Thayer's Greek Lexicon

εὐπρέπεια — ἕως

εὐπρέπεια

(2143) εὐπρέπεια, -ας, ἡ, (εὐπρεπής well-looking), goodly appearance, shapeliness, beauty, comeliness: τοῦ προσώπου, James 1:11. (Thucydides, Plato, Aeschines, Polybius, Plutarch; Sept .)

(2144) εὐπρόσδεκτος, -ον, (εὖ and προσδέχομαι), well-received, accepted, acceptable: Romans 15:16; 2 Corinthians 6:2; 2 Corinthians 8:12; τινί, Romans 15:31; 1 Peter 2:5. (Plutarch, praecept. rei publ. ger. c. 4, 17, p. 801 c.; ecclesiastical writings.)

εὐπρόσεδρος

(2145) εὐπρόσεδρος, -ον, (εὖ, and πρόσεδρος [sitting near]), see εὐπάρεδρος .

Related entry: εὐπάρεδρος, -ον, (εὖ, and πάρεδρος [sitting beside]), sitting constantly by; assiduous: πρὸς τὸ εὐπάρεδρον τῷ κυρίῳ, that ye may be constantly devoted to the Lord and his cause, 1 Corinthians 7:35, for Rec. εὐπρόσεδρον, which does not differ in sense, [A. V. attend upon]. (Hesychius εὐπάρεδρον· καλῶς παραμένον.)

εὐπροσωπέω

(2146) εὐπροσωπέω, -ῶ: 1 aorist infinitive εὐπροσωπῆσαι; (εὐπρόσωπος fair of face, of good appearance); to make a fair show; to please [a weak translation (?); yet Vulg. placere ]: ἐν, σαρκί, in things pertaining to the flesh, Galatians 6:12. (Elsewhere only in Chrysostom hom. ad Eph. 22 § 5, Works, xi. 173 c., Montf. edition [variant] and several times in Byzantine writings [cf. Sophocles' Lexicon, under the word].)

εὑρίσκω

(2147) εὑρίσκω; imperfect εὕρισκον (Mark 14:55 (R G T ); Luke 19:48 (R G T ); Acts 7:11 (except Tr WH )) and more rarely ηὕρισκον (cf. Kühner, § 343, i. 825f (especially Veitch , under the word at the end) and references under εὐδοκέω); future εὑρήσω; perfect εὕρηκα; 1 aorist ἑύρησα (which aorist, unknown to the earlier Greeks, occurs in Aesop fab. 131 (f. 41 edition Furia, p. 333 edition Cor.); Manetho , 5, 137 and in Byzantine writings; cf. Lob. ad Phryn. , p. 721; Winer s Grammar, 86 (82); (cf. Buttmann , 36 (31))), Revelation 18:14 Rec. ; 2 aorist εὗρον, 1 person plural in Alex. form L WH s Appendix, p. 164; Buttmann , 39 (34); Winer s Grammar, § 13, 1 (see ἀπέρχομαι )) εὕραμεν, Luke 23:2 T Tr WH , 3 person plural εὗραν, Luke 8:35 Tr WH ; Acts 5:10 Tr (in the Sept. often εὕροσαν); passive, present ἑυρίσκομαι; imperfect 3 person singular εὑρίσκετο, Hebrews 11:5 R G , ηὑρίσκετο L T Tr WH (cf. Bleek and Delitzsch at the passage (Veitch , as above)); 1 aorist εὑρέθην; future εὑρεθήσομαι; 2 aorist middle ἑυρομην and later εὑράμην (Hebrews 9:12 (cf. references above (on 2 aorist active))); the Sept. numberless times for מָצָא, sometimes for הִשִּׂיג to attain to, and for Chaldean שְׁכַח; (from Homer down); to find; i. e.

1. properly, to come upon, hit upon, to meet with;

a. after searching, to find a thing sought: absolutely, opposed to ζητεῖν, Matthew 7:7; Luke 11:9 (ζητεῖ καί εὑρήσεις, Epictetus diss. 4, 1, 51); τινα, Matthew 2:8; Mark 1:37; Luke 2:45; Acts 11:26 (Acts 11:25); Acts 13:22; 2 Corinthians 2:13 (2 Corinthians 2:12); 2 Timothy 1:17; Revelation 20:15, etc.; οὐχ εὑρίσκετο, he had vanished, Hebrews 11:5; with a specification of place added: πέραν with the genitive John 6:25; ἐν with the dative Acts 5:22; εὑρέθη εἰς, Acts 8:40 (see εἰς , C. 2); with the accusative of the thing, Matthew 7:14; Matthew 13:46; Matthew 18:13; Luke 24:3; John 10:9; Acts 7:11; Romans 7:18 Rec. , etc.; followed by indirect discourse, Luke 5:19; οὐχ εὑρέθησαν, had disappeared, Revelation 16:20, cf. Revelation 18:21; with the dative of advantage, Revelation 20:11; followed by ἐν with the dative of place, Matthew 21:19; Revelation 12:8. τινα or τί ζητεῖν καί οὐχ εὑρίσκειν: Matthew 12:43; Matthew 26:60; Mark 14:55; Luke 11:24; Luke 13:6; John 7:34; Revelation 9:6 (2 Kings 2:17; Nehemiah 7:64; Psalm 9:36 (Psalms 10:15); Ecclesiastes 7:29; Ezekiel 22:30; Ezekiel 26:21 Ald. ; Complutensian ; Hosea 2:7); γῆ καί τά ἐν αὐτῇ ἔργα εὑρεθήσεται shall be found namely, for destruction, i. e. will be unable to hide themselves from the doom decreed them by God, 2 Peter 3:10 Tr WH , after the strange but improbable reading of manuscripts א B and other authorities; (see WH . Introductory § 365 and Appendix at the passage).

b. without previous search, to find (by chance), to fall in with: τινα, Matthew 18:28; Matthew 27:32; John 1:41 (John 1:42), John 1:45 (John 1:46); John 5:14; John 9:35; Acts 13:6; Acts 18:2; Acts 19:1; Acts 28:14; followed by ἐν with the dative of place, John 2:14. τί, Matthew 13:44; Matthew 17:27; Luke 4:17; John 12:14; Acts 17:23; followed by ἐν, with the dative of place, Matthew 8:10; Luke 7:9.

c. εὑρίσκω τινα or τί with a predicate accusative is used of those who come or return to a place, the predicate participle or adjective describing the state or condition in which the person or thing met with is found, or the action which one is found engaged in: with an adjective, Acts 5:10; 2 Corinthians 9:4; 2 Corinthians 12:20; with a participle (cf. Buttmann , 301 (258)), Matthew 12:44; Matthew 20:6; Matthew 21:2; Matthew 24:46; Matthew 26:40, Matthew 26:43; Mark 11:2; Mark 13:36; Mark 14:37, Mark 14:40; Luke 2:12; Luke 7:10; Luke 8:35; Luke 11:25; Luke 12:37, Luke 12:43; Luke 19:30; Luke 23:2; Luke 24:2, Luke 24:33; Acts 5:23; Acts 9:2; Acts 10:27; Acts 21:2; Acts 24:12, Acts 24:18; Acts 27:6; followed by καθώς, Mark 14:16; Luke 19:32; Luke 22:13; followed by a predicate substantive to which ὄντα must be supplied, Acts 24:5 (cf. Winer s Grammar, § 45, 6 b.; Buttmann , 304 (261)).

2. tropically, "to find by inquiry, thought, examination, scrutiny, observation, hearing; to find out by practice and experience," i. e. to see, learn, discover, understand: κατηγορίαν, Luke 6:7 (T Tr text WH κατηγορεῖν); τινα followed by participle in the predicate, Acts 23:29; by ὅτι, Romans 7:21; after an examination (πειράζειν), τινα (τί) with a predicate adjective (participle), Revelation 3:2; of a judge: αἰτίαν θανάτου, Acts 13:28; αἰτίαν, κακόν, ἀδίκημα ἐν τίνι, John 18:38; John 19:4, John 19:6; Acts 23:9; Acts 24:20; after a computation, with an accusative of the price or measure, Acts 19:19; Acts 27:28; after deliberation, τό τί ποιήσωσι, Luke 19:48; τό πῶς κολάσωνται αὐτούς, Acts 4:21. Passive ἑυρίσκομαι to be found, i. e. to be seen, be present: Luke 9:36 (Genesis 18:31); often like the Hebrew נִמְצָא to be discovered, recognized, detected, to show oneself out, of one's character or state as found out by others (men, God, or both) (cf. Winer 's Grammar, § 65, 8): εὑρέθη ἐν γαστρί ἔχουσα, Matthew 1:18; ἵνα εὑρεθῶσι καθώς καί ἡμεῖς, 2 Corinthians 11:12; εὑρέθη μοι ἡ ἐντολή εἰς θάνατον namely, οὖσα, the commandment, as I found by experience, brought death to me, Romans 7:10; add, Luke 17:18 (none showed themselves as having returned); Acts 5:39; 1 Corinthians 4:2; 1 Corinthians 15:15; 2 Corinthians 5:3; Galatians 2:17; 1 Peter 1:7; Revelation 5:4; τίνι, the dative of the person taking cognizance and judging (Winer s Grammar, § 31, 10; Buttmann , 187 (162)), 2 Peter 3:14 (add 2 Corinthians 12:20, yet cf. Buttmann , the passage cited and § 133, 14; Winer 's Grammar, § 31, 4 a.); ἵνα εὑρεθῶ ἐν αὐτῷ i. e. ἐν Χριστῷ, namely, ὤν, Philippians 3:9; σχήματι εὑρεθείς ὡς ἄνθρωπος, Philippians 2:7 (8) (Josephus , b. j. 3, 6, 1; so the Latinincenior , Cicero , de amic. 19, 70; reperior, Tuscul. i. 39, 94). εὑρίσκειν Θεόν (opposed to ζητεῖν αὐτόν, see ζητέω , 1 c. (cf. ἐκζητέω , a.)), to get knowledge of, come to know, God, Acts 17:27; εὑρίσκεται (ὁ Θεός) τίνι, discloses the knowledge of himself to one, Wis. 1:2; cf. Grimm, exgt. Hdb. at the passage (who refers to Philo , monarch. i. § 5; Origen contra Celsus 7, 42). On the other hand, in the O. T. εὑρίσκεται ὁ Θεός is used of God heaving prayer, granting aid implored (1 Chronicles 28:9; 2 Chronicles 15:2, 2 Chronicles 15:4, 2 Chronicles 15:15; Jeremiah 36:13 (Jeremiah 29:13)); hence, εὑρέθην (L and Tr in brackets WH marginal reading add ἐν) τοῖς ἐμέ μή ζητοῦσι, Romans 10:20 from Isaiah 65:1, means, according to Paul's conception, I granted the knowledge and deliverance of the gospel.

3. Middle, as in Greek writings, to find for oneself, to acquire, get, obtain, procure: λύτρωσιν, Hebrews 9:12; contrary to better Greek usage, the active is often used in the Scriptures in the same sense (cf. Buttmann , 193 (167); Winer 's Grammar, 18; 33 (32) n.): τήν ψυχήν, Matthew 10:39; Matthew 16:25; ἀνάπαυσιν, (Sir. 11:19) ταῖς ψυχαῖς ὑμῶν, Matthew 11:29; μετανοίας τόπον, place for recalling the decision, changing the mind (of his father), Hebrews 12:17 (cf. Winer 's Grammar, 147 (139)); σκήνωμα τῷ Θεῷ, opportunity of building a house for God, Acts 7:46; χάριν εὕρωμεν, grace, favor, Hebrews 4:16; χάριν παρά τῷ Θεῷ, Luke 1:30; ἐνώπιον, τοῦ Θεοῦ, Acts 7:46; ἔλεος παρά κυρίου, 2 Timothy 1:18; (בֲּעֵינֵי חֵן מָצָא, Genesis 6:8; Genesis 18:3; Genesis 30:27; Genesis 32:6; Exodus 33:12; Deuteronomy 24:1, etc.; 1 Esdr. 8:4). (Compare: ἀνευρίσκω.)

εὐροκλύδων

(2148) εὐροκλύδων, -ωνος, ὁ, (from εὖρος the S. E. wind, and κλύδων a wave), a S. E. wind raising mighty waves: Acts 27:14 Rec. But respectable authorities read εὐρικλύδων, preferred by Griesbach and others, from εὐρύς broad, and κλύδων, a wind causing broad waves (German der Breitspülende, the Wide-washer); Etym. Magn. p. 772, 30 under the word τυφών· "τυφὼν γάρ ἐστιν ἡ τοῦ ἀνέμου σφοδρὰ πνοή, ὃς καὶ εὑρυκλύδων καλεῖται." Others εὐρακύλων, which see.

Variant form: εὐρακύλων , -ωνος, ὁ, (from εὖρος and Latin aquilo , like ἐυρόνοτος, and euroauster [Buttmann, 16 (15)]), Vulg. euroaquilo ; the Euraquilo, a N. E. wind: Acts 27:14 L T Tr WH, for Rec. εὐροκλύδων (Griesbach, ἐυρυκλ.) which see. (Not found elsewhere.) [B. D. , see under the word, Euroclydon.]

εὐρύχωρος

(2149) εὐρύχωρος, -ον, (εὐρύς broad, and χώρα), spacious, broad: Matthew 7:13. (Sept. ; Aristotle, h. anim. 10, 5 [p. 637^a, 32]; Diodorus 19, 84; Josephus, Antiquities 1, 18, 2; [8, 5, 3; contra Apion 1, 18, 2].)

εὐσέβεια

(2150) εὐσέβεια, -ας, ἡ, (εὐσεβής), reverence, respect; in the Bible everywhere piety toward God, godliness: Acts 3:12; 1 Timothy 2:2; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:5, 1 Timothy 6:11; 2 Timothy 3:5; 2 Peter 1:3, 2 Peter 1:6; ἡ κατ’ εὐσέβειαν διδασκαλία, the doctrine that promotes godliness, 1 Timothy 6:3 [see κατά , II. 3 d.]; ἡ ἀλήθεια ἡ κατ’ εὐσέβειαν, the truth that leads to godliness, Titus 1:1; τὸ μυστήριον τῆς εὐσεβείας, the mystery which is held by godliness and nourishes it, 1 Timothy 3:16; in plural, aims and acts of godliness, 2 Peter 3:11; cf. Pfieiderer, Paulinism., p. 477f [English translation, ii. 209f]. (Aeschylus, Sophocles, Xenophon, Plato, and following; often in Josephus; Sept. Proverbs 1:7; Proverbs 13:11; Isaiah 11:2; Wis. 10:12; often in 4 Macc.; πρὸς τὸν θεόν, Josephus, Antiquities 18, 5, 2; [περὶ τὸ θεῖον] contra Apion 1, 22, 2; εἰς θεοὺς καὶ γονέας, Plato, rep. 10, p. 615 c.) [Cf. Schmidt, chapter 181.]

εὐσεβέω

(2151) εὐσεβέω, -ῶ (εὐσεβής); to be εὐσεβής (pious), to act piously or reverently (towards God, one's country, magistrates, relations, and all to whom dutiful regard or reverence is due); in secular authors followed by εἰς, περί, πρός τινα; rarely also transitive, as Aeschylus Ag. 338 (τοὺς θεούς) and in the Bible: τὸν ἴδιον οἶκον, 1 Timothy 5:4; θεόν, to worship God, Acts 17:23; 4 Macc. 5:24 (4 Macc. 5:23) variant; 4 Macc. 11:5; [Josephus, contra Apion 2, 11, 1].

εὐσεβής

(2152) εὐσεβής, -ές (εὖ and σέβομαι), pious, dutiful (towards God [A. V. devout, godly]; εὐσεβέω): Acts 10:2, Acts 10:7; Acts 22:12 R G; 2 Peter 2:9. ([Theognis], Pindar, Tragg., Aristophanes, Plato, others; thrice in the Sept. for נָדִיב noble, generous, Isaiah 32:8; for צַדִּיק, Isaiah 24:16; Isaiah 26:7; often in Sirach and 4 Macc.) [Cf. Trench § 48]

εὐσεβῶς

(2153) εὐσεβῶς, adverb, piously, godly: ζῆν, 2 Timothy 3:12; Titus 2:12. (Pindar [-βέως], Sophocles, Xenophon, Plato, others; 4 Macc. 7:21 [Fritzsche omits].)

εὔσημος

(2154) εὔσημος, -ον, (εὖ and σῆμα a sign), well-marked, clear and definite, distinct: λόγος, 1 Corinthians 14:9 [A. V. easy to be understood]. (Aeschylus, [Sophocles], Theophrastus, Polybius, Plutarch.)

εὔσπλαγχνος

(2155) εὔσπλαγχνος, -ον, (εὖ and σπλάγχνον, which see), properly, having strong bowels; once so in Hippocrates, p. 89 c. [edited by Foës., i. 197, Kühn edition]; in biblical and ecclesiastical language compassionate, tender-hearted: Ephesians 4:32; 1 Peter 3:8; prec. Manass. 7 [(see Sept. , Tdf. edition, Proleg. § 29); Test 12 Patr. test. Zab. § 9; cf. Harnack's note on Hermas, vis. 1, 2].

εὐσχημόνως

(2156) εὐσχημόνως, adverb, (see εὐσχήμων ), in a seemly manner, decently: 1 Corinthians 14:40; περιπατεῖν, Romans 13:13; 1 Thessalonians 4:12. (Aristophanes vesp. 1210; Xenophon, mem. 3, 12, 4; Cyril 1, 3, 8f; others.)

εὐσχημοσύνη

(2157) εὐσχημοσύνη, -ης, ἡ, (εὐσχήμων, which see), charm or elegance of figure, external beauty, decorum, modesty, seemliness (Xenophon, Plato, Polybius, Diodorus, Plutarch); of external charm, comeliness: 1 Corinthians 12:23.

εὐσχήμων

(2158) εὐσχήμων, -ον, (εὖ, and σχῆμα the figure, Latin habitus );

1. of elegant figure, shapely, graceful, comely, bearing oneself becomingly in speech or behavior (Euripides, Aristophanes, Xenophon, Plato): τὰ εὐσχήμονα ἡμῶν, the comely parts of the body that need no covering (opposed to τὰ ἀσχήμονα ἡμῶν, verse 23), 1 Corinthians 12:24; of morals: πρὸς τὸ εὔσχημον, to promote decorum, 1 Corinthians 7:35.

2. in later usage (cf. Lob. ad Phryn., p. 333), of good standing, honorable, influential, wealthy, respectable, [R. V. of honorable estate]: Mark 15:43; Acts 13:50; Acts 17:12. (Josephus, de vita sua § 9; Plutarch, parallel. Graec. et Rom c. 15, p. 309 b.)

εὐτόνως

(2159) εὐτόνως, adverb, (from εὔτονος, and this from εὖ and τείνω to stretch [cf. at full stretch, well strung, etc.]), vehemently, forcibly: Luke 23:10; Acts 18:28. (Joshua 6:8; Joshua 2:1-24 Macc. 12:23; Xenophon, Hier. 9, 6; Aristophanes, Plutarch, 1095; Diodorus, others.)

εὐτραπελία

(2160) εὐτραπελία, -ας, ἡ, (from εὐτράπελος, from εὖ, and τρέπω to turn: easily turning; nimble-witted, witty, sharp), pleasantry, humor, facetiousness, ([Hippocrates], Plato, rep. 8, p. 563a.; Diodorus 15, 6; 20, 63; Josephus, Antiquities 12, 4, 3; Plutarch, others); in a bad sense, scurrility, ribaldry, low jesting (in which there is some acuteness): Ephesians 5:4; in a milder sense, Aristotle, eth. 2, 7, 13; [ἡ εὐτραπελία πεπαιδευμένη ὕβρις ἐστίν, rhet. 2, 12, 16 (cf. Cope, on the passage); cf. Trench § 34; Matt. Arnold, Irish Essays etc., p. 187ff (Speech at Eton) 1882].

Εὔτυχος

(2161) Εὔτυχος [i. e. fortunate; on accent cf. Winers Grammar, 51; Chandler § 331f], -ου, ὁ, Eutychus, a young man restored to life by Paul: Acts 20:9.

εὐφημία

(2162) εὐφημία, -ας, ἡ, (εὔφημος, which see), properly, the utterance of good or auspicious words; hence, good report, praise: 2 Corinthians 6:8 (opposed to δυσφημία), as in Diodorus 1, 2 [4 edition, Dindorf]; Aelian v. h. 3, 47. (In different senses in other authors from Pindar, Sophocles, and Plato down.)

εὔφημος

(2163) εὔφημος, -ον, (εὖ and φήμη), sounding well; uttering words of good omen, speaking auspiciously: neuter plural εὔφημα, things spoken in a kindly spirit, with good-will to others, Philippians 4:8 [A. V. of good report, (R. V. marginal reading gracious)]. (In very diverse senses common in Greek writings from Aeschylus down.)

εὐφορέω

(2164) εὐφορέω, -ῶ: 1 aorist ἐυφόρησα (Lachmann ἠυφόρησα, see references in εὐδοκέω , at the beginning); (εὔφορος [bearing well]); to be fertile, bring forth plentifully: Luke 12:16. (Josephus, b. j. 2, 21, 2; Hippocrates, Geoponica, others.)

εὐφραίνω

(2165) εὐφραίνω; passive, present ἐυφραίνομαι; imperfect εὐφραινόμην (Acts 7:41, where a few manuscripts have ἠυφρ. [cf. WH's Appendix, p. 162]); 1 aorist εὐφράνθην and L T Tr WH ηὐφρ. (Acts 2:26; see references in εὐδοκέω , at the beginning); 1 future εὐφρανθήσομαι; (εὖ and φρήν); in the Sept. very often actively for שִׂמַּח to make joyful, and passive for שָׂמַח to be joyful, sometimes for רָנַן to sing; in Greek writings from Homer down; to gladden, make joyful: τινά, 2 Corinthians 2:2 (opposed to λυπεῖν). Passive to be glad, to be merry, to rejoice: absolute, Luke 15:32; Acts 2:26 (from Psalm 15:9 (Psalms 16:9)); Romans 15:10 (from Deuteronomy 32:43); Galatians 4:27 (from Isaiah 54:1); Revelation 11:10; Revelation 12:12; ἔν τινι, to rejoice in, be delighted with, a thing, Acts 7:41 (Xenophon, Hier. 1, 16); ἐπί τινι, Revelation 18:20 L T Tr WH (for Rec. ἐπ’ αὐτήν); of the merriment of a feast, Luke 12:19; Luke 15:23, Luke 15:29, (Deuteronomy 14:25 (Deuteronomy 14:26); Deuteronomy 27:7); with λαμπρῶς added, to live sumptuously: Luke 16:19 (Homer, Odyssey 2, 311; Xenophon, Cyril 8, 7, 12).

Εὐφράτης

(2166) Εὐφράτης, -ου, ὁ, Euphrates, a large and celebrated river, which rises in the mountains of Armenia Major, flows through Assyria, Syria, Mesopotamia and the city of Babylon, and empties into the Persian Gulf, (Hebrew פְּרָת [i. e. (probably) 'the great stream' (Genesis 15:18); cf. Fried. Delitzsch, Wo lag d. Par., p. 169]): Revelation 9:14; Revelation 16:12. [B. D. under the word and references there.]

εὐφροσύνη

(2167) εὐφροσύνη, -ης, ἡ, (εὔφρων [well-minded, cheerful]), from Homer down; good cheer, joy, gladness: Acts 2:28 (Psalm 15:11 (Psalms 16:11)); Acts 14:17.

εὐχαριστέω

(2168) εὐχαριστέω, εὐχαριστῶ; 1 aorist ἐυχαρίστησα (Acts 27:35) and ἠυχαρίστησα (Romans 1:21 G L T Tr WH ; see references in εὐδοκέω , at the beginning); 1 aorist passive subjunctive 3 person singular εὐχαριστηθῇ (2 Corinthians 1:11); (εὐχάριστος, which see);

1. to be grateful, feel thankful; so in the decree of the Byzantines in Demosthenes pro cor., p. 257, 2.

2. to give thanks (so Posid. quoted in Athen. 5, p. 213 e.; Polybius , Diodorus , Philo , Josephus , Plutarch , Epictetus , others; cf. Lob. ad Phryn. , p. 18 (Winer 's Grammar, 23 (22))): τίνι, especially τῷ Θεῷ, Luke 17:16; Acts 27:35; Acts 28:15; Romans 14:6; Romans 16:4; 1 Corinthians 14:18 (see below); Philippians 1:3; Colossians 1:3, Colossians 1:12; Philemon 1:4; (with the accusative (hence, as the nominative) in the passive, ἵνα... ὑπέρ τῶν ἀγαθῶν ὁ Θεός ἐυχαρίστηται, Philo , quis rer. div. her. § 36). simply, so that τῷ Θεῷ must be added mentally: Romans 1:21; (1 Corinthians 14:17); 1 Thessalonians 5:18; especially where the giving of thanks customary at the beginning of a feast, or in general before eating, is spoken of: Matthew 15:30; Matthew 26:27; Mark 8:6; Mark 14:23; Luke 22:17, Luke 22:19; John 6:11, John 6:23; 1 Corinthians 11:24; εὐχαριστεῖν τῷ Θεῷ διά Ἰησοῦ Χριστοῦ, through Christ i. e. by Christ's help (because both the favors for which thanks are given and the gratitude which prompts the thanks are due to Christ (cf. Winer 's Grammar, 378 (354) note)): Romans 1:8; Romans 7:2.) R WH marginal reading; Colossians 3:17; τῷ Θεῷ ἐν ὀνόματι Χριστοῦ (see ὄνομα , 2 c.), Ephesians 5:20. Of that for or on account of which thanks are given to God, we find — περί τίνος, the genitive of person, concerning, with regard to one (1 Thessalonians 1:2); 2 Thessalonians 1:3 (cf. Ellicott, in the place cited); with ὅτι added epexegetically, Romans 1:8 (where R G ὑπέρ); 2 Thessalonians 2:13; with addition of ἐπί and the dative of the thing for, on account of, which, 1 Corinthians 1:4; ὑπέρ τίνος, the genitive of person, Ephesians 1:16; ὑπέρ with the genitive of the thing, for, on account of, 1 Corinthians 10:30; Ephesians 5:20; the matter or ground of the thanksgiving is expressed by a following ὅτι: Luke 18:11; John 11:41; 1 Corinthians 1:14; 1 Thessalonians 2:13; Revelation 11:17; or is added asyndetically without ὅτι, 1 Corinthians 14:18 (λαλῶ L T Tr WH , for which R G λαλῶν, the participle declaring the cause which prompts to thanksgiving (Winer s Grammar, 345f (324); Buttmann , 300 (258))). Once εὐχαριστεῖν τί, for a thing, in the passage 2 Corinthians 1:11 (cf. Buttmann , 148 (130); Winer 's Grammar, 222 (209)); in the Fathers εὐχαριστεῖν τί is "to consecrate a thing by giving thanks, to 'bless'": ὁ ἐυχαριστηθεις ἄρτος καί οἶνος, Justin Martyr , Apology 1, 65 at the end; ἐυχαριστηθεισα τροφή, ibid.

c. 66; εἰσιν οἱ ἐυχαριστουσι ψιλον ὕδωρ, Clement of Alexandria , strom. i., p. 317, Sylb. edition; (cf. Suicer, Thesaurus i., 1269. "The words εὐχάριστος, εὐχαριστεῖν, εὐχαριστία, occur in St. Paul's writings alone of the apostolic Epistles" (Lightfoot ; cf. Ellicott on Colossians 1:12)).

εὐχαριστία

(2169) εὐχαριστία, -ας, ἡ, (εὐχάριστος, which see);

1. thankfulness: decree of the Byzantines in Demosthenes, p. 256, 19; Polybius 8, 14, 8; Additions to Esther 6:4 Fritzsche edition; 2 Macc. 2:27; Sir. 37:11; πρός τινα, Diodorus 17, 59; Josephus, Antiquities 3, 3.

2. the giving of thanks: Acts 24:3; for God's blessings, 1 Corinthians 14:16; 2 Corinthians 4:15; Ephesians 5:4 (cf. 1 Thessalonians 5:18); Philippians 4:6; Colossians 2:7; Colossians 4:2; 1 Thessalonians 3:9; 1 Timothy 4:3; Revelation 4:9; Revelation 7:12; with the dative of the person to whom thanks are given: τῷ θεῷ (cf. Winers Grammar § 31, 3; [Buttmann, 180 (156)]; Kühner § 424, 1), 2 Corinthians 9:11 (τοῦ θεοῦ, Wis. 16:28); in plural, 2 Corinthians 9:12; 1 Timothy 2:1.

εὐχάριστος

(2170) εὐχάριστος, -ον, (εὖ and χαρίζομαι), mindful of favors, grateful, thankful: to God, Colossians 3:15 (Xenophon, Cyril 8, 3, 49; Plutarch; others); pleasing, agreeable [cf. English grateful in its secondary sense): εὐχάριστοι λόγοι, pleasant conversation, Xenophon, Cyril 2, 2, 1; acceptable to others, winning: γυνὴ εὐχάριστος ἐγείρει ἀνδρί δόξαν, Proverbs 11:16; liberal, beneficent, Diodorus 18, 28.

εὐχή

(2171) εὐχή, -ῆς, ἡ, (εὔχομαι), [from Homer down];

1. a prayer to God: James 5:15.

2. a vow (often so in the Sept. for נֵדֶר and נֶדֶר, also for נֵזֶר consecration, see ἁγνίζω ): εὐχὴν ἔχειν, to have taken a vow, Acts 18:18; with ἐφ’ ἑαυτῶν added (see ἐπί , A. I. 1 f., p. 232^a), Acts 21:23.

εὔχομαι

(2172) εὔχομαι; imperfect ηὐχόμην (Romans 9:3) and εὐχόμην (Acts 27:29 T Tr , see εὐδοκέω at the beginning (cf. Veitch , under the word; Tdf. Proleg., p. 121)); (1 aorist middle εὐξάμην Acts 26:29 Tdf. , where others read the optative ἐυχαιμην; deponent verb, cf. Winer 's Grammar, § 38, 7);

1. to pray to God (the Sept. in this sense for הִתְפַּלֵּל and עָתַר): τῷ Θεῷ (as very often in classical Greek from Homer down (cf. Winer s Grammar, 212 (199); Buttmann , 177 (154))), followed by the accusative with an infinitive, Acts 26:29; πρός τόν Θεόν (Xenophon , mem. 1, 3, 2; symp. 4, 55; often in the Sept. ), followed by the accusative with infinitive 2 Corinthians 13:7; ὑπέρ with the genitive of person, for one, James 5:16 where L WH text Tr marginal reading προσεύχεσθε (Xenophon , mem. 2, 2, 10). (Synonym: see αἰτέω , at the end)

2. to wish: τί, 2 Corinthians 13:9; followed by the accusative with an infinitive 3 John 1:2 (others, adhere to the religious sense, to pray, pray for, in both the preceding passages); Acts 27:29; ηὐχόμην (on this use of the imperfect cf. Winer s Grammar, 283 (266); Buttmann , § 139, 15; (Lightfoot on Philemon 1:13)) εἶναι, I could wish to be, Romans 9:3. (Compare: προσεύχομαι.)

εὔχρηστος

(2173) εὔχρηστος, -ον, (εὖ and χράομαι), easy to make use of, useful: with the dative of person 2 Timothy 2:21; opposed to ἄχρηστος, Philemon 1:11; εἴς τι, for a thing, 2 Timothy 4:11. (Diodorus 5, 40; Wis. 13:13; πρός τι, Xenophon, mem. 3, 8, 5.)

εὐψυχέω

(2174) εὐψυχέω, -ῶ; (εὔψυχος); to be of good courage, to be of a cheerful spirit: Philippians 2:19. (Josephus, Antiquities 11, 6, 9; [Pollux 3, 28 § 135 at the end]; in epitaphs, ἐυψύχει ! equivalent to Latin have pia anima !)

εὐωδία

(2175) εὐωδία, -ας, ἡ, (from εὐώδης; and this from εὖ and ὄζω, perfect ὄδωδα);

a. a sweet smell, fragrance, (Xenophon, Plato, Plutarch, Herodian, others); metaphorically, Χριστοῦ εὐωδία ἐσμὲν τῷ θεῷ, i. e. (dropping the figurative) our efficiency in which the power of Christ himself is at work is well-pleasing to God, 2 Corinthians 2:15.

b. a fragrant or sweet-smelling thing, incense: Diodorus 1, 84; 1 Esdr. 1:11, etc.; hence, ὀσμὴ εὐωδίας, an odor of something sweet-smelling, in the Sept. often for רֵיחַ־נִיחוחַ, an odor of acquiescence, satisfaction; a sweet odor, spoken of the smell of sacrifices and oblations, Exodus 29:18; Leviticus 1:9, Leviticus 1:13, Leviticus 1:17, etc., agreeably to the ancient [anthropopathic] notion that God smells and is pleased with the odor of sacrifices, Genesis 8:21; in the N. T. by a metaphor borrowed from sacrifices, a thing well-pleasing to God: Ephesians 5:2; Philippians 4:18, [Winer's Grammar, 605 (562) cf. 237 (222)].

εὐώνυμος

(2176) εὐώνυμος, -ον, (εὖ and ὄνομα);

1. of good name (Hesiod, Pindar), and of good omen (Plato, polit., p. 302 d.; legg. 6, p. 754 e.); in the latter sense used in taking auguries; but those omens were euphemistically called εὐώνυμα which in fact were regarded as unlucky, i. e. which came from the left, sinister omens (for which a good name was desired); hence,

2. left (so from Aeschylus and Herodotus down): Acts 21:3; Revelation 10:2; ἐξ εὐωνύμων [cf. Winer's Grammar § 27, 3; § 19 under the word δεξιά; Buttmann, 89 (78)], on the left hand (to the left): Matthew 20:21, Matthew 20:23; Matthew 25:33, Matthew 25:41; Matthew 27:38; Mark 10:37 [R G L], Mark 10:40; Mark 15:27.

ἐφάλλομαι

(2177) ἐφάλλομαι; 2 aorist participle ἐφαλόμενος L T Tr WH; (ἐπί and ἅλλομαι, which see); from Homer down; to leap upon, spring upon: ἐπί τινα, Acts 19:16 [here R G present participle]; (1 Samuel 10:6; 1 Samuel 11:6; 1 Samuel 16:13).

ἐφάπαξ

(2178) ἐφάπαξ [Treg. in Heb. ἐφ’ ἅπαξ; cf. Lipsius, gram. Unters., p. 127], adverb, (from ἐπί and ἅπαξ [cf. Winers Grammar, 422 (393); Buttmann, 321 (275)]), once; at once i. e.

a. our all at once: 1 Corinthians 15:6.

b. our once for all: Romans 6:10; Hebrews 7:27; Hebrews 9:12; Hebrews 10:10. (Lucian, Dio Cassius, others.)

Ἐφεσῖνος

(2179) Ἐφεσῖνος, -η, -ον, Ephesian: Revelation 2:1 Rec.

Ἐφέσιος

(2180) Ἐφέσιος, -α, -ον, (an) Ephesian, i. e. a native or inhabitant of Ephesus: Acts 19:28, Acts 19:34; Acts 21:29.

Ἔφεσος

(2181) Ἔφεσος, -ου, ἡ, Ephesus, a maritime city of Asia Minor, capital of Ionia and, under the Romans, of proconsular Asia [see Ἀσία ], situated on the Icarian Sea between Smyrna and Miletus. Its chief splendor and renown came from the temple of Artemis, which was reckoned one of the wonders of the world. It was burned down B. C. 356 by Herostratus, rebuilt at the common expense of Greece under the supervision of Deinocrates (Pausanias, 7, 2, 6f; Livy 1, 45; Pliny, h. n. 5, 29 (31); 36, 14 (21)), and in the middle of the third century after Christ utterly destroyed by the Goths. At Ephesus the apostle Paul founded a very flourishing church, to which great praise is awarded in Revelation 2:1. The name of the city occurs in Acts 18:19, Acts 18:21, Acts 18:24; Acts 19:1, Acts 19:17, Acts 19:26; Acts 20:16; 1 Corinthians 15:32; 1 Corinthians 16:8; Ephesians 1:1 (where ἐν Ἐφέσῳ is omitted by the Sinaiticus manuscript and other ancient authorities, [bracketed by T WH Tr marginal reading; see WHs Appendix at the passage; B. D. American edition under the word Ephesians, The Epistle to the]); 1 Timothy 1:3; 2 Timothy 1:18; 2 Timothy 4:12; Revelation 1:11, and (according to G L T Tr WH) Revelation 2:1. Cf. Zimmermann, Ephesus im 1. christl. Jahrh., Jena 1874; [Wood, Discoveries at Ephesus (1877)].

ἐφευρετής

(2182) ἐφευρετής, -οῦ, ὁ, (ἐφευρίσκω to find out), an inventor, contriver, (Anacreon, 41 (36), 3; Schol. ad Aristophanes ran. 1499): κακῶν, Romans 1:30 (κακῶν εύρεταί, Philo in Flacc. § 4 middle; ὁ καινῶν ἀδικημάτων εὑρετής, ibid. § 10; πάσης κακίας εὑρετής, 2 Macc. 7:31; Sejanus facinorum omnium repertor , Tacitus, ann. 4, 11).

ἐφημερία

(2183) ἐφημερία, -ας, ἡ, (ἐφημέριος, -ον, by day, lasting or acting for a day, daily), a word not found in secular authors; the Sept. in Chronicles and Nehemiah;

1. a service limited to a stated series of days (cf. German Tagdienst, Wochendienst); so used of the service of the priests and Levites: Nehemiah 13:30; 1 Chronicles 25:8; 2 Chronicles 13:10, etc.

2. the class or course itself of priests who for a week at a time performed the duties of the priestly office (German Wöchnerzunft): 1 Chronicles 23:6; 1 Chronicles 28:13, etc.; 1 Esdr. 1:2, 15; so twice in the N. T.: Luke 1:5, Luke 1:8. For David divided the priests into twenty-four classes, each of which in its turn discharged the duties of the office for an entire week from sabbath to sabbath, 1 Chronicles 24:4; 2 Chronicles 8:14; Nehemiah 12:24; these classes Josephus calls πατριαί and ἐφημερίδες, Antiquities 7, 14, 7; de vita sua 1; Suidas, ἐφημερία· ἡ πατριά. λέγεται δὲ καὶ ἡ τῆς ἡμέρας λειτουργία. Cf. Fritzsche, commentary on 3 Esdras, p. 12. [BB. DD. under the word Priests; Edersheim, Jesus the Messiah, book 2, chapter 3].

ἐφήμερος

(2184) ἐφήμερος, -ον, (equivalent to ὁ ἐπὶ ἡμέραν ὤν);

1. lasting for a day (Pindar, Hippocrates, Plutarch, Galen.; others).

2. daily: ἡ τροφή (Diodorus 3, 32; Dionysius Halicarnassus 8, 41; Aristid. ii., p. 398 [Jebb edition; 537, Dindorf edition]), James 2:15.

ἐφικνέομαι

(2185) ἐφικνέομαι, -οῦμαι; 2 aorist infinitive ἐφικέσθαι; [from Homer down]; to come to: ἄχρι with the genitive of person 2 Corinthians 10:13; to reach: εἴς τινα, 2 Corinthians 10:14.

ἐφίστημι

(2186) ἐφίστημι: 2 aorist ἐπέστην, participle ἐπιστάς, imperative ἐπίστηθι; perfect participle ἐφεστώς; to place at, place upon, place over; in the N. T. only in the middle (present indicative 3 person singular ἐπίσταται (for ἐφίσταται), 1 Thessalonians 5:3 T Tr WH ; see references under the word ἀφειδον) and the intransitive tenses of the active, viz. perfect and 2 aorist (see ἀνίστημι ); to stand by, be present: Luke 2:38; Acts 22:20; ἐπάνω with the genitive of person to stand over one, place oneself above, Luke 4:39; used especially of persons coming upon one suddenly: simply, Luke 10:40; Luke 20:1; Acts 6:12; Acts 22:13; Acts 23:27; of an angel, Acts 12:7; with the dative of person, Acts 4:1; Acts 23:11; of the advent of angels, Luke 2:9; Luke 24:4 (of Hephaestus, Lucian , dial. deor. 17, 1; frequently of dreams, as Homer , Iliad 10, 496; 23, 106; Herodotus 1, 34; others); with the dative of place, Acts 17:5; followed by ἐπί; with the accusative of place, Acts 10:17; Acts 11:11; of evils coming upon one: with the dative of person, 1 Thessalonians 5:3 (see above); ἐπί τινα, Luke 21:34 (Wis. 6:9 Wis. 19:1; Sophocles O. R. 777; Thucydides 3, 82). equivalent to to be at hand i. e. be ready: 2 Timothy 4:2, cf. Leo at the passage (Euripides , Andr. 547; Demosthenes , p. 245, 11). to be at hand i. e. impend: of time, 2 Timothy 4:6. to come on, of rain, Acts 28:2. (Compare: κατεφιστημι, συνεφίστημι.)

Ἐφραίμ

(2187) Ἐφραίμ or (so R Tr) Ἐφραΐμ [cf. Ι, ι, at the end], (א L H Ἐφρέμ, Vulg. Ephrem , Efrem ), Ephraim, proper name of a city situated, according to Eusebius, eight [but edition Larsow and Parthey, p. 196, 18, twenty], according to Jerome twenty miles from Jerusalem; according to Josephus, b. j. 4, 9, 9 not far from Bethel; conjectured by Robinson (Palest. i. 444f [cf. Bib. Sacr. for May 1845, p. 398f]), Ewald, and others, dissenting, to be the same as the village now called et-Taiyibeh, a short day's journey N. E. of Jerusalem: John 11:54. Cf. Winers RWB under the word; Keim, iii., p. 7f [English translation, v. 9; especially Schürer, Gesch. i. 183].

εφφαθα

(2188) ἐφφαθά, ephphatha, Aramaic אֶתְפָּתַח (the ethpaal imperative of the verb פְּתַח, Hebrew פָּתַח, to open), be thou opened (i. e. receive the power of hearing; the ears of the deaf and the eyes of the blind being considered as closed): Mark 7:34. [See Kautzsch, Gram. d. Biblical-Aram., p. 10.]

ἔχθρα

(2189) ἔχθρα, -ας, ἡ, (from the adjective ἐχθρός), enmity: Luke 23:12; Ephesians 2:14-16; plural, Galatians 5:20; ἔχθρα (Lachmann ἔχθρά feminine adjective [Vulg. inimica ]) θεοῦ, towards God, James 4:4 (where Tdf. τῷ θεῷ); εἰς θεόν, Romans 8:7; by metonymy, equivalent to cause of enmity, Ephesians 2:14-15 [but cf. Meyer. (From Pindar down.)]

ἐχθρός

(2190) ἐχθρός, ἔχθρα, ἐχθρόν (ἔχθος hatred); the Sept. numberless times for אויֵב, also for צַר, several times for שׂונֵא and מְשַׂנֵּא, a hater;

1. passively, hated, odious, hateful (in Homer only in this sense): Romans 11:28 (opposed to ἀγαπητός).

2. actively, hostile, hating and opposing another: 1 Corinthians 15:25; 2 Thessalonians 3:15; with the genitive of the person hated or opposed, James 4:4 Lachmann; Galatians 4:16, cf. Meyer or Wieseler on the latter passage used of men as at enmity with God by their sin: Romans 5:10 (cf. Romans 8:7; Colossians 1:21; James 4:4) (but many take ἐχθρός here (as in Romans 11:28, see 1 above) passively; cf. Meyer); τῇ διάνοια, opposing (God) in the mind, Colossians 1:21; ἐχθρός ἄνθρωπος, a man that is hostile, a certain enemy, Matthew 13:28; ὁ ἐχθρός, the hostile one (well known to you), i. e. κατ' ἐξοχήν the devil, the most bitter enemy of the divine government: Luke 10:19, cf. Matthew 13:39 (and ecclesiastical writings). ὁ ἐχθρός (and ἐχθρός) substantively, enemy (so the word, whether adjective or a substantive, is translated in A. V. , except twice (R. V. once) foe: ἔσχατος ἐχθρός, 1 Corinthians 15:26): with the genitive of the person to whom one is hostile, Matthew 5:43; Matthew 10:36; Matthew 13:25; Luke 1:1-80:(Luke 1:71),Luke 1:74; Luke 6:27,Luke 6:35; Luke 19:27,Luke 19:43; Romans 12:20; Revelation 11:5, Revelation 11:12; in the words of Psalms 109:1 (Psalms 110:1), quoted in Matthew 22:44; Mark 12:36; Luke 20:43; Acts 2:35; 1 Corinthians 15:25 (L brackets; others omit the genitive (see above)); Hebrews 1:13; Hebrews 10:13. with the genitive of the thing: Acts 13:10; τοῦ σταυροῦ τοῦ Χριστοῦ, who given up to their evil passions evade the obligations imposed upon them by the death of Christ, Philippians 3:18.

ἔχιδνα

(2191) ἔχιδνα, -ης, ἡ, a viper: Acts 28:3 (Hesiod, Herodotus, Tragg., Aristophanes, Plato, others); γεννήματα ἐχιδνῶν offspring of vipers (anguigenae , Ovid , metam. 3, 531), addressed to cunning, malignant, wicked men: Matthew 3:7; Matthew 12:34; Matthew 23:33; Luke 3:7.

ἔχω

(2192) ἔχω; future ἕξω; imperfect εἶχον (1 person plural ἐιχαμεν, 2 John 1:5 T Tr WH ), 3 person plural ἐιχαν (Mark 8:7 L T Tr WH ; Revelation 9:8 L T Tr WH ; but cf. (Sophocles Lexicon, Introduction, p. 38; Tdf. Proleg., p. 123; WH s Appendix, p. 165); Buttmann , 40 (35)) and εἴχοσαν (L T Tr WH in John 15:22, John 15:24; but cf. Alexander Buttmann (1873) in Theol. Studien und Kritiken 1858, pp. 485ff 491; see his N. T. Gr., p. 43 (37); (Sophocles Lexicon, Introduction, p. 39; Tdf. Proleg., p. 124; WH s Appendix, p. 165; cf. δολιόω )); present middle participle ἐχόμενος; to have — with 2 aorist active ἔσχον; perfect ἔσχηκα;

I. Transitively.

1. to have equivalent to to hold;

a. to have (hold) in the hand: τί ἐν τῇ χειρί, Revelation 1:16; Revelation 6:5; Revelation 10:2; Revelation 17:4; and simply, Revelation 5:8; Revelation 8:3, Revelation 8:6; Revelation 14:6, etc.; Hebrews 8:3.

b. in the sense of wearing (Latin gestare ); of garments, arms and the like: τό ἔνδυμα, Matthew 3:4; Matthew 22:12; κατά κεφαλῆς ἔχων, namely, τί, having a covering hanging down from the head, i. e. having the head covered (Buttmann , § 130, 5; Winer 's Grammar, § 47, k. cf. 594 (552)), 1 Corinthians 11:4; θώρακας, Revelation 9:17; μάχαιραν, John 18:10; add Matthew 26:7; Mark 14:3; of a tree having (bearing) leaves, Mark 11:13; ἐν γαστρί ἔχειν, namely, ἔμβρυον, to be pregnant (cf. Winer s Grammar, 594 (552); Buttmann , 144 (126)) (see γαστήρ , 2). Metaphorically, ἐν ἑαυτῷ ἔχειν τό ἀπόκριμα, 2 Corinthians 1:9; τήν μαρτυρίαν, 1 John 5:10; ἐν καρδία ἔχειν τινα, to have (carry) one in one's heart, to love one constantly, Philippians 1:7.

c. tropically, to have (hold) possession of the mind; said of alarm, agitating emotions, etc.: ἐίχειν αὐτάς τρόμος καί ἔκστασις, Mark 16:8 (Job 21:6; Isaiah 13:8, and often in secular authors; cf. Passow , under the word, p. 1294f; (Liddell and Scott, under the word, A. I. 8)).

d. to hold fast, keep: ἡ μνᾶ σου, ἥν εἶχον ἀποκειμένην ἐν σουδαρίῳ, Luke 19:20; tropically, τόν Θεόν ἔχειν ἐν ἐπιγνώσει, Romans 1:28; to keep in mind, τάς ἐντολάς, John 14:21 (see ἐντολή , under the end); τήν μαρτυρίαν, Revelation 6:9; Revelation 12:17; Revelation 19:10; τό μυστήριον τῆς πίστεως ἐν καθαρά συνειδήσει, 1 Timothy 3:9; ὑποτύπωσιν ὑγιαινόντων λόγων, 2 Timothy 1:13.

e. to have (in itself or as a consequence), comprise, involve: ἔργον, James 1:4; James 2:17; κόλασιν, 1 John 4:18; μισθαποδοσίαν, Hebrews 10:35 (Wis. 8:16). See examples from Greek authors in Passow , under the word, p. 1296f; (Liddell and Scott, see A. I. 8 and 10).

f. by a Latinism equivalent to aestimo , to regard, consider, hold as (but this sense is still denied by Meyer, on Luke as below; Matthew 14:5): τινα with the accusative of the predicate, ἔχε με παρῃτημένον, have me excused, Luke 14:18; τινα ὡς προφήτην, Matthew 14:5; Matthew 21:26 (ἔχειν Ἰαννην καί Ἰαμβρην ὡς Θεούς, Ev. Nicod. 5); τινα ἔντιμον (see ἔντιμος ), Philippians 2:29; τήν ψυχήν μου (G omits μου) τιμίαν ἐμαυτῷ, Acts 20:24 R G ; τινα εἰς προφήτην (a Hebraism (see εἰς , B. II. 3 c. Ψ. at the end)), for a prophet, Matthew 21:46 L T Tr WH , cf. Buttmann , § 131, 7; τινα, ὅτι ὄντως (T Tr WH ὄντως, ὅτι etc.) προφήτης ἦν, Mark 11:32, cf. Buttmann , § 151, 1 a.; (Winer 's Grammar, § 66, 5 a.).

2. to have equivalent to to own, possess;

a. external things such as pertain to property, riches, furniture, utensils, goods, food, etc.: as τόν βίον, Luke 21:4; 1 John 3:17; κτήματα, Matthew 19:22; Mark 10:22; θησαυρόν, Matthew 19:21; Mark 10:21; ἀγαθά, Luke 12:19; πρόβατα Luke 15:4; John 10:16; δραχμάς, Luke 15:8; πλοῖα, Revelation 18:19; κληρονομίαν, Ephesians 5:5; (cf. Matthew 21:38 LT Tr WH , where R G κατάσχωμεν); μέρος followed by ἐν with the dative of the thing, Revelation 20:6; θυσιαστήριον, Hebrews 13:10; ὅσα ἔχεις, Mark 10:21; Mark 12:44; Matthew 13:44, Matthew 13:46; Matthew 18:25; μηδέν, 2 Corinthians 6:10; τί δέ ἔχεις, ὁ etc. 1 Corinthians 4:7; with a predicate accusative added, εἶχον ἅπαντα κοινά, Acts 2:44; absolutely ἔχειν, to have property, to be rich: οὐκ and μή ἔχειν (A. V. to have not), to be destitute, be poor, Matthew 13:12; Matthew 25:29; Mark 4:25; Luke 8:18; Luke 19:26; 1 Corinthians 11:22; 2 Corinthians 8:12 (Nehemiah 8:10; Nehemiah 1:1-11 Esdr. 9:51, 54; Sir. 13:5; examples from Greek authors in Passow , under the word, p. 1295b; (Liddell and Scott, under the word, A. I. l; cf. Winer 's Grammar, 594 (552))); ἐκ τοῦ ἔχειν, in proportion to your means (see ἐκ , II. 13 at the end), 2 Corinthians 8:11.

b. Under the head of possession belongs the phrase ἔχειν τινα as commonly used of those joined to anyone by the bonds of nature, blood, marriage, friendship, duty, law, compact, and the like: πατέρα, John 8:41; ἀδελφούς, Luke 16:28; ἄνδρα (a husband), John 4:17; Galatians 4:27; γυναῖκα, 1 Corinthians 7:2, 1 Corinthians 7:12, 1 Corinthians 7:29; τέκνα, Matthew 21:28; Matthew 22:24; 1 Timothy 3:4; Titus 1:6; υἱούς, Galatians 4:22; σπέρμα, offspring, Matthew 22:25; χήρας, 1 Timothy 5:16; ἀσθενοῦντας, Luke 4:40; φίλον, Luke 11:5; παιδαγωγούς, 1 Corinthians 4:15; ἔχειν κύριον, to have (be subject to) a master, Colossians 4:1; δεσπότην, 1 Timothy 6:2; βασιλέα, John 19:15; with ἐφ' ἑαυτῶν added, Revelation 9:11; ἔχει τόν κρίνοντα αὐτόν, John 12:48; ἔχειν οἰκονόμον, Luke 16:1; δοῦλον, Luke 17:7; ἀρχιερέα, Hebrews 4:14; Hebrews 8:1; ποιμένα, Matthew 9:36; ἔχων ὑπ' ἐμαυτόν στρατιώτας, Luke 12:8; ἔχειν τόν υἱόν καί τόν πατέρα, to be in living union with the Son (Christ) and the Father by faith, knowledge, profession, 1 John 2:23; (1 John 5:12); 2 John 1:9. With two accusatives, one of which serves as a predicate: πατέρα τόν Ἀβραάμ, Abraham for our father, Matthew 3:9; add, Acts 13:5; Philippians 3:17; Hebrews 12:9; ἔχειν τινα γυναῖκα, to have (use) a woman (unlawfully) as a wife, Matthew 14:4; Mark 6:18; 1 Corinthians 5:1 (where see Meyer) (of lawful marriage, Xenophon , Cyril 1, 5, 4).

c. of attendance or companionship: ἔχειν τινα μεθ' ἑαυτοῦ, Matthew 15:30; Matthew 26:11; Mark 2:19; Mark 14:7; John 12:8.

d. ἔχειν τί to have a thing in readiness, have at hand, have in store: οὐκ ἔχομεν εἰ μή πέντε ἄρτους, Matthew 14:17; add, Matthew 15:34; John 2:3 (not Tdf. ); John 4:11; John 12:35; 1 Corinthians 11:22; 1 Corinthians 14:26; οὐκ ἔχω, ὁ παραθήσω αὐτῷ, Luke 11:6; ποῦ συνάξω τούς καρπούς μου, Luke 12:17; τί (cf. Buttmann , § 139, 58) φάγωσι, Mark 8:1; ἔχειν τινα, to have one at hand, be able to make use of: Μωϋσέα καί τάς προφήτας, Luke 16:29; παράκλητον, 1 John 2:1; μάρτυρας, Hebrews 12:1; οὐδένα ἔχω etc. Philippians 2:20; ἄνθρωπον, ἵνα etc. John 5:7.

e. a person or thing is said ἔχειν those things which are its parts or are members of his body: as χεῖρας, πόδας, ὀφθαλμούς, Matthew 18:8; Mark 9:43, Mark 9:45, Mark 9:47; οὖς, Revelation 2:7, Revelation 2:11, etc.; ὦτα, Matthew 11:15; Mark 7:16 (T WH omit; Tr brackets the verse); Mark 8:18; μέλη, Romans 12:4; 1 Corinthians 12:12; σάρκα καί ὀστέα, Luke 24:39; ἀκροβυστίαν, Acts 11:3; an animal is said ἔχειν head, horns, wings, etc.: Revelation 4:7; Revelation 5:6; Revelation 8:9; Revelation 9:8; Revelation 12:3, etc.; a house, city, or wall, ἔχειν θεμελίους, Hebrews 11:10; Revelation 21:14; στάσιν, Hebrews 9:8; (add ἐπιστολήν ἔχουσαν (R G περιέχουσαν) τόν τύπον τοῦτον, Acts 23:25).

f. one is said to have the diseases or other ills with which he is affected or afflicted: μάστιγας, Mark 3:10; ἀσθενείας, Acts 28:9; wounds, Revelation 13:14; θλῖψιν, John 16:33; 1 Corinthians 7:28; Revelation 2:10. Here belong the expressions δαιμόνιον ἔχειν, to be possessed by a demon, Matthew 11:18; Luke 7:33; Luke 8:27; John 7:20; John 8:48, John 8:52; John 10:20; Βηλζεβουλ, Mark 3:22; πνεῦμα ἀκάθαρτον, Mark 3:30; Mark 7:25; Luke 4:33; Acts 8:7; πνεῦμα πονηρόν, Acts 19:13; πνεῦμα ἀσθενείας, i. e. a demon causing infirmity, Luke 13:11; πνεῦμα ἄλαλον, Mark 9:17; λεγεῶνα, Mark 5:15.

g. one is said to have intellectual or spiritual faculties, endowments, virtues, sensations, desires, emotions, affections, faults, defects, etc.: σοφίαν, Revelation 17:9; γνῶσιν, 1 Corinthians 8:1, 1 Corinthians 8:10; χαρίσματα, Romans 12:6; προφητείαν, 1 Corinthians 13:2; πίστιν, Matthew 17:20; Matthew 21:21; Mark 11:22; Luke 17:6; Acts 14:9; Romans 14:22; 1 Timothy 1:19; Philemon 1:5; πεποίθησιν, 2 Corinthians 3:4; Philippians 3:4; παρρησίαν, Philemon 1:8; Hebrews 10:19; 1 John 2:28; 1 John 3:21; 1 John 4:17; 1 John 5:14; ἀγάπην, John 5:42; John 13:35; John 15:13; 1 John 4:16; 1 Corinthians 13:1; 2 Corinthians 2:4; Philippians 2:2; Philemon 1:5; 1 Peter 4:8; ἐλπίδα (see ἐλπίς , 2, p. 206a middle); ζῆλον, zeal, Romans 10:2; envy, jealousy (ἐν τῇ καρδία), James 3:14; χάριν τίνι, to be thankful to one, Luke 17:9; 1 Timothy 1:12; 2 Timothy 1:3; θυμόν, Revelation 12:12; ὑπομονήν, Revelation 2:3; φόβον, 1 Timothy 5:20; χαράν, Philemon 1:7 (Rec.^st χάριν); 3 John 1:4 (WH text χάριν); λύπην, John 16:21; 2 Corinthians 2:3; Philippians 2:27; ἐπιθυμίαν, Philippians 1:23; ἐπιποθίαν, Romans 15:23; μνείαν τίνος, 1 Thessalonians 3:6. συνείδησιν καλήν, ἀγαθήν, ἀπρόσκοπον: Acts 24:16; 1 Timothy 1:19; 1 Peter 3:16; Hebrews 13:18; συνείδησιν ἁμαρτιῶν, Hebrews 10:2; ἀγνωσίαν Θεοῦ, 1 Corinthians 15:34; ἀσθένειαν, Hebrews 7:28; ἁμαρτίαν, John 9:41; John 15:22, etc. h. of age and time: ἡλικίαν, mature years (A. V. to be of age), John 9:21, John 9:23; ἔτη, to have (completed) years, be years old, John 8:57; with ἐν τίνι added: in a state or condition, John 5:5 (Winer s Grammar, 256 (240) note{3}; Buttmann , § 147, 11); in a place, τέσσαρας ἡμέρας ἐν τῷ μνημείῳ, John 11:17; beginning or end, or both, Hebrews 7:3; Mark 3:26; Luke 22:37 (see τέλος , 1 a.). i. ἔχειν τί is said of opportunities, benefits, advantages, conveniences, which one enjoys or can make use of: βάθος γῆς, Matthew 13:5; γῆν πολλήν, Mark 4:5; ἰκμάδα, Luke 8:6; καιρόν, Galatians 6:10; Hebrews 11:15; Revelation 12:12; ἐξουσίαν, see ἐξουσία , passim; εἰρήνην διά τίνος, Romans 5:1 (where we must read ἔχομεν, not (with T Tr WH L marginal reading (cf. WH . Introductory § 404)) ἔχωμεν); ἐλευθερίαν, Galatians 2:4; πνεῦμα Θεοῦ, 1 Corinthians 7:40; πνεῦμα Χριστοῦ, Romans 8:9; νοῦν Χριστοῦ, 1 Corinthians 2:16; ζωήν, John 5:40; John 10:10; John 20:31; τήν ζωήν, 1 John 5:12; ζωήν αἰώνιον, Matthew 19:16; John 3:15, John 3:36 (cf. Winer 's Grammar, 266 (249)); John 5:24,John 5:39; John 6:40,John 6:47,John 6:54; 1 John 5:13; ἐπαγγελίας, 2 Corinthians 7:1; Hebrews 7:6; μισθόν, Matthew 5:46; Matthew 6:1; 1 Corinthians 9:17; τά αἰτήματα, the things which we have asked, 1 John 5:15; ἔπαινον, Romans 13:3; τιμήν, John 4:44; Hebrews 3:3; λόγον σοφίας, a reputation for wisdom, Colossians 2:23 (see λόγος , I. 5 at the end); καρπόν, Romans 1:13; Romans 6:21; χάριν, benefit, 2 Corinthians 1:15 (where Tr marginal reading WH text χαράν); χάρισμα, 1 Corinthians 7:7; προσαγωγήν, Ephesians 2:18; Ephesians 3:12; ἀνάπαυσιν, Revelation 4:8; Revelation 14:11; ἀπόλαυσιν τίνος, Hebrews 11:25; πρόφασιν, John 15:22; καύχημα, that of which one may glory, Romans 4:2; Galatians 6:4; καύχησιν, Romans 15:17. k. ἔχειν τί is used of one on whom something has been laid, on whom it is incumbent as something to be borne, observed, performed, discharged: ἀνάγκην, 1 Corinthians 7:37; ἀνάγκην followed by an infinitive, Luke 14:18; Luke 23:17 (R L brackets Tr marginal reading brackets); Hebrews 7:27; χρείαν τίνος (see χρεία , 1); εὐχήν ἐφ' ἑαυτῶν, Acts 21:23; νόμον, John 19:7; ἐντολήν, 2 John 1:5; Hebrews 7:5; ἐπιταγήν, 1 Corinthians 7:25; διακονίαν, 2 Corinthians 4:1; πρᾶξιν, Romans 12:4; ἀγῶνα, Philippians 1:30; Colossians 2:1; ἔγκλημα, Acts 23:29; κρίμα, 1 Timothy 5:12. l. ἔχειν τί is used of one to whom something has been intrusted: τάς κλείς, Revelation 1:18; Revelation 3:7; τό γλωσσόκομον, John 12:6; John 13:29. m. in reference to complaints and disputes the following phrases are used: ἔχω τί (or without an accusative, cf. Buttmann , 144 (126)) κατά τίνος, to have something to bring forward against one, to have something to complain of in one, Matthew 5:23; Mark 11:25; followed by ὅτι, Revelation 2:4; ἔχω κατά σου ὀλίγα, ὅτι etc. Revelation 2:14 (here L WH marginal reading omit ὅτι), Revelation 2:20 (here G L T Tr WH omit ὀλίγα); ἔχω τί πρός τινα, to have some accusation to bring against one, Acts 24:19; συζήτησιν ἐν ἑαυτοῖς, Acts 28:29 (Rec. ); ζητήματα πρός τινα, Acts 25:19; λόγον ἔχειν πρός τινα, Acts 19:38; πρᾶγμα πρός τινα, 1 Corinthians 6:1; μομφήν πρός τινα, Colossians 3:13; κρίματα μετά τίνος, 1 Corinthians 6:7. n. phrases of various kinds: ἔχειν τινα κατά πρόσωπον, to have one before him, in his presence (A. V. face to face; see πρόσωπον , 1 a.), Acts 25:16; κοίτην ἐκ τίνος, to conceive by one, Romans 9:10; τοῦτο ἔχεις, ὅτι etc. thou hast this (which is praiseworthy (cf. Winer 's Grammar, 595 (553))) that etc. Revelation 2:6; ἐν ἐμοί οὐκ ἔχει οὐδέν, hath nothing in me which is his of right, equivalent to no power over me (German er hat mir nichts an ), John 14:30; ὁ ἐστιν... σαββάτου ἔχον ὁδόν, a sabbath-day's journey distant (for the distance is something which the distant place has, as it were), Acts 1:12; cf. Kypke at the passage o. ἔχω, with an infinitive (Winer s Grammar, 333 (313); Buttmann , 251 (216)),

α. like the Latin habeo quod with the subjunctive, equivalent to to be able: ἔχω ἀποδοῦναι, Matthew 18:25; Luke 7:42; Luke 14:14; τί ποιῆσαι, Luke 12:4; οὐδέν εἶχον ἀντειπεῖν, they had nothing to oppose (could say nothing against it), Acts 4:14; κατ' οὐδενός εἶχε μείζονος ὀμόσαι, Hebrews 6:13; add, John 8:6 (Rec. ); Acts 25:26 (cf. Buttmann , as above); Ephesians 4:28; Titus 2:8; 2 Peter 1:15; the infinitive is omitted and to be supplied from the context: ὁ ἔσχεν, namely, ποιῆσαι, Mark 14:8; see examples from Greek authors in Passow , under the word, p. 1297a; (Liddell and Scott, see A. III. 1).

β. is used of what there is a certain necessity for doing: βάπτισμα ἔχω βαπτισθῆναι, Luke 12:50; ἔχω σοι τί εἰπεῖν, Luke 7:40; ἀπαγγεῖλαι, Acts 23:17, Acts 23:19; λαλῆσαι, Acts 23:18; κατηγορῆσαι, Acts 28:19; πολλά γράφειν, 2 John 1:12; 3 John 1:13.

II. Intransitively.

a. (Latin me habeo ) to hold oneself or find oneself so and so, to be in such or such a condition: ἑτοίμως ἔχω, to be ready, followed by an infinitive, Acts 21:13; 2 Corinthians 12:14; 1 Peter 4:5 (not WH ); ἐσχάτως (see ἐσχάτως ), Mark 5:23; κακῶς, to be sick, Matthew 4:24; Matthew 8:16; Matthew 9:12; (Matthew 17:15 L Tr text WH text), etc.; καλῶς, to be well, Mark 16:18; κομψότερον, to be better, John 4:52; πῶς, Acts 15:36; ἐν ἑτοίμῳ, followed by an infinitive, 2 Corinthians 10:6.

b. impersonally: ἄλλως ἔχει, it is otherwise, 1 Timothy 5:25; οὕτως, Acts 7:1; Acts 12:15; Acts 17:11; Acts 24:9; τό νῦν, ἔχον, as things now are, for the present, Acts 24:25 (Tobit 7:11, and examples from later secular authors in Kypke , Observations, 2, p. 124; cf. Vig. ed. Herm. , p. 9; (cf. Winer 's Grammar, 463 (432))).

III. Middle έ᾿χομαι τίνος (in Greek writings from Homer down), properly, to hold oneself to a thing, to lay hold of a thing, to adhere or cling to; to be closely joined to a person or thing (cf. Winer s Grammar, 202 (190); Buttmann , 192 (166f), 161 (140)): τά ἐχόμενα τῆς σωτηρίας, Vulg. viciniora saluti , connected with salvation, or which lead to it, Hebrews 6:9, where cf. Bleek; ὁ ἐχόμενος, near, adjoining, neighboring, bordering, next: of place, κωμοπόλεις, Mark 1:38 (νῆσος, Isocrates paneg. § 96; οἱ ἐχόμενοι, neighbors, Herodotus 1, 134); of time, τῇ ἐχομένῃ namely, ἡμέρα, the following day, Luke 13:33; Acts 20:15 (1 Macc. 4:28; Polybius 3, 112, 1; 5, 13, 9); with ἡμέρα added, Acts 21:26; σαββάτῳ, Acts 13:44 (where R T Tr WH text ἐρχομένῳ); ἐνιαυτῷ, 1 Macc. 4:28 (with variant ἐρχομένῳ ἐνιαυτῷ); τοῦ ἐχομενου ἔτους, Thucydides 6, 3. (Compare: ἀνέχω, προσανέχω, ἀντέχω, ἀπέχω, ἐνέχω, ἐπέχω, κατέχω, μετέχω, παρέχω, περιέχω, προέχω, προσέχω, συνέχω, ὑπέρχω, ὑπέχω.)

ἕως

(2193) ἕως, a particle marking a limit, and

I. as a conjunction signifying

1. the temporal terminus ad quem, till, until (Latin donee , usque dum ); as in the best writings

a. with an preterite indicative, where something is spoken of which continued up to a certain time: Matthew 2:9 (ἕως... ἔστη (ἐστάθη L T Tr WH )); Matthew 24:39 (1 Macc. 10:50; Wis. 10:14, etc.).

b. with ἄν and the aorist subjunctive (equivalent to the Latin future perfect), where it is left doubtful when that will take place till which it is said a thing will continue (cf. Winer 's Grammar, § 42, 5): ἴσθι ἐκεῖ, ἕως ἄν εἴπω σοι, Matthew 2:13; add, Matthew 5:18; Matthew 10:11; Matthew 22:44; Mark 6:10; Mark 12:36; Luke 17:8; Luke 20:43; Acts 2:55; Hebrews 1:13; after a negative sentence: Matthew 5:18, Matthew 5:26; Matthew 10:23 (T WH omit ἄν); Matthew 12:20; Matthew 16:28; Matthew 23:39; Matthew 24:34; Mark 9:1; Luke 9:27; Luke 21:32; 1 Corinthians 4:5; with the aorist subjunctive without the addition of ἄν: Mark 6:45 R G ; Mark 14:32 (here Tr marginal reading future); Luke 15:4; (Luke 12:59 T Tr WH ; Luke 22:34 L T Tr WH ); 2 Thessalonians 2:7; Hebrews 10:13; Revelation 6:11 (Rec. ἕως οὗ); οὐκ ἀνἔζησαν ἕως τελεσθῇ τά χίλια ἔτη, did not live again till the thousand years had been finished (elapsi fuerint ), Revelation 20:5 Rec. Cf. Winer s Grammar, § 41 b. 3.

c. more rarely used with the present indicative where the aorist subjunctive might have been expected (Winer s Grammar, as above; Buttmann , 231 (199)): so four times ἕως ἔρχομαι, Luke 19:13 (where L T Tr WH ἐν ᾧ for ἕως, but cf. Bleek at the passage); John 21:22; 1 Timothy 4:13; ἕως ἀπολύει, Mark 6:45 L T Tr WH , for R G ἀπολύσῃ (the indicative being due to a blending of direct and indirect discourse; as in Plutarch , Lycurgus 29, 3 δεῖν οὖν ἐκείνους ἐμμένειν τοῖς καθεστωσι νόμοις... ἕως ἐπανεισιν).

d. once with the future indicative, according to an improbable reading in Luke 13:35: ἕως ἥξει Tdf. , ἕως ἄν ἥξει Lachmann, for R G ἕως ἄν ἥξῃ; (but WH (omitting ἄν ἥξῃ ὅτε) read ἕως εἴπητε; Tr omits ἄν and brackets ἥξῃ ὅτε; cf. Buttmann , 231f (199f)).

2. as in Greek writings from Homer down, as long as, while, followed by the indicative in all tenses — in the N. T. only in the present: ἕως ἡμέρα ἐστιν, John 9:4 (Tr marginal reading WH marginal reading ὡς); ἕως (L T Tr WH ὡς) τό φῶς ἔχετε, John 12:35 (ἕως ἔτι φῶς ἐστιν, Plato , Phaedo, p. 89 c.); (Mark 6:45 (cf. c. above)).

II. By a usage chiefly later it gets the force of an adverb, Latin usque ad ; and

1. used of a temporal terminus ad quem, until (unto);

a. like a preposition, with a genitive of time (Winer s Grammar, § 54, 6; Buttmann , 319 (274)): ἕως αἰῶνος, Luke 1:55 Griesbach (Ezekiel 25:15 Alex. ; 1 Chronicles 17:16; Sir. 16:26, Fritzsche; Sir 24:9, etc.); τῆς ἡμέρας, Matthew 26:29; Matthew 27:64: Luke 1:80; Acts 1:22 (Tdf. ἄχρι); Romans 11:8, etc.; ὥρας, Matthew 27:45; Mark 15:33; Luke 23:44; τῆς πεντηκοστῆς, 1 Corinthians 16:8; τέλους, 1 Corinthians 1:8; 2 Corinthians 1:13; τῆς σήμερον namely, ἡμέρας, Matthew 27:8; τοῦ νῦν, Matthew 24:21; Mark 13:19 (1 Macc. 2:33); χήρα ἕως ἐτῶν ὀγδοήκοντα τεσσάρων a widow (who had attained) even unto eighty-four years, Luke 2:37 L T Tr WH ; before the names of illustrious men by which a period of time is marked: Matthew 1:17; Matthew 11:13; Luke 16:16 (where T Tr WH μέχρι); Acts 13:20; before the names of events: Matthew 1:17 (ἕως μετοικεσίας Βαβυλῶνος); Matthew 2:15; Matthew 23:35; Matthew 28:20; Luke 11:51; James 5:7; ἕως τοῦ ἐλθεῖν, Acts 8:40 (Buttmann , 266 (228); cf. Winer 's Grammar, § 44, 6; Judith 1:10 Judith 11:19, etc.).

b. with the genitive of the neuter relative pronoun οὗ or ὅτου it gets the force of a conjunction, until, till (the time when);

α. ἕως οὗ (first in Herodotus 2, 143; but after that only in later authors, as Plutarch , et al. (Winer s Grammar, 296 (278) note; Buttmann , 230f (199))): followed by the indicative, Matthew 1:25 (WH brackets οὗ); Matthew 13:33; Luke 13:21; Acts 21:26 (see Buttmann ); followed by the subjunctive aorist, equivalent to Latin future perfect, Matthew 14:22; Matthew 26:36 (where WH brackets οὗ and Lachmann has ἕως οὗ ἄν); Luke 12:50 (Rec. ; Luke 15:8 Tr WH ); Luke 24:49; Acts 25:21; 2 Peter 1:19; after a negative sentence, Matthew 17:9; Luke 12:59 (R G L ; Luke 22:18 Tr WH ); John 13:38; Acts 23:12, Acts 23:14, Acts 23:21.

β. ἕως ὅτου,

αα. until, till (the time when): followed by the indicative, John 9:18; followed by the subjunctive (without ἄν), Luke 13:8; Luke 15:8 (R G L T ); after a negation, Luke 22:16, Luke 22:18 (R G L T ).

ββ. as long as, whilst (Song of Solomon 1:12), followed by the present indicative, Matthew 5:25 (see ἄχρι , 1 d. at the end).

c. before adverbs of time (rarely so in the earlier and more elegant writings, as ἕως ὀψέ, Thucydides 3, 108; (cf. Winer s Grammar, § 54, 6 at the end; Buttmann , 320 (275))): ἕως ἄρτι, up to this time, until now (Vig. ed. Herm. , p. 388), Matthew 11:12; John 2:10; John 5:17; John 16:24; 1 John 2:9; 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6; ἕως πότε; how long? Matthew 17:17; Mark 9:19; Luke 9:41; John 10:24; Revelation 6:10 (Psalms 12:2 (Psalms 13:2); 2 Samuel 2:26; 2 Samuel 1:1-27 Macc. 6:22); ἕως σήμερον, 2 Corinthians 3:15.

2. according to a usage dating from Aristotle down, employed of the local terminus ad quem , unto, as far as, even to;

a. like a preposition, with a genitive of place (Winer s Grammar, § 54, 6; Buttmann , 319 (274)): ἕως ᾅδου, ἕως τοῦ οὐρανοῦ, Matthew 11:23; Luke 10:15; add, Matthew 24:31; Matthew 26:58; Mark 13:27; Luke 2:15; Luke 4:29; Acts 1:8; Acts 11:19, Acts 11:22; Acts 17:15; Acts 23:23; 2 Corinthians 12:2; with the genitive of person, to the place where one is: Luke 4:42; Acts 9:38 (ἕως ὑπερβορεων, Aelian v. h. 3, 18).

b. with adverbs of place (Winer s Grammar, and Buttmann , as in c. above): ἕως ἄνω, John 2:7; ἕως ἔσω, Mark 14:54; ἕως κάτω, Matthew 27:51; Mark 15:38; ἕως ὧδε, Luke 23:5 (cf. Winer s Grammar, § 66, 1 c.).

c. with prepositions: ἕως ἔξω τῆς πόλεως, Acts 21:5; ἕως εἰς, Luke 24:50 note the rendering given in R. V.: until they were over against etc. (R G L marginal reading, but L text T Tr WH ἕως πρός as far as to (Polybius 3, 82, 6; 12, 17, 4; Genesis 38:1)); Polybius 1:11, 14; Aelian v. h. 12, 22.

3. of the limit (terminus)of quantity; with an adverb of number: ἕως ἑπτάκις, Matthew 18:21; with numerals: Matthew 22:26 (ἕως τῶν ἑπτά); cf. Matthew 20:8; John 8:9 (Rec. ); Acts 8:10; Hebrews 8:11; οὐκ ἐστιν ἕως ἑνός, there is not so much as one, Romans 3:12 from Psalms 13:1 (Psalms 14:3).

4. of the limit of measurement: ἕως ἡμίσους, Mark 6:23; Esther 5:3, Esther 5:6 Alex.

5. of the end or limit in acting and suffering: ἕως τούτου, Luke 22:51 (see ἐάω , 2); ἕως τοῦ θερισμοῦ, Matthew 13:30 L Tr WH text; ἕως θανάτου, even to death, so that I almost die, Mark 14:34; Matthew 26:38 (Sir. 4:28 Sir. 31:13 (Sir. 34:13); Sirach 37:2; 4 Macc. 14:19).