Thayer's Greek Lexicon

ἐλαιών — ἔνδικος

ἐλαιών

(1638) ἐλαιῶν, -ῶνος, ὁ, (the ending ών in derivative nouns indicating a place set with trees of the kind designated by the primitive, as δαφνών, ἰτεών, δρυμών κεδρών, cf. Bttm. Ausf. Spr. ii., p. 422ff: Kühner, i., p. 711; [Jelf, § 335 d.]); an olive-orchard, a place planted with olive trees, i. e. the Mount of Olives [A. V. Olivet] (see ἐλαία , 1): Acts 1:12 (διὰ τοῦ ἐλαιῶνος ὄρους, Josephus, Antiquities 7, 9, 2). In Luke 19:29; Luke 21:37 also we should write τὸ ὄρος τὸ καλούμενον ἐλαιῶν (so L T Tr, [but WH with R G -ῶν]); likewise in Josephus, Antiquities 20, 8, 6 πρὸς ὄρος τὸ προσαγορευόμενον ἐλαιών; b. j. 2, 13, 5 and 5, 2, 3 εἰς (κατὰ) ἐλαιὼν καλούμενον ὄρος; 6, 2, 8 κατὰ τὸ ἐλαιὼν ὄρος; [but in Josephus the passages cited; Bekker editions, -ῶν]. Cf. Fritzsche on Mark, p. 794f; Buttmann, 22 (19f); Winers Grammar, 182 (171) n. 1; [but see WHs Appendix, p. 158^b]. (The Sept. sometimes render זַיִת freely by ἐλαιών, as Exodus 23:11; Deuteronomy 6:11; 1 Samuel 8:14, etc.; not found in Greek writings.)

Ἐλαμίτης

(1639) Ἐλαμίτης (T WH Ἐλαμείτης, [see under the word εἰ , ἰ]), -ου, ὁ, an Elamite, i. e. an inhabitant of the province of Elymais, a region stretching southward to the Persian Gulf, but the boundaries of which are variously given (cf. Winers RWB under the word Elam; Vaihinger in Herzog 3, p. 747ff; Dillmann in Schenkel 2, p. 91f; Schrader in Rheim, p. 358f; Grimm on 1 Macc. 6:1; [BB. DD. , see under the words Elam, Elamites]): Acts 2:9. (Isaiah 21:2; in Greek writings Ἐλυμαῖος, and so Judith 1:6.)

ἐλάσσων

(1640) ἐλάσσων [in John and Romans] or -ττων [in Hebrews, 1 Timothy; cf. Buttmann, 7], -ον, (comparitive of the epic adjective ἐλαχύς equivalent to μικρός), [from Homer down], less — either in age (younger), Romans 9:12; or in rank, Hebrews 7:7; or in excellence, worse (opposed to καλός), John 2:10. Neuter ἔλαττον, adverbially, less [namely, than etc., A. V. under; cf. Winers Grammar, 239 (225); 595f, (554); Buttmann, 127f (112)]: 1 Timothy 5:9.

ἐλαττονέω

(1641) ἐλαττονέω [Buttmann, 7], -ῶ: 1 aorist ἠλαττόνησα; (ἔλαττον); not found in secular authors [yet see Aristotle, de plant. 2, 3, p. 825^a, 23]; to be less, inferior, (in possessions): 2 Corinthians 8:15 from Exodus 16:18. (Proverbs 11:24; Sir. 19:6 (Sir. 19:5); also transitively, to make less, diminish: Genesis 8:3; Proverbs 14:34; 2 Macc. 13:19, etc.)

ἐλαττόω

(1642) ἐλαττόω [Buttmann, 7], -ῶ: 1 aorist ἠλάττωσα; passive, [present ἐλαττοῦμαι]; perfect participle ἠλαττωμένος; (ἐλάττων); to make less or inferior: τινά, in dignity, Hebrews 2:7; passive to be made less or inferior: in dignity, Hebrews 2:9; to decrease (opposed to αὐξάνω), in authority and popularity, John 3:30. (Many times in the Sept. ; in Greek writings from Thucydides on.)

ἐλαύνω

(1643) ἐλαύνω; perfect participle ἐληλακώς; passive, [present ἐλαύνομαι]; imperfect ἠλαυνόμην; to drive: of the wind driving ships or clouds, James 3:4; 2 Peter 2:17; of sailors propelling a vessel by oars, to row, Mark 6:48; to be carried in a ship, to sail, John 6:19, (often so in Greek writings from Homer down; often also with νῆα or ναῦν added); of demons driving to some place the men whom they possess, Luke 8:29. [Compare: ἀπ-, συνελαύνω.]

ἐλαφρία

(1644) ἐλαφρία, -ας, ἡ, (ἐλαφρός), lightness; used of levity and fickleness of mind, 2 Corinthians 1:17; a later word, cf. Lob. ad Phryn., p. 343.

ἐλαφρός

(1645) ἐλαφρός, -ά, -όν, light in weight, quick, agile; a light φορτίον is used figuratively concerning the commandments of Jesus, easy to be kept, Matthew 11:30; neuter τὸ ἐλαφρόν, substantively, the lightness: τῆς θλίψεως [A. V. our light affliction], 2 Corinthians 4:17. (From Homer down.)

ἐλάχιστος

(1646) ἐλάχιστος, -η, -ον, (superlative of the adjective μικρός, but coming from ἐλαχύς), [(Homer h. Merc. 573), Herodotus down], smallest, least — whether in size: James 3:4; in amount: of the management of affairs, πιστὸς ἐν ἐλαχίστῳ, Luke 16:10 (opposed to ἐν πολλῷ); Luke 19:17; ἐν ἐλαχίστῳ ἄδικος, Luke 16:10; in importance: what is of the least moment, 1 Corinthians 6:2; in authority: of commandments, Matthew 5:19; in the estimation of men: of persons, Matthew 25:40, Matthew 25:45; in rank and excellence: of persons, Matthew 5:19; 1 Corinthians 15:9; of a town, Matthew 2:6. οὐδέ [R G οὔτε] ἐλάχιστον, not even a very small thing, Luke 12:26; ἐμοὶ εἰς ἐλάχιστόν ἐστι (see εἰμί , V. 2 c.), 1 Corinthians 4:3.

ἐλαχιστότερος

(1647) ἐλαχιστότερος, -α, -ον, (comparitive formed from the superlative ἐλάχιστος; there is also a superlative ἐλαχιστότατος; "it is well known that this kind of double comparison is common in the poets; but in prose, it is regarded as faulty." Lob. ad Phryn., p. 136; cf. Winers Grammar, § 11, 2 b. [also 27 (26); Buttmann, 28 (25)]), less than the least, lower than the lowest: Ephesians 3:8.

Ἐλεάζαρ

(1648) Ἐλεάζαρ, (אֶלְעָזָר whom God helps), ὁ, indeclinable, Eleazar, one of the ancestors of Christ: Matthew 1:15.

ἔλεγξις

(1649) ἔλεγξις, -εως, ἡ, (ἐλέγχω, which see), refutation, rebuke; (Vulg. correptio ; Augustine, convictio ): ἔλεγξιν ἔσχεν ἰδίας παρανομίας, he was rebuked for his own transgression, 2 Peter 2:16. (Philostratus vit. Apoll. 2, 22 [p. 74, Olear. edition]; Sept. , Job 21:4; Job 23:2, for שִׂיחַ complaint; [Protevangel. Jacob. 16, 1 τὸ ὕδωρ τῆς ἐλέγξεως κυρίου (Sept. Numbers 5:18 τὸ ὕδωρ τοῦ ἐλεγμοῦ)].)

ἔλεγχος

(1650) ἔλεγχος, -ου, ὁ, (ἐλέγχω);

1. a proof, that by which a thing is proved or tested, (τὸ πρᾶγμα τὸν ἔλεγχον δώσει, Demosthenes 44, 15 [i. e. in Phil. 1, 15]; τῆς εὐψυχίας, Euripides, Herc. fur. 162; ἐνθάδ’ ὁ ἔλεγχος τοῦ πράγματος, Epictetus diss. 3, 10, 11; others): τῶν [or rather, πραγμάτων] οὐ βλεπομένων, that by which invisible things are proved (and we are convinced of their reality), Hebrews 11:1 (Vulg. argumentum non apparentium [Tdf. rerum arg. non parentum ]); [others take the word here (in accordance with the preceding ὑπόστασις, which see) of the inward result of proving viz. a conviction; see Lünem, at the passage].

2. conviction (Augustine, convictio ): πρὸς ἔλεγχον, for convicting one of his sinfulness, 2 Timothy 3:16 R G. (Euripides, Plato, Demosthenes, others; Sept. chiefly for תּוכַחַת.)

Related entry: ἐλεγμός, οῦ, ὁ, (ἐλέγχω), correction, reproof, censure: 2 Timothy 3:16 L T Tr WH for R G ἔλεγχον. (Sir 21:6; Sir 35:17(Sir 32:17)), etc.; for תּוכַחַת chastisement, punishment, 2 Kings 19:3; Psalms 149:7; [Isaiah 37:3; etc.]. Not found in secular writings).

ἐλέγχω

(1651) ἐλέγχω; future ἐλέγξω; 1 aorist infinitive ἐλέγξαι, imperative ἔλεγξον; (passive, present ἐλέγχομαι; 1 aorist ἐλεγχθην); the Sept. for הוכִיחַ;

1. to convict, refute, confute, generally with a suggestion of the shame of the person convicted ("ἐλέγχειν hat eigentlich nicht die Bedeutung ' tadeln , schmähen , zurechtweisen ,' welche ihm die Lexika zuschreiben , sondern bedeutet nichts als überführen " (Schmidt , chapter 4: § 12)): τινα, of crime, fault, or error; of sin, 1 Corinthians 14:24; ἐλεγχόμενοι ὑπό τοῦ νόμου ὡς παραβάται, James 2:9; ὑπό τῆς συνειδήσεως, John 8:9 R G (Philo , Works, ii., p. 649 (ed. Mang., vi. 203, Richter edition, fragment περί ἀναστάσεως καί κρίσεως) τό συνειδός ἔλεγχος ἀδέκαστος καί πάντων ἀψευδεστατος); followed by περί with the genitive of thing, John 8:46; John 16:8, and L T Tr WH in Jude 1:15 (Aristophanes , Plutarch , 574); contextually, by conviction to bring to light, to expose: τί, John 3:20, cf. John 3:21; Ephesians 5:11, Ephesians 5:13 (Aristophanes ecclesiastical 485; τά κρυπτά, Artemidorus Daldianus, oneir. 1, 68; ἐπιστάμενος, ὡς εἰ καί λαθοι ἡ ἐπιβουλή καί μή ἐλεγχθειη, Herodian , 3, 12, 11 (4th edition, Bekker); others); used of the exposure and confutation of false teachers of Christianity, Titus 1:9, Titus 1:13; ταῦτα ἔλεγχε, utter these things by way of refutation, Titus 2:15.

2. to find fault with, correct;

a. by word; to reprehend severely, chide, admonish, reprove: Jude 1:22 L T Tr text; 1 Timothy 5:20; 2 Timothy 4:2; τινα περί τίνος, Luke 3:19; contextually, to call to account, show one his fault, demand an explanation: τινα, from someone, Matthew 18:15.

b. by deed; to chasten, punish (according to the translation of the Hebrew הוכִיחַ, Psalms 37:2 (Psalms 38:2), etc.; Wis. 12:2): Hebrews 12:5 (from Proverbs 3:11); Revelation 3:19. (On this word cf. J. C. Hare, The Mission of the Comforter, note L ; Trench , § iv. Compare: ἐξ-, δια-κατ-(-μαἰ).)

ἐλεεινός

(1652) ἐλεεινός, -ή, -όν, (ἔλεος), from Homer down, to be pitied, miserable: Revelation 3:17, [where WH have adopted the Attic form ἐλεινός, see their Appendix, p. 145]; comparative, 1 Corinthians 15:19. [Cf. Winer's Grammar, 99 (94).]

Related entry: [ἐλεινός, see ἐλεεινός]

ἐλεέω

(1653) ἐλεέω, ῶ; future ἐλεήσω; 1 aorist ἠλέησα; passive, 1 aorist ἠλεήθην; 1 future ἐλεηθήσομαι; perfect participle ἠλεημένος; (ἔλεος); from Homer down; Sept. most frequently for חָנַן to be gracious, also for רִחַם to have mercy; several times for חָמַל to spare, and נִחַם to console; to have mercy on: τινά [Winer's Grammer 32, 1 b. α], to succor one afflicted or seeking aid, Matthew 9:27; Matthew 15:22; Matthew 17:15; Matthew 18:33; Matthew 20:30; Mark 5:19 [here, by zeugma (Winer's Grammar § 66, 2 e.), the ὅσα is brought over with an adverbial force (Winer's Grammar 463 (431f.)), how]; Mark 10:47; Luke 16:24; Luke 17:13; Luke 18:38; Philippians 2:27; Jude 1:22 Rec.; absolutely to succor the afflicted, to bring help to the wretched, [A. V. to show mercy], Romans 12:8; passive to experience [A. V. obtain] mercy, Matthew 5:7. Specifically of God granting even to the unworthy favor, benefits, opportunities, and particularly salvation by Christ: Romans 9:15-16 R G (see ἐλεάω), Romans 9:18; Romans 11:32; passive, Romans 11:30; 1 Corinthians 7:25; 2 Corinthians 4:1; 1 Timothy 1:13, 1 Timothy 1:16; 1 Peter 2:10. [Synonyms: ἐλεέω, οἰκτείρω: ἐλ. to feel sympathy with the misery of another, especially such sympathy as manifests itself in act, less frequently in word; whereas οἰκτ. denotes the inward feeling of compassion which abides in the heart. A criminal begs ἔλεος of his judge; but hopeless suffering is often the object of οἰκτιρμός. Schmidt ch. 143. On the other hand, Fritzsche (Commentary on Romans volume 2 p. 315) makes οἰκτ. and its derivatives the stronger terms: ἐλ. the generic word for the feeling excited by another's misery; οἰκτ. the same, especially when it calls (or is suited to call) out exclamations and tears.]

Related entry: ἐλεάω, adopted for the more common ἐλεέω (which see) by L T Tr WH in Romans 9:16 and Jude 1:23 [also by WH Tr marginal reading in 22]; (Proverbs 21:26 manuscript Vat. ; 4 Macc. 9:3 variant; Clement of Rome, 1 Cor. 13, 2; Polycarp, ad Philip. 2, 2). Cf. Winers Grammar, 85 (82); Buttmann, 57 (50); [Mullach, p. 252; WHs Appendix, p. 166; Tdf. Proleg., p. 122].

ἐλεημοσύνη

(1654) ἐλεημοσύνη, -ης, ἡ, (ἐλεήμων), Sept. for חֶסֶד and צְדָקָה (see δικαιοσύνη , 1 b.);

1. mercy, pity (Callimachus in Del. 152; Isaiah 38:18; Sir. 17:22 (Sir 17:24), etc.), especially as exhibited in giving alms, charity: Matthew 6:4; ποιεῖν ἐλεημοσύνην, to practise the virtue of mercy or beneficence, to show one's compassion, [A. V. do alms], (cf. the similar phrases δικαιοσύνην, ἀλήθειαν, etc. ποιεῖν), Matthew 6:1 Rec. , 2, 3, (Sir. 7:10; Tobit 4:7; Tobit 12:8, etc.; for חֶסֶד עָשָׂה, Genesis 47:29); ἐλεημοσύνας, acts of beneficence, benefactions [cf. Winers Grammar, 176 (166); Buttmann, 77 (67)], Acts 10:2; εἴς τινα, Acts 24:17. Hence,

2. the benefaction itself, a donation to the poor, alms, (the German Almosen [and the English alms ] being [alike] a corruption of the Greek word): ἐλεημοσύνην διδόναι [(Diogenes Laërtius 5, 17)], Luke 11:41; Luke 12:33; αἰτεῖν, Acts 3:2; λαμβάνειν, Acts 3:3; πρὸς τὴν ἐλεημοσ. for (the purpose of asking) alms, Acts 3:10; plural, Acts 9:36; Acts 10:4, Acts 10:31.

ἐλεήμων

(1655) ἐλεήμων, -ον, merciful: Matthew 5:7; Hebrews 2:17. [From Homer, Odyssey 5, 191 on; Sept. .]

ἔλεος

(1656) ἔλεος, -ου, ὁ, mercy: that of God toward sinners, Titus 3:5; ἔλεον λαμβάνειν, to receive i. e. experience, Hebrews 4:16; that of men: readiness to help those in trouble, Matthew 9:13 and Matthew 12:7 (from Hosea 6:6); Matthew 23:23. But in all these passages L T Tr WH have adopted the neuter form τὸ ἔλεος (which see), much more common in Hellenistic writings than the masculine ὁ ἔλεος, which is the only form in classic Greek [Sophocles (Lexicon, under the word) notes τὸ ἔλ. in Polybius 1, 88, 2; and Pape in Diodorus Siculus 3, 18 variant]. The Greek manuscripts of the O. T. also frequently waver between the two forms. Cf. [WHs Appendix, p. 158]; Winers Grammar, 66 (64); Buttmann, 22 (20).

ἔλεος, -ους, τό (a form more common in Hellenistic Greek than the classic ὁ ἔλεος, which see), mercy; kindness or good will toward the miserable and afflicted, joined with a desire to relieve them;

1. of men toward men: Matthew 9:13; Matthew 12:7; Matthew 23:23 (in these three passages, accusatives to L T Tr WH); James 2:13; James 3:17; ποιεῖν ἔλεος, to exercise the virtue of mercy, show oneself merciful, James 2:13; with the addition of μετά τίνος (in imitation of the very common Hebrew phrase עָשָׂה חֶסֶר עִם פ״ Genesis 21:23; Genesis 24:12; Judges 1:24, etc.; cf. Thiersch, De Pentateuchi vers. Alex., p. 147; [Winer's Grammar, 33 (32); 376 (353)]), to show, afford, mercy to one, Luke 10:37.

2. of God towards men;

a. universally: Luke 1:50; in benedictions: Galatians 6:16; 1 Timothy 1:2; 2 Timothy 1:2; [(probably) Titus 1:4 R L]; 2 John 1:3; Jude 1:2. ἐμεγάλυνε κύριος τὸ ἔλεος αὐτοῦ μετ' αὐτῆς, magnified his mercy toward her, i. e. showed distinguished mercy to her (after the Hebrew, see Genesis 19:19), Luke 1:58.

b. especially the mercy and clemency of God in providing and offering to men salvation by Christ: Luke 1:54; Romans 15:9; Ephesians 2:4; [Titus 3:5 L T Tr WH; Hebrews 4:16 L T Tr WH]; 1 Peter 1:3; σπλάγχνα ἐλέους (the genitive of quality [cf. Winers Grammar, 611 (568)]), wherein mercy dwells,—as we should say, the heart of mercy, Luke 1:78; ποιεῖν ἔλεος μετά τινος (see 1 above), Luke 1:72; σκεύη ἐλέους, vessels (fitted for the reception) of mercy, i. e. men whom God has made fit to obtain salvation through Christ, Romans 9:23; τῷ ὑμετέρῳ έλέει, by (in consequence of, moved by) the mercy shown you in your conversion to Christ, Romans 11:31 [cf. Winers Grammar, § 22, 7 (cf. § 61, 3 a.); Buttmann, 157 (137)].

3. the mercy of Christ, whereby at his return to judgment he will bless true Christians with eternal life: Jude 1:21; [2 Timothy 1:16, 2 Timothy 1:18 (on the repetition of κύριος in 2 Timothy 1:18 cf. Genesis 19:24; 1 Samuel 3:21; 1 Samuel 15:22; 2 Chronicles 7:2; Genesis 1:27, etc. Winer's Grammar, § 22, 2); but Prof. Grimm understands κύριος here as referring to God; see κύριος, c. α.]. [Cf. Trench, § xlvii.; and see ἐλεέω at the end.]

ἐλευθερία

(1657) ἐλευθερία, -ας, ἡ, (ἐλεύθερος), liberty, [from Pindar, Herodotus down]; in the N. T.

a. liberty to do or to omit things having no relation to salvation, 1 Corinthians 10:29; from the yoke of the Mosaic law, Galatians 2:4; Galatians 5:1, Galatians 5:13; 1 Peter 2:16; from Jewish errors so blinding the mental vision that it does not discern the majesty of Christ, 2 Corinthians 3:17; freedom from the dominion of corrupt desires, so that we do by the free impulse of the soul what the will of God requires: ὁ νόμος τῆς ἐλευθερίας, i. e. the Christian religion, which furnishes that rule of right living by which the liberty just mentioned is attained, James 1:25; James 2:12; freedom from the restraints and miseries of earthly frailty: so in the expression ἡ ἐλευθερία τῆς δόξης (epexegetical genitive [Winer's Grammar, 531 (494)]), manifested in the glorious condition of the future life, Romans 8:21.

b. fancied liberty, i. e. license, the liberty to do as one pleases, 2 Peter 2:19. J. C. Erler, Commentatio exeg. de libertatis christianae notione in N. T. libris obvia, 1830 (an essay I have never had the good fortune to see).

ἐλεύθερος

(1658) ἐλεύθερος, -έρα, -ερον, (ΕΛΕΥΘΩ equivalent to ἔρχομαι [so Curtius, p. 497, after Etym. Magn. 329, 43; Suidas col. 1202 a., Gaisf. edition; but others besides, cf. Vanicek, p. 61]; hence, properly, one who can go whither he pleases), [from Homer down], Sept. for חָפְשִׁי, free;

1. freeborn; in a civil sense, one who is not a slave: John 8:33; 1 Corinthians 7:22; 1 Corinthians 12:13; Galatians 3:28; Ephesians 6:8; Colossians 3:11; Revelation 6:15; Revelation 13:16; Revelation 19:18; feminine, Galatians 4:22, Galatians 4:30. (opposed to ἡ παιδίσκη); of one who ceases to be a slave, freed, manumitted: γίνεσθαι ἐλεύθερον, 1 Corinthians 7:21.

2. free, exempt, unrestrained, not bound by an obligation: 1 Corinthians 9:1; ἐκ πάντων (see ἐκ , I. 6 at the end), 1 Corinthians 9:19; ἀπό τινος, free from i. e. no longer under obligation to, so that one may now do what was formerly forbidden by the person or thing to which he was bound, Romans 7:3 [cf. Winers Grammar, 196f (185); Buttmann, 157f (138), 269 (231)]; followed by an infinitive [Winers Grammar, 319 (299); Buttmann, 260 (224)], ἐλευθέρα ἐστὶν... γαμηθῆναι she is free to be married, has liberty to marry, 1 Corinthians 7:39; exempt from paying tribute or tax, Matthew 17:26.

3. in an ethical sense: free from the yoke of the Mosaic law, Galatians 4:26; 1 Peter 2:16; from the bondage of sin, John 8:36; left to one's own will and pleasure, with the dative of respect, τῇ δικαιοσύνῃ, so far as relates to righteousness, as respects righteousness, Romans 6:20 (Winers Grammar, § 31, 1 k.; Buttmann, § 133, 12).

ἐλευθερόω

(1659) ἐλευθερόω, ῶ: future ἐλευθερώσω; 1 aorist ἠλευθερωσα; passive, 1 aorist ἠλευθερώθην; 1 future ἐλευθερωθήσομαι; (ἐλεύθερος); [from Aeschylus down]; to make free, set at liberty: from the dominion of sin, John 8:32, John 8:36; τινὰ ἀπό τινος, one from another's control [Winers Grammar, 196f (185); Buttmann, 157f (138)]: ἀπὸ τ. νόμου τ. ἁμαρτίας κ. τοῦ θανάτου (see νόμος , 1), Romans 8:2; ἀπὸ τ. ἁμαρτίας, from the dominion of sin, Romans 6:18, Romans 6:22; ἀπὸ τ. δουλείας τ. φθορᾶς εἰς τ. ἐλευθερίαν, to liberate from bondage (see δουλεία ) and to bring (transfer) into etc. (see εἰς , C. 1), Romans 8:21; with a dative commodi, τῇ ἐλευθερίᾳ, that we might be possessors of liberty, Galatians 5:1; cf. Buttmann, § 133, 12 [and Bp. Lightfoot at the passage].

ἔλευσις

(1660) ἔλευσις, -εως, ἡ, (ἔρχομαι), a coming, advent, (Dionysius Halicarnassus 3, 59): Acts 7:52. (ἐν τῇ ἐλευσει αὐτοῦ, i. e. of Christ, καὶ ἐπιφάνείᾳ τῇ ὑστέρᾳ, Act. Thom. 28; plural αἱ ἐλεύσεις, of the first and the second coming of Christ to earth, Irenaeus 1, 10.)

ἐλεφάντινος

(1661) ἐλεφάντινος, -ίνη, -ινον, (ἐλέφας), of ivory: Revelation 18:12. [Alcaeus Mytilenaeus, Aristophanes, Polybius, others.]

Ἐλιακείμ

(1662) Ἐλιακείμ, (אֶלְיָקִים whom God set up), Eliakim, one of the ancestors of Christ: Matthew 1:13; Luke 3:30.

Ἐλιέζερ

(1663) Ἐλιεζερ (אֶלִיעֶזֶר my God is help), Eliezer, one of the ancestors of Christ: Luke 3:29.

Ἐλιούδ

(1664) Ἐλιούδ, (from אֵל and הוד glory, [?]), Eliud, one of the ancestors of Christ: Matthew 1:14

Ἐλισάβετ

(1665) Ἐλισάβετ [WH Ἐλεισ., see WH's Appendix, p. 155, and under the word ει, ι], (אֱלִישֶׁבַע my God is my oath, i. e. a worshipper of God), Elisabeth, wife of Zacharias the priest and mother of John the Baptist: Luke 1:5

Ἐλισαῖος

(1666) Ἐλισσαιος and (so L T) Ἐλισαῖος [cf. Tdf. Proleg., p. 107; Tr WH Ἐλισαῖος, cf. WH's Appendix, p. 159], -ου, ὁ, (אֱלִישַׁע my God is salvation), Elisha, a distinguished O. T. prophet, the disciple, companion, and successor of Elijah (1 Kings 19:16; 2 Kings 1:1-18): Luke 4:27.

ἑλίσσω

(1667) ἑλίσσω: future ἑλίξω [Rec.^st ἑλ.]; [present passive ἑλίσσομαι; from Homer down]; to roll up, fold together: Hebrews 1:12 [where T Tr marginal reading ἀλλάξεις], and Revelation 6:14 L T Tr WH; see εἱλίσσω .

Related entry: [ἔλιγμα, -ατος, τό, (ἑλίσσω), a roll: John 19:39 WH text, where others read μίγμα, which see. (Athen., Anth. P., others)]

ἕλκος

(1668) ἕλκος, -εος (-ους), [cf. Latin ulcus , ulcerare ; perhaps akin to ἕλκω (Etym. Magn. 331, 3; 641, 3), yet cf. Curtius, § 23], τό;

1. a wound, especially a suppurated wound; so in Homer and earlier writings.

2. from [Thucydides], Theophrastus, Polybius on, a sore, an ulcer: Revelation 16:2; plural, Luke 16:21; Revelation 16:11. (for שְׁחִין, Exodus 9:9; Job 2:7, etc.)

ἑλκόω

(1669) ἑλκόω, -ῶ: to make sore, cause to ulcerate (Hippocrates and medical writers); passive to be ulcerated; perfect participle passive ἡλκωμένος (L T Tr WH εἱλκωμ. [WHs Appendix, p. 161; Winers Grammar, § 12, 8; Buttmann, 34 (30)]), full of sores: Luke 16:20, (Xenophon, de re. eq. 1, 4; 5, 1).

ἕλκω

(1670) ἕλκω (and in later writings ἑλκύω also [Veitch, under the word; Winer's Grammar, 86 (82)]); imperfect εἷλκον (Acts 21:30); future ἑλκύσω [ἑλκ. Rec.^elz John 12:32]; 1 aorist εἵλκυσα ([infinitive (John 21:6) ἑλκύσαι R^bez ^elz L T WH, -κύσαι R^st G Tr]; cf. Bttm. Ausf. Spr. § 114, vol. ii., p. 171; Krüger § 40, under the word; [Lob. Paralip., p. 35f; Veitch, under the word]); from Homer down; Sept. for מָשַׁך; to draw;

1. properly: τὸ δίκτυον, John 21:6, John 21:11; μάχαιραν, i. e. unsheathe, John 18:10 (Sophocles Ant. 1208 (1233), etc.); τινά, a person forcibly and against his will (our drag, drag off), ἔξω τοῦ ἱεροῦ, Acts 21:30; εἰς τὴν ἀγοράν, Acts 16:19; εἰς κριτήρια, James 2:6 (πρὸς τὸν δῆμον, Aristophanes eqq. 710; and in Latin, as Caesar b. g. 1, 53 (54, 4) cum trinis catenis vinctus traheretur , Livy 2, 27 cum a lictoribus jam traheretur ).

2. metaphorically, to draw by inward power, lead, impel: John 6:44 (so in Greek also; as ἐπιθυμίας... ἑλκουσης ἐπὶ ἡδονάς, Plato, Phaedr., p. 238 a.; ὑπὸ τῆς ἡδονῆς ἑλκόμενοι, Aelian h. a. 6, 31; likewise 4 Macc. 14:13; 15:8 (4 Macc 15:11). trahit sua quemque voluptas , Vergil, Ecclesiastes 2:1-26, 65); πάντας ἑλκύσω πρὸς ἐμαυτόν, I by my moral, my spiritual, influence will win over to myself the hearts of all, John 12:32. Cf. Meyer on John 6:44; [Trench, § 21, Compare: ἐξέλκω.]

Related entry: ἑλκύω, see ἕλκω.

Ἑλλάς

(1671) Ἑλλάς, -άδος, ἡ, Greece i. e. Greece proper, as opposed to Macedonia, equivalent to Ἀχαΐα (which see) in the time of the Romans: Acts 20:2 [cf. Wetstein at the passage; Meyer on Acts 18:12].

Ἕλλην

(1672) Ἕλλην, -ηνος, ὁ;

1. a Greek by nationality, whether a native of the main land or of the Greek islands or colonies: Acts 18:17 Rec. ; Ἕλληνές τε καὶ βάρβαροι, Romans 1:14.

2. in a wider sense the name embraces all nations not Jews that made the language, customs, and learning of the Greeks their own; so that where Ἕλληνες are opposed to Jews, the primary reference is to a difference of religion and worship: John 7:35 (cf. Meyer at the passage); Acts 11:20 G L T Tr [cf. B. D. American edition, p. 967]; Acts 16:1, Acts 16:3; [Acts 21:28]; 1 Corinthians 1:22, 1 Corinthians 1:23 Rec. ; Galatians 2:3 (Josephus, Antiquities 20, 11, 2); Ἰουδαῖοί τε καὶ Ἕλληνες, and the like: Acts 14:1; Acts 18:4; Acts 19:10, Acts 19:17; Acts 20:21; Romans 1:16; Romans 2:9, Romans 2:10; Romans 3:9; Romans 10:12; 1 Corinthians 1:24; 1 Corinthians 10:32; 1 Corinthians 12:13; Galatians 3:28; Colossians 3:11. The word is used in the same wide sense by the Greek church Fathers, cf. Otto on Tatian, p. 2; [Sophocles' Lexicon, under the word]. The Ἕλληνες spoken of in John 12:20 and Acts 17:4 are Jewish proselytes from the Gentiles; see προσήλυτος , 2. [Cf. B. D. under the word Greece etc. (especially American edition).]

Ἑλληνικός

(1673) Ἑλληνικός, -ή, -όν, Greek, Grecian: Luke 23:38 [T WH Tr text omit; L Tr marginal reading brackets the clause]; Revelation 9:11. [From Aeschylus, Herodotus down.]

Ἑλληνίς

(1674) Ἑλληνίς, -ίδος, ἡ;

1. a Greek woman.

2. a Gentile woman; not a Jewess (see Ἕλλην , 2): Mark 7:26; Acts 17:12.

Ἑλληνιστής

(1675) Ἑλληνιστής, -οῦ, ὁ, (from ἑλληνίζω to copy the manners and worship of the Greeks or to use the Greek language [Winers Grammar, 94 (89f), cf. 28]), a Hellenist, i. e. one who imitates the manners and customs or the worship of the Greeks, and uses the Greek tongue; employed in the N. T. of Jews born in foreign lands and speaking Greek [Grecian Jews]: Acts 11:20 R [WH; see in Ἕλλην , 2]; Acts 9:29; the name adhered to them even after they had embraced Christianity, Acts 6:1, where it is opposed to οἱ Ἑβραῖοί, which see Cf. Winers RWB, under the word Hellenisten; Reuss in Herzog see p. 701ff; [BB. DD. , under the word Hellinist; Farrar, St. Paul, chapter 7; Wetstein on Acts 6:1].

Ἑλληνιστί

(1676) Ἑλληνιστί, adverb (ἑλληνίζω), in Greek, i. e. in the Greek language: John 19:20; Acts 21:37. [Xenophon, an. 7, 6, 8; others.]

ἐλλογέω

(1677) ἐλλογέω [see ἐν , III. 3], -ῶ; [passive, 3 person singular present ἐλλογεῖται R G L txt T Tr; imperfect ἐλλογᾶτο L marginal reading WH; cf. WHs Appendix, p. 166; Tdf. Proleg., p. 122; Mullach, p. 252; Buttmann, 57f (50); Winer's Grammar, 85 (82)]; (λόγος a reckoning, account); to reckon in, set to one's account, lay to one's charge, impute: τοῦτο ἐμοὶ ἐλλόγει (L T Tr WH ἐλλόγα [see references above]), charge this to my account, Philemon 1:18; sin the penalty of which is under consideration, Romans 5:13, where cf. Fritzsche, p. 311. (Inscr. quoted in Boeckh 1, p. 850 [no. 1732 a.; Bp. Lightfoot adds Edict. Diocl. in Corp. Inscriptions Latin 3, p. 836; see further his note on Philemon 1:18; cf. Buttmann, 57f (50)].)

Related entry: ἐλλογάω, equivalent to ἐλλογέω, which see.

Ἐλμωδάμ

(1678) Ἐλμωδάμ (Lachmann Ἐλμαδάμ, T Tr WH Ἐλμαδάμ [on the breathing in manuscripts see Tdf. Proleg., p. 107]), ὁ, Elmodam or Elmadam, proper name of one of the ancestors of Christ: Luke 3:28.

ἐλπίζω

(1679) ἐλπίζω; imperfect ἠλπιζον; Attic future ἐλπιῶ (Matthew 12:21, and often in the Sept. ((whence in Romans 15:12); cf. Buttmann , 37 (32); Winer 's Grammar, § 13, 1 c.); the common form ἐλπίσω does not occur in Biblical Greek); 1 aorist ἤλπισα; perfect ἠλπικα; (present passive ἐλπίζομαι); (ἐλπίς, which see); the Sept. for בָּטַח to trust; חָסָה to flee for refuge; יִחֵל to wait, to hope; to hope (in a religious sense, to wait for salvation with joy and full of confidence): τί, Romans 8:24; 1 Corinthians 13:7; (τά) ἐλπιζομενα, things hoped for, Hebrews 11:1 (but WH marginal reading connect ἐλπιζομένων with the following πραγμάτων); once with the dative of the object on which the hope rests, hopefully to trust in: τῷ ὀνόματι αὐτοῦ (as in secular authors once τῇ τύχῃ, Thucydides 3, 97, 2), Matthew 12:21 G L T Tr WH (cf. Buttmann , 176 (153)); καθώς, 2 Corinthians 8:5. followed by an infinitive relating to the subject of the verb ἐλπίζω (cf. Winer s Grammar, 331 (311); Buttmann , 259 (223)): Luke 6:34; Luke 23:8; Acts 26:7; Romans 15:24; 1 Corinthians 16:7; Philippians 2:1-30:(19),23; 1 Timothy 3:14; 2 John 1:12; 3 John 1:14; followed by a perfect infinitive 2 Corinthians 5:11; followed by ὅτι with a present Luke 24:21; ὅτι with a future, Acts 24:26; 2 Corinthians 1:13; 2 Corinthians 13:6; Philemon 1:22. Peculiar to Biblical Greek is the construction of this verb with prepositions and a case of noun or pronoun (cf. Buttmann , 175f (152f) (cf. 337 (290); Winer 's Grammar, § 33, d.; Ellicott on 1 Timothy 4:10)): εἰς τινα, to direct hope unto one, John 5:45 (perfect ἠλπίκατε, in whom you have put your hope, and rely upon it (Winer 's Grammar, § 40, 4 a.)); 1 Peter 3:5 L T Tr WH ; with addition of ὅτι with future 2 Corinthians 1:10 (L text Tr WH brackets ὅτι, and so detach the following clause); ἐπί τίνι, to build hope on one, as on a foundation (often in the Sept. ): Romans 15:12 (from Isaiah 11:10); 1 Timothy 4:10; 1 Timothy 6:17; ἐν τίνι, to repose hope in one, 1 Corinthians 15:19; followed by infinitive Philippians 2:19; ἐπί with according to direct hope toward something: ἐπί τί, to hope to receive something, 1 Peter 1:13; ἐπί τόν Θεόν, of those who hope for something from God, 1 Peter 3:5 R G ; 1 Timothy 5:5, (and often in the Sept. ). (Compare: ἀπελπίζω, προελπίζω.)

ἐλπίς

(1680) ἐλπίς (sometimes written ἐλπίς; so WH in Romans 8:20; Tdf. in Acts 2:26; see (in 2 below, and) the references under the word ἀφειδον), ἐλπίδος, ἡ (ἔλπω to make to hope), the Sept. for בֶּטַח and מִבְטַח, trust; מַחְסֶה that in which one confides or to which he flees for refuge; תִּקְוָה expectation, hope; in the classics a vox media, i. e. expectation whether of good or of ill;

1. rarely in a bad sense, expectation of evil, fear; as, ἡ τῶν κακῶν ἐλπίς, Lucian , Tyrannic c. 3; τοῦ φοβοῦ ἐλπίς, Thucydides 7, 61; κακῇ ἐλπίς, Plato , rep. 1, p. 330 e. (cf. legg. 1, p. 644 c. at the end); πονηρά ἐλπίς Isaiah 28:19, the Sept.

2. much more frequent in the classics, and always in the N. T., in a good sense: expectation of good, hope; and in the Christian sense, joyful and confident expectation of eternal salvation: Acts 23:6; Acts 26:7; Romans 5:4; Romans 12:12; Romans 15:13; 1 Corinthians 13:13; 1 Peter 1:3; 1 Peter 3:15; ἀγαθή ἐλπίς (often in secular authors, as Plato , Phaedo 67 c.; plural ἐλπίδες ἀγαθαί, legg. 1, p. 649 b.; Xenophon , Ages. 1, 27), 2 Thessalonians 2:16; ἐλπίς βλεπομένη, hope whose object is seen, Romans 8:24; ὁ Θεός τῆς ἐλπίδος, God, the author of hope, Romans 15:13; ἡ πληροθορια τῆς ἐλπίδος, fullness, i. e. certainty and strength of hope, Hebrews 6:11; ἡ ὁμολογία τῆς ἐλπίδος, the confession of those things which we hope for, Hebrews 10:23; τό καύχημα τῆς ἐλπίδος hope wherein we glory, Hebrews 3:6; ἐπεισαγωγή κρείττονος ἐλπίδος, the bringing in of a better hope, Hebrews 7:19; ἐλπίς with the genitive of the subjunctive, Acts 28:20; 2 Corinthians 1:7 (6); Philippians 1:20; with the genitive of the object, Acts 27:20; Romans 5:2; 1 Corinthians 9:10; 1 Thessalonians 5:8; Titus 3:7; with the genitive of the thing on which the hope depends, ἡ ἐλπίς τῆς ἐργασίας αὐτῶν, Acts 16:19; τῆς κλήσεως, Ephesians 1:18; Ephesians 4:4; τοῦ εὐαγγελίου, Colossians 1:23; with the genitive of the person in whom hope is reposed, 1 Thessalonians 1:3 (cf. Buttmann , 155 (136)). ἐπ' (or ἐφ' — so Acts 2:26 L T ; Romans 4:18 L ; Romans 8:20 (Romans 8:21) T WH ; cf. Scrivener , Introduction, etc., p. 565; (but see above, at the beginning)) ἐλπίδι, relying on hope, having hope, in hope (Euripides , Herc. fur. 804; Diodorus Siculus 13, 21; ἐπ' ἐλπίδι ἀγαθή, Xenophon , mem. 2, 1, 187 (Winer s Grammar, 394 (368), cf. 425 (396); Buttmann , 337 (290)): Acts 2:26 (of a return to life); Romans 4:18; with the genitive of the thing hoped for added: ζωῆς αἰωνίου, Titus 1:2; τοῦ μετέχειν, 1 Corinthians 9:10 (G L T Tr WH ); in hope, followed by ὅτι, Romans 8:20 (21) (but Tdf. reads διότι); on account of the hope, for the hope (Buttmann , 165 (144)), with the genitive of the thing on which the hope rests, Acts 26:6. παῥ ἐλπίδα, beyond, against, hope (Winer 's Grammar, 404 (377)): Romans 4:18 (i. e. where the laws of nature left no room for hope). ἔχειν ἐλπίδα (often in Greek writings): Romans 15:4; 2 Corinthians 3:12; with an infinitive belonging to the person hoping, 2 Corinthians 10:15; ἐλπίδα ἔχειν εἰς (Tdf. πρός) Θεόν, followed by an accusative with an infinitive Acts 24:15 (εἰς Χριστόν ἔχειν, τάς ἐλπίδας, Acta Thomae § 28; (τήν ἐλπίδα εἰς τόν Ἰησοῦν ἐν τῷ πνεύματι ἔχοντες, the Epistle of Barnabas 11, 11 [ET])); ἐπί with the dative of person 1 John 3:3; ἐλπίδα μή ἔχοντες (of the heathen) having no hope (of salvation), Ephesians 2:12; 1 Thessalonians 4:13; ἤ ἐλπίς ἐστιν εἰς Θεόν, directed unto God, 1 Peter 1:21. By metonymy, it denotes

a. the author of hope, or he who is its foundation, (often so in Greek authors, as Aeschylus choëph. 776; Thucydides 3, 57; (cf. Ignatius ad Eph. 21, 2 [ET]; ad Magn. 11 [ET] at the end; ad Philad. 11, 2 [ET]; ad Trall. inscr. and 2, 2 [ET], etc.)): 1 Timothy 1:1; 1 Thessalonians 2:19; with the genitive of object added, τῆς δόξης, Colossians 1:27.

b. the thing hoped for: προσδέχεσθαι τήν μακαρίαν ἐλπίδα, Titus 2:13; ἐλπίδα δικαιοσύνης ἀπεκδέχεσθαι, the thing hoped for, which is righteousness (cf. Meyer edition Sieffert at the passage), Galatians 5:5 (προσδοκῶν τάς ὑπό Θεοῦ ἐλπίδας, 2 Macc. 7:14); διά ἐλπίδα τήν ἀποκειμένην ἐν τοῖς οὐρανοῖς, Colossians 1:5; κρατῆσαι τῆς προκειμένης ἐλπίδος, Hebrews 6:18 (cf. Bleek at the passage). — Zöckler, De vi ac notlone vocis ἐλπίς in N. T. Gissae 1856.

Ἐλύμας

(1681) Ἐλύμας, ὁ, [Buttmann, 20 (18)], Elymas, an appellative name which Luke interprets as μάγος — derived either, as is commonly supposed, from the Arabic Elymas (elymon), i. e. wise; or, according to the more probable opinion of Delitzsch (Zeitschrift f. d. Luth. Theol. 1877, p. 7), from the Aramaic אַלִימָא powerful: Acts 13:8. [BB. DD. , under the word.]

ἐλωΐ

(1682) ελωΐ (L T Ἑλωΐ, [WH ελωί; see Ι, ι]), Eloi, Syriac form Eloi , אֶלֹהִי) for Hebrew אֵלִי (Psalms 21:2 (Psalms 22:2); Mark 15:34. [Cf. Kautzsch, Gram. d. Biblical-Aram., p. 11.]

ἐμαυτοῦ

(1683) ἐμαυτοῦ, -ῆς, -οῦ, (from ἐμοῦ and αὐτοῦ), reflexive pronoun of 1st person, of myself, used only in the genitive, dative, and accusative singular [cf. Buttmann, 110ff (96ff)]: ἀπ’ ἐμαυτοῦ, see ἀπό , II. 2 d. aa.; ὑπ’ ἐμαυτόν, under my control, Matthew 8:9; Luke 7:8; ἐμαυτόν, myself, as opposed to Christ, the supposed minister of sin (Luke 7:17), Galatians 2:18; tacitly opposed to an animal offered in sacrifice, John 17:19; negligently for αὐτὸς ἐμέ, 1 Corinthians 4:3 [yet cf. Meyer at the passage]. As in Greek writers (Matthiae, § 148 Anm. 2, 1, p. 354; Passow, under the word, p. 883), its force is sometimes so weakened that it scarcely differs from the simple person pronoun of the first person [yet denied by Meyer], as John 12:32; John 14:21; Philemon 1:13.

ἐμβαίνω

(1684) ἐμβαίνω [see ἐν , III. 3]; 2 aorist ἐνεβην, infinitive ἐμβῆναι, participle ἐμβάς; [from Homer down]; to go into, step into: John 5:4 R L; εἰς τὸ πλοῖον, to embark, Matthew 8:23, and often.

ἐμβάλλω

(1685) ἐμβάλλω [see ἐν , III. 3]: 2 aorist infinitive ἐμβαλεῖν; to throw in, cast into: εἰς, Luke 12:5. [From Homer down. Compare: παρεμβάλλω.]

ἐμβάπτω

(1686) ἐμβάπτω [see ἐν , III. 3]: 1 aorist participle ἐμβάψας; to dip in: τί, John 13:26 Lachmann, John 13:26 R G L text; τὴν χεῖρα ἐν τῷ τρυβλίῳ, Matthew 26:23; middle ὁ ἐμβαπτόμενος μετ’ ἐμοῦ [Lachmann adds τὴν χεῖρα] εἰς τὸ [WH add ἕν in brackets] τρύβλιον, Mark 14:20. (Aristophanes, Xenophon, others.)

ἐμβατεύω

(1687) ἐμβατεύω (see ἐν , III. 3); (ἐμβάτης stepping in, going in); to enter;

1. properly: πόλιν, Euripides , El. 595; πατρίδος, Sophocles O. T. 825; εἰς τό ὄρος, Josephus , Antiquities 2, 12, 1; to frequent, haunt, often of gods frequenting favorite spots, as νῆσον, Aeschylus Pers. 449; τῷ χωρίῳ, Dionysius Halicarnassus , Antiquities 1, 77; often to come into possession of a thing; thus εἰς ναῦν, Demosthenes , p. 894, 7 (6 Dindorf); τήν γῆν, Joshua 19:51 the Sept. ; to invade, make a hostile incursion into, εἰς with accusative of place, 1 Macc. 12:25, etc.

2. tropically (cf. German eingehen);

a. to go into details in narrating: absolutely 2 Macc. 2:30.

b. to investigate, search into, scrutinize minutely: ταῖς ἐπιστημαις, Philo , plant. Noë § 19; ἅ μή ἑώρακε ἐμβατεύων, things which he has not seen, i. e. things denied to the sight (cf. 1 John 4:20), Colossians 2:18 — where, if with G L (in the small edition, but in the major edition it was reinserted, yet in brackets) T Tr WH Huther, Meyer, we expunge μή, we must render, going into curious and subtile speculation about things which he has seen in visions granted him; but cf. Baumg.-Crusius at the passage and Winer 's Grammar, § 55, 3 e.; (also Reiche (critical commentary), Bleek, Hofm., others, defend the μή. But see Tdf. and WH . ad loc., and Lightfoot s 'detached note'; cf. Buttmann , 349 (300). Some interpret (conceitedly) taking his stand on the things which etc.; see under 1); Phavorinus ἐμβατεῦσαι. ἐπιβῆναι τά ἔνδον ἐξερευνησαι ἤ σκοπησαι; (similarly Hesychius 2293, vol. ii., p. 73, Schmidt edition, cf. his note; further see references in Suidas , col. 1213 d.).

ἐμβιβάζω

(1688) ἐμβιβάζω: 1 aorist ἐνεβίβασα; to put in or on, lead in, cause to enter; as often in the Greek writings τινὰ εἰς τὸ πλοῖον: Acts 27:6.

ἐμβλέπω

(1689) ἐμβλέπω [see ἐν , III. 3]; imperfect ἐνέβλεπον; 1 aorist ἐνεβλεψα, participle ἐμβλέψας; to turn one's eyes on; look at;

1. properly: with the accusative Mark 8:25, (Anth. 11, 3; Sept. Judges 16:27 [Alex. ]); τινί (Plato, rep. 10, 608 d.; Polybius 15, 28, 3, and elsewhere), Matthew 19:26; Mark 10:21, Mark 10:27; Mark 14:67; Luke 20:17; Luke 22:61; John 1:36, John 1:42 (43), (in all these passages ἐμβλέψας αὐτῷ or αὐτοῖς λέγει or εἶπεν, cf. Xenophon, Cyril 1, 3, 2 ἐμβλέπων αὐτῷ ἔλεγεν). εἰς τ. οὐρανόν, Acts 1:11 R G L, (εἰς τ γῆν, Isaiah 5:30; Isaiah 8:22; εἰς ὀφθαλμόν, Plato, Alc. 1, p. 132 e.). Absol., οὐκ ἐνέβλεπον, I beheld not, i. e. the power of looking upon (namely, surrounding objects) was taken away from me, Acts 22:11 [Tr marginal reading WH marginal reading ἔβλεπ.], (2 Chronicles 20:24 [Ald. ]; Xenophon, mem. 3, 11, 10).

2. figuratively, to look at with the mind, to consider: Matthew 6:26, (Isaiah 51:1; Sir. 2:10; Sir. 36:15 (Sirach 33:15); with the accusative only, Isaiah 5:12; with the dative, 2 Macc. 12:45).

ἐμβριμάομαι

(1690) ἐμβριμάομαι [see ἐν , III. 3], -ῶμαι, deponent verb, present participle ἐμβριμώμενος (John 11:38, where Tdf. ἐμβριμούμενος; see ἐρωτάω , at the beginning); imperfect 3 person plural ἐνεβριμῶντο (Mark 14:5, where Tdf. -μοῦντο, cf. ἐρωτάω as above); 1 aorist ἐνεβριμησάμην, and (Matthew 9:30 L T Tr WH) ἐνεβριμήθην [Buttmann, 52 (46)]; (βριμάομαι, from βρίμη, to be moved with anger); to snort in (of horses; German darein schnauben): Aeschylus sept. 461; to be very angry, to be moved with indignation: τινί (Libanius), Mark 14:5 (see above); absolutely, with addition of ἐν ἑαυτῷ, John 11:38; with the dative of respect, John 11:33. In a sense unknown to secular authors, to charge with earnest admonition, sternly to charge, threateningly to enjoin: Matthew 9:30; Mark 1:43.

ἐμέ

(1691) *For 1691 see Strong's Definition.

ἐμέω

(1692) ἐμέω, -ῶ [(cf. Sanskrit vam, Latin vomere ; Curtius, § 452; Vanicek, p. 886f)]: 1 aorist infinitive ἐμέσαι; to vomit, vomit forth, throw up, from Homer down: τινὰ ἐκ τοῦ στόματος, i. e. to reject with extreme disgust, Revelation 3:16.

ἐμμαίνομαι

(1693) ἐμμαίνομαι [see ἐν , III. 3]; τινί, to rage against [A. V. to be exceedingly mad against] one: Acts 26:11; besides only in Josephus Antiquities 17, 6, 5.

Ἐμμανουήλ

(1694) Ἐμμανουήλ, ὁ, Immanuel, (from עִמָּנוּ and אֵל; God with us), equivalent to savior, a name given to Christ by Matthew, Matthew 1:23, after Isaiah 7:14. According to the orthodox interpretation the name denotes the same as θεάνθρωπος, and has reference to the personal union of the human nature and the divine in Christ. [See BB. DD. under the word.]

Ἐμμαοῦς

(1695) Ἐμμαούς (in Josephus also Ἀμμαούς), ἡ, Emmaus (Latin genitive -untis ), a village 30 stadia from Jerusalem (according to the true reading [so Dindorf and Bekker] in Josephus, b. j. 7, 6, 6; not, as is commonly said, following the authority of Luke, 60 stadia), apparently represented by the modern Kulonieh (cf. Ewald, Gesch. des Volkes Israel, 2te Ausg. 6, p. 675f; [Caspari, Chronological and Geographical Introduction to the Life of Christ § 191; Sepp, Jerus. u. d. heil. Land, 1:52]): Luke 24:13. There was a town of the same name in the level country of Judæa, 175 stadia from Jerusalem, noted for its hot springs and for the slaughter of the Syrians routed by Judas Maccabaeus, 1 Macc. 3:40, 57; afterwards fortified by Bacchides, the Syrian leader, 1 Macc. 9:50, and from the 3rd century on called Nicopolis [B. D. , under the word Emmaus or Nicopolis]. A third place of the same name was situated near Tiberias, and was famous for its medicinal springs. Cf. Keim, 3, p. 555f (English translation, 6:306f); Wolff in Riehm, p. 376f; [especially Hackett in B. D. American edition, p. 731].

ἐμμένω

(1696) ἐμμένω [Tdf. ἐνμένω, Acts 14:22; see ἐν , III. 3]; 1 aorist ἐνέμεινα; from Aeschylus and Herodotus down; (Augustine, immaneo ), to remain in, continue;

a. properly, in a place: ἔν τινι, Acts 28:30 T Tr WH.

b. to persevere in anything, a state of mind, etc.; to hold fast, be true to, abide by, keep: τῇ πίστει, Acts 14:22 (νόμῳ, ὅρκοις, etc. in the Greek writings); ἔν τινι (more rarely so in the classics, as ἐν ταῖς σπονδαῖς, Thucydides 4, 118; ἐν τῇ πίστει, Polybius 3, 70, 4): ἐν [so R G only] τοῖς γεγραμμένοις, Galatians 3:10 from Deuteronomy 27:26; ἐν τῇ διαθήκη, Hebrews 8:9 from Jeremiah 38:32 (Jeremiah 31:32). [Cf. Winer's Grammar, § 52, 4, 5.]

Related entry: [ἐνμένω, see ἐμμένω and under the word ἐν, III. 3.]

Ἐμμόρ

(1697) Ἐμμόρ (Ἐμμώρ L T Tr, [but WH Ἑμμώρ, see their Introductory § 408]), ὁ, (חֲמור i. e. ass), Emmor [or Hamor, according to the Hebrew], proper name of a man: Acts 7:16; see concerning him, Genesis 33:19; Genesis 34:2

ἐμοί

(1698) ἐμός, -ή, -όν, (from ἐμοῦ), possessive pronoun of the first person, mine;

a. that which I have; what I possess: John 4:34; John 13:35; [John 15:11 ἡ χαρὰ ἡ ἐμὴ (see μένω , I. 1 b. α.)]; John 18:36; Romans 10:1; Philemon 1:12, and often; τῇ ἐμῇ χειρί, with my own hand [B. 117 (102) note], 1 Corinthians 16:21; Galatians 6:11; Colossians 4:18; as a predicate, John 7:16; John 14:24; John 16:15; substantively, τὸ ἐμόν that which is mine, mine own, especially my money, Matthew 25:27; divine truth, in the knowledge of which I excel, John 16:15; universally, in plural τὰ ἐμά my goods, Matthew 20:15; Luke 15:31.

b. proceeding from me: οἱ ἐμοὶ λόγοι, Mark 8:38; Luke 9:26 [here Tr marginal reading brackets λόγ.]; ὁ λόγος ὁ ἐμός, John 8:37; ἡ ἐντολὴ ἡ ἐμή, John 15:12; ἡ ἐμὴ διδαχή, John 7:16, and in other examples.

c. pertaining or relating to me;

α. appointed for me: ὁ καιρὸς ὁ ἐμός, John 7:6.

β. equivalent to a genitive of the object: ἡ ἐμὴ ἀνάμνησις, Luke 22:19; 1 Corinthians 11:24; examples from Greek writings are given by Winers Grammar, § 22, 7; [Kühner, § 454, Anm. 11; Krüger, § 47, 7, 8].

γ. ἔστιν ἐμόν it is mine, equivalent to, it rests with me: Matthew 20:23; Mark 10:40. In connecting the article with this pronoun the N. T. writings do not deviate from Attic usage; cf. Buttmann, § 124, 6.

ἐμός

(1699) ἐμός, -ή, -όν, (from ἐμοῦ), possessive pronoun of the first person, mine;

c. pertaining or relating to me;

α. appointed for me: ὁ καιρὸς ὁ ἐμός, John 7:6.

ἐμοῦ

(1700) ἐμός, -ή, -όν, (from ἐμοῦ), possessive pronoun of the first person, mine;

c. pertaining or relating to me;

α. appointed for me: ὁ καιρὸς ὁ ἐμός, John 7:6.

ἐμπαιγμός

(1701) ἐμπαιγμός [see ἐν , III. 3], -οῦ, ὁ, (ἐμπαίζω), unknown to secular authors, a mocking, scoffing: Hebrews 11:36; Ezekiel 22:4; Sir 27:28; Sap. 12:25; [Psalms 37:8 (Psalms 38:8)]; torture inflicted in mockery, 2 Macc. 7:7 [etc.].

ἐμπαίζω

(1702) ἐμπαίζω [see ἐν , III. 3]; imperfect ἐνέπαιζον; future ἐμπαίξω (Mark 10:34 for the more common -ξοῦμαι and -ξομαι); 1 aorist ἐνέπαιξα (for the older ἐνέπαισα); passive, 1 aorist ἐνεπαίχθην (Matthew 2:16, for the older ἐνεπαίσθην); 1 future ἐμπαιχθήσομαι; (cf. Lob. ad Phryn., p. 240f; Krüger, § 40 under the word παίζω; [Veitch, ibid.]; Buttmann, 64f (56f)); to play in, τινί, Psalm 103:26 (Psalms 104:26); Euripides, Bacch. 867. to play with, trifle with (Latin illudere ) i. e.

a. to mock: absolutely, Matthew 20:19; Matthew 27:41; Mark 10:34; Mark 15:31; Luke 23:11; τινί (Herodotus 4, 134), Matthew 27:29 [Matthew 27:31]; Mark 15:20; Luke 14:29; Luke 22:63; Luke 23:36; in passive Luke 18:32.

b. to delude, deceive, (Sophocles Ant. 799); in passive Matthew 2:16 (Jeremiah 10:15).

Related entry: ἐμπαιγμονή [see ἐν , III. 3], -ῆς, ἡ, (ἐμπαίζω), derision, mockery: 2 Peter 3:3 G L T Tr WH. Not found elsewhere.

ἐμπαίκτης

(1703) ἐμπαίκτης [see ἐν , III. 3], -ου, ὁ, (ἐμπαίζω), a mocker, a scoffer: 2 Peter 3:3; Jude 1:18; playing like children, Isaiah 3:4. Not used by secular authors.

Related entry: ἐμπαιγμονή [see ἐν , III. 3], -ῆς, ἡ, (ἐμπαίζω), derision, mockery: 2 Peter 3:3 G L T Tr WH. Not found elsewhere.

ἐμπεριπατέω

(1704) ἐμπεριπατέω [T WH ἐν-, see ἐν , III. 3], -ῶ: future ἐμπεριπατήσω; to go about in, walk in: ἔν τισι, among persons, 2 Corinthians 6:16 from Leviticus 26:12. (Job 1:7; Wis. 19:20; [Philo, Plutarch], Lucian, Achilles Tatius, others.)

ἐμπί(μ)πλημι

(1705) ἐμπίπλημι [not ἐμπιμπλ. (see ἐν , III. 3); for euphony's sake, Lob. ad Phryn., p. 95; Veitch, p. 536] and ἐμπιπλάω (from which form comes the present participle ἐμπιπλῶν, Acts 14:17 [Winers Grammar, § 14, 1 f.; Buttmann, 66 (58)]); 1 aorist ἐνέπλησα; 1 aorist passive ἐνεπλήσθην; perfect passive participle ἐμπεπλησμένος; Sept. for מָלֵא and in passive often for שָׂבַע to be satiated; in Greek writings from Homer down; to fill up, fill full: τινά τινος, to bestow something bountifully on one, Luke 1:53; Acts 14:17, (Jeremiah 38:14 (Jeremiah 31:14); Psalms 106:9 (Psalms 107:9); Isaiah 29:19; Sir. 4:12); to fill with food, i. e. satisfy, satiate; passive, Luke 6:25; John 6:12, (Deuteronomy 6:11; Deuteronomy 8:10; Ruth 2:14; Nehemiah 9:25, etc.); to take one's fill of, glut one's desire for: passive with the genitive of person, one's contact and companionship, Romans 15:24; cf. Kypke at the passage; τοῦ κάλλους αὐτῆς, gazing at her beauty, Susanna 32.

ἐμπίπτω

(1706) ἐμπίπτω [see ἐν , III. 3]; future ἐμπεσοῦμαι; 2 aorist ἐνέπεσον; [from Homer down]; to fall into: εἰς βόθυνον, Matthew 12:11, and L text T Tr WH in Luke 6:39; εἰς φρέαρ, Luke 14:5 [R G]; to fall among robbers, εἰς τοὺς λῃστάς, Luke 10:36, and in metaphorical phrases, 1 Timothy 3:6; 1 Timothy 6:9; εἰς χεῖράς τινος, into one's power: τοῦ Θεοῦ, to incur divine penalties, Hebrews 10:31, as in 2 Samuel 24:14; 1 Chronicles 21:13; Sir. 2:18.

ἐμπλέκω

(1707) ἐμπλέκω [see ἐν , III. 3]: passive, [present ἐμπλέκομαι]; 2 aorist participle ἐμπλακείς; to inweave; tropically, in passive, with the dative of thing, to entangle, involve in: 2 Timothy 2:4; 2 Peter 2:20. (From Aeschylus down.)

ἐμπλοκή

(1708) ἐμπλοκή [see ἐν , III. 3], -ῆς, ἡ, (ἐμπλέκω), an interweaving, braiding, a knot: τριχῶν [Lachmann omits], an elaborate gathering of the hair into knots, Vulg. capillatura , [A. V. plaiting], 1 Peter 3:3 (κομῆς, Strabo 17, p. 828).

ἐμπνέω

(1709) ἐμπνέω [T WH ἐν-, see ἐν , III. 3];

1. to breathe in or on [from Homer down].

2. to inhale, (Aeschylus, Plato, others); with partitive genitive, ἀπειλῆς κ. φόνου, threatening and slaughter were so to speak the element from which he drew his breath, Acts 9:1; see Meyer at the passage, cf. Winers Grammar § 30, 9c.; [Buttmann, 167 (146)]; ἐμπνέον ζωῆς, Sept. Joshua 10:40.

ἐμπορεύομαι

(1710) ἐμπορεύομαι [see ἐν , III. 3]: deponent passive with future middle ἐμπορεύσομαι; (from ἔμπορος, which see); to go a trading, to travel for business, to traffic, trade, (Thucydides and following; Sept. ): James 4:13 [R^st G here give the 1 aorist subjunctive -σώμεθα]; with the accusative of a thing, to import for sale (as ἔλαιον εἰς Αἴγυπτον, Sept. Hosea 12:1; πορφύραν ἀπὸ Φοινίκης, Diogenes Laërtius 7, 2; γλαῦκας, Lucian Nigrin. at the beginning); to deal in; to use a thing or a person for gain, [A. V. make merchandise of], (ὥραν τοῦ σώματος, Josephus, Antiquities 4, 6, 8; Ἀσπασία ἐνεπορεύετο πλήθη γυναικῶν, Athen. 13, p. 569 f.): 2 Peter 2:3; cf. Winers Grammar, 223 (209); [Buttmann, 147 (129)].

ἐμπορία

(1711) ἐμπορία [see ἐν , III. 3], -ας, ἡ, (ἔμπορος), trade, merchandise: Matthew 22:5. (Hesiod and following; Sept. .)

ἐμπόριον

(1712) ἐμπόριον [see ἐν , III. 3], -ου, τό, (ἔμπορος), a place where trade is carried on, especially a seaport; a mart, emporium; (Pliny, forum nundinarium ): οἶκος ἐμπορίου a market house (epexegetical genitive [Winers Grammar, § 59, 8 a.; A. V. a house of merchandise]), John 2:16. (From Herodotus down; Sept. .)

ἔμπορος

(1713) ἔμπορος [see ἐν , III. 3], -ου, ὁ, (πόρος);

1. equivalent to ὁ ἐπ’ ἀλλοτρίας νεὼς πλέων μισθοῦ, ὁ ἐπιβάτης; so Hesychius, with whom agree Phavorinus and the Schol. ad Aristophanes, Plutarch, 521; and so the word is used by Homer.

2. after Homer one on a journey, whether by sea or by land, especially for traffic; hence,

3. a merchant (opposed to κάπηλος a retailer, petty tradesman): Revelation 18:3, Revelation 18:11, Revelation 18:15, Revelation 18:23; ἄνθρωπος ἔμπορος (see ἄνθρωπος , 4 a.), Matthew 13:45 [WH text omits ἄνθρ.]. (Sept. for סֹחֵד and רֹכֵל.)

ἐμπί(μ)πρημι

(1714) ἐμπρήθω: 1 aorist ἐνέπρησα; from Homer down; Sept. for שָׂרַף and הִצִית; to burn; destroy by fire: τὴν πόλιν, Matthew 22:7.

ἔμπροσθεν

(1715) ἔμπροσθεν (Tdf. in Revelation 4:6 ἐνπροσθεν (see ἐν , III. 3; cf. Alexander Buttmann (1873) 8)), adverb of place and of time (from ἐν and πρόσθεν, properly, in the fore part); (from Herodotus down); the Sept. chiefly for לִפְנֵי; before. In the N. T. used only of place;

1. adverbially, in front, before: Revelation 4:6 (opposed to ὄπισθεν, as in Palaeph. 29, 2). before: πορεύεσθαι, to precede, to go before, Luke 19:28; προδραμών ἔμπροσθεν, Luke 19:4 (T WH εἰς τό ἔμπροσθεν, cf. Herodotus 4, 61 (8, 89)), like προπορεύεσθαι ἔμπροσθεν, Xenophon , Cyril 4, 2, 23 (figuratively, Plato , Gorgias, p. 497 a. προιθι εἰς τό ἔμπροσθεν); τά ἔμπροσθεν the things which lie before one advancing, the goal set before one, Philippians 3:13 (14) (opposed to τά ὀπίσω).

2. it serves as a preposition, with the genitive (Buttmann , 319 (274); Winer s Grammar, § 54, 6);

a. before, i. e. in that local region which is in front of a person or a thing: Matthew 5:24; Matthew 7:6; Luke 5:19; Luke 14:2; to prostrate oneself ἔμπροσθεν τῶν ποδῶν τίνος, Revelation 19:10; Revelation 22:8; γονυπέτειν ἔμπροσθεν τίνος, Matthew 27:29; πορεύεσθαι ἔμπροσθεν τίνος, to go before one, John 10:4; ἀποστέλλεσθαι ἔμπροσθεν τίνος, to be sent before one, John 3:28; σαλπίζειν ἔμπροσθεν τίνος, Matthew 6:2; τήν ὁδόν κατασκευάσαι, where ἔμπροσθεν τίνος is nearly equivalent to a dative (cf. Buttmann , 172 (150)), Matthew 11:10; Mark 1:2 Rec. ; Luke 7:27.

b. before, in the presence of, equivalent to opposite to, over against one: στῆναι, Matthew 27:11; ὁμολογεῖν and ἀρνεῖσθαι (Buttmann , 176 (153)), Matthew 10:32; Matthew 26:70; Luke 12:8,(9 Lachmann); also Galatians 2:14; 1 Thessalonians 1:3; 1 Thessalonians 2:19; 1 Thessalonians 3:9, 1 Thessalonians 3:13; before one, i. e. at his tribunal: Matthew 25:32; Matthew 27:11; Luke 21:36; Acts 18:17; 2 Corinthians 5:10; 1 Thessalonians 2:19; (1 John 3:19). Here belong the expressions εὐδοκία, θέλημα ἐστι ἔμπροσθεν Θεοῦ, it is the good pleasure, the will of God, Matthew 11:26; Matthew 18:14; Luke 10:21, formed after Chaldean usage; for in 1 Samuel 12:22 the words יְהוָה הואִיל, God wills, Jonathan the targumist renders יְהוָה קֲדָם רַעֲוָא; cf. Fischer, De vitiis lexamples N. T. etc., p. 329f; (cf. Buttmann , 172 (150)).

c. before i. e. in the sight of one: Matthew 5:16; Matthew 6:1; Matthew 17:2; Matthew 23:13 (Matthew 23:14); Mark 2:12 T Tr marginal reading WH ; Mark 9:2; Luke 19:27; John 12:37; Acts 10:4 L T Tr WH .

d. before, denoting rank: γεγονέναι ἔμπροσθεν τίνος, to have obtained greater dignity than another, John 1:15, John 1:30, also John 1:27 R L brackets; (Genesis 48:20 ἔθηκε τόν Αφραιμ ἔμπροσθεν τοῦ Μανασσῆ; (cf. Plato , legg. 1,631 d.; 5, 743 e.; 7, 805 d.)).

ἐμπτύω

(1716) ἐμπτύω [see ἐν , III. 3]; imperfect ἐνέπτυον; future ἐμπτύσω; 1 aorist ἐνέπτυσα; future passive ἐμπτυσθήσομαι; [from Herodotus down]; to spit upon: τινί, Mark 10:34; Mark 14:65; Mark 15:19; εἰς τὸ πρόσωπόν τινος, Matthew 26:67 (Numbers 12:14; Plutarch, ii., p. 189 a. [i. e. reg. et imper. apotheg. Phocylides, 17]; κατὰ τὸ πρόσωπ. τινι, Deuteronomy 25:9); εἴς τινα, Matthew 27:30; passive to be spit upon: Luke 18:32. Musonius Rufus quoted in Stab. floril. 19, 16. Cf. Lob. ad Phryn. 10:17; [Rutherford, New Phryn., p. 66].

ἐμφανής

(1717) ἐμφανής [see ἐν , III. 3], -ές, (ἐμφαίνω to show in, exhibit), manifest: γίνομαι τινί, in its literal sense, Acts 10:40; figuratively, of God giving proofs of his saving grace and thus manifesting himself, Romans 10:20 from Isaiah 65:1. [From Aeschylus down.]

ἐμφανίζω

(1718) ἐμφανίζω [see ἐν , III. 3]; future ἐμφανίσω [Buttmann, 37 (32)]; 1 aorist ἐνεφάνισα; 1 aorist passive ἐνεφανίσθην; from Xenophon, and Plato down; (ἐμφανής);

1. to manifest, exhibit to view: ἑαυτόν τινι, properly, to present oneself to the sight of another, manifest oneself to (Exodus 33:13), John 14:22; metaphorically of Christ giving evidence by the action of the Holy Spirit on the souls of the disciples that he is alive in heaven, John 14:21. Passive to show oneself, come to view, appear, be manifest: τινί (of spectres, Wis. 17:4; αὐτοῖς θεοὺς ἐμφανίζεσθαι λέγοντες, Diog. Laërtius prooem. 7; so of God, Josephus, Antiquities 1, 13, 1), Matthew 27:53; τῷ προσώπῳ τοῦ θεοῦ, of Christ appearing before God in heaven, Hebrews 9:24; (of God imparting to souls the knowledge of himself, Wis. 1:2; Theophilus of Antioch ad Autol. 1, 2, 4).

2. to indicate, disclose, declare, make known: followed by ὅτι, Hebrews 11:14; with the dative of person Acts 23:15; τὶ πρός τινα, Acts 23:22; τὶ κατά τινος, to report or declare a thing against a person, to inform against one, Acts 24:1; Acts 25:2; περί τινος, about one, Acts 25:15. [Synonym: see δηλόω .]

ἔμφοβος

(1719) ἔμφοβος [see ἐν , III. 3], -ον, (φόβος), thrown into fear, terrified, affrighted: Luke 24:5, [Luke 24:37]; Acts 10:4; (Acts 22:9 Rec. ); Acts 24:25; Revelation 11:13. Theophrastus, char. 25 (24), 1; [1 Macc. 13:2; in a good sense, Sir. 19:24 (21)]. (Actively, inspiring fear, terrible, Sophocles O. C. 39.)

ἐμφυσάω

(1720) ἐμφυσάω, -ῶ [see ἐν , III. 3]: 1 aorist ἐνεφύσησα; to blow or breathe on: τινά, John 20:22, where Jesus, after the manner of the Hebrew prophets, expresses by the symbolic act of breathing upon the apostles the communication of the Holy Spirit to them — having in view the primary meaning of the words רוּחַ and πνεῦμα [cf. e. g. Ezekiel 37:5]. (Sept. ; Dioscorides, Aretaeus, Geoponica, others; [to inflate, Aristotle, others].)

ἔμφυτος

(1721) ἔμφυτος [see ἐν , III. 3], -ον, (ἐμφύω to implant), in secular authors [from Herodotus down] inborn, implanted by nature; cf. Grimm, Exeget. Hdb. on Sap. [12:10], p. 224; implanted by others’ instruction: thus James 1:21 τὸν ἔμφυτον λόγον, the doctrine implanted by your teachers [others by God; cf. Brückner in DeWette, or Huther at the passage], δέξασθε ἐν πραΰτητι, receive like mellow soil, as it were.

ἐν

(1722) ἐν, a preposition taking the dative after it; Hebrew בְּ; Latin in with abl.; English in, on, at, with, by, among. (Winer s Grammar, § 48 a.; Buttmann , 328f (282f)) It is used:

I. Locally;

1. of place proper;

a. in the interior of some whole; within the limits of some space: ἐν γαστρί, Matthew 1:18; ἐν Βηθλημ, Matthew 2:1; ἐν τῇ πόλει, Luke 7:37; ἐν τῇ Ἰουδαία, ἐν τῇ ἐρήμῳ, ἐν τῷ πλοίῳ, ἐν τῷ οὐρανῷ, and innumerable other examples

b. in (on) the surface of a place (German auf): ἐν τῷ ὄρει, John 4:20; Hebrews 8:5; ἐν πλαξί, 2 Corinthians 3:3; ἐν τῇ ἀγορά, Matthew 20:3; ἐν τῇ ὁδῷ, Matthew 5:25, etc.

c. of proximity, at, near, by: ἐν ταῖς γωνίαις τῶν πλατειῶν, Matthew 6:5; ἐν τῷ Σιλωάμ, at the fountain Siloam, Luke 13:4; ἐν τῷ γαζοφυλακίῳ, John 8:20 (see B. D. American edition under the word : and on this passage and the preceding cf. Winer 's Grammar, 385 (360)); καθίζειν ἐν τῇ δεξιά Θεοῦ etc., at the right hand: Hebrews 1:3; Hebrews 8:1; Ephesians 1:20.

d. of the contents of a writing, book, etc.: ἐν τῇ ἐπιστολή, 1 Corinthians 5:9; ἐν κεφαλίδι βιβλίου γράφειν, Hebrews 10:7; ἐν τῇ βίβλῳ, τῷ βιβλίῳ, Revelation 13:8; Galatians 3:10; ἐν τῷ νόμῳ, Luke 24:44; John 1:45 (46); ἐν τοῖς προφήταις, in the book of the prophets, Acts 13:40; ἐν Ἠλίᾳ, in that portion of Scripture which treats of Elijah, Romans 11:2, cf. Fritzsche at the passage; (Delitzsch, Brief a. d. Römer, p. 12; Winer s Grammar, 385 (360); Buttmann , 331 (285)); ἐν Δαυίδ, in the Psalms of David, Hebrews 4:7 (see Δαβίδ , at the end); ἐν τῷ ὡσεη, in the prophecies of Hosea, Romans 9:25.

e. tropically, applied to things not perceived by the senses, as ἐν τῇ καρδία, ἐν ταῖς καρδίαις, Matthew 5:28; Matthew 13:19; 2 Corinthians 4:6, and often; ἐν ταῖς συνειδησεσι, 2 Corinthians 5:11.

2. with the dative of a person, in the person, nature, soul, thought of anyone: thus ἐν τῷ Θεῷ κέκρυπται ἡ ζωή ὑμῶν, it lies hidden as it were in the bosom of God until it shall come forth to view, Colossians 3:3, cf. Ephesians 3:9; ἐν αὐτῷ, i. e. in the person of Christ, κατοικεῖ πᾶν τό πλήρωμαa etc., Colossians 1:19; Colossians 2:3 ((?), 9). phrases in which ἡ ἁμαρτία is said to dwell in men, Romans 7:17; or ὁ Χριστός (the mind, power, life of Christ) εἶναι, (John 17:26); Romans 8:10; 2 Corinthians 13:5; μένειν, John 6:56; (John 15:4, John 15:5); ζῆν, Galatians 2:20; μορφουσθαι, Galatians 4:19; λαλεῖν, 2 Corinthians 13:3; ὁ λόγος τοῦ Θεοῦ εἶναι, 1 John 1:10; μένειν, John 5:38; ἐνοικεῖν or οἰκεῖν ὁ λόγος τοῦ Χριστοῦ, Colossians 3:16; τό πνεῦμα (of God, of Christ), Romans 8:9, Romans 8:11; 1 Corinthians 3:16; 2 Timothy 1:14; τό ἐν τίνι χάρισμα, 1 Timothy 4:14; 2 Timothy 1:6; ἐνεργεῖν ἐν τίνι, Matthew 14:2; Ephesians 2:2; 1 Corinthians 12:6, etc.; ἐνεργεῖσθαι, Colossians 1:29; κατεργάζεσθαι, Romans 7:8. after verbs of revealing, manifesting: ἀποκαλύψαι ἐν ἐμοί, in my soul, Galatians 1:16; φανερόν ἐστιν ἐν αὐτοῖς, Romans 1:19. ἐν ἑαυτῷ, ἐν ἑαυτοῖς, within oneself, i. e. in the soul, spirit, heart: after the verbs εἰδέναι, John 6:61; εἰπεῖν, Luke 7:39; Luke 18:4; ἐμβρίμασθαι, John 11:38; στενάζειν, Romans 8:23; διαλογίζεσθαι, Mark 2:8 (alternating there with ἐν ταῖς καρδίαις, cf. Mark 2:6); Luke 12:17; διαπόρειν, Acts 10:17; λέγειν, Matthew 3:9; Matthew 9:21; Luke 7:49; also 2 Corinthians 1:9; for other examples of divers kinds, see εἰμί , V. 4 e.

3. It answers to the German an (on; often freely to be rendered in the case of, with, etc. Winer 's Grammar, § 48, a. 3 a.), when used

a. of the person or thing on whom or on which some power is operative: ἵνα οὕτω γένηται ἐν ἐμοί, 1 Corinthians 9:15; ποιεῖν τί ἐν τίνι, Matthew 17:12; Luke 23:31; cf. Matthiae , ii., p. 1341; (Winer s Grammar, as above and 218 (204f); Buttmann , 149 (130)).

b. of that in which something is manifest (Winer 's Grammar, as above): μανθάνειν ἐν τίνι, 1 Corinthians 4:6; γινώσκειν, Luke 24:35; John 13:35; 1 John 3:19 (examples from the classics are given by Passow , 1:2, p. 908b; (cf. Liddell and Scott, under the word, A. III.)); likewise of that in which a thing is sought: ζητεῖν ἐν τίνι, 1 Corinthians 4:2.

c. after verbs of stumbling, striking: προσκόπτειν, Romans 14:21; πταίειν, James 2:10; ἐκανδαλίζεσθαι, which see in its place.

4. with, among, in the presence of, with the dative of person (also often in the classics; cf. Matthiae , ii., p. 1340; Winer 's Grammar, 385 (360) and 217f (204)): 1 Corinthians 2:6; ἐν ὀφθαλμοῖς ἡμῶν, Matthew 21:42; ἐν ἐμοί, in my judgment, 1 Corinthians 14:11; (perhaps add Jude 1:1 L T Tr WH ; but cf. 6 b. below). To this head some refer ἐν ὑμῖν, 1 Corinthians 6:2, interpreting it in your assembly, cf. Meyer at the passage; but see 5 d.γ.

5. used of that with which a person is surrounded, equipped, furnished, assisted, or acts (Winer s Grammar, § 48, a. 1 b.);

a. in equivalent to among, with collective nouns: ἐν τῷ ὄχλῳ, Mark 5:30 (Winer 's Grammar, 414 (386)); ἐν τῇ γενεά ταύτῃ, among the men of this age, Mark 8:38; ἐν τῷ γένει μου, in my nation i. e. among my countrymen, Galatians 1:14; especially with the dative plural of persons, as ἐν ἡμῖν, ἐν ὑμῖν, among us, among you, ἐν ἀλλήλοις, among yourselves, one with another: Matthew 2:6; Matthew 11:11; Mark 9:50; Luke 1:1; John 1:14; John 13:35; Acts 2:29; 1 Corinthians 3:18; 1 Corinthians 5:1, and often.

b. of the garments with (in) which one is clad: ἐν ἐνδύμασι and the like, Matthew 7:15; Mark 12:38; Luke 24:4; John 20:12; Acts 10:30; Hebrews 11:37; James 2:2; Revelation 3:4; ἠμφιεσμένον ἐν ἱματίοις, Matthew 11:8 (T Tr WH omit; L brackets ἱματίοις); Luke 7:23; περιβάλλεσθαι ἐν ἱματίοις, Revelation 3:5; Revelation 4:4 (L WH text omit ἐν).

c. of that which one either leads or brings with him, or with which he is furnished or equipped; especially after verbs of coming (ἐν of accompaniment), where we often say with: ἐν δέκα χιλιάσιν ὑπανταν, Luke 14:31; ἦλθεν ἐν μυριάσι, Jude 1:14; cf. Grimm on 1 Macc. 1:17; ἐισέρχεσθαι ἐν αἵματι, Hebrews 9:25; ἐν τῷ ὕδατι καί ἐν τῷ αἵματι, 1 John 5:6 (i. e. with the water of baptism and the blood of atonement, by means of both which he has procured the pardon of our sins, of which fact we are assured by the testimony of the Holy Spirit); ἐν ῤάβδῳ, 1 Corinthians 4:21; ἐν πληρώματι εὐλογίας, Romans 15:29; φθάνειν ἐν τῷ εὐαγγελίῳ, 2 Corinthians 10:14; ἐν πνεύματι καί δυνάμει ἥλιον, imbued or furnished with the spirit and power of Elijah, Luke 1:17; ἐν τῇ βασιλεία αὐτοῦ, furnished with the regal power of the Messiah, possessed of his kingly power (Buttmann , 330 (284)): Matthew 16:28; Luke 23:42 (WH text L marginal reading Tr marginal reading εἰς τήν βασιλείαν). Akin is its use

d. of the instrument or means by or with which anything is accomplished, owing to the influence of the Hebrew preposition בְּ much more common in the sacred writers than in secular authors. (cf. Winer s Grammar, § 48, a. 3 d.; Buttmann , 181 (157) and 329 (283f), where we say with, by means of, by (through);

α. in phrases in which the primitive force of the preposition is discernible, as ἐν πυρί κατακαίειν, Revelation 17:16 (T omits; WH brackets ἐν); ἐν ἅλατι ἁλίζειν or ἀρτύειν, Matthew 5:13; Mark 9:50; Luke 14:34; ἐν τῷ αἵματι λευκάνειν, Revelation 7:14; ἐν αἵματι καθαρίζειν, Hebrews 9:22; ἐν ὕδατι βαπτίζειν, Matthew 3:11, etc. (see βαπτίζω, II. b. bb.).

β. with the dative, where the simple dative of the instrument might have been used, especially in the Revelation: ἐν μάχαιρα, ἐν ῤομφαία ἀποκτείνειν, Revelation 6:8; Revelation 13:10; πατάσσειν, Luke 22:49; ἀπολλυσθαι, Matthew 26:52; καταπατεῖν ἐν τοῖς ποσίν, Matthew 7:6; ἐν βραχίονι αὐτοῦ, Luke 1:51; ἐν δακτύλῳ Θεοῦ, Luke 11:20, and in other examples; of things relating to the soul, as ἐν ἁγιασμῷ, 2 Thessalonians 2:13 (Winer 's Grammar, 417 (388)); 1 Peter 1:2; ἐν τῇ παρακλήσει, 2 Corinthians 7:7; ἐν προσευχή, Matthew 17:21 (T WH omit; Tr brackets the verse); εὐλογεῖν ἐν εὐλογία, Ephesians 1:3; δικαιοῦσθαι ἐν τῷ αἵματι, Romans 5:9.

γ. more rarely with the dative of person, meaning aided by one, by the intervention or agency of someone, by (means of) one (cf. Winer s Grammar, 389 (364); Buttmann , 329f (283f)): ἐν τῷ ἄρχοντι τῶν δαιμονίων, Matthew 9:34; ἐν ἑτερογλώσσοις, 1 Corinthians 14:21; κρίνειν τήν οἰκουμένην ἐν ἀνδρί, Acts 17:31; ἐν ὑμῖν κρίνεται ὁ κόσμος (preceded by οἱ ἅγιοι τόν κόσμον κρινοῦσιν), 1 Corinthians 6:2; ἐργάζεσθαι ἐν τίνι, Sir. 13:4 Sir. 30:13, 34.

δ. followed by an infinitive with the article, in that (German dadurch dass ), or like the Latin gerund (or English participial noun; cf. Buttmann , 264 (227)): Acts 3:26; Acts 4:30; Hebrews 2:8; Hebrews 8:13.

e. of the state or condition in which anything is done or anyone exists, acts, suffers; out of a great number of examples (see also in γίνομαι , 5 f.; and εἰμί , V. 4 b.) it is sufficient to cite: ἐν βασάνοις, Luke 16:23; ἐν τῷ θανάτῳ, 1 John 3:14; ἐν ζωή, Romans 5:10; ἐν τοῖς δεσμοῖς, Philemon 1:13; ἐν πειρασμοῖς, 1 Peter 1:6; ἐν ὁμοιώματι σαρκός, Romans 8:3; ἐν πολλῷ ἀγῶνι, 1 Thessalonians 2:2; ἐν δόξῃ, Philippians 4:19; 2 Corinthians 3:7; σπείρεται ἐν φθορά κτλ. it (namely, that which is sown) is sown in a state of corruption, namely, ὅν, 1 Corinthians 15:42; ἐν ἑτοίμῳ ἔχειν, to be prepared, in readiness, 2 Corinthians 10:6; ἐν ἐκστάσει, Acts 11:5; Acts 22:17; very often so used of virtues and vices, as ἐν εὐσέβεια καί σεμνότητι, 1 Timothy 2:2; ἐν ἁγιασμῷ, 1 Timothy 2:15; ἐν καινότητι ζωῆς, Romans 6:4; ἐν τῇ ἀνοχή τοῦ Θεοῦ, Romans 3:26 (25); ἐν κακία καί φθόνῳ, Titus 3:3; ἐν πανουργία, 2 Corinthians 4:2; also with an adverbial force: as ἐν δυνάμει, powerfully, with power (Winer s Grammar, § 51, 1 e.; Buttmann , 330 (284)), Mark 9:1; Romans 1:4; Colossians 1:29; 2 Thessalonians 1:11; κρίνειν ἐν δικαιοσύνη, Acts 17:31; Revelation 19:11; ἐν χαρά, in joy, joyful, Romans 15:32; ἐν ἐκτένεια, Acts 26:7; ἐν σπουδή, Romans 12:8; ἐν χάριτι, Galatians 1:6; 2 Thessalonians 2:16; ἐν τάχει, Luke 18:8; Romans 16:20; Revelation 1:1. (Here perhaps may be introduced the noteworthy adverbial phrase ἐν πᾶσι τούτοις, with all this, Luke 16:26 L marginal reading T Tr marginal reading WH for R G ἐπί πᾶσι τούτοις (see ἐπί , B. 2 d.); also ἐν πᾶσιν, in all things (R. V. withal), Ephesians 6:16 L text T Tr WH .) A similar use occurs in speaking

f. of the form in which anything appears or is exhibited, where ἐν may be represented by the German als (English as); twice so in the N. T.: σοφίαν λαλεῖν ἐν μυστηρίῳ (as a mystery (here A. V. in)), 1 Corinthians 2:7; ἐν τῷ αὐτῷ ὑποδείγματι πίπτειν, Hebrews 4:11 ((A. V. after); others regard this as a pregnant construction, the ἐν marking rest after motion (R. V. marginal reading into); cf. Kurtz or Lünem. at the passage; Buttmann , 329 (283); and 7 below); (διδόναι τί ἐν δωρεά, 2 Macc. 4:30; Polybius 23, 3, 4; 26, 7, 5; ἐν μερίδι, Sir. 26:3; λαμβάνειν τί ἐν φερνή, Polybius 28, 17, 9; examples from Plato are given by Ast, Platonic Lexicon, i., p. 702; Latin in mandatis dare i. e. to be considered as orders, Caesar b. g. 1, 43). (Here perhaps may be noticed the apparent use of ἐν to denote the measure or standard (Winer s Grammar, § 48, a. 3b.; Bernhardy (1829), p. 211): ἐν μέτρῳ, Ephesians 4:16 (see μέτρον , 2); ἔφερεν ἐν ἑξήκοντα etc. Mark 4:8 WH text (note the εἰς, which see B. II. 3 a.); καρποφοροῦσιν ἐν τριάκοντα etc. Mark 4:20 T Tr text WH text; but some would take ἐν here distributively, cf. Fritzsche on Mark 4:8.)

g. of the things in (with) which one is busied: 1 Timothy 4:15; Colossians 4:2; ἐν οἷς, Acts 26:12; ἐν αὐτῷ, in preaching the gospel, Ephesians 6:20; ἐν τῇ ἑορτή, in celebrating the feast, John 2:23 (L Tr brackets ἐν); ἐν τῇ διδαχή, in giving instruction, while teaching, Mark 4:2; Mark 12:38; see εἰμί , V. 4 d.; Passow , i., p. 910b; (Liddell and Scott, under the word, II. 1).

h. of that in which anything is embodied or summed up: ἐν αὐτῷ ζωή ἦν, i. e. that life of which created beings were made partakers was comprehended in him, John 1:4; ἐν τούτῳ τῷ λόγῳ ἀνακεφαλαιοῦται, Romans 13:9 (on Ephesians 1:10 see ἀνακεφαλαιόω ); πᾶσαν τήν συγγένειαν ἐν ψυχαῖς ἑβδομήκοντα πέντε, comprised in, consisting of, seventy-five souls, Acts 7:14 (Winer 's Grammar, 391 (366)).

6. of that in which any person or thing is inherently fixed, implanted, or with which it is intimately connected;

a. of the whole in which a part inheres: properly, μένειν ἐν τῇ ἀμπέλῳ, John 15:4; ἐν ἑνί σώματι μέλη πολλά, Romans 12:4; figuratively, κρέμασθαι ἐν τίνι, Matthew 22:40.

b. of a person to whom another is wholly joined and to whose power and. influence he is subject, so that the former may be likened to the place in which the latter lives and moves. So used in the writings of Paul and of John particularly of intimate relationship with God or with Christ, and for the most part involving contextually the idea of power and blessing resulting from that union thus, εἶναι or μένειν ἐν τῷ πατρί or ἐν τῷ Θεῷ, of Christ, John 10:38; John 14:10; of Christians, 1 John 3:24; 1 John 4:13, 1 John 4:15; εἶναι or μένειν in Christ, of his disciples and worshippers, John 14:20; John 15:4; μένειν ἐν τῷ υἱῷ καί ἐν τῷ πατρί, 1 John 2:24; ἐν Θεῷ, i. e. amplified and strengthened in the fellowship of God and the consciousness of that fellowship, ἐργάζεσθαι τί, John 3:21; παρρησιάζεσθαι, 1 Thessalonians 2:2. Of frequent use by Paul are the phrases ἐν Χριστῷ, ἐν Χριστῷ Ἰησοῦ, ἐν κυρίῳ (cf. Fritzsche, Commentary on Romans, vol. ii., p. 82ff; Winer s Grammar, 389 (364); Weiss, Biblical Theol. des N. T. §§ 84 b., 149 c.), ingrafted as it were in Christ, in fellowship and union with Christ, with the Lord: Romans 3:24; Romans 6:11, Romans 6:23; Romans 8:39; 1 Corinthians 1:4; 2 Corinthians 3:14; Galatians 2:4; Galatians 3:14, Galatians 3:26, Galatians 3:28; Galatians 5:6; Ephesians 1:3 (Rec. omits ἐν); Ephesians 2:6, Ephesians 2:10, Ephesians 2:13; 1 Timothy 1:14; 2 Timothy 1:1, 2 Timothy 1:13; 2 Timothy 2:1; 1 Peter 3:16; 1 Peter 5:10; στήκειν ἐν κυρίῳ, Philippians 4:1; ἵνα εὑρεθῶ ἐν αὐτῷ), that I may be found (by God and Christ) most intimately united to him, Philippians 3:9; εἶναι ἐν Χριστῷ Ἰησοῦ 1 Corinthians 1:30; οἱ ἐν Χριστῷ Ἰησοῦ, Romans 8:1; 1 Peter 5:14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it (Winer 's Grammar, as above), 1 Corinthians 15:18; Revelation 14:13. Since such union with Christ is the basis on which actions and virtues rest, the expression is equivalent in meaning to by virtue of spiritual fellowship or union with Christ; in this sense it is joined to the following words and phrases: πέπεισμαι, Romans 14:14 (Winer 's Grammar, as above and 390 note); πεποιθέναι, Galatians 5:10; Philippians 1:14; 2 Thessalonians 3:4; παρρησίαν ἔχειν, Philemon 1:8; ἐλπίζειν, Philippians 2:19; καύχησιν ἔχειν, Romans 15:17; 1 Corinthians 15:31; ἀνῆκεν, Colossians 3:18; τό αὐτό φρονεῖν, Philippians 4:2; ὑπακούειν, Ephesians 6:1 (L omits; Tr WH brackets ἐν κυρίῳ); φῶς, Ephesians 5:8; αὔξει, Ephesians 2:21; ζοωποιεῖσθαι, 1 Corinthians 15:22; ὁ κόπος οὐκ ἐστι κενός, 1 Corinthians 15:58; ἅγιος, Philippians 1:1; ἡγιασμένος, 1 Corinthians 1:2; λαλεῖν, 2 Corinthians 2:17; 2 Corinthians 12:19; ἀλήθειαν λέγειν, Romans 9:1; λέγειν καί μαρτύρεσθαι, Ephesians 4:17. Hence, it denotes the Christian aim, nature. quality of any action or virtue; thus, ἐυρεστον ἐν κυρίῳ, Colossians 3:20 G L T Tr WH ; προσδέχεσθαι τινα, Romans 16:2; Philippians 2:29; ἀσπάζεσθαι τινα, Romans 16:8, Romans 16:22; 1 Corinthians 16:19; κοπιαν, Romans 16:12 (Winer s Grammar, 390 note; L brackets the clause); γαμηθῆναι, 1 Corinthians 7:39; χαίρειν, Philippians 3:1; Philippians 4:4, Philippians 4:10; παρακαλεῖν, 1 Thessalonians 4:1; προΐστασθαι τίνος, 1 Thessalonians 5:12; — or is equivalent to in things pertaining to Christ, in the cause of Christ: νήπιος, 1 Corinthians 3:1; φρόνιμος, 1 Corinthians 4:10; παιδαγωγοι, 1 Corinthians 4:15; ὁδοί μου, 1 Corinthians 4:17; θύρας μοι ἀνεῳγμένης ἐν κυρίῳ, in the kingdom of the Lord, 2 Corinthians 2:12. δικαιοῦσθαι ἐν Χριστῷ, by faith in Christ, Galatians 2:17. Finally, it serves as a periphrasis for Christian (whether person or thing): τούς ἐκ τῶν Ναρκίσσου τούς ὄντας ἐν κυρίῳ (opposed to those of the family of Narcissus who were not Christians), Romans 16:11; ἄνθρωπος ἐν Χριστῷ, a Christian, 2 Corinthians 12:2; αἱ ἐκκλησίαι αἱ ἐν Χριστῷ Galatians 1:22; 1 Thessalonians 2:14; οἱ νεκροί ἐν Χριστο those of the dead who are Christians, 1 Thessalonians 4:16; ἐκλεκτόν ἐν κυρίῳ, a Christian of mark, Romans 16:13; δόκιμος ἐν Χριστῷ an approved Christian, Romans 16:10; δέσμιος ἐν κυρίῳ, a Christian prisoner (tacitly opposed to prisoners of another sort (Winer 's Grammar, 388 (363))), Ephesians 4:1; πιστός διάκονος ἐν κυρίῳ Ephesians 6:21; Colossians 4:7; διακονία, Colossians 4:17; ἐν Χριστῷ γενναν τινα, to be the author of one's Christian life or life devoted to Christ, 1 Corinthians 4:15; δεσμοί ἐν Χριστῷ, bonds occasioned by one's fellowship with Christ, Philippians 1:13 (others connect ἐν Χριστῷ here with φανερούς); it might be freely rendered as Christians, as a Christian, in 1 Corinthians 9:1; Philemon 1:16. ἐν πνεύματι (ἁγίῳ) εἶναι, to be in the power of, be actuated by, inspired by, the Holy Spirit: Romans 8:9 (here in opposed to ἐν σαρκί); γίνεσθαι, Revelation 1:10; Revelation 4:2; ἐν πνεύματι Θεοῦ λαλεῖν, 1 Corinthians 12:3; ἐν πνεύματι or ἐν πνεύματι τῷ ἁγίῳ or ἐν πνεύματι Θεοῦ, namely, ὤν (being) in i. e. under the power of the Spirit, moved by the Spirit (cf. Buttmann , 330 (283f); W 390 (364f)): Matthew 22:43; Mark 12:36; Luke 2:27; 1 Corinthians 12:3; Revelation 17:3; Revelation 21:10. ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, namely, ὤν, in the power of an unclean spirit, possessed by one, Mark 1:23; ἐν τῷ πονηρῷ κεῖσθαι, to be held in the power of Satan, 1 John 5:19. οἱ ἐν νόμῳ, subject to the control of the law, Romans 3:19, ἐν τῷ Ἀδάμ ἀποθνῄσκειν, through connection with Adam, 1 Corinthians 15:22.

c. of that in which other things are contained and upheld, as their cause and origin: ἐν αὐτῷ (i. e., in God) ζῶμεν κτλ. in God is found the cause why we live, Acts 17:28; ἐν αὐτῷ (in Christ, as the divine hypostatic λόγος) ἐκτίσθη τά πάντα, in him resides the cause why all things were originally created, Colossians 1:16 (the cause both instrumental and final as well, for ἐν αὐτῷ is immediately afterward resolved into δἰ αὐτοῦ καί εἰς αὐτόν (cf. Winer s Grammar, § 50, 6 and Lightfoot at the passage)); τά πάντα ἐν αὐτῷ συνέστηκε, Colossians 1:17; ἐν Ἰσαάκ κληθήσεται σοι σπέρμα, Romans 9:7; Hebrews 11:18, from Genesis 21:12; ἁγιάζεσθαι ἐν, with the dative of thing, Hebrews 10:10, cf. 1 Corinthians 6:11; ἐν τούτῳ πιστεύομεν, in this lies the reason why we believe, John 16:30, cf. 1 Corinthians 4:4; ἐν ᾧ equivalent to ἐν τούτῳ ὅτι (in that), since: Romans 8:3; Hebrews 2:18; Hebrews 6:17 (see 8 e. below). Closely related is the use of ἐν

d. of that which gives opportunity, the occasion: ἔφυγεν ἐν τῷ λόγῳ τούτῳ (on i. e. at this word; cf. Winer 's Grammar, § 48, a. 3 c.), Acts 7:29.

e. after certain verbs denoting an affection, because the affection inheres or resides, as it were, in that to which it relates (cf. Buttmann , 185 (160f); Winer s Grammar, 232 (217f)); see εὐδοκέω , εὐδοκία , ἐυφραίνομαι, καυχάομαι , χαίρω , etc.; likewise sometimes after ἐλπίζω, πιστεύω, πίστις (which see in their proper places), because faith and hope are placed in what is believed or hoped for.

7. after verbs implying motion ἐν with the dative is so used as to seem, according to our laws of speech, to be employed for εἰς with the accusative; but it indicates the idea of rest and continuance succeeding the motion; cf. Winer s Grammar, § 50, 4; Buttmann , 328f (282f): thus after ἀποστέλλω, Matthew 10:16; Luke 10:3; ἐισέρχεσθαι, Luke 9:46; Revelation 11:11 (not R Tr ; WH brackets ἐν); ἐξέρχεσθαι, Luke 7:17; 1 Thessalonians 1:8 (but not after ἔρχεσθαι in Luke 23:42, on which passage see 5 c. above); καταβαίνειν, John 5:4 (R L ; cf. Winer 's Grammar, § 50, 4 a.); ἐπιστρέψαι ἀπειθεῖς ἐν φρονήσει δικαίων, that they may abide in etc. Luke 1:17; καλεῖν ἐν εἰρήνη, ἐν ἁγιασμῷ, ἐν μία ἐλπίδι, equivalent to εἰς τό εἶναι ἡμᾶς (ὑμᾶς) ἐν etc.: 1 Corinthians 7:15; 1 Thessalonians 4:7; Ephesians 4:4; especially after τιθέναι and ἱσταναι, which words see in their places. On the same use of the preposition, common in Homer , somewhat rare in the classic authors, but recurring frequently in writings of a later age, see Winer s Grammar, the passage cited; Passow , i. 2, p. 909a; (cf. Liddell and Scott, under I. 8).

8. Constructions somewhat peculiar:

a. ἐν Αἰγύπτου namely, γῆ (by an ellipsis common in Greek writings, cf. Passow , i. 2, p. 908b; (Liddell and Scott, under I. 2); Winer s Grammar, 384 (359); (Buttmann , 171 (149))): Hebrews 11:26 (Lachmann); but see Αἴγυπτος .

b. expressions shaped by the Hebrew idiom: ἀγοράζειν ἐν with the dative of price (for the price is the means by which a thing is bought (cf. Winer 's Grammar, § 48, a. 3 e.)), Revelation 5:9 (ἐν ἀργυρίῳ, 1 Chronicles 21:24). ἀλλάσσειν τί ἐν τίνι (see ἀλλάσσω ), to exchange one thing for another (properly, to change something and have the exchange in (cf. Winer 's Grammar, 388 (363) note; 206 (194))): Romans 1:23, Romans 1:25 (here μετήλλαξαν. ὄμνυμι ἐν τίνι) בְּ נִשְׁבַּע, cf. Gesenius, Thesaurus iii., p. 1355; (Winer s Grammar, § 32, 1 b.; Buttmann , 147 (128))), to swear by (i. e. the name of someone being interposed), or as it were relying on, supported by, someone (cf. Winer 's Grammar, 389 (364)): Matthew 5:34-36; Matthew 23:16, Matthew 23:18-22; Revelation 10:6.

c. ὁμολογῶ, ἐν τίνι after the Syriac (B ydw) [not the Hebrew, see Fritzsche on Matthew, p. 386; Buttmann , 176 (153); Winer s Grammar, § 32, 3 b., yet cf. § 4, a.]), properly, to confess in one's case (or when one's cause is at stake (cf. Winer s Grammar, the passage cited; Fritzsche, the passage cited; Weiss, Das Matthäusevang., p. 278 note 1 (and in Meyer on Matthew, edition 7))), the nature of the confession being evident from the context; as, to confess one to be my master and lord, or to be my worshipper: Matthew 10:32; Luke 12:8; (cf. Westcott, Canon, p. 305 note 1).

d. on the very common phrase ἐν ὀνόματι τίνος, see ὄνομα (especially 2). (e. the phrase ἐν ᾧ varies in meaning according to the varying sense of ἐν. It may be,

α. local, wherein (equivalent to ἐν τούτῳ ἐν ᾧ): Romans 2:1; Romans 14:22; 2 Corinthians 11:12.

β. temporal, while (cf. II. below; Winer 's Grammar, § 48, a. 2): Mark 2:19; Lukev. 34; John 5:7; Luke 19:13 (Rec. ἕως, which see).

γ. instrumental, whereby: Romans 14:21.

δ. causal, English in that (see Mätzner, English Gram, translation by Grece, 3:452 — concomitance passing over into causal dependence, or the substratum of the action being regarded as that on which its existence depends; cf. 'in those circumstances I did so and so'), on the ground of this that, because: Romans 8:3, etc.; see in 6 c. above. According to the last two uses, the phrase may be resolved into ἐν τούτῳ ὅτι or ἐν τούτῳ ὁ (cf. Winer s Grammar, § 23, 2 b. and b.); on its use see Winer s Grammar, 387 (362) note; Buttmann , 331 (284f); Bernhardy (1829), p. 211; especially Fritzsche on Romans, vol. ii., p. 93f.)

II. With the notion of Time ἐν marks

a. periods and portions of time in which anything occurs, in, on, at, during: ἐν τῇ ἡμέρα, ἐν τῇ νυκτί, John 11:9, etc.; ἐν ταῖς ἡμέραις ἐκείναις, Matthew 3:1, etc.; ἐν σαββάτῳ, Matthew 12:2, and in many other examples; ἐν τῷ δευτέρῳ, at the second time, Acts 7:13; ἐν τῷ καθεξῆς, Luke 8:1; ἐν τῷ μεταξύ, in the meantime (Winer 's Grammar, 592f (551)), John 4:31; (ἐν ἐσχάτῳ χρόνῳ, Jude 1:18 Rec. ).

b. before substantives signifying an event, it is sometimes equivalent to at the time of this or that event (German bei); thus ἐν τῇ παλιγγενεσία, Matthew 19:28; ἐν τῇ παρουσία αὐτοῦ or μου, 1 Corinthians 15:23; 1 Thessalonians 2:19; 1 Thessalonians 3:13 (Winer 's Grammar, § 50, 5); Philippians 2:12; 1 John 2:28; ἐν τῇ ἀναστάσει, Matthew 22:28; Mark 12:23; Luke 14:14; Luke 20:33; ἐν τῇ ἐσχάτῃ σάλπιγγι, at (the sounding of) the last trumpet, 1 Corinthians 15:52; ἐν τῇ ἀποκαλύψει of Christ, 2 Thessalonians 1:7; 1 Peter 1:7, 1 Peter 1:13; 1 Peter 4:13.

c. before infinitives with the article (Buttmann , 263f (226f); Winer s Grammar, § 44, 6); before the infinitive present it signifies while, as: Matthew 13:4 (ἐν τῷ σπείρειν); Matthew 13:25 (ἐν... τῷ καθεύδειν τούς ἀνθρώπους); Matthew 27:12; Mark 6:48; Luke 1:21 (cf. Buttmann , the passage cited); Luke 24:51; 1 Corinthians 11:21; Galatians 4:18, etc.; before the infinitive aorist, when, after that: Luke 9:36; Luke 19:15, etc.

d. within, in the course of: ἐν τρισίν ἡμέραις, Matthew 27:40; Mark 15:29 (L T Tr omit; WH brackets ἐν); John 2:19 (Tr WH brackets ἐν), 20; cf. Winer s Grammar, § 48, a. 2; (Buttmann , § 133, 26).

III. In Composition. Prefixed to adjectives ἐν denotes lying or situated in some place or condition, possessed of or noted for something; as in ἐνάλιος, ἔνδοξος, ἔμφοβος. Prefixed to Verbs it signifies

1. remaining, staying, continuing in some place, state, or condition; as, ἔνειμι, ἐμμένω, ἐνοικέω.

2. motion into something, entering into, mingling in; as, ἐμβαίνω, ἐμβατεύω, ἐγκαλέω (summon to court), ἐγγράφω, ἐγκρύπτω.

3. in ἐμφυσάω, ἐμπρήθω, ἐμπτύω it answers to German an (on).

Before beta β', mu μ', pi π, phi Φ, psi Ψ, ἐν changes to εμ', before gamma γ' kappa κ' xi Ξ chi Χ, to εγγ', before lambda λ' to ελ', although this assimilation is neglected also in the older manuscripts (in א "not often changed," Scrivener , Collation etc., p. lvi.; "in some words assimilation is constant according to all or at least all primary manuscripts while in a comparatively small number of cases authority is divided. Speaking generally, assimilation is the rule in compounds of ἐν, retention of the nu ν in those of σύν" (Prof. Hort). Following manuscript authority T WH write ἐγγράφω, ἐνκαθετος, ἐνκαινια, ἐνκαινίζω, ἐνκατοικέω, ἐνκαυχάομαι, ἐνκεντρίζω, ἐνκρίνω, ἐνπεριπατέω, ἐνπνέω; T ἐνκόπτω; WH ἐνκοπη, ἐνκυος; but L T Tr WH retain ἐγκαλέω, ἔγκλημα, ἐγκομβωμαι, ἐγκράτεια, ἐγκρατεύομαι, ἐγκρατής, ἐγχρίω, ἐλλογέω (ἐλλογάω), ἐμβαίνω, ἐμβάλλω, ἐμβάπτω, ἐμβατεύω, ἐμβλέπω, ἐμβριμάομαι, ἐμμαίνομαι, ἐμπαιγμονῇ, ἐμπαιγμός, ἐμπαίζω, ἐμπαίκτης, ἐμπίπλημι, ἐμπίπτω, ἐμπλέκω, ἐμπλοκή, ἐμπορεύομαι, ἐμπορία, ἐμπόριον, ἔμπορος, ἐμπτύω, ἐμφανής, ἐμφανίζω, ἔμφοβος, ἔμφυτος; L T Tr ἔγκυος; L Tr WH ἐμμένω, ἔμπροσθεν; L Tr ἐγγράφω, ἐγκάθετος, ἐγκαίνια, ἐγκαινίζω, ἐγκακέω, ἐγκαταλείπω, ἐγκατοικέω, ἐγκαυχάομαι, ἐγκεντρίζω, ἐγκοπή, ἐγκόπτω, ἐγκρίνω, ἐμπεριπατέω, ἐμπνέω; T ἐμπιπράω; T WH are not uniform in ἐγκακέω, ἐγκαταλείπω; nor T in ἐμμένω, ἔμπροσθεν; nor WH in ἐγκόπτω. — Add L T Tr WH ἀνέγκλητος, παρεμβάλλω, παρεμβολή. See Gregory in the Proleg. to Tdf: edition 8, p. 76ff; Hort in WH s Appendix, p. 149; Alexander Buttmann (1873) in Studien und Kritiken for 1862, p. 179f; especially Meisterhans , p. 46)

ἐναγκαλίζομαι

(1723) ἐναγκαλίζομαι: 1 aorist participle ἐναγκαλισάμενος; (middle equivalent to εἰς τὰς ἀγκάλας δέχομαι, Luke 2:28); to take into the arms, embrace: τινά, Mark 9:36; Mark 10:16. (Proverbs 6:10; Proverbs 24:48 (Proverbs 24:33); Meleager in Anth. 7, 476, 10; Plutarch; Alciphron, epistles 2, 4; others.)

ἐνάλιος

(1724) ἐνάλιος, -ον, or ἐνάλιος, -α, -ον, [cf. Winer's Grammar, § 11, 1], (ἅλς the sea), that which is in the sea, marine; plural τὰ ἐναλια marine animals, James 3:7. (Often in Greek writings; the epic form εἰνάλιος as old as Homer.)

ἔναντι

(1725) ἔναντι, adverb, (ἐν and ἀντί, properly, in that part of space which is opposite), before: as a preposition followed by a genitive [Buttmann, 319 (273)]; ἔναντι τοῦ θεοῦ, יְהוָה לִפְנֵי, before God, i. e. in the temple, Luke 1:8 [Tr marginal reading ἐναντίον]; in the judgment of God, Acts 8:21 G L T Tr WH; [ἔναντι Φαραώ, Acts 7:10 Tdf. ; cf. Buttmann, 180 (156)]. (Very often in the Sept. , and in the Palestin. Apocrypha of the O. T.;. but nowhere in secular authors.)

ἐναντίον

(1726) ἐναντίος, -α, -ον, (ἀντίος set against), [from Homer down], properly, that which is over against; opposite; used: 1. primarily of place; opposite, contrary: of the wind (Xenophon, an. 4, 5, 3), Matthew 14:24; Mark 6:48; Acts 27:4; ἐξ ἐναντίας [Winers Grammar, 591 (550); Buttmann, 82 (71)], opposite, over against (see ἐκ , I. 4), with the genitive Mark 15:39. 2. metaphorically, opposed as an adversary, hostile, antagonistic in feeling or act: 1 Thessalonians 2:15 (on which passage [for confirmatory references to ancient authors] cf. Grimm on 3 Macc. 7:4 [on the other hand, see Lünem. on 1 Thess. the passage cited]); ὁ ἐξ ἐναντίας, an opponent [A. V. he that is of the contrary part], Titus 2:8; ἐναντίον ποιεῖν τί τινι, to do something against one, Acts 28:17; ἐναντία πράττειν πρὸς τὸ ὄνομά τινος, Acts 26:9. Neuter ἐναντίον, adverb, as a preposition is constructed with the genitive [Buttmann, 319 (273)], before, in the sight of, in the presence of, one (so in Greek writings from Homer down; Sept. often for לִפנְיֵ and בְּעֵינֵי also for לְעֵינֵי): Mark 2:12 (T Tr marginal reading WH ἔμπροσθεν); Luke 20:26; Acts 7:10 (ἐναντίον Φαραώ, when he stood before Pharaoh [here Tdf. ἔναντι, which see]); Acts 8:32; hebraistically, in the judgment, estimation, of one, Luke 24:19; [Luke 1:6 T Tr WH] (Genesis 10:9, etc.). [τὸ ἐναντίον i. e. τοὐναντίον see in its place.]

ἐναντίος

(1727) ἐναντίος, -α, -ον, (ἀντίος set against), [from Homer down], properly, that which is over against; opposite; used: 1. primarily of place; opposite, contrary: of the wind (Xenophon, an. 4, 5, 3), Matthew 14:24; Mark 6:48; Acts 27:4; ἐξ ἐναντίας [Winers Grammar, 591 (550); Buttmann, 82 (71)], opposite, over against (see ἐκ , I. 4), with the genitive Mark 15:39. 2. metaphorically, opposed as an adversary, hostile, antagonistic in feeling or act: 1 Thessalonians 2:15 (on which passage [for confirmatory references to ancient authors] cf. Grimm on 3 Macc. 7:4 [on the other hand, see Lünem. on 1 Thess. the passage cited]); ὁ ἐξ ἐναντίας, an opponent [A. V. he that is of the contrary part], Titus 2:8; ἐναντίον ποιεῖν τί τινι, to do something against one, Acts 28:17; ἐναντία πράττειν πρὸς τὸ ὄνομά τινος, Acts 26:9. Neuter ἐναντίον, adverb, as a preposition is constructed with the genitive [Buttmann, 319 (273)], before, in the sight of, in the presence of, one (so in Greek writings from Homer down; Sept. often for לִפנְיֵ and בְּעֵינֵי also for לְעֵינֵי): Mark 2:12 (T Tr marginal reading WH ἔμπροσθεν); Luke 20:26; Acts 7:10 (ἐναντίον Φαραώ, when he stood before Pharaoh [here Tdf. ἔναντι, which see]); Acts 8:32; hebraistically, in the judgment, estimation, of one, Luke 24:19; [Luke 1:6 T Tr WH] (Genesis 10:9, etc.). [τὸ ἐναντίον i. e. τοὐναντίον see in its place.]

ἐνάρχομαι

(1728) ἐνάρχομαι: 1 aorist ἐνηρξάμην; to begin, make a beginning: with the dative of the thing from which the beginning is made, Galatians 3:3; τί, Philippians 1:6; 2 Corinthians 8:6 Lachmann edition min. (Polybius, Dionysius Halicarnassus, Plutarch, Lucian; generally with the genitive of the thing begun, as in Sirach 36:29 (Sirach 36:26); Sirach 38:16; 1 Macc. 9:54. In Euripides, with the accusative, of beginning sacrificial rites; at length, to govern, rule, with the genitive Joshua 10:24 Sept. ) [Compare: προενάρχομαι.]

ἐνδεής

(1729) ἐνδεής, -ές, (from ἐνδέω to lack, middle to be in need of), needy, destitute: Acts 4:34. (From [Sophocles], Herodotus down; Sept .)

ἔνδειγμα

(1730) ἔνδειγμα, -τος, τό, (ἐνδείκνυμι), token, evidence, proof, [A. V. manifest token]: 2 Thessalonians 1:5 [cf. Buttmann, 153 (134)]. (Plato, Critias, p. 110 b.; Demosthenes 423, 13.)

ἐνδείκνυμι

(1731) ἐνδείκνυμι: to point out, (Latin indicare ; German anzeigen), from Pindar down; in middle first in Homer; in the N. T. only in the middle: [present ἐνδείκνυμαι]; 1 aorist ἐνεδειξάμην; properly, to show oneself in something, show something in oneself [cf. Buttmann, 192 (166)];

1. to show, demonstrate, prove, whether by arguments or by acts: τί, Romans 9:22 (joined with γνωρίσαι); Ephesians 2:7; Titus 2:10; Titus 3:2; Hebrews 6:11; with two accusatives, the one of the object, the other of the predicate, Romans 2:15; τί ἐν τίνι, the dative of the person, Romans 9:17 (from Exodus 9:16 (cf. Winer's Grammar, 254 (238))); 1 Timothy 1:16; τὶ εἰς τὸ ὄνομά τινος, Hebrews 6:10; τὴν ἔνδειξιν ἐνδείκνυσθαι (as in Plato, legg. 12, p. 966 b.; cf. Winer's Grammar, 225 (211)); εἴς τινα, 2 Corinthians 8:24.

2. to manifest, display, put forth: τινὶ (dative of person) κακά, 2 Timothy 4:14; Genesis 50:15, Genesis 50:17.

ἔνδειξις

(1732) ἔνδειξις, -εως, ἡ, (ἐνδείκνυμι), demonstration, proof: i. e. manifestation, made in act, τῆς δικαιοσύνης, Romans 3:25; τῆς ἀγάπης, 2 Corinthians 8:24; equivalent to sign, evidence, [A. V. evident token], ἀπωλείας, Philippians 1:28. [Plato, others.]

ἕνδεκα

(1733) ἕνδεκα, οἱ, αἱ, τά, eleven: οἱ ἕνδεκα, the eleven apostles of Christ remaining after the death of Judas the traitor, Matthew 28:16; Mark 16:14; Luke 24:9, Luke 24:33; Acts 1:26; Acts 2:14. [From Homer down.]

ἑνδέκατος

(1734) ἑνδέκατος, -άτη, -ατον, eleventh: Matthew 20:6, Matthew 20:9; Revelation 21:20. [From Homer down.]

ἐνδέχομαι

(1735) ἐνδέχομαι; to receive, approve of, admit, allow, (as τὸν λόγον, Herodotus 1, 60). Impersonally, ἐνδέχεται it can be allowed, is possible, may be, (often thus in Greek prose from Thucydides down): followed by an accusative with an infinitive Luke 13:33; cf. Luke 17:1. [Cf. δέχομαι , at the end.]

ἐνδημέω

(1736) ἐνδημέω, -ῶ; 1 aorist infinitive ἐνδημῆσαι; (ἔνδημος one who is among his own people or in his own land, one who does not travel abroad; opposed to ἔκδημος), properly, to be among one's own people, dwell in one's own country, stay at home (opposed to ἐκδημέω, ἀποδημέω; see those words); equivalent to to have a fixed abode, be at home, ἐν τῷ σώματι, of life on earth, 2 Corinthians 5:6, 2 Corinthians 5:9; πρὸς τὸν κύριον, of life in heaven, 2 Corinthians 5:8. (Rare in the classics, as Lysias, p. 114, 36.)

ἐνδιδύσκω

(1737) ἐνδιδύσκω (equivalent to ἐνδύω [cf. Buttmann, 56 (49)]); imperfect middle ἐνεδιδυσκόμην; to put on, clothe: τινὰ πορφύραν, Mark 15:17 L T Tr WH; middle to put on oneself, be clothed in [with the accusative Buttmann, 191 (166); Winer's Grammar, § 32, 5]: ἱμάτιον, Luke 8:27 [R G L Tr marginal reading]; πορφύραν, βύσσον, Luke 16:19; (2 Samuel 1:24; 2 Samuel 13:18; Proverbs 29:39 (Proverbs 31:21); Judith 9:1; Sir. 50:11; Josephus, b. j. 7, 2).

ἔνδικος

(1738) ἔνδικος, -ον, (δίκη), according to right, righteous, just: Romans 3:8; Hebrews 2:2. (Pindar, Trag., Plato.)