Thayer's Greek Lexicon

Ο

ὁ — ὄνος

ὁ

(3588) -- Ο, ο: -- on its interchange with omega see Ω, ω.

ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer , and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.

I. As a demonstrative pronoun; Latin hic, hacc, hoc ; German der, die, das, emphatic; cf. Winer s Grammar, § 17, 1; Buttmann , 101f (89f);

1. in the words of the poet Aratus , τοῦ γάρ καί γένος ἐσμεν, quoted by Paul in Acts 17:28.

2. in prose, where it makes a partition or distributes into parts: ὁ μέν... ὁ δέ, that... this, the one... the other: Matthew 13:23 R G Tr (here the division is threefold); Galatians 4:23 (here L WH Tr marginal reading brackets μέν); οἱ μέν... οἱ δέ, Acts 28:24; Philippians 1:16; οἱ μέν... ὁ δέ, Hebrews 7:5, Hebrews 7:20 (21), 23f; τούς μέν... τούς δέ, Mark 12:5 R G ; Ephesians 4:11; οἱ μέν... ἄλλοι δέ (Lclnn. οἱ δέ)... ἕτεροι δέ, Matthew 16:14 cf. John 7:12; τινες followed by οἱ δέ, Acts 17:18; ὅς (see ὅς I.) μέν followed by ὁ δέ, Romans 14:2; οἱ δέ stands as though οἱ μέν had preceded, Matthew 26:67; Matthew 28:17.

3. in narration, when either two persons or two parties are alternately placed in opposition to each other and the discourse turns from one to the other; ὁ δέ, but he, and he (German er aber): Matthew 2:14; Matthew 4:4; Matthew 21:29; Mark 1:45; Mark 12:15; Luke 8:21, Luke 8:30, Luke 8:48; Luke 22:10, Luke 22:34; John 9:38, and very often; plural, Matthew 2:5, Matthew 2:9; Matthew 4:20; Mark 12:14 (R G L marginal reading), 16 (L brackets οἱ δέ); Luke 7:4; Luke 20:5, Luke 20:12; Luke 22:9, Luke 22:38, Luke 22:71; Acts 4:21; Acts 12:15, and often; οἱ μέν οὖν, in the Acts alone: Acts 1:6; Acts 5:41; Acts 15:3, Acts 15:30; ὁ μέν οὖν, Acts 23:18; Acts 28:5.

II. As the definite or prepositive article (to be distinguished from the postpositive article — as it is called when it has the force of a relative pronoun, like the German der, die, das, examples of which use are not found in the N. T.), whose use in the N. T. is explained at length by Winer s Grammar, §§ 18-20; Buttmann , 85 (74ff); (Green , p. 5ff). As in all languages the article serves to distinguish things, persons, notions, more exactly, it is prefixed

1. to substantives that have no modifier; and

a. those that designate a person or a thing that is the only one of its kind; the article thus distinguishes the same from all other persons or things, as ὁ ἥλιος, ὁ οὐρανός, ἡ γῆ, ἡ θάλασσα, ὁ Θεός, ὁ λόγος (John 1:1), ὁ διάβολος, τό φῶς, ἡ σκοτία, ἡ ζωή, ὁ θάνατος, etc.

b. appellative names of persons and things definite enough in themselves, or made so by the context, or sufficiently well-known from history; thus, to the names of virtues and vices, as ἡ δικαιοσύνη, ἡ σοφία, ἡ δύναμις, ἡ ἀλήθεια, etc. ὁ ἐρχόμενος, the well-known personage who is to come, i. e. the Messiah, Matthew 11:3; Luke 7:19; ὁ προφήτης, the (promised and expected) prophet, John 1:21; John 7:40; ἡ σωτηρία, the salvation which all good men hope for, i. e. the Messianic salvation: ἡ γραφή, etc.; ἡ νεφέλη, the cloud (well known from the O. T.), 1 Corinthians 10:1; τούς ἀγγέλους, James 2:25; τῷ ἐκτρώματι, 1 Corinthians 15:8. to designations of eminent personages: ὁ υἱός τοῦ Θεοῦ, ὁ υἱός τοῦ ἀνθρώπου (see υἱός ); ὁ διδάσκαλος τοῦ Ἰσραήλ, John 3:10; cf. Fritzsche on Mark, p. 613. The article is applied to the repeated name of a person or thing already mentioned or indicated, and to which the reader is referred, as τούς μάγους, Matthew 2:7 cf. Matthew 2:1; οἱ ἀσκοί, Matthew 9:17: οἱ δαίμονες, Matthew 8:31 cf. Matthew 8:28; τήν ὄνον καί τόν πῶλον, Matthew 21:7, cf. Matthew 21:2, and countless other examples The article is used with names of things not yet spoken of, in order to show that definite things are referred to, to be distinguished from others of the same kind and easily to be known from the context; as τά βρέφη, the babes belonging to the people of that place, Luke 18:15; ἀπό τῶν δένδρων, namely, which were there, Matthew 21:8; τῷ ἱερεῖ, to the priest whose duty it will be to examine thee, when thou comest, Matthew 8:4; Mark 1:44; Luke 5:14; τό πλοῖον, the ship which stood ready to carry them over, Matthew 8:23 (R G T , cf. Matthew 8:18); Matthew 9:1 (R G ); Matthew 13:2 (R G ); τό ὄρος, the mountain near the place in question (der an Ort u. Stelle befindliche Berg ) (But some commentators still regard τό ὄρος as used here generically or Hebraistically like ἡ ὀρεινῇ, the mountain region or the highlands, in contrast with the low country (cf. the Sept. Joshua 17:16; Joshua 20:7; Genesis 19:17, Genesis 19:19, etc.); cf. Lightfoot 'Fresh Revision' etc., p. 111f; Weiss, Matthäusevangelium, p. 129 note; and in Meyer's Matthew 7:1-29te Aufl.), Matthew 5:1; Mark 3:13; Luke 9:28; John 6:3, John 6:15 (1 Macc. 9:38, 40); ἡ οἰκία, the house in which (Jesus) was wont to lodge, Matthew 9:10, Matthew 9:28; Matthew 13:36; Matthew 17:25; ὑπό τόν μόδιον, namely, that is in the house, Matthew 5:15; also ἐπί τήν λυχνίαν, ibid.; ἐν τῇ φάτνη, in the manger of the stable of the house where they were lodging, Luke 2:7 R G ; ὁ ἔπαινος, the praise of which he is worthy, 1 Corinthians 4:5; so everywhere in the doxologies: ἡ δόξα τό κράτος, 1 Peter 4:11; Revelation 5:13, etc.

c. The article prefixed to the plural often either includes all and every one of those who by the given name are distinguished from other things having a different name — as οἱ ἀστέρες, Matthew 24:29; Mark 13:25; αἱ ἀλωτεκες, Matthew 8:20; Luke 9:58, etc.; — or defines the class alone, and thus indicates that the whole class is represented by the individuals mentioned, however many and whosoever they may be; as in οἱ Φαρισαῖοι, οἱ γραμματεῖς, οἱ τελῶναι, οἱ ἄνθρωποι people, the multitude (German die Leute); οἱ ἀετοί, Matthew 24:28; τοῖς κυσίν, Matthew 7:6.

d. The article prefixed to the singular sometimes so defines only the class, that all and every one of those who bear the name are brought to mind; thus, ὁ ἄνθρωπος, Matthew 15:11; ὁ ἐθνικός καί τελώνης, Matthew 18:17; ὁ ἐργάτης, Luke 10:7; 1 Timothy 5:18; ὁ μεσίτης, Galatians 3:20; ὁ κληρονόμος, Galatians 4:1; ὁ δίκαιος, Romans 1:17; Hebrews 10:38; τά σημεῖα τοῦ ἀποστόλου, the signs required of anyone who claims to be an apostle, 2 Corinthians 12:12, and other examples.

e. The article is prefixed to the nominative often put for the vocative in addresses (cf. Winer s Grammar, § 29, 2; Buttmann , § 129 a. 5): χαῖρε ὁ βασιλεύς τῶν Ἰουδαίων (properly, σύ ὁ βασιλεύς, thou who art the king), John 19:3; ναί, ὁ πατήρ, Matthew 11:26; ἄγε νῦν οἱ πλούσιοι, κλαύσατε, James 5:1; οὐρανέ καί οἱ ἅγιοι, Revelation 18:20; add, Mark 5:41; Mark 10:47; Luke 12:32; Luke 18:11, Luke 18:13; John 8:10; John 20:28; Acts 13:41; Romans 8:15; Ephesians 5:14, Ephesians 5:22, Ephesians 5:25; Ephesians 6:1, Ephesians 6:4; Revelation 12:12.

f. The Greeks employ the article, where we abstain from its use, before nouns denoting things that pertain to him who is the subject of discourse: εἶπε or φησί μεγάλη τῇ φωνή, Acts 14:10 (R G ); Acts 26:24 (Proverbs 26:25); γυνή προσευχομένη... ἀκατακαλύπτῳ τῇ κεφαλή, 1 Corinthians 11:5; especially in the expression ἔχειν τί, when the object and its adjective, or what is equivalent to an adjective, denotes a part of the body or something else which naturally belongs to anyone (as in French, il a les epaules larges ); so, ἐήξειν τήν χεῖρα ξηράν, Matthew 12:10 R G ; Mark 3:1; τό πρόσωπον ὡς ἀνθρώπου ((Rec. ἄνθρωπος)), Revelation 4:7; τά αἰσθητήρια γεγυμνασμένα, Hebrews 5:14; ἀπαράβατον τήν ἱερωσύνην, Hebrews 7:24; τήν κατοίκησιν κτλ., Mark 5:3; τήν εἰς ἑαυτούς ἀγάπην ἐκτενῆ, 1 Peter 4:8. Cf. Grimm on 2 Macc. 3:25. the genitive of a person pronoun αὐτοῦ, ὑμῶν, is added to the substantive: Matthew 3:4; Mark 8:17; Revelation 2:18; 1 Peter 2:12, cf. Ephesians 1:18; cf. Winer s Grammar, § 18, 2; (Buttmann , § 125,5).

g. Proper Names sometimes have the article and sometimes are anarthrous; cf. Winer s Grammar, § 18, 5 and 6; Buttmann , § 124, 3 and 4; (Green , p. 28f);

α. as respects names of Persons, the person without the article is simply named, but with the article is marked as either well known or as already mentioned; thus we find Ἰησοῦς and ὁ Ἰησοῦς, Παῦλος and ὁ Παῦλος, etc. Πιλᾶτος has the article everywhere in John's Gospel and also in Mark's Gospel, if Mark 15:43 (in R G L ) be excepted (but T Tr WH insert the article there also); Τίτος is everywhere anarthrous. Indeclinable names of persons in the oblique cases almost always have the article, unless the case is made evident by a preposition: τῷ Ἰωσήφ, Mark 15:45; τόν Ἰακώβ καί τόν Ἠσαῦ, Hebrews 11:20, and many other examples, especially in the genealogies, Matthew 1:1; Luke 3:23; but where perspicuity does not require the article, it is omitted also in the oblique cases, as τῶν υἱῶν Ἰωσήφ, Hebrews 11:21; τῶν υἱῶν Αμμωρ, Acts 7:16; ὁ Θεός Ἰσαάκ, Matthew 22:32; Acts 7:32; ὅταν ὄψησθε Ἀβραάμ καί Ἰσαάκ... καί πάντας τούς προφήτας, Luke 13:28. The article is commonly omitted with personal proper names to which is added an apposition indicating the race, country, office, rank, surname, or something else, (cf. Matthiae , § 274): let the following suffice as examples: Ἀβραάμ ὁ πατήρ ἡμῶν, John 8:56; Romans 4:1; Ἰάκωβον τόν τοῦ Ζεβεδαίου καί Ἰωάννην τόν ἀδελφόν αὐτοῦ, Matthew 4:21; Μαρία ἡ Μαγδαληνή, Matthew 27:56, etc.; Ἰωάννης ὁ βαπτιστής, Matthew 3:1; ἡροδης ὁ τετράρχης, Luke 9:7; Ἰησοῦς ὁ λεγόμενος Χριστός, Matthew 1:16; Σαῦλος δέ ὁ καί Παῦλος namely, καλούμενος, Acts 13:9; Σίμωνος τοῦ λεπροῦ, Mark 14:3; Βαρτιμαῖος ὁ τυφλός, Mark 10:46 (R G ); Ζαχαριου τοῦ ἀπολομένου, Luke 11:51. But there are exceptions also to this usage ὁ δέ ἡροδης ὁ τετράρχης, Luke 3:19; τόν Σαούλ, υἱόν Κίς, Acts 13:21; in the opening of the Epistles: Παῦλος ἀπόστολος, Romans 1:1; 1 Corinthians 1:1, etc.

β. Proper names of countries and region s have the article far more frequently than those of cities and towns, for the reason that most names of countries, being derived from adjectives, get the force of substantives only by the addition of the article, as ἡ Ἀχαΐα (but cf. 2 Corinthians 9:2), ἡ Γαλατία, ἡ Γαλιλαία, ἡ Ἰταλία, ἡ Ἰουδαία, ἡ Μακεδονία (but cf. Romans 15:26; 1 Corinthians 16:5), etc. Only Αἴγυπτος, if Acts 7:11 L T Tr WH be excepted, is everywhere anarthrous. The names of cities, especially when joined to prepositions, particularly ἐν, εἰς and ἐκ, are without the article; but we find ἀπό (R G ἐκ) τῆς Ῥώμης in Acts 18:2.

γ. Names of rivers and streams have the article in Matthew 3:13; Mark 1:5; Luke 4:1; Luke 13:4; John 1:28; τοῦ Κεδρών, John 18:1 G L Tr marginal reading

2. The article is prefixed to substantives expanded and more precisely defined by modifiers;

a. to nouns accompanied by a genitive of the pronouns μου, σου, ἡμῶν, ὑμῶν, αὐτοῦ, ἑαυτῶν, αὐτῶν: Matthew 1:21, Matthew 1:25; Matthew 5:45; Matthew 6:10-12; Matthew 12:49; Mark 9:17; Luke 6:27; Luke 10:7; Luke 16:6; Acts 19:25 (L T Tr WH ἡμῖν); Romans 4:19; Romans 6:6, and in numberless other places; it is rarely omitted, as in Matthew 19:28; Luke 1:72; Luke 2:32; 2 Corinthians 8:23; James 5:20, etc.; cf. Buttmann , § 127, 27.

b. The possessive pronouns ἐμός, σός, ἡμέτερος, ὑμέτερος, joined to substantives (if John 4:34 be excepted) always take the article, and John generally puts them after the substantive (ἡ κρίσις ἡ ἐμή, John 5:30; ὁ λόγος ὁ σός, John 17:17; κοινωνία ἡ ἡμετέρα, 1 John 1:3; ὁ καιρός ὁ ὑμέτερος, John 7:6), very rarely between the article and the substantive (τοῖς ἐμοῖς ῤήμασιν, John 5:47; ἡ ἐμή διδαχή, John 7:16; τήν σήν λαλιάν, John 4:42), yet this is always done by the other N. T. writings, Matthew 18:20; Mark 8:38; Luke 9:26; Acts 24:6 (Rec. ); Acts 26:5; Romans 3:7, etc.

c. When adjectives are added to substantives, either the adjective is placed between the article and the substantive — as τό ἴδιον φορτίον, Galatians 6:5; ὁ ἀγαθός ἄνθρωπος, Matthew 12:35; τήν δικαίαν κρίσιν, John 7:24; ἡ ἀγαθή μερίς, Luke 10:42; τό ἅγιον πνεῦμα, Luke 12:10; Acts 1:8; ἡ αἰώνιος ζωή, John 17:3, and many other examples; — or the adjective preceded by an article is placed after the substantive with its article, as τό πνεῦμα τό ἅγιον, Mark 3:29; John 14:26; Acts 1:16; Hebrews 3:7; Hebrews 9:8; Hebrews 10:15; ἡ ζωή αἰώνιος, 1 John 1:2; 1 John 2:25; ὁ ποιμήν ὁ καλός, John 10:11; τήν πύλην τήν σιδηρᾶν, Acts 12:10, and other examples; — very rarely the adjective stands before a substantive which has the article, as in Acts (Acts 14:10 R G ); Acts 26:24; 1 Corinthians 11:5 (cf. Buttmann , § 125, 5; Winer 's Grammar, § 20, 1 c.). As to the adjectives of quantity, ὅλος, πᾶς, πολύς, see each in its own place.

d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ' ἐκλογήν πρόθεσις, Romans 9:11; παῥ ἐμοῦ διαθήκη, Romans 11:27; ὁ λόγος ὁ τοῦ σταυροῦ, 1 Corinthians 1:18; ἡ εἰς Χριστόν πίστις, Colossians 2:5; on the other hand, ἡ πίστις ὑμῶν ἡ πρός τόν Θεόν, 1 Thessalonians 1:8; τῆς διακονίας τῆς εἰς τούς ἁγίους, 2 Corinthians 8:4; see many other examples of each usage in Winer s Grammar, 131ff (124ff); (Buttmann , 91ff (80ff)).

e. The noun has the article before it when a demonstrative pronoun (οὗτος, ἐκεῖνος) belonging to it either precedes or follows (Winer s Grammar, § 18, 4; Buttmann , § 127, 29-31); as, ὁ ἄνθρωπος οὗτος, John 9:24 (οὗτος ὁ ἄνθρωπος, L Tr marginal reading WH ); Acts 6:13; Acts 22:26; ὁ λαός οὗτος, Matthew 15:8; ὁ υἱός σου οὗτος, Luke 15:30; plural Luke 24:17, and numberless other examples; οὗτος ὁ ἄνθρωπος, Luke 14:30; οὗτος ὁ λαός, Mark 7:6 (ὁ λαός οὗτος, L WH marginal reading); οὗτος ὁ υἱός μου, Luke 15:24; οὗτος ὁ τελώνης, Luke 18:11 (ὁ τελώνης οὗτος, L marginal reading); οὗτος ὁ λόγος, John 7:36 (ὁ λόγος οὗτος, L T Tr WH ), and many other examples on ἐκεῖνος, see ἐκεῖνος , 2; on αὐτός ὁ etc., see αὐτός (I. 1 b. etc.); on ὁ αὐτός etc., see αὐτός , III.

3. The neuter article prefixed to adjectives changes them into substantives (cf. Winer s Grammar, § 34, 2; Buttmann , § 128, 1); as, τό ἀγαθόν, τό καλόν (which see each in its place); τό ἔλαττον, Hebrews 7:7; with a genitive added, τό γνωστόν τοῦ Θεοῦ, Romans 1:19; τό ἀδύνατον τοῦ νόμου, Romans 8:3; τό ἀσθενές τοῦ Θεοῦ, 1 Corinthians 1:25; αὐτῆς, Hebrews 7:18; τά ἀόρατα τοῦ Θεοῦ, Romans 1:20; τά κρυπτά τῆς αἰσχύνης, 2 Corinthians 4:2, etc.

4. The article with cardinal numerals: εἷς one; ὁ εἷς the one (of two), see εἷς , 4 a.; but differently ὁ εἷς in Romans 5:15, Romans 5:17, the (that) one. So also οἱ δύο (our the twain), Matthew 19:5; οἱ δέκα the (those) ten, and οἱ ἐννέα, Luke 17:17; ἐκεῖνοι οἱ δέκα (καί) ὀκτώ, Luke 13:4.

5. The article prefixed to participles

a. gives them the force of substantives (Winer s Grammar, §§ 18, 3; 45, 7; Buttmann , §§ 129, 1 b.; 144, 9); as, ὁ πειράζων, Matthew 4:3; 1 Thessalonians 3:5; ὁ βαπτίζων, Mark 6:14 (for which Matthew 14:2 ὁ βαπτιστής); ὁ σπείρων, Matthew 13:3; Luke 8:5; ὁ ὀλοθρεύων, Hebrews 11:28; οἱ βαστάζοντες, Luke 7:14; οἱ βόσκοντες, Matthew 8:33; Mark 5:14; οἱ ἐσθίοντες, the eaters (convivae ), Matthew 14:21; τό ὀφειλόμενον, Matthew 18:30, Matthew 18:34; τά ὑπάρχοντα (see ὑπάρχω , 2).

b. the participle with the article must be resolved into he who (and a finite verb; cf. Buttmann , § 144, 9): Matthew 10:40; Luke 6:29; Luke 11:23; John 15:23; 2 Corinthians 1:21; Philippians 2:13, and very often. πᾶς ὁ followed by a participle (Winer 's Grammar, 111 (106)), Matthew 5:22; Matthew 7:26; Luke 6:30 (T WH omit; L Tr marginal reading brackets article); Luke 11:10; Romans 2:1; 1 Corinthians 16:16; Galatians 3:13, etc.; μακάριος ὁ with a participle, Matthew 5:4 (Matthew 5:5), Matthew 5:6, Matthew 5:10, etc.; οὐαί ὑμῖν οἱ with a preposition, Luke 6:25; the neuter τό with a participle must be resolved into that which (with a finite verb), τό γεννώμενον, Luke 1:35; τό γεγεννημένον, John 3:6.

c. the article with participle is placed in apposition: Mark 3:22; Acts 17:24; Ephesians 3:20; Ephesians 4:22, Ephesians 4:24; 2 Timothy 1:14; 1 Peter 1:21, etc.

6. The neuter τό before infinitives

a. gives them the force of substantives (cf. Buttmann , 261ff (225ff) (cf. Winer 's Grammar, § 44, 2 a.; 3 c.)); as, τό καθίσαι, Matthew 20:23; Mark 10:40; τό θέλειν, Romans 7:18; 2 Corinthians 8:10; τό ποιῆσαι, τό ἐπιτελέσαι, 2 Corinthians 8:11, and other examples; τοῦτο κρίνατε. τό μή τιθέναι κτλ., Romans 14:13. On the infinite with the article depending on a preposition (ἀντί τοῦ, ἐν τῷ, εἰς τό, etc.), see under each preposition in its place.

b. Much more frequent in the N. T. than in the earlier and more elegant Greek writings, especially in the writings of Luke and Paul (nowhere in John's Gospel and Epistles), is the use of the genitive τοῦ with an infinitive (and in the Sept. far more frequent than in the N. T.), which is treated of at length by Fritzsche in an excursus at the end of his commentary on Matthew, p. 843ff; Winer s Grammar, § 44, 4; Buttmann , 266ff (228ff). The examples fall under the following classes: τοῦ with an infinitive is put

α. after words which naturally require a genitive (of a noun also) after them; thus after ἄξιον, 1 Corinthians 16:4; ἔλαχε, Luke 1:9 (1 Samuel 14:47); ἐξαποροῦμαι, 2 Corinthians 1:8.

β. for the simple expletive (i. e. 'complementary') or (as it is commonly called) epexegetical infinite, which serves to fill out an incomplete idea expressed by a noun or a verb or a phrase (where in German zu is commonly used); thus after προθυμία, 2 Corinthians 8:11; βραδεῖς, Luke 24:25; ἐλπίς, Acts 27:20; 1 Corinthians 9:10 (not Rec. ); ἐζήτει εὐκαιρίαν, Luke 22:6 (not L marginal reading); ὁ καιρός (namely, ἐστι) τοῦ ἄρξασθαι, to begin, 1 Peter 4:17 (καιρόν χειν with the simple infinitive Hebrews 11:15); διδόναι τήν ἐξουσίαν, Luke 10:19 (ἐξουσίαν ἔχειν with simple infinitive, John 19:10; 1 Corinthians 9:4); ὀφειλέται ἐσμεν (equivalent to ὀφείλομεν), Romans 8:12 (with an infinitive alone, Galatians 5:3); ἕτοιμον εἶναι, Acts 23:15 (1 Macc. 3:58 1 Macc. 5:39 1 Macc. 13:31; with an infinitive alone, Luke 22:33); χρείαν ἔχειν, Hebrews 5:12; ἔδωκεν ὀφθαλμούς τοῦ μή βλέπειν καί ὦτα τοῦ μή ἀκούειν, that they should not see... that they should not hear (cf. Buttmann , 267 (230)), Romans 11:8 (χειν ὦτα elsewhere always with a simple infinitive; see οὖς , 2); ἐπλήσθη ὁ χρόνος τοῦ τεκεῖν αὐτήν, at which she should be delivered (cf. Buttmann , the passage cited), Luke 1:57; ἐπλήσθησαν ἡμέραι... τοῦ περιτεμεῖν αὐτόν, that they should circumcise him (cf. Buttmann , the passage cited), Luke 2:21; after ἀνένδεκτόν ἐστιν, Luke 17:1 (so Buttmann , § 140, 15; (Winer 's Grammar, 328 (308) otherwise)); quite unusually after ἐγένετο (cf. Buttmann , § 140, 16 δ.; Winer 's Grammar, the passage cited), Acts 10:25 (Rec. omits the article).

γ. after verbs of deciding, entreating, exhorting, commanding, etc.: after κρίνειν (see κρίνω , 4); ἐγένετο γνώμη (γνώμης T Tr WH (see γίνομαι , 5 e. a.)), Acts 20:3; τό πρόσωπον ἐστήριξεν, Luke 9:51; συντίθεσθαι, Acts 23:20 (with an infinitive alone, Luke 22:5); προσεύχεσθαι, James 5:17; παρακαλεῖν, Acts 21:12; ἐντέλλεσθαι, Luke 4:10; ἐπιστέλλειν, Acts 15:20 (with an infinitive alone, Acts 21:25 (R G T , but L Tr text WH here ἐπεστείλαμεν; Buttmann , 270 (232))); κατανεύειν, Luke 5:7.

δ. after verbs of hindering, restraining, removing (which naturally require the genitive), and according to the well-known pleonasm with μή before the infinitive (see μή , I. 4 a.; Buttmann , § 148, 13; Winer 's Grammar, 325 (305)); thus, after κατέχω τινα, Luke 4:42; κρατοῦμαι, Luke 24:16; κωλύω, Acts 10:47; ὑποστέλλομαι, Acts 20:20, Acts 20:27; παύω, 1 Peter 3:10; καταπαύω, Acts 14:18; without μή before the infinitive after ἐγκόπτομαι, Romans 15:22.

ε. τοῦ with an infinitive is added as a somewhat loose epexegesis: Luke 21:22; Acts 9:15; Acts 13:47; Philippians 3:21; εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τά σώματα αὐτῶν, to the uncleanness of their bodies being dishonored, Romans 1:24 (cf. Buttmann , § 140, 14); Winer 's Grammar, 325f (305f).

ζ. it takes the place of an entire final clause, in order that (Winer s Grammar, § 44, 4 b.; Buttmann , § 140, 17); especially after verbs implying motion: Matthew 2:13; Matthew 3:13; Matthew 13:3; Matthew 24:45; Mark 4:3 (where L T WH omit; Tr brackets τοῦ); Luke 1:77, Luke 1:79; Luke 2:24, Luke 2:27; Luke 5:1 (R G L text Tr marginal reading); Luke 8:5; Luke 12:42 (here L omits; Tr brackets τοῦ); Luke 22:31; Luke 24:29; Acts 3:2; Acts 20:30; Acts 26:18; Romans 6:6; Romans 11:10; Galatians 3:10; Philippians 3:10; Hebrews 10:7, Hebrews 10:9; Hebrews 11:5.

η. used of result so that: Acts 7:19; Romans 7:3; after ποιῶ, to cause that, make to, Acts 3:12; (cf. Winer s Grammar, 326 (306); Buttmann , § 140, 16 δ.).

7. The article with adverbs (Buttmann , § 125, 10f; Winer 's Grammar, § 18, 3),

a. gives them the force of substantives; as, τό πέραν, the region beyond; τά ἄνω, τά κάτω, τό νῦν, τά ἔμπροσθεν, τά ὀπίσω, etc.; see these words in their proper places.

b. is used when they stand adjectivally, as ἡ ἄνω Ἱερουσαλήμ, ὁ τότε κόσμος, ὁ ἔσω ἄνθρωπος, ὁ νῦν αἰών, etc., on which see these several words.

c. the neuter τό is used in the accusative absolute, especially in specifications of time: both with adverbs of time, τό πάλιν, 2 Corinthians 13:2; τά νῦν or τανῦν, and with neuter adjectives used adverbially, as τό λοιπόν, τό πρότερον (John 6:62; Galatians 4:13); τό πρῶτον (John 10:40; John 12:16; John 19:39); τό πλεῖστον (1 Corinthians 14:2;); see these words themselves.

8. The article before prepositions with their cases is very often so used that ὤν, ὄντες, ὄντα, must be supplied in thought (cf. Buttmann , § 125, 9; Winer 's Grammar, § 18, 3); thus, οἱ ἀπό Ἰταλίας, ἀπό Θεσσαλονίκης, Acts 17:13; Hebrews 13:24 (cf. Winer 's Grammar, § 66, 6); ὁ ἐν τίνι, Matthew 6:9; Romans 8:1; neuter τά πρός, Mark 2:2; οἱ ἐκ τίνος, Romans 2:8; Romans 4:14, Romans 4:16; Philippians 4:22 etc.; οἱ παρά τίνος, Mark 3:21 (see παρά , I. e.). τά περί τίνος, Luke 24:19; Acts 24:10; Philippians 1:27; (add, τά (T Tr WH τό) περί ἐμοῦ, Luke 22:37), etc. (see περί , I. b. β.); τά περί τινα, Philippians 2:23 (see περί , II. b.); οἱ μετά τίνος, those with one, his companions, Matthew 12:3; οἱ περί τινα, and many other examples which are given under the several prepositions. the neuter τό in the accusative absolute in adverbial expressions (cf. Winer s Grammar, 230 (216); Buttmann , §§ 125, 12; 131, 9): τό καθ' ἡμέραν, daily, day by day, Luke 11:3; Luke 19:47; Acts 17:11 (R G WH brackets); τό καθόλου, at all, Acts 4:18 (L T WH omit τό); besides, in τό κατά σάρκα, as respects human origin, Romans 9:5 (on the force of the article here see Abbot in the Journal of the Society for Biblical Literature, etc. for 1883, p. 108); τά κατ' ἐμέ, as respects what relates to me, my state, my affairs, Colossians 4:7; Ephesians 6:21; τό ἐξ ὑμῶν, as far as depends on you, Romans 12:18; τό ἐφ' ὑμῖν, as far as respects you, if I regard you, Romans 16:19 R G ; τά πρός (τόν) Θεόν, the accusative absolute, as respects the things pertaining to God, i. e. in things pertaining to God, Romans 15:17; Hebrews 2:17; Hebrews 5:1 (ἱερεῖ τά πρός τούς Θεούς, στρατήγω δέ τά πρός τούς ἀνθρώπους, Xenophon , resp. Laced. 13, 11; cf. Fritzsche, Ep. ad Romans, iii., p. 262f); τό ἐκ μέρους namely, ὄν, that which has been granted us in part, that which is imperfect, 1 Corinthians 13:10.

9. The article, in all genders, when placed before the genitive of substantives indicates "kinship, affinity, or some kind of connection, association or fellowship, or in general that which in some way pertains to a person or thing" (cf Winer s Grammar, § 30, 3; Buttmann , § 125, 7);

a. the masculine and the feminine article: Ἰάκωβος ὁ τοῦ Ζεβεδαίου, ὁ τοῦ Ἀλφαίου, the son, Matthew 10:2 (3), 3; Μαρία ἡ τοῦ Ἰακώβου, the mother, Mark 16:1 (T omits; Tr brackets τοῦ); Luke 24:10 (L T Tr WH ); Ἑμμόρ τοῦ Συχέμ, of Hamor, the father of Shechem, Acts 7:16 R G ; ἡ τοῦ Ουριου, the wife, Matthew 1:6; οἱ Χλόης, either the kinsfolk, or friends, or domestics, or work-people, or slaves, of Chloe, 1 Corinthians 1:11; also οἱ Ἀριστοβούλου, οἱ Ναρκίσσου, Romans 16:10; οἱ τοῦ Χριστοῦ, the followers of Christ (A. V. they that are Christ's), 1 Corinthians 15:23 G L T Tr WH ; Galatians 5:24; οἱ τῶν Φαρισαίων, the disciples of the Pharisees, Mark 2:18 Rec. , 18b R G L ; Καισάρεια ἡ Φιλίππου, the city of Philip, Mark 8:27.

b. τό and τά τίνος: as τά τοῦ Θεοῦ, the cause or interests, the purposes, of God, opposed to τά τῶν ἀνθρώπων, Matthew 16:23; Mark 8:33; in the same sense τά τοῦ κυρίου, opposed to τά τοῦ κόσμου, 1 Corinthians 7:32-34; τά τῆς σαρκός, τά τοῦ πνεύματος, Romans 8:5; τά ὑμῶν, your possessions, 2 Corinthians 12:14; ζητεῖν τό or τά τίνος, 1 Corinthians 10:24; 1 Corinthians 13:5; Philippians 2:21; τά τῆς εἰρήνης, τῆς οἰκοδομῆς, which make for, Romans 14:19; τά τῆς ἀσθενείας μου, which pertain to my weakness, 2 Corinthians 11:30; τά Καίσαρος, τά τοῦ Θεοῦ, due to Caesar, due to God, Matthew 22:21; Mark 12:17; Luke 20:25; τά τοῦ νηπίου, the things wont to be thought, said, done, by a child, 1 Corinthians 13:11; τά τίνος, the house of one (τά Λυκωνος, Theocritus , 2, 76; (εἰς τά τοῦ ἀδελφοῦ, Lysias c. Eratosthenes § 12, p. 195); cf. ἐν τοῖς πατρικοῖς, in her father's house, Sir. 42:10; (Chrysostom hom. 52:(on Genesis 26:16), vol. iv. part ii. col. 458, Migne edition; Genesis 41:51; Esther 7:9, (Hebrew בַּיִת); Job 18:19 (Hebrew מָגוּר))); with the name of a deity, the temple (τά τοῦ Διός, Josephus , contra Apion 1, 18, 2; also τό τοῦ Διός, Lycurgus , adverb, Leocr., p. 231 ((orat. Attic, p. 167, 15))), Luke 2:49 (see other examples in Lob. ad Phryn. , p. 100). τά τοῦ νόμου, the precepts of the (Mosaic) law, Romans 2:14; τό τῆς παροιμίας, the (saying) of (that which is said in) the proverb, 2 Peter 2:22; τά τῶν δαιμονιζομένων, what the possessed had done and experienced, Matthew 8:33; τό τῆς συκῆς, what has been done to the fig-tree, Matthew 21:21.

10. The neuter τό is put

a. before entire sentences, and sums them up into one conception (Buttmann , § 125, 13; Winer 's Grammar, 109 (103f)): εἶπεν αὐτῷ τό Αἰ δύνασαι πιστεῦσαι, said to him this: 'If thou canst believe,' Mark 9:23 (but L T Tr WH τό Αἰ δύνῃ 'If thou canst!'); cf. Bleek at the passage; (Riddell , The Apology etc. Digest of Idioms § 19 γ.). before the sayings and precepts of the O. T. quoted in the New: τό Οὐ φονεύσεις, the precept, 'Thou shalt not kill', Matthew 19:18; add, Luke 22:37 (where Lachmann ὅτι for τό); Romans 13:9; (1 Corinthians 4:6 L T Tr WH ); Galatians 5:14. before indirect questions: τό τίς etc., τό τί etc., τό πῶς etc., Luke 1:62; Luke 9:46; Luke 19:48; Luke 22:2, Luke 22:4, Luke 22:23; Acts 4:21; Acts 22:30; Romans 8:26; 1 Thessalonians 4:1; cf. Matthiae , § 280; Krüger , § 50, 6, 10; Passow , ii., p. 395b; (Liddell and Scott, under the word, B. I. 3f).

b. before single words which are explained as parts of some discourse or statement (references as above): τό Αγαρ, the name Αγαρ, Galatians 4:25 (T L text WH marginal reading omit; Tr brackets Αγαρ); τό 'ἀνέβη', this word ἀνέβη, Ephesians 4:9 (cf. Lightfoot on Galatians, the passage cited); τό ἔτι ἅπαξ, Hebrews 12:27; cf. Matthiae , 2, p. 731f.

11. We find the unusual expression οὐαί (apparently because the interjection was to the writer a substitute for the term ἡ πληγή or ἡ θλῖψις (Winer s Grammar, 179 (169))), misery, calamity (A. V. the Woe), in Revelation 9:12; Revelation 11:14.

III. Since it is the business, not of the lexicographer, but of the grammarian, to exhibit the instances in which the article is omitted in the N. T. where according to the laws of our language it would have been expected, we refer those interested in this matter to the Grammars of Winer (sec. 19) and Alex. Buttmann (sec. 124, 8) (cf. also Green , chapter ii. § iii.; Middleton, The Doctrine of the Greek Article (edited by Rose), pp. 41ff, 94f; and, particularly with reference to Granville Sharp's doctrine (Remarks on the uses of the Def. Art. in the Greek Text of the N. T., 3rd edition 1803), a tract by C. Winstanley (A Vindication etc.) republished at Cambr. 1819), and only add the following remarks:

1. More or less frequently the article is lacking before appellatives of persons or things of which only one of the kind exists, so that the article is not needed to distinguish the individual from others of the same kind, as ἥλιος, γῆ, Θεός, Χριστός, πνεῦμα ἅγιον, ζωή αἰώνιος, θάνατος, νεκροί (of the whole assembly of the dead (see νεκρός , 1 b., p. 423b)); and also of those persons and things which the connection of discourse clearly shows to be well-defined, as νόμος (the Mosaic law (see νόμος , 2, p. 428a)), κύριος, πατήρ, υἱός, ἀνήρ (husband), γυνή (wife), etc.

2. Prepositions which with their cases designate a state and condition, or a place, or a mode of acting, usually have an anarthrous noun after them; as, εἰς φυλακήν, ἐν φυλακή, εἰς ἀέρα, ἐκ πίστεως, κατά σάρκα, ἐπ' ἐλπίδι, παῥ ἐλπίδα, ἀπ' ἀγορᾶς, ἀπ' ἀγροῦ, ἄν ἀγρῷ, εἰς ὁδόν, ἐν ἡμέραις Ἡρῴδου, εἰς ἡμέραν ἀπολυτρώσεως, and numberless other examples.

ὀγδοήκοντα

(3589) ὀγδοήκοντα, eighty: Luke 2:37; Luke 16:7. ((Thucydides , others.))

ὄγδοος

(3590) ὄγδοος, ὀγδη, ὀγδον (from Homer down), the eighth: Luke 1:59; Acts 7:8; Revelation 17:11; Revelation 21:20; our who has seven other companions, who with others is the eighth, 2 Peter 2:5; so δέκατος, with nine others, 2 Macc. 5:27; cf. Matthiae , § 469, 9; Viger. edition, Herm., p. 72f and 720f; Winer s Grammar, § 37, 2; (Buttmann , 30 (26)).

ὄγκος

(3591) ὄγκος, ὀγδου, ὁ (apparently from ἘΓΚΩ, ἐνεγκεῖν, equivalent to φόρτος, see Buttmann , Lexil. i. 288ff (Fishlake's translation, p. 151f), whatever is prominent, protuberance, bulk, mass, hence), a burden, weight, encumbrance: Hebrews 12:1. (In many other uses in Greek writings of all ages.)

ὅδε

(3592) ὅδε, ἤδη, τόδε (from the old demonstrative pronoun ὁ, ἡ, τό, and the enclitic δέ) (from Homer down), this one here, Latinhicce, haecce, hocce ;

a. it refers to what precedes: Luke 10:39 and Rec. in Luke 16:25; τάδε πάντα, 2 Corinthians 12:19 Griesbach; to what follows: neuter plural τάδε, these (viz. the following) things, as follows, thus, introducing words spoken, Acts 15:23 R G ; τάδε λέγει etc., Acts 21:11; Revelation 2:1, Revelation 2:8, Revelation 2:12, Revelation 2:18; Revelation 3:1, Revelation 3:7, Revelation 3:14.

b. εἰς τήνδε τήν πόλιν (where we say into this or that city) (the writer not knowing what particular city the speakers he introduces would name), James 4:13 (cf. Winer 's Grammar, 162 (153), who adduces as similar τήνδε τήν ἡμέραν, Plutarch , symp. 1, 6, 1; (but see Lünemann's addition to Winer s and especially Buttmann , § 127, 2)).

ὁδεύω

(3593) ὁδεύω; (ὁδός); to travel, journey: Luke 10:33. (Homer Iliad 11,569; Xenophon , an. 7, 8, 8; Josephus , Antiquities 19, 4, 2; b. j. 3, 6,3; Herodian , 7, 3, 9 (4 edition, Bekker); Plutarch , others; Tobit 6:6.) (Compare: διοδεύω, συνοδεύω.)

ὁδηγέω

(3594) ὁδηγέω, ὁδήγω; future ὁδηγήσω; 1 aorist subjunctive 3 person singular ὁδηγήσῃ; (ὁδηγός, which see); the Sept. chiefly for נָחָה, also for הִדְרִיך, הולִיך, etc.;

a. properly, to be a guide, lead on one's way, to guide: τινα, Matthew 15:14; Luke 6:39; τινα ἐπί τί, Revelation 7:17; (Aeschylus , Euripides , Diodorus , Alciphron , Babrius , others).

b. tropically, to be a guide or teacher; to give guidance to: τινα, Acts 8:31 (Plutarch , mor. 954 b.); εἰς τήν ἀλήθειαν, John 16:13 (R G L Tr WH text (see below)) (ὁδήγησόν με ἐπί τήν ἀλήθειαν σου καί δίδαξόν με, Psalms 24:5 (Psalms 25:5) (followed by εἰς and πρός in the Teaching of the Apostles, chapter 3 [ET])); followed by ἐν, with the dative of the thing in which one gives guidance, instruction or assistance to another, ἐν τῇ ἀλήθεια, John 16:13 T WH marginal reading (see above) (ὁδήγησόν με ἐν τῇ ὁδῷ σου καί πορεύσομαι ἐν τῇ ἀλήθεια σου, Psalms 85:11 (Psalms 86:11); cf. Psalm 118:35 (Psalms 119:35); Wis. 9:11 Wis. 10:17).

ὁδηγός

(3595) ὁδηγός, ὁδηγοῦ, ὁ (ὁδός and ἡγέομαιt; cf. χορηγός), a leader of the way, a guide;

a. properly: Acts 1:16 (Polybius 5, 5, 15; Plutarch , Alex. 27; 1 Macc. 4:2; 2 Macc. 5:15).

b. in figurative and sententious discourse ὁδηγός τυφλῶν, i. e. like one who is literally so called, namely a teacher of the ignorant and unexperienced, Romans 2:19; plural, τυφλοί... ὁδηγοί τυφλῶν, i. e. like blind guides in the literal sense, in that, while themselves destitute of a knowledge of the truth, they offer themselves to others as teachers, Matthew 15:14; Matthew 23:16, Matthew 23:24.

ὁδοιπορέω

(3596) ὁδοιπορέω, ὁδοιπόρῳ; (ὁδοιπόρος a wayfarer, traveller); to travel, journey: Acts 10:9. (Herodotus , Sophocles , Xenophon , Aelian v. h. 10, 4; Herodian , 7, 9, 1, others.)

ὁδοιπορία

(3597) ὁδοιπορία, ὁδοιπορίας, ἡ (ὁδοιπόρος), a journey, journeying: John 4:6; 2 Corinthians 11:26. (Wis. 13:18 Wis. 18:3; 1 Macc. 6:41; Herodotus , Xenophon , Diodorus 5, 29; Herodian , others.)

ὁδός

(3598) ὁδός, ὁδοῦ, ἡ (apparently from the root, ἘΔ, to go (Latinadire, accedere ), allied with Latinsolum ; Curtius , § 281); the Sept. numberless times for דֶּרֶך, less frequently for אֹרַח; (from Homer down); a way;

1. properly,

a. a travelled way, road: Matthew 2:12; Matthew 7:13; Matthew 13:4, Matthew 13:19; Mark 4:4, Mark 4:15; Mark 10:46; Luke 8:5, Luke 8:12; Luke 10:31; Luke 18:35; Luke 19:36; Acts 8:26; Acts 9:17; James 2:25, etc.; κατά τήν ὁδόν (as ye pass along the way (see κατά , II. 1 a.)) by the way, on the way, Luke 10:4; Acts 8:36; Acts 25:3; Acts 26:13; σαββάτου ὁδός (A. V. a sabbath-day's journey) the distance that one is allowed to travel on the sabbath, Acts 1:12 (see σάββατον , 1 a.). ἡ ὁδός with a genitive of the object, the way leading to a place (the Hebrew דֶּרֶך also is construed with a genitive, cf. Geseuius, Lehrgeb., p. 676 (Gr. § 112, 2; cf. Winer 's Grammar, § 30, 2)): ἐθνῶν, Matthew 10:5; τῶν ἁγίων into the holy place, Hebrews 9:8, cf. Hebrews 10:20, where the grace of God is symbolized by a way, cf. ζάω , II.

b. (τοῦ ξύλου, Gcn. 3:24; Αἰγύπτου... Ἀσσυρίων, Jeremiah 2:18; γῆς Φιλιστιειμ, Exodus 13:17; τοῦ Σινᾶ, Judith 5:14; Latinvia mortis , Tibull. 1, 10, 4; cf. Kühner, ii., p. 286, 4). in imitation of the Hebrew דֶּרֶך, the accusative of which takes on almost the nature of a preposition, in the way to, toward (cf. Gesenius, Thesaurus, i., p. 352{a}), we find ὁδόν θαλάσσης in Matthew 4:15 from Isaiah 8:23 (Isaiah 9:1) (so ὁδόν (τῆς θαλάσσης, 1 Kings 18:43); γῆς αὐτῶν, 1 Kings 8:48; 2 Chronicles 6:38; ὁδόν δυσμῶν ἡλίου, Deuteronomy 11:30; moreover, once with the accusative, ὁδόν θάλασσαν ἐρυθράν, Numbers 14:25; (Deuteronomy 2:1); cf. Thiersch , De Alex. Pentateuchi versione, p. 145f; (Buttmann , § 131, 12)), with a genitive of the subject, the way in which one walks: ἐν ταῖς ὁδοῖς αὐτῶν, Romans 3:16; ἑτοιμάζειν τήν ὁδόν τῶν βασιλέων, Revelation 16:12; in metaphorical phrases, κατευθένειν τήν ὁδόν τίνος, to remove the hindrances to the journey, 1 Thessalonians 3:11; ἑτοιμάζειν (and ἐυθύνειν, John 1:23; κατασκευάζειν, Matthew 11:10; Mark 1:2; Luke 7:27) τήν ὁδόν τοῦ κυρίου, see ἑτοιμάζω .

b. a traveller's way, journey, travelling: ἐν τῇ ὁδῷ, on the journey, on the road, Matthew 5:25; Matthew 15:32; Matthew 20:17; Mark 8:27; Mark 9:33; Mark 10:32, Mark 10:52; Luke 12:58; Luke 24:32, Luke 24:35; Acts 9:27; ἐξ ὁδοῦ, from a journey, Luke 11:6; αἴρειν or κτᾶσθαι τί εἰς ὁδόν, Matthew 10:10; Mark 6:8, and εἰς τήν ὁδόν, Luke 9:3; πορεύομαι τήν ὁδόν, to make a journey (Xenophon , Cyril 5, 2, 22), with αὐτοῦ added (A. V. to go on one's way), to continue the journey undertaken, Acts 8:39; ὁδός ἡμέρας, a journey requiring a (single) day for its completion, used also, like our a day's journey, as a measure of distance, Luke 2:41 (Genesis 30:36; Genesis 31:23; Exodus 3:18; Judith 2:21; 1 Macc. 5:24 1 Macc. 7:45; ἀοπέχειν παμπολλων ἡμερῶν ὁδόν, Xenophon , Cyril 1, 1, 3, cf. Herodotus 4, 101 (Winer 's Grammar, 188 (177))); on the phrase ὁδόν ποιεῖν, Mark 2:23 see ποιέω , I. 1 a. and c.

2. Metaphorically,

a. according to the familiar figure of speech, especially frequent in Hebrew (cf. Winer s Grammar, 32) and not unknown to the Greeks, by which an action is spoken of as a proceeding (cf. the German Wandel), ὁδός denotes a course of conduct, a way (i. e. manner) of thinking, feeling, deciding: a person is said ὁδόν δεικνύναι τίνι, who shows him how to obtain a thing, what helps he must use, 1 Corinthians 12:31; with a genitive of the object, i. e. of the thing to be obtained, εἰρήνης, Romans 3:17; ζωῆς, Acts 2:28; σωτηρίας, Acts 16:17; with a genitive of the subjunctive, τῆς δικαιοσύνης, the way which ἡ δικαιοσύνη points out and which is accustomed to characterize ἡ δικαιοσύνη, so in Matthew 21:32 (on which see δικαιοσύνη , 1 b., p. 149{a} bottom); used of the Christian religion, 2 Peter 2:21; likewise τῆς ἀληθείας, 2 Peter 2:2; with the genitive of the person deciding and acting, James 5:20; τοῦ Κάϊν, Jude 1:11; τοῦ Βαλαάμ, 2 Peter 2:15; ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ, in all his purposes and actions, James 1:8; τάς ὁδούς μου ἐν Χριστῷ, the methods which I as Christ's minister and apostle follow in the discharge of my office, 1 Corinthians 4:17; those are said πορεύεσθαι ταῖς ὁδοῖς αὐτῶν (to walk in their own ways) who take the course which pleases them, even though it be a perverse one, Acts 14:16 (on the dative see πορεύω , under the end); αἱ ὁδοί τοῦ Θεοῦ or κυρίου, the purposes and ordinances of God, his ways of dealing with men, Acts 13:10; Romans 11:33; Revelation 15:3 (Hosea 14:9; Psalms 94:10 (Psalms 95:10); Ps 144:17 (Psalms 145:17); Sir. 39:24; Tobit 3:2, etc.). ἡ ὁδός τοῦ Θεοῦ, the course of thought, feeling, action, prescribed and approved by God: Matthew 22:16; Mark 12:14; Luke 20:21; used of the Christian religion, Acts 18:26; also ἡ ὁδός τοῦ κυρίου, Acts 18:25; ὁδός used generally of a method of knowing and worshipping God, Acts 22:4; Acts 24:14; ἡ ὁδός simply, of the Christian religion (cf. Buttmann , 163 (142)), Acts 9:2; Acts 19:9, Acts 19:23; Acts 24:22.

b. in the saying of Christ, ἐγώ εἰμί ἡ ὁδός I am the way by which one passes, i. e. with whom all who seek approach to God must enter into closest fellowship, John 14:6. (On the omission of ὁδός in certain formulas and phrases (Luke 5:19; Luke 19:4), see Winer s Grammar, 590f (549f); Buttmann , § 123, 8; Bos, Ellipses etc. (edited by Schaefer), p. 331f.)

ὀδούς

(3599) ὀδούς (according to Etym. Magn. 615, 21 (Pollux 6, 38) from ἔδω, Latinedere , etc., cf. Curtius , § 289; others from the root, da, to divide, cf. δαίω, δάκνω ; (Latindens ); Fick i., p. 100), ὀδόντος, ὁ, from Homer down; the Sept. for שֵׁן; a tooth: Matthew 5:38; Mark 9:18; Acts 7:54; plural Revelation 9:8; ὁ βρυγμός τῶν ὀδόντων, see βρυγμός .

ὀδυνάω

(3600) ὀδυνάω, ὀδύνω: present indicative passive ὀδυνῶμαι; present indicative middle 2 person singular ὀδυνᾶσαι (see κατακαυχάομαι ), participle ὀδυνωμενος; (ὀδύνη); to cause intense pain; passive to be in anguish, be tormented: Luke 16:24; middle to torment or distress oneself (A. V. to sorrow), Luke 2:48; ἐπί τίνι, Acts 20:38. (Aristophanes , Sophocles , Euripides , Plato , others; the Sept. .)

ὀδύνη

(3601) ὀδύνη (perhaps allied with ἔδω; consuming grief; cf. Latincurae edaces ), ὀδύνης, ἡ, pain, sorrow: Romans 9:2; 1 Timothy 6:10. (From Homer down; the Sept. .)

ὀδυρμός

(3602) ὀδυρμός, ὀδυρμοῦ, ὁ (ὀδύρομαι to wail, lament (see κλαίω , at the end)), a wailing, lamentation, mourning: Matthew 2:18 (from Jeremiah 38:15 (Jeremiah 31:15) for תַּמְרוּרִים); 2 Corinthians 7:7. (2 Macc. 11:6; Aeschylus , Euripides , Plato , Josephus , Plutarch , Aelian v. h. 14, 22.)

ὅ ἐστιν

(3603) *For 3603 see Strong's entry Strong's 1510.

Ὀζίας

(3604) Ὀζίας (L T Tr WH Ὀζείας (cf. Tdf. Proleg., p. 84; WH s Appendix, p. 155, and see εἰ , ἰ)), Οζιου (but cf. Buttmann , 18 (16)), ὁ, (עֻזִּיָה and עֻזִּיָהוּ, strength of Jehovah, or my strength is Jehovah), Ozias or Uzziah, son of Amaziah, king of Judah (circa) (2 Kings 15:30): Matthew 1:8, where the Evangelist ought to have preserved this order: Ιωραμ, Οχοζιας, Ιωας, Ἀμαζιας, Ὀζίας. He seems therefore to have confounded Οχοζιας and Ὀζίας; see another example of (apparent) confusion under Ιεχονιας. (But Matthew has simply omitted three links; such omissions were not uncommon, cf. e. g. 1 Chronicles 6:3 and Ezra 7:1 See the commentators.)

ὄζω

(3605) ὄζω; (from root ὀδ, cf. Latin and English odor etc.; Curtius , § 288); from Homer down; to give out an odor (either good or bad), to smell, emit a smell: of a decaying corpse, John 11:39; cf. Exodus 8:14.

ὅθεν

(3606) ὅθεν (from the relative pronoun ὁ and the enclitic θεν which denotes motion from a place) (from Homer down), adverb, from which; whence; it is used

a. of the place from which: Matthew 12:44; Luke 11:24; Acts 14:26; Acts 28:13; by attraction for ἐκεῖθεν ὅπου etc., Matthew 25:24, Matthew 25:26; cf. Buttmann , § 143, 12; (Winer s Grammar, 159 (150)).

b. of the source from which a thing is known, from which, whereby: 1 John 2:18.

c. of the cause from which, for which reason, wherefore, on which account (A. V. whereupon (in the first two instances)): Matthew 14:7; Acts 26:19; Hebrews 2:17; Hebrews 3:1; Hebrews 7:25; Hebrews 8:3; Hebrews 9:18; Hebrews 11:19; often in the last three books of Macc.

ὀθόνη

(3607) ὀθόνη, ὀθονης, ἡ (from Homer down);

a. linen (i. e. fine white linen for women's clothing; cf. Vanicek , Fremdwörter, under the word).

b. linen cloth (sheet or sail); so Acts 10:11; Acts 11:5.

ὀθόνιον

(3608) ὀθόνιον, ὀθονιου, τό (diminutive of ὀθόνη, which see), a piece of linen, small linen cloth: plural strips of linen cloth for swathing the dead, Luke 24:12 (T omits; L Tr brackets WH reject the verse); John 19:40; John 20:5-7. (In Greek writings of ships' sails made of linen, bandages for wounds, and other articles; the Sept. for סָדִין, Judges 14:13; for פִּשְׁתֶּה or פֵּשֶׁת, Hosea 2:5(7),9(11).)

οἰκεῖος

(3609) οἰκεῖος, οἰκεῖα, οἰκεῖον (οἶκος), from Hesiod down, belonging to a house or family, domestic, intimate: belonging to one's household, related by blood, kindred, 1 Timothy 5:8; οἰκεῖοι τοῦ Θεοῦ, belonging to God's household, i. e. to the theocracy, Ephesians 2:19; in a wider sense, with a genitive of the thing, belonging to, devoted to, adherents of a thing, οἱ οἰκεῖοι τῆς πίστεως, professors of the (Christian) faith, Galatians 6:10 (but others associate this passage with that from Ephesians as above; see Lightfoot at the passage); so οἰκεῖος φιλοσοφίας, Strabo 1, p. 13 b. (1, 17 edition Sieben.); γεωγραφιας, p. 25 a. (1, 34 edition Sieben.); ὀλιγαρχιας, Diodorus 13, 91; τυραννίδος, 19, 70. (The Sept. for שְׁאֵר, related by blood; דּוד, 1 Samuel 10:14; שַׁאֲרָה, consanguinity, Leviticus 18:17; οἰκεῖος τοῦ σπέρματος for בָּשָׂר, Isaiah 58:7.)

οἰκέτης

(3610) οἰκέτης, οἰκέτου, ὁ (οἰκέω), from (Aeschylus and) Herodotus down, Latindomesticus , i. e. one who lives in the same house with another, spoken of all who are under the authority of one and the same householder, Sir. 4:30 Sir. 6:11, especially a servant, domestic; so in Luke 16:13; Acts 10:7; Romans 14:4; 1 Peter 2:18; the Sept. for עֶבֶד. See more fully on the word, Meyer on Romans, the passage cited (where he remarks that οἰκέτης is a more restricted term than δοῦλος, designating a house-servant, one holding closer relations to the family than other slaves; cf. διάκονος at the end, Schmidt , chapter 162.)

οἰκέω

(3611) οἰκέω, οἴκῳ; (οἶκος); from Homer down; the Sept. for יָשַׁב, a few times for שָׁכַן; Latinhabito (transitive), to dwell in: τί (Herodotus and often in Attic), 1 Timothy 6:16; (intransitive, to dwell), μετά τίνος, with one (of the husband and wife), 1 Corinthians 7:12; tropically, (ἐν τίνι, to be fixed and operative in one's soul: of sin, Romans 7:17, Romans 7:20; of the Holy Spirit, Romans 8:1-39:(9),11; 1 Corinthians 3:16. (Compare: ἐνοικέω, κατοικέω, ἐνκατοικέω, παροικέω, περιοικέω, συνοικέω.)

οἴκημα

(3612) οἴκημα, ὀικηματος, τό, from (Pindar and) Herodotus down, a dwelling-place, habitation; euphemistically a prison (R. V. cell), Acts 12:7, as in Thucydides 4, 47f; Demosthenes , Lucian , Tox. 29; Plutarch , Agis 19; Aelian v. h. 6, 1.

οἰκητήριον

(3613) οἰκητήριον, ὀικητηριου, τό (οἰκητήρ), a dwelling-place, habitation: Jude 1:6; of the body as the dwelling-place of the spirit, 2 Corinthians 5:2 (2 Macc. 11:2; 3Macc. 2:15; (Josephus , contra Apion 1, 20, 7); Euripides , Plutarch , Cebes () tab. 17).

οἰκία

(3614) οἰκία, οἰκίας, ἡ (οἶκος), the Sept. for בַּיִת (from Herodotus down), a house;

a. properly, an inhabited edifice, a dwelling: Matthew 2:11; Matthew 7:24-27; Mark 1:29; Luke 15:8; John 12:3; Acts 4:34; 1 Corinthians 11:22; 2 Timothy 2:20, and often; οἱ ἐν τῇ οἰκία namely, ὄντες, Matthew 5:15; οἱ ἐκ τῆς οἰκίας with the genitive of person, Philippians 4:22; ἡ οἰκία τοῦ (πατρός μου) Θεοῦ, i. e. heaven,. John 14:2; of the body as the habitation of the soul, 2 Corinthians 5:1.

b. the inmates of a house, the family: Matthew 12:25; ἡ οἰκία τίνος, the household, the family of anyone, John 4:53; 1 Corinthians 16:15 (cf. Winer s Grammar, § 58, 4; Buttmann , § 129, 8 a.);. universally, for persons dwelling in the house, Matthew 10:13.

c. property, wealth, goods (cf. Latinres familiaris ): τίνος, Matthew 23:14-13Rec. (cf. Wetstein (1752) at the passage); Mark 12:40; Luke 20:47; so οἶκος in Homer (as Odyssey 2, 237 κατεδουσι βιαίως οἶκον Ὀδυσσηος, cf. 4, 318), in Herodotus 3, 53 and in Attic; Hebrew בַּיִת, Genesis 45:18 (the Sept. τά ὑπάρχοντα); Esther 8:1 (the Sept. ὅσα ὑπῆρχεν). Not found in Rev. (Synonym: see οἶκος , at the end)

οἰκιακός

(3615) οἰκιακός (in secular authors and in some N. T. manuscripts also οἰκειακός (cf. εἰ , ἰ) from οἶκος), ὀικιακου, ὁ (οἰκία), "one belonging to the house (Latindomesticus ), one under the control of the master of a house," whether a son, or a servant: Matthew 10:36; opposed to ὁ οἰκοδεσπότης, Matthew 10:25. (Plutarch , Cicero , 20.)

οἰκοδεσποτέω

(3616) οἰκοδεσποτέω, ὀικοδεσπότω; (οἰκοδεσπότης); to be master (or head) of a house; to rule a household, manage family affairs: 1 Timothy 5:14. (A later Greek word; see Lob. ad Phryn. , p. 373.)

οἰκοδεσπότης

(3617) οἰκοδεσπότης, οἰκοδεσπότου, ὁ (οἶκος, δεσπότης), master of a house, householder: Matthew 10:25; Matthew 13:27; Matthew 20:11; Matthew 24:43; Mark 14:14; Luke 12:39; Luke 13:25; Luke 14:21; ἄνθρωπος οἰκοδεσπότης (see ἄνθρωπος , 4 a.), Matthew 13:52; Matthew 20:1; Matthew 21:33; οἰκοδεσπότης τῆς οἰκίας, Luke 22:11, on this pleonasm cf. Bornemann, Schol. at the passage; Winer s Grammar, § 65, 2. (Alexis , a comic poet of the IV. century B.C. quoted in Pollux 10, 4, 21; Josephus , contra Apion 2, 11, 3; Plutarch , quaest. Rom. 30; Ignatius ad Eph. 6 [ET]. Lob. ad Phryn. , p. 313 shows that the earlier Greeks said οἴκου or οἰκίας δεσπότης.)

οἰκοδομέω

(3618) οἰκοδομέω, οἰκοδομῶ; imperfect ᾠκοδόμουν; future οἰκοδομήσω; 1 aorist ᾠκοδόμησα (ὀικοδόμησα Tr WH in Acts 7:47; see Tdf. at the passage; Proleg., p. 120; WH s Appendix, p. 161; Lob. ad Phryn. , p. 153; Winer s Grammar, § 12, 4; Buttmann , 34 (30)); passive (present ὀικοδομοῦμαι (infinitive οἰκοδομεῖσθαι, Luke 6:48 Treg. ); perfect infinitive οἰκοδομῆσθαι (Luke 6:48 T WH )); pluperfect 3 person singular ᾠκοδόμητο; 1 aorist ὠκοδομήθην (ὀικοδομήθην, T WH in John 2:20); 1 future ὀικοδομηθήσομαι; (οἰκοδόμος, which see); from Herodotus down; the Sept. for בָּנָה; to build a house. erect a building;

a. properly,

α. to build (up from the foundation): absolutely, Luke 11:48 G T WH Tr text Luke 14:30; Luke 17:28; οἱ οἰκοδομοῦντες, a substantive, the builders (cf. Winer s Grammar, § 45, 7; Buttmann , § 144, 11), Matthew 21:42; Mark 12:10; Luke 20:17; Acts 4:11 Rec. ; 1 Peter 2:7, from Psalm 117:22 (Psalms 118:1-29); ἐπ' ἀλλότριον θεμέλιον, to build upon a foundation laid by others, i. e. (without a figure) to carry on instruction begun by others, Romans 15:20; οἰκοδομεῖν τί, Galatians 2:18; πύργον, Matthew 21:33; Mark 12:1; Luke 14:28; ἀποθήκας, Luke 12:18; ναόν, Mark 14:58; passive John 2:20 (on the aorist cf. 2 Esdr. 5:16); οἶκον, passive, 1 Peter 2:5 ((here T ἐποικον), cf. Winer 's Grammar, 603 (561), and add ὀικούργειν τά κατά τόν οἶκον, Clement of Rome , 1 Cor. 1, 3 [ET]); (οἰκίαν, Luke 6:48 (cf. Winer 's Grammar, the passage cited)); συναγωγήν or οἶκον τίνι, for the use of or in honor of one, Luke 7:5; Acts 7:47, Acts 7:49 (Genesis 8:20; Ezekiel 16:24); οἰκίαν ἐπί τί, Matthew 7:24, Matthew 7:26; Luke 6:49; πόλιν ἐπ' ὄρους, Luke 4:29.

β. contextually equivalent to to restore by building, to rebuild, repair: τί, Matthew 23:29; Matthew 26:61; Matthew 27:40; Mark 15:29; Luke 11:47 and R (L brackets Tr marginal reading) in 48.

b. metaphorically,

α. equivalent to to found: ἐπί ταύτῃ τῇ πέτρα οἰκοδομήσω μου τήν ἐκκλησίαν, i. e. by reason of the strength of thy faith thou shalt be my principal support in the establishment of my church, Matthew 16:18.

β. Since both a Christian church and individual Christians are likened to a building or temple in which God or the Holy Spirit dwells (1 Corinthians 3:9, 1 Corinthians 3:16; 2 Corinthians 6:16; Ephesians 2:21), the erection of which temple will not be completely finished till the return of Christ from heaven, those who, by action, instruction, exhortation, comfort, promote the Christian wisdom of others and help them to live a correspondent life are regarded as taking part in the erection of that building, and hence, are said οἰκοδομεῖν, i. e. (dropping the figure) to promote growth in Christian wisdom, affection, grace, virtue, holiness, blessedness: absolutely, Acts 20:32 L T Tr WH ; 1 Corinthians 8:1; 1 Corinthians 10:23; τινα, 1 Corinthians 14:4; 1 Thessalonians 5:11; passive to grow in wisdom, piety, etc., Acts 9:31; 1 Corinthians 14:17; universally, to give one strength and courage, dispose to: εἰς τήν πίστιν, Polycarp , ad Philip. 3, 2 [ET] (yet here to be built up into (in) etc.); even to do what is wrong (A. V. embolden), εἰς τό τά εἰδωλόθυτα ἐσθίειν, 1 Corinthians 8:10 (cf. Winer 's Grammar, § 39, 3 N. 3). This metaphorical use of the verb Paul, in the opinion of Fritzsche (Ep. ad Romans, iii., p. 205f), did not derive from the figure, of building a temple, but from the O. T., where "בָּנָה and הָרַס with an accusative of the person (to build one up and to pull one down) denote to bless and to ruin; to prosper and to injure, anyone"; cf. Psalms 27:5 (Psalms 28:5); Jeremiah 24:6; Jeremiah 40:7 (Jeremiah 33:7). (Compare: ἀνοικοδομέω, ἐποικοδομέω, συνοικοδομέω.)

οἰκοδομή

(3619) οἰκοδομή, οἰκοδομῆς, ἡ (οἶκος, and δέμω to build), a later Greek word, condemned by Phryn., yet used by Aristotle , Theophrastus , ((but both these thought to be doubtful)), Diodorus (1, 46), Philo (vit. Moys. i. § 40; de monarch. ii. § 2), Josephus , Plutarch , the Sept. , and many others, for οἰκοδόμημα and οἰκοδόμησις; cf. Lob. ad Phryn. , p. 481ff, cf. p. 421; (Winer 's Grammar, 24);

1. (the act of) building, building up, equivalent to τό οἰκοδομεῖν; as, τῶν τειχέων, 1 Macc. 16:23; τοῦ οἴκου τοῦ Θεοῦ, 1 Chronicles 26:27; in the N. T. metaphorically, "edifying, edification, i. e. the act of one who promotes another's growth in Christian wisdom, piety, holiness, happiness" (see οἰκοδομέω , b. β'. (cf. Winer 's Grammar, 35 (34))): Romans 14:19; Romans 15:2; (1 Corinthians 14:26); 2 Corinthians 10:8 (see below); 2 Corinthians 13:10; Ephesians 4:29; with a genitive of the person whose growth is furthered, ὑμῶν, 2 Corinthians 12:19 (cf. 10:8); ἑαυτοῦ (Tdf. αὐτοῦ), Ephesians 4:16; τοῦ σώματος τοῦ Χριστοῦ, Ephesians 4:12; τῆς ἐκκλησίας, 1 Corinthians 14:12; equivalent to τό ὀικοδομουν, what contributes to edification, or augments wisdom, etc. λαλεῖν, λαβεῖν, οἰκοδομήν, 1 Corinthians 14:3, 1 Corinthians 14:5.

2. equivalent to οἰκοδόμημα, a building (i. e. thing built, edifice): Mark 13:1; τοῦ ἱεροῦ, Matthew 24:1; used of the heavenly body, the abode of the soul after death, 2 Corinthians 5:1; tropically, of a body of Christians, a Christian church (see οἰκοδομέω , b. β'.), Ephesians 2:21 (cf. πᾶς , I. 1 c.); with a genitive of the owner or occupant, Θεοῦ, 1 Corinthians 3:9.

οἰκοδομία

(3620) οἰκοδομία, ὀικοδομιας, ἡ (οἰκοδομέω) (the act of) buliding, erection (Thucydides , Plato , Polybius , Plutarch , Lucian , etc.; but never in the Sept. ); metaphorically, οἰκοδομίαν Θεοῦ τήν ἐν πίστει, the increase which God desires in faith (see οἰκοδομή ), 1 Timothy 1:4 Rec.^{bez elz} ; but see οἰκονομία . Not infrequent οἰκονομία and οἰκοδομία are confounded in the manuscripts; see Grimm on 4 Maccabees, p. 365, cf. Hilgenfeld, the Epistle of Barnabas, p. 28; (D'Orville, Chariton 8, 1, p. 599).

οἰκονομέω

(3621) οἰκονομέω, ὀικονόμω; (οἰκονόμος); to be a steward; to manage the affairs of a household: absolutely, Luke 16:2. (Univ. to manage, dispense, order, regulate: Sophocles , Xenophon , Plato , Polybius , Josephus , Plutarch , others; 2 Macc. 3:14.)

οἰκονομία

(3622) οἰκονομία, οἰκονομίας, ἡ (οἰκονομέω), from Xenophon , and Plato down, "the management of a household or of household affairs; specifically, the management, oversight, administration, of others' property; the office of a manager or overseer, stewardship": Luke 16:2-4; hence, the word is transferred by Paul in a theocratic sense to the office (duty) intrusted to him by God (the lord and master) of proclaiming to men the blessings of the gospel, 1 Corinthians 9:17; ἡ, οἰκονομία τοῦ Θεοῦ, the office of administrator (stewardship) intrusted by God, Colossians 1:25. universally, administration, dispensation, which in a theocratic sense is ascribed to God himself as providing for man's salvation: αἵτινες... ἡ οἰκονομίαν Θεοῦ τήν ἐν πίστει, which furnish matter for disputes rather than the (knowledge of the) dispensation of the things by which God has provided for and prepared salvation, which salvation must be embraced by faith, 1 Timothy 1:4 L T Tr WH ; ἥν προέθετο... καιρῶν, which good will he purposed to show with a view to (that) dispensation (of his) by which the times (namely, of infancy and immaturity cf. Galatians 4:1-4) were to be fulfilled, Ephesians 1:9; ἡ οἰκονομία τῆς χάριτος τοῦ Θεοῦ τῆς δοθείσης μοι, that dispensation (or arrangement) by which the grace of God was granted me, Ephesians 3:2; ἡ οἰκονομία τοῦ μυστηρίου, the dispensation by which he carried out his secret purpose, Ephesians 3:9 G L T Tr WH .

οἰκονόμος

(3623) οἰκονόμος, οἰκονόμου, ὁ (οἶκος, νέμω (`to dispense, manage'); Hesychius ὁ τήν οἶκον νεμόμενος), the manager of a household or of household affairs; especially a steward, manager, superintendent (whether free-born, or, as was usually the case, a freed-man or slave) to whom the head of the house or proprietor has intrusted the management of his affairs, the care of receipts and expenditures, and the duty of dealing out the proper portion to every servant and even to the children not yet of age: Luke 12:42; 1 Corinthians 4:2; Galatians 4:2; the manager of a farm or landed estate, an overseer (A. V. steward): Luke 16:1, Luke 16:3, Luke 16:8; ὁ οἰκονόμος τῆς πόλεως, the superintendent of the city's finances, the treasurer of the city (Vulg. arcarius civitatis ): Romans 16:23 (of the treasurers or quaestors of kings, Esther 8:9; Esther 1:1-22 Esdr. 4:49; Josephus , Antiquities 12, 4, 7; 11, 6, 12; 8, 6, 4). Metaphorically, the apostles and other Christian teachers (see οἰκονομία ) are called οἰκονόμους μυστηρίων τοῦ Θεοῦ, as those to whom the counsels of God have been committed to be made known to men: 1 Corinthians 4:1; a bishop (or overseer) is called οἰκονόμος Θεοῦ, of God as the head and master of the Christian theocracy (see οἶκος , 2), Titus 1:7; and any and every Christian who rightly uses the gifts intrusted to him by God for the good of his brethren, belongs to the class called καλοί οἰκονόμοι ποικίλης χάριτος Θεοῦ, 1 Peter 4:10. (Aeschylus , Xenophon , Plato , Aristotle , others; for עַל־בַּיִת the Sept. 1 Kings 4:6; 1 Kings 16:9, etc.)

οἶκος

(3624) οἶκος, οἴκου, ὁ (cf. Latinvicus , English ending -wich; Curtius , § 95), from Homer down; the Sept. in numberless places for בַּיִת, also for הֵיכַל, a palace, אֹהֶל, a tent, etc.;

1. a house;

a. strictly, an inhabited house (differing thus from δόμος the building): Acts 2:2; Acts 19:16; τίνος, Matthew 9:6; Mark 2:11; Mark 5:38; Luke 1:23, Luke 1:40, Luke 1:56; Luke 8:39, Luke 8:41, etc.; ἔρχεσθαι εἰς οἶκον, to come into a house (domurn venire), Mark 3:20 (19); εἰς τόν οἶκον, into the (i. e. his or their) house, home, Luke 7:10; Luke 15:6; ἐν τῷ οἴκῳ, in the (her) house, John 11:20; ἐν οἴκῳ, at home, 1 Corinthians 11:34; 1 Corinthians 14:35; οἱ εἰς τόν οἶκον(see εἰς , C. 2), Luke 9:61; κατ' οἶκον, opposed to ἐν τῷ ἱερῷ, in a household assembly, in private (R. V. at home; see κατά , II. 1 d.), Acts 2:46; Acts 5:42; κατ' οἴκους, opposed to δημοσίᾳ, in private houses (A. V. from house to house; see κατά , II. 3 a.), Acts 20:20; κατά τούς οἴκους εἰσπορευόμενος, entering house after house, Acts 8:3; ἡ κατ' οἶκον τίνος ἐκκλησία, see ἐκκλησία , 4 b. aa.

b. any building whatever: ἐμπορίου, John 2:16; προσευχῆς, Matthew 21:13; Mark 11:17; Luke 19:46; τοῦ βασιλέως, τοῦ ἀρχιερέως, the palace of etc., Matthew 11:8; Luke 22:54 (here T Tr WH οἰκία); τοῦ Θεοῦ, the house where God was regarded as present — of the tabernacle, Matthew 12:4; Mark 2:26; Luke 6:4; of the temple at Jerusalem, Matthew 21:13; Mark 11:17; Luke 19:46; John 2:16, (Isaiah 56:5, Isaiah 56:7); cf. Luke 11:51; Acts 7:47, Acts 7:49; of the heavenly sanctuary, Hebrews 10:21 (οἶκος ἅγιος Θεοῦ, of heaven, Deuteronomy 26:15; Baruch 2:16); a body of Christians (a church), as pervaded by the Spirit and power of God, is called οἶκος πνευματικός, 1 Peter 2:5.

c. any dwelling-place: of the human body as the abode of demons that possess it, Matthew 12:44; Luke 11:24; (used in Greek authors also of tents and huts, and later, of the nests, stalls, lairs, of animals). universally, the place where one has fixed his residence, one's settled abode, domicile: οἶκος ὑμῶν, of the city of Jerusalem, Matthew 23:38; Luke 13:35.

2. by metonymy, the inmates of a house, all the persons forming one family, a household: Luke 10:5; Luke 11:17 (al: refer this to 1, and take ἐπί either locally (see ἐπί , C. I. 1), or of succession (see ἐπί , C. I. 2 c.)); Luke 19:9; Acts 7:10; Acts 10:2; Acts 11:14; Acts 16:31; Acts 18:8; 1 Corinthians 1:16; 1 Timothy 3:4; 1 Timothy 5:4; 2 Timothy 1:16; 2 Timothy 4:19; Hebrews 11:7; plural, 1 Timothy 3:12; Titus 1:11 (so also Genesis 7:1; Genesis 47:12, and often in Greek authors); metaphorically, and in a theocratic sense ὁ οἶκος τοῦ Θεοῦ, the family of God, of the Christian church, 1 Timothy 3:15; 1 Peter 4:17; of the church of the Old and New Testament, Hebrews 3:2, Hebrews 3:5 (Numbers 12:7).

3. stock, race, descendants of one (A. V. house): ὁ οἶκος Δαυίδ, Luke 1:27, Luke 1:69; Luke 2:4 (1 Kings 12:16); οἶκος Ἰσραήλ, Matthew 10:6; Matthew 15:24; Luke 1:33; Acts 2:36; Acts 7:42; ((ὁ οἶκος Ἰακώβ), 46 L T Tr marginal reading); Hebrews 8:8, Hebrews 8:10 (Jeremiah 38:31 (Jeremiah 31:31); Exodus 6:14; Exodus 12:3; Exodus 19:3; 1 Samuel 2:30; (cf. ὁ σεβαστός οἶκος, Philo in Flac. § 4)). The word is not found in the Apocalypse. [SYNONYMS: οἶκος, οἰκία: in Attic (and especially legal) usage, οἶκος denotes one's household establishment, one's entire property, οἰκία, the dwelling itself; and in prose οἶκος is not used in the sense of οἰκία. In the sense of family οἶκος and οἰκία are alike employed; Schmidt vol. ii., chapter 80. In relation to distinctions (real or supposed) between οἶκος and οἰκία the following passages are of interest (cf. Valckenaer on Herodotus 7, 224): Xenophon , oecon. 1, 5 οἶκος δέ δή τί δοκεῖ ἡμῖν κειναι; ἄρα ὅπερ οἰκία, ἤ καί ὅσα τίς ἔξω τῆς οἰκίας κέκτηται, πάντα τοῦ οἴκου ταῦτα ἐστιν... πάντα τοῦ ὀκου εἶναι ὅσα τίς κέκτηται. Aristotle , polit. 1, 2, p. 1252{b}, 9ff, ἐκ μέν οὖν τούτων τῶν δύο κοινωνιων (viz. of a man with wife and servant) οἰκία πρώτη, καί ὀρθῶς ἡσιοδος εἶπε ποιήσας "οἶκον μέν prootista] γυναῖκα τέ βοῦν τ' ἀροτηρα."... ἡ μέν οὖν εἰς πᾶσαν ἡμέραν συνεστηκυια κοινωνία κατά φύσιν οἶκος ἐστιν. ibid. 3, p. 1253{b}, 2ff, πᾶσα πόλις ἐκ οἰκιῶν σύγκειται. οἰκίας δέ μέρη, ἐκ ὧν αὖθις οἰκία συνισταται. οἰκία δέ τέλειος ἐκ δούλων καί ἐλευθέρων... πρῶτα δέ καί ἐλάχιστα μέρη οἰκίας δεσπότης καί δοῦλος καί πόσις καί ἄλοχος. πατήρ καί τέκνα, etc. Plutarch , de audiend. poetis § 6 καί γάρ οἶκον πότε μέν τήν οἰκίαν καλοῦσιν, "οἶκον ἐς ὑψοροφον." πότε δέ τήν οὐσίαν, "ἐσθίεται μοι οἶκος." (see οἰκία , c.) Hesychius ' Lexicon, under the words οἰκία, οἶκοι, under the word οἶκος. ὀλίγη οἰκία... καί μέρος τί τῆς οἰκίας... καί τά ἐν τῇ οἰκία. In the N. T., although the words appear at times to be used with some discrimination (e. g. Luke 10:5, Luke 10:6, Luke 10:7; Acts 16:31, Acts 16:32, Acts 16:34; cf. John 14:2), yet other passages seem to show that no distinction can be insisted upon: e. g. Matthew 9:23; Mark 5:38; Luke 7:36, Luke 7:37; Acts 10:17,(Acts 10:22,Acts 10:32); Acts 17:5; Acts 19:16; Acts 21:8; Acts 11:11,Acts 11:12,Acts 11:13; Acts 16:15; (1 Corinthians 1:16; 1 Corinthians 16:15).]

οἰκουμένη

(3625) οἰκουμένη, οἰκουμένης, ἡ (feminine of the present passive participle from οἰκέω (namely, γῆ; cf. Winer s Grammar, § 64, 5; Buttmann , § 123, 8));

1. the inhabited earth;

a. in Greek writings often the portion of the earth inhabited by the Greeks, in distinction from the lands of the barbarians, cf. Passow , ii., p. 415a; (Liddell and Scott, under the word, I.).

b. in the Greek authors who wrote about Roman affairs (like the Latinorbis terrarum ) equivalent to the Roman empire: so πᾶσα ἡ οἰκουμένη contextually equivalent to all the subjects of this empire, Luke 2:1.

c. the whole inhabited earth, the world (so in (Hyperides , Eux. 42 (probably Liddell and Scott)) the Sept. for תֵּבֵל and אֶרֶץ): Luke 4:5; Luke 21:26; Acts 24:5; Romans 10:18; Revelation 16:14; Hebrews 1:6 (πᾶσα ἡ οἰκουμένη, Josephus , b. j. 7, 3, 3); ὅλῃ ἡ οἰκουμένη, Matthew 24:14; Acts 11:28 (in the same sense Josephus , Antiquities 8, 13, 4 πᾶσα ἡ οἰκουμένη; cf. Bleek, Erklär. d. drei ersten Evv. i., p. 68); by metonymy, the inhabitants of the earth, men: Acts 17:6, Acts 17:31 (Psalms 9:9); Acts 19:27; ἡ οἰκουμένη ὅλῃ, all mankind, Revelation 3:10; Revelation 12:9.

2. the universe, the world: Wis. 1:7 (alternating there with τά πάντα); ἡ οἰκουμένη μελλουσα, that consummate state of all things which will exist after Christ's return from heaven, Hebrews 2:5 (where the word alternates with πάντα and τά πάντα, Hebrews 2:8, which there is taken in an absolute sense).

οἰκουργός

(3626) οἰκουργός, ὀικουργον (οἶκος, ἘΡΓΩ (cf. ἔργον ), cf. ἀμπελουργός , γεωργός , etc.), caring for the house, working at home: Titus 2:5 L T Tr WH ; see the following word. Not found elsewhere.

οἰκτίρω

(3627) οἰκτείρω; future (as if from οἰκτειρέω, a form which does not exist) as in the Sept. οἰκτειρήσω, for the earlier οἰκτείρω, see Lob. ad Phryn. , p. 741; (Veitch , under the word; Winer s Grammar, 88 (84); Buttmann , 64 (56)); (from οἶκτος pity, and this from the interjection οἱ, "Oh!); to pity, have compassion on": τινα, Romans 9:15 (from Exodus 33:19. Homer , Tragg., Aristophanes , Xenophon , Plato , Demosthenes , Lucian , Plutarch , Aelian ; the Sept. for חָנַן and רָחַם). (Synonym: see ἐληω , at the end.)

οἰκτιρμός

(3628) οἰκτιρμός, οἰκτιρμοῦ, ὁ (οἰκτείρω), the Sept. for רַחֲמִים) (the viscera, which were thought to be the seat of compassion (see σπλάγχνον , b.)), compassion, pity, mercy: σπλάγχνα οἰκτιρμοῦ (Rec. οἰκτίρμων), bowels in which compassion resides, a heart of compassion, Colossians 3:12; in the Scriptures mostly plural (conformably to the Hebrew רַחֲמִים), emotions, longings, manifestations of pity (English compassions) (cf. Fritzsche, Ep. ad Romans, iii., pp. 5ff; (Winer s Grammar, 176 (166); Buttmann , 77 (61))), τοῦ Θεοῦ, Romans 12:1; Hebrews 10:28; ὁ πατήρ τῶν οἰκτίρμων (genitive of quality (cf. Buttmann , § 132, 10; Winer 's Grammar, 237 (222))), the father of mercies i. e. most merciful, 2 Corinthians 1:3; joined with σπλάγχνα, Philippians 2:1. (Pindar , Pythagoras 1, 164.) (Synonym: see ἐληω , at the end.)

οἰκτίρμων

(3629) οἰκτίρμων, οἰκτιρμόν, genitive ὀικτιρμονος (ὀκτείρω), merciful: Luke 6:36; James 5:11. (Theocritus , 15, 75; Anth. 7, 359, 1 (Epigr. Anth. Pal. Append. 223, 5); the Sept. for רַחוּם.) ("In classic Greek only a poetic term for the more common ἐλεήμων." Schmidt iii., p. 580.)

οἰνοπότης

(3630) οἰνοπότης, ὀινοποτου, ὁ (οἶνος, and πότης a drinker), a winebibber, given to wine: Matthew 11:19; Luke 7:34. (Proverbs 23:20; Polybius 20, 8, 2; Anacreon () fragment 98; Anthol. 7, 28, 2.)

οἶνος

(3631) οἶνος, οἴνου, ὁ (from Homer down), the Sept. for יַיִן, also for תִּירושׁ (must, new wine), חֶמֶר, etc.; wine;

a. properly: Matthew 9:17; (xxvii. 34 L text T Tr WH ); Mark 15:23; Luke 1:15; John 2:3; Romans 14:21; Ephesians 5:18; 1 Timothy 5:23; Revelation 17:2, etc.; οἴνῳ προσέχειν, 1 Timothy 3:8; δουλεύειν, Titus 2:3.

b. metaphorically: οἶνος τοῦ θυμοῦ (see θυμός , 2), fiery wine, which God in his wrath is represented as mixing and giving to those whom he is about to punish by their own folly and madness, Revelation 14:10; Revelation 16:19; Revelation 19:15; with τῆς πορνείας added (cf. Winer s Grammar, § 30, 3 N. 1; B. 155 (136)), a love-potion as it were, wine exciting to fornication, which he is said to give who entices others to idolatry, Revelation 14:8; Revelation 18:3 (here L omits; Tr WH brackets οἴνου), and he is said to be drunk with who suffers himself to be enticed, Revelation 17:2.

c. by metonymy, equivalent to a vine: Revelation 6:6.

οἰνοφλυγία

(3632) οἰνοφλυγία, ὀινοφλυγιας, ἡ (οἰνοφλυγέω, and this from οἰνόφλυξ, which is compounded of οἶνος and φλύω, to bubble up, overflow), drunkenness (A. V. wine-bibbing): 1 Peter 4:3. (Xenophon , oec. 1, 22; Aristotle , eth. Nic. 3, 6, 15; Polybius 2, 19, 4; Philo , vita Moys. iii., § 22 (for other examples see Siegfried, Philo etc., p. 102); Aelian v. h. 3, 14.) (Cf. Trench , § lxi.)

οἴομαι

(3633) οἴομαι, contracted οἶμαι; (from Homer down); to suppose, think: followed by an accusative with an infinitive John 21:25 (T omits the verse); by the infinitive alone, where the subjunctive and the objective are the same, Philippians 1:16 (17); by ὅτι, James 1:7. (Synonym: see ἡγέομαι , at the end.)

οἷος

(3634) οἷος, οἷα, οἷον (from Homer down), relative pronoun (correlative to the demonstrative τοῖος and τοιοῦτος), what sort of, what manner of, such as (Latinqualis ): οἷος... τοιοῦτος, 1 Corinthians 15:48; 2 Corinthians 10:11; τόν αὐτόν... οἷον, Philippians 1:30; with the pronoun τοιοῦτος suppressed, Matthew 24:21; Mark 9:3; Mark 13:19 (here however the antecedent demonstrative is merely attracted into the relative clause or perhaps repeated for rhetorical emphasis, cf. Buttmann , § 143, 8; Winer s Grammar, 148 (140); see τοιοῦτος , b.); 2 Corinthians 12:20; 2 Timothy 3:11; Revelation 16:18; ὁιωδηποτουν νοσήματι, of what kind of disease soever, John 5:4 Lachmann (cf. Lob. ad Phryn. , p. 373f); in indirect question, Luke 9:55 (Rec. ); 1 Thessalonians 1:5. οὐχ οἷον δέ ὅτι ἐκπέπτωκεν, concisely for οὐ τοιον ἐστιν οἷον ὅτι ἐκπέπτωκεν, "but the thing (state of the case) is not such as this, that the word of God hat fallen to the ground, i. e. the word of God hath by no means come to nought" (A. V. but not as though the word of God hath etc.), Romans 9:6; cf. Winer s Grammar, § 64 I. 6; Buttmann , § 150, 1 Rem.

ὀκνέω

(3635) ὀκνέω, ό᾿κνω: 1 aorist ώ᾿κνησα; (ὄκνος (perhaps allied with the frequent.cunc-tari (cf. Curtius , p. 708)) delay); from Homer down; to feel loath, to be slow; to delay, hesitate: followed by an infinitive Acts 9:38. (Numbers 22:16; Judges 18:9, etc.)

ὀκνηρός

(3636) ὀκνηρός, ὀκνηρά, ὀκνηρόν (ὀκνέω), sluggish, slothful, backward: Matthew 25:26; with a dative of respect (cf. Winer s Grammar, § 31, 6 a.; Buttmann , § 133, 21), Romans 12:11; οὐκ ὀκνηρόν μοι ἐστι, followed by an infinitive, is not irksome to me, I am not reluctant, Philippians 3:1 (cf. Lightfoot at the passage). (Pindar , Sophocles , Thucydides , Demosthenes , Theocritus , etc.; the Sept. for עָצֵל.)

ὀκταήμερος

(3637) ὀκταήμερος, ὀκταημερον (ὀκτώ, ἡμέρα), eight days old; passing the eighth day: περιτομή (cf. Winer s Grammar, § 31, 6 a.; Buttmann , § 133, 21; but Rec. περιτομή) ὀκταήμερος, circumcised on the eighth day, Philippians 3:5; see τεταρταῖος ; (`the word denotes properly, not interval but duration' (see Lightfoot on Philippians, the passage cited). Graecus Venetus , Genesis 17:12; ecclesiastical writings).

ὀκτώ

(3638) ὀκτώ, eight: Luke 2:21; John 20:26; Acts 9:33, etc. ((From Homer on.))

ὄλεθρος

(3639) ὀλέθριος, ὀλέθριον (in secular authors also of three term., as in Wis. 18:15) (ὄλεθρος), from (Homer ), Herodotus down, destructive, deadly: δίκην, 2 Thessalonians 1:9 Lachmann text

ὀλιγόπιστος

(3640) ὀλιγόπιστος, ὀλιγοπιστου, ὁ, ἡ (ὀλίγος and πίστις), of little faith, trusting too little: Matthew 6:30; Matthew 8:26; Matthew 14:31; Matthew 16:8; Luke 12:28. (Not found in secular authors)

ὀλίγος

(3641) ὀλίγος, ὀλίγη, ὀλίγον (on its occasional aspiration, (ὀλίγος) see WH s Appendix, p. 143; Tdf. Proleg., pp. 91,106; Scrivener , Introduction, p. 565, and references under the word οὐ at the beginning), the Sept. for מְעַט (from Homer down), little, small, few, of number, multitude, quantity, or size: joined to nouns (cf. Winer s Grammar, § 20, 1 b. note; Buttmann , § 125, 6), Matthew 9:37; Matthew 15:34; Mark 6:5; Mark 8:7; Luke 10:2; Luke 12:48 (ὀλίγας namely, πληγάς (cf. B. § 134, 6; Winer 's Grammar, § 32, 5, especially § 64, 4), opposed to πολλαί, 47); Acts 19:24; 1 Timothy 5:23; Hebrews 12:10; James 3:5 R G ; 1 Peter 3:20 R G ; Revelation 3:4; of time, short: χρόνος, Acts 14:28; καιρός, Revelation 12:12; of degree or intensity, light, slight: τάραχος, Acts 12:18; Acts 19:23; στάσις, Acts 15:2; χειμών, Acts 27:20. plural with a partitive genitive: γυναικῶν, Acts 17:4; ἀνδρῶν, Acts 17:12. ὀλίγοι, absolutely: Matthew 7:14; Matthew 20:16; (T WH omit; Tr brackets the clause); Matthew 22:14; Luke 13:23; 1 Peter 3:20 L T Tr WH ; neuter singular: Luke 7:47; τό ὀλίγον, 2 Corinthians 8:15; πρός ὀλίγον ὠφέλιμος, profitable for little (Latinparum utilis ); (cf. Winer s Grammar, 213 (200); some, for a little (namely, time); see below), 1 Timothy 4:8; ἐν ὀλίγῳ, in few words (cf. Shakespear's in a few), i. e. in brief, briefly (γράφειν), Ephesians 3:3; easily, without much effort, Acts 26:28 on other but incorrect interpretations of this phrase cf. Meyer at the passage (see μέγας , 1 a. γ.); πρός ὀλίγον, for a little time, James 4:14; simply ὀλίγον, adverbially: of time, a short time, a (little) while, Mark 6:31; 1 Peter 1:6; 1 Peter 5:10; Revelation 17:10; of space, a little (further), Mark 1:19; Luke 5:3. plural ὀλίγα, a few things: (Luke 10:41 WH ); Revelation 2:14, Revelation 2:20 (Rec. ); ἐπ' ὀλίγα ((see at the beginning and) ἐπί, C. I. 2 e.), Matthew 25:21, Matthew 25:23; δἰ ὀλίγων, briefly, in few words, γράφειν, 1 Peter 5:12 (see διά , A. III. 3) (ῤηθῆναι, Plato , Phil., p. 31 d.; legg. 6, p. 778 c.).

ὀλιγόψυχος

(3642) ὀλιγόψυχος, ὀλιγόψυχον (ὀλίγος, ψυχή), faint-hearted: 1 Thessalonians 5:14. (Proverbs 14:29; Proverbs 18:14; Isaiah 57:15, etc.; Artemidorus Daldianus, oneir. 3, 5.)

ὀλιγωρέω

(3643) ὀλιγωρέω, ὀλιγώρω; (ὀλίγωρος, and this from ὀλίγος and ὥρα care); to care little for, regard lightly, make small account of: τίνος (see Matthiae , § 348; (Winer 's Grammar, § 30, 10 d.)), Hebrews 12:5 from Proverbs 3:11. (Thucydides , Xenophon , Plato , Demosthenes , Aristotle , Philo , Josephus , others.)

ὀλοθρευτής

(3644) ὀλοθρευτής (Rec. ὀλοθρευτής), ὀλοθρευτοῦ, ὁ (ὀλοθρεύω, which see), a destroyer; found only in 1 Corinthians 10:10.

ὀλοθρεύω

(3645) ὀλοθρεύω and, according to a preferable form, ὀλεθρεύω (Lachmann; see Bleek, Hebrew-Br. ii. 2, p. 809; cf. Delitzsch, Commentary on Hebrews, as below; (Tdf. Proleg., p. 81; WH 's Appendix, p. 152)); (ὄλεθρος); an Alex. word (Winer s Grammar, 92 (88)); to destroy: τινα, Hebrews 11:28. (Exodus 12:23; Joshua 3:10; Joshua 7:25; Jeremiah 2:30; Haggai 2:22, etc.; (Philo , alleg. 2:9).) (Compare: ἐξολοθρεύω.)

ὁλοκαύτωμα

(3646) ὁλοκαύτωμα, ὁλοκαυτώματος, τό (ὀλοκαυτόω to burn whole, Xenophon , Cyril 8, 3, 24; Josephus , Antiquities 1, 13, 1; and this from ὅλος and καὐτός, for καυστός, verbal adjective from καίω, cf. Lob. ad Phryn. , p. 524; (Winer s Grammar, 33)), a whole burnt offering (Latinholocaustum ), i. e. a victim the whole (and not like other victims only a part) of which is burned: Mark 12:33; Hebrews 10:6, Hebrews 10:8. (The Sept. especially for עֹלָה; also for אִשֶּׁה, Exodus 30:20; Leviticus 5:12; Leviticus 23:8, Leviticus 23:25, Leviticus 23:21; Leviticus 1:1-17 Macc. 1:45; 2 Macc. 2:10; not found in secular authors (except Philo do sacr. Ab. et Cain. § 33); Josephus , Antiquities 3, 9, 1 and 9, 7, 4 says ὁλοκαύτωσις.)

ὁλοκληρία

(3647) ὁλοκληρία, ὁλοκηριας, ἡ (ὁλόκληρος, which see), Latinintegritas ; used of an unimpaired condition of body, in which all its members are healthy and fit for use; Vulg. integra sanitas (A. V. perfect soundness): Acts 3:16 (joined with ὑγίεια, Plutarch , mor., p. 1063 f.; with τοῦ σώματος added, ibid., p. 1047 e.; cf. (Diogenes Laërtius 7, 107;corporis integritas , equivalent to health, in Cicero , de fin. 5, 14, 40; the Sept. for מְתֹם, Isaiah 1:6).

ὁλόκληρος

(3648) ὁλόκληρος, ὁλόκληρον (ὅλος and κλῆρος, properly, all that has fallen by lot), complete in all its parts, in no part lacking or unsound, complete, entire, whole: λίθοι, untouched by a tool, Deuteronomy 27:6; Joshua 20:4 (viii. 31) 1 Macc. 4:47; of a body without blemish or defect, whether of a priest or of a victim, Philo de vici. § 12; Josephus , Antiquities 3, 12, 2 ((cf. Havercamp's Josephus , ii., p. 321)). Ethically, free from sin, faultless (R. V. entire): 1 Thessalonians 5:23; plural, connected with τέλειοι and with the addition of ἐν μηδενί λειπόμενοι, James 1:4; complete in all respects, consummate, δικαιοσύνη, Wis. 15:3; εὐσέβεια, 4 Macc. 15:17. (Plato , Polybius , Lcian, Epictetus , others; the Sept. for שָׁלֵם, Deuteronomy 27:6; תָּמִים, Leviticus 23:15; Ezekiel 15:5.)

ὀλολύζω

(3649) ὀλολύζω; an onomatopoetic verb (cf. the similar ὀιμώζειν, αἰάζειν, ἀλαλάζειν, πιπίζειν, κοκκύζειν, τίζειν. Compare the German term.-zen , as ingrunzen, krächzen, ächzen ), to howl, wail, lament: James 5:1. (In Greek writings from Homer down of a loud cry, whether of joy or of grief; the Sept. for הֵילִיל.) (Synonym: cf. κλαίω , at the end.)

ὅλος

(3650) ὅλος, ὅλῃ, ὅλον, the Sept. for כָּל (from Pindar (Homer ) down), whole (all): with an anarthrous substantive five (six) times in the N. T., viz. ὅλον ἄνθρωπον, John 7:23; ἐνιαυτόν ὅλον, Acts 11:26; ὅλῃ Ἱερουσαλήμ, Acts 21:31; διετίαν ὅλην, Acts 28:30; ὅλους οἴκους, Titus 1:11; (to which add, δἰ ὅλης νυκτός, Luke 5:5 L T Tr WH ). usually placed before a substantive which has the article: ὅλῃ ἡ Γαλιλαία, Matthew 4:23; ὅλῃ ἡ Συρία, Matthew 4:24; καθ' ὅλην τήν πόλιν, Luke 8:39; ὅλον τό σῶμα, Matthew 5:29; Matthew 6:22; Luke 11:34; 1 Corinthians 12:17; James 3:2, etc.; (ὅλῃ ἡ ἐκκλησία, Romans 16:23 L T Tr WH ); ὅλην τήν ἡμέραν, Matthew 20:6; Romans 8:36; ὅλος ὁ νόμος, Matthew 22:40; Galatians 5:3; James 2:10; ἐν ὅλῃ τῇ καρδία σου, Matthew 22:37; ἐξ ὅλης τῆς καρδίας σου, Mark 12:30, and many other examples it is placed after a substantive which has the article (Winer s Grammar, 131 (124) note; Buttmann , § 125, 6): ἡ πόλις ὅλῃ, Mark 1:33; Acts 19:29 (Rec. ); Acts 21:30 — (the distinction which Krüger , § 50,11, 7 makes, viz. that ἡ ὅλῃ πόλις denotes the whole city as opposed to its parts, but that ὅλῃ ἡ πόλις and ἡ πόλις ἡ ὅλῃ denotes the whole city in opposed to other ideas, as the country, the fields, etc., does not hold good at least for the N. T. where even in ἡ πόλις ὅλῃ the city is opposed only to its parts); add the following examples: Matthew 16:26; Matthew 26:59; Luke 9:25; Luke 11:36; John 4:53; Romans 16:23 (R G ); 1 John 5:19; Revelation 3:10; Revelation 6:12 G L T Tr WH ; Revelation 12:9; Revelation 16:14. It is subjoined to an adjective or a verb to show that the idea expressed by the adjective or verb belongs to the whole person or thing under consideration: Matthew 13:33; Luke 11:36; Luke 13:21; John 9:34; John 13:10, (Xenophon , mem. 2, 6, 28). Neuter τοῦτο δέ ὅλον, Matthew 1:22; Matthew 21:4 (where G L T Tr WH omit ὅλον); Matthew 26:56; δἰ ὅλου, throughout, John 19:23.

ὁλοτελής

(3651) ὁλοτελής, ὁλοτελες (ὅλος, τέλος), perfect, complete in all respects: 1 Thessalonians 5:23. (Plutarch , plac. philos. 5, 21; (Field, Hexapla, Leviticus 6:23; Psalms 50:21); ecclesiastical writings.)

Ὀλυμπᾶς

(3652) Ὀλυμπᾶς (perhaps contracted from Ὀλυμπιοδωρος, Winer s Grammar, 103 (97); cf. Fick , Gr. Personennamen, pp. 63f, 201), Ὀλυμπα (Buttmann , 20 (18)), ὁ, Olympas, a certain Christian: Romans 16:15.

ὄλυνθος

(3653) ὄλυνθος, ὀλυνθου, ὁ, an unripe fig (Latingrossus ), which grows during the winter, yet does not come to maturity but fails off in the spring (cf. B. D. under the word ): Revelation 6:13. (Hesiod from 14; Herodotus 1, 193; Dioscorid. 1, 185; Theophrastus , caus. plant. 5, 9, 12; the Sept. Song of Solomon 2:13.)

ὅλως

(3654) ὅλως (ὅλος), adverb, wholly, altogether (Latinomnino ), (with a neg. at all): Matthew 5:34 (with which compare Xenophon , mem. 1, 2, 35); 1 Corinthians 5:1 (R. V. actually); 1 Corinthians 6:7; 1 Corinthians 15:29. ((Plato , Isocrates , others.))

ὄμβρος

(3655) ὄμβρος, ὀμβρου, ὁ (Latinimber ) a shower, i. e. a violent rain, accompanied by high wind with thunder and lightning: Luke 12:54. (Deuteronomy 32:2; Wis. 16:16; in Greek writings from Homer down.)

ὁμιλέω

(3656) ὁμιλέω, ὁμίλω; imperfect ὡμίλουν; 1 aorist participle ὁμιλήσας; (ὅμιλος, which see); frequent in Greek writings from Homer down; to be in company with; to associate with; to stay with; hence, to converse with, talk with: τίνι, with one (Daniel 1:19), Acts 24:26; namely, αὐτοῖς, Acts 20:11 (so A. V. talked), unless one prefer to render it when he had stayed in their company; πρός τινα, Luke 24:14 (Xenophon , mem. 4, 3, 2; Josephus , Antiquities 11, 6, 11; (cf. Winer s Grammar, 212f (200); Buttmann , § 133, 83); νε τῷ ὁμιλεῖν αὐτούς namely, ἀλλήλοις, ibid. 15. (Compare: συνομιλέω.)

ὁμιλία

(3657) ὁμιλία, ὁμιλίας, ἡ (ὅμιλος), companionship, intercourse, communion: 1 Corinthians 15:33, on which see ἦθος . (Tragg., Aristophanes , Xenophon , Plato , and following.)

ὅμιλος

(3658) ὅμιλος, ὁμιλου, ὁ (ὁμός, ὁμοῦ, and ἴλη a crowd, band (Curtius , § 660; Vanicek , p. 897; but Fick iii. 723 from root mil 'to be associated,' 'to love')), from Homer down, a multitude of men gathered together, a crowd, throng: Revelation 18:17 Rec.

ὄμμα

(3659) ὄμμα, ὀμματος, τό (from ό᾿πτομαι (see ὁράω ), part ᾦμμαι), from Homer down, an eye: plural, Matthew 20:34 L T Tr WH ; Mark 8:23. (The Sept. for עַיִן, Proverbs 6:4; Proverbs 7:2; Proverbs 10:26.)

ὀμνύω

(3660) ὀμνύω (Matthew 23:20; Matthew 26:74; Hebrews 6:16; James 5:12; (Winer 's Grammar, 24)) and ὄμνυμι (ὀμνύναι, Mark 14:71 G L T Tr WH (cf. B. 45 (39))) form their tenses from ὈΜΟΩ; hence, 1 aorist ὤμοσα; the Sept. for נִשְׁבַּע; to swear; to affirm, promise, threaten, with an oath: absolutely, followed by direct discourse, Matthew 26:74; Mark 14:71; Hebrews 7:21; followed by εἰ, Hebrews 3:11; Hebrews 4:3; see εἰ I. 5. ὀμνύειν ὅρκον (often so in Greek writings from Homer down (Winer 's Grammar, 226 (212))) πρός τινα, to one (Homer , Odyssey 14, 331; 19, 288), Luke 1:73; ὀμνύειν with the dative of the person to whom one promises or threatens something with an oath: followed by direct discourse Mark 6:23; by an infinitive (Winer 's Grammar, 331 (311)), Hebrews 3:18; with ὅρκῳ added, Acts 2:30 (Winer 's Grammar, 603 (561)); τίνι τί, Acts 7:17 (Rec. i. e. genitive by attraction; cf. Buttmann , § 143, 8; Winer 's Grammar, § 24, 1). that by which one swears is indicated by an accusative, τινα or τί (so in classical Greek from Homer down (cf. Winer 's Grammar, § 32, 1 b. γ.; Buttmann , 147 (128))), in swearing to call a person or thing as witness, to invoke, swear by (Isaiah 65:16; Josephus , Antiquities 5, 1, 2; 7, 14, 5); τόν οὐρανόν, τήν γῆν, James 5:12; with prepositions (cf. Buttmann , as above): κατά τίνος (see κατά , I. 2 a.), Hebrews 6:13, Hebrews 6:16 (Genesis 22:16; Genesis 31:54; 1 Samuel 28:10 (Complutensian ); Isaiah 45:23; Isaiah 62:8; Amos 4:2; Demosthenes , p. 553, 17; 553, 26 (others, ἐπομνύειν), etc.; κατά πάντων ὠμνυε θεῶν, Long. past. 4, 16); in imitation of the Hebrew נִשְׁבַּע followed by בְּ, ἐν τίνι is used (Winer s Grammar, 389 (364); Buttmann , the passage cited; see ἐν , I. 8{b}): Matthew 5:34, Matthew 5:36; Matthew 23:16, Matthew 23:18, Matthew 23:20-22; Revelation 10:6; εἰς εἰ, with the mind directed unto (Winer s Grammar, 397 (371); Buttmann , as above; see εἰς , B. II. 2 a.), Matthew 5:35.

ὁμοθυμαδόν

(3661) ὁμοθυμαδόν (from ὁμοθυμος, and this from ὁμός and θυμός; on adverbs in ὁμοθυμαδόν (chiefly derived from nouns, and designating form or structure) as γνωμηδον, ῤοιζηδόν, etc., cf. Alexander Buttmann (1873) Ausf. Spr. ii., p. 452), with one mind, of one accord (Vulg. unanimiter (etc.)): Romans 15:6; Acts 1:14; Acts 2:46; Acts 4:24; Acts 7:57; Acts 8:6; Acts 12:20; Acts 15:25; Acts 18:12; Acts 19:29, and R G in Acts 2:1 (Aristophanes , Xenophon , Demosthenes , Philo , Josephus , Herodian , the Sept. Lamentations 2:8; Job 17:16; Numbers 24:24, etc.); with ἅπαντες (L T WH πάντες) (Aristophanes pax 484, and often in classical Greek), Acts 5:12 (cf. 2:1 above).

ὁμοιάζω

(3662) ὁμοιάζω; (ὅμοιος (cf. Winer s Grammar, 25)); to be like: Matthew 23:27 L Tr text WH marginal reading; Mark 14:70 Rec. where see Fritzsche, p. 658f; (on the dative cf. Winer 's Grammar, § 31, 1 h.). Not found elsewhere. (Compare: παρομοιάζω.)

ὁμοιοπαθής

(3663) ὁμοιοπαθής, ὁμοιοπαθες (ὅμοιος, πάσχω), suffering the like with another, of like feelings or affections: τίνι, Acts 14:15; James 5:17. (Plato , rep. 3, 409 b., Tim. 45 c.; Theophrastus , h. pl. 5, 8 (7, 2); Philo , conf. ling. § 3; 4 Macc. 12:13; γῆ, i. e. trodden alike by all, Wis. 7:3; see examples from ecclesiastical writings (viz., Ignatius (interpolated) ad Trall. 10 [ET]; Eusebius , h. e. 1, 2, 1 (both of the incarnate Logos)) in Grimm on 4 Maccabees, p. 344.)

ὅμοιος

(3664) ὅμοιος (on the accent cf. (Chandler §§ 384, 385); Winer s Grammar, 52 (51); Alexander Buttmann (1873) Ausf. Spr. § 11 Anm. 9), ὁμοία, ὅμοιον, also of two term. (once in the N. T., Revelation 4:3 R^st G L T Tr WH ; cf. Winer s Grammar, § 11, 1; (Buttmann , 26 (23))) (from ὁμός (akin to ἅμα (which see), Latinsimilis , English same, etc.)) (from Homer down), like, similar, resembling:

a. like i. e. resembling: τίνι, in form or look, John 9:9; Revelation 1:13, Revelation 1:15; Revelation 2:18; Revelation 4:6.; Revelation 9:7,Revelation 9:10 (but here Tr text WH marginal reading ὁμοιοις), Revelation 9:19; Revelation 11:1; Revelation 13:2, Revelation 13:11; Revelation 14:14 (but here T WH with the accusative (for dative)); Revelation 16:13 Rec. ; ὁράσει, in appearance, Revelation 4:3; in nature, Acts 17:29; Galatians 5:21; Revelation 21:11, Revelation 21:18; in nature and condition, 1 John 3:2; in mode of thinking, feeling, acting, Matthew 11:16; Matthew 13:52; Luke 6:47-49; Luke 7:31; Luke 12:36, and L WH Tr text (see below) in John 8:55; equivalent to may be compared to a thing, so in parables: Matthew 13:31, Matthew 13:33, Matthew 13:44, Matthew 13:47; Matthew 20:1; Luke 13:18, Luke 13:21.

b. like i. e. corresponding or equivalent to, the same as: ὅμοιον τούτοις τρόπον, Jude 1:7; equal in strength, Revelation 13:4; in power and attractions, Revelation 18:18; in authority, Matthew 22:39; Mark 12:31 (here T WH omit; Tr marginal reading brackets ὅμοιον); in mind and character, τίνος (cf. Winer s Grammar, 195 (183) (cf. § 28, 2); Buttmann , § 132, 24), John 8:55 R G T Tr marginal reading (see above).

ὁμοιότης

(3665) ὁμοιότης, ὁμοιοτητος, ἡ (ὅμοιος), likeness: καθ' ὁμοιότητα, in like manner, Hebrews 4:15 (cf. Winer 's Grammar, 143 (136)); κατά τήν ὁμοιότητα (Μελχισέδεκ), after the likeness, Hebrews 7:15. (Genesis 1:11; Genesis 4:1-26 Macc. 15:4 (3); Plato , Aristotle , Isocr, Polybius , Philo , Plutarch .)

ὁμοιόω

(3666) ὁμοιόω, ὁμοίῳ: future ὁμοιώσω; passive, 1 aorist ὡμοιώθην, and without augment ὁμοιωθην (once Romans 9:29 L marginal reading T editions 2, 7 (but see WH s Appendix, p. 161); cf. Buttmann , 34 (30); Sturz, De dial. Maced. etc., p. 124; (cf.) Lob. ad Phryn. , p. 153); 1 future ὁμοιωθήσομαι; (ὅμοιος); from (Homer and) Herodotus down; the Sept. especially for דָּמָה;

a. to make like: τινα τίνι; passive to be or to become like to one: Matthew 6:8; Acts 14:11; Hebrews 2:17; ὡμοιώθη ἡ βασιλείαν τῶν οὐρανῶν, was made like, took the likeness of, (aorist of the time when the Messiah appeared), Matthew 13:24; Matthew 18:23; Matthew 22:2; ὁμοιωθήσεται (future of the time of the last judgment), Matthew 25:1; ὡς τί, to be made like and thus to become as a thing (i. e., a blending of two thoughts; cf. Fritzsche on Mark 4:31; Buttmann , § 133, 10; Winer 's Grammar, § 65, 1 a.), Romans 9:29 (כְּ נִדְמָה, Ezekiel 32:2).

b. to liken, compare: τινα τίνι, or τί τίνι, Matthew 7:24 (R G (see below)); Matthew 11:16; Mark 4:30 R L text Tr marginal reading; Luke 7:31; Luke 13:18 Luke 13:20; passive Matthew 7:1-29:(Matthew 7:24 L T WH Tr text), Matthew 7:26; to illustrate by comparison, πῶς ὁμοιώσωμεν τήν βασσιλειαν τοῦ Θεοῦ, Mark 4:30 T WH Tr text L marginal reading (Compare: ἀφομοιόω.)

ὁμοίωμα

(3667) ὁμοίωμα, ὁμοιώματος, τό (ὁμοιόω), the Sept. for תְּמוּנָה, דְּמוּת, צֶלֶם, תַּבְנִית; properly, that which has been made after the likeness of something, hence,

a. a figure, image, likeness, representation: Psalms 105:20 (Psalms 106:20); 1 Macc. 3:48; of the image or shape of things seen in a vision, Revelation 9:7 (cf. Winer 's Grammar, 604 (562)) (Ezekiel 1:5, Ezekiel 1:26, Ezekiel 1:28, etc. Plato , in Parmen., p. 132 d., calls finite things ὁμοιώματα, likenesses as it were, in which τά παραδειγματα, i. e. αἱ ἰδέαι or τά εἴδη, are expressed).

b. likeness i. e. resemblance (inasmuch as that appears in an image or figure), frequent such as amounts almost to equality or identity: τίνος, Romans 6:5; Romans 8:3 (on which see σάρξ , 3 at the end (cf. Weiss, Biblical Theol. etc. §§ 69 e. note, 78 c. note)); Philippians 2:7 (see μορφή ); εἰκόνος, a likeness expressed by an image, i. e. an image, like, Romans 1:23; ἐπί τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, in the same manner in which Adam transgressed a command of God (see ἐπί , B. 2 a. η.), Romans 5:14. Cf. the different views of this word set forth by Holsten, Zum Evangel. des Paulus u. Petrus, p. 437ff and (especially for examples) in the Jahrbüch. f. protest. Theol. for 1815, p. 451ff, and by Zeller, Zeitschr. f. wissensch. Theol. for 1870, p. 301ff., Dickson, St. Paul's Us of the Terms 'Flesh' and 'Spirit' (Glasgow, 1883), p. 322 sqq. (Synonym: cf. εἰκών , at the end; Schmidt , chapter 191.)

ὁμοίως

(3668) ὁμοίως (ὅμοιος), adverb (from Pindar , Herodotus down), likewise, equally, in the same way: Mark 4:16 (Tr marginal reading brackets ὁμοίως); Luke 3:11; Luke 10:37; Luke 13:3 L T Tr WH ; Luke 13:5 R G L Tr marginal reading; Luke 16:25; Luke 17:31; John 5:19; John 21:13; 1 Peter 3:1, 1 Peter 3:7; 1 Peter 5:5; Hebrews 9:21; Revelation 2:15 (for Rec. ὁ μισῶ); Revelation 8:12; ὁμοίως καί, Matthew 22:26; Matthew 26:35; Mark 15:31 (here Rec. ὁμοίως δέ καί); Luke 5:33; Luke 17:28 R G L ; Luke 22:36; John 6:11; 1 Corinthians 7:22 R G ; ὁμοίως μέντοι καί, Jude 1:8; ὁμοίως δέ καί, Matthew 27:41 R G (where T omits; L brackets δέ καί; Tr brackets δέ; WH omits δέ and brackets καί); Luke 5:10; Luke 10:32; 1 Corinthians 7:3 (where L brackets δέ), 4; James 2:25; and correctly restored by L Tr marginal reading in Romans 1:27, for R T Tr text WH ὁμοίως τέ καί; cf. Fritzsche, Romans, i., p. 77; (Winer s Grammar, 511 (531); Buttmann , § 149, 8); ὁμοίως preceded by καθώς, Luke 6:31.

ὁμοίωσις

(3669) ὁμοίωσις, ὁμοιώσεως, ἡ (ὁμοιόω);

1. a making like: opposed to ἀλλοίωσις, Plato , rep. 5, 454 c.

2. likeness (Plato , Aristotle , Theophrastus ): καθ' ὁμοίωσιν Θεοῦ, after the likeness of God, James 3:9 from Genesis 1:26. (Cf. Trench , § xv.)

ὁμολογέω

(3670) ὁμολογέω, ὁμολογῶ; imperfect ὡμολόγουν; future ὁμολογήσω; 1 aorist ὡμολόγησα; present passive 3 person singular ὁμολογεῖται; (from ὁμόλογος, and this from ὁμον and λέγω); from (Sophocles and) Herodotus down;

1. properly, to say the same thing as another, i. e. to agree with, assent, both absolutely and with a dative of the person; often so in Greek writings from Herodotus down; hence,

2. universally, to concede; i. e.

a. not to refuse, i. e. to promise: τίνι τήν ἐπαγγελίαν, Acts 7:17 L T Tr WH (here R. V. vouchsafe); followed by an object. infinitive, Matthew 14:7 (Plato , Demosthenes , Plutarch , others).

b. not to deny, i. e. to confess; declare: joined with οὐκ ἀρνεῖσθαι, followed by direct discourse with recitative ὅτι, John 1:20; followed by ὅτι, Hebrews 11:13; τίνι τί, ὅτι, Acts 24:14; to confess, i. e. to admit or declare oneself guilty of what one is accused of: τάς ἁμαρτίας, 1 John 1:9 (Sir. 4:26).

3. to profess (the difference between the Latin profiteor (`to declare openly and voluntarily') and confiteor (`to declare fully,' implying the yielding or change of one's conviction; cf.pro fessio fidei, confessio peccatorum ) is exhibited in Cicero , pro Sest. 51, 109), i. e. to declare openly, speak out freely (A. V. generally confess; on its construction see Buttmann , § 133, 7): (followed by an infinitive, εἰδέναι Θεόν, Titus 1:16); τίνι (cf. Buttmann , as above; Winer 's Grammar, § 31, 1 f.) followed by direct discourse with ὅτι recitative, Matthew 7:23; one is said ὁμολογεῖν that of which he is convinced and which he holds to be true (hence, ὁμολογεῖν is distinguished from πιστεύειν in John 12:42; Romans 10:9): the passive absolute, with στόματι (dative of instrum.) added, Romans 10:10; τί, Acts 23:8; τινα with a predicate accusative (Buttmann , as above), αὐτόν Χριστόν, John 9:22; κύριον (predicate accusative) λησουν, Romans 10:9 (here WH τό ῤῆμα... ὅτι κύριος etc., L marginal reading Tr marginal reading simply ὅτι etc.; again with ὅτι in 1 John 4:15); Ἰησοῦν Χριστόν ἐν σαρκί ἐληλυθότα (Tr marginal reading WH marginal reading ἐληλυθεναι), 1 John 4:2 and Rec. also in 3 (see below); ἐρχόμενον ἐν σαρκί, 2 John 1:7 (cf. Buttmann , as above; Winer 's Grammar, 346 (324)); τινα, to profess oneself the worshipper of one, 1 John 4:3 (here WH marginal reading λύει, cf. Westcott, Epistles of John, p. 156ff) and G L T Tr WH in 1 John 2:23; ἐν with a dative of the person (see ἐν , I. 8 c.), Matthew 10:32; Luke 12:8; with cognate accusative giving the substance of the profession (cf. Buttmann , § 131, 5; Winer 's Grammar, § 32, 2), ὁμολογίαν, 1 Timothy 6:12 (also followed by περί τίνος, Philo de mut. nom. § 8); τό ὄνομα τίνος, to declare the name (written in the book of life) to be the name of a follower of me, Revelation 3:5 G L T Tr WH .

4. According to a usage unknown to Greek writers to praise, celebrate (see ἐξομολογέω , 2; (Buttmann , § 133, 7)): τίνι, Hebrews 13:15. (Compare: ἀνθομολογέω (ἀνθομολογοῦμαι), ἐξομολογέω.)

ὁμολογία

(3671) ὁμολογία, ὁμολογίας, ἡ (ὁμολογέω, which see (cf. Winer s Grammar, 35 (34))), in the N. T. profession (R. V. uniformly confession);

a. subjectively: ἀρχιερέα τῆς ὁμολογίας ἡμῶν, i. e. whom we profess (to be ours), Hebrews 3:1 (but others refer this to b.).

b. objectively, profession (confession) i. e. what one professes (confesses): Hebrews 4:14; 1 Timothy 6:12 (see ὁμολογέω , 3); 13 (see μαρτυρέω , a. p. 391a); τῆς ἐλπίδος, the substance of our profession, which we embrace with hope, Hebrews 10:23; εἰς τό εὐαγγέλιον τοῦ Χριστοῦ, relative to the gospel, 2 Corinthians 9:13 (translate, for the obedience ye render to what ye profess concerning the gospel; cf. ἡ εἰς τόν τοῦ Θεοῦ Χριστόν ὁμολογία, Justin Martyr , dialog contra Trypho,

c. 47 — a construction occasioned perhaps by ἡ εἰς τόν Χριστόν πίστις, Colossians 2:5; (cf. Winer s Grammar, 381 (357))). ((Herodotus , Plato , others.))

ὁμολογουμένως

(3672) ὁμολογουμένως (ὁμολογέω), adverb, by consent of all, confessedly, without controversy: 1 Timothy 3:16. (4 Macc. 6:31; 7:16; 16:1; in secular authors from Thucydides , Xenophon ,Plato down; with ἀοπ πάντων added, Isocrates paneg. § 33, where see Baiter's note.)

ὁμότεχνος

(3673) ὁμότεχνος, ὁμότεχνον (ὁμός and τέχνη), practising the same trade or craft, of the same trade: Acts 18:3. (Herodotus 2, 89; Plato , Demosthenes , Josephus , Lucian , others.)

ὁμοῦ

(3674) ὁμοῦ (ὁμός) (from Homer down), adverb, together: John 4:36; John 20:4; εἶναι ὁμοῦ, of persons assembled together, Acts 2:1 L T Tr WH ; Acts 20:18 Lachmann; John 21:2. (Synonym: see ἅμα , at the end.)

ὁμόφρων

(3675) ὁμόφρων, ὀμων (ὁμός, φρήν), of one mind (A. V. likeminded), concordant: 1 Peter 3:8. (Homer , Hesiod , Pindar , Aristophanes , Anthol. , Plutarch , others.)

ὅμως

(3676) ὅμως (ὁμός), from Homer down, yet; it occurs twice in the N. T. out of its usual position (cf. Winer s Grammar, § 61, 5f.; Buttmann , § 144, 23), viz. in 1 Corinthians 14:7, where resolve thus: τά ἄψυχα, καίπερ φωνήν διδόντα, ὅμως, ἐάν διαστολήν... πῶς κτλ. instruments without life, although giving forth a sound, yet, unless they give a distinction in the sounds, how shall it be known etc., Fritzsche, Conject. spec. i., p. 52; cf. Meyer at the passage; (Winer 's Grammar, 344 (323)); again, ὅμως ἀνθρώπου... οὐδείς ἀθετεῖ for ἀνθρώπου κεκυρωμένην διαθήκην, καίπερ ἀνθρώπου οὖσαν, ὅμως οὐδείς κτλ., a man's established covenant, though it be but a man's, yet no one, etc. Galatians 3:15; ὅμως μέντοι, but yet, nevertheless, (cf. Winer 's Grammar, 444 (413)), John 12:42.

ὄναρ

(3677) ὄναρ, τό (an indeclinable noun, used only in the nominative and accusative singular; the other cases are taken from ὄνειρος) (from Homer down); a dream: κατ' ὄναρ, in a dream, Matthew 1:20; Matthew 2:12, Matthew 2:19, Matthew 2:22; Matthew 27:19 — a later Greek phrase, for which Attic writings used ὄναρ without κατά (which see II. 2); see Lob. ad Phryn. , p. 422ff; (Photius , Lex., p. 143, 25f).

ὀνάριον

(3678) ὀνάριον, ὀναριου, τό (diminutive of ὄνος; cf. (Winer 's Grammar, 24 and) γιναικαριον), a little ass: John 12:14. (Machon quoted in Athen. 13, p. 582 c.; (Epictetus diss. 2, 24, 18).)

ὀνειδίζω

(3679) ὀνειδίζω; imperfect ὠνείδιζον; 1 aorist ὠνείδισα; present passive ὀνειδίζομαι; (ὄνειδος, which see); from Homer down; the Sept. especially for חָרַף; to reproach, upbraid, revile; (on its construction cf. Winer 's Grammar, § 32, 1 b. β.; Buttmann , § 133, 9): of deserved reproach, τινα, followed by ὅτι, Matthew 11:20; τί (the fault) τίνος, followed by ὅτι, Mark 16:14. of unjust reproach, to revile: τινα, Matthew 5:11; Mark 15:32; Luke vt. 22; Romans 15:3 from Psalms 68:10 (Psalms 69:10); passive 1 Peter 4:14; followed by ὅτι, 1 Timothy 4:10 R G Tr marginal reading WH marginal reading; τό αὐτό ὠνείδιζον αὐτόν (Rec. αὐτῷ), Matthew 27:44 (see αὐτός , III. 1). to upbraid, cast (favors received) in one's teeth: absolutely James 1:5; μετά τό δοῦναι μή ὀνείδιζε, Sir. 41:22, cf. 20:14; τίνι σωτηρίαν, deliverance obtained by us for one, Polybius 9, 31, 4.

ὀνειδισμός

(3680) ὀνειδισμός, ὀνειδισμοῦ, ὁ (ὀνειδίζω) (cf. Winer s Grammar, 24), a reproach: Romans 15:3; 1 Timothy 3:7; Hebrews 10:33; ὁ ὀνειδισμός τοῦ Χριστοῦ i. e. such as Christ suffered (for the cause of God from its enemies), Hebrews 11:26; Hebrews 13:13; cf. Winer s Grammar, 189 (178). (Plutarch , Artax. 22; (Dionysius Halicarnassus ); the Sept. chiefly for חֶרְפָּה.)

ὄνειδος

(3681) ὄνειδος, ὀνείδους, τό (from ὄνομαι to blame, to revile), from Homer down, reproach; equivalent to shame: Luke 1:25. (The Sept. chiefly for חֶרְפָּה; three times for כְּלִמָּה disgrace, Isaiah 30:3; Micah 2:6; Proverbs 18:13.)

Ὀνήσιμος

(3682) Ὀνήσιμος, Ὀνησίμου, ὁ (i. e. profitable, helpful; from ὄνησις profit), Onesimus, a Christian, the slave of Philemon: Philemon 1:10; Colossians 4:9. (Cf. Lightfoot s Commentary, introduction, Hackett in B. D. )

Ὀνησίφορος

(3683) Ὀνησίφορος, Ὀνησιφόρου, ὁ (i. e. 'profit-bringer'), Onesiphorus, the name of a certain Christian: 2 Timothy 1:16; 2 Timothy 4:19.

ὀνικός

(3684) ὀνικός, ὀνικη, ὀνικον (ὄνος), of or for an ass: μύλος ὀνικός i. e. turned by an ass (see μύλος , 1), Mark 9:42 L T Tr WH ; Luke 17:2 Rec. ; Matthew 18:6. Not found elsewhere.

ὀνίνημι

(3685) ὀνίνημι: from Homer down; to be useful, to profit, help (Latinjuvo ); middle, present ὀνίναμαι; 2 aorist ὠνήμην (and later ὠνάμην, see Lob. ad Phryn. , p. 12f; Kühner, § 343 under the word, i., p. 880; (Veitch , under the word)), optative ὀναίμην; to receive profit or advantage, be helped (or have joy (Latinjuvor )): τίνος, of one, Philemon 1:20 (see Lightfoot at the passage). (Elsewhere in the Scriptures only in Sir. 30:2.)

ὄνομα

(3686) ὄνομα, ὀνόματος, τό (ΝΟΜ (others ΓΝΟ; see Vanicek , p. 1239), cf. Latin nomen (English name), with the prefixed omicron ὀ (but see Curtius , § 446)), the Sept. for שֵׁם (from Homer down), the name by which a person or a thing is called, and distinguished from others;

1. universally: of proper names, Mark 3:16; Mark 6:14; Acts 13:8, etc.; τῶν ἀποστόλων τά ὀνόματα, Matthew 10:2; Revelation 21:14; ἄνθρωπος or ἀνήρ ᾧ ὄνομα, πόλις ἡ ὄνομα, namely, ἦν, named, followed by the name in the nominative (cf. Buttmann , § 129, 20, 3): Luke 1:26; Luke 2:25; Luke 8:41; Luke 24:13, Luke 24:18; Acts 13:6 (Xenophon , mem. 3, 11, 1); οὗ (L ᾧ) τό ὄνομα, Mark 14:32; καί τό ὄνομα αὐτοῦ, αὐτῆς, etc., Luke 1:5, Luke 1:27; ὄνομα αὐτῷ namely, ἦν or ἐστιν (Buttmann , as above), John 1:6; John 3:1; John 18:10; Revelation 6:8; ὀνόματι, followed by the name (cf. Buttmann , § 129 a. 3; Winer 's Grammar, 182 (171)), Matthew 27:32; Mark 5:22; Luke 1:5; Luke 10:38; Luke 16:20; Luke 23:50; Acts 5:1, Acts 5:34; Acts 8:9; Acts 9:10-12, Acts 9:33, Acts 9:36; Acts 10:1; Acts 11:28; Acts 12:13; Acts 16:1, Acts 16:14; Acts 17:34; Acts 18:2, Acts 18:7, Acts 18:24; Acts 19:24; Acts 20:9; Acts 21:10; Acts 27:1; Acts 28:7; Revelation 9:11 (Xenophon , anab. 1, 4, 11); τοὔνομα (i. e. τό ὄνομα), the accusative absolute (Buttmann , § 131, 12; cf. Winer 's Grammar, 230 (216)), i. e. by name, Matthew 27:57; ὄνομα μοι namely, ἐστιν, my name is, Mark 5:9; Luke 8:30 (οὔτις ἐμοιγ ὄνομα, Homer , Odyssey 9, 366); ἔχειν ὄνομα, followed by the name in the nominative, Revelation 9:11; καλεῖν τό ὄνομα τίνος, followed by the accusative of the name, see καλέω , 2 a.; καλεῖν τινα ὀνόματι τίνι, Luke 1:61; ὀνόματι καλούμενος, Luke 19:2; καλεῖν τινα ἐπί τῷ ὀνόματι, Luke 1:59 (see ἐπί , B. 2 a. εε., p. 233b); κατ' ὄνομα (see κατά , II. 3 a. γ., p. 328a); τά ὀνόματα ὑμῶν ἐγράφη (ἐγγέγραπται T WH Tr ) ἐν τοῖς οὐρανοῖς, your names have been enrolled by God in the register of the citizens of the kingdom of heaven, Luke 10:20; τό ὄνομα τίνος (ἐγράφη) ἐν βίβλῳ (τῷ βιβλίῳ) ζωῆς, Philippians 4:3; Revelation 13:8; ἐπί τό βιβλίον τῆς ζῇς Revelation 17:8; ἐκβάλλειν (which see 1 h.) τό ὄνομα τίνος ὡς πονηρόν, since the wickedness of the man is called to mind by his name, Luke 6:22; ἐπικαλεῖσθαι τό ὄνομα τοῦ κυρίου, see ἐπικαλέω , 5; ἐπικέκληται τό ὄνομα τίνος ἐπί τινα, see ἐπικαλέω , 2; ὀνόματα (ὄνομα) βλασφημίας equivalent to βλάσφημα (βλασπηημον) (cf. Winer s Grammar, § 34, 3 b.; Buttmann , § 132, 10), names by which God is blasphemed, his majesty assailed, Revelation 13:1; Revelation 17:3 (R G Tr , see γέμω ). so used that the name is opposed to the reality: ὄνομα ἔχεις, ὅτι ζῇς, καί νεκρός εἰ, thou art said (A. V. hast a name) to live, Revelation 3:1 (ὄνομα εἶχεν, ὡς ἐπ' Ἀθηνας ἐλαυνει, Herodotus 7, 138). equivalent to title: περί ὀνομάτων, about titles (as of the Messiah), Acts 18:15; κληρονομεῖν ὄνομα, Hebrews 1:4; χαρίζεσθαί τίνι ὄνομα τί, Philippians 2:9 (here the title ὁ κύριος is meant (but critical texts read τό ὄνομα etc., which many take either strictly or absolutely; cf. Meyer and Lightfoot at the passage (see below just before 3))); specifically, a title of honor and authority, Ephesians 1:21 (but see Meyer); ἐν τῷ ὀνόματι Ἰησοῦ, in devout recognition of the title conferred on him by God (i. e. the title ὁ κύριος), Philippians 2:10 (but the interpretation of ὄνομα here follows that of ὄνομα in Philippians 2:9 above; see Meyer and Lightfoot , and cf. Winer 's Grammar, 390 (365)).

2. By a usage chiefly Hebraistic the name is used for everything which the name covers, everything the thought or feeling of which is roused in the mind by mentioning, hearing, remembering, the name, i. e. for one's rank, authority, interests, pleasure, command, excellences, deeds, etc.; thus, εἰς ὄνομα προφήτου, out of regard for (see εἰς , B. II. 2 d.) the name of prophet which he bears, equivalent to because he is a prophet, Matthew 10:41; βαπτίζειν τινα εἰς ὄνομα τίνος, by baptism to bind anyone to recognize and publicly acknowledge the dignity and authority of one (cf. βαπτίζω , II. b. (aa.)), Matthew 28:19; Acts 8:16; Acts 19:5; 1 Corinthians 1:13, 1 Corinthians 1:15. to do a thing ἐν ὀνόματι τίνος, i. e. by one's command and authority, acting on his behalf, promoting his cause (cf. Winer s Grammar, 390 (365); Buttmann , § 147, 10); as, ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (from Psalm 117:26 (Psalms 118:26)), of the Messiah, Matthew 21:9; Matthew 23:39; Mark 11:9; Luke 13:35; Luke 19:38; John 12:13; ἐν τῷ ὀνόματι τοῦ πατρός μου, John 5:43; John 10:25; ἐν τῷ ὀνόματι τῷ ἰδίῳ, of his own free-will and authority, John 5:43; to do a thing ἐν τῷ ὀνόματι of Jesus, Acts 10:48; 1 Corinthians 5:4; 2 Thessalonians 3:6; and L T Tr WH in James 5:10 (but surely κυρίου here denotes God; cf. 2 f. below). According to a very frequent usage in the O. T. (cf. יְהוָה שֵׁם), the name of God in the N. T. is used for all those qualities which to his worshippers are summed up in that name, and by which God makes himself known to men; it is therefore equivalent to his divinity, Latin numen (not his nature or essence as it is in itself), the divine majesty and perfections, so far forth as these are apprehended, named, magnified (cf. Winer , Lex. Hebrew et Chald., p. 993; Oehler in Herzog x., p. 196ff; Wittichen in Schenkel iv., p. 282ff); so in the phrases ἅγιον τό ὄνομα αὐτοῦ namely, ἐστιν, Luke 1:49; ἁγιάζειν τό ὄνομα τοῦ Θεοῦ, Matthew 6:9; Luke 11:2; ὁμολογεῖν τῷ ὀνόματι αὐτοῦ, Hebrews 13:15; ψάλλειν, Romans 15:9; δοξάζειν, John 12:28; (Revelation 15:4); φανερουν, γνωρίζειν, John 17:6, John 17:26; φοβεῖσθαι τό ὄνομα τοῦ Θεοῦ, Revelation 11:18; Revelation 15:4 (G L T Tr WH ); διαγγέλλειν, Romans 9:17; ἀπαγγέλλειν, Hebrews 2:12; βλασφημεῖν, Romans 2:24; 1 Timothy 6:1; Revelation 13:6; Revelation 16:9; ἀγάπην ἐνδείκνυσθαι εἰς τό ὄνομα τοῦ Θεοῦ, Hebrews 6:10; τήρησον αὐτούς ἐν τῷ ὀνόματι σου, ᾧ (by attraction for ὁ (cf. Buttmann , § 143, 8, p. 286; Winer s Grammar, § 24, 1; Rec. incorrectly οὕς)) δέδωκάς μοι, keep them consecrated and united to thy name (character), which thou didst commit to me to declare and manifest (cf. verse 6), John 17:11; (cf. ὑπέρ τοῦ ἁγίου ὀνόματος σου, οὗ κατεσκήνωσας ἐν ταῖς καρδίαις ἡμῶν, 'Teaching etc., chapter 10, 2 [ET]). After the analogy of the preceding expression, the name of Christ (Ἰησοῦ, Ἰησοῦ Χριστοῦ, τοῦ κυρίου Ἰησοῦ, τοῦ κυρίου ἡμῶν, etc.) is used in the N. T. of all those things which, in hearing or recalling that name, we are bidden to recognize in Jesus and to profess; accordingly, of "his Messianic dignity, divine authority, memorable sufferings, in a word the peculiar services and blessings conferred by him on men," so far forth as these are believed, confessed, commemorated (cf. Westcott on the Epistles of John, p. 232): hence, the phrases εὐαγγελίζεσθαι τά περί τοῦ ὀνοματου Ἰησοῦ Χριστοῦ, Acts 8:12; μεγαλύνειν τό ὄνομα Acts 19:17; τῷ ὀνόματι (Rec. ἐν τῷ ὀνόματι) αὐτοῦ ἐλπίζειν, Matthew 12:21 (Buttmann , 156 (153)); πιστεύειν, 1 John 3:23; πιστεύουσιν εἰς τό ὄνομα, John 1:12; John 2:23; John 3:18; 1 John 5:13 (Rec. , 13b); πίστις τοῦ ὄνομα, Acts 3:16; ὁ ὀνομάζων τό ὄνομα κυρίου, whoever nameth the name of the Lord namely, as his Lord (see ὀνομάζω , a.), 2 Timothy 2:19; κρατεῖν, to hold fast i. e. persevere in professing, Revelation 2:13; οὐκ ἀρνεῖσθαι, Revelation 3:8; τό ὄνομα Ἰησοῦ ἐνδοξάζεται ἐν ὑμῖν, 2 Thessalonians 1:12; βαστάζειν τό ὄνομα ἐνώπιον ἐθνῶν (see βαστάζω , 3), Acts 9:15; to do or to suffer anything ἐπί τῷ ὀνόματι Χριστοῦ, see ἐπί , B. 2 a. β., p. 232b. The phrase ἐν τῷ ὀνόματι Χριστοῦ is used in various senses:

a. by the command and authority of Christ: see examples just above.

b. in the use of the name of Christ i. e. the power of his name being invoked for assistance, Mark 9:38 R^elz L T Tr WH (see f. below); Luke 10:17; Acts 3:6; Acts 4:10; Acts 16:18; James 5:14; universally, ἐν ποιῶ ὀνόματι ἐποιήσατε τοῦτο; Acts 4:7.

c. through the power of Christ's name, pervading and governing their souls, Mark 16:17.

d. in acknowledging, embracing, professing, the name of Christ: σωθῆναι, Acts 4:12; δικαιωθῆναι, 1 Corinthians 6:11; ζωήν ἔχειν, John 20:31; in professing and proclaiming the name of Christ, παρρησιάζεσθαι, Acts 9:27, Acts 9:28 (29).

e. relying or resting on the name of Christ, rooted (so to speak) in his name, i. e. mindful of Christ: ποιεῖν τί, Colossians 3:17; εὐχαριστεῖν, Ephesians 5:20; αἰτεῖν τί, i. e. (for substance) "to ask a thing, as prompted by the mind of Christ and in reliance on the bond which unites us to him," John 14:13; John 15:16; John 16:24,(26), and R G L in 23; cf. Ebrard, Gebet im Namen Jesu, in Herzog iv. 692ff. God is said to do a thing ἐν ὀνόματι Χριστοῦ, regardful of the name of Christ, i. e. moved by the name of Christ, for Christ's sake, διδόναι the thing asked, John 16:23 T Tr WH ; πέμπειν τό πνεῦμα τό ἅγιον John 14:26.

f. ἐν ὀνόματι Χριστοῦ (A. V. for the name of Christ) (German auf Grund Namens Christi), i. e. because one calls himself or is called by the name of Christ: ὀνειδίζεσθαι, 1 Peter 4:14 (equivalent to ὡς Χριστιανός, 16). The simple dative τῷ ὀνόματι Χριστοῦ signifies by the power of Christ's name, pervading and prompting souls, Matthew 7:22; so also τῷ ὀνόματι τοῦ κυρίου (i. e. of God) λαλεῖν, of the prophets, James 5:10 R G ; τῷ ὀνόματι σου, by uttering thy name as a spell, Mark 9:38 R^{st bez} G (see b. above). εἰς τό ὄνομα τοῦ Χριστοῦ συνάγεσθαι is used of those who come together to deliberate concerning any matter relating to Christ's cause (German auf den Namen), with the mind directed unto, having regard unto, his name, Matthew 18:20. ἕνεκεν τοῦ ὀνοματου (A. V. for my name's sake), i. e. on account of professing my name, Matthew 19:29; also διά τό ὄνομα μου, αὐτοῦ, etc.: Matthew 10:22; Matthew 24:9; Mark 13:13; Luke 21:17; John 15:21; 1 John 2:12; Revelation 2:3. διά τοῦ ὀνόματος τοῦ κυρίου παρακαλεῖν τινα, to beseech one by employing Christ's name as a motive or incentive (cf. Winer 's Grammar, 381 (357)), 1 Corinthians 1:10; by embracing and avowing his name, ἄφεσιν ἁμαρτιῶν λαβεῖν, Acts 10:43. ὑπέρ τοῦ ὀνόματος αὐτοῦ, equivalent to for defending, spreading, strengthening, the authority of Christ, Acts 5:41 (see below); Acts 9:16; Acts 15:26; Acts 21:13; Romans 1:5; 3 John 1:7; — (but according to the better texts in Acts 5:41; 3 John 1:7, τό ὄνομα is used absolutely, the Name, namely, κυρίου, of the Lord Jesus; so Vat. James 5:14; cf. Leviticus 24:11, Leviticus 24:16; Lightfoot on Ignatius ad Eph. 3, 1 [ET]; Buttmann , 163 (142) note; Winer s Grammar, 594 (553). So Lightfoot in Philippians 2:9; (see 1 above)). πρός τό ὄνομα Ἰησοῦ τοῦ Ναζωραίου... ἐναντία πρᾶξαι, Acts 26:9.

3. In imitation of the Hebrew שֵׁמות (Numbers 1:2, Numbers 1:18, Numbers 1:20; Numbers 3:40, Numbers 3:43; Numbers 26:53), the plural ὀνόματα is used equivalent to persons reckoned up by name: Acts 1:15; Revelation 3:4; Revelation 11:13.

4. Like the Latin nomen , equivalent to the cause or reason named: ἐν τῷ ὀνόματι τούτῳ, in this cause, i. e. on this account, namely, because he suffers as a Christian, 1 Peter 4:16 L T Tr WH (others, more simply, take ὄνομα here as referring to Χριστιανός preceding); ἐν ὀνόματι, ὅτι (as in Syriac d )MSB []) Χριστοῦ ἐστε, in this name, i. e. for this reason, because ye are Christ's (disciples), Mark 9:41.

ὀνομάζω

(3687) ὀνομάζω; 1 aorist ὠνόμασα; passive, present ὀνομάζομαι; 1 aorist ὠνομασθην; (ὄνομα); from Homer down; to name (cf. Winer s Grammar, 615 (572));

a. τό ὄνομα, to name i. e. to utter: passive Ephesians 1:21; τοῦ κυρίου (Rec. Χριστοῦ), the name of the Lord (Christ) namely, as his Lord, 2 Timothy 2:19 (the Sept. for יְהוָה שֵׁם הִזְכִּיר, to make mention of the name of Jehovah in praise, said of his worshippers, Isaiah 26:13; Amos 6:10); τό ὄνομα Ἰησοῦ ἐπί τινα, Acts 19:13, see ἐπί , C. I. 1 c., p. 234{b} middle

b. τινα, with a proper or an appellative name as predicate accusative, to name, i. e. give name to, one: Luke 6:13; passive to be named, i. e. bear the name of, 1 Corinthians 5:11; ἐκ with the genitive of the one from whom the received name is derived, Ephesians 3:15 (Homer Iliad 10, 68; Xenophon , mem. 4, 5, 12).

c. τινα or τί, to utter the name of a person or thing: ὅπου ὠνομάσθη Χριστός, of the lands into which the knowledge of Christ has been carried, Romans 15:20 (1 Macc. 3:9); ὀνομάζεσθαι of things which are called by their own name because they are present or exist (as opposed to those which are unheard of), 1 Corinthians 5:1 Rec. ; Ephesians 5:3. (Compare: ἐπονομάζω.)

ὄνος

(3688) ὄνος, ὄνου, ὁ, ἡ (from Homer down), the Sept. for חֲמור and אָתון, an ass: Luke 14:5 Rec. ; Matthew 21:5; John 12:15; — ὁ, Luke 13:15; ἡ, Matthew 21:2, Matthew 21:7.