Thayer's Greek Lexicon

Ρ

Ῥαάβ — ῥώννυμι

Ῥαάβ

(4460) Ρααβ (and Ῥαχάβ, Matthew 1:5; Ρ᾽αχαβη, Ρ᾽αχαβης, in Josephus (Antiquities 5, 1, 2 etc.)), ἡ (רָחָב 'broad', 'ample'), Rahab, a harlot of Jericho: Hebrews 11:31; James 2:25. (Cf. B. D. under the word; Lightfoot Clement of Rome, Appendix (London, 1877), p. 413.)

ῥαββί

(4461) ῤαββί, T WH ῥαββει (cf. Buttmann , p. 6; WH s Appendix, p. 155; see εἰ , ἰ) (Hebrew רַבִּי from רַב, much, great), properly, my great one, my honorable sir; (others incorrectly regard the ִ־י as the yodh paragogic); Rabbi, a title with which the Jews were accustomed to address their teachers (and also to honor them when not addressing them; cf. the Frenchmonsieur, monseigneur ): Matthew 23:7; translated into Greek by διδάσκαλος, Matthew 23:8 G L T Tr WH ; John the Baptist is addressed by this title, John 3:26; Jesus: both by his disciples, Matthew 26:25, Matthew 26:49; Mark 9:5; Mark 11:21; John 1:38 (39),49(50); John 4:31; John 9:2; John 11:8; and by others, John 3:2; John 6:25; repeated to indicate earnestness (cf. Winer 's Grammar, § 65, 5 a.) ῤαββί, ῤαββί, R G in Matthew 23:7 and Mark 14:45; (so רבי רבי for אבי אבי in the Targ. on 2 Kings 2:12). Cf. Lightfoot Horae Hebrew et Talmud. on Matthew 23:7; Pressel in Herzog edition 1 xii, p. 471f; (Ginsburg in Alex.'s Kitto, under the word Rabbi; Hamburger , Real-Encyclopädie, under Rabban, vol. ii., p. 943f).

ῥαββουνί

(4462) Ῥαββονί (so Rec. in Mark 10:51) and ραββουνι (WH ῥαββονει, see references under ῤαββί , at the beginning) (Chaldean רִבּון, lord; רַבָּן, master, chief, prince; cf. Levy, Chald. WB. üb. d. Targumim, ii., p. 401), Rabboni, Rabbuni (apparently (yet cf. references below) the Galilaean pronunciation of רִבּונִי), a title of honor and reverence by which Jesus is addressed; as interpreted by John, equivalent to διδάσκαλος: John 20:16; Mark 10:51 (see ῤαββί ). Cf. Keim , iii., p. 560 (English translation, vi., p. 311f); Delitzsch in the Zeitschr. f. d. luth. Theol. for 1876, pp. 409 and 606; also for 1878, p. 7; (Ginsburg and Hamburger , as in the preceding word; Kautzsch , Gram. d. Biblical-Aram., p. 10).

ῥαβδίζω

(4463) ῤαβδίζω; 1 aorist passive ἐρραβδίσθην, and (so L T Tr WH ) ἐραβδίσθην (see Rho); (ῤάβδος); to beat with rods: Acts 16:22; 2 Corinthians 11:25. (Judges 6:11; Ruth 2:17; Aristophanes , Diodorus , others.)

ῥάβδος

(4464) ῤάβδος, ῤάβδου, ἡ (probably akin to ῤαπίς, Latinverber ; cf. Curtius , § 513), in various senses from Homer down; the Sept. for מַטֶּה, שֵׁבֶט, מַקֵּל, מִשְׁעֶנֶת, etc., a staff; walking-stick: equivalent to a twig, rod, branch, Hebrews 9:4 (Numbers 17:2, Hebrew text Numbers 17:16ff); Revelation 11:1; a rod, with which one is beaten, 1 Corinthians 4:21 (Plato , legg. 3, p. 700 c.; Plutarch , others; πατάσσειν τινα ἐν ῤάβδῳ, Exodus 21:20; Isaiah 10:24); a staff: as used on a journey, Matthew 10:10; Mark 6:8; Luke 9:3; or to lean upon, Hebrews 11:21 (after the Sept. of Genesis 47:31, where the translators read מַטֶּה, for מִטָּה, a bed; (cf. προσκυνέω , a.)); or by shepherds, Revelation 2:27; Revelation 12:5; Revelation 19:15, in which passages as ἐν ῤάβδῳ ποιμαίνειν is figuratively applied to a king, so ῤάβδῳ σιδηρᾷ, with a rod of iron, indicates the severest, most rigorous, rule; hence, ῤάβδος is equivalent to a royal scepter (like שֵׁבֶט, Psalms 2:9; Psalms 45:8; for שַׁרְבִיט, Esther 4:11; Esther 5:2): Hebrews 1:8 (from Psalms 45:8).

ῥαβδοῦχος

(4465) ῤαβδοῦχος, ῥαβδουχου, ὁ (ῤάβδος and ἔχω; cf. εὐνοῦχος ), one who carries the rods i. e. the fasces, a lictor (a public officer who bore the fasces or staff and other insignia of office before the magistrates) (A. V. serjeants): Acts 16:35, Acts 16:38. (Polybius ; Diodorus 5, 40; Dionysius Halicarnassus ; Herodian , 7, 8, 10 (5 edition, Bekker); διά τί λικτωρεις τούς ῤαβδούχους ὀνομαζουσι; Plutarch , quaest. Rom c. 67.)

Ῥαγαύ

(4466) Ραγαυ (so WH ) or Ραγαυ (R G L T Tr ) (רְעוּ (i. e. 'friend'), Genesis 11:18), ὁ, Ragau (A. V. Reu; (once Rehu)), one of the ancestors of Abraham: Luke 3:35. (B. D. American edition under the word Reu.)

ῥᾳδιούργημα

(4467) ῤᾳδιούργημα, ῥαδιουργηματος, τό (from ῤᾳδιουργέω, and this from ῤᾳδιουργός, compounded of ῤᾴδιος and ἔργῳ. A ῤᾳδιουργός is one who does a thing with little effort and adroitly; then, in a bad sense, a man who is facile and forward in the perpetration of crime, a knave, a rogue), a piece of knavery, rascality, villany: πονηρόν, Acts 18:14. (Dionysius Halicarnassus , Plutarch , Lucian ; ecclesiastical writings.)

ῥᾳδιουργία

(4468) ῤᾳδιουργία, ῤᾳδιουργίας, ἡ (see ῤᾳδιούργημα , cf. πανουργία );

1. properly, ease in doing, facility.

2. levity or easiness in thinking and acting; love of a lazy and effeminate life (Xenophon ).

3. unscrupulousness, cunning, mischief (A. V. villany): Acts 13:10. (Polybius 12, 10, 5; often in Plutarch .)

ῥακά

(4469) ῤακά (Tdf. ῤαχά; (the better accentuation seems to be ῤακά; cf. Kautzsch , Gram. d. Biblical-Aram., p. 8)), an Aramaic word רֵיקָא (but according to Kautzsch (as above), p. 10) not the stative emphatic of רֵיק, but shortened from רֵיקָן (Hebrew רִיק), empty, i. e. a senseless, empty-headed man, a term of reproach used by the Jews in the time of Christ (B. D. , under the word ; Wünsche, Erläuterung as above with, p. 47): Matthew 5:22.

ῥάκος

(4470) ῤάκος, ῤάκους, τό (ῤήγνυμι, a piece torn off; specifically, a bit of cloth; cloth: Matthew 9:16; Mark 2:21 (here L Tr marginal reading ῥακκος). (Homer , Herodotus , Aristophanes , Sophocles , Euripides , Josephus , the Sept. , others.)

Ῥαμά

(4471) Ραμα (T WH Ραμα; cf. B. D. American edition under the word , 1 at the beginning), (רָמָה, i. e. a high place, height), ἡ (indeclinable Winer s 61 (60)), Ramah, a town of the tribe of Benjamin, situated six Roman miles north of Jerusalem on the road leading to Bethel; now the village of er Ram: Matthew 2:18 (from Jeremiah 38:15 (Jeremiah 31:15). Cf. Winer s RWB, under the word; Graf in the Theol. Studien und Kritiken for 1854, p. 851ff; Pressel in Herzog xii., p. 515f; Furrer in Schenkel BL. v., p. 37; (BB. DD. ).

ῥαντίζω

(4472) ῤαντίζω; (from ῤαντός besprinkled, and this from ῤαίνω); 1 aorist ἐρραντισα and (so L T Tr WH ) ἐραντισα (see Rho); (1 aorist middle subjunctive ῥαντισωνται (sprinkle themselves), Mark 7:4 WH text (so Volkmar, Weiss, others) after manuscripts א B); perfect passive participle ἐρραντισμενος (Tdf. ῥεραντισμενος, L Tr WH ῥεραντισμενος with smooth breathing; see Rho); for ῤαίνω, more common in classical Greek; to sprinkle: properly, τινα, Hebrews 9:13 (on the rite here referred to cf. Numbers 19:2-10; Winer s RWB, under the word Sprengwasser; (B. D. , under the word )); Numbers 19:19; τί αἵματι, Numbers 19:21; (Revelation 19:13 WH (see περιρραίνω )). to cleanse by sprinkling, hence, tropically, to purify, cleanse: ἐρραντισμένοι τάς καρδίας (on this accusative see Buttmann , § 134, 7) ἀπό κτλ., Hebrews 10:22. (Athen. 12, p. 521 a.; for Hebrew חִטֵּא, Psalms 50:9 (Psalms 51:9); for נָזָה, Leviticus 6:27; 2 Kings 9:33.)

ῥαντισμός

(4473) ῤαντισμός, ῤαντισμοῦ, ὁ (ῤαντίζω, which see), used only by Biblical and ecclesiastical writers, a sprinkling (purification): αἷμα ῤαντισμοῦ, blood of sprinkling, i. e. appointed for sprinkling (serving to purify), Hebrews 12:24 (ὕδωρ ῤαντισμοῦ for הַנִּדָּה מֵי, Numbers 19:9, Numbers 19:13, Numbers 19:20); εἰς ῤαντισμόν αἵματος Ἰησοῦ Χριστοῦ, i. e. εἰς τό ῥαντίζεσθαι (or ἵνα ῥαντιζωνται) αἵματι Ἰησοῦ Χριστοῦ, that they may be purified (or cleansed from the guilt of their sins) by the blood of Christ, 1 Peter 1:2 (Winer 's Grammar, § 30, 2 α.).

ῥαπίζω

(4474) ῤαπίζω; future ῥαπίσω (cf. Buttmann , 37 (32f)); 1 aorist ἐρράπισα and (so L T Tr WH ) ἐραπισα (see Rho); (from ῤαπίς a rod);

1. to smite with a rod or staff (Xenophanes in (Diogenes Laërtius 8, 36; Herodotus , Demosthenes , Polybius , Plutarch , others).

2. "to smite in the face with the palm of the hand, to box the ear: τινα, Matthew 26:67 (where it is distinguished from κολαφίζω (A. V. buffet); for Suidas says ῥαπισαι. πατάσσειν τήν γνάθον ἁπλῆ τῇ χειρί not with the fist; hence, the Vulg. renders itpalmas in faciem ei dederunt ; (A. V. marginal reading (R. V. marginal reading) adopt sense 1 above)); τινα ἐπί (L T Tr text WH εἰς) τήν σιαγόνα, Matthew 5:39 (Hosea 11:4). Cf. Fischer, De vitiis Lexicons, etc., p. 61ff; Lob. ad Phryn. , p. 175; (Schmidt , Syn., chapter 113, 10; Field, Otium Norv. pars iii., p. 71).

ῥάπισμα

(4475) ῤάπισμα, ῥαπισματος, τό (ῤαπίζω, which see);

1. a blow with a rod or a staff or a scourge (Antiphanes in Athen. 14, p. 623 b.; Anthol. , Lucian ).

2. a blow with the flat of the hand, a slap in the face, box on the car: βάλλειν τινα ῤαπίσμασιν (see βάλλω , 1), Mark 14:65; διδόναι τίνι ῤάπισμα, John 18:22; ῤαπίσματα, John 19:3 (but in all three examples R. V. marginal reading recognizes sense 1 (see references under the word ῤαπίζω)).

ῥαφίς

(4476) ῤαφίς, ῤαφίδος, ἡ (ῤάπτω to sew), a needle: Matthew 19:24; Mark 10:25; Luke 18:25 Rec. ((cf. κάμηλος )). Class. Greek more common uses βελόνη (which see); see Lob. ad Phryn. , p. 90; (Winer 's Grammar, 25).

Ῥαχάβ

(4477) Ῥαχάβ, see Ρααβ .

Ῥαχήλ

(4478) Ραχηλ (רָחֵל, a ewe or a sheep), ἡ, Rachel (cf. B. D. under the word), the wife of the patriarch Jacob: Matthew 2:18 (from Jeremiah 38:15 (Jeremiah 31:15)).

Ῥεβέκκα

(4479) Ρεβεκκα (רִבְקָה, from רָבַק unused in Hebrew but in Arabic 'to bind,' 'fasten'; hence, the substantive equivalent to 'ensnarer,' fascinating the men by her beauty), ἡ, Rebecca, the wife of Isaac: Romans 9:10.

ῥέδη

(4480) ῤέδη (others, ῥεδα; on the first vowel cf. Tdf. s note on Revelation as below; WH s Appendix, p. 151{a}) (according to Quintilian 1, 5, 57 (cf. 68) a Gallic word (cf. Vanicek , Fremdwörter, under the word ῥεδα)), ῥεδης, ἡ, a chariot, a species of vehicle having four wheels (Isidorus Hispal. orig. 20, 12 (sec. 511) (cf. Rich, Dict. of Antiq. under the word Rheda)): Revelation 18:13.

Ῥαιφάν

(4481) Ῥεμφάν (R G ), or Ρ᾽εφαν (L Tr ), or Ρ᾽ομφαν (T ) (or Ρ᾽ομφα WH , see their Appendix on Acts as below), Remphan (so A. V. ), or Rephan (so R. V. ), Romphan (or Rompha), a Coptic pr. name of Saturn: Acts 7:43, from Amos 5:26 where the Sept. render by Ραιφαν (or Ρ᾽εφαν) the Hebrew כִּיוּן, thought by many to be equivalent to the Syriac nw)K [], and the Arabic designations of Saturn; but by others regarded as an appellative, signifying 'stand,' 'pedestal' (German Gerüst; so Hitzig), or 'statue' (so Gesenins), formed from כּוּן after the analogy of such forms as חִבּוּק, פִּגּוּל, etc. Cf. Winer s RWB, under the word Saturn; Gesenius, Thesaurus, p. 669{b}; J. G. Müller in Herzog xii. 736; Merx in Schenkel i., p. 516f; Schrader in Riehm , p. 234; (Baudissin in Herzog edition 2 under the word Saturn, and references there given; B. D. , under the word ).

ῥέω

(4482) ῤέω: future ῥεύσω (in Greek writing more common ῤεύσομαι, see Winer s Grammar, 89 (85); (Buttmann , 67 (59)); cf. Lob. ad Phryn. , p. 739); ((Sanskritsru ; cf. Latinfluo ; English stream; Curtius , § 517)); from Homer down; the Sept. for זוּב; to flow: John 7:38. (Compare: παραρρέω.)

ῥέω

(4483) ῬΕΩ, see εἶπον . (related entry) εἶπον, 2 aor. act. fr. an obsol. pres. ΕΠΩ [late Epic and in composition; see Veitch] (cf. ἔπος [Curtius § 620]), Ion. ΕΙΠΩ (like ἐρωτάω, εἰρωτ.; ἑλίσσω, εἱλίσσ.); subjune. εἴπω, impv. εἵπέ, inf. εἰπεῖν, ptep. εἰπών; 1 aor. εἶπα (John 10:34 R G T Tr WH, fr. Psalms 81:1-16) 6; Acts 26:15 L T Tr WH; Hebrews 3:10 Lchm. fr. Psalms 94:1-23 Psalms 94:10 add [Mark 9:18 T WH Tr thx.]; Job 29:18; Job 32:8, etc.; Sir. 24:31 (29); 1 Macc. 6:11, etc.; cf. Kühner i. 817, [esp. Veitch s. v. pp. 232, 233]), 2 pers. plur. εἶπας (Matthew 26:25, [64]; Mark 7:32 [not T WH; John 4:17 where T WH again -πες; Luke 20:39]) 3 pers. plur. εἶαν (often in L T Tr WH [i. e. out of the 127 instances in which the choice lies between 3 pers. plur. -πον of the Rec. and -παν, the latter ending has been adopted by L in 56, by T in 82, by Tr in 74, by WH in 104, cf. Tdf. Proleg. p. 123], e. g. Matthew 12:2; Matthew 27:6; John 18:30, etc.); impv. εἰπόν (Mark 13:4 L T Tr WH; Luke 10:40 T WH Tr mrg.; Acts 28:26 G L T Tr WH, [also Matthew 4:3 WH; Matthew 18:17 T WH; Matthew 17:17 T WH Tr mrg.; Matthew 24:3 WH; Luke 20:2 T Tr WH; Luke 22:66-67 T Tr WH; John 10:24 T WH], for the Attic εἶπον, cf. W. § 6, 1 k.; [Chandler § 775]; Fritzsche on Mark p. 515 sqq.; [but Win. (p. 85 (81)) regards εἰπόν as impv. of the 2nd aor.; cf., too, Lob. ad Phryn. p. 348; B. 57 (50); esp. Fritz. l. c.]), in the remaining persons εἰπάτω (Revelation 22:17), εἴπατε ([Matthew 10:27; Matthew 21:15]; Matthew 22:4; Matthew 26:18, etc.; [Mark 11:3]; Mark Mark 14:14; Mark 16:7; [Luke 10:10; Luke 13:32; Luke 20:3; Colossians 4:17]), εἰπάτωσαν (Acts 24:20) also freq. in Attic, [Veitch s. v.; WH. App. p. 164; Rutherford, New Phryn. p. 219]; ptep., after the form chiefly Ion., εἴπας ([John 11:28; Tr WH]; Acts 7:37 L T Tr WH [also Acts 22:24; Acts 24:22; Acts 27:35]); the fut. ἐρῶ is from the Epic pres. εἴρω [cf. Lob. Technol. p. 137]; on the other hand, from ΡΕΩ come pf. εἴρηκα, 3 pers. plur. εἰρἠκασιν (Acts 17:28), εἴρηκαν (Revelation 19:3; see λίνομαι), inf. εἰρηκέναι, Hebrews 10:15 L T Tr WH; Pass., pf. 3 pers. sing. εἴρηται ptep. εἰρημένον; plpf. εἰρήκειν; 1 aor. ἐρρέθην (Revelation 6:11; Revelation 11:4 and R G T WH in Matthew 5:21 sqq.; L T Tr WH in Romans 9:12,Romans 9:26; Galatians 3:16), [“strict” (cf. Veitch p. 575)] Attic ἐρρήθην (Matthew 5:21 sqq.; L Tr; R G in Romans 9:12,Romans 9:26; Galatians 3:16; [cf. B. 57 (50); WH. App. p. 166]), ptep. ῥηθείς, ῥηθέν; Sept. for אָתַר; to speak, say, whether orally or by letter; 1. with an accus. of the obj.; a. with acc. of the thing: εἰπεῖν λόγον, Matthew 8:8 Rec.; John 2:22 [L T Tr WH]; John 7:36; John 18:9,John 18:32; ῥῆμα, Mark 14:72 [Knapp et al.]; εἰπεῖν λόγον εἴς τινα, i. q. βλασφημεῖν, Luke 12:10; also κατά τινος, Matthew 12:32; ὡς ἔπος εἰπεῖν, so to say (a phrase freq. in class. Grk., cf. Weiske, De pleonasmis gr. p. 47; Matthiae § 545; Delitzsch on Hebrews as below; [Kühner § 585, 3; Krüger § 55, 1, 2; Goodwin § 100; W. 449 (419); 317 (298)], Hebrews 7:9, (opp. to ἀκριβεῖ λόγῳ, Plat. rep. 1, 341 b.); τὴν ἀλήθειαν, Mark 5:33; ἀλήθειαν ἐρῶ, 2 Corinthians 12:6; τοῦτο ἀληθὲς εἴρηκας, John 4:18 [W. 464 (433) n.]; τί εἴπω; what shall I say? (the expression of one who is in doubt what to say), John 12:27; πῶς ἐρεῖ τὸ ἀμὴν…; 1 Corinthians 14:16; τί ἐροῦμεν; or τί οὖν ἐροῦμεν; what shall we say? i. e. what reply can we make? or, to what does that bring us? only in the Epistle to the Romans [W. § 40, 6] viz. Romans 3:5; Romans 6:1; Romans 7:7; Romans 9:14,Romans 9:30; with πρὸς ταῦτα added, Romans 8:31; εἰπεῖν τι περί τινος, John 7:39; John 10:41. Sayings fromthe Old Testament which are quoted in the New Testament are usually introduced as follows: τὸ ῥηθὲν ὑπὸ τοὑ [L T Tr WH om. τοῦ] κυρίου διὰ τοῦ προφήτου Matthew 2:17 L T Tr WH, Matthew 2:23; Matthew 4:14; Matthew 8:17; Matthew 12:17; Matthew 13:35; Matthew 21:4; Matthew 27:9; τὸ εἰρημένον διὰ τοῦ προφ. Acts 2:16; τὸ εἰρημένον, Luke 2:24; Acts 13:40; Romans 4:18; ἐρρέθη Matthew 5:21, etc.; καθὼς εἴρηκεν, Hebrews 4:3. b. with acc. of the pers. to speak of, designate by words: ὅν εἶπον, John 1:15 [(not WH txt.); B. 377 (323); cf. Romans 4:1 WH txt. (say of)]; ὁ ῥηθείς, Matthew 3:3. εἰπεῖν τινα καλῶς, to speak well of one, praise him, Luke 6:26, (εὖ εἰπεῖν τινα, Home. Od. 1, 302); κακῶς, to speak ill of one, Acts 23:5 fr. Exodus 22:28; cf. Kühner § 409, 2; 411, 5; [W. § 32, 1 b. β.; B. 146 (128)]. c. with an ellipsis of the acc. αὐτό (see αὐτός, II. 3) Luke 22:67; John 9:27; John 16:4, etc. σὺεἶπας (sc. αὐτό), i. e. you have just expressed it in words; that's it; it is just as you say: Matthew 26:25,Matthew 26:64; [a rabbinical formula; for exx. cf. Schoettgen or Wetstein on verse Matthew 26:25; al. seem to regard the answer as non-committal, e. g. Origen on verse Matthew 26:64 (opp. iii. 910 De la Rue); Wünsche, Erläut. der Evang. aus Talmud usw. on verse Matthew 26:25; but cf. the ἐγώ εἰμι of Mark 14:62; in Matthew 26:64 WH mrg. take it interrogatively]. 2. the person, to whom a thing is said, is indicated a. by a dat.: εἰπεῖν τί τινι, Luke 7:40, and very often; εἶπον ὑμῖν sc. αὐτό, I (have just) told it you; this is what I mean; let this be the word: Matthew 28:7; cf. Bnhdy. p. 381; Jelf § 403, 1; Goodwin § 19, 5; esp. (for exx.) Herm. Vig. p. 746]. τινὶ περι τινος [cf. W. § 47, 4], Matthew 17:13; John 18:34. to say anything to one by way of censure, Matthew 21:3; to cast in one's teeth, ἐρεῖτέ μοι τὴν παραβολήν, Luke 4:23 to tell what anything means, e. g. τὸ μυστὴριον, Revelation 17:7. b. by the use of a prep.: πρός τινα [cf. B. 172 (150); Krüger § 48, 7, 13], to say (a thing) to one, as Luke 4:23, Luke 5:4, Luke 12:16, and many other places in Luke; to say a thing in reference to one [W. 405 (378)], Mark 12:12; Luke 18:9; Luke 20:19. 3. εἶπον, to say, speak, simply and without an acc. of the obj. i. e. merely to declare in words, to use language; a. with the addition of an adverb or of some other adjunct: ὁμοίως, Matthew 26:35; ὡσαύτως, Matthew 21:30; καθώς, Matthew 28:6; Luke 24:24; John 1:23; John 7:38; εἶπε διὰ παραβολῆς, making use of parable [see διὰ, A. III. 3] he spake, Luke 8:4; ἐν παραβολαῖς, Matthew 22:1; with an instrumental dative: εἶπε λόγῳ, say in (using only) a (single) word, sc. that my servant shall be heald, Matthew 8:8 (where Rec. λόγον); Luke 7:7. b. with the words spoken added in direct discourse; so a hundred times in the historical books of the New Testament, as Matthew 9:4 sq.; Matthew 8:32; [Matthew 15:4 L Tr WH], etc.; 1 Corinthians 12:15; [2 Corinthians 4:6 L text T Tr WH, (cf. 4 below)]; Hebrews 1:5; Hebrews 3:10; Hebrews 10:7, [Hebrews 10:15 L T Tr WH], Hebrews 10:30; Hebrews 12:21; James 2:3, James 2:11; Jude 1:9; Revelation 7:14; πέμψας εἶπεν he said by a messenger or messengers, Matthew 11:2 sq. The following and other phrases are freq. in the Synoptic Gospels: ὁ δὲ ἀποκριθεὶς εἶπεν, as Matthew 4:4; Matthew 15:13; καὶ ἀποκριθεὶς εἶπεν, Matthew 24:4; ἀποκριθεῖσα ἡ μήτηρ εἶπεν, Luke 1:60; ἀποκριθεὶς ὁ Σίμων εἶπεν, Luke 7:43, etc.; ἀποκριθέντες δὲ εἶπεν [-παν T Tr WH], Luke 20:24; but John usually writes ἀπεκρίθη καὶ εἶπεν: John 1:48 (John 1:49); John 2:19; John 3:10; John 4:10,John 4:13,John 4:17; John 6:26,John 6:29; John 8:16,John 8:20 [R G], John 8:52; John 9:11 [R G L br.] John 9:30,John 9:36 [L Tr mrg. om. WH br. κ. εἶπ.]; John 13:7; John 14:23; John 18:30; — [εἶπαν αὐτῷ λέγοντες, Mark 8:28 T WH Tr mrg., cf. Mark 12:26]. c. followed by ὅτι: Matthew 28:7; Mark 16:7; John 6:36; John 7:42; John 8:55; John 11:40; John 16:15; John 18:8; 1 John 1:6,1 John 1:8,1 John 1:10; 1 Corinthians 1:15; 1 Corinthians 14:23 1 Corinthians 15:27 [L br. WH mrg. om. ὅτι]. d. followed by acc. and inf.: τί οὖν ἐροῦμεν Ἀβραὰμ τὸν πατέρα ἡμῶν εὑρηκέναι [WH txt. om. Tr mrg. br. ευρηκ.; cf. 1 b. above] κατὰ σάρκα; Romans 4:1. 4. εἰπεῖν sometimes involves in it the idea of commanding [ cf. B. 275 sq. (237)]: followed by the inf., εἶπε δοθῆναι αὐτῇ φαγεῖν, Mark 5:43; εἰπὲ τῷ ἀδελφῷ μου μερίσασφαι μετ᾿ ἐμοῦ τὴν κληρονομίαν, Luke 12:13; ὅσα ἄν εἴπωσιν ὑμῖν (sc. τηρεῖν [inserted in R G]), τηρεῖτε, Matthew 23:3 (Sap. ix. 8). followed by the acc. and inf., ὁ εἰπὼν ἐκ σκότους φῶς λάμψαι, 2 Corinthians 4:6 [R G L mrg., cf. B. 273 sq. (235); but L txt. T Tr WH read λάμψει, thus changing the construction from the acc. with infin. to direct discourse, see 3 b. above]; εἶπεν αὐτῷ (for ἑαυτῷ, see αὑτοῦ) φωνηθῆναι τοὺς δούλους τούτους, he commanded to be called for him (i. e. to him) these servants, Luke 19:15; cf. W. § 44, 3 b.; Krüger § 55, 3, 13. followed by ἵνα with the subjunc.: Matthew 4:3; Matthew 20:21; Luke 4:3; to εἰπείν is added a dat. of the pers. bidden to do something, Mark 3:9; Luke 10:40; cf. Luke 4:3; Revelation 6:11; Revelation 9:4. “Moreover, notice that ἵνα and ὄφρα are often used by the later poets after verbs of commanding;” Hermann ad Vig. p. 849; cf. W. § 44, 8; [B. 237 (204)]. 5. By a Hebraism εἰπεῖν ἐν ἑαυτῷ (like בְּלִבּוֹ אָתַר Deuteronomy 8:17; Psalms 10:6 (Psalms 10:6); Psalms 8:1; (Psalms 14:1-7.); Esther 6:6) is equiv. to to think (because thinking is a silent soliloquy): Matthew 9:3; Luke 7:39; Luke 16:3; Luke 18:4 (elsewhere also λέγενι ἐν ἑαυτῷ); and εἰπεῖν ἐν τῇ καρδίᾳ αὐτοῦ amounts to the same, Luke 12:45; Romans 10:6; but in other passages εἶπoν, ἔλεγον, ἐν ἑαυτῷ is i. q. ἐν ἀλλήλοις: Matthew 21:38; see λέγω, II. 1 d. 6. εἰπεῖν τινα with a predicate accus. to call, style, one: ἐκείνους εἶπε θεούς, John 10:35; ὑμᾶς εἴρηκα φἰλους John 15:15; (Home. Od. 19, 334; Xen. apol. Sorc. § 15; Lcian. Tim. § 20). [Compare: ἀντ-, ἀπ-, προ- εῖπον.]

Ῥήγιον

(4484) Ῥήγιον, Ρ᾽ηγιου, τό, Rhegium (now Reggio), a town and promontory at the extremity of the Bruttian peninsula, opposite Messana (Messina) in Sicily; (it seems to have got its name from the Greek verb ῤήγνυμι, because at that point Sicily was believed to have been 'rent away' from Italy; so Pliny observes, hist. nat. 3, 8 (14); (Diodorus Siculus 4, 85; Strabo 6, 258; Philo de incorrupt. mund. § 26; others. See Pape , Eigennamen, under the word)): Acts 28:13.

ῥῆγμα

(4485) ῤῆγμα, ῥηγματος, τό (ῤήγνυμι), what has been broken or rent asunder;

a. a fracture, breach, cleft: Hippocrates (), Demosthenes , (Aristotle ), Polybius , others; for בָּקִיעַ, Amos 6:11, Alex. ;

b. plural for קְרָעִים, torn clothes: 1 Kings 11:30; 2 Kings 2:12.

c. fall, ruin: Luke 6:49.

ῥήγνυμι

(4486) ῤήγνυμι (Matthew 9:17) and ῤήσσω (Homer , Iliad 18, 571; 1 Kings 11:31; Mark 2:22 R G L marginal reading; Mark 9:18 (Luke 5:37 L marginal reading; (see below))); future ῤήξω; 1 aorist ἔρρηξα; present passive 3 person plural ῤήγνυνται; from Homer down; the Sept. for בָּקַע and קָרַע; to rend, burst or break asunder, break up, break through;

a. universally: τούς ἀσκούς, Mark 2:22; Luke 5:37; passive, Matthew 9:17; equivalent to to tear in pieces (A. V. rend): τινα, Matthew 7:6.

b. namely, εὐφροσύνην (previously chained up, as it were), to break forth into joy: Galatians 4:27, after Isaiah 54:1 (the full phrase is found in Isaiah 49:13; Isaiah 52:9; (cf. Buttmann , § 130, 5); in classical Greek ῥηγνύναι κλαυθμόν, οἰμωγήν, δάκρυα, especially φωνήν is used of infants or dumb persons beginning to speak; cf. Passow , under the word, 2, vol. ii., p. 1332{a}; (Liddell and Scott, under the word I. 4 and 5)).

c. equivalent to σπαράσσω, to distort, convulse: of a demon causing convulsions in a man possessed, Mark 9:18; Luke 9:42; in both passages many (so R. V. text) explain it to dash down, hurl to the ground (a common occurrence in cases of epilepsy); in this sense in Artemidorus Daldianus, oneir. 1, 60 a wrestler is said ῤῆξαι τόν ἀντιπαλον. Hesychius gives ῤῆξαι. καταβαλεῖν. Also ῥηξε. κατέβαλε. Cf. Kuinoel or Fritzsche on Mark 9:18. (Many hold that ῤήσσω in this sense is quite a different word from ῤήγνυμι (and its collateral or poetic ῤήσσω), and akin rather to (the onomatopoetic) ἀράσσω, ῤάσσω, to throw or dash down; cf. Lobeck in Alexander Buttmann (1873) Ausf: Spr. § 114, under the word ῤήγνυμι; Curtius , Das Verbum, pp. 162, 315; Schmidt , Syn., chapter 113, 7. See as examples Wis. 4:19; Hermas , mand. 11, 3 [ET]; Apostolic Constitutions, 6, 9, p. 165, 14. Cf. προσρήγνυμι.) (Compare: διαρηγνυμι, περιρήγνυμι, προσρήγνυμι.)

ῥῆμα

(4487) ῤῆμα, ῤήματος, τό (from Ρ᾽ΑΩ, perfect passive ἐίρημαι), from Theognis , Herodotus , Pindar down; the Sept. chiefly for דָּבָר; also for אֹמֶר, מִלָּה, פֶּה, אִמְרָה, etc.;

1. properly, that which is or has been uttered by the living voice, thing spoken, word (cf. ἔπος , also λόγος, I. 1); i. e.

a. any sound produced by the voice and having a definite meaning: Matthew 27:14; ῤῆμα γλώσσης, Sir. 4:24; φωνή ῤημάτων, a sound of words, Hebrews 12:19; ῤήματα ἄρρητα (unspeakable words), 2 Corinthians 12:4.

b. Plural, τά ῤήματα, speech, discourse (because it consists of words either few or many (cf. Philo , leg. alleg. 3, 61 τό δέ ῤῆμα μέρος λόγου)): Luke 7:1; Acts 2:14; words, sayings, John 8:20; John 10:21; Acts (Acts 10:44); Acts 16:38; τῶν ῤημάτων τίνος, what one has said, Luke 24:8, Luke 24:11, or taught, Romans 10:18; τοῖς ἐμοῖς ῥηματοις, my teachings, John 5:47; John 12:47; John 15:7; τά ῥημαψα ἅ ἐγώ λελάληκα, John 6:63; John 14:10; (ἀληθείας καί σωφροσύνης ῤήματα ἀποφθέγγομαι, Acts 26:25); ῤήματα ζωῆς αἰωνίου ἔχεις, thy teaching begets eternal life, John 6:68; τά ῤήματα τοῦ Θεοῦ, utterances in which God through someone declares his mind, John 8:47; λαλεῖ τίς τά ῤήματα τοῦ Θεοῦ, speaks what God bids him, John 3:34; λαλεῖν πάντα τά ῤήματα τῆς ζωῆς ταύτης, to deliver the whole doctrine concerning this life, i. e. the life eternal, Acts 5:20; τά ῤήματα ἅ ἔδωκας μοι, what thou hast bidden me to speak, John 17:8; ῤήματα λαλεῖν πρός τινα, ἐν οἷς etc. to teach one the things by which etc. Acts 11:14; τά ῤήματα τά προειρημενα ὑπό τίνος, what one has foretold, 2 Peter 3:2; Jude 1:17; λαλεῖν ῤήματα βλάσφημα εἰς τινα, to speak abusively in reference to one (see εἰς , B. II. 2 c. β.), Acts 6:11; κατά τίνος, against a thing, Acts 6:13 (G L T Tr WH omit βλάσφημα).

c. a series of words joined together into a sentence (a declaration of one's mind made in words);

α. universally, an utterance, declaration (German eine Aeusserung).: Matthew 26:75; Mark 9:32; Mark 14:72; Luke 2:50; Luke 9:45; Luke 18:34; Luke 20:26; Acts 11:16; Acts 28:25; with adjectives, ῤῆμα ἀργόν, Matthew 12:36; εἰπεῖν πονηρόν ῤῆμα κατά τίνος, to assail one with abuse, Matthew 5:11 (R G ; others omit ῤῆμα).

β. a saying of any sort, as a message, a narrative: concerning some occurrence, λαλεῖν τό ῤῆμα περί τίνος, Luke 2:17; ῤῆμα τῆς πίστεως, the word of faith, i. e. concerning the necessity of putting faith in Christ, Romans 10:8; a promise, Luke 1:38; Luke 2:29; καλόν Θεοῦ ῤῆμα, God's gracious, comforting promise (of salvation), Hebrews 6:5 (see καλός , c.); καθαρίσας... ἐν ῤήματι, according to promise (properly, on the ground of his word of promise, viz. the promise of the pardon of sins; cf. Mark 16:16), Ephesians 5:26 (others take ῤήματι here as equivalent to 'the gospel,' cf. Ephesians 6:17, Romans 10:8; (see Meyer at the passage)); the word by which something is commanded, directed, enjoined: Matthew 4:4 (cf. Winer 's Grammar, 389 (364) n.); Luke 4:4 R G L Tr in brackets; Hebrews 11:3; a command, Luke 5:5; ἐγένετο ῤῆμα Θεοῦ ἐπί τινα, Luke 3:2 (Jeremiah 1:1; πρός τινα, Genesis 15:1; 1 Kings 18:1); plural ῤήματα παρά σου, words from thee, i. e. to be spoken by time, Acts 10:22; ῤῆμα τῆς δυνάμεως αὐτοῦ, his omnipotent command, Hebrews 1:3. doctrine, instruction (cf. Winer 's Grammar, 123 (117)): (τό) ῤῆμα (τοῦ) Θεοῦ, divine instruction by the preachers of the gospel, Romans 10:17 (R G ; but L T Tr WH ῤήματος Χριστοῦ; others give ῤήματος here the sense of command, commission; (cf. Meyer)); saving truth which has God for its author, Ephesians 6:17; also τοῦ κυρίου, 1 Peter 1:25; words of prophecy, prophetic announcement, τά ῤήματα τοῦ Θεοῦ, Revelation 17:17, Rec. (others, οἱ λόγοι τοῦ Θεοῦ).

2. In imitation of the Hebrew דָּבָר, the subject matter of speech, thing spoken of, thing; and that

a. so far forth as it is a matter of narration: Luke 2:15; Acts 10:37; plural, Luke 1:65; Luke 2:19, Luke 2:51; Acts 5:32; Acts 13:42.

b. in so far as it is matter of command: Luke 1:37 (see ἀδυνατέω , b.) (Genesis 18:14; Deuteronomy 17:8).

c. a matter of dispute, case at law: Matthew 18:16; 2 Corinthians 13:1 (A. V. retains 'word' here and in the preceding passage) (Deuteronomy 19:15).

Ῥησά

(4488) Ῥησά (Lachmann Ῥησά (so Pape , Eigennamen, under the word)), ὁ, Rhesa, the son of Zerubbabel: Luke 3:27.

ῥήτωρ

(4489) ῤήτωρ, ῤήτορος, ὁ, ( Ρ᾽ΑΩ), a speaker, an orator (Sophocles , Euripides , Aristophanes , Xenophon , Plato , others): of a forensic orator or advocate, Acts 24:1. (Cf. Thomas Magister , under the word (p. 324, 15 edition Ritschl); B. D. , under the word , 2.)

ῥητῶς

(4490) ῤητῶς (ῤητός), adverb, expressly, in express words: ῤητῶς λέγει, 1 Timothy 4:1. (Polybius 3, 23, 5; Strabo 9, p. 426; Plutarch , Brut. 29; (de Stoic. repugn. 15, 10); (Diogenes Laërtius 8, 71; (others; cf. Wetstein on 1 Timothy, the passage cited; Winer 's Grammar, 463 (431)).)

ῥίζα

(4491) ῤίζα, ῤίζης, ἡ (akin to German Reis (cf. Latinradix ; English root; see Curtius , § 515; Fick , Part 3:775)), from Homer down; the Sept. for שֹׁרֶשׁ;

1. a root: properly, Matthew 3:10; Luke 3:9; ἐκ ῤιζῶν, from the roots (cf. Winer 's Grammar, § 51, 1 d.), Mark 11:20; ῤίζαν ἔχειν, to strike deep root, Matthew 13:6; Mark 4:6; tropically, οὐ ῤίζαν ἔχειν ἐν ἑαυτῷ, spoken of one who has but a superficial experience of divine truth, has not permitted it to make its way into the inmost recesses of his soul, Matthew 13:21; Mark 4:17; Luke 8:13; in figurative discourse, ῤίζα πικρίας (see πικρία ) of a person disposed to apostatize and induce others to commit the same offence, Hebrews 12:15; the progenitors of a race are called ῤίζα, their descendants κλάδοι (see κλάδος , b.), Romans 11:16-18. Metaphorically, cause, origin, source: πάντων τῶν κακῶν, 1 Timothy 6:10; τῆς σοφίας, Sir. 1:6 (5), 20 (18); τῆς ἀθανασίας, Wis. 15:3; τῆς ἁμαρτίας, of the devil, Ev. Nicod. 23; ἀρχή καί ῤίζα παντός ἀγαθοῦ, Epicur. quoted in Atlmn. 12, 67, p. 546f; πηγή καί ῤίζα καλοκἀγαθίας τό νομίμου τυχεῖν παιδείας, Plutarch , de purr. educ. c. 7 b.

2. after the use of the Hebrew שֹׁרֶשׁ, that which like a root springs from a root, a sprout, shoot; metaphorically, offspring, progeny: Romans 15:12; Revelation 5:5; Revelation 22:16 (Isaiah 11:10).

ῥιζόω

(4492) ῤιζόω, ῥίζω: perfect passive participle ἐρριζωμενος (see Rho); (ῤίζα); from Homer down; to cause to strike root, to strengthen with roots; as often in classical writings (see Passow , under the word, 3; (Liddell and Scott, under I.)), tropically, to render firm, to fix, establish, cause a person or a thing to be thoroughly grounded: passive ἐρριζωμενος (Vulg. radicatus ) ἐν ἀγάπη, Ephesians 3:17(18) (not WH ); ἐν Χριστῷ, in communion with Christ, Colossians 2:7. (Compare: ἐκριζόω.)

ῥιπή

(4493) ῤιπῇ, ῥιπης, ἡ (ῤίπτω), used by the Greek poets from Homer down; a throw, stroke, beat: ὀφθαλμοῦ (Vulg. ictus oculi (A. V. the twinkling of an eye)), a moment of time, 1 Corinthians 15:52 (L marginal reading ῤοπή, which see).

ῥιπίζω

(4494) ῤιπίζω: present passive participle ῥιπιζόμενος; (from ῤιπίς a bellows or fan); hence,

1. properly, to raise a breeze, put air in motion, whether for the sake of kindling a fire or of cooling oneself; hence,

a. to blow up a fire: φλόγα, πῦρ, Anthol. 5, 122, 6; Plutarch , Flam. 21.

b. to fan, i. e, cool with a fan (Tertullian flabello ): Plutarch , Anton. 26.

2. to toss to and fro, to agitate: of the wind, πρός ἀνέμων ῥιπίζεται τό ὕδωρ, Philo de incorrupt. mundi § 24; ῥιπιζομενη ἄχνη, Dio Cassius , 70, 4; δῆμος ἀστατον, κακόν καί θαλάσσῃ πανθ' ὅμοιον, ὑπ' ἀνέμου ῥιπίζεται, Dio Chr. 32, p. 368 b.; hence, joined with ἀνεμίζεσθαι it is used of a person whose mind wavers in uncertainty between hope and fear, between doing and not doing a thing, James 1:6.

ῥιπτέω

(4495) ῤιπτέω, see ῤίπτω . See related Strong's entry Strong's 4496.

ῥίπτω

(4496) ῤίπτω and ῤιπτέω (ῤιπτούντων, Acts 22:23; on the different views with regard to the difference in meaning between these two forms see Passow , under the word ῤίπτω, at the end; (Veitch , under the word ῤίπτω, at the end Hermann held that ῥίπτειν differed from ῥίπτειν as Latinjactare fromjacere , hence, the former had a frequent. force (cf. Lob. Sophocles Aj., p. 177; Cope, Aristotle , rhet. vol. i., p. 91f); some of the old grammarians associate with ῥίπτειν a suggestion of earnestness or effort, others of contempt)); 1 aorist ἔρριψα G Tr , ἔρριψα R L , ἐριψα T WH (participle (Luke 4:33) ῤῖψαν R G Tr WH , better (cf. Tdf. Proleg., p. 102; Veitch , p. 512) ῤῖψαν L T ); perfect passive 3 person singular ἔρριπται (G Tr ; others ἔρριπται) (Luke 17:2), participle ἐρριμμενος G , ἐριμμένος T Tr WH , ῤεριμμένος (with smooth breathing) Lachmann (Matthew 9:36); on the doubling of rho and the use of the breathing; see Rho; from Homer down; the Sept. chiefly for הִשְׁלִיך; to cast, throw; equivalent to to throw down: τί, Acts 27:19; τί ἐκ τίνος, ibid. 29; τινα εἰς τήν θάλασσαν, Luke 17:2. equivalent to to throw off: τά ἱμάτια (Plato , rep. 5, p. 474 a.), Acts 22:23 (they cast off their garments that they might be the better prepared to throw stones (but cf. Wendt in Meyer 5te Aufl.)); τά ὅπλα, 1 Macc. 5:43 1 Macc. 7:44 1 Macc. 11:51; Xenophon , Cyril 4, 2, 33, and often in other Greek writings equivalent to to cast forward or before: τινα (or τί) εἰς τί (Matthew 27:5 (but here R G L ἐν τῷ ναῷ)); Luke 4:35; τινας παρά τούς πόδας Ἰησοῦ, to set down (with the suggestion of haste and want of care), of those who laid their sick at the feet of Jesus, leaving them at his disposal without a doubt but that he could heal them, Matthew 15:30. equivalent to to throw to the ground, prostrate: ἐρριμμένοι, prostrated by fatigue, hunger, etc. (R. V. scattered), Matthew 9:36 (καταλαβων ἐρριμμενους καί μεθυοντας, the enemy prostrate on the ground, Polybius 5, 48, 2; of the slain, Jeremiah 14:16; ἐρριμμένα σώματα, 1 Macc. 11:4; for other examples see Wahl, Claris Apocr. V. T., under the word; τῶν νεκρῶν ἐρριμμενων ἀπι τῆς ἀγορᾶς, Plutarch , Galb. 28, 1). (Compare: ἀπορίπτω, ἐπιρίπτω.)

Ῥοβοάμ

(4497) Ροβοαμ (רְחַבְעָם, i. e. 'enlarging the people', equivalent to Ἐυρυδημος in Grk, from רָחַב and עָם), ὁ, Roboam, Rehoboam, the son and successor of king Solomon: Matthew 1:7.

Ῥόδη

(4498) Ῥόδη, Ρ᾽οδης, ἡ, Rhoda (i. e. 'rose'), the name of a certain maidservant: Acts 12:13.

Ῥόδος

(4499) Ῥόδος, ῤόδου, ἡ, Rhodes ((cf. Pape , Eigennamen, under the word)), a well-known island of the Cyclades opposite Caria and Lycia, with a capital of the same name: Acts 21:1. ((From Homer down); 1 Macc. 15:23.)

ῥοιζηδόν

(4500) ῤοιζηδόν (ῤοιζέω to make a confused noise), adverb, 'with a loud noise': 2 Peter 3:10. (Nicander , ther. 556; Geoponica , others.)

ῥομφαία

(4501) ῤομφαία, ῤομφαίας, ἡ, a large sword; properly, a long Thracian javelin (cf. Rich, Dict. of Antiq. under the word Rhompaea); also a kind of long sword usually worn on the right shoulder (Hesychius ῤομφαία. Θρακιον ἀμυντηριον, μάχαιρα, ξίφος ἤ ἀκόντιον μακρόν; (Suidas 3223 c. (cf. ῥεμβω to revolve, vibrate)); cf. Plutarch , Aemil. 18); (A. V. sword): Revelation 1:16; Revelation 2:12, Revelation 2:16; Revelation 6:8; Revelation 19:15, Revelation 19:21; σου δέ αὐτῆς τήν ψυχήν διελεύσεται ῤομφαία, a figure for 'extreme anguish shall fill (pierce, as it were) thy soul', Luke 2:35, where cf. Kuinoel. (Josephus , Antiquities 6, 12, 4; 7, 12, 1; in Ev. Nicod. 26 the archangel Michael, keeper of Paradise, is called ἡ φλογινη ῤομφαία. Very often in the Sept. for חֶרֶב; often also in the O. T. Apocrypha.)

Ῥουβήν

(4502) Ρουβην (in Josephus , Antiquities 1, 19, 8 Ρ᾽ουβηλος), ὁ, (רֲאוּבֵן, i. e. Behold ye, a son! Genesis 29:32 (cf. B. D. under the word)), Reuben, Jacob's firstborn son by Leah: Revelation 7:5.

Ῥούθ

(4503) Ρουθ (in Josephus , Antiquities 5, 9, 2 Ρ᾽ουθη, Ρ᾽ουθης), ἡ (רוּת for רְעוּת, a female friend), Ruth, a Moabitish woman, one of the ancestors of king David, whose history is related in the canonical book bearing her name: Matthew 1:5. (B. D. under the word .)

Ῥοῦφος

(4504) Ῥοῦφος, Ῥούφου. ὁ, Rufus (i. e. 'red', 'reddish'), a Latin proper name of a certain Christian: Mark 15:21; Romans 16:13. (B. D. under the word .)

ῥύμη

(4505) ῤύμη, ῥυμης, ἡ (from Ρ᾽ΥΩ equivalent to ἐρύω 'to draw' (but Curtius , § 517; Vanicek , p. 1210, others, connect it with ῤέω 'to flow'));

1. in earlier Greek the swing, rush, force, trail, of a body in motion.

2. in later Greek a tract of way in a town shut in by buildings on both sides; a street, lane: Matthew 6:2; Luke 14:21; Acts 9:11; Acts 12:10; cf. Isaiah 15:3; Sir. 9:7; Tobit 13:18. Cf. Lob. ad Phryn. , p. 401; (Rutherford, New Phryn., p. 488; Wetstein on Matt. as above; Winer 's Grammar, 22, 23).

ῥύομαι

(4506) ῤύομαι; future ῤύσομαι; 1 aorist ἐρρυσάμην G (ἐρρυσάμην R , so T in 2 Corinthians 1:10; 2 Peter 2:7; L everywhere except in 2 Timothy 3:11 text) and ἐρυσαμην (so Tr WH everywhere, T in Colossians 1:13; 2 Timothy 3:11; L text in 2 Timothy 3:11); a deponent middle verb, in later Greek with the 1 aorist passive ἐρρύσθην G (ἐρρύσθην R ), and (so L T Tr WH in 2 Timothy 4:17) ἐρυσθην; (on the doubling of rho ῥ, and the breathing, see in Rho); from Homer down; the Sept. chiefly for הִצִּיל; also for גָּאַל, פִּלֵּט (to cause to escape, to deliver), חָלַץ (to draw out), מִלֵּט, הושִׁיעַ, etc.; from Ρ᾽ΥΩ to draw, hence, properly, to draft, to oneself, to rescue, to deliver: τινα, Matthew 27:43; 2 Peter 2:7; τινα ἀπό τίνος (cf. Winer 's Grammar, § 30, 6 a.), Matthew 6:13; Luke 11:4 R L ; 1 Thessalonians 1:10 (here T Tr WH ἐκ; 2 Timothy 4:18); 1 aorist passive, Romans 15:31; 2 Thessalonians 3:2; τινα ἐκ τίνος (Winer 's Grammar, as above): Romans 7:24 (cf. Winer 's Grammar, § 41 a. 5); 2 Corinthians 1:10; Colossians 1:13; 2 Timothy 3:11; 2 Peter 2:9; 2 Peter 1:1-21 aorist passive, Luke 1:74; 2 Timothy 4:17; ὁ ῤυόμενος, the deliverer, Romans 11:26 (after Isaiah 59:20).

ῥυπαρία

(4507) ῤυπαρία, ῥυπαριας, ἡ (ῤυπαρός), filthiness (Plutarch , praecept. conjug. c. 28); metaphorically, of wickedness as moral defilement: James 1:21. (Of sordidness, in Critias quoted in Pollux 3, 116; Plutarch , de adulat. et amic. § 19; others.)

ῥυπαρός

(4508) ῤυπαρός, ῤυπαρᾷ, ῥυπαρον (ῤύπος, which see), filthy, dirty: properly, of clothing (A. V. vile), James 2:2 (the Sept. Zechariah 3:3; Josephus , Antiquities 7, 11, 3; Plutarch , Phocylides, 18; Dio Cassius , 65, 20; ῤυπαρᾷ καί ἀπλυτα, Artemidorus Daldianus, oneir. 2, 3 at the end; χλαμύς, Aelian v. h. 14, 10); metaphorically, defiled with iniquity, base (A. V. filthy): Revelation 22:11 G L T Tr WH . ((In the sense of sordid, mean, Dionysius Halicarnassus , others.))

ῥύπος

(4509) ῤύπος, ῤύπου, ὁ, from Homer down,filth: 1 Peter 3:21 (Buttmann , § 151, 14; Winer 's Grammar, § 30, 3 N. 3).

ῥυπαίνω

(4510) ῤυπόω, ῤύπῳ; 1 aorist imperative 3 person singular ῤυπωσάτω; 1. to make filthy, defile, soil: Homer , Odyssey 6, 59. 2. intransitive for ῤυπάω, to be filthy: morally, Revelation 22:11 Rec.

ῥύσις

(4511) ῤύσις, ῤύσεως, ἡ (from an unused present ῤύὧ, from which several of the tenses of ῤέω are borrowed), a flowing, issue: τοῦ αἵματος, Mark 5:25; Luke 8:43 (on the two preceding passages, cf. Buttmann , § 147, 11; Winer s Grammar, § 29, 3b.), 44 (Hippocrates , Aristotle ).

ῥυτίς

(4512) ῤυτίς, ῥυτιδος, ἡ ( Ρ᾽ΥΩ, to draw together, contract), a wrinkle: Ephesians 5:27. (Aristophanes , Plato , Diodorus 4, 51; Plutarch , Lucian , Anthol. , others.)

Ῥωμαϊκός

(4513) Ῥωμαϊκός, Ρ᾽ωμαικη, Ρ᾽ωμαικον, Roman, Latin: Luke 23:38 R G L brackets Tr marginal reading brackets ((Polybius , Diodorus , Dionysius Halicarnassus , others.))

Ῥωμαῖος

(4514) Ῥωμαῖος, Ρ᾽ωμαιου, ὁ, a Roman: John 11:48; Acts 2:10 (R. V. here from Rome); Acts 16:21, Acts 16:37; Acts 22:25-27, Acts 22:29; Acts 23:27; Acts 25:16; Acts 28:17. ((Polybius , Josephus , others); often in 1 and 2 Macc.)

Ῥωμαϊστί

(4515) Ῥωμαϊστί, adverb, in the Roman fashion or language, in Latin: John 19:20. (Epictetus diss. 1, 17, 16; Plutarch , Appian , others.)

Ῥώμη

(4516) Ῥώμη, Ῥώμης, ἡ (on the article with it cf. Winer s Grammar, § 18, 5b.; (on its derivation cf. Curtius , § 517; Vanicek , p. 1212; Pape , Eigennamen, under the word)), Rome, the renowned capital of Italy and ancient head of the world: Acts 18:2; Acts 19:21; Acts 23:11; Acts 28:14, Acts 28:16; Romans 1:7, Romans 1:15; 2 Timothy 1:17. (1 Macc. 1:10 1 Macc. 7:1; (Aristotle , Polybius , others).) (On Rome in St. Paul's time cf. BB. DD. under the word; Conybeare and Howson, Life and Epistles etc., chapter xxiv.; Farrar, Life and Work etc. chh. xxxvii., xliv., xlv.; Lewin, St. Paul, vol. ii, chapter vi.; Hausrath, Neutest. Zeltgesch. iii. 65ff; on the Jews and Christians there, see particularly Schürer , Die Gemeindeverfassung der Juden in Rom in d. Kalserzeit nach d. Inschriften dargest. (Leipz. 1879); Seyerlen, Enstehung as above with der Christengemeinde in Rom (Tübingen, 1874); Huidekoper, Judaism at Rome, 2nd edition, N. Y. 1877; Schaff, Hist. of the Chris. Chnrch (1882) vol. i, § 36.)

ῥώννυμι

(4517) ῤώννυμι: to make strong, to strengthen; perfect passive ἔρρωμαι (see Rho), to be strong, to thrive, prosper; hence, the 2 person (singular) imperative is the usual formula in closing a letter, ἔρρωσο, farewell: Acts 23:30 (R G ); ἔρρωσθε, Acts 15:29 (2 Macc. 11:21; Xenophon , Cyril 4, 5, 33; Artemidorus Daldianus, oneir. 3, 44, others; ἔρρωσο καί ὑγίαινε, Dio Cassius , 61, 13).