Thayer's Greek Lexicon

ἐνδώμησις — ἐξίστημι

ἐνδώμησις

(1739) ἐνδόμησις (ἐνδομέω to build in), and ἐνδώμησις T Tr WH ([see WH's Appendix, p. 152] δωμάω to build), -εως, ἡ, that which is built in, (German Einbau): τοῦ τείχους, the material built into the wall, i. e. of which the wall was composed, Revelation 21:18; elsewhere only in Josephus, Antiquities 15, 9, 6, of a mole built into the sea to form a breakwater and so construct a harbor.

Related entry: ἐνδώμησις, see ἐνδόμησις.

ἐνδοξάζομαι

(1740) ἐνδοξάζω: 1 aorist passive ἐνεδοξάσθην; to make ἔνδοξος, to glorify, adorn with glory, (Vulg. glorifico , clarifico ): in passive 2 Thessalonians 1:12; ἐνδοξασθῆναι ἐν τοῖς ἁγίοις, that his glory may be seen in the saints, i. e. in the glory, blessedness, conferred on them, 2 Thessalonians 1:10. (Exodus 14:4; Ezekiel 28:22, etc.; Sir. 38:6. Not found in secular authors.)

ἔνδοξος

(1741) ἔνδοξος, -ον, (δόξα), held in good or in great esteem, of high repute;

a. illustrious, honorable, esteemed, (Xenophon, Plato, and following): 1 Corinthians 4:10, (thus in the Sept. for נִכְבָּד, 1 Samuel 9:6; 1 Samuel 22:14; Isaiah 23:8, etc.; Sir. 11:6 Sir. 44:1, etc.).

b. notable, glorious: τὰ ἔνδοξα, wonderful deeds, [A. V. glorious things], Luke 13:17; (for נִפְלָאות, Exodus 34:10).

c. splendid: of clothing [A. V. gorgeous], Luke 7:25; figuratively equivalent to free from sin, Ephesians 5:27.

ἔνδυμα

(1742) ἔνδυμα, -τος, τό, (ἐνδύω), garment, raiment, (Aulus Gellius, Lactantius indumentum ): Matthew 6:25, Matthew 6:28; Luke 12:23; specifically, a cloak, an outer garment: Matthew 3:4; Matthew 22:11 (ἔνδ. γάμου, a wedding garment); Matthew 28:3; ἔνδ. προβάτων, sheep's clothing, i. e. the skins of sheep, Matthew 7:15 [others take the phrase figuratively: 'with a lamb-like exterior']. ([Strabo 3, 3, 7]; Josephus, b. j. 5, 5, 7; [Antiquities 3, 7, 2]; Plutarch, Sol. 8; Sept. for לְבוּשׁ.)

ἐνδυναμόω

(1743) ἐνδυναμόω, -ῶ; 1 aorist ἐνεδυνάμωσα; passive, [present imperative 2 person singular ἐνδυνάμοῦ, 2 person plural ἐνδυναμοῦσθε]; imperfect 3 person singular ἐνεδυναμοῦτο; 1 aorist ἐνεδυναμώθην; (from ἐνδύναμος equivalent to ὁ ἐν δυνάμει ὤν); to make strong, endue with strength, strengthen: τινά, Philippians 4:13; 1 Timothy 1:12; 2 Timothy 4:17; passively, to receive strength, be strengthened, increase in strength: Acts 9:22; ἔν τινι, in anything, 2 Timothy 2:1; ἐν κυρίῳ in union with the Lord, Ephesians 6:10; with the dative of respect, τῇ πίστει, Romans 4:20; ἀπὸ ἀσθενείας, to recover strength from weakness or disease, Hebrews 11:34 R G; (in a bad sense, be bold, headstrong, Psalms 51:9 ( Psalms 52:9); [Judges 6:34 Alex. , Ald. , Complutensian; 1 Chronicles 12:18 Alex. ; Genesis 7:20 Aq. ]; elsewhere only in ecclesiastical writings).

ἐνδύνω

(1744) ἐνδύνω (2 Timothy 3:6) and ἐνδύω (Mark 15:17 R G ); 1 aorist ἐνέδυσά; 1 aorist middle ἐνεδυσάμην; perfect participle middle or passive ἐνδεδυμένος; the Sept. for לָבַשׁ; as in the classics,

1. transitive, (properly, to envelop in, to hide in), to put on: τινα τί,

a. in a literal sense, to put on, clothe with a garment: Matthew 27:31; (with τινα alone, Matthew 27:28 L WH marginal reading); Mark 15:17 R G , 20; Luke 15:22. Middle to put on oneself, be clothed with: τί (Buttmann , 191 (166); cf. Winer 's Grammar, § 32,5), Matthew 6:25; Luke 12:22; (Luke 8:27 T WH Tr text); Mark 6:9; Arts 12:21; ἐνδεδυμένος with the accusative of a thing, Mark 1:6; Matthew 22:11 (Buttmann , 148 (129); cf. Winer 's Grammar, § 32, 2); Revelation 1:13; Revelation 15:6; Revelation 19:14; ἐνδυσάμενος (opposed to γυμνός) clothed with a body, 2 Corinthians 5:3, on which passage see γέ , 3 c. (Aristotle , de anima 1, 3 at the end, p. 407b, 23 ψυχήν... ἐνδύεσθαι σῶμα).

b. in metaphorical phrases: of armor figuratively so called, ἐνδύεσθαι τά ὅπλα (L marginal reading ἔργα) τοῦ φωτός, Romans 13:12; τήν πανοπλίαν τοῦ Θεοῦ, τόν θώρακα τῆς δικαιοσύνης, Ephesians 6:11, Ephesians 6:14; θώρακα πίστεως, 1 Thessalonians 5:8 (with double accusative, of object and predicate, θώρακα δικαιοσύνην, Wis. 5:19 (18) (cf. Isaiah 59:17); properly, ὅπλα, Xenophon , Cyril 1, 4, 18; τόν θώρακα, an. 1,8, 3). to be furnished with anything, adorned with a virtue, as if clothed with a garment, ἐνδύεσθαι ἀφθαρσίαν, ἀθανασίαν, 1 Corinthians 15:53; (σπλάγχνα οἰκτιρμοῦ, Colossians 3:12); δύναμιν, Luke 24:49 (ἰσχύν, Isaiah 51:9; (Isaiah 53:1); δύναμιν, εὐπρέπειαν, Psalms 92:1 (Psalms 93:1); αἰσχύνην, Psalm 34:26 (Psalms 35:26); Psalm 131:18 (Psalms 132:18); 1 Macc. 1:29; δικαιοσύνην, Job 29:14; Psalm 131:9 (Psalms 132:9); σωτηρίαν, ibid. 16; etc.); δυεῖν ἀλκήν, Homer , Iliad (9, 231); 19, 36; ἑννυσθαι and ἐπιεννυσθαι ἀλκήν, Iliad 20, 381; Odyssey 9, 214 etc.; many similar examples in Hebrew and Arabic, cf. Gesenius, Thesaurus ii., 742; Latin induere novum ingenium , Livy 3, 33); τόν καινόν ἄνθρωπον, i. e. a new purpose and life, Ephesians 4:24; Colossians 3:10; Ἰησοῦν Χριστόν, to become so possessed of the mind of Christ as in thought, feeling, and action to resemble him and, as it were, reproduce the life he lived, Romans 13:14; Galatians 3:27; (similarly the Greeks and Romans said (cf. Winer 's Grammar, 30), τόν Ταρκυνιον ἐνδύεσθαι, Dionysius Halicarnassus 11, 5, 5; ῤίψας τόν στρατιώτην ἐνεδυ τόν σοφιστην, Libanius , epistle 968; proditorem et hostem induere , Tacitus , ann. 16, 28; cf. Fritzsche on Romans, iii., p. 143f; Wieseler on Galatians, p. 317ff; (Gataker, Advers. misc. 1, 9, p. 223ff)).

2. intransitive, to creep into, insinuate oneself into; to enter: ἐνδύνοντες εἰς τάς οἰκίας, 2 Timothy 3:6. (Compare: ἐπενδύω.)

ἔνδυσις

(1745) ἔνδυσις, -εως, ἡ, (ἐνδύω), a putting on, (German das Anziehen , der Anzug ): τῶν ἱματίων, 1 Peter 3:3; (clothing, Job 41:4; Athen. 12, p. 550c.; Dio Cassius, 78, 3; an entering, Plato, Crat., p. 419 c.).

ἐνδύω

(1746) ἐνδύω, see ἐνδύνω .

ἐνέδρα

(1747) ἔνέδρα, -ας, ἡ, (from ἐν and ἕδρα a seat), a lying in wait, ambush: Acts 23:16 [Rec.^st τὸ ἔνεδρον, which see]; ἐνέδραν ποιεῖν, Acts 25:3. (Sept. ; Thucydides, and following.)

ἐνεδρεύω

(1748) ἐνεδρεύω; (ἐνέδρα); to lie in wait for, to lay wait for, prepare a trap for: τινά, a person, Luke 11:54 [G omits ἐνεδ. αὐτ., T omits αὐτόν]; Acts 23:21. (Thucydides, Xenophon, and following; Sept .)

ἔνεδρον

(1749) ἔνεδρον, -ου, τό, equivalent to ἐνέδρα, a lying in wait, an ambush: Acts 23:16 Rec.^st (Sept. ; Wis. 14:21; Sir. 11:29; 1 Macc. 9:40, etc.; not found in secular authors.)

ἐνειλέω

(1750) ἐνειλέω, -ῶ: 1 aorist ἐνείλησα; to roll in, wind in: τινά τινι, one in anything, Mark 15:46. (1 Samuel 21:9; [Aristotle, mund. 4, p. 396^a, 14; Philo], Plutarch, Artemidorus Daldianus, Philostratus, others.)

ἔνειμι

(1751) ἔνειμι; (εἰμί); [from Homer down]; to be in: τὰ ἐνόντα what is within, i. e. the soul, Luke 11:41 (equivalent to τὸ ἔσωθεν ὑμῶν, Luke 11:39); this is to be regarded as an ironical exhortation (similar to that in Amos 4:4) adjusted to the Pharisees’ own views: 'as respects your soul (τὰ ἐνόντα accusative absolute), give alms (to the needy), and behold all things are clean unto you (in your opinion)'; cf. Bornemann at the passage. Most interpreters think τὰ ἐνόντα to be the things that are within the cup and the platter [object accusative after δότε, with ἐλεημ. as predicate accusative), and to be spoken of unjustly acquired riches to be expended in charity. [Still others (following the same construction) take τὰ ἐνόντα (namely, δοῦναι) in the sense of the things within your power, (R. V. marginal reading which ye can); cf. Stephanus' Thesaurus, under the word, col. 1055 a.; but see Meyer edition Weiss at the passage.] Moreover, in the opinion of many ἔνι, [1 Corinthians 6:5 G L T Tr WH; James 1:17;] Galatians 3:28; Colossians 3:11 etc., is contracted from ἔνεστι; but see below under ἔνι .

Related entry: ἐνόντα, τά, see ἔνειμι.

ἕνεκα

(1752) ἕνεκα (only before consonants [Rec. three times (Griesbach twice) out of twenty-five]), and ἕνεκεν [R G 19 times, L (out of 26) 21 times, Tr 20, WH 18, T 17], or in a form at first ionic εἵνεκεν (Luke 4:18 [Rec. ἕν.; Luke 18:29 T WH; Acts 28:20 T WH]; 2 Corinthians 3:10 [R G L marginal reading ἕν.]; 2 Corinthians 7:12 [R G], both the last forms alike before consonants and vowels [cf. under the word Ν, ν; Winers Grammar, § 5, 1 d. 1; Buttmann, 10 (9); Krüger (dialects) § 68, 19, 1; WHs Appendix, p. 173]), a preposition followed by the genitive, on account of, for the sake of, for: Matthew 5:10; Matthew 16:25; Matthew 19:29; Mark 8:35; Luke 6:22; Acts 28:20; Romans 8:36; 2 Corinthians 3:10; ἕνεκεν τούτου, for this cause, therefore, Matthew 19:5; τούτων, Acts 26:21; τίνος ἕνεκεν, for what cause, wherefore, Acts 19:32; before τοῦ with an infinitive expressing purpose [Winers Grammar, 329 (309); Buttmann, 266 (228)], 2 Corinthians 7:12; οὗ εἵνεκεν, because, Luke 4:18; cf. Meyer at the passage.

Related entry: εἵνεκεν, see ἕνεκα, ἕνεκεν.

ἐνέργεια

(1753) ἐνέργεια, -ας, ἡ, (ἐνεργής, which see), working, efficiency; in the N. T. used only of superhuman power, whether of God or of the devil; of God: Ephesians 3:7; Colossians 2:12; ἡ ἐνέργεια ἡ ἐνεργουμένη, Colossians 1:29; with a relative intervening, ἐνεργεῖν ἐνέργειαν, Ephesians 1:19; κατ’ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους, according to the working which agrees with the measure of (is commensurate with) every single part, Ephesians 4:16; κατὰ τ. ἐνέργειαν τοῦ δύνασθαι αὐτόν κτλ. according to the efficiency by which he is able to subject all things to himself, Philippians 3:21. ἐνέργ. τοῦ Σατανᾶ, 2 Thessalonians 2:9; πλάνης, the power with which error works, 2 Thessalonians 2:11. (Wis. 7:17, etc.; 2 Macc. 3:29; τῆς προνοίας, 3 Macc. 4:21; not found in the Sept. ; in the classics first in Aristotle; [on ἐνέργεια, ἐνεργεῖν, of diabolic influences, cf. Müller on the Epistle of Barnabas 19, 6].) [Synonym: see δύναμις , at the end.]

ἐνεργέω

(1754) ἐνεργέω, ἐνέργω; 1 aorist ἐνήργησα; perfect ἐνήργηκα (Ephesians 1:20 L T WH text Tr marginal reading); (ἐνεργός (see ἐνεργής ));

1. intransitive, to be operative, be at work, put forth power: followed by ἐν with the dative of person, Matthew 14:2; Mark 6:14; Ephesians 2:2; followed by the dative of advantage (dative commodi; (cf. Lightfoot on Galatians, as below)), to work for one, aid one, εἰς τί, unto (the accomplishing of) something (Winer 's Grammar, 397 (371)): εἰς ἀποστολήν, unto the assumption (or discharge) of the apostolic office; εἰς τά ἔθνη, equivalent to εἰς ἀποστολήν (cf. Winer s Grammar, § 66, 2 d.; Buttmann , § 147, 8) τῶν ἐθνῶν, Galatians 2:8.

2. transitive, to effect: τί, 1 Corinthians 12:11; (Ephesians 1:11); ἐνεργεῖν ἐνέργειαν, Ephesians 1:19; τί ἐν τίνι, the dative of person, 1 Corinthians 12:6 (Buttmann , 124 (109)); Galatians 3:5; Philippians 2:13.

3. Middle, present ἐνεργοῦμαι; (imperfect ἐνηργουμην); (not found in the O. T. or in secular auth, and in the N. T. used only by Paul and James (cf. Lightfoot on Galatians, as below)); it is used only of things (cf. Winer s Grammar, § 38, 6 at the end; (Buttmann , 193 (167))), to display one's activity, show oneself operative: (2 Thessalonians 2:7 (see μυστήριον , 2 at the end)); followed by ἐν with the dative of the thing, where, Romans 7:5; ἐν with the dative of the condition, 2 Corinthians 1:6; ἐν with the dative of person in whose mind a thing shows itself active, 2 Corinthians 4:12; Ephesians 3:20; Colossians 1:29; 1 Thessalonians 2:13; followed by διά with the genitive of thing, Galatians 5:6. In James 5:16 ἐνεργουμένη does not have the force of an adjective, but gives the reason why the δέησις of a righteous man has outward success, viz. as due to the fact that it exhibits its activity (works) (inwardly), i. e. is solemn and earnest. (The active (and passive) in Greek writings from Aristotle down.) (On this word cf. (besides Lightfoot on Galatians 2:8; Galatians 5:6) Fritzsche and Vaughan on Romans 7:5; Ellicott on Galatians, 2:8.)

ἐνέργημα

(1755) ἐνέργημα, -τος, τό, (ἐνεργέω), thing wrought; effect, operation: plural [R. V. workings], 1 Corinthians 12:6; with the addition of the epexegetical genitive δυνάμεων, 1 Corinthians 12:10. (Polybius, Diodorus, Antoninus [others].)

ἐνεργής

(1756) ἐνεργής, -ές, (equivalent to ἐνεργός, equivalent to ὁ ὢν ἐν τῷ ἔργῳ [English at work ]), active: Hebrews 4:12; by a somewhat incongruous figuratively, in 1 Corinthians 16:9 a θύρα ἐνεργής is spoken of, 'an opportunity for the working of the gospel'; ἐνεργ. γίνομαι ἔν τινι, in something, Philemon 1:6. ([Aristotle], Polybius, Diodorus, Plutarch, others.)

ἐνευλογέω

(1757) ἐνευλογέω, -ῶ: 1 future passive ἐνευλογηθήσομαι; (the preposition seems to refer to the person on whom the blessing is conferred; cf. German einsegnen); to confer benefits on, to bless: passive followed by ἐν with the dative of that in which lies the ground of the blessing received or expected, Acts 3:25 (where the Rec. gives τῷ σπέρμ., the dative of the instrument; [WH read the simple εὐλογ.]); Galatians 3:8, where Rec.^{bez elz} has the simple εὐλογ. (Genesis 12:3; Genesis 18:18; Genesis 26:4 Alex. ; [Psalms 71:17 (Psalms 72:17) Ald. , Complutensian]; Sir. 44:21; not found in secular authors.)

ἐνέχω

(1758) ἐνέχω; imperfect ἐνεῖχον; [present passive ἐνέχομαι]; to have within, to hold in;

a. passive to be held, be entangled, be held ensnared, with a dative of the thing in which one is held captive, — very often in Greek writings, both literally (as τῇ πάγῃ, Herodotus 2, 121, 2) and figuratively (as ἀγγελίᾳ, Pindar Pythagoras 8, 69; φιλοτιμίᾳ, Euripides, Iph. A. 527; κακῷ, Epictetus diss. 3, 22, 93): ζυγῷ δουλείας, Galatians 5:1; [θλίψεσιν, 2 Thessalonians 1:4 WH marginal reading], (ἀσεβείαις, 3 Macc. 6:10).

b. ἐνέχω τινί, to be enraged with, set oneself against, hold a grudge against someone: Mark 6:19; Luke 11:53, (Genesis 49:23); the expression is elliptical, and occurs in full (χόλον τινί to have anger in oneself against another) in Herodotus 1, 118; 8, 27; 6, 119; see a similar ellipsis under προσέχω. [In this last case the ellipsis supplied is τὸν νοῦν, Winers Grammar, 593 (552); Buttmann, 144 (126); Meyer, and others, would supply the same after ἐνέχειν in Mark and Luke the passages cited and render the phrase to have (an eye) on, watch with hostility; but DeWette, Bleek, others, agree with Grimm. Many take the expression in Luke, the passage cited outwardly, to press upon (R. V. text); see Stephanus Thesaurus, under the word; Liddell and Scott, under the word; Hesychius ἐνέχει· μνησικακεῖ. ἔγκειται.]

ἐνθάδε

(1759) ἐνθάδε, adverb, (from ἔνθα and the enclitic δέ; Krüger, § 9, 8, 1 and 2; [cf. Winers Grammar, 472 (440); Buttmann, 71 (62)]), [from Homer down];

a. here: Luke 24:41; Acts 10:18; Acts 16:28; Acts 17:6; Acts 25:24.

b. hither: John 4:15; Acts 25:17.

ἐνθυμέομαι

(1760) ἐνθυμέομαι, -οῦμαι; a deponent passive; 1 aorist participle ἐνθυμηθείς; from Aeschylus down, with the object now in the genitive now in the accusative; cf. Matthiae § 349, 2 p. 823; Kühner § 417 Anm. 9, 2 p. 310; [Jelf § 485]; Krüger § 47, 11, 1 and 2; (from ἐν and θυμός); to bring to mind, revolve in mind, ponder: τί, Matthew 1:20; Matthew 9:4; to think, to deliberate: περί τινος, about anything, Acts 10:19 Rec. (So also Wis. 6:16; Plato rep. 10 p. 595 a.; Isocrates epistle 9 p. 614 § 9 Bekker) [Compare: διενθυμέομαι.]

Related entry: διενθυμέομαι, -οῦμαι; to weigh in the mind, consider: περί τινος, Acts 10:19, for Rec. ἐνθυμ. (Besides, only in ecclesiastical writings.)

ἐνθύμησις

(1761) ἐνθύμησις, -εως, ἡ, a thinking, consideration: Acts 17:29 [A. V. device]; plural thoughts: Matthew 9:4; Matthew 12:25; Hebrews 4:12 [here L marginal reading singular]. (Rare in the classics; Hippocrates, Euripides, Thucydides, Lucian.)

ἔνι

(1762) ἔνι equivalent to ἔνί, the accent being thrown back, same as ἐν, used adverbially [Winer's Grammar, § 50, 7 N. 2] for ἔνεστι, is in, is among, has place, is present (Homer, Odyssey 21, 218; Thucydides 2, 40): Galatians 3:28 (three times); Colossians 3:11; James 1:17; with addition of ἐν ὑμῖν, 1 Corinthians 6:5 (where Rec. ἔστιν); in secular authors from Sophocles and Thucydides on very often, it can be, is possible, is lawful; [here some would place James, the passage cited]. The opinion of many [e. g. Fritzsche on Mark, p. 642; Meyer on Galatians, the passage cited; cf. Ellicott ibid.] that ἔνι is a contracted form for ἔνεστι is opposed by the like use of πάρα, ἄνα, which can hardly be supposed to be contracted from πάρεστι, ἄνεστι; cf. Krüger § 9, 11, 4; Winers Grammar, 80 (77); Göttling, Lehre v. Accent etc., p. 380; [Chandler § 917f; Buttmann, 72 (64); Lob. Path. Element. 2:315].

ἐνιαυτός

(1763) ἐνιαυτός, -οῦ, ὁ, a year: John 11:49, John 11:51; John 18:13; Acts 11:26; Acts 18:11; James 5:17; Revelation 9:15; plural, of the Jewish years of Jubilee, Galatians 4:10 [cf. Ellicott at the passage]; ποιεῖν ἐνιαυτόν, to spend a year, James 4:13; ἅπαξ τοῦ ἐνιαυτοῦ, Hebrews 9:7 (like ἑπτάκις τῆς ἡμέρας, Luke 17:4), [cf. Winers Grammar § 30, 8 N. 1; Krüger § 47, 10, 4]; κατ’ ἐνιαυτόν, yearly, Hebrews 9:25; Hebrews 10:1, Hebrews 10:3, (Thucydides 1, 93; Xenophon, oec. 4, 6; an. 3, 2, 12); in a wider sense, for some fixed and definite period of time: Luke 4:19 (from Isaiah 61:2), on which passage see δεκτός . [From Homer down.]

[Synonyms: ἐνιαυτός, ἔτος: originally ἐν. seems to have denoted (yet cf. Curtius § 210) a year viewed as a cycle or period of time, ἔτ. as a division or sectional portion of time.]

ἐνίστημι

(1764) ἐνίστημι: perfect ἐνέστηκα, participle ἐνεστηκώς (Hebrews 9:9), and by syncope ἐνεστώς; future middle ἐνστήσομαι; to place in or among; to put in; in perfect, pluperfect, 2 aorist, and in middle (properly, as it were to stand in sight, stand near) to be upon, impend, threaten: 2 Thessalonians 2:2; future middle 2 Timothy 3:1. perfect participle close at hand, 1 Corinthians 7:26; as often in Greek writings (in the grammarians ὁ ἐνεστώς namely, χρόνος is the present tense [cf. Philo de plant. Noë § 27 τριμερὴς χρόνος, ὃς εἰς τὸν παρεληλυθότα καὶ ἐνεστῶτα καὶ μέλλοντα τέμνεσθαι πέφυκεν]), present: ὁ καιρὸς ὁ ἐνεστώς, Hebrews 9:9; τὰ ἐνεστῶτα opposed to τὰ μέλλοντα, Romans 8:38; 1 Corinthians 3:22; ὁ ἐνεστώς αἰών πονηρός in tacit contrast with τῷ μέλλοντι αἰῶνι, Galatians 1:4, (Basil., epistle 57 ad Melet. [3, p. 151 c., Benedict. edition] ὠφέλιμα διδάγματα ἢ ἐφόδια πρός τε τὸν ἐνεστῶτα αἰῶνα καὶ τὸν μέλλοντα). [Many (so R. V. ) would adopt the meaning present in 2 Thessalonians 2:2 and 1 Corinthians 7:26 also; but cf. Meyer on Galatians, the passage cited.]

ἐνισχύω

(1765) ἐνισχύω; 1 aorist ἐνισχυσα; [cf. Buttmann, 145 (127)];

1. intransitive, to grow strong, to receive strength: Acts 9:19 [here WH Tr marginal reading ἐνισχύθη]; (Aristotle, Theophrastus, Diodorus, Sept. ).

2. transitive, to make strong, to strengthen, (2 Samuel 22:40; Sir. 50:4; Hippocrates leg., p. 2, 26 ὁ χρόνος ταῦτα πάντα ἐνισχύει); to strengthen one in soul, to inspirit: Luke 22:43 [L brackets WH reject the passage].

ἔνατος

(1766) ἔννατος or ἔνατος (which latter form, supported by the authority alike of manuscripts and of inscriptions, has been everywhere restored by L T Tr WH; cf. [under the word Ν, ν; Tdf. Proleg., p. 80]; Krüger, § 24, 2, 12; Winer's Grammar, 43; [found once (Revelation 21:20) in Rec.^st ]), -άτη, -ατον, [from Homer down], ninth: Revelation 21:20; the ἐνάτη ὥρα, spoken of in Matthew 20:5; Matthew 27:45; Mark 15:33; Luke 23:44; Acts 3:1; Acts 10:3, Acts 10:30, corresponds to our 3 o'clock in the afternoon; for the sixth hour of the Jews coincides with the twelfth of the day as divided by our method, and the first hour of the day with them is the same as the sixth with us. [Cf. BB. DD. , under the word, Hour.]

Related entry: ἔνατος, see ἔννατος.

ἐννέα

(1767) ἐννέα, οἱ, αἱ, τά, [from Homer down], nine: Luke 17:17; see the following word.

ἐνενήκοντα

(1768) ἐννενηκονταεννέα, more correctly ἐνενήκοντα ἐννέα (i. e. written separately, and the first word with a single ν, as by L T Tr WH; cf. [under the word Ν, ν; Tdf. Proleg., p. 80; WHs Appendix, p. 148]; Winers Grammar, 43f; Bornemann, Scholia ad Luc., p. 95), ninety-nine: Matthew 18:12; Luke 15:4, Luke 15:7.

Related entry: ἐνενήκοντα, see ἐννενήκοντα.

ἐνεός

(1769) ἐννεός, more correctly ἐνεός (L T Tr WH [cf. the preceding word]), -ου, ὁ, (it seems to be identical with ἄνεως equivalent to unused ἄναυος, ἄναος, from ἄω, αὔω to cry out, hence, without sound, mute), dumb, mute, destitute of the power of speech (Plato, Aristotle): Isaiah 56:10, cf. Proverbs 17:28; ἐνεὸν μὴ δυνάμενον λαλῆσαι, of an idol, Baruch 6:40 (Epistle Jer.); unable to speak for terror, struck dumb, astounded: so εἱστήκεισαν ἐνεοί, stood speechless (Vulg. stabant stupefacti ), Acts 9:7; Hesychius ἐμβροντηθέντες· ἐνεοὶ γενόμενοι. Cf. Alberti, Glossary in N. T., p. 69. In the same sense ἀπηνεώθη, Daniel 4:16 Theodotion, from ἀπενεόω.

Related entry: ἐνεός, see ἐννεός.

ἐννεύω

(1770) ἐννεύω: imperfect ἐνένευον; to nod to, signify or express by a nod or sign: τινί τι, Luke 1:62. (Aristophanes in Babyloniis fragment 58 [i. e. 22 edition Brunck, 16 p. 455 Didot]; Lucian dial. meretr. 12, 1; with ὀφθαλμῷ added, Proverbs 6:13; Proverbs 10:10.)

ἔννοια

(1771) ἔννοια, -ας, ἡ (νοῦς);

1. the act of thinking, consideration, meditation; (Xenophon, Plato, others).

2. a thought, notion, conception; (Plato, Phaedo, p. 73 c., etc.; especially in philosophical writings, as Cicero, Tusc. 1, 24, 57; Acad. 2, 7 and 10; Epictetus diss. 2, 11, 2f, etc.; Plutarch, plac. philos. 4, 11, 1; Diogenes Laërtius 3, 79).

3. mind, understanding, will; manner of thinking and feeling; German Gesinnung (Euripides, Hel. 1026; Diodorus 2, 30 variant; τοιαύτην ἔννοιαν ἐμποιεῖν τινι, Isocrates, p. 112 d.; τήρησον τὴν ἐμὴν βουλὴν καὶ ἔννοιαν, Proverbs 3:21; φυλάσσειν ἔννοιαν ἀγαθήν, Proverbs 5:2): so 1 Peter 4:1; plural with καρδίας added (as in Proverbs 23:19), Hebrews 4:12 [A. V. intents of the heart], cf. Wis. 2:14.

ἔννομος

(1772) ἔννομος, -ον, (νόμος);

1. bound to the law; bound by the law: Χριστῷ, or more correctly Χριστοῦ L T Tr WH, 1 Corinthians 9:21 [cf. Buttmann § 132, 23].

2. as in Greek writings from [Pindar], Aeschylus down, lawful, regular: Acts 19:39 [on which see Bp. Lightfoot in The Contemp. Rev. for 1878, p. 295; Wood, Ephesus etc., Appendix, p. 38].

ἔννυχος

(1773) ἔννυχος, -ον, (νύξ), nightly, nocturnal, (Homer, Pindar, Tragg.). Neuter adverbially, by night: Mark 1:35, where L T Tr WH have neuter plural ἔννυχα [cf. Winers Grammar, 463 (432); Buttmann § 128, 2].

ἐνοικέω

(1774) ἐνοικέω, -ῶ; future ἐνοικήσω; 1 aorist ἐνῴκησα; Sept. for יָשַׁב; to dwell in; in the N. T. with ἔν τινι, the dative of person in one, everywhere metaphorically, to dwell in one and influence him (for good): ἔν τινι, in a person's soul, of the Holy Spirit, Romans 8:11; 2 Timothy 1:14; of πίστις, 2 Timothy 1:5; [of sin, Romans 7:17 T WH (for simple οἰκεῖν)]; ἐν ὑμῖν; in your assembly, of Christian truth, Colossians 3:16; ἐν αὐτοῖς, in a Christian church, of God, 2 Corinthians 6:16, cf. 1 Corinthians 3:16; [others understand the phrase in Colossians and Corinthians, the passages cited, internally, "in your hearts"; but see Meyer].

ἑνότης

(1775) ἑνότης, -ητος, ἡ, (from εἷς, ἑνός, one), unity (Aristotle, Plutarch); equivalent to unanimity, agreement: with the genitive, τῆς πίστεως, Ephesians 4:13; τοῦ πνεύματος, Ephesians 4:3.

ἐνοχλέω

(1776) ἐνοχλέω, -ῶ; [present passive participle ἐνοχλούμενος]; (ὀχλέω, from ὄχλος a crowd, annoyance); in the classics from Aristophanes, Xenophon, Plato on; to excite disturbance, to trouble, annoy, (ἐν, in a person); in Greek writings followed by both τινά and τινί; passive with ἀπό τινος, Luke 6:18 T Tr WH; absolutely of the growth of a poisonous plant, figuratively representing the man who corrupts the faith, piety, character, of the Christian church: Hebrews 12:15 from Deuteronomy 29:18 after Alex. manuscript which gives ἐνοχλῇ for ἐν χολῇ, which agreeably to the Hebrew text is the reading of Vat. manuscript (Genesis 48:1; 1 Samuel 19:14, etc.) [Compare: παρενοχλέω.]

ἔνοχος

(1777) ἔνοχος, ἔνοχον, equivalent to ὁ ἐνεχόμενος, one who is held in anything, so that he cannot escape; bound, under obligation, subject to, liable: with the genitive of the thing by which one is bound, δουλείας, Hebrews 2:15; used of one who is held by, possessed with, love and zeal for anything; thus τῶν βιβλίων, Sir. prolog. 9; with the dative τοῖς ἐρωτικοις, Plutarch ; (on supposed distinctions in meaning between the construction with the genitive and with the dative (e. g. 'the construction with the dative expresses liability, that with the genitive carries the meaning further and implies either the actual or the rightful hold.' Green) see Schäfer on Demosth. see p. 323; cf. Winer s Grammar, § 28, 2; Buttmann , 170 (148)). As in Greek writings, chiefly in a forensic sense, denoting the connection of a person either with his crime, or with the penalty or trial, or with that against whom or which he has offended; so

a. absolutely guilty, worthy of punishment: Leviticus 20:9, Leviticus 20:11, Leviticus 20:13, Leviticus 20:16, Leviticus 20:27; Leviticus 1:1-17 Macc. 14:45.

b. with the genitive of the thing by the violation of which guilt is contracted, guilty of anything: τοῦ σώματος καί τοῦ αἵματος τοῦ κυρίου, guilty of a crime committed against the body and blood of the Lord, 1 Corinthians 11:27 (see Meyer; Winer 's Grammar, 202 (190f)); πάντων, namely, ἐνταλμάτων, James 2:10; οἱ ἔνοχοί σου, Isaiah 54:17.

c. with the genitive of the crime: αἰωνίου ἁμαρτήματος (an eternal sin), Mark 3:29 L T Tr text WH ; (τῶν βιαίων, Plato , legg. 11, 914 e.; κλοπῆς, Philo de Jos. § 37; ἱεροσυλίας, 2 Macc. 13:6; Aristotle , oec. 2 (p. 1349{a}, 19), and in other examples; but much more often in the classics with the dative of the crime; cf. Passow or (Liddell and Scott) under the word).

d. with the genitive of the penalty: θανάτου, Mark 14:64; Matthew 26:66; Genesis 26:11; αἰωνίου κρίσεως, Mark 3:29 Rec. ; δεσμοῦ (others, dative), Demosthenes , p. 1229, 11.

e. with the dative of the tribunal; liable to this or that tribunal i. e. to punishment to he imposed by this or that tribunal: τῇ κρίσει, τῷ συνεδρίῳ, Matthew 5:21; ἔνοχος γραφή, to be indicted, Xenophon , mem. 1, 2, 64; cf. Bleek, Br. an d. Hebrew ii. 1, p. 340f; (Winer s Grammar, 210 (198)).

f. by a use unknown to Greek writers it is connected with εἰς and the accusative of the place where the punishment is to be suffered: εἰς τήν γηνναν τοῦ πυρός, a pregnant construction (Winer s Grammar, 213 (200); 621 (577)) (but cf. Buttmann , 170 (148) (who regards it as a vivid circumlocution for the dative; cf. Green , Critical Notes (at the passage) 'liable as far' in respect of penal consequence 'as the fiery G.')) viz. to go away or be cast into etc. Matthew 5:22.

ἔνταλμα

(1778) ἔνταλμα, -τος, τό, (ἐντέλλομαι [see ἐντέλλω ]), a precept: plural, Matthew 15:9; Mark 7:7; Colossians 2:22. (Isaiah 29:13 διδάσκοντες ἐντάλματα ἀνθρώπων; [Job 23:11, Job 23:12]. Not found in secular authors; [Winer's Grammar, 25].)

ἐνταφιάζω

(1779) ἐνταφιάζω; 1 aorist infinitive ἐνταφιάσαι; to see to τὰ ἐντάφια (from ἐν and τάφος), i. e. to prepare a body for burial, by the use of every requisite provision and funereal adornment, to wit, baths, vestments, flowers, wreaths, perfumes, libations, etc.; to lay out a corpse (Latin pollingere ): Matthew 26:12; John 19:40. (Genesis 50:2; Anthol. 11, 125, 5; Plutarch, de esu earn. 1, 5, 7 mor. p. 995 c.)

ἐνταφιασμός

(1780) ἐνταφιασμός, -οῦ, ὁ, (ἐνταφιάζω, which see), preparation of a body for burial: Mark 14:8; John 12:7. (Schol. ad Euripides, Phoen. 1654; [Schol. ad Aristophanes, Plutarch, 1009].)

ἐντέλλομαι

(1781) ἐντέλλω: (τέλλω equivalent to τελέω); several times in the poets (Pindar Olymp. 7, 73) and the later writers (ἐντέταλκε, Josephus, Antiquities 7, 14, 5 [but Bekker ἐντετάλθαι]; καθὼς ἐντέταλταί σοι, passively, Sir. 7:31); generally, and so always in the N. T., deponent middle ἐντέλλομαι; future ἐντελοῦμαι; 1 aorist ἐνετειλάμην; perfect 3 person singular ἐντέταλται (Acts 13:47); Sept. very often for צִוָּה; to order, command to be done, enjoin: περί τινος, Hebrews 11:22; ἐνετείλατο λέγων, Matthew 15:4 [R T]; τινί, Acts 1:2; [with λέγων added, Matthew 17:9]; with οὕτω added, Acts 13:47; καθώς, [Mark 11:6 R L marginal reading]; John 14:31 R G T; followed by an infinitive Matthew 19:7; τινί, followed by an infinitive [Buttmann § 141, 2; 275 (237)], John 8:5 Rec. ; τινί, ἵνα [cf. Buttmann, 237 (204)], Mark 13:34 (Josephus, Antiquities 7, 14, 5; 8, 14, 2); τινί τι, Matthew 28:20; Mark 10:3; John 15:14, John 15:17; τινὶ περί τινος, the genitive of person, Matthew 4:6; Luke 4:10, from Psalms 90:11 (Psalms 91:11). διαθήκην ἐντέλλεσθαι πρός τινα, to command to be delivered to one, Hebrews 9:20; cf. ἐνετείλατο αὐτῷ πρὸς λαὸν αὐτοῦ, Sir. 45:3; the phrase ἐντέλλεσθαι (τινί) διαθήκην occurs also in Joshua 23:16; Judges 2:20; Jeremiah 11:4; Psalm 110:9 (Psalms 111:9), but in another sense, as appears from the full expression διαθήκην, ἢν ἐνετείλατο ὑμῖν ποιεῖν, Deuteronomy 4:13. [Synonym: see κελεύω , at the end.]

ἐντεῦθεν

(1782) ἐντεῦθεν, adverb of place, from this place, hence (as ἐκεῖθεν thence): Matthew 17:20 R G; Luke 4:9; Luke 13:31; Luke 16:26 Rec. ; John 2:16; [John 7:3]; John 14:31; John 18:36; ἐντεῦθεν κ. ἐντεῦθεν, on the one side and the other, on each side: John 19:18; Revelation 22:2 Rec. [cf. Numbers 22:24; Daniel 12:5 Theodotion]; metaphorically, hence, i. e. from that cause or origin, from this source, equivalent to ἐκ τούτου [see ἐκ , II. 8], James 4:1 [Winers Grammar, 161 (152); Buttmann, 400 (342)].

Related entry: ἔνθεν, adverb, (from ἐν and the syllable θεν, indicating the place whence), hence: Matthew 17:20 L T Tr WH; Luke 16:26 G L T Tr WH. [From Homer down.]

ἔντευξις

(1783) ἔντευξις, -εως, ἡ, (ἐντυγχάνω, which see), a falling in with, meeting with (αἱ τοῖς λῃσταῖς ἐντεύξεις, Plato, politic., p. 298 d.); an interview, a coming together, to visit, converse, or for any other cause; that for which an interview is held, a conference or conversation (Polybius, Diodorus, others), a petition, supplication (Diodorus 16, 55; Josephus, Antiquities 15, 3, 8; Plutarch, Tib. Gracch. 11); used of prayer to God: 1 Timothy 4:5; plural [A. V. intercessions], 1 Timothy 2:1, (Plutarch, Numbers 14:1-45 ποιεῖσθαι τὰς πρὸς τὸ θεῖον ἐντεύξεις). [Synonym: see δέησις , at the end.]

ἔντιμος

(1784) ἔντιμος, -ον, (τιμή), held in honor, prized; hence, precious: λίθος, 1 Peter 2:4, 1 Peter 2:6, (Isaiah 28:16); honorable, noble, Luke 14:8; τινί, dear to one, Luke 7:2; ἔντιμον ἔχειν τινά to hold one dear or in honor, to value highly, Philippians 2:29. [(Sophocles, Plato, others).]

ἐντολή

(1785) ἐντολή, ἐντολῆς, ἡ (ἐντέλλω or ἐντέλλομαι, which see), from Pindar and Herodotus down; the Sept. often for מִצְוָה, in the Psalms the plural ἐντολαί also for פִּקְּוּדִים; an order, command, charge, precept;

1. universally, a charge, injunction: Luke 15:29; ἐντολήν λαμβάνειν παρά τίνος, John 10:18; πρός τινα, Acts 17:15; λαβεῖν ἐντολάς περί τίνος, Colossians 4:10; that which is prescribed to one by reason of his office, ἐντολήν ἔχειν followed by infinitive, Hebrews 7:5; ἐντολήν διδόναι τίνι, John 14:31 L Tr WH ; with τί εἴπῃ added, of Christ, whom God commanded what to teach to men, John 12:49; ἡ ἐντολή αὐτοῦ, of God, respecting the same thing, John 12:50.

2. a commandment, i. e. a prescribed rule in accordance with which a thing is done;

a. universally, ἐντολή σαρκικῇ (σαρκίνη G L T Tr WH ), a precept relating to lineage, Hebrews 7:16; of the Mosaic precept concerning the priesthood, Hebrews 7:18; of a magistrate's order or edict: ἐντολήν διδόναι, ἵνα, John 11:57.

b. ethically;

α. used of the commandments of the Mosaic law: ἡ ἐντολή τοῦ Θεοῦ, what God prescribes in the law of Moses, Matthew 15:3 (and R G in Matthew 15:6); Mark 7:8; especially of particular precepts of this law as distinguished from ὁ νόμος (the law) their body or sum: Matthew 22:36, Matthew 22:38; Mark 10:5; Mark 12:28; Romans 7:8-13; Romans 13:9; Ephesians 6:2; Hebrews 9:19; κατά τήν ἐντολήν, according to the precept of the law, Luke 23:56; plural, Matthew 4:19); Matthew 22:40; Mark 10:19; (Luke 18:20); τηρεῖν τάς ἐντολάς, Matthew 19:17; πορεύεσθαι ἐν ταῖς ἐντολαῖς, Luke 1:6; ὁ νόμος τῶν ἐντολῶν, the law containing the precepts, Ephesians 2:15 (see δόγμα , 2).

β. of the precepts of Jewish tradition: ἐντολαί ἀνθρώπων, Titus 1:14.

γ. universally, of the commandments of God, especially as promulgated in the Christian religion: 1 John 3:23; 1 John 4:21; 1 John 5:3; ἐντολήν διδόναι, 1 John 3:23; ἐντολήν ἔχειν, ἵνα, 1 John 4:21; ἐντολήν λαβεῖν παρά τοῦ πατρός, 2 John 1:4; τήρησις ἐντολῶν Θεοῦ, 1 Corinthians 7:19; τηρεῖν τάς ἐντολάς αὐτοῦ, 1 John 2:3; 1 John 3:22, 1 John 3:24; 1 John 5:2 (here L T Tr WH ποιῶμεν), 3; or τοῦ Θεοῦ, Revelation 12:17; Revelation 14:12; ποιεῖν τάς ἐντολάς αὐτοῦ, Revelation 22:14 R G ; περιπατεῖν κατά τάς ἐντολάς αὐτοῦ, 2 John 1:6; of those things which God commanded to be done by Christ, John 15:10; of the precepts of Christ relative to the orderly management of affairs in religious assemblies, 1 Corinthians 14:37 R G L Tr WH ; of the moral precepts of Christ and his apostles: ἐντολήν διδόναι, ἵνα, John 13:34; ἐντολήν γράφειν, 1 John 2:7; (2 John 1:5); τάς ἐντολάς τηρεῖν, John (John 14:15); John 15:10; ἔχειν τάς ἐντολάς καί τηρεῖν αὐτάς, "habere in memoria et servare in vita" (Augustine ), John 14:21; αὕτη ἐστιν ἡ ἐντολή ἵνα, John 15:12, cf. 1 John 3:23. ἡ ἐντολή, collectively, of the whole body of the moral precepts of Christianity; 1 Timothy 6:14; 2 Peter 2:21; 2 Peter 3:2 (thus ἡ ἐντολή τοῦ Θεοῦ, Polycarp , ad Phil. 5 [ET]).

ἐντόπιος

(1786) ἐντόπιος, -ον, (τόπος), a dweller in a place; a resident or native of a place: Acts 21:12. (Sophocles [?], Plato, others.)

ἐντός

(1787) ἐντός, adverb, ([from ἐν], opposed to ἐκτός), within, inside: with the genitive ἐντὸς ὑμῶν, within you, i. e. in the midst of you, Luke 17:21 (ἐντὸς αὐτῶν, Xenophon, an. 1, 10, 3 [but see the passage]; ἐντὸς τούτων, Hell. 2, 3, 19; others); others, within you (i. e. in your souls), a meaning which the use of the word permits (ἐντός μου, Psalms 38:4 (Psalms 39:4); Psalm 108:22 (Psalms 109:22), etc.; [Hippolytus, ref. haer. 5, 7, 8; Petrus Alexandrinus , epistle can. 5]), but not the context; τὸ ἐντός, the inside, Matthew 23:26.

ἐντρέπω

(1788) ἐντρέπω; [middle, present ἐντρέπομαι; imperfect ἐνετρεπόμην]; 2 aorist passive ἐνετράπην; 2 future middle [i. e. passive with middle force, Buttmann, 52 (45)] ἐντραπήσομαι; properly, to turn about, so in passive even in Homer; τινά, properly, to turn one upon himself, i. e. to shame one, 1 Corinthians 4:14 (Diogenes Laërtius 2, 29; Aelian v. h. 3, 17; Sept. ); passive to be ashamed: 2 Thessalonians 3:14; Titus 2:8. Middle, τινά, to reverence a person: Matthew 21:37; Mark 12:6; Luke 18:2, Luke 18:4; Luke 20:13; Hebrews 12:9; Exodus 10:3; Wis. 2:10; Polybius 9, 36, 10; 30, 9, 2; θεούς, Diodorus 19, 7; so in Greek writings, especially from Plutarch on; the earlier Greeks said ἐντρέπεσθαί τινος; so also Polybius 9, 31, 6; [cf. Winer's Grammar § 32, 1 b. α.; Buttmann, 192 (166)].

ἐντρέφω

(1789) ἐντρέφω: [present passive participle ἐντρεφόμενος]; to nourish in: τινά τινι, a person in a thing; metaphorically, to educate, form the mind: τοῖς λόγοις τῆς πίστεως, 1 Timothy 4:6; τοῖς νόμοις, Plato, legg. 7, p. 798 a.; Philo, vict. offer. § 10 under the end; τοῖς ἱεροῖς γράμμασι, Phil. leg. ad Gai. § 29 under the end.

ἔντρομος

(1790) ἔντρομος, -ον, (τρόμος, cf. ἔμφοβος ), trembling, terrified: Acts 7:32 and Acts 16:29 ἔντρ. γενόμενος, becoming tremulous, made to tremble; Hebrews 12:21 [Tr marginal reading WH marginal reading ἔκτρομος, which see]. (Sept. ; 1 Macc. 13:2; Plutarch Fab. 3.)

ἐντροπή

(1791) ἐντροπή, -ῆς, ἡ, (ἐντρέπω, which see), shame: πρὸς ἐντροπὴν ὑμῖν λέγω [or λαλῶ], to arouse your shame, 1 Corinthians 6:5; 1 Corinthians 15:34. (Psalm 34:26 (Psalms 35:26); Psalms 68:8, Psalms 68:20 (Psalms 69:8, Psalms 69:20); respect, reverence, Sophocles, Polybius, Josephus, others.)

ἐντρυφάω

(1792) ἐντρυφάω, -ῶ; (see τρυφάω and τρυφή ); to live in luxury, live delicately or luxuriously, to revel in: ἐν ταῖς ἀπάταις [L Tr text WH marginal reading ἀγάπαις, see ἀγάπη , 2] αὐτῶν (on the meaning see ἀπάτη ), 2 Peter 2:13 [cf. Winers Grammar § 52, 4, 5]. (Xenophon, Hell. 4, 1, 30; Diodorus 19, 71; also to take delight in: ἐν ἀγαθοῖς, Isaiah 55:2; with the dative of thing, 4 Macc. 8:7; Herodian, 3, 5, 4 [2 edition, Bekker].)

ἐντυγχάνω

(1793) ἐντυγχάνω; 2 aorist ἐνέτυχον; generally with a dative either of person or of thing;

1. to light upon a person or a thing, fall in with, hit upon, a person or a thing; so often in Attic.

2. to go to or meet a person, especially for the purpose of conversation, consultation, or supplication, (Polybius, Plutarch, Aelian, others): with the addition περί τινος, the genitive of person, for the purpose of consulting about a person, Acts 25:24 [R. V. made suit]; to make petition: ἐνέτυχον τῷ κυρίῳ καὶ ἐδεήθην αὐτοῦ, Wis. 8:21; ἐνέτυχον τῷ βασιλεῖ τὴν ἀπόλυσιν... αἰτούμενοι, 3 Macc. 6:37; hence, to pray, entreat: ὑπέρ with the genitive of person to make intercession for anyone (the dative of the person approached in prayer being omitted, as evident from the context), Romans 8:27, Romans 8:34; Hebrews 7:25, (followed by περί with the genitive of person, Clement of Rome, 1 Cor. 56, 1); τινὶ κατά τινος, [to plead with one against anyone], to accuse one to anyone, Romans 11:2, cf. Romans 11:1 Macc. 8:32; 1 Macc. 10:61, 63f; 1 Macc. 11:25. (Not found in the Sept. ) [Compare: ὑπερεντυγχάνω.]

ἐντυλίσσω

(1794) ἐντυλίσσω: 1 aorist ἐνετύλιξα; perfect passive participle ἐντετυλιγμένος; to roll in, wrap in: τινὰ σινδόνι, Matthew 27:59 (ἐν σ. Tr, [ἐν] σ. WH); Luke 23:53; Evang. Nicod. c. 11 at the end, to roll up, wrap together: passive John 20:7. (Aristophanes, Plutarch, 692; nub. 987; Athen. 3, p. 106f.)

ἐντυπόω

(1795) ἐντυπόω, -ῶ: perfect passive participle ἐντετυπωμένος; to engrave, imprint (a figure): [followed by the dative (Rec. with ἐν)], 2 Corinthians 3:7 [cf. Winers Grammar, 634f (589)]. (Aristotle, Dio Cassius, Plutarch, and in earlier fragment in Athen. )

ἐνυβρίζω

(1796) ἐνυβρίζω: 1 aorist participle ἐνυβρίσας; to treat with contumely: Hebrews 10:29. (From Sophocles on.)

ἐνυπνιάζομαι

(1797) ἐνυπνιάζω (ἐνύπνιον, which see): to dream (Aristotle, h. an. 4, 10, etc.), and deponent ἐνυπνιάζομαι (Hippocrates, Plutarch, Brut c. 24); so always in the Bible, for חָלַם, with future passive ἐνυπνιασθήσομαι, and common with aorist passive ἐνυπνιάσθην, more rarely middle ἐνυπνιασάμην (Genesis 37:9; Judges 7:13); ἐνύπνια ἐνυπνιάζεσθαι (in the Sept. for חְלומות חָלַם), to dream (divinely suggested) dreams: Acts 2:17 from Joel 3:1 (Joel 2:28); but the reading ἐνυπνίοις (ἐνυπνιάζεσθαι) was long ago restored, which reading also Alex. manuscript gives in Joel. Metaphorically, to be beguiled with sensual images and carried away to an impious course of conduct: Jude 1:8.

ἐνύπνιον

(1798) ἐνύπνιον, -ου, τό, (ἐν and ὕπνος, what appears in sleep; from Aeschylus down), a dream (Latin insomnium ), a vision which presents itself to one in sleep: Acts 2:17, on which passage see ἐνυπνιάζω . (Sept. for חֲלום.)

ἐνώπιον

(1799) ἐνώπιον, neuter of the adjective ἐνώπιος, ἐνώπιον (equivalent to ὁ ἐν ὠπι ὤν, one who is in sight, Theocritus , 22, 152; the Sept. Exodus 33:11; ἄρτοι ἐνωπιοι, Exodus 25:29); used adverbially it gets the force of a preposition (Winer s Grammar, § 54, 6; Buttmann , 319 (274)), and is joined with the genitive (hardly to be found so in any secular authors), before, in sight of anyone; time and again in the Sept. for בֲּעֵינֵי and לִפְנֵי, also for נֶגֶד and לְנֶגֶד; among N. T. writings used most frequently by Luke and the author of the Book of Revelation, but never by Matthew and Mark. It is used:

1. of occupied place: in that place which is before, or over against, opposite, anyone and toward which another turns his eyes;

a. properly: εἶναι ἐνώπιον τίνος, Revelation 1:4; Revelation 7:15; (Revelation 14:5 Rec. )); so that εἶναι must be mentally supplied before ἐνώπιον, Revelation 4:5; Revelation 8:3; Revelation 9:13; after στῆναι, Acts 10:30; ἑστηκεναι, Revelation 7:9; Revelation 8:2; Revelation 11:4; Revelation 12:4; Revelation 20:12; παρεστηκέναι, Luke 1:19; Acts 4:10; ἱσταναι, Acts 6:6; καθῆσθαι, Revelation 11:16; θύρα ἀνεῳγμένη ἐνώπιον τίνος, equivalent to a door opened for one (see θύρα , c. γ. (Buttmann , 173 (150))), Revelation 3:8; after verbs signifying motion to a place: τιθέναι, Luke 5:18; ἀναβαίνειν, Revelation 8:4; βάλλειν, Revelation 4:10; πίπτειν or πεσεῖν (of worshippers), Revelation 4:10; Revelation 5:8; (Revelation 7:11); προσκυνεῖν, Luke 4:7; Revelation 3:9; Revelation 15:4 (cf. Buttmann , as above; 147 (129); Winer s Grammar, 214 (201)).

b. in metaphorical phrases after verbs signifying motion: βαστάζειν τό ὄνομα... ἐνώπιον ἐθνῶν (see βαστάζω , 3), Acts 9:15; σκάνδαλα βάλλειν ἐνώπιον τίνος, to cast stumbling-blocks (incitements to sin) before one, Revelation 2:14; after προέρχεσθαι, to go before one like a herald, Luke 1:17; (after προπορεύεσθαι, Luke 1:76 WH ). in phrases in which something is supposed to be done by one while standing or appearing in the presence of another (cf. Buttmann , 176 (153)): after ἀρνεῖσθαι, Luke 12:9 (Lachmann ἔμπροσθεν); (ἀπαρνεῖσθαι, ibid.); ὁμολογεῖν, Revelation 3:5 (Rec. ἐξομολογήσομαί); κατηγορεῖν, Revelation 12:10; (ᾄδειν, Revelation 14:3); καυχᾶσθαι, to come before God and glory, 1 Corinthians 1:29; δικαιοῦν ἑαυτόν, Luke 16:15.

c. equivalent to apud (with); in the soul of anyone: χαρά γίνεται ἐνώπιον τῶν ἀγγέλων, Luke 15:10 (others understand this of God's joy, by reverent suggestion described as in the presence of the angels; cf. ἐν οὐρανῷ, Luke 15:7); ἔσται σοι δόξα ἐνώπιον τῶν συνανακειμένων, Luke 14:10 (others take this outwardly; cf. 2 below); after verbs of remembering and forgetting: εἰς μνημόσυνον ἐνώπιον (L T Tr WH ἔμπροσθεν) τοῦ Θεοῦ, Acts 10:4; μνησθῆναι ἐνώπιον τοῦ Θεοῦ, Acts 10:31; Revelation 16:19; ἐπιλελησμένον ἐνώπιον τοῦ Θεοῦ, Luke 12:6 (cf. Buttmann , § 134, 3).

2. before one's eyes; in one's presence and sight or hearing;

a. properly: φαγεῖν ἐνώπιον τίνος, Luke 24:43; this same phrase signifies a living together in Luke 13:26 (2 Samuel 11:13; 1 Kings 1:25); σημεῖα ποιεῖν, John 20:30; ἀνακρίνειν, Luke 23:14; ἐνώπιον πολλῶν μαρτύρων, 1 Timothy 6:12; add Luke (Luke 5:25); Luke 8:47; Acts 19:9, Acts 19:19; Acts 27:35; (1 Timothy 5:20); 3 John 1:6; Revelation 3:5; (Revelation 13:13; Revelation 14:10).

b. metaphorically: πίστιν ἔχε ἐνώπιον τοῦ Θεοῦ, have faith satisfied with this that it is not hidden from the sight of God, Romans 14:22; ἁμαρτάνειν ἐνώπιον τίνος (see ἁμαρτάνω at the end), Luke 15:18, Luke 15:21; especially in affirmations, oaths, adjurations: ἐνώπιον τοῦ Θεοῦ, τοῦ κυρίου, etc., Galatians 1:20; 1 Timothy 5:21; 1 Timothy 6:13; 2 Timothy 2:14; 2 Timothy 4:1. Hence, those are said to do something in the presence of one who have him present to their thought, who set him before their mind's eye: προωρώμην (πρωρωμην L T Tr WH ) τόν κύριον ἐνώπιον μου, Acts 2:25; ταπεινοῦσθαι ἐνώπιον τοῦ κυρίου, James 4:10 (Sir. 2:17).

c. at the instance of anyone, by his power and authority: Revelation 13:12, Revelation 13:14; Revelation 19:20.

d. before the eyes of one, i. e. if he turns his eyes thither: Hebrews 4:13 (where οὐκ ἀφανής ἐνώπιον αὐτοῦ is explained by the following γυμνά... τοῖς ὀφθαλμοῖς αὐτοῦ; cf. Job 26:6 γυμνός ὁ ᾅδης ἐνώπιον αὐτοῦ, before his look, to his view).

e. before one i. e. he looking on and judging, in one's judgment (Winer s Grammar, 32; Buttmann , 172 (150); § 133, 14): ἐφάνησαν ἐνώπιον αὐτῶν ὡσεί λῆρος, Luke 24:11 (cf. Greek ἡρακλειδη λῆρος πάντα δοκεῖ εἶναι); so especially ἐνώπιον τοῦ Θεοῦ, τοῦ κυρίου, after the following words: τά ἀρεστά, 1 John 3:22; βδέλυγμα, Luke 16:15; δίκαιος, Luke 1:6 (T Tr WH ἐναντίον); Acts 4:19; δικαιοῦσθαι, Romans 3:20; εὐάρεστος, Hebrews 13:21; εὐθύς, Acts 8:21 Rec. ; καλόν, ἀπόδεκτον, 1 Timothy 2:3; 1 Timothy 5:4; Romans 12:17; 2 Corinthians 8:21; μέγας, Luke 1:15; πολυτελές, 1 Peter 3:4; πεπληρωμένος, Revelation 3:2; ἀρέσκειν, Acts 6:5 (Deuteronomy 1:23 (Alex. ); 2 Samuel 3:36; (Winer s Grammar, § 33, f.)); in the sight of God i. e. God looking on and approving: Luke 1:75; Acts 10:33; 2 Corinthians 4:2; 2 Corinthians 7:12. in the sight of God, or with God: εὑρίσκειν χάριν (חֵן מָצָא often in the O. T.), to be approved by God, please him, Acts 7:46.

Ἐνώς

(1800) Ἐνώς (אֱנושׁ [i. e. man, mortal]), Enos, son of Seth (Genesis 4:26): Luke 3:38.

ἐνωτίζομαι

(1801) ἐνωτίζομαι: in Biblical writings deponent middle; 1 aorist imperative 2 person plural ἐνωτίσασθε; equivalent to ἐν ὠτίοις δέχομαι (Hesychius), to receive into the ear; give ear to: τί, Acts 2:14; Sept. for הֶאֱזִין; elsewhere only in ecclesiastical and Byzantine writings, and in these also as deponent passive. Cf. Fischer, De vitiis lexicc., p. 693f; [Sturz, Dial. Alex., p. 166; Winer's Grammar, 33].

Ἑνώχ

(1802) Ἐνώχ [WH Ἑνώχ, see their Introduction § 408], (Ἄνωχος, -ου, ὁ, Josephus, Antiquities 1, 3, 4; Hebrew חֲנוך׃ initiated or initiating, [cf. B. D. , under the word]), Enoch, father of Methuselah (Luke 3:37); on account of his extraordinary piety taken up alive by God to heaven (Genesis 5:18-24; Hebrews 11:5; [cf. Sir. 44:16; Josephus, Antiquities 1, 3, 4]); in the opinion of later Jews the most renowned antediluvian prophet; to whom, toward the end of the second century before Christ, was falsely attributed an apocalyptical book which was afterward combined with fragments of other apocryphal books, and preserved by the Fathers in Greek fragments and entire in an Ethiopic translation. This translation, having been found among the Abyssinian Christians toward the close of the last century, has been edited by Richard Laurence, archbishop of Cashel ("Libri Henoch versio aethiopica." Oxon. 1838), and by A. Dillmann ("Liber Henoch, aethiopice." Lipsius 1851); it was translated into English by R. Laurence (lst edition 1821; 3rd edition 1838 [reprinted (Scribners, N. Y.) 1883; also (with notes) by G. H. Schodde (Andover, 1882)], into German by A. G. Hoffman (Jen. 1833-38, 2 vols.) and by A. Dillmann (Lipsius 1853); each of the last two translators added a commentary. From this book is taken the 'prophecy' in Jude 1:14; [cf. B. D. (American edition), also Dictionary of Christian Biography, under the word Enoch, The Book of ].

ἕξ

(1803) ἕξ, οἱ, αἱ, τά, indeclinable numeral, six: Matthew 17:1; Luke 13:14, etc.

ἐξαγγέλλω

(1804) ἐξαγγέλλω: 1 aorist subjunctive 2 person plural ἐξαγγείλητε; first in Homer, Iliad 5, 390; properly, to tell out or forth [see ἐκ , VI. 4], to declare abroad, divulge, publish: [Mark 16:1-20 WH (rejected) 'Shorter Conclusion']; with Hebraistic emphasis, to make known by praising or proclaiming, to celebrate [A. V. show forth]: 1 Peter 2:9. (For סִפֵר, Psalm 72:28 (Psalms 73:28); Psalms 78:13 (Psalms 79:13), cf. Sir. 44:15.)

ἐξαγοράζω

(1805) ἐξαγοράζω: 1 aorist ἐξηγόρασα; [present middle ἐξαγοράζομαι];

1. to redeem i. e. by payment of a price to recover from the power of another, to ransom, buy off [cf. ἐκ , VI. 2]: properly, θεραπαινίδα, Diodorus 36, 1, p. 530; metaphorically, of Christ freeing men from the dominion of the Mosaic law at the price of his vicarious death (see ἀγοράζω , 2 b.), τινά, Galatians 4:5; with addition of ἐκ τῆς κατάρας τοῦ νόμου, Galatians 3:13.

2. to buy up, Polybius 3, 42, 2; Plutarch, Crass. 2; middle τί, to buy up for oneself, for one's use [Winers Grammar § 38, 2 b.; Buttmann, 192 (166f)]: tropically, in the obscure phrase, ἐξαγ. τὸν καιρόν, Ephesians 5:16 and Colossians 4:5, where the meaning seems to be to make a wise and sacred use of every opportunity for doing good, so that zeal and well-doing are as it were the purchase-money by which we make the time our own; (active ἐξαγοράζειν καιρόν, to seek [to gain time (A. V.) i. e.] delay, Daniel 2:8; middle with the accusative of thing, 'by ransom to avert evil from oneself', 'to buy oneself off or deliver oneself from evil': διὰ μιᾶς ὥρας τὴν αἰώνιον κόλασιν ἐξαγοραζόμενοι, of the martyrs, Martyr. Polycarp, 2, 3).

ἐξάγω

(1806) ἐξάγω; 2 aorist ἐξήγαγον; Sept. often for הוצִיא; to lead out [cf. ἐκ , VI. 1]: τινά (the place whence being supplied in thought), Mark 15:20 (of the city to punishment [but Lachmann ἄγουσιν]); Acts 16:37, Acts 16:39; Acts 5:19 and Acts 16:39 (from prison); Acts 7:36 (from Egypt); John 10:3 (sheep from the fold); with ἔξω added [in R G L brackets], Luke 24:50; ἔξω τῆς κώμης, Mark 8:23 R G L Tr marginal reading [cf. Winer's Grammar, 603 (561)]; with the addition of ἐκ with the genitive of place, Acts 7:40; Acts 12:17; Acts 13:17; Hebrews 8:9; followed by εἰς; with the accusative of place, Acts 21:38.

ἐξαιρέω

(1807) ἐξαιρέω, -ῶ: 2 aorist imperative ἔξελε; middle [present participle ἐξαιρούμενος]; 2 aorist ἐξειλόμην and in Alex. form (L T Tr WH) ἐξειλάμην (Acts 7:10 [so Griesbach]; Acts 12:11 [so Griesbach]; Acts 23:27; see references in [αἱρέω and] ἐπέρχομαι), infinitive ἐξελέσθαι (Acts 7:34); Sept. usually for הִצִּיל; to take out [cf. ἐκ , VI. 2];

1. to pluck out, draw out, i. e. to root out: τὸν ὀφθαλμόν, Matthew 5:29; Matthew 18:9.

2. Middle

a. to choose out (for oneself), select, one person from many: Acts 26:17 (so for בָּחַר in Isaiah 49:7 [but there the Sept. has ἐξελεξάμην; perhaps Isaiah 48:10 is meant] and sometimes in Greek writings; first in Homer, Odyssey 14, 232) [others refer Acts, the passage cited to the next head; (see Hackett at the passage)].

b. to rescue, deliver (properly, to cause to be rescued, but the middle force is lost [cf. Winer's Grammar, 253 (238)]): τινά, Acts 7:34; Acts 23:27; τινὰ ἔκ τινος, Acts 7:10; Acts 12:11; Galatians 1:4; (Exodus 3:8, etc.; Aeschylus suppl. 924; Herodotus 3, 137; Demosthenes, 256, 3; Polybius 1, 11, 11).

Related entry: ἐξέλε, see ἐξαιρέω.

ἐξαίρω

(1808) ἐξαίρω: future ἐξαρῶ (1 Corinthians 5:13 Rec. ); 1 aorist imperative 2 person plural ἐξάρατε (ibid., G L T Tr WH); 1 aorist passive ἐξήρθην, to lift up or take away out of a place; to remove [cf. ἐκ , VI. 2]: τινὰ ἐκ, one from a company, 1 Corinthians 5:2 Rec. [see αἴρω , 3 c.]; 1 Corinthians 5:13 from [Deuteronomy 19:19 or] Deuteronomy 24:9.

ἐξαιτέω

(1809) ἐξαιτέω, -ῶ: 1 aorist middle ἐξῃτησαμην; to ask from, demand of, [cf. ἐκ , VI. 2]. Middle to ask from (or beg) for oneself: τινά, to ask that one be given up to one from the power of another — in both senses, either for good, to beg one from another, ask for the pardon, the safety, of someone, (Xenophon, an. 1, 1, 3; Demosthenes, p. 546, 22; Plutarch, Per. 32; Palaephatus 41, 2); or in a bad sense, for torture, for punishment, (Plutarch, mor., p. 417 d. de defect. orac. 14; in secular authors often with this sense in the active); so of Satan asking the apostles out of the power and keeping of God to be tried by afflictions (allusion being made to Job 1:1-12): Luke 22:31 (Test xii. Patr., p. 729 [test. Benj. § 3] ἐὰν τὰ πνεύματα τοῦ Βελιάρ εἰς πᾶσαν πονηρίαν θλίψεως ἐξαιτήσωνται ὑμᾶς).

ἐξαίφνης

(1810) ἐξαίφνης [WH ἐξέφνης (except in Acts 22:6), see their Appendix, p. 151], adverb, (αἴφνης, ἄφνω, ἄφνως suddenly), of a sudden, suddenly, unexpectedly: Mark 13:36; Luke 2:13; Luke 9:39; Acts 9:3; Acts 22:6. (Homer, and others; Sept. )

Related entry: [ἐξέφνης, see ἐξαίφνης.]

ἐξακολουθέω

(1811) ἐξακολουθέω, -ῶ: future ἐξακολουθήσω; 1 aorist participle ἐξακολουθήσας; to follow out or up, tread in one's steps;

a. τῇ ὁδῷ τινος, metaphorically, to imitate one's way of acting: 2 Peter 2:15, cf. Isaiah 56:11.

b. to follow one's authority: μύθοις, 2 Peter 1:16; Josephus, Antiquities prooem. 4, (ἀρχηγοῖς, Clement of Rome, 1 Cor. 14, 1 ; δυσὶ βασιλεῦσι, Test xii. Patr., p. 643 [test. Zeb. § 9]).

c. to comply with, yield to: ἀσελγείαις [Rec. ἀπωλείαις], 2 Peter 2:2, (πνεύμασι πλάνης, Test xii. Patr., p. 665 [test. Napht. § 3; τοῖς πονηροῖς διαβουλίοις, 12 Patr., p. 628 test. Isa. § 6]; cf. also Amos 2:4; Job 31:9; Sir. 5:2). Among secular authors, Polybius, Plutarch, occasionally use the word; [add Dionysius Halicarnassus, de comp. verb. § 24, p. 188, 7; Epictetus diss. 1, 22, 16].

ἑξακόσιοι

(1812) ἑξακόσιοι, -αι, -α, six hundred: [Revelation 13:18]; Revelation 14:20.

ἐξαλείφω

(1813) ἐξαλείφω: future ἐξαλείψω; 1 aorist participle ἐξαλείψας; 1 aorist passive infinitive ἐξαλειφθῆναι [(WH -λιφθῆναι; see their Appendix, p. 154, and under the word Ι, ι below)];

1. (εξ- denoting completeness [cf. ἐκ , VI. 6]), to anoint or wash in every part, hence, to besmear: equivalent to cover with lime (to whitewash or plaster), τὸ τεῖχος, Thucydides 3, 20; τοὺς τοίχους τοῦ ἱεροῦ [here to overlay with gold etc.], 1 Chronicles 29:4; τὴν οἰκίαν, Leviticus 14:42 (for טוּחַ).

2. (ἐξ- denoting removal [cf. ἐκ , VI. 2]), to wipe off, wipe away: δάκρυον ἀπὸ [G L T Tr WH ἐκ] τῶν ὀφθαλμῶν, Revelation 7:17; Revelation 21:4 [R G WH marginal reading, others ἐκ]; to obliterate, erase, wipe out, blot out, (Aeschylus, Herodotus, others; Sept. for מָחָה): τί, Colossians 2:14; τὸ ὄνομα ἐκ τῆς βίβλου, Revelation 3:5 (Psalms 68:29 (Psalms 68:29), cf. Deuteronomy 9:14; Deuteronomy 25:6); τὰς ἁμαρτίας, the guilt of sins, Acts 3:19 (Psalms 108:13 (Psalms 109:13); τὸ ἀνόμημα, τὰς ἀνομίας, Isaiah 43:25; Psalms 50:11 (Psalms 51:11); Sir. 46:20; τ. ἁμαρτίας ἀπαλείφειν, 3 Macc. 2:19).

ἐξάλλομαι

(1814) ἐξάλλομαι; to leap up: Acts 3:8. (Xenophon, Cyril 7, 1, 27, and others; Sept. Isaiah 55:12.)

ἐξανάστασις

(1815) ἐξανάστασις, -εως, ἡ, (ἐξανίστημι, which see), a rising up (Polybius 3, 55, 4); a rising again, resurrection: τῶν νεκρῶν or (L T Tr WH) ἡ ἐκ τῶν νεκρῶν, Philippians 3:11.

ἐξανατέλλω

(1816) ἐξανατέλλω: 1 aorist ἐξανέτειλα;

1. transitive, to make spring up, cause to shoot forth: Genesis 2:9, etc.

2. intransitive, to spring up: Matthew 13:5; Mark 4:5. (Rare in secular authors [cf. Winer's Grammar, 102 (97)].)

ἐξανίστημι

(1817) ἐξανίστημι: 1 aorist ἐξανέστησα; 2 aorist ἐξανέστην;

1. to make rise up, to raise up, to produce: σπερμα, Mark 12:19; Luke 20:28 (Hebrew זֶרַע הֵקִים, Genesis 38:8).

2. 2 aorist active to rise in an assembly to speak (as in Xenophon, an. 6, 1, 30): Acts 15:5.

ἐξαπατάω

(1818) ἐξαπατάω, -ῶ; 1 aorist ἐξηπάτησα; 1 aorist passive participle feminine ἐξαπατηθεῖσα; (εξ- strengthens the simple verb [cf. ἐκ , VI. 6]), to deceive: Romans 7:11; Romans 16:18; 1 Corinthians 3:18; 2 Corinthians 11:3; 2 Thessalonians 2:3; passive 1 Timothy 2:14 [L T Tr WH]. (From Homer down; twice in the O. T. viz. Exodus 8:29; Susanna 56.)

ἐξάπινα

(1819) ἐξάπινα (a somewhat rare later Greek form for ἐξαπίνης, ἐξαίφνης, which see [Winers Grammar, § 2, 1 d.]), adverb, suddenly: Mark 9:8. (Sept. ; Jamblichus, Zonaras , others; Byzantine.)

ἐξαπορέω

(1820) ἐξαπορέω and (so in the Bible) deponent passive ἐξαπορέομαι, -οῦμαι; 1 aorist ἐξηπορήθην; to be utterly at a loss, be utterly destitute of measures or resources, to renounce all hope, be in despair [cf. ἐκ , VI. 6], (Polybius, Diodorus, Plutarch, others): 2 Corinthians 4:8 (where it is distinguished from the simple ἀπορέομαι); τινός of anything: τοῦ ζῆν, 2 Corinthians 1:8, on this genitive cf. Matthiae, ii., p. 828f (τοῦ ἀργυρίου, to be utterly in want of, Dionysius Halicarnassus 7, 18; active with the dative of respect, τοῖς λογισμοις, Polybius 1, 62, 1; once in the O. T. absolutely, Psalm 87:16 (Psalms 88:16)).

ἐξαποστέλλω

(1821) ἐξαποστέλλω; future ἐξαποστελῶ; 1 aorist ἐξαπέστειλα; [2 aorist passive ἐξαπεστάλην]; Sept. very often for שָׁלַח; properly, to send away from oneself (ἀπό) out of the place or out of doors (ἐκ [which see VI. 2]);

1. to send forth: τινά, with commissions, Acts 7:12; [Acts 12:11]; Galatians 4:4; followed by an infinitive of purpose, Acts 11:22 (but L T Tr WH omit the infinitive); εἰς ἔθνη, unto the Gentiles, Acts 22:21 [WH marginal reading ἀποστ.]; used also of powers, influences, things, (see ἀποστέλλω , 1 a.): τὴν ἐπαγγελίαν, the promised blessing, Luke 24:49 T Tr WH; τὸ πνεῦμα εἰς τὰς καρδίας, to send forth i. e. impart the Spirit to our hearts, Galatians 4:6; [τὸ... κήρυγμα τῆς αἰωνίου σωτηρίας, Mark 16:1-20 WH in (rejected) 'Shorter Conclusion']; ὑμῖν ὁ λόγος... ἐξαπεστάλη, the message was sent forth, i. e. commanded to be announced, to you, Acts 13:26 L T Tr WH.

2. to send away: τινὰ εἰς etc. Acts 9:30; followed by an infinitive of purpose, Acts 17:14; τινὰ κενόν, Luke 1:53; Luke 20:10, Luke 20:11. (Dem., Polybius, Diodorus.)

ἐξαρτίζω

(1822) ἐξαρτίζω: 1 aorist infinitive ἐξαρτίσαι; perfect passive participle ἐξηρτισμένος; (see ἄρτιος , 2); rare in secular authors; to complete, finish;

a. to furnish perfectly: τινά, passive, πρός τι, 2 Timothy 3:17 (πολεμεῖν... τοῖς ἅπασι καλῶς ἐξηρτισμένοι, Josephus, Antiquities 3, 2, 2).

b. τὰς ἡμέρας, to finish, accomplish (as it were, to render the days complete): Acts 21:5 (so ἀπαρτίζειν τὴν ὀκταμηνον, Hipp. epid. ii. 180 [cf. Lob. ad Phryn., p. 447f]).

ἐξαστράπτω

(1823) ἐξαστράπτω.

1. properly, to send forth lightning, to lighten.

2. to flash out like lightning, to shine, be radiant: of garments, Luke 9:29; (of gleaming arms, Nahum 3:3; Ezekiel 1:4, Ezekiel 1:7; φόβῳ κ. κάλλεϊ πολλῷ Tryphiodorus 103; [cf. Winer's Grammar, 102 (97)]).

ἐξαυτῆς

(1824) ἐξαυτῆς and ἐξ αὐτῆς [so Rec. Mark 6:25], (namely τῆς ὥρας [Winers Grammar, 591f (550); Buttmann, 82 (71)]), on the instant; forthwith: Mark 6:25; Acts 10:33; Acts 11:11; Acts 21:32; Acts 23:30 [R G WH]; Philippians 2:23. (Cratin. in Bekker anecd. i., p. 94; Theognis, Aratus, Polybius, Josephus, others.)

ἐξεγείρω

(1825) ἐξεγείρω [1 Corinthians 6:14 Lachmann text]; future ἐξεγερῶ; 1 aorist ἐξήγειρα; to arouse, raise up (from sleep; Sophocles, Euripides, Xenophon, others); from the dead (Aeschylus cho. 495), 1 Corinthians 6:14. to rouse up, stir up, incite: τινά, to resistance, Romans 9:17 (τὸν θυμόν τινος, 2 Macc. 13:4, cf. 2 Chronicles 36:22), where some explain the words ἐξήγειρά σε I have raised thee up into life, caused thee to exist, or I have raised thee to a public position, set thee up as king (Josephus, Antiquities 8, 11, 1 βασιλεὺς γὰρ ἐξεγείρεται ὑπ’ ἐμοῦ); but the objection to these interpretations lies in the fact that Paul draws from Romans 9:17 what he says in Romans 9:18, and therefore ἐξεγείρειν must be nearly synonymous with σκληρύνειν [but see Meyer].

ἔξειμι

(1826) ἔξειμι; imperfect ἐξῄεσαν; (εἶμι); to go out, go forth: followed in Rec. by ἐκ with the genitive of place, Acts 13:42; without mention of the place, that being known from the context, Acts 17:15; Acts 20:7; ἐπὶ τὴν γῆν (from the water), to escape to the land, Acts 27:43.

Related entry: εἶμι, to go, approved of by some in John 7:34, John 7:36, for the ordinary εἰμί, but cf. Winer's Grammar 6, 2; [Buttman 50 (43). Compare: ἄπ-, εἴσ-, ἐξ-, ἐπ-, σύνειμι.]

ἐξελέγχω

(1827) ἐξελέγχω: 1 aorist infinitive ἐξἐλέγξαι; (ἐξ strengthens the simple verb [cf. ἐκ , VI. 6]); to prove to be in the wrong, convict, (chiefly in Attic writings): by punishing, τινὰ περί τινος, Jude 1:15 Rec. (see ἐλέγχω , 1) of God as judge, as in Isaiah 2:4; Micah 4:3 for הוכִיחַ.

ἐξέλκω

(1828) ἐξέλκω: [present passive participle ἐξελκόμενος]; to draw out, (Homer, Pindar, Attic writings); metaphorically, equivalent to to lure forth, [A. V. draw away]: ὑπὸ τῆς... ἐπιθυμίας ἐξελκόμενος, James 1:14, where the metaphor is taken from hunting and fishing: as game is lured from its covert, so man by lust is allured from the safety of self-restraint to sin. [The language of hunting seems to be transferred here (so elsewhere, cf. Wetstein at the passage) to the seductions of a harlot, personated by ἐπιθυμία; see τίκτω .]

ἐξέραμα

(1829) ἐξέραμα, -τος, τό, (from ἐξεράω to eject, cast forth, vomit forth; cf. Lob. ad Phryn., p. 64), vomit; what is cast out by vomiting: 2 Peter 2:22, cf. Proverbs 26:11. (Dioscorides de venenis c. 19 (p. 29, Spreng. edition) [an example of the verb. Cf. Wetstein on Peter, the passage cited, and especially Gataker, Advers. misc. col. 853f].)

ἐξεραυνάω

(1830) ἐξερευνάω, -ῶ: 1 aorist ἐξηρεύνησα; to search out, search anxiously and diligently: περί τινος, 1 Peter 1:10 [where T Tr WH ἐξεραυν. which see]. (1 Macc. 3:48; 1 Macc. 9:26; Sept. ; Sophocles, Euripides, Polybius, Plutarch, others.)

ἐξέρχομαι

(1831) ἐξέρχομαι; imperfect ἐξηρχομην; future ἐξελεύσομαι; 2 aorist ἐξῆλθον, plural 2 person ἐξήλθετε, 3 person ἐξῆλθον, and in L T Tr WH the Alex. forms (see ἀπέρχομαι , at the beginning) ἐξήλθατε (Matthew 11:7, Matthew 11:8, Matthew 11:9; Matthew 26:55; Mark 14:48, etc.), ἐξῆλθαν (1 John 2:19; 2 John 1:7 (here Tdf. ἐξῆλθον; 3 John 1:7, etc.)); perfect ἐξελήλυθα; pluperfect ἐξεληλύθειν (Luke 8:38, etc.); the Sept. for יָצָא times without number; to go or come out of;

1. properly;

a. with mention of the place out of which one goes, or of the point from which he departs;

α. of those who leave a place of their own accord: with the genitive alone, Matthew 10:14 (L T Tr WH insert ἔξω); Acts 16:39 R G . followed by ἐκ: Mark 5:2; Mark 7:31; John 4:30; John 8:59; Acts 7:3; 1 Corinthians 5:10; Revelation 18:4, etc. followed by ἔξω with the genitive — with addition of εἰς and the accusative of place, Matthew 21:17; Mark 14:68; or παρά with the accusative of place, Acts 16:13; or πρός τινα, the accusative of person, Hebrews 13:13. ἐξέρχεσθαι ἀπό with the genitive of place, Matthew 13:1 R G ; Mark 11:12; Luke 9:5; Philippians 4:15; (Hebrews 11:15 R G ); ἐξέρχεσθαι ἐκεῖθεν, Matthew 15:21; Mark 6:1, Mark 6:10; Luke 9:4; (Luke 11:53 T Tr text WH text); John 4:43; ὅθεν ἐξῆλθον, Matthew 12:44; Luke 11:24 (yet see β. below). ἐξέρχεσθαι ἐκ etc. to come forth from, out of, a place: Matthew 8:28; Revelation 14:15, Revelation 14:17, Revelation 14:18 (L omits; WH brackets ἐξῆλθεν); Revelation 15:6; ἐξελθεῖν ἀπό, to come out (toward one) from, Matthew 15:22. In the Gospel of John Christ, who by his incarnation left his place with God in heaven, is said ἐξελθεῖν παρά τοῦ Θεοῦ: John 16:27 and R G L marginal reading in John 16:28; ἀπό τοῦ Θεοῦ, John 13:3; John 16:30; ἐκ τοῦ Θεοῦ, from his place with God, from God's abode, John 8:42 and L text T Tr WH in John 16:28.

β. of those expelled or cast out (especially of demons driven forth from a body of which they have held possession): ἐκ τίνος, the genitive of person: Mark 1:25; Mark 5:8 (L marginal reading ἀπό); Mark 7:29; Luke 4:35 R Tr marginal reading; or ἀπό τίνος, Matthew 12:43; Matthew 17:18; Luke 4:35 L T Tr text WH ; Luke 8:29, Luke 8:33, Luke 8:35; Luke 11:24 (yet see α. above); Acts 16:18; (Acts 19:12 Rec. ).

γ. of those who come forth, or are let go, from confinement in which they have been kept (e. g. from prison): Matthew 5:26; Acts 16:40.

b. without mention of the place from which one goes out;

α. where the place from which one goes forth (as a house, city, ship) has just been mentioned: Matthew (Matthew 8:12 Tdf. ); Matthew 9:31 (from the house, Matthew 9:28); Matthew 10:11 (namely, ἐκεῖθεν, i. e. ἐκ τῆς πόλεως ἤ κώμης ἐκείνης); Matthew 12:14 (cf. Matthew 12:9); Matthew 18:28 (cf. Matthew 18:24); Matthew 14:14; Mark 1:45 (cf. Mark 1:43 ἐξέβαλεν αὐτόν); Luke 1:22 (from the temple); Luke 8:27; Luke 10:35 (Rec. ); John 13:30, John 13:31 (30), etc.; so also when the verb ἐξέρχεσθαι refers to the departure of demons: Matthew 8:32; Mark 5:13; Mark 7:30; Mark 9:29; Acts 8:7; Acts 16:19 (where for the name of the demon itself is substituted the descriptive clause ἡ ἐλπίς τάς ἐργασίας αὐτῶν; see 2 e. δ.).

β. where one is said to have gone forth to do something, and it is obvious that he has gone forth from his home, or at least from the place where he has been staying: followed by an infinitive, Matthew 11:8; Matthew 13:3 (infinitive with τοῦ); Matthew 20:1; Mark 3:21; Mark 4:3 (R G infinitive with τοῦ (Tr brackets τοῦ)); Mark 5:14 Rec. ; Luke 7:25; Acts 20:1; Revelation 20:8; with the addition of ἐπί τινα (against), Matthew 26:55; Mark 14:48; Luke 22:52; εἰς τοῦτο, Mark 1:38; ἵνα, Revelation 6:2; also without any infinitive or conjunction indicating the purpose: Mark 6:12; Mark 8:11; Mark 14:16; Mark 16:20; Luke 5:27; Luke 9:6; John 21:3; Acts 10:23; Acts 20:11; 2 Corinthians 8:17; followed by εἰς with the accusative of place: Matthew 22:10; Matthew 26:30, Matthew 26:71; Mark 8:27; Mark 11:11; Luke 6:12; Luke 14:21, Luke 14:23; John 1:43 (44); Acts 11:25; Acts 14:20; 2 Corinthians 2:13; the place to which one goes forth being evident either from what goes before or from the context: Matthew 24:26 (namely, εἰς τήν ἔρημον); Matthew 27:32 (from the city to the place of crucifixion); ἐξερχομενοις alone is used of a people quitting the land which they had previously inhabited, Acts 7:7, cf. Hebrews 11:8; of angels coming forth from heaven, Matthew 13:49. ἐξῆλθον εἰς ἀπάντησιν τίνος, to meet one, Matthew 25:1 (L T Tr WH ὑπάντησιν), Matthew 25:6; (εἰς ἀπάντησιν or ὑπάντησιν) τίνι, John 12:13; Acts 28:15 R G ; εἰς συνάντησιν τίνι, Matthew 8:34 (L T Tr WH ὑπάντησιν). Agreeably to the oriental redundancy of style in description (see ἀνίστημι , II. 1 c.), the participle ἐξελθών is often placed before another finite verb of departure: Matthew 8:32; Matthew 15:21; Matthew 24:1 (ἐξελθών (from the temple, see Matthew 21:23) ἐπορεύετο ἀπό τοῦ ἱεροῦ, he departed from its vicinity); Mark 16:8; Luke 22:39; Acts 12:9, Acts 12:17; Acts 16:36, Acts 16:40; Acts 21:5, Acts 21:8.

2. figuratively;

a. ἐκ τινων, ἐκ μέσου τινων, to go out from some assembly, i. e. to forsake it: 1 John 2:19 (opposed to μεμενήκεισαν μεθ' ἡμῶν); 2 Corinthians 6:17.

b. to come forth from physically, arise from, to be born of: ἐκ with the genitive of the place from which one comes by birth, Matthew 2:6 (from Micah 5:2); ἐκ τῆς ὀσφύος τίνος, Hebrew מֵחֲלָצַיִם יָצָא; (Genesis 35:11; 1 Kings 8:19; (cf. Winer 's Grammar, 33 (32))), Hebrews 7:5.

c. ἐκ χειρός τίνος, to go forth from one's power, escape from it in safety: John 10:39.

d. εἰς τόν κόσμον, to come forth (from privacy) into the world, before the public (of those who by novelty of opinion attract attention): 1 John 4:1.

e. of things;

α. of report, rumors, messages, precepts, etc., equivalent to to be uttered, to be heard: φωνή, Revelation 16:17; Revelation 19:5; equivalent to to be made known, declared: ὁ λόγος τοῦ Θεοῦ followed by ἀπό τινων, from their city or church, 1 Corinthians 14:36; equivalent to to spread, be diffused: ἡ φήμη, Matthew 9:26; Luke 4:14; ἡ ἀκοή, Mark 1:28; (Matthew 4:24 Tr marginal reading); ὁ φθόγγος, τά ῤήματα, Romans 10:18; ὁ λόγος the word, saying, John 21:23; Luke 7:17; ἡ πίστις τίνος, the report of one's faith, 1 Thessalonians 1:8; equivalent to to be proclaimed: δόγμα, an imperial edict, παρά τίνος, the genitive person, Luke 2:1.

β. to come forth equivalent to be emitted, as from the heart, the mouth, etc.: Matthew 15:18; James 3:10; (cf. ῤομφαία ἐκ τοῦ στόματος, Revelation 19:21 G L T Tr WH ); equivalent to to flow forth from the body: John 19:34; equivalent to to emanate, issue: Luke 8:46; Revelation 14:20.

γ. ἐξέρχεσθαι (ἀπ' ἀνατολῶν), used of a sudden flash of lightning, Matthew 24:27.

δ. that ἐξέρχεσθαι in Acts 16:19 (on which see 1 b. α. above) is used also of a thing's vanishing, viz. of a hope which has disappeared, arises from the circumstance that the demon that had gone out had been the hope of those who complain that their hope has gone out. On the phrase ἐισέρχεσθαι καί ἐξέρχεσθαι see in εἰσέρχομαι , 1 a. (Compare: διεξέρχομαι.)

ἔξεστι

(1832) ἔξεστι, an impersonal verb, (from the unused ἔξειμι), it is lawful;

a. followed by the present infinitive: Matthew 12:2, Matthew 12:10 [Tdf. infinitive aorist], Matthew 12:12; Matthew 14:4; Luke 6:2 [R G T]; Luke 14:3 [L T Tr WH infinitive aorist]; with the aorist infinitive: [Matthew 15:26 L T]; Matthew 22:17; Matthew 27:6; Mark 3:4; Mark 12:14; Luke 6:9; Acts 2:29 (ἐξὸν εἰπεῖν scil. ἔστω, allow me, [others supply ἐστι, Buttmann, 318 (273); Winer's Grammar, § 64, I. 2 a., cf. § 2, 1 d.]); with the infinitive omitted because readily suggested by the context, Mark 2:24 and Rec. in Acts 8:37.

b. followed by the dative of person and a present infinitive: Mark 6:18; Acts 16:21; Acts 22:25; and an aorist infinitive: Matthew 19:3 [L T WH omit the dative]; Matthew 20:15; Mark 2:26 [R G L Tr text]; Mark 10:2; Luke 20:22 R G L; John 5:10; John 18:31; Acts 21:37; ἐξὸν ἦν, Matthew 12:4; ἃ οὐκ ἐξόν, namely, ἐστί, 2 Corinthians 12:4; with the infinitive omitted, as being evident from the context: πάντα (μοι) ἔξεστιν, namely, ποιεῖν, 1 Corinthians 6:12; 1 Corinthians 10:23.

c. followed by the accusative and infinitive: Luke 6:4; Luke 20:22 T Tr WH; so here and there even in classic writings; cf. Rost § 127 Anm. 2; Kühner, § 475 Anm. 2; [Buttmann, § 142, 2].

Related entry: ἔξειμι from εἰμί, see ἔξεστι.

Related entry: ἐξόν, see ἔξεστι.

ἐξετάζω

(1833) ἐξετάζω: 1 aorist imperative 2 person plural ἐξετάσατε, infinitive ἐξετάσαι; to search out; to examine strictly, inquire: περί τινος and with the adverb ἀκριβῶς added, Matthew 2:8; followed by an indirect question. Matthew 10:11; τινά inquire of someone, followed by a direct question, John 21:12. (Sept. ; often in Greek writings from Thucydides down.)

ἐξηγέομαι

(1834) ἐξηγέομαι, -οῦμαι; imperfect ἐξηγούμην; 1 aorist ἐξηγησάμην;

1. properly, to lead out, be leader, go before, (Homer, and others).

2. metaphorically, (cf. German ausführen) to draw out in narrative, unfold in teaching;

a. to recount, rehearse: [with the accusative of the thing and the dative of person, Acts 10:8]; with the accusative of thing, Luke 24:35; Acts 21:19; without an accusative, followed by relative pronoun or adverb, ὅσα ἐποίησεν, Acts 15:12; καθώς, Acts 15:14 (so in Greek writings from Herodotus down; Sept. for סִפֵר, Judges 7:13, etc.).

b. to unfold, declare: John 1:18 (namely, the things relating to God; also used in Greek writings of the interpretation of things sacred and divine, oracles, dreams, etc.; cf. Meyer at the passage; Alberti, Observationes etc., p. 207f).

ἑξήκοντα

(1835) ἑξήκοντα, οἱ, αἱ, τά, sixty: Matthew 13:8, Matthew 13:23, etc.

ἑξῆς

(1836) ἑξῆς, adverb, (from ἔχω, future ἕξω; cf. ἕχομαι τινος to cleave to, come next to, a thing), successively, in order, [from Homer down]; ὁ, ἡ, τὸ ἑξῆς, the next following, the next in succession: so ἡ ἑξῆς ἡμέρα, Luke 9:37; elliptically ἐν τῇ ἑξῆς, namely, ἡμέρα, Luke 7:11 (here WH text Tr text L marginal reading ἐν τῷ ἑξῆς namely, χρόνῳ, soon afterwards); τῇ ἑξῆς, namely, ἡμέρᾳ, Acts 21:1; Acts 25:17; Acts 27:18.

ἐξηχέω

(1837) ἐξηχέω, -ῶ: to sound forth, emit sound, resound; passive ἐξηχεῖταί τι the sound of something is borne forth, is propagated: ἀφ’ ὑμῶν ἐξήχηται ὁ λόγος τοῦ κυρίου, from your city or from your church the word of the Lord has sounded forth i. e. has been disseminated by report, 1 Thessalonians 1:8, cf. DeWette at the passage (Joel 3:14 (Joel 4:19); Sir. 40:13; 3 Macc. 3:2. Polybius 30, 4, 7 [not Dindorf]; Philo in Flacc. § 6; [quis rer. div. her. § 4]; Byzantine.)

ἕξις

(1838) ἕξις, -εως, ἡ, (ἔχω, future ἕξω), a habit, whether of body or of mind (Xenophon, Plato, Aristotle, others); a power acquired by custom, practice, use ("firma quaedam facilitas, quae apud Graecos ἕξις nominatur," Quintilian 10, 1 at the beginning); so Hebrews 5:14, (ἐν τούτοις ἱκανὴν ἕξιν περιποιησάμενος, Sir. prol. 7; ἕξιν ἔχειν γραμματικῆς, Polybius 10, 47, 7; ἐν τοῖς πολεμικοῖς, 21, 7, 3; ἐν ἀστρολογίᾳ μεγίστην ἕξιν ἔχειν, Diodorus 2, 31; λογικὴν ἕξιν περιποιούμενος, Philo, aleg. legg. 1, 4).

ἐξίστημι

(1839) ἐξίστημι: likewise ἐξιστάω and ἐξιστάνω (Acts 8:9 participle ἐξιστῶν R G, ἐξιστάνων L T Tr WH [see ἵστημι ]); 1 aorist ἐξέστησα; 2 aorist ἐξέστην; perfect infinitive ἐξεστακέναι; middle [present infinitive ἐξίστασθαι]; imperfect 3 person plural ἐξίσταντο;

1. In present, imperfect, future, 1 aorist active to throw out of position, to displace: τινὰ τοῦ φρονεῖν, to throw one out of his mind, drive one out of his senses, Xenophon, mem. 1, 3, 12 φρενῶν, Euripides, Bacch. 850; hence, simply to amaze, astonish, throw into wonderment: τινά, Luke 24:22; Acts 8:9.

2. In perfect, pluperfect, 2 aorist active and also the middle,

a. to be amazed, astounded: Matthew 12:23; Mark 2:12; Luke 8:56; Acts 2:7, Acts 2:12; Acts 8:13; Acts 9:21; Acts 10:45; Acts 12:16, (Sept. for חָרַד, to tremble, Exodus 19:18; Ruth 3:8, etc.); ἐξέστησαν ἐκστάσει μεγάλῃ, they were amazed with a great amazement (see ἔκστασις , 3), Mark 5:42; ἐν ἑαυτοῖς ἐξίσταντο, Mark 6:51; with the dative of the thing: μαγείαις ἐξεστακέναι, had been put beside themselves with magic arts, carried away with wonder at them, Acts 8:11 [but this form of the perfect is transitive; cf. Buttmann, 48 (41); Veitch, 339]; ἐξίσταντο ἐπί with the dative of thing, Luke 2:47 (Exodus 19:18; Sap. 5:2).

b. to be out of one's mind, beside oneself, insane: 2 Corinthians 5:13 (opposed to σωφρονεῖν); Mark 3:21 [cf. Buttmann, 198 (171); Winer's Grammar, § 40, 5 b.]; (Greek writings, where they use the word in this sense, generally add τοῦ φρονεῖν, τῶν φρενῶν: Isocrates, Euripides, Polybius, others).