; Josephus , Antiquities 8, 8, 2; b. j. 4, 2, 5; Cicero , ad Att. 5, 11, 5; 15, 14; hence, μετεωρίζω);

1. properly, to raise on high (as ναῦν εἰς τό πέλαγος, to put a ship (out to sea) up upon the deep, Latinpropellere in altum , Philostr. v. Revelation 6:1-17, Revelation 6:12, Revelation 6:3 (cf. Thucydides 8, 16, 2); τό ἔρυμα, to raise fortifications, Thucydides 4, 90): ἑαυτόν, of birds, Aelian h. a. 11, 33; passive μετεωρίζεσθαι ἤ καπνόν ἤ κονιορτόν; Xenophon , Cyril 6, 3, 5; of the wind, ἄνεμος ξηρός μετεωρισθεις, Aristophanes nub. 404; and many other examples also in secular authors; in the Sept. cf. Micah 4:1; Ezekiel 10:16; Obadiah 1:4.

2. metaphorically,

a. to lift up one's soul, raise his spirits; to buoy up with hope; to inflate with pride: Polybius 26, 5, 4; 24, 3, 6 etc.; joined with φυσαν, Demosthenes , p. 169, 23; Philo , vit. Moys. i. § 35; (quis rer. div. her. § 14, 51; cong. erud. grat. § 23); passive to be elated; to take on airs, be puffed up with pride: Aristophanes av. 1447; often in Polybius ; Diodorus 11, 32, 41; 16, 18 etc.; Psalms 130:1 (Psalms 131:1); 2 Macc. 7:34; with the addition of τήν διάνοιαν, 2 Macc. 5:17. Hence, μή μετεωρίζεσθε, Luke 12:29, some (following the Vulg. nolite in sublime tolli ) think should be interpreted, do not exalt yourselves, do not seek great things (Luth.fahret nicht hoch her ); but this explanation does not suit the preceding context.

b. by a metaphor taken front ships that are tossed about on the deep by winds and waves, to cause one to waver or fluctuate in mind, Polybius 5, 70, 10; to agitate or harass with cares to render anxious: Philo de monarch. § 6; Schol. ad Sophocles Oed. Tyr. 914; ad Euripides , Or. 1537; hence, Luke 12:29 agreeably to its connection is best explained, neither be ye anxious, or and waver not between hope and fear (A. V. neither be ye of doubtful mind (with marginal reading Or, live not in careful suspense)). Kuinoel on Luke, the passage cited discusses the word at length; and numerous examples from Philo are given in Loesner , Observations, p. 115ff

μετοικεσία

(3350) μετοικεσία, μετοικεσίας, ἡ (for the better form μετοίκησις, from μετοικέω) (cf. Winer s Grammar, 24 (23))), a removal from one abode to another, especially a forced removal: with the addition Βαβυλῶνος (on this genitive cf. Winer 's Grammar, § 30, 2 α.) said of the Babylonian exile, Matthew 1:11, Matthew 1:17. (The Sept. for גֹּלָה i. e. migration, especially into captivity; of the Babylonian exile, 2 Kings 24:16; 1 Chronicles 5:22; Ezekiel 12:11; for גָּלוּת, Obadiah 1:20; Nahum 3:10. Elsewhere only in Anthol. 7, 731, 6.)

μετοικίζω

(3351) μετοικίζω: future (Attic) μετοικιῶ (cf. Buttmann , 37 (32); Winer 's Grammar, § 13, 1 c.); 1 aorist μετῴκισα; to transfer settlers; to cause to remove into another land (see μετά , III. 2): τινα followed by εἰς with the accusative of place, Acts 7:4; ἐπέκεινα with the genitive of place (Amos 5:27), Acts 7:43. (Thucydides 1, 12; Aristophanes , Aristotle , Philo (Josephus , contra Apion 1, 19, 3), Plutarch , Aelian ; the Sept. several times for הִגְלָה.)

μετοχή

(3352) μετοχή, μετοχης, ἡ (μετέχω) (Vulg. participatio ); a sharing, communion, fellowship: 2 Corinthians 6:14. (Psalms 121:3 (Psalms 122:3); Herodotus , Anthol. , Plutarch , others.)

μέτοχος

(3353) μέτοχος, μέτοχον (μετέχω);

1. sharing in, partaking of, with the genitive of the thing (Winer 's Grammar, § 30, 8 a.): Hebrews 3:1; Hebrews 6:4; Hebrews 12:8; τοῦ Χριστοῦ, of his mind, and of the salvation procured by him, Hebrews 3:14; cf. Bleek at the passage

2. a partner (in a work, office, dignity): Hebrews 1:9 (from Psalms 44:8 (Psalms 45:8)); Luke 5:7. (Herodotus , Euripides , Plato , Demosthenes , others.)

μετρέω

(3354) μετρέω, μέτρῳ; 1 aorist ἐμέτρησα; 1 future passive μετρηθήσομαι; (μέτρον); from Homer , Odyssey 3, 179 down; the Sept. several times for מָדַד; to measure; i. e.:

1. to measure out or off,

a. properly, any space or distance with a measurer's reed or rule: τόν ναόν, τήν αὐλήν, etc., Revelation 11:2; Revelation 21:15, Revelation 21:17; with τῷ καλάμῳ added, Revelation 21:16; ἐν αὐτῷ, i. e. τῷ καλάμῳ, Revelation 11:1.

b. metaphorically, to judge accoding to any rule or standard, to estimate: ἐν ᾧ μέτρῳ μετρεῖτε, by what standard ye measure (others) (but the instrumental ἐν seems to point to a measure of capacity; cf. Winer s Grammar, 388 (363); Buttmann , § 133, 19. On the proverb see further below), Matthew 7:2; Mark 4:24; passive to be judged, estimated, ibid.; μέτρειν ἑαυτόν ἐν ἑαυτῷ, to measure oneself by oneself, to derive from oneself the standard by which one estimates oneself, 2 Corinthians 10:12 (cf. Winer 's Grammar, § 31, 8 at the end).

2. to measure to, mete out to, i. e. to give by measure: in the proverb τῷ αὐτῷ μέτρῳ ᾧ μετρεῖτε (or (so L T Tr WH ) ᾧ μέτρῳ μετρεῖτε), i. e., dropping the figure, 'in proportion to your own beneficence,' Luke 6:38. (Compare: ἀντιμετρέω.)

μετρητής

(3355) μετρητής (on the accent see Chandler § 51f), μετρητου, ὁ (μετρέω), properly, a measurer, the name of a utensil known as an amphora, which is a species of measure used for liquids and containing 72 sextarii or ξεστοι (i. e. somewhat less than nine English gallons; see B. D. under the phrase, Weights and Measures, at the end (p. 3507 American edition)) (Hebrew בַּת, 2 Chronicles 4:5): John 2:6. (Polybius 2,15, 1; Demosthenes , p. 1045, 7; Aristotle , h. a. 8, 9.)

μετριοπαθέω

(3356) μετριοπαθέω, μετριοπάθω; ((cf. Winer 's Grammar, 101 (95)); from μετριοπαθής, adhering to the true measure in one's passions or emotions; ἔφη (viz., Aristotle ) τόν σοφόν μή εἶναι μέν ἀπαθη, μετριοπαθη δέ, (Diogenes Laërtius 5, 31; μετριοπαθεια, moderation in passions or emotions, especially anger and grief, is opposed to the ἀπάθεια of the Stoics; from μέτριος and πάθος); equivalent to μετρίως or κατά τό μέτρον πάσχω, to be affected moderately or in due measure; to preserve moderation in the passions, especially in anger or grief (Philo de Abrah. § 44; de Josepho § 5; (Josephus , Antiquities 12, 3, 2; others)); hence, of one who is not unduly disturbed by the errors, faults, sins, of others, but bears with them gently; like other verbs of emotion (cf. Krüger , § 48, 8), with a dative of the person toward whom the feeling is exercised: Hebrews 5:2; cf. the full discussion by Bleek at the passage.

μετρίως

(3357) μετρίως (μέτριος), adverb (from Herodotus down);

a. in due measure.

b. moderately: οὐ μετρίως (A. V. not a little), exceedingly (Plutarch , Flam. 9, et al.), Acts 20:12.

μέτρον

(3358) μέτρον, μέτρου, τό, the Sept. chiefly for מִדָּה (cf. μήτηρ ), measure;

1. an instrument for measuring;

a. a vessel for receiving and determining the quantity of things, whether dry or liquid: in proverbial discourse, μέτρειν μέτρῳ, of the measure of the benefits which one confers on others, Luke 6:38; μέτρον πεπιεσμένον καί σεσαλευμένον, figuratively equivalent to most abundant requital, ibid.; πληροῦν τό μέτρον τῶν πατέρων, to add what is lacking in order to fill up their ancestors' prescribed number of crimes, Matthew 23:32 (see πληρόω , 2 a.); ἐκ μέτρου (A. V. by measure; see ἐκ , V. 3) i. e. sparingly, John 3:34 (also ἐν μέτρῳ, Ezekiel 4:11).

b. a graduated staff for measuring, measuring-rod: Revelation 21:15; with ἀνθρώπου added (man's measure), such as men use, Revelation 21:17; hence, in proverbial discourse, the rule or standard of judgment: Matthew 7:2; Mark 4:24.

2. determined extent, portion measured off, measure or limit: with a genitive of the thing received, Romans 12:3; 2 Corinthians 10:13; (Ephesians 4:7); ἐν μέτρῳ, in proportion to the measure (cf. Winer s Grammar, § 48, a. 3 b. and see ἐνέργεια ; others, in due measure), Ephesians 4:16; the required measure, the due, fit, measure: τῆς ἡλικίας, the proper i. e. ripe, full age (see ἡλικία , 1 c.) (of a man), Ephesians 4:13 (ἡβης, Homer , Iliad 11, 225; Odyssey 11, 317; Solon 5, 52 (Poet. Min. Gr. (edited by Gaisford) 3:135)).

μέτωπον

(3359) μέτωπον, μετώπου, τό (μετά, ὤψ 'eye'), from Homer down; the Sept. for מֵצַח (literally, the space between the eyes) the forehead: Revelation 7:3; Revelation 9:4; Revelation 13:16; Revelation 14:1, Revelation 14:9; Revelation 17:5; Revelation 20:4; Revelation 22:4.

μέχρι

(3360) μέχρι and μέχρις (the latter never stands in the N. T. before a consonant, but μέχρι stands also before a vowel in Luke 16:16 T Tr WH ; see ἄχρι , at the beginning; and on the distinction between ἄχρι and μέχρι see ἄχρι , at the end), a particle indicating the terminus ad quem: as far as, unto, until;

1. it has the force of a preposition with the genitive ((so even in Homer ) Winer 's Grammar, § 54, 6), and is used

a. of time: Matthew 13:30 R G T WH marginal reading; Luke 16:16 T Tr WH ; Acts 20:7; 1 Timothy 6:14; Hebrews 9:10; μέχρι θανάτου, Philippians 2:30; μέχρι τῆς σήμερον namely, ἡμέρας, Matthew 11:23; Matthew 28:15; μέχρι τέλους, Hebrews 3:6 (here WH Tr marginal reading brackets the clause), 14; ἀπό... μέχρι, Acts 10:30; Romans 5:14; μέχρις οὗ (see ἄχρι , 1 d.; (Buttmann , 230f (198f); Winer 's Grammar, 296 (278f))) followed by an aorist subjunctive having the force of a future perfect in Latin: Mark 13:30; Galatians 4:19 T Tr WH .

b. of place: ἀπό... μέχρι, Romans 15:19.

c. of measure and degree: μέχρι θανάτου, so that he did not shrink even from death, Philippians 2:8 (2 Macc. 13:14; Plato , de rep., p. 361 c. at the end; μέχρι φόνου, Clement. hom. 1, 11); κακοπάθειν μέχρι δεσμῶν, 2 Timothy 2:9; μέχρις αἵματος ἀντικατέστητε, Hebrews 12:4.

2. with the force of a conjunction: till, followed by the subjunctive, Ephesians 4:13.

μή

(3361) μή, the Sept. for אַל, אַיִן, אֵין, a particle of negation, which differs from οὐ (which is always an adverb) in that οὐ denies the thing itself (or to speak technically, denies simply, absolutely, categorically, directly, objectively), but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of someone (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, etc. But μή is either an adverb of negation, not (Latin non, ne ); or a conjunction, that... not, lest (Latin ne ); or an interrogative particle (Latin num ) (i. e. (generally) implying a neg. ans.; in indirect question, whether not (suggesting apprehension)). Cf. Herm. ad Vig. § 267, p. 802ff; Matthiae , § 608; Alexander Buttmann (1873) Gram. § 148 (cf. Alex. Alexander Buttmann (1873) N. T. Gr., p. 344 (296ff)); Kühner, ii. § 512f, p. 739ff; (Jelf , § 738ff); Rost § 135; Winer 's § 55, 56; F. Franke, De particulis negantibus (two commentaries) Rintel. 1832f; G. F. Gayler, Particularum Graeci sermonis negativarum accurata disputatio, etc. Tub. 1836; E. Prüfer, De μή et οὐ particulis epitome. Vratisl. 1836; (Gildersleeve in American Jour. of Philol. vol. i. no. i., p. 45ff; Jebb in Vincent and Dickson's Handbook to Modern Greek, 2nd edition, Appendix, § 82ff).

I. As a negative adverb;

1. universally: ᾧ μή πάρεστι ταῦτα, where μή is used because reference is made merely to the thought that there are those who lack these things, 2 Peter 1:9; ἅ μή ἑώρακεν, which (in my opinion) he hath not seen (because they are not visible), Colossians 2:18 (but here G T Tr WH omit; L brackets μή; cf. Lightfoot at the passage; Winer 's Grammar, 480f (448)); ἤδη κέκριται, ὅτι μή πεπίστευκεν, because he hath not believed, represented by the writer as the thought τοῦ κρίναντος, John 3:18 (differently in 1 John 5:10, where the faith denied is considered as something positive and actual); ἅ μή δεῖ, in the judgment of the writer, Titus 1:11.

2. in deliberative questions with the subjunctive: δῶμεν ἤ μή δῶμεν, Mark 12:14 (πότερον βίαν φωμεν ἤ μή φωμεν εἶναι, Xenophon , mem. 1, 2, 45); μή ποιήσωμεν τά κακά (for so it would have run had there been no anacoluthon; but Paul by the statement which he interposes is drawn away from the construction with which he began, and proceeds ὅτι ποιήσωμεν κτλ., so that these words depend on λέγειν in the intervening statement (Winer s Grammar, 628 (583); Buttmann , § 141, 3)), Romans 3:8.

3. in conditional and final sentences (cf. Winer s Grammar, § 55, 2; (Buttmann , 344ff (296ff)): ἐάν μή, unless, if not, see examples in ἐάν , I. 3 c. ἐάν etc. καί μή, Mark 12:19; ἐάν etc. δέ μή, James 2:14; ἐάν τίς ἴδῃ... μή πρός θάνατον, 1 John 5:16; εἰ μή, εἰ δέ μή, εἰ δέ μήγε, etc., see εἰ , III., p. 171f. To this head belong the formulae that have ἄν or ἐάν as a modifier (Winer s Grammar, § 55, 3 e.; (Buttmann , § 148, 4)), ὅς, ὅστις, ὅσοι ἄν or ἐάν μή: Matthew 10:14; Matthew 11:6; Mark 6:11; Mark 10:15; Luke 7:23; Luke 9:5; Luke 18:17; Revelation 13:15; ὅς ἄν etc. καί μή, Mark 11:23; Luke 10:10; ὅς ἄν... μή ἐπί πορνεία, Matthew 19:9 G T Tr WH text; of the same sort is πᾶν πνεῦμα, ὁ μή ὁμολογεῖ, 1 John 4:3. ἵνα μή, Matthew 7:1; Matthew 17:27; Mark 3:9; Romans 11:25; Galatians 5:17; Galatians 6:12, etc.; ἵνα... καί μή, Matthew 5:29; Mark 4:12; John 6:50; John 11:50; 2 Corinthians 4:7, etc.; ἵνα... μή, 2 Corinthians 13:10; ἵνα ὁ... μή, John 12:46; ἵνα (weakened; see ἵνα , II. 2) μή: after διαστέλλομαι (here L WH text ἐπιτιμάω), Matthew 16:20; τό θέλημα ἐστιν, ἵνα μή, John 6:39; οὕτως etc. ἵνα ὁ... μή, John 3:16; παρακαλῶ, ἵνα... καί μή, 1 Corinthians 1:10; ὅπως μή, Matthew 6:18; Acts 20:16; 1 Corinthians 1:29; ὅπως οἱ... μή, Luke 16:26.

4. joined with the infinitive (Winer s Grammar, § 55, 4f.; (Buttmann , §§ 140, 16; 148, 6; cf. Prof. Gildersleeve as above, p. 48f));

a. after verbs of saying, declaring, denying, commanding, etc.: ἀποκριθῆναι, Luke 20:7; ἦν αὐτῷ κεχρηματισμένον μή ἰίδειν, that he should not see, Luke 2:26; χρηματισθέντες μή ἀνακάμψαι, Matthew 2:12; ὤμοσε (αὐτοῖς) μή εἰσελεύσεσθαι, Hebrews 3:18; after λέγω, Matthew 5:34, Matthew 5:39; Matthew 22:23; Mark 12:18; Acts 21:4; Acts 23:8; Romans 2:22; Romans 12:3; κηρύσσω, Romans 2:21; γράφω, 1 Corinthians 5:9, 1 Corinthians 5:11; παραγγέλλω, Acts 1:4; Acts 4:18; Acts 5:28, Acts 5:40; 1 Corinthians 7:10; 1 Timothy 1:3; 1 Timothy 6:17; παρακαλῶ, Acts 9:38 R G ; Acts 19:31; 2 Corinthians 6:1; αἰτοῦμαι, Ephesians 3:13; διαμαρτύρομαι, 2 Timothy 2:14; εὔχομαι, 2 Corinthians 13:7; παραιτοῦμαι, Hebrews 12:19 (here WH text omits μή; cf. Winer s Grammar, and Buttmann , as below); ἀξιῶ, Acts 15:38; ἐπιβόω (L T Tr WH βόω), Acts 25:24; ἀντιλέγω (cf. Winer 's Grammar, § 65, 2 β.; (Buttmann , § 148, 13)), Luke 20:27 (Tr WH L marginal reading λέγω); ἀπαρνοῦμαι (which see), Luke 22:34; also after verbs of deciding: Luke 21:14; κρίνω, Acts 15:19; κρίνω τοῦτο, τό μή, Romans 14:13; 2 Corinthians 2:1; θέλω, Romans 13:3; after verbs of hindering, avoiding, etc.: ἐγκόπτω (Res. ἀνακόπτω) τινα μή, Galatians 5:7 (cf. Winer s Grammar, (and Buttmann , as above; also § 140, 16)); τοῦ μή, that... not (Latin ne ), after κατέχω, Luke 4:42; κρατοῦμαι, Luke 24:16; κωλύω, Acts 10:47; καταπαύω, Acts 14:18; παύω, 1 Peter 3:10; ὑποστέλλομαι, Acts 20:20, Acts 20:27; προσέχω μή, Matthew 6:1; but τοῦ μή is added also to other expressions in the sense of Latin ut ne , that... not: Romans 7:3; ὀφθαλμοί τοῦ μή βλέπειν, ὦτα τοῦ μή ἀκούειν, Romans 11:8, Romans 11:10. After clauses denoting necessity, advantage, power, fitness, μή is used with an infinitive specifying the thing (Buttmann , § 148, 6), καλόν ἐστι μή, 1 Corinthians 7:1; Galatians 4:18; followed by τό μή, Romans 14:21; ἄλογον μή, Acts 25:27; κρεῖττον ἦν, 2 Peter 2:21; ἐξουσία τοῦ (L T Tr WH omit τοῦ) μή ἐργάζεσθαι, a right to forbear working, 1 Corinthians 9:6; δεῖ, Acts 27:21; οὐ δύναμαι μή, I cannot but, Acts 4:20; ἀνένδεκτόν ἐστι τοῦ μή, Luke 17:1 (cf. ἀνένδεκτος ).

b. μή with an infinitive which has the article follows a preposition, to indicate the purpose or end: as, πρός τό μή, that... not, 2 Corinthians 3:13; 1 Thessalonians 2:9; 2 Thessalonians 3:8; εἰς τό μή (Latin in id... ne ), to the end (or intent) that... not, Acts 7:19; 1 Corinthians 10:6; 2 Corinthians 4:4; followed by an accusative and infinitive, 2 Thessalonians 2:2; 1 Peter 3:7; διά τό μή, because... not, Matthew 13:5; Mark 4:5; Luke 8:6; James 4:2 (cf. Winer 's Grammar, 482 (449)) (2 Macc. 4:19).

c. in other expressions where an infinitive with the article is used substantively: τῷ μή (dative of the cause or reason (cf. Winer s Grammar, § 44, 5; Buttmann , 264 (227))), 2 Corinthians 2:13 (12); in the accusative, τό μή: Romans 14:13; 1 Corinthians 4:6 (R G ); 2 Corinthians 2:1; 2 Corinthians 10:2; 1 Thessalonians 4:6, cf. 1 Thessalonians 4:3.

d. in sentences expressing consequence or result: ὥστε μή, so that... not, Matthew 8:28; Mark 3:20; 1 Corinthians 1:7; 2 Corinthians 3:7; 1 Thessalonians 1:8.

5. μή is joined with a participle (Winer s Grammar, § 50, 5 g.; (Buttmann , § 148, 7; see C. J. Vaughan's Commentary on Romans 2:14)),

a. in sentences expressing a command, exhortation, purpose, etc.: Luke 3:11; John 9:39; Acts 15:38; Acts 20:29; Romans 8:4; Romans 14:3; 2 Corinthians 12:21; Ephesians 5:27; Philippians 1:28; Philippians 2:4 (here Rec. imperative); 1 Thessalonians 4:5; 2 Thessalonians 1:8; 1 Peter 2:16; Hebrews 6:1; Hebrews 13:17, etc.

b. in general sentences, in which no definite person is meant but it is merely assumed that there is someone of the character denoted by the participle: as ὁ μή ὤν μετ' ἐμοῦ, he that is not on my side, whoever he is, or if there is any such person, Matthew 12:30; Luke 11:23; ὁ δέ μή πιστεύων, whoever believeth not, John 3:18; οἱ μή ὁμολογοῦντες Ἰησοῦν Χριστόν if any do not confess, or belong to the class that do not confess, 2 John 1:7; add, Matthew 10:28; Luke 6:49; Luke 12:21, Luke 12:47; Luke 22:36; John 5:23; John 10:1; John 12:48; John 14:24; Romans 4:5; Romans 5:14; Romans 10:20; 1 Corinthians 7:38; 1 Corinthians 11:22; 2 Thessalonians 1:8; James 2:13; 1 John 2:4, etc.; πᾶς ὁ μή, Matthew 7:26; (πᾶν δένδρον μή, Matthew 3:10; Matthew 7:19); 1 John 3:10; 2 John 1:9; 2 Thessalonians 2:12 (here L marginal reading T Tr WH marginal reading ἅπαντες οἱ μή etc.); μακάριος ὁ μή, John 20:29; Romans 14:22.

c. where, indeed, a definite person or thing is referred to, but in such a way that his (its) quality or action (indicated by the participle) is denied in the thought or judgment either of the writer or of some other person (cf. especially Winer 's Grammar, 484 (451)): τά μή ὄντα, that are deemed as nothing, 1 Corinthians 1:28; ὡς μή λαβών, as if thou hadst not received, 1 Corinthians 4:7; ὡς μή ἐρχομένου μου, as though I were not coming, 1 Corinthians 4:18; ὡς μή ἐφικνούμενοι εἰς ὑμᾶς, 2 Corinthians 10:14; add, 1 Corinthians 7:29. ᾔδει... τινες εἰσιν οἱ μή πιστεύοντες (according to the opinion of ὁ εἰδώς), John 6:64; the same holds true of Acts 20:29; τά μή βλεπόμενα (in the opinion of οἱ μή σκοποῦντες), 2 Corinthians 4:18 (on the other hand, in Hebrews 11:1, οὐ βλεπόμενα, actually invisible); τόν μή γνόντα ἁμαρτίαν ὑπέρ ἡμῶν ἁμαρτίαν ἐποίησεν (μή γνόντα is said agreeably to the judgment of ὁ ποιήσας), 2 Corinthians 5:21 (τόν οὐ γνόντα would be equivalent to ἀγνωυντα). in predictions, where it expresses the opinion of those who predict: ἔσῃ σιωπῶν καί μή δυνάμενος λαλῆσαι, Luke 1:20; ἔσῃ τυφλός μή βλέπων, Acts 13:11. where the writer or speaker does not regard the thing itself so much as the thought of the thing, which he wishes to remove from the mind of the reader or hearer (Klotz ad Devar. ii. 2, p. 666) — to be rendered without etc. (German ohne zu with an infinitive) (cf. Buttmann , § 148, 7 b.): ἐξῆλθε μή ἐπιστάμενος, ποῦ ἔρχεται, Hebrews 11:8; add, Matthew 22:12; Luke 13:11 ((but cf. Buttmann , § 148, 7 c.)); Acts 5:7; Acts 20:22; Hebrews 9:9. where the participles have a conditional, causal, or concessive force, and may be resolved into clauses introduced by if, on condition that, etc.: θερίσομεν μή ἐκλυόμενοι, Galatians 6:9; μή ὄντος νόμου, Romans 5:13; although: νόμον μή ἔχοντες,Romans 2:14; μή ὤν αὐτός ὑπό νόμον, 1 Corinthians 9:20 (Rec. omits); we have both the negative particles in ὅν οὐκ εἰδότες (or (with L T Tr WH ) ἰδόντες)... μή ὁρῶντες, whom being ignorant of (in person) (or (according to the critical text) not having seen)... although now not seeing, 1 Peter 1:8; also with the article: τά μή νόμον ἔχοντα (German die doch nicht haben, they that have not, etc.), Romans 2:14; ὁ δέ μή γενεαλογούμενος, but he, although not etc. Hebrews 7:6; — or since, because, inasmuch as: μή ἀσθενήσας τῇ πίστει οὐ (but G L T Tr WH omit οὐ; cf. Buttmann , § 148, 14) κατενόησε τό ἑαυτοῦ σῶμα... νενεκρωμένον (οὐκ ἀσθενήσας would be equivalent to δυνατός, strong), Romans 4:19; πῶς οὗτος γράμματα οἶδε μή μεμαθηκώς; since he has not learned (Winer 's Grammar, 483 (450)), John 7:15; add, Matthew 18:25; Matthew 22:25, Matthew 22:29; Luke 2:45; Luke 7:30; Luke 11:24; Luke 12:47; Luke 24:23; Acts 9:26; Acts 17:6; Acts 21:34; Acts 27:7; 2 Corinthians 3:14; 2 Corinthians 5:19; also with the article: ὁ μή γινώσκων τόν νόμον, since it knoweth not the law, John 7:49; add, Jude 1:5.

d. where (with the participle) it can be resolved by (being) such (a person) as not, of such a sort as not: μή ζητῶν τό ἐμαυτοῦ σύμφορον, 1 Corinthians 10:33; add, Acts 9:9; Galatians 4:8. neuter plural as a substantive: τά μή ὄντα, Romans 4:17; τά μή σαλευόμενα, Hebrews 12:27; τά μή δέοντα, 1 Timothy 5:13; τά μή καθήκοντα, Romans 1:28; Romans 2:1-29 Macc. 6:4 (on the other hand, in τά οὐκ ἀνήκοντα, Ephesians 5:4 (where L T Tr WH ἅ οὐκ ἀνῆκεν), the οὐκ coalesces with ἀνήκοντα and forms a single idea, unseemly, unlawful).

6. in independent sentences of forbidding, dehorting, admonishing, desiring, etc., μή is Prohibitive (cf. Winer s Grammar, § 56,1),Latin ne, not ;

a. with the 1 person plural of the subjunctive present: μή γινώμεθα κενόδοξοι, Galatians 5:26; add, Galatians 6:9; 1 Thessalonians 5:6; 1 John 3:18; aorist: John 19:24; before the word depending on the exhortation, 1 Corinthians 5:8.

b. with a present imperative, generally where one is bidden to cease from something already begun, or repeated, or continued: Matthew 6:16, Matthew 6:19; Matthew 7:1; Matthew 19:6; Mark 9:39; Mark 13:11; Luke 6:30; Luke 7:6, Luke 7:13; Luke 8:49, Luke 8:52; Luke 10:4, Luke 10:7, Luke 10:20; John 2:16; John 5:28, John 5:45; John 6:43; John 7:24; John 14:1, John 14:27; John 19:21; Acts 10:15; Acts 11:9; Acts 20:10; Romans 6:12; Romans 11:18, Romans 11:20; Romans 12:2 (here L Tr marginal reading WH marginal reading give the infinitive), 14; 1 Corinthians 6:9; 1 Corinthians 7:5; 2 Corinthians 6:14, 2 Corinthians 6:17; Galatians 5:1; Galatians 6:7; Ephesians 4:30; Colossians 3:9, Colossians 3:19, Colossians 3:21; 1 Thessalonians 5:19; 2 Thessalonians 3:15; 1 Timothy 4:14; 1 Timothy 5:16, 1 Timothy 5:19; Hebrews 12:5; Hebrews 13:2; James 1:7, James 1:16; 1 Peter 4:12, 1 Peter 4:15; 1 John 2:15; 1 John 3:13; Revelation 5:5, and very often.

c. with the third person (nowhere in the N. T. with the second) of the aorist imperative where the prohibition relates to something not to be begun, and where things about to be done are forbidden: μή ἐπιστρεψάτω, Matthew 24:18; Luke 17:31; μή καταβάτω, Mark 13:15, and L T Tr WH in Matthew 24:17 (where R G badly καταβαινέτω); μή γνώτω, Matthew 6:3; γενέσθω (but T Tr WH γινέσθω), Luke 22:42; cf. Xenophon , Cyril 7, 5, 73; Aeschylus the Sept. c. Theb. 1036.

d. as in the more elegant Greek writings where future things are forbidden (cf. Herm. ad Vig. , p. 807), with the 2 person of the aorist subjunctive: μή δόξητε, Matthew 3:9; Matthew 5:17; μή φοβηθῇς, Matthew 1:20; Matthew 10:26, Matthew 10:31 (here L T Tr WH present imperative φοβεῖσθε) (alternating with the imperative present φοβεῖσθε in Matthew 10:28 (G L T Tr )); μή ἅψῃ, Colossians 2:21; μή ἀποστραφῇς, Matthew 5:42; μή κτήσησθε, Matthew 10:9; add, Matthew 6:2, Matthew 6:7, Matthew 6:13, Matthew 6:31; Mark 5:7; Mark 10:19; Luke 6:29; Luke 8:28; Luke 14:8; John 3:7; Acts 7:60; Romans 10:6; 1 Corinthians 16:11; 2 Corinthians 11:16; 2 Thessalonians 2:3 — (in the last three examples with the third person, contrary to Winer 's Grammar, 502 (467)); 1 Timothy 5:1; 2 Timothy 1:8; Revelation 6:6; Revelation 10:4 (μή γράψῃς, for ἔμελλον γράφειν precedes; but in John 19:21 μή γράφε is used, because Pilate had already written); Revelation 11:2; Revelation 22:10, and very often. We have the imperative present and the aorist subjunctive together in Luke 10:4; Acts 18:9.

e. with the 2 person of the present subjunctive: μή σκληρύνητε, Hebrews 3:8, Hebrews 3:15 (a rare construction though not wholly unknown to Greek writings ( more than doubtful (Liddell and Scott, under the word A. I. 2)); see Delitzsch on the latter passage, and Schaefer ad Greg. Corinth., p. 1005f; (Sophocles ' Lexicon, under the word μή. Others regard the above examples as subjunctive aorist; cf. 2 Kings 2:10; Isaiah 63:17; Jeremiah 17:23; Jeremiah 19:15, etc.)).

f. with the optative, in wishes: in that frequent formula μή γένοιτο, Far be it! See γίνομαι , 2 a.; μή αὐτοῖς λογισθείη, 2 Timothy 4:16 (Job 27:5).

II. As a conjunction, Latin ne with the subjunctive;

1. our that, that not or lest (cf. Winer s Grammar, § 56, 2 (Buttmann , § 139, 48f; Goodwin § 46)); after verbs of fearing, caution, etc.

a. with the subjunctive present, where one fears lest something now exists and at the same time indicates that he is ignorant whether it is so or not (Hermann on Sophocles Aj. 272): ἐπισκοποῦντες, μή... ἐνοχλῇ, Hebrews 12:15.

b. with the subjunctive aorist, of things which may occur immediately or very soon: preceded by an aorist, εὐλαβηθείς (L T Tr WH φοβηθείς) μή διασπασθῇ, Acts 23:10; by a present: φοβοῦμαι, Acts 27:17; βλέπω, Matthew 24:4; Mark 13:5; Luke 21:8; Acts 13:40; 1 Corinthians 10:12; Galatians 5:15; Hebrews 12:25; σκοπέω ἐμαυτόν, Galatians 6:1 (Buttmann , 243 (209) would refer this to 2 b. below; cf. Goodwin , p. 66); ὁράω, Matthew 18:10; 1 Thessalonians 5:15; elliptically, ὁρᾷ μή (namely, τοῦτο ποιήσῃς (cf. Winer s Grammar, § 64, 7 a.; Buttmann , 395 (338))): Revelation 19:10; Revelation 22:9.

c. with the indicative future (as being akin to the subjunctive (cf. grammatical references at the beginning)): φοβοῦμαι, μή ταπεινώσει με ὁ Θεός μου, 2 Corinthians 12:20 (L text T Tr ); add, Colossians 2:8.

2. in order that not (Latin eo consilio ne );

a. with the optative: τῶν στρατιωτῶν βουλή ἐγένετο, ἵνα τούς δεσμώτας ἀποκτείνωσι, μή τίς... διαφύγοι, Acts 27:42 Rec. (the more elegant Greek to express the thought and purpose of the soldiers; but the best todd. read διαφύγῃ, which G L T Tr WH have adopted).

b. with the subjunctive aorist: preceded by the present, Mark 13:36; 2 Corinthians 8:20 (cf. Goodwin § 43 Rem.); 2 Corinthians 12:6; Colossians 2:4 (where L T Tr WH ἵνα μηδείς for R G μή τίς (— an oversight; in R G as well as in the recent critical editions the purpose is expressed by an inserted ἵνα)).

III. As an Interrogative particle it is used when a negative answer is expected, Latin num ; (Winer s Grammar, § 57, 3 b.; (Buttmann , 248 (213)));

1. in a direct question: Matthew 7:9; Matthew 9:15; Mark 2:19; Luke 17:9; John 3:4; John 4:12, John 4:33; John 6:67; John 7:35, John 7:51; Acts 7:28; Romans 3:3; Romans 9:20; 1 Corinthians 1:13; 1 Corinthians 9:8; 1 Corinthians 10:22; James 2:14 (1 WH ); James 3:12, etc.; μή γάρ (see γάρ , I.), John 7:41; μή οὐκ (where οὐκ belongs to the verb, and μή is interrogative), Romans 10:18; 1 Corinthians 9:4; μή γάρ... οὐ, 1 Corinthians 11:22,

2. in an indirect question with the indicative (German ob etwa, ob wohl, whether possibly, whether perchance), where in admonishing another we intimate that possibly the case is as we fear (cf. Buttmann , § 139, 57; Winer 's Grammar, § 41 b. 4 a.): Luke 11:35, cf. Buttmann , 243 (209); Ast, Platonic Lexicon, ii., p. 334f; (Riddell , Plato 's Apology Digest of Idioms §§ 137, 138).

IV. The particles οὐ μή in combination augment the force of the negation, and signify not at all, in no wise, by no means; (this formula arose from the fuller expressions οὐ δεινόν or δέος or φόβος, μή, which are still found sometimes in Greek authors, cf. Kühner, ii. § 516, 9, p. 773f; but so far was this origin of the phrase lost sight of that οὐ μή is used even of things not at all to be feared, but rather to be desired; so in the N. T. in Matthew 5:18, Matthew 5:26; Matthew 18:3; Luke 18:17; Luke 22:16; John 4:48; John 20:25; 1 Thessalonians 5:3); cf. Matthiae , § 517; Kühner, ii., p. 775; Bernhardy (1829) p. 402ff; (Gildersleeve in the Amer. Jour. of Philol. for 1882, p. 202f: Goodwin § 89): Winer s Grammar, § 56, 3 (Buttmann , 211 (183f)).

1. with the future indicative: οὐ μή ἔσται σοι τοῦτο, this shall never be unto thee, Matthew 16:22; add, Matthew 26:35; Luke 22:34 R G L ; Luke 10:19 (where R^st G WH marginal reading ἀδικήσῃ); John 6:35 (here L Tr marginal reading πεινάσει, and L T Tr WH διψήσει); John 13:38 R G ; Mark 13:31 T Tr WH ; Hebrews 10:17 L T Tr WH ; in many passages enumerated by Winer s Grammar, 506 (472); (cf. Buttmann , 212 (183)), the manuscripts vary between the indicative future and the subjunctive aorist In a question, οὐ μή ποιήσει τήν ἐκδίκησιν; Luke 18:7 R G .

2. with the aorist subjunctive (the use of which in the N. T. scarcely differs from that of the future; cf. Winer s Grammar, § 56, 3; (Buttmann , § 139, 7)), in confident assertions: — subjunctive of the 1 aorist, Matthew 24:2; Mark 13:2; Luke 6:37; John 13:8; Hebrews 8:12; 1 Peter 2:6; Revelation 2:11; Revelation 7:16; Revelation 18:21, Revelation 18:22, Revelation 18:23; Revelation 21:27, etc.; 1 aorist middle subjunctive, John 8:52 (where Rec. γεύσεται); thus these N. T. examples prove that Dawes made a great mistake in denying (in his Miscellanea Critica, p. 221ff (ed. (Th. Kidd) 2, p. 408f)) flint the first aorist subjunctive is used after οὐ μή; (cf. Goodwin in Transactions of American Philological Association for 1869-1870, pp. 46-55; Liddell and Scott, under the phrase, οὐ μή, I. 1 b.; Buttmann , § 139, 8); — subjunctive of 2 aorist, Matthew 5:18, Matthew 5:20, Matthew 5:26; Mark 10:15; Luke 1:15; Luke 12:59; John 10:28; John 11:26; 1 Corinthians 8:13; Hebrews 13:5; Revelation 3:3 (R G L Tr marginal reading WH text), and often. in questions: with 1 aorist, Luke 18:7 L T Tr WH ; Revelation 15:4 (in L T Tr WH with the subjunctive aorist and the future); with 2 aorist, John 18:11. in declarations introduced by ὅτι: with 1 aorist, 1 Thessalonians 4:15; with 2 aorist, Matthew 24:34 (here R G T omit ὅτι); Matthew 26:29 (L T Tr WH omit ὅτι); Luke 13:35 (T WH omit; L brackets ὅτι); Luke 22:16; John 11:56; in relative clauses: with 1 aorist, Matthew 16:28; Mark 9:1; Acts 13:41; Romans 4:8; with 2 aorist, Luke 18:30.

3. with the present subjunctive (as sometimes in Greek authors, cf. Winer 's Grammar, 507 (473)): οὐδέ οὐ μή σε ἐγκαταλείπω, Hebrews 13:5 Tdf. (for ἐγκαταλίπω Rec. , et al.) (cf. Buttmann , 213 (184)).

ἐὰν μή

(3362) μή, the Sept. for אַל, אַיִן, אֵין, a particle of negation, which differs from οὐ (which is always an adverb) in that οὐ denies the thing itself (or to speak technically, denies simply, absolutely, categorically, directly, objectively), but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of someone (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, etc. But μή is either an adverb of negation, not (Latin non, ne ); or a conjunction, that... not, lest (Latin ne ); or an interrogative particle (Latin num ) (i. e. (generally) implying a neg. ans.; in indirect question, whether not (suggesting apprehension)). Cf. Herm. ad Vig. § 267, p. 802ff; Matthiae , § 608; Alexander Buttmann (1873) Gram. § 148 (cf. Alex. Alexander Buttmann (1873) N. T. Gr., p. 344 (296ff)); Kühner, ii. § 512f, p. 739ff; (Jelf , § 738ff); Rost § 135; Winer 's § 55, 56; F. Franke, De particulis negantibus (two commentaries) Rintel. 1832f; G. F. Gayler, Particularum Graeci sermonis negativarum accurata disputatio, etc. Tub. 1836; E. Prüfer, De μή et οὐ particulis epitome. Vratisl. 1836; (Gildersleeve in American Jour. of Philol. vol. i. no. i., p. 45ff; Jebb in Vincent and Dickson's Handbook to Modern Greek, 2nd edition, Appendix, § 82ff).

ἐάν μή, unless, if not, see examples in ἐάν , I. 3 c. ἐάν etc. καί μή, Mark 12:19; ἐάν etc. δέ μή, James 2:14; ἐάν τίς ἴδῃ... μή πρός θάνατον, 1 John 5:16; εἰ μή, εἰ δέ μή, εἰ δέ μήγε, etc., see εἰ , III., p. 171f. To this head belong the formulae that have ἄν or ἐάν as a modifier (Winer s Grammar, § 55, 3 e.; (Buttmann , § 148, 4)), ὅς, ὅστις, ὅσοι ἄν or ἐάν μή: Matthew 10:14; Matthew 11:6; Mark 6:11; Mark 10:15; Luke 7:23; Luke 9:5; Luke 18:17; Revelation 13:15; ὅς ἄν etc. καί μή, Mark 11:23; Luke 10:10; ὅς ἄν... μή ἐπί πορνεία, Matthew 19:9 G T Tr WH text; of the same sort is πᾶν πνεῦμα, ὁ μή ὁμολογεῖ, 1 John 4:3.

ἵνα μή

(3363) μή, the Sept. for אַל, אַיִן, אֵין, a particle of negation, which differs from οὐ (which is always an adverb) in that οὐ denies the thing itself (or to speak technically, denies simply, absolutely, categorically, directly, objectively), but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of someone (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, etc. But μή is either an adverb of negation, not (Latin non, ne ); or a conjunction, that... not, lest (Latin ne ); or an interrogative particle (Latin num ) (i. e. (generally) implying a neg. ans.; in indirect question, whether not (suggesting apprehension)). Cf. Herm. ad Vig. § 267, p. 802ff; Matthiae , § 608; Alexander Buttmann (1873) Gram. § 148 (cf. Alex. Alexander Buttmann (1873) N. T. Gr., p. 344 (296ff)); Kühner, ii. § 512f, p. 739ff; (Jelf , § 738ff); Rost § 135; Winer 's § 55, 56; F. Franke, De particulis negantibus (two commentaries) Rintel. 1832f; G. F. Gayler, Particularum Graeci sermonis negativarum accurata disputatio, etc. Tub. 1836; E. Prüfer, De μή et οὐ particulis epitome. Vratisl. 1836; (Gildersleeve in American Jour. of Philol. vol. i. no. i., p. 45ff; Jebb in Vincent and Dickson's Handbook to Modern Greek, 2nd edition, Appendix, § 82ff).

ἵνα μή, Matthew 7:1; Matthew 17:27; Mark 3:9; Romans 11:25; Galatians 5:17; Galatians 6:12, etc.; ἵνα... καί μή, Matthew 5:29; Mark 4:12; John 6:50; John 11:50; 2 Corinthians 4:7, etc.; ἵνα... μή, 2 Corinthians 13:10; ἵνα ὁ... μή, John 12:46; ἵνα (weakened; see ἵνα , II. 2) μή: after διαστέλλομαι (here L WH text ἐπιτιμάω), Matthew 16:20; τό θέλημα ἐστιν, ἵνα μή, John 6:39; οὕτως etc. ἵνα ὁ... μή, John 3:16; παρακαλῶ, ἵνα... καί μή, 1 Corinthians 1:10; ὅπως μή, Matthew 6:18; Acts 20:16; 1 Corinthians 1:29; ὅπως οἱ... μή, Luke 16:26.

4. joined with the infinitive (Winer s Grammar, § 55, 4f.; (Buttmann , §§ 140, 16; 148, 6; cf. Prof. Gildersleeve as above, p. 48f));

d. in sentences expressing consequence or result: ὥστε μή, so that... not, Matthew 8:28; Mark 3:20; 1 Corinthians 1:7; 2 Corinthians 3:7; 1 Thessalonians 1:8. 5. μή is joined with a participle (Winer s Grammar, § 50, 5 g.; (Buttmann , § 148, 7; see C. J. Vaughan's Commentary on Romans 2:14)),

b. in general sentences, in which no definite person is meant but it is merely assumed that there is someone of the character denoted by the participle: as ὁ μή ὤν μετ' ἐμοῦ, he that is not on roy side, whoever he is, or if there is any such person, Matthew 12:30; Luke 11:23; ὁ δέ μή πιστεύων, whoever believeth not, John 3:18; οἱ μή ὁμολογοῦντες Ἰησοῦν Χριστόν if any do not confess, or belong to the class that do not confess, 2 John 1:7; add, Matthew 10:28; Luke 6:49; Luke 12:21, Luke 12:47; Luke 22:36; John 5:23; John 10:1; John 12:48; John 14:24; Romans 4:5; Romans 5:14; Romans 10:20; 1 Corinthians 7:38; 1 Corinthians 11:22; 2 Thessalonians 1:8; James 2:13; 1 John 2:4, etc.; πᾶς ὁ μή, Matthew 7:26; (πᾶν δένδρον μή, Matthew 3:10; Matthew 7:19); 1 John 3:10; 2 John 1:9; 2 Thessalonians 2:12 (here L marginal reading T Tr WH marginal reading ἅπαντες οἱ μή etc.); μακάριος ὁ μή, John 20:29; Romans 14:22.

6. in independent sentences of forbidding, dehorting, admonishing, desiring, etc., μή is Prohibitive (cf. Winer s Grammar, § 56,1),Latin ne, not ;

f. with the optative, in wishes: in that frequent formula μή γένοιτο, Far be it! See γίνομαι , 2 a.; μή αὐτοῖς λογισθείη, 2 Timothy 4:16 (Job 27:5).

II. As a conjunction, Latin ne with the subjunctive;

1. our that, that not or lest (cf. Winer s Grammar, § 56, 2 (Buttmann , § 139, 48f; Goodwin § 46)); after verbs of fearing, caution, etc.

2. in order that not (Latin eo consilio ne );

III. As an Interrogative particle it is used when a negative answer is expected, Latin num ; (Winer s Grammar, § 57, 3 b.; (Buttmann , 248 (213)));

οὐ μή

(3364) μή, the Sept. for אַל, אַיִן, אֵין, a particle of negation, which differs from οὐ (which is always an adverb) in that οὐ denies the thing itself (or to speak technically, denies simply, absolutely, categorically, directly, objectively), but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of someone (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, etc. But μή is either an adverb of negation, not (Latin non, ne ); or a conjunction, that... not, lest (Latin ne ); or an interrogative particle (Latin num ) (i. e. (generally) implying a neg. ans.; in indirect question, whether not (suggesting apprehension)). Cf. Herm. ad Vig. § 267, p. 802ff; Matthiae , § 608; Alexander Buttmann (1873) Gram. § 148 (cf. Alex. Alexander Buttmann (1873) N. T. Gr., p. 344 (296ff)); Kühner, ii. § 512f, p. 739ff; (Jelf , § 738ff); Rost § 135; Winer 's § 55, 56; F. Franke, De particulis negantibus (two commentaries) Rintel. 1832f; G. F. Gayler, Particularum Graeci sermonis negativarum accurata disputatio, etc. Tub. 1836; E. Prüfer, De μή et οὐ particulis epitome. Vratisl. 1836; (Gildersleeve in American Jour. of Philol. vol. i. no. i., p. 45ff; Jebb in Vincent and Dickson's Handbook to Modern Greek, 2nd edition, Appendix, § 82ff).

μηδαμῶς

(3365) μηδαμῶς (adverb from μηδαμός, and this from μηδέ, and ἆμος someone (perhaps allied with ἅμα, which see)) (from Aeschylus , Herodotus down), by no means, not at all: namely, τοῦτο γένοιτο, in replies after an imperative (A. V. Not so), Acts 10:14; Acts 11:8. (the Sept. for חָלִילָה.)

μηδέ

(3366) μηδέ (μή, which see, and δέ) (from Homer down), a negative disjunctive conjunction; (cf. Winer s Grammar, § 55, 6; Buttmann , § 149, 13);

1. used in continuing a negation or prohibition, but not, and not, neither; preceded by μή — either so that the two negatives have one verb in common: preceded by μή with a participle, Matthew 22:23; Mark 12:24; by μή with a present subjunctive, 1 Corinthians 5:8 (here L marginal reading present indicative); 1 John 3:18; by μή with imperative, Matthew 6:25; Luke 10:4; Luke 12:22; Luke 14:12; 1 John 2:15; by μή with an aorist subjunctive 2 person plural, Matthew 10:9; by εἰς τό μή, 2 Thessalonians 2:2 L T Tr WH ; — or so that μηδέ has its own verb: preceded by ὅς ἐάν (ἄν) μή, Matthew 10:14; Mark 6:11; by ἵνα μή, John 4:15; by ὅπως μή, Luke 16:26; with a participle after μή with a participle, Luke 12:47; 2 Corinthians 4:2; with an imperative after μή with imperative, John 14:27; Romans 6:12; Hebrews 12:5; μηδενί ἐπιτίθει, followed by μηδέ with imperative 1 Timothy 5:22; with 2 person of the aorist subjunctive after μή with 2 person of the aorist subjunctive, Matthew 7:6; Matthew 23:9; Luke 17:23; Colossians 2:21; 1 Peter 3:14; after μηδέ with an aorist subjunctive Mark 8:26 (T reads μή for the first μηδέ, T WH Tr marginal reading omit the second clause); after μηδένα with an aorist subjunctive, Luke 3:14 (Tdf. repeats μηδένα); μηδέ... μηδέ with 1 person plural present subjunctive, 1 Corinthians 10:8 (see below); παραγγέλλω followed by μή with inf... μηδέ with an infinitive, Acts 4:18; 1 Timothy 1:4; 1 Timothy 6:17; καλόν τό μή... μηδέ with an infinitive Romans 14:21; with the genitive absolute after μήπω with the genitive absolute, Romans 9:11; with imperative after εἰς τό μή, 1 Corinthians 10:7; μηδέ is repeated several times in a negative exhortation after εἰς τό μή in 1 Corinthians 10:7-10.

2. not even (Latinne... quidem ): with an infinitive after ἔγραψα, 1 Corinthians 5:11; after ὥστε, Mark 2:2; Mark 3:20 (where R G T badly μήτε (cf. Winer s Grammar, 489f (456); Buttmann , pp. 367, 369)); with a present imperative, Ephesians 5:3; 2 Thessalonians 3:10.

μηδείς

(3367) μηδείς, μηδεμία, μηδέν (and μηθέν, Acts 27:33 L T Tr WH — a form not infrequent from Aristotle onward (found as early as Buttmann , C. 378, cf. Meisterhans , Gr. d. Attic Inschr., p. 73); cf. Lob. ad Phryn. , p. 181f; Winer s Grammar, § 5, 1 d. 11; (Buttmann , 28 (25)); Kühner, § 187, 1 vol. 1:487f), (from μηδέ and εἷς) (fr. Homer down); it is used either in connection with a noun, no, none, or absolutely, no one, not one, no man, neuter nothing, and in the same constructions as μή; accordingly

a. with an imperative: μηδείς being the person to whom something is forbidden, 1 Corinthians 3:18, 1 Corinthians 3:21; 1 Corinthians 10:24; Galatians 6:17; Ephesians 5:6; Colossians 2:18; 1 Timothy 4:12; Titus 2:15; James 1:13; 1 John 3:7; neuter μηδέν, namely, ἔστω (A. V. have thou nothing to do with etc.), Matthew 27:19; μηδείς in the dative or the accusative depending on the imperative, Romans 13:8; 1 Timothy 5:22; μηδέν (accusative), Luke 3:13; Luke 9:3; μηδέν φοβοῦ, Revelation 2:10 (here L Tr WH text μή).

b. μηδείς with the optative: once in the N. T., Mark 11:14 (where Rec. οὐδείς) (cf. Winer s Grammar, 476 (443)).

c. with the 2 person of the aorist subjunctive, the μηδείς depending on the verb; as, μηδενί εἴπῃς, Matthew 8:4; Matthew 17:9; accusative, Luke 3:14; Luke 10:4; μηδέν (accusative), Acts 16:28; κατά μηδένα τρόπον, 2 Thessalonians 2:3.

d. with the particles ἵνα and ὅπως (see μή , I. 3): with ἵνα, Matthew 16:20; Mark 5:43; Mark 6:8; Mark 7:36 Mark 9:9: Titus 3:13; Revelation 3:11; with ὅπως, Acts 8:24.

e. with an infinitive;

α. with one that depends on another verb: — as on παραγγέλλω, Luke 8:56; Luke 9:21; Acts 23:22; δεινυμι, Acts 10:28; διατάσσομαι, Acts 24:23; ἀναθεματίζω ἐμαυτόν, Acts 23:14; κρίνω (accusative with an infinitive), Acts 21:25 Rec. ; εὔχομαι, 2 Corinthians 13:7; βούλομαι (accusative with an infinitive), 1 Timothy 5:14; ὑπομιμνῄσκω τινα, Titus 3:2, etc.; παρακαλῶ τινα followed by τό μή with the accusative and infinitive, 1 Thessalonians 3:3 L (stereotype edition) T Tr WH .

β. with an infinitive depending on διά τό: Acts 28:18; Hebrews 10:2.

f. with a participle (see μή , I. 5); in the dative, Acts 11:19; Romans 12:17; accusative μηδένα, John 8:10; Acts 9:7; μηδέν, Acts 4:21; Acts 27:33; 1 Corinthians 10:25, 1 Corinthians 10:27; 2 Corinthians 6:10; 2 Thessalonians 3:11; 1 Timothy 6:4; Titus 2:8; James 1:6; 3 John 1:7; μηδεμίαν προσκοπήν, 2 Corinthians 6:3; μηδεμίαν πτόησιν, 1 Peter 3:6; μηδεμίαν αἰτίαν, Acts 28:18; ἀναβολήν μηδεμίαν, Acts 25:17.

g. noteworthy are — μηδείς with a genitive, Acts 4:17; Acts 24:23; μηδέν namely, τούτων, Revelation 2:10 (R G T WH marginal reading); ἐς μηδενί, in nothing, 1 Corinthians 1:7 (but χαρίσματι is expressed here); 2 Cor. (2 Corinthians 6:3 (see h. below)); 2 Corinthians 7:9; Philippians 1:28; James 1:4. μηδέν εἶναι, to be nothing i. e. of no account opposed to εἶναι τί, Galatians 6:3 (Sophocles Aj. 754; other examples from Greek authors see in Passow , ii., p. 231{b}; (Liddell and Scott, under the word II.: cf. Buttmann , § 139, 5)); μηδέν (accusative), nothing i. e. not at all, in no respect: Acts 10:20; Acts 11:12, (Lucian , dial. deor. 2, 4; Tim. 43); as accusative of the object after verbs of harm, loss, damage, advantage, care (cf. Winer s Grammar, 227 (313); Buttmann , § 131, 10): as, βλάπτειν, Luke 4:35 (cf. Winer 's Grammar, 483 (450)); ὠφελεῖσθαι, Mark 5:26; ὑστέρειν, 2 Corinthians 11:5; μέριμναν, Philippians 4:6.

h. examples of a double negation, by which the denial is strengthened, where in Latin quisquam follows a negation (cf. Winer 's Grammar, § 55, 9 b.): μηκέτι μηδείς, Mark 11:14; Acts 4:17; μηδενί μηδέν, Mark 1:44 (L omits; Tr brackets μηδέν); Romans 13:8; μηδεμίαν ἐν μηδενί, 2 Corinthians 6:3; μή... ἐν μηδενί, Philippians 1:28; μή... μηδέν, 2 Corinthians 13:7; μή... μηδεμίαν, 1 Peter 3:6; μή τίς... κατά μηδένα τρόπον, 2 Thessalonians 2:3.

μηδέποτε

(3368) μηδέποτε (μηδέ and πότε), adverb, never: 2 Timothy 3:7.

μηδέπω

(3369) μηδέπω (μηδέ and πω), adverb, not yet: Hebrews 11:7.

Μῆδος

(3370) Μῆδος, Μηδου, ὁ, a Mede, a native or an inhabitant of Media, a well-known region of Asia whose chief city was Ecbatana (see B. D. , under the word): Acts 2:9. (Cf. B. D. and Schaff-Herzog under the word Media.)

μηκέτι

(3371) μηκέτι (from μή and ἔτι), adverb, employed in the same constructions as μή; no longer; no more; not hereafter:

a. with 3 person singular 2 aorist subjunctive, Matthew 21:19 R G Tr text; with 2 person singular Mark 9:25.

b. with 1 person plural present subjunctive, Romans 14:13.

c. with a present imperative: (Luke 8:49 L T Tr text WH ); John 5:14; John 8:11; Ephesians 4:28; 1 Timothy 5:23.

d. with the optative: Mark 11:14.

e. ἵνα μηκέτι: 2 Corinthians 5:15; Ephesians 4:14.

f. with an infinitive depending — on another verb: on βόω (ἐπιβόω), Acts 25:24; on ἀπείλω, Acts 4:17; on λέγω καί μαρτύρομαι, Ephesians 4:17; on εἰς τό, 1 Peter 4:2; on ὥστε, Mark 1:45; Mark 2:2; τοῦ μηκέτι δουλεύειν, Romans 6:6.

g. with a participle: Acts 13:34 (cf. Winer 's Grammar, § 65, 10); Romans 15:23; 1 Thessalonians 3:1. h. οὐ μηκέτι (see μή , IV. 3): with 2 aorist subjunctive Matthew 21:19 L T Tr marginal reading WH .

μῆκος

(3372) μῆκος, μηκεος (μήκους), τό, from Homer down; the Sept. very often for אֹרֶך; length: Revelation 21:16; τό πλάτος καί μῆκος καί βάθος καί ὕψος, language used in shadowing forth the greatness, extent, and number of the blessings received from Christ, Ephesians 3:18.

μηκύνω

(3373) μηκύνω: (μῆκος); from Herodotus and Pindar down; to make long, to lengthen; in the Bible twice of plants, equivalent to to cause to grow, increase: ὁ ἐφυτευσε κύριος καί ὑετός ἐμήκυνεν (יְגַדִּל), Isaiah 44:14; hence, passive (others, middle) present μηκύνομαι; to grow up: Mark 4:27 (μηκύνηται (Tr marginal reading μηκύνεται)).

μηλωτή

(3374) μηλωτή, μηλωτης, ἡ (from μῆλον sheep, also a goat; as καμηλωτη (`camlet') from κάμηλος (cf. Lob. Paralip., p. 332)), a sheepskin: Hebrews 11:37, and thence in Clement of Rome , 1 Cor. 17, 1 [ET]. For אַדֶּרֶת an outer robe, mantle, the Sept. in 1 Kings 19:13, 1 Kings 19:19; 2 Kings 2:8, 2 Kings 2:13, doubtless because these mantles were made of skins; hence, more closely שֵׂעָר אַדֶּרֶת, a mantle of hair, Zechariah 13:4 (where the Sept. δέρρις τριχινη). In the Byzantine writings (Apoll. Dysk. 191, 9) μηλοτη denotes a monk's garment.

μήν

(3375) μήν (Prtcl) ((from Homer down)), a particle of affirmation, verily, certainly, truly (Wis. 6:25); ἤ μήν, see under ἤ at the end.

μήν

(3376) μήν (n), genitive μηνός, ὁ (with the Alex. the accusative μηναν, Revelation 22:2 Lachmann; on which form see references under ἄρσην , at the end); (from Homer down);

1. a month: Luke 1:24, Luke 1:26, Luke 1:36, Luke 1:56; Luke 4:25; Acts 7:20; Acts 18:11; Acts 19:8; Acts 20:3; Acts 28:11; James 5:17; Revelation 9:5, Revelation 9:10, Revelation 9:15; Revelation 11:2; Revelation 13:5; Revelation 22:2.

2. the time of new moon, new moon (barbarous Latinnovilunium : after the use of the Hebrew חֹדֶשׁ, which denotes both a 'month' and a 'new moon,' as in Numbers 28:11; Numbers 29:1): Galatians 4:10 (Lightfoot compares Isaiah 66:23) (the first day of each month, when the new moon appeared, was a festival among the Hebrews; cf. Leviticus 23:24; Numbers 28:11; Psalms 80:4 (Psalms 81:4)); (others refer the passage to 1 (see Meyer at the passage)).

μηνύω

(3377) μηνύω (cf. Curtius , § 429): 1 aorist ἐμηνυσα; 1 aorist passive participle feminine μηνυθεισα; as in Greek writings from Herodotus and Pindar down;

1. to disclose or make known something secret; in a forensic sense, to inform, report: followed by ποῦ ἐστιν, John 11:57; τίνι τί, passive, Acts 23:30.

2. universally, to declare, tell, make known: 1 Corinthians 10:28.

3. to indicate, intimate: of a teacher; followed by ὅτι, Luke 20:37. (A. V. uniformly show.)

μὴ οὐκ

(3378) μή οὐκ, see μή , III. 1. See related Strong's entry Strong's 3361.

μήποτε

(3379) μήποτε (from μή and πότε) (μή πότε (separately) L WH (except Matthew 25:9, see below) Tr (except 2 Timothy 2:25)), differing from οὔποτε as μή does from οὐ; (from Homer down). Accordingly it is:

1. a particle of Negation; not ever, never: ἐπεί μήποτε ἰσχύει, since it is never of force, because the writer thinks that the very idea of its having force is to be denied, Hebrews 9:17 (where WH text μή τότε), on which see Winer s Grammar, 480 (447), cf. Buttmann , 353 (304); but others refer, this passage to 3 a. below.

2. a prohibitory conjunction; lest ever, lest at any time, lest haply, (also written separately μή πότε ((see at the beginning), especially when the component parts retain each its distinctive force; cf. Lipsius , Gram. Untersuch., p. 129f; Ellendt, Lex. Sophocles 2:107. In the N. T. use of this particle the notion of time usual to πότε seems to recede before that of contingency, lest perchance)), so that it refers to the preceding verb and indicates the purpose of the designated action (Winer 's Grammar, § 56, 2): with a subjunctive present Luke 12:58; with a subjunctive aorist, Matthew 4:6 and Luke 4:11, from Psalms 90:12 (Psalms 91:12) (where the Sept. for פֶּן); Matthew 5:25 ((cf. below)); Matthew 7:6 (R G ); Matthew 13:15 and Acts 28:27 (both from Isaiah 6:10, where the Sept. for פֶּן); Matthew 13:29 (οὐ namely, θέλω); Matthew 15:32; Matthew 27:64; Mark 4:12; Luke 14:12; with ἵνα prefixed, Luke 14:29; with a future indicative (see Buttmann , § 139, 7, cf. also, p. 368 (315) d.): (Matthew 7:6 L T Tr WH ; (cf. Matthew 5:25)); Mark 14:2; (Luke 12:58 L T Tr WH ). after verbs of fearing, taking care (Winer s Grammar, as above; Buttmann , § 139, 48): with subjunctive aorist — so after προσέχω, to take heed, lest etc., Luke 21:34; Hebrews 2:1 (Sir. 11:33); so that an antecedent φοβούμενοι or προσέχοντες must be mentally supplied, Acts 5:39; μήποτε οὐκ ἀρκέσῃ, lest perchance there be not enough (so that οὐκ ἀρκέσῃ forms one idea, and φοβούμεθα must be supplied before μήποτε), Matthew 25:9 R T WH marginal reading; but L Tr WH text, together with Meyer, et al., have correctly restored μήποτε (namely, τοῦτο γενέσθω (Winer 's Grammar, § 64, 7 a.)) οὐ μή ἀρκέσῃ, i. e. "Not so! There will in no wise be enough" (see μή , IV. 2); cf. Bornemann in the Studien und Kritiken for 1843, p. 143f; (but all the editors above named remove the punctuation mark after μήποτε; in which case it may be connected directly with the words which follow it and translated (with R. V. ) 'peradventure there will not be enough'; cf. Buttmann , § 148, 10, especially, p. 354 (304) note. For additional examples of μήποτε in this sense (cf. Aristotle , eth. Nic. 10, 10, p. 1179a, 24; with indicative, ibid., pp. 1172{a}, 33; 1173{a} 22, etc.), see Sophocles Lexicon, under the word; Alexander Buttmann (1873) in his translation of Apoll. Dysk. , index under the word; (cf. Liddell and Scott, under the word μή, Buttmann , 9)). after φοβοῦμαι, with present subjunctive Hebrews 4:1; so that φοβούμενος must be supplied before it, Luke 14:8. after βλέπειν with a future indicative (cf. Winer 's Grammar, § 56, 2 b. α.; Buttmann , 243 (209)), Hebrews 3:12.

3. a particle of interrogation accompanied with doubt (see μή , III.), whether ever, whether at any time; whether perchance, whether haply, (German doch nicht etwa; ob nicht etwa);

a. in a direct question introduced by ἐπεί, for, else (see ἐπεί , 2 under the end): so according to the not improbable interpretation of some (e. g. L WH marginal reading, Delitzsch) in Hebrews 9:17, see in 1 above. In the remaining N. T. passages so used that the inquirer, though he doubts and expects a negative answer, yet is inclined to believe what he doubtfully asks about; thus, in a direct question, in John 7:26.

b. in indirect questions;

α. with the optative (where the words are regarded as the thought of someone (Winer s Grammar, § 41 b. 4 c.; Buttmann , § 139, 60)): Luke 3:15. (See β.)

β. with the subjunctive: 2 Timothy 2:25 (R G L (cf. Buttmann , 46 (40));. but T Tr WH text give the optative), where μήποτε κτλ. depend on the suppressed idea διαλογιζόμενος (cf. Buttmann , § 139, 62 at the end; Winer 's Grammar, as above).

μήπω

(3380) μήπω (or μή πω, L Tr in Romans 9:11) (μή and πω) (from Homer down), adverb;

1. not yet: in construction with the accusative and infinitive, Hebrews 9:8; with a ptcp, μήπω γάρ γεννηθέντων, though they were not yet born, Romans 9:11, where compare Fritzsche.

2. lest in any way (?): Acts 27:29 Lachmann

μή πως

(3381) μήπως (G T , or μή πῶς L Tr WH ) (μή and πῶς), (from Homer down);

1. a conjunction, lest in any way, lest perchance;

a. in final sentences, with an aorist subjunctive, preceded by a present 1 Corinthians 9:27; preceded by an aorist, 2 Corinthians 2:7; 2 Corinthians 9:4.

b. after verbs of fearing, taking heed: with an aorist subjunctive — after βλέπειν, 1 Corinthians 8:9; after φοβεῖσθαι, Acts 27:29 R ; 2 Corinthians 11:3; 2 Corinthians 12:20; with a perfect indicative, to indicate that what is feared has actually taken place (Winer 's Grammar, § 56, 2 b. α.; Buttmann , 242 (209)), Galatians 4:11; with an aorist subjunctive, the idea of fearing being suppressed, Romans 11:21 Rec. (Buttmann , § 148, 10; cf. Winer 's Grammar, 474 (442)).

2. an interrogative particle, whether in any way, whether by any means: in an indirect question, with an indicative present (of a thing still continuing) and aorist (of a thing already done), Galatians 2:2 (I laid before them the gospel etc., namely, inquiring, whether haply etc.; Paul expects a negative answer, by which lie wished his teaching concerning Christ to be approved by the apostles at Jerusalem, yet by no means because he himself had any doubt about its soundness, but that his adversaries might not misuse the authority of those apostles in assailing tiffs teaching, and thereby frustrate his past and present endeavors; cf. Holmann at the passage (Buttmann , 353 (303). Others, however, take τρέχω as a subjunctive, and render lest haply I should be running etc.; see Winer 's Grammar, 504f (470), cf. Ellicott at the passage)). with the indicative (of a thing perhaps already done, but which the writer wishes had not been done) and the aorist subjunctive (of a thing future and uncertain, which he desires God to avert) in one and the same sentence, 1 Thessalonians 3:5 (where μήπως depends on γνῶναι; cf. Schott, Lünemann (Ellicott), at the passage; (Buttmann , 353 (304); Winer 's Grammar, 505 (470))).

μηρός

(3382) μηρός, μηροῦ, ὁ, the thigh: Revelation 19:16. (From Homer down; the Sept. for יָרֵך.)

μήτε

(3383) μήτε (μή and the enclitic τέ) (from Homer down), a copulative conjunction of negation, neither, nor (differing from οὔτε as μή does from οὐ. It differs from μηδέ; in that μηδέ separates different things, but μήτε those which are of the same kind or which are parts of one whole; cf. Winer s Grammar, § 55, 6; (Buttmann , § 149, 13 b.)): μήτε... μήτε, neither... nor, Luke 7:33 (T μή... μηδέ); Luke 9:3 (five times); Acts 23:12, Acts 23:21; Acts 27:20; Hebrews 7:3; (but in Ephesians 4:27 for μή... μήτε we must with L T Tr WH substitute μή... μηδέ). μή... μήτε... μήτε, Matthew 5:34-36 (four times); 1 Timothy 1:7; James 5:12; Revelation 7:3; ἵνα μή... μήτε... μήτε, Revelation 7:1; μηδέ... μήτε... μήτε, 2 Thessalonians 2:2 L T Tr WH ; μή εἶναι ἀνάστασιν, μηδέ ἄγγελον (for that is something other than ἀνάστασις), μήτε πνεῦμα (because angels belong to the genus πνεύματα), Acts 23:8 R G ; cf. Winer s Grammar, 493 (409); (Buttmann , 367f (314f)).

μήτηρ

(3384) μήτηρ, genitive μητρός, dative μητρί, accusative μητέρα, ἡ (from Homer down; from Sanskritma , 'to measure'; but whether denoting the 'moulder,' or the 'manager' is debated; cf. Vanicek , p. 657; Curtius , § 472; (cf. μέτρον )), Hebrew אֵם, a mother; properly: Matthew 1:18; Matthew 2:11, and often; tropically, of that which is like a mother: Matthew 12:49; Mark 3:35; John 19:27; Romans 16:13, cf. 1 Timothy 5:2; a city is called ἡ μήτηρ τῶν πορνῶν, that produces and harbors the harlots, Revelation 17:5; of a city where races of men (i. e. Christians) originated, Galatians 4:26 (here G T Tr WH omit; L brackets παντον (on the origin of which cf. Lightfoot at the passage)).

μήτι

(3385) μήτι (so G T WH R (commonly), but μή τί L (except 1 Corinthians 6:3) Tr (except Matthew 26:22, Matthew 26:25; Mark 4:21)) (μή and τί), whether at all, whether perchance, an interrogative expecting a negative answer; in a direct question (German doch nicht etwa? (in English generally untranslated; cf. Winer s Grammar, § 57, 3 b.; Buttmann , 248 (213))): Matthew 7:16; Matthew 26:22, Matthew 26:25; Mark 4:21; Mark 14:19; Luke 6:39; John 7:31 (R G ); John 8:22; John 18:35; John 21:5 (here all texts μή τί (properly)); Acts 10:47; 2 Corinthians 12:18; James 3:11; μήτι ἄρα, 2 Corinthians 1:17; used by one asking doubtfully yet inclining to believe what he asks about (see μήποτε , 3 a.): Matthew 12:23; John 4:29. εἰ μήτι, see εἰ , III. 10. μήτιγε (or μήτι γέ) see in its place.

μήτι γε

(3386) μήτιγε (so G T WH ; but μήτι γέ R L , μή τί γέ Tr ) (from μή, τί, γέ), to say nothing of, not to mention, which according to the context is either a. much less; or b. much more, much rather; so once in the N. T., 1 Corinthians 6:3. Cf. Herm. ad Vig. , p. 801f.

μή τις

(3387) μήτις (so R G John 4:33), more correctly μή τίς;

1. prohibitive, let no one (cf. Buttmann , 31 (28)): (with 1 aorist subjunctive 1 Corinthians 16:11); with 2 aorist subjunctive, 2 Thessalonians 2:8.

2. interrogative (Lat:num quis ?) hath anyone etc.: John 7:48; (2 Corinthians 12:17, cf. Buttmann , § 151, 7; Winer s Grammar, 574 (534)); where one would gladly believe what he asks about doubtfully (see μήτι , under the end): John 4:33.

μήτρα

(3388) μήτρα, μήτρας, ἡ (μήτηρ), the womb: Luke 2:23 (on which see διανοίγω , 1); Romans 4:19. (Herodotus , Plato , others; the Sept. for רֶחֶם.)

μητρολῴας

(3389) μητραλωας (also μητραλοίας), L T Tr WH (see WH 's Appendix, p. 152) μητρολῴας, μητρολου, ὁ (μήτηρ, and ἀλοιάω to thresh, smite), a matricide: 1 Timothy 1:9. (Aeschylus , Plato , Lucian , others.)

μητρόπολις

(3390) μητρόπολις, μητροπολεως, ἡ (μήτηρ and πόλις), a metropolis, chief city; in the spurious subscription 1 Timothy 6:1-21:(22) at the end; (in this sense from Xenophon down).

μία

(3391) μία, see under εἰς . See related Strong's entry Strong's 1520.

μιαίνω

(3392) μιαίνω; passive, 1 aorist subjunctive 3 person plural μιανθῶσιν; perfect 3 person singular μεμίανται (unless it be better to take this form as a plural; cf. Krüger , § 33, 3 Anm. 9; Alexander Buttmann (1873) Gram. § 101 Anm. 7; Ausf. Spr. § 101 Anm. 13; Buttmann , 41 (36); (Winer 's Grammar, § 58, 6 b. β.)), participle μεμιασμενος (Titus 1:15 R G ) and μειαμμενος (ibid. L T Tr WH ; also Wis. 7:25; Tobit 2:9; Josephus , b. j. 4, 5, 2 edition, Bekker; cf. Matthiae , i., p. 415; Krüger , § 40, under the word; Lob. ad Phryn. , p. 35; Otto on Theophil. ad Autol. 1, 1, p. 2f; (Veitch , under the word)); from Homer down;

1. to dye with another color, to stain: ἐλέφαντα φοίνικι, Homer Iliad 4, 141.

2. to defile, pollute, sully, contaminate, soil (the Sept. often for טִמֵּא): in a physical and a moral sense, σάρκα (of licentiousness), Jude 1:8; in a moral sense, τόν συνείδησιν, τόν νοῦν, passive Titus 1:15; absolutely, to defile with sin, passive ibid. and in Hebrews 12:15; for הֶחֱטִיא, Deuteronomy 24:6(4); in a ritual sense, of men, passive John 18:28 (Leviticus 22:5, Leviticus 22:8; Numbers 19:13, Numbers 19:20; Tobit 2:9).

μίασμα

(3393) μίασμα, μιασματος, τό (μιαίνω), "that which defiles (cf. καύχημα , 2); defilement" (Vulg. coinquinatio ): tropically, μιάσματα τοῦ κόσμου, vices the foulness of which contaminates one in his contact with the ungodly mass of mankind, 2 Peter 2:20. (Tragg., Antiphanes , Demosthenes , Polybius , Josephus , Plutarch ; the Sept. , Leviticus 7:8 (18); Jeremiah 39:34 (Jeremiah 32:34); Judith 9:2; 1 Macc. 13:50.)