Thayer's Greek Lexicon

κλείω — κρεῖσσον

κλείω

(2808) κλείω; future κλείσω, Revelation 3:7 L T Tr WH ; 1 aorist ἐκλεισα; passive, perfect κεκλεισμαι, participle κεκλεισμένος; 1 aorist ἐκλείσθην; Hebrew סָגַר; (from Homer down); to shut, shut up; properly: τήν θύραν, Matthew 6:6; passive, Matthew 25:10; Luke 11:7; plural, John 20:19, John 20:26; Acts 21:30; a prison, passive Acts 5:23; πυλῶνας, passive Revelation 21:25; τήν ἄβυσσον, Revelation 20:3 G L T Tr WH . Metaphorically: τόν οὐρανόν, i. e. to cause the heavens to withhold rain, Luke 4:25; Revelation 11:6; τά σπλάγχνα αὐτοῦ ἀπό τίνος, to shut up compassion so that it is like a thing inaccessible to one, to be devoid of pity toward one (Winer s Grammar, § 66, 2 d., cf. Buttmann , 322 (277)), 1 John 3:17; τήν βασιλείαν τῶν οὐρανῶν, to obstruct the entrance into the kingdom of heaven, Matthew 23:13 (14); so used that τήν βασιλείαν τοῦ Θεοῦ must be understood, Revelation 3:7; τήν θύραν, namely, τῆς βασιλείας τοῦ Θεοῦ, Revelation 3:8; cf. Bleek at the passage (Compare: ἀποκλείω, ἐκκλείω, κατακλείω, συγκλείω.)

κλέμμα

(2809) κλέμμα, κλέμματος, τό (κλέπτω);

a. thing stolen (Aristotle ).

b. equivalent to κλοπή theft, i. e. the act committed (Euripides , Aristophanes , others): plural Revelation 9:21.

Κλεοπᾶς

(2810) Κλεοπᾶς (on the decl. cf. Buttmann , 20 (18)) (apparently contracted from Κλεοπατρος, see Ἀντιπᾶς (cf. Letronne in the Revue Archeologique, 1844-45, i., p. 485ff)), ὁ, Cleopas, one of Christ's disciples: Luke 24:18. (Cf. Lightfoot , Commentary on Galatians, p. 267; B. D. under Cleopas.)

κλέος

(2811) κλέος, κλεους, τό (κλέω equivalent to καλέω);

1. rumor, report.

2. glory, praise: 1 Peter 2:20. (In both senses common in Greek writings from Homer down; for שֵׁמַע, Job 28:22.)

κλέπτης

(2812) κλέπτης, κλέπτου, ὁ (κλέπτω) (from Homer down), the Sept. for גַּנָּב, a thief: Matthew 6:19; Matthew 24:43; Luke 12:33, Luke 12:39; John 10:1, John 10:10; 1 Corinthians 6:10; 1 Peter 4:15; an embezzler, pilferer, John 12:6; ἔρχεσθαι or ἥκειν... ὡς κλέπτης ἐν νυκτί, equivalent to to come unexpectedly, 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Peter 3:10; Revelation 3:3; Revelation 16:15; the name is transferred to false teachers, who do not care to instruct men, but abuse their confidence for their own gain, John 10:8. (Synonym: see λῃστής , at the end.)

κλέπτω

(2813) κλέπτω; future κεψω (the Sept. also in Exodus 20:14; Leviticus 19:11; Deuteronomy 5:19, for κλέψομαι more common ((?) cf. Veitch , under the word; Kühner, § 343, under the word, 1:848) in secular authors); 1 aorist ἐκλεψα; (from Homer down); the Sept. for גָּנַב;

a. to steal; absolutely, to commit a theft: Matthew 6:19; Matthew 19:18; Mark 10:19; Luke 18:20; John 10:10; Romans 2:21; Romans 13:9; Ephesians 4:28.

b. transitive, to steal i. e. take away by stealth: τινα, the dead body of one, Matthew 27:64; Matthew 28:13.

κλῆμα

(2814) κλῆμα, κληματος, τό (from κλάω, which see), equivalent to κλάδος, a tender and flexible branch; specifically, the shoot or branch of a vine, a vine-sprout: John 15:2-6 (so Aristophanes eccles. 1031; Aeschines in Ctesias (), p. 77, 2; Theophrastus , h. pl. 4, 13, 5; ἀμπέλου κλῆμα, Plato , rep. i., p. 353 a.; the Sept. , Ezekiel 15:2; Ezekiel 17:6; Joel 1:7).

Κλήμης

(2815) Κλήμης (cf. Buttmann , 16f (15)), Κλήμεντος, ὁ, Clement, a companion of Paul and apparently a member of the church at Philippi: Philippians 4:3. According to the rather improbable tradition of the catholic church, he is identical with that Clement who was bishop of Rome toward the close of the first century; (but see Lightfoot 's Commentary on Philippians, at the passage cited, 'Detached Note'; Salmon in Dict. of Chris. Biogr. i., 555f).

κληρονομέω

(2816) κληρονομέω, κληρονόμῶ; future κληρονομήσω; 1 aorist ἐκληρονόμησα; perfect κεκληρονόμηκα; (κληρονόμος, which see; cf. οἰκονόμος ); the Sept. for נָחַל and much more often for יָרַשׁ;

1. "to receive a lot, receive by lot; especially to receive a part of an inheritance, receive as an inheritance, obtain by right of inheritance"; so, particularly in the Attic orators, with a genitive of the thing; in later writings not infrequent with an accusative of the thing (cf. Lob. ad Phryn. , p. 129; Sturz, De dial. Maced. etc., p. 140; Winer s Grammar, 200 (188); (Buttmann , § 132, 8)); absolutely, to be an heir, to inherit: Galatians 4:30 from Genesis 21:10.

2. universally, "to receive the portion assigned to one, receive an allotted portion, receive as one's own or as a possession; to become partaker of, to obtain" (cf. English inherit) (as φημην, Polybius 18, 38 (55), 8; τήν ἐπ' εὐσέβεια δόξαν, 15, 22, 3); in Biblical Greek everywhere with the accusative of the thing; so very frequent in the O. T. in the phrase κληρονομουν γῆν and τήν γῆν, of the occupation of the land of Canaan by the Israelites, as Leviticus 20:24; Deuteronomy 4:22, Deuteronomy 4:26; Deuteronomy 6:1, etc. But as the Israelites after taking possession of the land were harassed almost perpetually by their hostile neighbors, and even driven out of the country for a considerable period, it came to pass that the phrase was transferred to denote the tranquil and stable possession of the holy land crowned with all divine blessings, an experience which pious Israelites were to expect under the Messiah: Psalm 24:13 (Psalms 25:13); Psalms 36:9, Psalms 36:11, 22, 29, 34 (Psalms 37:9,Psalms 37:11,Psalms 37:22,Psalms 37:29,Psalms 37:34) Alex. ; Isaiah 60:21; Tobit 4:12; ἐκ δευτέρας κληρονομήσουσι τήν γῆν, Isaiah 61:7; hence, it became a formula denoting to partake of eternal salvation in the Messiah's kingdom: Matthew 5:5 (4) (from Psalms 36:11 (Psalms 37:11)), where see Bleek. ζωήν αἰώνιον, Matthew 19:29; Mark 10:17; Luke 10:25; Luke 18:18; τήν βασιλείαν, Matthew 25:34; βασιλείαν Θεοῦ, 1 Corinthians 6:9; 1 Corinthians 15:50; Galatians 5:21; σωτηρίαν, Hebrews 1:14; τάς ἐπαγγελίας, Hebrews 6:12; ἀφθαρσίαν, 1 Corinthians 15:50; ταῦτα (Rec. πάντα), Revelation 21:7; ὄνομα, Hebrews 1:4; τήν εὐλογίαν, Hebrews 12:17; 1 Peter 3:9. (Compare: κατα-κληρονομέω.)

κληρονομία

(2817) κληρονομία, κληρονομίας, ἡ (κληρονόμος), the Sept. time and again for נַחֲלָה, several times for יְרֵשָׁה, מורָשָׁה, etc.;

1. an inheritance, property received (or to be received) by inheritance, (Isocrates , Demosthenes , Aristotle ): Matthew 21:38; Mark 12:7; Luke 12:13; Luke 20:14.

2. what is given to one as a possession ((cf. English inheritance); see κληρονομέω , 2): διδόναι τί τίνι κληρονομίαν, Acts 7:5; λαμβάνειν τί εἰς κληρονομίαν, Hebrews 11:8 ((cf. Aristotle , eth. Nic. 7, 14, p. 1153b, 33)). Agreeably to the O. T. usage, which employs נַחֲלָה now of the portion of the holy land allotted to each of the several tribes (Joshua 13:23, Joshua 13:28, etc.), now of the whole territory given to Israel for a possession (Deuteronomy 4:38; Deuteronomy 15:4, etc. — and nothing appeared to the Israelites more desirable than the quiet, prosperous, permanent possession of this land, see κληρονομέω , 2), the noun κληρονομία, lifted to a loftier sense in the N. T., is used to denote

a. the eternal blessedness in the consummated kingdom of God which is to be expected after the visible return of Christ: Galatians 3:18; Colossians 3:24 (τῆς κληρονομίας, genitive of apposition (Winer 's Grammar, § 59, 8 a.)); Hebrews 9:15; 1 Peter 1:4; ἡμῶν, destined for us, Ephesians 1:14; τοῦ Θεοῦ, given by God, Ephesians 1:18.

b. the share which an individual will have in that eternal blessedness: Acts 20:32; Ephesians 5:5.

κληρονόμος

(2818) κληρονόμος, κληρονόμου, ὁ (κλῆρος, and νέμομαι, to possess), properly, one who receives by lot; hence,

1. an heir (in Greek writings from Plato down);

a. properly: Matthew 21:38; Mark 12:7; Luke 20:14; Galatians 4:1.

b. in Messianic usage, one who receives his allotted possession by right of sonship: so of Christ, as κληρονόμος πάντων, all things being subjected to his sway, Hebrews 1:2; of Christians, as exalted by faith to the dignity of sons of Abraham and so of sons cf God, and hence, to receive the blessings of God's kingdom promised to Abraham: absolutely, Romans 8:17; Galatians 3:29; with τοῦ Θεοῦ added, i. e. of God's possessions, equivalent to τῆς δόξης (see δόξα , III. 4 b.), Romans 8:17; Θεοῦ διά Χριστοῦ, by the favor of Christ (inasmuch as through him we have obtained ἡ υἱοθεσία), Galatians 4:7 Rec. , for which L T Tr WH read διά Θεοῦ (see διά , A. III. 1) (cf. C. F. A. Fritzsche in Fritzschiorum opuscc., p. 148 (who advocates the Rec. as that reading in which the others probably originated (but cf. Meyer, in the place cited; WH in loc.))); τοῦ κόσμου, of government over the world, Romans 4:13; ζωῆς: αἰωνίου, Titus 3:7; τῆς βασιλείας, James 2:5.

2. the idea of inheritance having disappeared, one who has acquired or obtained the portion allotted him: with the genitive of the tiring, Hebrews 6:17; Hebrews 11:7; τοῦ σκότους, used of the devil, Ev. Nicod. c. 20 (or Descens. Chr. ad Inferos 4,1). (The Sept. four times for יורֵשׁ: Judges 18:7; 2 Samuel 14:7; Jeremiah 8:10; Micah 1:15.)

κλῆρος

(2819) κλῆρος, κλήρου, ὁ, from Homer down; the Sept. mostly for גּורָל and נַחֲלָה; a lot; i. e.:

1. an object used in casting or drawing lots, which was either a pebble, or a potsherd, or a bit of wood (hence, κλῆρος is to be derived from κλάω (cf. Ellicott on Colossians 1:12)): Acts 1:26 (see below); βάλλοντες κλῆρον, Matthew 27:35; Mark 15:24; Luke 23:34; John 19:24 (Psalm 21:19 (Psalms 22:19); Jonah 1:7, etc.); the lots of the several persons concerned, inscribed with their names, were thrown together into a vase, which was then shaken, and he whose lot first fell out upon the ground was the one chosen (Homer , Iliad 3, 316, 325; 7, 175, etc.; Livy 23, 3 (but cf. B. D. American edition, under the word Lot )); hence, ὁ κλῆρος πίπτει ἐπί τινα, Acts 1:26 (Ezekiel 24:6; Jonah 1:7).

2. what is obtained by lot, allotted portion: λαγχάνειν and λαμβάνειν τόν κλῆρον τῆς διακονίας, a prrtion in the ministry common to the apostles, Acts 1:17, Acts 1:25 R G ; ἐστι μοι κλῆρος ἐν τίνι, dative of the thing, Acts 8:21; like κληρονομία (which see) it is used of the part which one will have in eternal salvation, λαμβάνειν... τόν κλῆρον ἐν τοῖς ἡγιασμένοις, among the sanctified, Acts 26:18 (Wis. 5:5); of eternal salvation itself, κλῆρος τῶν ἁγίων, i. e. the eternal salvation which God has assigned to the saints, Colossians 1:12 (where cf. Lightfoot ). of persons, οἱ κλῆροι, those whose care and oversight has been assigned to one (allotted charge), used of Christian churches, the administration of which falls to the lot of the presbyters: 1 Peter 5:3, cf. Acts 17:4; (for patristic usage see Sophocles Lexicon, under the word; cf. Lightfoot on Philippians, p. 246f).

κληρόω

(2820) κληρόω, κλήρῳ: 1 aorist passive ἐκληρωθην; (κλῆρος); in classical Greek:

1. to cast lots, determine by lot.

2. to choose by lot: τινα (Herodotus 1, 94; others).

3. to allot, assign by lot: τινα τίνι, one to another as a possession, Pindar Ol. 8, 19.

4. once in the N. T., "to make a κλῆρος i. e., a heritage, private possession": τινα, passive ἐν ᾧ ἐκληρώθημεν (but Lachmann ἐκλλεθημεν) in whom lies the reason why we were made the κλῆρος τοῦ Θεοῦ (a designation transferred from the Jews in the O. T. to Christians, cf. Additions to Esther 3:10 [Esther 4:234:17f ] (4 line 12f (Tdf. )) and Fritzsche, in the place cited; (cf. Deuteronomy 4:20; Deuteronomy 9:29)), the heritage of God Ephesians 1:11 (see Ellicott, in the place cited). (In ecclesiastical writings it signifies to become a clergyman (see references under the word κλῆρος, at the end).) (Compare: προσκληρόω.)

κλῆσις

(2821) κλῆσις, κλήσεως, ἡ (καλέω);

1. a calling, calling to ((Xenophon , Plato , others)).

2. a call, invitation: to a feast (3Macc. 5:14; Xenophon , symp. 1, 7); in the N. T. everywhere in a technical sense, the divine invitation to embrace salvation in the kingdom of God, which is made especially through the preaching of the gospel: with the genitive of the author, τοῦ Θεοῦ, Ephesians 1:18; ἀμεταμέλητα... ἡ κλῆσις τοῦ Θεοῦ, God does not repent of the invitation to salvation, which he decided of old to give to the people of Israel, and which he promised their fathers (i. e. the patriarchs), Romans 11:29; ἡ ἄνω (which see (a.)) κλῆσις τοῦ Θεοῦ ἐν Χριστῷ, which was made in heaven by God on the ground of Christ, Philippians 3:14; also ἡ ἐπουράνιος κλῆσις, Hebrews 3:1; καλεῖν τινα κλήσει, 2 Timothy 1:9; passive Ephesians 4:1; ἀξιουν τινα κλήσεως is used of one whom God declares worthy of the calling which he has commanded to be given him, and therefore fit to obtain the blessings promised in the call, 2 Thessalonians 1:11; with the genitive of the object, ὑμῶν, which ye have shared in, Ephesians 4:4; 2 Peter 1:10; what its characteristics have been in your case, as having no regard to learning, riches, station, etc. 1 Corinthians 1:26; used somewhat peculiarly, of the condition in which the calling finds one, whether circumcised or uncircumcised, slave or freeman, 1 Corinthians 7:20.

κλητός

(2822) κλητός, κλητή, κλητον (κλαέω) (from Homer down), called, invited (to a banquet (1 Kings 1:41, 1 Kings 1:49); 3Macc. 5:14; Aeschines 50, 1); in the N. T.

a. "invited (by God in the proclamation of the gospel) to obtain eternal salvation in the kingdom of God through Christ" (see καλέω , 1 b. β'. (cf. Winer 's Grammar, 35 (34))): Romans 8:28; 1 Corinthians 1:24; Jude 1:1; κλητοί καί ἐκλεκτοί καί πιστοί, Revelation 17:14; κλητοί and ἐκλεκτοί are distinguished (see ἐκλεκτός , 1 a.) in Matthew 20:16 (T WH omit; Tr brackets the clause); Matthew 22:14, a distinction which does not agree with Paul's view (see καλέω , as above; (Weiss, Biblical Theol. § 88; Lightfoot 's Commentary on Colossians 3:12)); κλητοί Ἰησοῦ Χριστοῦ, genitive of possessor (Winer s Grammar, 195 (183); Buttmann , § 132, 23), devoted to Christ and united to him, Romans 1:6; κλητοί ἅγιοι, "holy (or 'saints') by the calling of God," Romans 1:7; 1 Corinthians 1:2.

b. called to (the discharge of) some office: κλητός ἀπόστολος, i. e. divinely selected and appointed (see καλέω , as above), Romans 1:1; 1 Corinthians 1:1 (L brackets κλητός); cf. Galatians 1:15.

κλίβανος

(2823) κλίβανος, κλιβανου, ὁ (for κρίβανος, more common in earlier (yet κλίβανος in Herodotus 2, 92 (cf. Athen. 3, p. 110 c.)) and Attic Greek; see Lob. ad Phryn. , p. 179; Passow , under the word κρίβανος; (Winer 's Grammar, 22));

1. a clibanus, an earthen vessel for baking bread (Hebrew תַּנּוּר, Exodus 8:3 (Exodus 7:29 in Hebrew); Leviticus 2:4; Leviticus 26:26; Hosea 7:4). It was broader at the bottom than above at the orifice, and when sufficiently heated by a fire kindled within, the dough was baked by being spread upon the outside (but according to others, the dough was placed inside and the fire or coals outside, the vessel being often perforated with small holes that the heat might the better penetrate; cf. Rich, Dictionary of Greek and Roman Antiquity, under the wordclibanus ; see Schol. on Aristophanes Acharn. 86 (iv. 2, p. 339, 20f Dindorf)).

2. equivalent to ἰπνός, a furnace, an oven: so Matthew 6:30; Luke 12:28.

κλίμα

(2824) κλίμα or κλίμα (on the accent cf. references under the word κρίμα), κλιματος, τό (κλίνω);

1. an inclination, slope, declivity: τῶν ὁρῶν, Polybius 2, 16, 3; (others). specifically,

2. the (supposed) sloping of the earth from the equator toward the poles, a zone: Aristotle , Dionysius Halicarnassus , Plutarch , others; Josephus , b. j. 5, 12, 2.

3. a tract of land, a region: Romans 15:23; 2 Corinthians 11:10; Galatians 1:21; (Polybius 5,44,6; 7,6, 1; Herodian , 2, 11, 8 (4 edition, Bekker); others).

κλίνη

(2825) κλίνη, κλίνης, ἡ (κλίνω); from Herodotus down; the Sept. for מִטָּה, also for עֶרֶשׁ; a bed: universally, Mark 7:30; Luke 17:34; a couch to recline on at meals, Mark 4:21; Mark 7:4 (T WH omit); Luke 8:16; a couch on which a sick man is carried, Matthew 9:2, Matthew 9:6; Luke 5:18; plural Acts 5:15 R G ; βάλλειν εἰς κλίνην, to cast into a bed, i. e. to afflict with disease, Revelation 2:22.

κλινίδιον

(2826) κλινίδιον, κλινιδιου, τό (κλίνη), a small bed, a couch: Luke 5:19, Luke 5:24. (Dionysius Halicarnassus , Antiquities 7, 68; Artemidorus Daldianus, oneir. 1, 2; Antoninus 10, 28; several times in Plutarch ; (cf. Pollux 10, 7).)

κλίνω

(2827) κλίνω; 1 aorist ἔκλινα; perfect κέκλικα;

1. transitive,

a. to incline, bow: τήν κεφαλήν, of one dying, John 19:30; τό πρόσωπον εἰς τήν γῆν, of the terrified, Luke 24:5.

b. equivalent to to cause to fall back: παρεμβολάς, Latininclinare acies , i. e. to turn to flight, Hebrews 11:34 (μάχην, Homer , Iliad 14, 510; Τρῳάς, 5, 37; Ἀχαιους, Odyssey 9, 59).

c. to recline: τήν κεφαλήν, in a place for repose (A. V. lay one's head), Matthew 8:20; Luke 9:58.

2. intransitive, to incline oneself (cf. Buttmann , 145 (127); Winer s Grammar, § 38, 1): of the declining day (A. V. wear away, be far spent), Luke 9:12; Luke 24:29; Jeremiah 6:4; ἅμα τῷ κλῖναι τό τρίτον μέρος τῆς νικτος, Polybius 3, 93, 7; ἐγκλινατος τοῦ ἡλίου ἐς ἑσπέραν, Arrian anab. 3, 4, 2. (Compare: ἀνακλίνω, ἐκκλίνω, κατακλίνω, προσκλίνω.)

κλισία

(2828) κλισία, κλισίας, ἡ (κλίνω; from Homer down; properly, a place for lying down or reclining; hence,

1. a hut, erected to pass the night in.

2. a tent.

3. anything to recline on; a chair in which to lean back the head, reclining-chair.

4. a company reclining; a row or party of persons reclining at meal: so in plural, Luke 9:14, on which cf. Winer s Grammar, 229 (214); likewise in Josephus , Antiquities 12, 2, 12; Plutarch Sert. 26.

κλοπή

(2829) κλοπή, κλοπῆς, ἡ (κλέπτω), theft: plural (cf. Buttmann , 77 (67); Winer 's Grammar, 176 (166)), Matthew 15:19; Mark 7:21 (22). (From Aeschylus down.)

κλύδων

(2830) κλύδων, κλύδωνος, ὁ (κλύζω, to wash against); from Homer down; a dashing or surging wave, a surge, a violent agitation of the sea: τοῦ ὕδατος, Luke 8:24; τῆς θαλάσσης, James 1:6 (Jonah 1:4, Jonah 1:12; Wis. 14:5).

κλυδωνίζομαι

(2831) κλυδωνίζομαι, participle κλυδωνιζόμενος; (κλύδων); to be tossed by the waves; metaphorically, to be agitated (like the waves) mentally (A. V. tossed to and fro): with the dative of instrum. παντί ἀνέμῳ τῆς διδασκαλίας, Ephesians 4:14 (cf. James 1:6; οἱ ἄδικοι κλυδωνισθήσονται καί ἀναπαύσασθαι οὐ δυνήσονται, Isaiah 57:20; ὁ δῆμος ταρασσόμενος καί κλυδωνιζόμενος οἰχήσεται φεύγων, Josephus , Antiquities 9, 11, 3; κλυδωνιζόμενος ἐκ τοῦ ποθου, Aristaenet. epistles 1, 26, p. 121, Boissonade edition (ep. 27, 14 edition Abresch)).

Κλωπᾶς

(2832) Κλωπᾶς, Κλωπᾶ (B 20 (18); Winer 's Grammar, § 8, 1), 6 (חָלְפָּא; apparently identical with Alphaeus, see Ἁλφαῖος, 2 (cf. Heinichen's note on Eusebius , h. e. 3, 11, 2)), Clopas (Vulg. (Cleopas and) Cleophas), the father of the apostle James the less, and husband of Mary the sister of the mother of Jesus: John 19:25 (ἡ τοῦ Κλωπᾶ namely, γυνή (cf. Winer 's Grammar, 131 (125) note)).

κνήθω

(2833) κνήθω: present passive κνήθομαι; (from κνάω, infinitive κναν and Attic κνην); to scratch, tickle, make to itch; passive to itch: κνηθόμενοι τήν ἀκοήν (on the accusative cf. Winer s Grammar, § 32, 5), i. e. desirous of hearing something pleasant (Hesychius , κνήθειν τήν ἀκοήν. ζητοῦντες τί ἀκοῦσαι, καθ' ἡδονήν), 2 Timothy 4:3. (Middle τόν ὄνον κνήθεσθαι εἰς τάς ἀκάνθας τά ἕλκη, its sores, Aristotle , h. a. 9, 1, p. 609a, 32; κνην Ἀττικοι, κνήθειν Ἕλληνες, Moeris , p. 234; (cf. Veitch , under the word κνάω).)

Κνίδος

(2834) Κνίδος, Κνιδου, ἡ, Cnidus or Gnidus, a peninsula (now Cape Crio) and a city of the same name, on the coast of Caria: Acts 27:7 (1 Macc. 15:23). (B. D. , under the word ; Lewin, St. Paul, 2:190.)

κοδράντης

(2835) κοδράντης, κοδραντου (Buttmann , 17 (16)), ὁ; a Latin word, quadrans (i. e. the fourth part of an as); in the N. T. a coin equal to one half the Attic chalcus or to two λεπτά (see λεπτόν): Mark 12:42; Matthew 5:26. The word is fully discussed by Fischer, De vitiis lexamples N. T., p. 447ff (A. V. farthing; see BB. DD. under the word.)

κοιλία

(2836) κοιλία, κοιλίας, ἡ (κοῖλος hollow); the Sept. for בֶּטֶן, the belly; מֵעִים` the bowels; קֶרֶן, the interior, the midst of a thing; רֶחֶם, the womb; the belly: and

1. the whole belly, the entire cavity; hence ἡ ἄνω and ἡ κάτω κοιλία, the upper (i. e. the stomach) and the lower belly are distinguished; very often so in Greek writings from Herodotus down.

2. the lower belly, the alvine region, the receptacle of the excrement (Plutarch , symp. 7, 1, 3 under the end εἴπερ εἰς κοιλίαν ἐχώρει διά στομαχου πᾶν τό πινόμενον): Matthew 15:17; Mark 7:19.

3. the gullet (Latinstomachus ): Matthew 12:40; Luke 15:16 (WH Tr marginal reading χορτασθῆναι ἐκ etc.); 1 Corinthians 6:13; Revelation 10:9; δουλεύειν τῇ κοιλία, to be given up to the pleasures of the palate, to gluttony (see δουλεύω , 2 b.), Romans 16:18; also for ὧν ὁ Θεός ἡ κοιλία, Philippians 3:19; κοιλίας ὄρεξις, Sir. 23:6.

4. the womb, the place where the foetus is conceived and nourished till birth: Luke 1:41, Luke 1:44; Luke 2:21; Luke 11:27; Luke 23:29; John 3:4 (very often so in the Sept. ; very rarely in secular authors; Epictetus diss. 3, 22, 74; of the uterus of animals, ibid. 2, 16, 43); ἐκ (beginning from (see ἐκ , IV. 1)) κοιλίας μητρός, Matthew 19:12; Luke 1:15; Acts 3:2; Acts 14:8; Galatians 1:15, (for אֵם מִבֶּטֶן, Psalms 21:11 (Psalms 22:11); Psalms 70:6 (Psalms 71:6); Job 1:21; Isaiah 49:1; Judges 16:17 (the Vaticanus manuscript, ἀπό κοιλίας μητρός; cf. Winer 's Grammar, 33 (32))).

5. in imitation of the Hebrew בֶּטֶן, tropically, the innermost part of a man, the soul, heart, as the seat of thought, feeling, choice (Job 15:35; Job 32:18 (the Sept. γαστήρ); Proverbs 18:8 (the Sept. ψυχή); Proverbs 20:27, Proverbs 20:30; Proverbs 26:22 (the Sept. σπλάγχνα); Habakkuk 3:16; Sir. 19:12 Sir. 51:21): John 7:38.

κοιμάω

(2837) κοιμάω, κοίμω: passive, present κοιμάομαι. κοιμωμαι; perfect κεκοίμημαι (cf. Winer 's Grammar, 274 (257)); 1 aorist ἐκοιμήθην; 1 future κοιμηθήσομαι; (akin to κεῖμαι; Curtius , § 45); to cause to sleep, put to sleep (Homer , et al.); metaphorically, to still, calm, quiet, (Homer , Aeschylus , Plato ); passive to sleep, fall asleep: properly, Matthew 28:13; Luke 22:45; John 11:12; Acts 12:6; the Sept. for שָׁכַב. metaphorically, and euphemistically equivalent to to die (cf. English to fall asleep): John 11:11; Acts 7:60; Acts 13:36; 1 Corinthians 7:39; 1 Corinthians 11:30; 1 Corinthians 15:6, 1 Corinthians 15:51 (cf. Winer s Grammar, 555 (517); Buttmann , 121 (106) note); 2 Peter 3:4; οἱ κοιμώμενοι, κεκοιμημένοι, κοιμηθέντες, equivalent to the dead: Matthew 27:52; 1 Corinthians 15:20; 1 Thessalonians 4:13-15; with ἐν Χριστῷ added (see ἐν , I. 6 b., p. 211b), 1 Corinthians 15:18; in the same sense Isaiah 14:8; Isaiah 43:17; 1 Kings 11:43; 1 Kings 2:1-46 Macc. 12:45; Homer , Iliad 11, 241; Sophocles Electr. 509.

κοίμησις

(2838) κοίμησις, κοιμησως, ἡ, a reposing, taking rest: John 11:13 (cf. Winer 's Grammar, § 59, 8a.); of death, Sir. 46:19 Sir. 48:13; a lying, reclining, Plato , conv., p. 183 a.

κοινός

(2839) κοινός, κοινῇ, κοινόν (from ξύν, σύν, with; hence especially in epic ξυνός for κοινός, whence the Latin cena ((?); see Vanicek , p. 1065));

1. as in Greek writings from Hesiod (Works, 721) down (opposed to ἴδιος) common (i. e. belonging to several, Latin communis ): Acts 2:44; Acts 4:32; κοινῇ πίστις, Titus 1:4; σωτηρία, Jude 1:3.

2. by a usage foreign to classical Greek, common i. e. ordinary, belonging to the generality (Latin vulgaris ); by the Jews opposed to ἅγιος, ἡγιασμένος, καθαρός; hence unhallowed, Latin profanus , levitically unclean (in classical Greek βέβηλος, which see 2): Mark 7:2, Mark 7:5 (where R L marginal reading ἀνίπτοις); Romans 14:14; Hebrews 10:29; Revelation 21:27 (Rec. κοινοῦν) (1 Macc. 1:47; φαγεῖν κοινά; 1 Macc. 1:62; κοινοῖ ἄνθρωποι, common people, profanum vulgus , Josephus , Antiquities 12, 2, 14; οἱ τόν κοινόν βίον προηρήμενοι, i. e. a life repugnant to the holy law, ibid. 13, 1, 1; οὐ γάρ ὡς κοινόν ἄρτον οὐδέ ὡς κονον πόμα ταῦτα (i. e. the bread and wine of the sacred supper) λαμβάνομεν, Justin Martyr , Apology 1, 66; (οἱ Χριστιανοι) τράπεζαν κοινήν παρατιθενται, ἀλλ' οὐ κοινήν, a table communis but not profanus, Ep. ad Diogn. 5 [ET], on which cf. Otto's note); κοινόν καί (R G ἤ) ἀκάθαρτον, Acts 10:14; κοινόν ἤ ἀκάθαρτον, Acts 10:28; Acts 11:8 (κοινά ἤ ἀκάθαρτα οὐκ ἐσθίομεν, Justin Martyr , dialog contra Trypho, c. 20). (Cf. Trench , § ci.)

κοινόω

(2840) κοινόω, κοινῷ; 1 aorist infinitive κοινῶσαι (cf. Winer 's Grammar, 91 (86)); perfect κεκοίνωκα; perfect passive participle κεκοινωμενος; (κοινός);

1. in classical Greek to make common.

2. in Biblical use (see κοινός , 2),

a. to make (levitically) unclean, render unhallowed, defile, profane (which the Greeks express by βεβηλόω, cf. Winer 's De verb. comp. etc. Part ii., p. 24 note 33 (where he calls attention to Luke's accuracy in putting κοινοῦν into the mouth of Jews speaking to Jews (Acts 21:28) and βεβηλοῦν when they address Felix (xxiv. 6))): Revelation 21:27 Rec. ; Matthew 15:11, Matthew 15:18, Matthew 15:20; Mark 7:15, Mark 7:18, Mark 7:20, Mark 7:23; passive Hebrews 9:13; τί, Acts 21:28; γαστέρα μαροφαγια, 4 Macc. 7:6.

b. to declare or count unclean: Acts 10:15 (cf. Acts 10:28); Acts 11:9; see δικαιόω , 3.

κοινωνέω

(2841) κοινωνέω, κοινώνω; 1 aorist ἐκοινώνησα; perfect κεκοινώνηκα; (κοινωνός);

a. to come into communion or fellowship, to become a sharer, be made a partner: as in Greek writings with the genitive of the thing, Hebrews 2:14 ((so Proverbs 1:11; Proverbs 2:1-22 Macc. 14:25)); with the dative of the thing (rarely so in Greek writings), Romans 15:27; (1 Peter 4:13).

b. to enter into fellowship, join oneself as an associate, make oneself a sharer or partner: as in Greek writings, with the dative of the thing, 1 Timothy 5:22; 2 John 1:11; ταῖς χεῖρας τίνος, so to make another's necessities one's own as to relieve them (A. V. communicating to the necessities etc.), Romans 12:13; with the dative of person followed by εἰς τί (as in Plato , rep. 5, p. 453 a.), Philippians 4:15; followed by ἐν with the dative of the thing which one shares with another, Galatians 6:6 (κοινωνησεις ἐν πᾶσι τῷ πλησίον σου καί οὐκ ἐρεῖς ἰδίᾳ εἶναι, Epistle of Barnabas 19, 8 [ET]); cf. Winer s Grammar, § 30, 8a.; (Buttmann , § 132, 8; Lightfoot or Ellicott on Galatians 1:1-24.

c. Compare: συγκοινωνέω.)

κοινωνία

(2842) κοινωνία, κοινωνίας, ἡ ( κοινωνός), fellowship, association, community, communion, joint participation, intercourse; in the N. T. as in classical Greek

1. the share which one has in anything, participation; with the genitive of the thing in which he shares: πνεύματος, Philippians 2:1; τοῦ ἁγίου πνεύματος, 2 Corinthians 13:13 (14); τῶν παθημάτων τοῦ Χριστοῦ, Philippians 3:10; τῆς πίστεως, Philemon 1:6 (cf. Lightfoot ); τοῦ ἱματος τοῦ Χριστοῦ, i. e. in the benefits of Christ's death, 1 Corinthians 10:16 (cf. Meyer at the passage); τοῦ σώματος τοῦ Χριστοῦ in the (mystical) body of Christ or the church, ibid.; τῆς διακονίας, 2 Corinthians 8:4; τοῦ μυστηρίου, Ephesians 3:9 Rec. εἰς κοινωνίαν τοῦ υἱοῦ τοῦ Θεοῦ, to obtain fellowship in the dignity and blessings of the Son of God, 1 Corinthians 1:9, where cf. Meyer.

2. intercourse, fellowship, intimacy: δεξιά κοινωνίας, the right hand as the sign and pledge of fellowship (in fulfilling the apostolic office), Galatians 2:9 (where see Lightfoot ); τίς κοινωνία φωτί πρός σκότος; what in common has light with darkness? 2 Corinthians 6:14 ( τίς οὖν κοινωνία πρός Ἀπολλωνα τῷ μηδέν οἰκεῖον ἐπιτετηδευκοτι, Philo , leg. ad Gaium § 14 at the end; εἰ δέ τίς ἐστι κοινωνία πρός Θεούς ἡμῖν, Stobaeus , serm. 28 (i. p. 87, Gaisf. edition)); used of the intimate bond of fellowship which unites Christians: absolutely, Acts 2:42; with εἰς τό εὐαγγέλιον added, Philippians 1:5; κοινωνίαν ἔχειν μεθ' ἡμῶν, μετ' ἀλλήλων, 1 John 1:3, 1 John 1:7; of the fellowship of Christians with God and Christ, μετά τοῦ πατρός καί μετά τοῦ υἱοῦ αὐτοῦ, 1 John 1:3, 1 John 1:6, (which fellowship, according to John's teaching, consists in the fact that Christians are partakers in common of the same mind as God and Christ, and of the blessings arising therefrom). By a use unknown to secular authors κοινωνία in the N. T. denotes:

3. a benefaction jointly contributed, a collection, a contribution, as exhibiting an embodiment and proof of fellowship (cf. Grimm, Exeget. Hdbch. on Wisd. 8:18, p. 176): 2 Corinthians 8:4; εἰς τινα, for the benefit of one, 2 Corinthians 9:13; ποιεῖσθαι κοινωνία (to make a contribution) εἰς τινα, Romans 15:26; joined with εὐποιΐα, Hebrews 13:16. (Cf. Buttmann , § 132, 8.)

κοινωνικός

(2843) κοινωνικός, κοινωνικη, κοινωνικον (κοινωνία);

1. social, sociable, ready and apt to form and maintain communion and fellowship: Plato , deff., p. 411 e.; Aristotle , pol. 3,13 (p. 1283a, 38; eth. Eudem. 8, 10, p. 1242a, 26 κοινωνικον ἄνθρωπος ζοων); Polybius 2, 44,1; Antoninus 7, 52. 55; often in Plutarch ; πράξεις κοινωνικαι, actions having reference to human society, Antoninus 4, 33; 5, 1.

2. inclined to make others sharers in one's possessions, inclined to impart, free in giving, liberal (Aristotle , rhet. 2, 24, 2 (where, however, see Cope); Lucian , Tim. 56): 1 Timothy 6:18.

κοινωνός

(2844) κοινωνός, κοινωνη, κοινωνόν (κοινός) (as adjective Euripides , Iph. Taur. 1173; commonly as a substantive);

a. a partner, associate, comrade, companion: 2 Corinthians 8:23; ἔχειν τινα κοινωνόν, Philemon 1:17; εἰμί κοινωνός τίνι, to be one's partner, Luke 5:10; τίνος (the genitive of person), to be the partner of one doing something, Hebrews 10:33; τίνος ἐν τῷ αἵματι, to be one's partner in shedding the blood etc. Matthew 23:30.

b. a partaker, sharer, in any thing; with the genitive of the thing: τῶν παθημάτων, 2 Corinthians 1:7; τῆς δόξης, 1 Peter 5:1; θείας φύσεως, 2 Peter 1:4; τοῦ θυσιαστηρίου, of the altar (at Jerusalem) on which sacrifices are offered, i. e. sharing in the worship of the Jews, 1 Corinthians 10:18; τῶν δαιμονίων, partakers of (or with) demons, i. e. brought into fellowship with them, because they are the authors of the heathen worship, ibid. 20; (ἐν τῷ ἀφθάρτῳ κοινωνοί... ἐν τοῖς φθαρτοῖς, joint partakers in that which is imperishable... in the blessings which perish, Epistle of Barnabas 19, 8 [ET]; see κοινωνέω , at the end).

κοίτη

(2845) κοίτη, κοίτης, ἡ (ΚΑΩ, ΚΑΙΩ, κεῖμαι akin to κοιμάω); from Homer , Odyssey 19, 341 down; the Sept. chiefly for מִשְׁכָּב, also for שְׁכָבָה etc.;

a. a place for lying down, resting, sleeping in; a bed, couch: εἰς τήν κοίτην (see εἰμί , V. 2 a.) εἰσιν, Luke 11:7.

b. specifically, the marriage-bed, as in the Tragg.: τήν κοίτην μιαίνειν, of adultery (Josephus , Antiquities 2, 4, 5; Plutarch , de fluv. 8, 3), Hebrews 13:4.

c. cohabitation, whether lawful or unlawful (Leviticus 15:4, Leviticus 15:21-25, etc.; Wis. 3:13, 16; Euripides , Med. 152; Alc. 249): plural sexual intercourse (see περιπατέω , b. α.), Romans 13:13 (A. V. chambering); by metonymy, of the cause for the effect we have the peculiar expression κοίτην ἔχειν ἐκ τίνος, to have conceived by a man, Romans 9:10; κοίτη σπέρματος, Leviticus 15:16; Leviticus 22:4; Leviticus 18:20, Leviticus 18:23 (here κοίτη εἰς σπερματισμόν); on these phrases cf. Fritzsche, Commentary on Romans 2:1-29, p. 291f.

κοιτών

(2846) κοιτών, κοιτῶνος, ὁ (from κοίτη; cf. νυμφών etc.), a sleeping room, bed-chamber: ὁ ἐπί τοῦ κοιτῶνος, the officer who is over the bed-chamber, the chamberlain, Acts 12:20 (2 Samuel 4:7; Exodus 8:3; Exodus 1:1-22 Esdr. 3:3; the Atticists censure the word, for which Attic writings generally used δωμάτιον; cf. Lob. ad Phryn. , p. 252f.).

κόκκινος

(2847) κόκκινος, κοκκινη, κόκκινον (from κόκκος a kernel, the grain or berry of the ilex coccifera; these berries are the clusters of eggs of a female insect, the kermes ((cf. English carmine, crimson)), and when collected and pulverized produce a red which was used in dyeing, Pliny , h. n. 9, 41, 65; 16, 8, 12; 24, 4), crimson, scarlet-colored: Matthew 27:28; Hebrews 9:19; Revelation 17:3. neuter as a substantive equivalent to scarlet cloth or clothing: Revelation 17:4; Revelation 18:12, Revelation 18:16 (Genesis 38:28; Exodus 25:4; Leviticus 14:4, Leviticus 14:6; Joshua 2:18; 2 Samuel 1:24; 2 Chronicles 2:7, 2 Chronicles 2:14; Plutarch , Fab. 15; φόρειν κόκκινα, scarlet robes, Epictetus diss. 4, 11, 34; ἐν κοκκινοις περιπατεῖν, 3, 22, 10). Cf. Winer s RWB under the word Carmesin; Roskoff in Schenkel i., p. 501f; Kamphausen in Riehm , p. 220; (B. D. under the word Colors, II. 3).

κόκκος

(2848) κόκκος, κοκκου, ὁ (cf. Vanicek , Fremdwörter etc., p. 26), a grain: Matthew 13:31; Matthew 17:20; Mark 4:31; Luke 13:19; Luke 17:6; John 12:24; 1 Corinthians 15:37. (Homer h. Cer., Herodotus down.)

κολάζω

(2849) κολαζο: present passive participle κολαζόμενος; 1 aorist middle sub. junc. 3 person plural κολάσωνται; (κόλος lopped); in Greek writings:

1. properly, to lop, prune, as trees, wings.

2. to check, curb, restrain.

3. to chastise, correct, punish: so in the N. T.; passive 2 Peter 2:9, and Lachmann in 4; middle to cause to be punished (3Macc. 7:3): Acts 4:21.

κολακεία

(2850) κολακεία (T WH κολακια (see Iota)), κολακείας, ἡ (κολεκεύω), flattery: λόγος κολακείας, flattering discourse, 1 Thessalonians 2:5. (Plato , Demosthenes , Theophrastus , Josephus , Herodian , others.)

κόλασις

(2851) κόλασις, κολάσεως, ἡ (κολάζω), correction, punishment, penalty: Matthew 25:46; κόλασιν ἔχει,brings with it or has connected with it the thought of punishment, 1 John 4:18. (Ezekiel 14:3, etc.; 2 Macc. 4:38; 4 Macc. 8:8; Wis. 11:14 Wis. 16:24, etc.; Plato , Aristotle , Diodorus 1, 77 (9); 4, 44 (3); Aelian v. h. 7, 15; others.)

κολαφίζω

(2852) κολαφίζω; 1 aorist ἐκολαφισα; present passive κολαφίζομαι; (κόλαφος a fist, and this from κολάπτω to peck, strike); to strike with the fist, give one a blow with the fist (Terence , colaphum infringo, Quintfl. col. duco) (A. V. to buffet): τινα, Matthew 26:67; Mark 14:65; as a specific term for a general, equivalent to to maltreat, treat with violence and contumely, 2 Corinthians 12:7; present passive, 1 Corinthians 4:11; 1 Peter 2:20. (Elsewhere only in ecclesiastical writings.) The word is fully discussed by Fischer, De vitiis lexamples N. T. etc., p. 67ff; cf. Lob. ad Phryn. , p. 175f.

κολλάω

(2853) κολλάω, κόλλω: passive, present κολλωμαι; 1 aorist ἐκολλήθην; 1 future κολλεθήσομαι (Matthew 19:5 L T Tr WH ); (κόλλα gluten, glue); properly, to glue, glue to, glue together, cement, fasten together; hence universally, to join or fasten firmly together; in the N. T. only the passive is found, with reflexive force, to join oneself to, cleave to; the Sept. for דָּבַק: ὁ κονιορτός ὁ κολληθεις ἡμῖν, Luke 10:11; ἐκολλήθησαν αὐτῆς αἱ ἁμαρτίαι ἄχρι τοῦ οὐρανοῦ, her sins were such a heap as to reach even unto heaven (that is, came to the knowledge of heaven), Revelation 18:5, G L T Tr WH (ἐκολλ. ἡ ψυχή μου ὀπίσω σου, Psalms 62:9 (Psalms 63:9); αἱ ἄγνοιαί ἡμῶν ὑπερήνεγκαν ἕως τοῦ οὐρανοῦ, 1 Esdr. 8:72 (74); ὕβρις τέ βιη τέ οὐρανόν ἱκει, Homer Odyssey 15, 329; 17, 565). of persons, with the dative of the thing, κολλήθητι τῷ ἅρματι join thyself to etc. Acts 8:29; with the dative of person, to form an intimate connection with, enter into the closest relations with, unite oneself to (so the Epistle of Barnabas 10, 3f, 5, 8 [ET] also with μετά and the genitive of person, ibid. 10, 11 [ET]; 19, 2 [ET]. 6; Clement of Rome , 1 Corinthians 15:1-58, 1 Corinthians 15:1 [ET]; 30, 3 [ET]; 46, 2 [ET] (cf. Lightfoot 's note), 4): τῇ γυναικί, Matthew 19:5 L T Tr WH ; τῇ πόρνη, 1 Corinthians 6:16 (Sir. 19:2); τῷ κυρίῳ, 1 Corinthians 6:17 (2 Kings 18:6; Sir. 2:3); to join oneself to one as an associate, keep company witlb Acts 5:13; Acts 9:26; Acts 10:28; to follow one, be on his side, Acts 17:34 (2 Samuel 20:2; 2 Samuel 1:1-27 Macc. 3:2 1 Macc. 6:21); to join or attach oneself to a master or patron, Luke 15:15; with the dative of the thing, to give oneself steadfastly to, labor for (A. V. cleave to): τῷ ἀγαθῷ, Romans 12:9, ἀγαθῷ, κρίσει δίκαια, the Epistle of Barnabas 20, 2 [ET]; τῇ εὐλογία, so cleave to as to share, Clement of Rome , 1 Cor. 31, 1 [ET]. (Aeschylus Ag. 1566; Plato , Diodorus , Plutarch , others) (Compare: προσκολλάω.)

κολλούριον

(2854) κολλούριον (T Tr κολλύριον, the more common form in secular authors (cf. Lob. Pathol. proleg., p. 461; WH 's Appendix, p. 152)), κολλουριου, τό (diminutive of κολλύρα, coarse bread of a cylindrical shape, like that known in Westphalia as Pumpernickel), Latincollyrium (A. V. eye-salve), a preparation shaped like a κολλύρα, composed of various materials and used as a remedy for tender eyelids (Horace sat. 1, 5, 30; Epictetus diss. 2, 21, 20; 3, 21, 21; Celsus 6, 6, 7): Revelation 3:18.

κολλυβιστής

(2855) κολλυβιστής, κολλυβιστου, ὁ (from κόλλυβος equivalent to

a. a small coin, cf. κολοβός clipped;

b. rate of exchange, premium), a money-changer, banker: Matthew 21:12; Mark 11:15; John 2:15. Menander , Lysias , in Pollux 7, 33, 170; ὁ μέν κόλλυβος δόκιμον, τό δέ κολλυβιστής ἀδόκιμον, Phryn. ed. Lob. , p. 440. Cf. what was said under κερματιστής.

κολοβόω

(2856) κολοβόω, κολοβω: 1 aorist ἐκολοβωσα; passive, 1 aorist ἐκολοβωθην; 1 future κολοβωθήσομαι; (from κολοβός lopped, mutilated); to cut off (τάς χεῖρας, 2 Samuel 4:12; τούς πόδας, Aristotle , h. a. 1, 1 (p. 487, 24); τήν ῤῖνα, Diodorus 1, 78); to mutilate (Polybius 1, 80, 13); hence in the N. T. of time (Vulg. brevio ) to shorten, abridge, curtail: Matthew 24:22; Mark 13:20.

Κολοσσαί

(2857) Κολοσσαί (R T WH , the classical form), and Κολασσαί (R^st L Tr , apparently the later popular form; (see WH . Introductory § 423,and especially Lightfoot s Commentary on Colossians, p. 16f); cf. Winer s Grammar, p. 44; and on the plural Winer 's Grammar, § 27, 3), Κολοσσων, αἱ, Colossae, anciently a large and flourishing city, but in Strabo 's time a πόλισμα (i. e. small town (Lightfoot )) of Phrygia Major situated on the Lycus, not far from its junction with the Maeander, and in the neighborhood of Laodicea and Hierapolis (Herodotus 7, 30; Xenophon , an. 1, 2, 6; Strabo 12, 8, 13, p. 576; Pliny , h. n. 5, 41), together with which cities it was destroyed by an earthquake (about) A.D. 66 ((Eusebius , chron. Ol. 210); Orosius Paulus , 7, 7 (see especially Lightfoot as above, p. 38)): Colossians 1:2. (See the full description, with copious references, by Lightfoot as above, pp. 1-72.)

κολασσαεύς

(2858) Κολοσσαεύς, and (so L Tr WH ) Κολοσσαεύς (see the following word; in Strabo and in Inscriptions Κολοσσηνος), Κολοσσηνεως, ὁ, Vulg. Colossensis , Pliny Colossinus; Colossian, a Colossian; in the beading (and the subscription (R Tr )) of the Epistle to the Colossians.

κόλπος

(2859) κόλπος, κόλπου, ὁ (apparently akin to κοῖλος hollow, (yet cf. Vanicek , p. 179; Liddell and Scott, under the word)), Hebrew חֵיק; the bosom (Latinsinus ), i. e. as in the Greek writings from Homer down:

1. the front of the body between the arms hence ἀνακεῖσθαι ἐν τῷ κόλπῳ τίνος, of the one who so reclines at table that his head covers the bosom as it were, the chest, of the one next him (cf. B. D. under the word ), John 13:23. Hence the figurative expressions, ἐν τοῖς κόλποις (on the plural, which occurs as early as Homer , Iliad 9, 570, cf. Winer s Grammar, § 27, 3; (Buttmann , 24 (21))) τοῦ Ἀβραάμ εἶναι, to obtain the seat next to Abraham, i. e. to be partaker of the same blessedness as Abraham in paradise, Luke 16:23; ἀποφέρεσθαι... εἰς τόν κόλπον Ἀβραάμ, to be borne away to the enjoyment of the same felicity with Abraham, Luke 16:22 (οὕτω γάρ παθόντας — according to another reading θανόντας — Ἀβραάμ καί Ἰσαάκ καί Ἰακώβ ὑποδέξονται εἰς τούς κόλπους αὐτῶν, 4 Macc. 13:16; The words εἰς τοὺς κόλπους αὐτῶν are wanting in good Mss. (see B. D. under the phrase, Abraham's bosom, and) on the rabbinical phrase אברהם שׁל בּחיקו, in Abraham's bosom, to designate bliss in paradise, cf. Lightfoot , Horace , Hebrew et Talmud., p. 851ff); ὁ ὤν εἰς τόν κόλπον τοῦ πατρός, lying (turned) unto the bosom of his father (God), i. e. in the closest and most intimate relation to the Father, John 1:18 (Winer s Grammar, 415 (387)); cf. Cicero , ad div. 14,4iste vero sit in sinu semper et complexu meo .

2. the bosom of a garment, i. e. the hollow formed by the upper forepart of a rather loose garment bound by a girdle, used for keeping and carrying things (the fold or pocket; cf. B. D. under the word ) (Exodus 4:6; Proverbs 6:27); so, figuratively, μέτρον καλόν διδόναι εἰς τόν κόλπον τίνος, to repay one liberally, Luke 6:38 (ἀποδιδόναι εἰς τόν κόλπον, Isaiah 65:6; Jeremiah 39:18 (Jeremiah 32:18)).

3. a bay of the sea (cf. Italiangolfo (English gulf — which may be only the modern representatives of the Greek word)): Acts 27:39.

κολυμβάω

(2860) κολυμβάω, κολυμβω; to dive, to swim: Acts 27:43. (Plato , Prot., p. 350 a.; Lach., p. 193 c., and in later writings) (Compare: ἐκκολυμβάω.)

κολυμβήθρα

(2861) κολυμβήθρα, κολυμβήθρας, ἡ (κολυμβάω), a place for diving, a swimming-pool (A. V. simply pool): John 9:7, and Rec. in 11; a reservoir or pool used for bathing, John 5:2, John 5:4 ((according to text of R L ), 7). (Plato , rep. 5, p. 453 d.; Diodorus , Joseph, others; the Sept. , 2 Kings 18:17; Nehemiah 2:14; Nahum 2:8.)

κολωνία

(2862) κολωνία (R G Tr ), κολωνία (L T WH KC (cf. Chandler § 95)) (Tdf. editions 2, 7 κολωνεία; see his note on Acts as below, and cf. εἰ , ἰ), κολωνιας, ἡ (a Latin word), a colony: in Acts 16:12 the city of Philippi is so called, where Octavianus had planted a Roman colony (cf. Dio Cassius , 51, 4; Digest. 50, tit. 15, 8). The exegetical difficulties of this passage are best removed, as Meyer shows, by connecting κολωνία closely with πρώτη πόλις, the chief city, a (Roman) colony (a colonial city); (but cf. Lightfoot 's Commentary on Philippians, p. 50f).

κομάω

(2863) κομάω, κόμω; (κόμη); to let the hair grow, have long hair (cf. κόμη at the end): 1 Corinthians 11:14 (In Greek writings from Homer down.)

κόμη

(2864) κόμη, κόμης, ἡ (from Homer down), hair, head of hair: 1 Corinthians 11:15. (According to Schmidt (21, 2) it differs from θρίξ (the anatomical or physical term) by designating the hair as an ornament (the notion of length being only secondary and suggested). Cf. B. D. under the word .)

κομίζω

(2865) κομίζω: 1 aorist participle feminine κομίσασα; middle, present participle κομιζόμενος; 1 future κομίσομαι (Ephesians 6:8 L T Tr WH ; Colossians 3:25 L text WH ) and Attic κομιοῦμαι (Colossians 3:25 R G L marginal reading T Tr ; (Ephesians 6:8 R G ); 1 Peter 5:4; cf. (WH s Appendix, p. 163f); Buttmann , 37 (33); (Winer s Grammar, § 13, 1 c.; Veitch , under the word)), participle κομιουμενος (2 Peter 2:13 (here WH Tr marginal reading ἀδικούμενοι; see ἀδικέω , 2 b.)); 1 aorist ἐκομισάμην,(lButtmann , § 135, 1); rare in the Sept. , but in Greek writings from Homer down, frequent in various senses;

1. to care for, take care of, provide for.

2. to take up or carry away in order to care for and preserve.

3. universally, to carry away, bear off.

4. to carry, bear, bring to: once so in the N. T., viz. ἀλάβαστρον, Luke 7:37. Middle (as often in secular authors) to carry away for oneself; to carry off what is one's own, to bring back; i. e.

a. to receive, obtain: τήν ἐπαγγελίαν, the promised blessing, Hebrews 10:36; Hebrews 11:39 (τάς ἐπαγγελίας L ; so T Tr WH in Hebrews 11:13); σωτηρίαν ψυχῶν, 1 Peter 1:9; τῆς δόξης στέφανον, 1 Peter 5:4; μισθόν ἀδικίας, 2 Peter 2:13 (see above) (τόν ἄξιον τῆς δυσσεβείας μισθόν, 2 Macc. 8:33; δόξαν ἐσθλην (others, καρπίζεται), Euripides , Hipp. 432; τήν ἀξίαν παρά θεῶν, Plato , legg. 4, p. 718 a., and other examples elsewhere).

b. to receive what was previously one's own, to get back, receive back, recover: τό ἐμόν σύν τόκῳ, Matthew 25:27; his son (of Abraham after he had consented to sacrifice Isaac), Hebrews 11:19 (2 Macc. 7:29; τόν ἀδελφόν ἀνυβριστον, Philo de Josepho § 35; οἱ δέ παῥ ἐλπίδας ἑαυτούς κεκομίσμενοιt, having received each other back, been restored to each other, contrary to their expectations, of Abraham and Isaac after the sacrifice of the latter had been prevented by God, Josephus , Antiquities 1, 13, 4; τήν ἀδελφήν, Euripides , Iph. T. 1362; used of the recovery of hostages, captives, etc., Thucydides 1, 113; Polybius 1, 83, 8; 3, 51, 12; 3,40, 10; the city and temple, 2 Macc. 10:1; a citadel, a city, often in Polybius ; τήν βασιλείαν, Aristophanes an. 549; τήν πατρῴαν ἀρχήν, Josephus , Antiquities 13, 4, 1). Since in the rewards and punishments of deeds, the deeds themselves are as it were requited and so given back to their authors, the meaning is obvious when one is said κομίζεσθαι that which he has done, i. e. either the reward or the punishment of the deed (Winer 's Grammar, 620f (576)): 2 Corinthians 5:10; Colossians 3:25; with παρά κυρίου added, Ephesians 6:8; ((ἁμαριταν, Leviticus 20:17); ἕκαστος, καθώς ἐποίησε, κομειται, the Epistle of Barnabas 4, 12 [ET]). (Compare: ἐκκομίζω, συγκομίζω.)

κομψότερον

(2866) κομψότερον, neuter comparitive of the adjective κομψός (from κομέω to take care of, tend) neat, elegant, nice, fine; used adverbially, more finely, better: κομψότερον ἔσχεν, to be better, used of a convalescent, John 4:52 (ὅταν ὁ ἰατρός εἴπῃ for κομψῶς (yet cf. Chandler, § 885 fin.) ἔχεις, Epictetus diss. 3, 10, 13; so in Latinbelle habere , Cicero , epistles ad div. 16, 15; (cf. English 'he's doing nicely,' 'he's getting on finely'; and) German er befindet sich hübsch; es geht hübsch mit ihm). The glossary of Hesychius refers to this passage: κομψότερον, βελτιωτερον, ἐλαφροτερον.

κονιάω

(2867) κονιάω, κονίω: perfect passive participle κεκονιαμενος; (from κονία, which signifies not only 'dust' but also 'lime'); to cover with lime, plaster over, whitewash: τάφοι κεκονιάμενοι (the Jews were accustomed to whitewash the entrances to their sepulchres, as a warning against defilement by touching them (B. D. under the word , 1 at the end; cf. Edersheim, Jesus the Messiah, ii. 316ff)), Matthew 23:27; τοῖχε κεκονιαμένε is applied to a hypocrite who conceals his malice under an outward assumption of piety, Acts 23:3. (Demosthenes , Aristotle , Plutarch , others; for שִׂיד, Deuteronomy 27:2, Deuteronomy 27:4.)

κονιορτός

(2868) κονιορτός, κονιορτοῦ, ὁ (from κονία, and ὄρνυμι to stir up);

1. properly, raised dust, flying dust (Herodotus , Plato , Polybius , others).

2. universally, dust: Matthew 10:14; Luke 9:5; Luke 10:11; Acts 13:51; Acts 22:23. (For אָבָק, Exodus 9:9; Nahum 1:3; for עָפָר, Deuteronomy 9:21.)

κοπάζω

(2869) κοπάζω: 1 aorist ἐκόπασα; (κόπος); properly, to grow weary or tired; hence to cease from violence, cease raging: ὁ ἄνεμος (Herodotus 7, 191), Matthew 14:32; Mark 4:39; Mark 6:51. (Genesis 8:1; Jonah 1:11; (cf. especially Philo , somn. 2:35).)

κοπετός

(2870) κοπετός, κοπετοῦ, ὁ (from κόπτομαι, see κόπτω ), the Sept. for מִסְפֵּד; Latinplanctus , i. e. lamentation with beating of the breast as n sign of grief: κοπετόν ποιεῖσθαι ἐπί τίνι, Acts 8:2; ἐπί τινα, Zechariah 12:10. (Eupolis in Bekker's annott. ad Etym. Magn. , p. 776; Dionysius Halicarnassus , Antiquities 11, 31; Plutarch , Fab. 17.)

κοπή

(2871) κοπή, κοπῆς, ἡ (κόπτω);

1. properly, several times in Greek writings the act of cutting, a cut.

2. in Biblical Greek a cutting in pieces, slaughter: Hebrews 7:1; Genesis 14:17; Deuteronomy 28:25; Joshua 10:20; Judith 15:7.

κοπιάω

(2872) κοπιάω, κοπιῶ (3 person plural κοπιουσιν (for κοπιῶσιν), Matthew 6:28 Tr ; cf. ἐρωτάω , at the beginning); 1 aorist ἐκοπίασα; perfect κεκοπίακα (2 person singular κεκοπίακες, Revelation 2:3 L T Tr WH , cf. (Winer s Grammar, § 13, 2 c.); Buttmann , 43 (38) (and his translation of Apollonius Dyscolus , p. 54 n.; Tdf. Proleg., p. 123; WH s Appendix, p. 166; Sophocles ' Lexicon, p. 39)); (κόπος, which see);

1. as in Aristophanes , Josephus , Plutarch , others, to grow weary, tired, exhausted, (with toil or burdens or grief): Matthew 11:28; Revelation 2:3; κεκοπιακώς ἐκ τῆς ὁδοιπορίας, John 4:6 (ὑπό τῆς ὁδοιπορίας,Josephus , Antiquities 2, 15, 3; δραμοῦνται καί οὐ κοπιασουσι, Isaiah 40:31).

2. in Biblical Greek alone, to labor with wearisome effort, to toil (the Sept. for יָגַע ); of bodily labor: absolutely, Matthew 6:28; Luke 5:5; Luke 12:27 (not Tdf. ); John 4:38; Acts 20:35; 1 Corinthians 4:12; Ephesians 4:28; 2 Timothy 2:6 (cf. Winer s Grammar, 556 (517); Buttmann , 390 (334)); τί, upon a thing, John 4:38. of the toilsome efforts of teachers in proclaiming and promoting the kingdom of God and Christ: 1 Corinthians 15:10; 1 Corinthians 16:16 (cf. John 4:38); followed by ἐν with the dative of the thing in which one labors, ἐν λόγῳ καί διδασκαλία, 1 Timothy 5:17; ἐν ὑμῖν,among you, 1 Thessalonians 5:12; ἐν κυρίῳ (see ἐν , I. 6 b., p. 211b middle (L brackets the clause)), Romans 16:12; εἰς τινα, for one, for his benefit, Romans 16:6; Galatians 4:11 (cf. Buttmann , 242 (200); Winer 's Grammar, 503 (469)); εἰς τοῦτο, looking to this (viz. that piety has the promise of life), 1 Timothy 4:10; εἰς ὁ, to which end, Colossians 1:29; εἰς κενόν, in vain, Philippians 2:16 (κενῶς ἐκοπίασα, of the frustrated labor of the prophets, Isaiah 49:4).

κόπος

(2873) κόπος, κόπου, ὁ (κόπτω);

1. equivalent to τό κόπτειν, a beating.

2. equivalent to κοπετός, a beating of the breast in grief, sorrow (Jeremiah 51:33 (Jeremiah 45:3)).

3. labor (so the Sept. often for עָמָל), i. e.

a. trouble (Aeschylus , Sophocles ): κόπους παρέχειν τίνι, to cause one trouble, make work for him, Matthew 26:10; Mark 14:6; Luke 11:7; Galatians 6:17; κόπον παρέχειν τίνι, Luke 18:5.

b. intense labor united with trouble, toil. (Euripides , Arstph;, others): universally, plural, 2 Corinthians 6:5; 2 Corinthians 11:23; of manual labor, joined with μόχθος ((see below)), 1 Thessalonians 2:9; ἐν κόπῳ καί μόχθῳ (toil and travail), 2 Corinthians 11:27 (where L T Tr WH omit ἐν); 2 Thessalonians 3:8; of the laborious efforts of Christian virtue, 1 Corinthians 15:58; Revelation 2:2; plural Revelation 14:13; ὁ κόπος τῆς ἀγάπης, the labor to which love prompts, and which voluntarily assumes and endures trouble and pains for the salvation of others, 1 Thessalonians 1:3; Hebrews 6:10 Rec. ; of toil in teaching, John 4:38 (on which see εἰς , B. I. 3); 1 Thessalonians 3:5; of that which such toil in teaching accomplishes, 1 Corinthians 3:8; plural 2 Corinthians 10:15 (cf. Sir. 14:15).

κοπρία

(2874) κοπρία (Chandler § 96), κοπρίας, ἡ, equivalent to ἡ κόπρος, dung: Luke 13:8 Rec.^st ; Luke 14:35 (Luke 14:34). (Job 2:8; 1 Samuel 2:8; Nehemiah 2:13; Nehemiah 1:1-11 Macc. 2:62; (Strabo , Pollux , others).)

κόπτω

(2875) κόπτω: imperfect 3 person plural ἔκοπτον; 1 aorist participle κοψας (Mark 11:8 T Tr text WH ); middle, imperfect ἐκοπτομην; future κόψομαι; 1 aorist ἐκοψαμην; (from Homer down); to cut, strike, smite (the Sept. for הִכָּה, כָּרַת, etc.): τί ἀπό or ἐκ τίνος, to cut from, cut off, Matthew 21:8; Mark 11:8. Middle to beat one's breast for grief, Latinplango (R. V. mourn): (Aeschylus Pers. 683; Plato , others; the Sept. often so for סָפַד); τινα, to mourn or bewail one (cf. Winer 's Grammar, § 32, 1 γ.): Luke 8:52; Luke 23:27, (Genesis 23:2; 1 Samuel 25:1, etc.; Aristophanes , Lysias , 396; Anthol. 11, 135, 1); ἐπί τινα, Revelation 1:7; (Revelation 18:9 T Tr WH ) (2 Samuel 11:26); ἐπί τινα, Revelation 18:9 (R G L ), cf. Zechariah 12:10. (Compare: ἀνακόπτω, ἀποκόπτω, ἐκκόπτω, ἐνκόπτω, κατακόπτω, προκόπτω, προσκόπτω. Synonym: cf. θρηνέω .)

κόραξ

(2876) κόραξ, κορακος, ὁ, a raven: Luke 12:24. (From Homer down.)

κοράσιον

(2877) κοράσιον, κορασίου, τό (diminutive of κόρη), properly, a colloquial word used disparagingly (like the German Mädel), a little girl (in the epigram attributed to Plato in (Diogenes Laërtius 3, 33; Lucian , as. 6); used by later writers without disparagement (Winer s Grammar, 24 (23)), a girl, damsel, maiden: Matthew 9:24; Matthew 14:11; Mark 5:41; Mark 6:22, Mark 6:28; (occasionally, as in Epictetus diss. 2, 1, 28; 3, 2, 8; 4, 10, 33; the Sept. for נַעֲרָה; twice also for יַלְדָּה Joel 3:3 (Joel 4:3); Zechariah 8:5; (Tobit 6:12; Judith 16:12; Esther 2:2)). The form and use of the word are fully discussed in Lobeck ad Phryn., p. 73f, cf. Sturz, De dial. Maced. etc., p. 42f.

κορβᾶν

(2878) κορβᾶν (κορβᾶν WH ; but see Tdf. Proleg., p. 102), indeclinable, and κορβανᾶς, accusative κορβᾶν (Buttmann , 20 (18)), ὁ (Hebrew קָרְבָּן i. e. an offering, the Sept. everywhere δῶρον, a term which comprehends all kinds of sacrifices, the bloody as well as the bloodless);

1. κορβᾶν, a gift offered (or to be offered) to God: Mark 7:11 (Josephus , Antiquities 4, 4, 4, of the Nazarites, οἱ κορβᾶν αὑτούς ὀνομασαντες τῷ Θεῷ, δῶρον δέ τοῦτο σημαίνει κατά Ἑλλήνων γλῶτταν; cf. contracted Apion. 1, 22, 4; (BB. DD. under the word, Corban; Ginsburg in the Bible Educator , 1:155)).

2. κορβανᾶς, κορβανα (see Buttmann , as above), the sacred treasury: Matthew 27:6 (L marginal reading Tr marginal reading κορβᾶν) (τόν ἱερόν θησαυρόν, καλεῖται δέ κορβανᾶς, Josephus , b. j. 2, 9, 4).

Κόρε

(2879) Κόρε (in Josephus , Antiquities 4, 2, 2ff with the Greek terminations Κορεου, κόρη, κόρην), ὁ (Hebrew קֹרַח i. e. ice, hail), Korah (Vulg. Core ), a man who, with others, rebelled against Moses (Numbers 16:1-50): Jude 1:11.

κορέννυμι

(2880) κορέννυμι; (κόρος satiety); to satiate, sate, satisfy: 1 aorist passive participle κορεσθέντες, as in Greek writings from Homer down, with the genitive of the thing with which one is filled (Buttmann , § 132, 19), τροφῆς, Acts 27:38; tropically, (perfect) κεκορεσμένοι ἐστε, every wish is satisfied in the enjoyment of the consummate Messianic blessedness, 1 Corinthians 4:8.

Κορίνθιος

(2881) Κορίνθιος, Κορινθίου, ὁ, a Corinthian, an inhabitant of Corinth: Acts 18:8; 2 Corinthians 6:11. ((Herodotus , Xenophon , others.))

Κόρινθος

(2882) Κόρινθος, Κορινθου, ἡ, Corinth, the metropolis of Achaia proper, situated on the isthmus of the Peloponnesus between the Aegean and Ionian Seas (hence called bimaris, Horace car. 1, 7, 2; Ovid . metam. 5, 407), and having two harbors, one of which called Cenchreae (see Κεγχρεαί ) was the roadstead for ships from Asia, the other, called Lechaeon or Lechaeum, for ships from Italy. It was utterly destroyed by L. Mummius, the Roman consul, in the Achaean war, ; but after the lapse of a century it was rebuilt by Julius Caesar (). It was eminent in commerce and wealth, in literature and the arts, especially the study of rhetoric and philosophy; but it was notorious also for luxury and moral corruption, particularly the foul worship of Venus. Paul came to the city in his second missionary journey (circa) A.D. 53 or 54, and founded there a Christian church: Acts 18:1; Acts 19:1; 1 Corinthians 1:2; 2 Corinthians 1:1, 2 Corinthians 1:23; 2 Timothy 4:20. (BB. DD. under the word; Dict. of Geogr. under the word; Lewin, St. Paul, i. 269ff.)

Κορνήλιος

(2883) Κορνήλιος, Κορνηλίου, ὁ, a Latin name, Cornelius, a Roman centurion living at Caesarea, converted to Christianity by Peter: Acts 10:1

κόρος

(2884) κόρος, κόρου, ὁ (Hebrew כֹּר), a corus or cor (cf. Ezekiel 45:14), the largest Hebrew dry measure (i. e. for wheat, meal, etc.); according to Josephus (Antiquities 15, 9, 2) equal to ten Attic medimni (but cf. B. D. under the word under the end; F. R. Condor in the Bible Educator , 3:10f): Luke 16:7 (A. V. measure). (the Sept. (Leviticus 27:16; Numbers 11:32); 1 Kings 4:22; 1 Kings 5:11; 2 Chronicles 2:10; (2 Chronicles 27:5).)

κοσμέω

(2885) κοσμέω, κόσμῳ; 3 person plural imperfect ἐκόσμουν; 1 aorist ἐκόσμησά; perfect passive κεκόσμημαι; (κόσμος);

1. to put in order, arrange, make ready, prepare: τάς λαμπάδας, put in order (A. V. trim), Matthew 25:7 (δόρπον, Homer , Odyssey 7, 13; τράπεζαν, Xenophon , Cyril 8, 2, 6; 6,11; the Sept. Ezekiel 23:41 for עָרַך; Sir. 29:26; προσφοράν, Sir. 50:14, and other examples elsewhere).

2. to ornament, adorn (so in Greek writings from Hesiod down; the Sept. several times for עָדָה); properly: οἶκον, in the passive, Matthew 12:44; Luke 11:25; τά μνημεῖα, to decorate (A. V. garnish), Matthew 23:29 (τάφους, Xenophon , mem. 2, 2, 13); τό ἱερόν λίθοις καί ἀναθεμασι, in the passive, Luke 21:5; τούς θεμελίους τοῦ τείχους λίθῳ τιμίῳ, Revelation 21:19; τινα (with garments), νύμφην, passive Revelation 21:2; ἑαυτάς ἐν τίνι, 1 Timothy 2:9 (on this passage, see καταστολή , 2). Metaphorically equivalent to to embellish with honor, gain honor (Pindar nem. 6, 78; Thucydides 2, 42; κεκοσμενον τῇ ἀρετή, Xenophon , Cyril 8, 1, 21): ἑαυτάς, followed by a participle designating the act by which the honor is gained, 1 Peter 3:5; τήν διδασκαλίαν ἐν πᾶσιν, in all things, Titus 2:10.

κοσμικός

(2886) κοσμικός, κοσμικη, κοσμικόν (κόσμος), of or belonging to the world (Vulg. saecularis ); i. e.:

1. relating to the universe: τοὐρανοῦ τοῦδε καί τῶν κοσμικων πάντων, Aristotle , phys. 2, 4, p. 196{a}, 25; opposed to ἀνθρώπινος, Lucian , paras. 11; κοσμικη διάταξις, Plutarch , consol. ad Apoll c. 34, p. 119 e.

2. earthly: τό ἅγιον κοσμικόν (its) earthly sanctuary (R. V. of this world), Hebrews 9:1.

3. worldly, i. e. having the character of this (present) corrupt age: αἱ κοσμικαι ἐπιθυμίαι, Titus 2:12; (so also in ecclesiastical writings).

κόσμιος

(2887) κόσμιος, κόσμον, of three term. in classical Greek, cf. WH s Appendix, p. 157; Winer s Grammar, § 11, 1; (Buttmann , 25 (22f)) (κόσμος), well-arranged, seemly, modest: 1 Timothy 2:9 (WH marginal reading κοσμίως); of a man living with decorum, a well-ordered life, 1 Timothy 3:2. (Aristophanes , Xenophon , Plato , Isocrates , Lysias , others) (Cf. Trench , § xcii.)

κοσμοκράτωρ

(2888) κοσμοκράτωρ, κοσμοκρατορος, ὁ (κόσμος and κρατέω), lord of the world, prince of this age: the devil and demons are called in plural οἱ κοσμοκρατορες τοῦ σκότους τοῦ αἰῶνος (but critical editions omit τοῦ αἰῶνος) τούτου (R. V. the world-rulers of this darkness), Ephesians 6:12; cf. 11; John 12:31; 2 Corinthians 4:4; see ἄρχων . (The word occurs in the Orphica , 8, 11; 11, 11; in ecclesiastical writings of Satan; in rabbinical writings כּוזְמוקְרָטור is used both of human rulers and of the angel of death; cf. Buxtorf, Lex. talm. et rabb., p. 2006 (p. 996, Fischer edition).)

κόσμος

(2889) κόσμος, κόσμου, ὁ;

1. in Greek writings from Homer down, an apt and harmonious arrangement or constitution, or der.

2. as in Greek writings from Homer down, ornament, decoration, adornment: ἐνδύσεως ἱματίων, 1 Peter 3:3 (Sir. 6:30 Sir. 21:21; 2 Macc. 2:2; the Sept. for צָבָא of the arrangement of the stars, 'the heavenly hosts,' as the ornament of the heavens, Genesis 2:1; Deuteronomy 4:19; Deuteronomy 17:8; Isaiah 24:21; Isaiah 40:26; besides occasionally for עֲדִי; twice for תִּפְאֶרֶת, Proverbs 20:29; Isaiah 3:19).

3. the world, i. e. the universe (quem κόσμον Graeci nomine ornamenti appellarunt, eum nos a perfecta absolutaque elegantia mundum , Pliny , h. n. 2, 3; in which sense Pythagoras is said to have been the first to use the word, Plutarch , de plac. philos. 2, 1, 1, p. 886 c.; but according to other accounts he used it of the heavens, (Diogenes Laërtius 8, 48, of which it is used several times also by other Greek writers (see Menag. on (Diogenes Laërtius , the passage cited; Bentley, Epistles of Phalaris , vol. i., 391 (Lond. 1886); M. Anton. 4, 27 and Gataker's notes; cf. Liddell and Scott, under the word, IV.)): Acts 17:24; Romans 4:13 (where cf. Meyer, Tholuck, Philippi); 1 Corinthians 3:22; 1 Corinthians 8:4; Philippians 2:15; with a predominant notion of space, in hyperbole, John 21:25 (Wis. 7:17 Wis. 9:3; 2 Macc. 8:18; κτίζειν τόν κόσμον, Wis. 11:18; ὁ τοῦ κόσμου κτίστης, 2 Macc. 7:23; 4 Macc. 5:25 (24); — a sense in which it does not occur in the other O. T. books, although there is something akin to it in Proverbs 17:6, on which see 8 below); in the phrases πρό τοῦ τόν κόσμον εἶναι, John 17:5; ἀπό καταβολῆς κόσμου (Matthew 13:35 R G ; Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8) and πρό καταβολῆς κόσμου (John 17:21; Ephesians 1:4; 1 Peter 1:20) (on which see καταβολή , 2); ἀπό κτίσεως κόσμου, Romans 1:20; ἀπ' ἀρχῆς κόσμου, Matthew 24:21; (on the omission of the article, cf. Winer s Grammar, p. 123 (117); Buttmann , § 124, 8 b.; (cf. Ellicott on Galatians, 6:14)).

4. the circle of the earth, the earth (very rarely so in Greek writings until after the age of the Ptolemies; so in Boeckh, Corpus inscriptions i., pp. 413 and 643, nos. 334 and 1306): Mark 16:15; (John 12:25); 1 Timothy 6:7; βασιλεία τοῦ κόσμου, Revelation 11:15; βασιλεῖαι (plural) τοῦ κόσμου, Matthew 4:8 (for which Luke 4:5 τῆς οἰκουμένης); τό φῶς τοῦ κόσμου τούτου, of the sun, John 11:9; ἐν ὅλῳ τῷ κόσμῳ, properly, Matthew 26:13; hyperbolically, equivalent to far and wide, in widely separated places, Romans 1:8; (so ἐν παντί τῷ κόσμῳ, Colossians 1:6); ὁ τότε κόσμος, 2 Peter 3:6; the earth with its inhabitants: ζῆν ἐν κόσμῳ, opposed to the dead, Colossians 2:20 (λῃστής ἦν καί κλέπτης ἐν τῷ κόσμῳ, i. e. among those living on earth, Ev. Nicod. 26). By a usage foreign to secular authors,

5. the inhabitants of the world: θέατρον ἐγενήθημεν τῷ κόσμῳ καί ἀγγέλοις καί ἀνθρώποις, 1 Corinthians 4:9 (Winer s Grammar, 127 (121)); particularly the inhabitants of the earth, men, the human race (first so in Sap. (e. g. Wisdom 10:1)): Matthew 13:38; Matthew 18:7; Mark 14:9; John 1:10, John 1:29 (John 1:36 L in brackets); John 3:16; John 6:33,John 6:51; John 8:26; John 12:47; John 13:1; John 14:31; John 16:28; John 17:6,John 17:21,John 17:23; Romans 3:6, Romans 3:19; 1 Corinthians 1:27 (cf. Winer 's Grammar, 189 (178)); 1 Corinthians 4:13; 1 Corinthians 5:10; 1 Corinthians 14:10; 2 Corinthians 5:19; James 2:5 (cf. Winer 's Grammar, as above); 1 John 2:2 (cf. Winer 's Grammar, 577 (536)); ἀρχαῖος κόσμος, of the antediluvians, 2 Peter 2:5; γέννασθαι εἰς τόν κόσμον, John 16:21; ἔρχεσθαι εἰς τόν κόσμον (John 9:39) and εἰς τόν κόσμον τοῦτον, to make its appearance or come into existence among men, spoken of the light which in Christ shone upon men, John 1:9; John 3:19, cf. John 12:46; of the Messiah, John 6:14; John 11:27; of Jesus as the Messiah, John 9:39; John 16:28; John 18:37; 1 Timothy 1:15; also ἐισέρχεσθαι εἰς τόν κόσμον, Hebrews 10:5; of false teachers, 2 John 1:7 (yet here L T Tr WH ἐξέρχεσθαι εἰς τόν κόσμον; (so all texts in 1 John 4:1)); to invade, of evils coming into existence among men and beginning to exert their power: of sin and death, Romans 5:12 (of death, Wis. 2:24; Clement of Rome , 1 Corinthians 3:1-23, 1 Corinthians 3:4 [ET]; of idolatry, Wis. 14:14). ἀποστέλλειν τινα εἰς τόν κόσμον, John 3:17; John 10:36; John 17:18; 1 John 4:9; φῶς τοῦ κόσμου, Matthew 5:14; John 8:12; John 9:5; σωτήρ τοῦ κόσμου, John 4:42; 1 John 4:14 (σωτηρία τοῦ κόσμου Wis. 6:26 (25); ἐλπίς τοῦ κόσμου, Wis. 14:6; πρωτόπλαστος πατήρ τοῦ κόσμου, of Adam, Wis. 10:1); στοιχεῖα τοῦ κόσμου (see στοιχεῖον , 3 and 4); ἐν τῷ κόσμῳ, among men, John 16:33; John 17:13; Ephesians 2:12; ἐν κόσμῳ (see Winer 's Grammar, 123 (117)), 1 Timothy 3:16; εἶναι ἐν τῷ κόσμου, to dwell among men, John 1:10; John 9:5; John 17:11, John 17:12 R G ; 1 John 4:3; εἶναι ἐν κόσμῳ, to be present, Romans 5:13; ἐξελθεῖν, ἐκ τοῦ κόσμου, to withdraw from human society and seek an abode outside of it, 1 Corinthians 5:10; ἀναστρέφεσθαι ἐν τῷ κόσμῳ, to behave oneself, 2 Corinthians 1:12; likewise εἶναι ἐν τῷ κόσμου τούτῳ, 1 John 4:17. used specifically of the Gentiles collectively, Romans 11:12 (where it alternates with τά ἔθνη), 15; (the two in combination: τά ἔθνη τοῦ κόσμου, Luke 12:30). hyperbolically or loosely equivalent to the majority of men in a place, the multitude or mass (as we say the public): John 7:4; John 12:19 (here Tr marginal reading adds ὅλος, in brackets); John 14:19,John 14:22; John 18:20. equivalent to the entire number, ἀσεβῶν, 2 Peter 2:5.

6. the ungodly multitude; the whole mass of men alienated from God, and therefore hostile to the cause of Christ (cf. Winer 's Grammar, 26): John 7:7; John 14:27 (); John 15:18; John 16:8,John 16:20,John 16:33; John 17:9, John 17:14, John 17:25; 1 Corinthians 1:21; 1 Corinthians 6:2; 1 Corinthians 11:32; 2 Corinthians 7:10; James 1:27; 1 Peter 5:9; 2 Peter 1:4; 2 Peter 2:20; 1 John 3:1, 1 John 3:13; 1 John 4:5; 1 John 5:19; of the aggregate of ungodly and wicked men in O. T. times, Hebrews 11:38; in Noah's time, ibid. 7; with οὗτος added, Ephesians 2:2 (on which see αἰών , 3); εἶναι ἐκ τοῦ κόσμου and ἐκ τοῦ κόσμου τούτου (see εἰμί , V. 3rd.), John 8:23; John 15:19; John 17:14, John 17:16; 1 John 4:5; λαλεῖν ἐκ τοῦ κόσμου, to speak in accordance with the world's character and mode of thinking, 1 John 4:5; ὁ ἄρχων τοῦ κόσμου τούτου, i. e. the devil, John 12:31; John 14:30; John 16:11; ὁ ἐν τῷ κόσμῳ he that is operative in the world (also of the devil), 1 John 4:4; τό πνεῦμα τοῦ κόσμου 1 Corinthians 2:12; ἡ σοφία τοῦ κόσμου τούτου, 1 Corinthians 1:20 (here G L T Tr WH omit τούτου); 1 Corinthians 3:19. (τά στοιχεῖα τοῦ κόσμου, Galatians 4:3; Colossians 2:8, Colossians 2:20 (see 5 above, and στοιχεῖον, 3 and 4).)

7. worldly affairs; the aggregate of things earthly; the whole circle of earthly goods, endowments, riches, advantages, pleasures, etc., which, although hollow and frail and fleeting, stir desire, seduce from God and are obstacles to the cause of Christ: Galatians 6:14; 1 John 2:16; 1 John 3:17; εἶναι ἐκ τοῦ κόσμου, to be of earthly origin and nature, John 18:36; somewhat differently in 1 John 2:16 (on which see εἰμί , V. 3 d.); κερδαίνειν τόν κόσμον ὅλον, Matthew 16:26; Mark 8:36; Luke 9:25; οἱ χρώμενοι τῷ κόσμῳ τούτῳ (critical text τόν κόσμον; see χράομαι , 2), 1 Corinthians 7:31; μέριμναν τά τοῦ κόσμου, 33f; φίλος and φιλία τοῦ κόσμου, James 4:4; ἀγαπᾶν τόν κόσμον, 1 John 2:15; νικαν τόν κόσμον, the incentives to sin proceeding from the world, 1 John 5:4; the obstacles to God's cause, John 16:33; (cf. ἐλθέτω χάρις καί παρελθέτω ὁ κόσμος οὗτος, Teaching of the Twelve Apostles, c. 10 [ET]).

8. any aggregate or general collection of particulars of any sort (cf. English "a world of curses" (Shakspere), etc.): ὁ κόσμος τῆς ἀδικίας, the sum of all iniquities, James 3:6; τοῦ πιστοῦ ὅλος ὁ κόσμος τῶν χρημάτων, τοῦ δέ ἀπίστου οὐδέ ὀβολός (a statement due to the Alex. translators), Proverbs 17:6. Among the N. T. writers no one uses κόσμος oftener than John; it occurs in Mark three times, in Luke's writings four times, and in the Apocalypse three tinms. Cf. Kreiss, Sur le sens du mot κόσμος dans le N. T. (Strasb. 1837); Düsterdieck on 1 John 2:15, pp. 247-259; Zezschwitz, Profangräcität u. Biblical Sprachgeist, p. 21ff; Diestel in Herzog xvii., p. 676ff; (Trench , Synonyms, § lix.); on John's use of the word cf. Reuss, Histoire de la theologie chretienne au siecle apostolique, ii., p. 463ff (i. e. livre 7 chapter viii.); cf. his Johanneische Theologie, in the Beiträge zu den theol. Wissenschaften, Fasc. i., p. 29ff; (Westcott on John 1:10, 'Additional Note').

Κούαρτος

(2890) Κούαρτος, Κουαρτου, ὁ (a Latin name), Quartus, an unknown Christian: Romans 16:23.

κουμ

(2891) κοῦμι, Tr text κουμ, T WH κουμ (the Hebrew קוּמִי (impv. feminine; the other (masculine) form must be regarded as having become an interjection)), arise: Mark 5:41. See Edersheim, Jesus the Messiah, i. 631 note.

κουστωδία

(2892) κουστωδία, κουστωδίας (Buttmann , 17 (16)), ἡ (a Latin word), guard: used of the Roman soldiers guarding the sepulchre of Christ, Matthew 27:65; Matthew 28:11. (Ev. Nic c. 13.)

κουφίζω

(2893) κουφίζω: imperfect 3 person plural ἐκούφιζον; (κοῦφος light);

1. intransitive, to be light (Hesiod , Euripides , Dio C.).

2. from Hippocrates down, generally translated, to lighten: a ship, by throwing the cargo overboard, Acts 27:38. (the Sept. Jonah 1:5, and often in Polybius )

κόφινος

(2894) κόφινος, κοφινου, ὁ, a basket, wicker basket (cf. B. D. under the word ): Matthew 14:20; (Matthew 16:9); Mark 6:43; (Mark 8:19); Luke 9:17; John 6:13. (Judges 6:19; Psalms 80:7 (Psalms 81:7); Aristophanes av. 1310; Xenophon , mem. 3, 8, 6; others.)

κράβαττος

(2895) κράββατος (L T Tr WH κράβαττος; the Sinaiticus manuscript κραβακτος (except in Acts 5:15; cf. KC . Nov. Test. ad fid. Vat. praef., p. 81f; Tdf. Proleg., p. 80)), κραββατου, ὁ (Latingrabatas ), a pallet, camp bed (a rather mean bed, holding only one person, called by the Greeks σκίμπους, σκιμποδιον): Mark 2:4, Mark 2:9, Mark 2:11; Mark 6:55; John 5:8-12 (in 12 T WH omit; Tr brackets the clause); Acts 5:15; Acts 9:33. Cf. Sturz, De dial. Maced. etc., p. 175f; Lob. ad Phryn. , p. 62; Volkmar, Marcus u d. Synapse as above with, p. 131; (McClellan, New Testament etc., p. 106; Winer 's Grammar, 25).

κράζω

(2896) κράζω (with a long; hence participle κρᾶζον, Galatians 4:6 L T Tr WH ((where R G κρᾶζον); cf. Buttmann , 61 (53))); imperfect ἔκραζον; future κεκράξομαι (Luke 19:40 R G L Tr marginal reading), and κραξω (ibid. T WH Tr text), the former being more common in Greek writings and used by the Sept. (cf. Micah 3:4; Job 35:12, etc. (but ἀνα-κράξομαι, Joel 3:16 Alex. ; cf. Winer s Grammar, 279 (262); especially Buttmann , as below)); 1 aorist ἔκραξα (once viz. Acts 24:21 T Tr WH ἐκέκραξα, a reduplicated form frequent in the Sept. (e. g. Psalms 21:6 (Psalms 22:6); Judges 3:15; Judges 1:1-36 Macc. 11:49, etc.; see Veitch , under the word); more common in native Greek writings Isaiah 2:1-22 aorist ἐκραγον ("the simple ἐκραγον seems not to occur in good Attic" (Veitch , under the word))); perfect κέκραγα, with present force (Winer 's Grammar, 274 (258)) (John 1:15); cf. Alexander Buttmann (1873) Ausf. Spr. ii., p. 223; Buttmann , 61 (53); Kühner, i., p. 851; (especially Veitch , under the word); the Sept. for זָעַק, צָעַק, קָרָא, שִׁוּעַ; (from Aeschylus down);

1. properly, (onomatopoetic) to croak (German krächzen), of the cry of the raven (Theophrastus ); hence universally, to cry out, cry aloud, vociferate: particularly of inarticulate cries, Mark 5:5; Mark 9:26; Mark 15:39 (here T WH omit; Tr brackets κράξας); Luke 9:39; Revelation 12:2; ἀπό τοῦ φοβοῦ, Matthew 14:26; with φωνή μεγάλη added, Matthew 27:50; Mark 1:26 (here T Tr WH φωνῆσαν); Acts 7:57; Revelation 10:3; ὄπισθεν τίνος, to cry after one, follow him up with outcries, Matthew 15:23; like זָעַק and צָעַק (Genesis 4:10; Genesis 18:20), equivalent to to cry or pray for vengeance, James 5:4.

2. to cry i. e. call out aloud, speak with a loud voice (German laut rufen): τί, Acts 19:32; Acts 24:21; followed by direct discourse, Mark 10:48; Mark 15:14; Luke 18:39; John 12:13 R G ; Acts 19:34; Acts 21:28, Acts 21:36; xxili. 6; with the addition φωνή μεγάλη followed by direct disc, Mark 5:7; Acts 7:60; ἐν φωνή μεγάλη, Revelation 14:15, κράζω λέγων, to cry out saying, etc., Matthew 8:29; Matthew 14:30; (Matthew 15:22 (where R G ἐκραύγασεν)); Matthew 20:30; Matthew 21:9; Matthew 27:23; Mark 3:11; Mark 11:9 (T Tr WH omit; L brackets λέγοντες); John 19:12 (here L T Tr WH ἐκραύγασαν); Acts 16:17; Acts 19:28; Revelation 18:18; κράζω φωνή μεγάλη λέγων, Revelation 6:10; Revelation 7:10; Revelation 19:17 (here T WH brackets add ἐν); κράξας ἔλεγε, Mark 9:24; κράζειν καί λέγειν, Matthew 9:27; Matthew 21:15; Mark 10:47; Luke 4:41 R G Tr text WH ; Acts 14:14; of those who utter or teach a thing publicly and solemnly, Romans 9:27; κέκραγε and ἔκραξε λέγων, followed by direct discourse, John 1:15; John 7:37; ἔκραξε διδάσκων καί λέγων, John 7:28; ἔκραξεν καί εἶπεν, John 12:44; of those who offer earnest, importunate, prayers to God, followed by direct discourse, Romans 8:15; Galatians 4:6 (often so in O. T., as Job 35:12; Psalms 33:7 (Psalms 34:7); commonly with πρός κύριον, πρός τόν Θεόν added, Judges 10:12 (Alex. ); Psalms 3:5; Psalms 106:13 (Psalms 107:13), etc.). τίνι, to cry or call to: Revelation 7:2; Revelation 14:15,(cf. Psalm 118:145 (Psalms 119:145); ἕτερος πρός ἕτερον, Isaiah 6:3). (Compare: ἀνα-κράζω. Synonym: see βοάω , at the end.)

κραιπάλη

(2897) κραιπάλῃ (WH κρεπάλη, see their Appendix, p. 151), κραιπαλης, ἡ (from ΚΡΑΣ the head, and πάλλω to toss about; so explained by Galen and Clement of Alexandria , Paedag. 2, 2, 26 and Phryn. in Bekker, Anecd., p. 45, 13 (cf. Vanicek , p. 148)), Latincrapula (i. e. the giddiness and headache caused by drinking wine to excess): Luke 21:34 (A. V. surfeiting; cf. Trench , § lxi.). (Aristophanes Acharn. 277; Alciphron 3, 24; Plutarch , mor., p. 127 f. (de sanitate 11); Lucian , Herodian , 2, 5, 1.)

κρανίον

(2898) κρανίον, κρανίου, τό (diminutive of the noun κράνον (i. e. κάρα; Curtius , § 38)), a skull (Vulg. calvaria ): Matthew 27:33; Mark 15:22; Luke 23:33; John 19:17; see Γολγοθᾶ . (Judges 9:53; 2 Kings 9:35; Homer , Iliad 8, 84; Pindar , Euripides , Plato , Lucian , Herodian)

κράσπεδον

(2899) κράσπεδον, κρασπέδου, τό, in classical Greek the extremity or prominent part. of a thing, edge, skirt, margin; the fringe of a garment; in the N. T. for Hebrew צִיצִית, i. e. a little appendage hanging down from the edge of the mantle or cloak, made of twisted wool; a tassel, tuft: Matthew 9:20; Matthew 14:36; Matthew 23:5; Mark 6:56; Luke 8:44. The Jews had such appendages attached to their mantles to remind them of the law, according to Numbers 15:37. Cf. Winer s RWB under the word Saum; (B. D. under the phrase, ; Edersheim, Jesus the Messiah, 1:624; especially Ginsburg in Alex.'s Kitto under the word Fringes).

κραταιός

(2900) κραταιός, κραταιᾷ, κραταιόν (κράτος), the Sept. mostly for חָזָק, mighty: ἡ κραταιός χείρ τοῦ Θεοῦ, i. e. the power of God, 1 Peter 5:6; τοῦ κυρίου, Baruch 2:11; 1 Esdr. 8:46 (47), 60 (61), and often in the Sept. (In earlier Greek only poetic (Homer , others) for the more common κρατερός; but later, used in prose also (Plutarch , others).)

κραταιόω

(2901) κραταιόω, κραταιῷ: passive, present imperative 2 person plural κραταιοῦσθε imperfect 3 person singular ἐκραταιοῦτο; 1 aorist infinitive κραταιωθῆναι; (κράτος); only Biblical and ecclesiastical, for the classic κρατύνω; the Sept. mostly for חָזַק; in passive several times for אָמֵץ; to strengthen, make strong (Vulg. conforto (and in Ephesians 3:16conroboro )); passive to be made strong, to increase in strength, to grow strong: passive with the dative of respect, πνεύματι, Luke 1:80; Luke 2:40 (here G L T Tr WH omit πνεύματι); δυνάμει, Ephesians 3:16 (cf. ἰσχύειν τοῖς σωμασι, Xenophon , mem. 2, 7, 7); ἀνδρίζεσθε, κραταιοῦσθε, i. e. show yourselves brave (A. V. be strong), 1 Corinthians 16:13 (ἀνδρίζεσθε καί κραταιούσθω ἡ καρδία ὑμῶν, Psalm 30:25 (Ps. 31:25); κραταιοῦσθε καί γίνεσθε εἰς ἄνδρας, 1 Samuel 4:9; ἀνδρίζου καί κραταιωθῶμεν, 2 Samuel 10:12).

κρατέω

(2902) κρατέω; imperfect 2 person plural ἐκρατειτε, Mark 14:49 Tr marginal reading WH marginal reading; future κρατήσω; 1 aorist ἐκράτησα; perfect infinitive κεκρατηκέναι; passive, present κρατοῦμαι; imperfect ἐκρατουμην; perfect 3 person plural κεκράτηνται; (κράτος (which see)); the Sept. chiefly for חָזַק, also for אָחַז (to seize), etc.; from Homer down;

1. to have power, be powerful; to be chief, be master of, to rule: absolutely for מָלַך, Esther 1:1; Esther 1:1-22 Esdr. 4:38; ὁ κρατῶν, Wis. 14:19; οἱ κρατοῦντες, 2 Macc. 4:50; τίνος, to be ruler of one, Proverbs 16:32; Proverbs 17:2 (for מָשַׁל); Wis. 3:8; never so in the N. T.

2. to get possession of; i. e.

a. to become master of, to obtain: τῆς προθέσεως, Acts 27:13 ((Diodorus Siculus 16, 20; others) cf. Buttmann , 161 (140); on the tense, Winer s Grammar, 334 (313)).

b. to take bold of: τῆς χειρός τίνος (cf. Winer s Grammar, § 30, 8 d.; Buttmann , as above), Matthew 9:25; Mark 1:31; Mark 5:41; Mark 9:27 L T Tr WH ; Luke 8:54; τινα τῆς χειρός, to take one by the hand, Mark 9:27 R G , cf. Matthiae , § 331; τινα, to hold one fast in order not to be sent away, Acts 3:11, cf. Meyer at the passage; τούς πόδας τίνος, to embrace one's knees, Matthew 28:9; tropically, τόν λόγον, to lay hold of mentally (cf. our 'catch at'; but others refer this example to 3 b. below), Mark 9:10 (join πρός ἑαυτούς with συζητοῦντες).

c. to lay hold of, take, seize: τινα, to lay hands on one in order to get him into one's power, Matthew 14:3; Matthew 18:28; Matthew 21:46; Matthew 22:6; Matthew 26:4, Matthew 26:48, Matthew 26:50, Matthew 26:55, Matthew 26:57; Mark 3:21; Mark 6:17; Mark 12:12; Mark 14:1, Mark 14:44, Mark 14:46, Mark 14:49, Mark 14:51; Acts 24:6; Revelation 20:2; (2 Samuel 6:6; Psalms 136:9 (Psalms 137:9)); τί, Matthew 12:11.

3. to hold; i. e.

a. to hold in the hand: τί ἐν τῇ δεξιά, Revelation 2:1 (τῇ ἀριστερά τόν ἄρτον, Plutarch , mor., p. 99 d.).

b. to hold fast, i. e. tropically, not to discard or let go; to keep carefully and faithfully: ὁ ἔχετε, ἔχεις, Revelation 2:25; Revelation 3:11; τό ὄνομα μου, Revelation 2:13; one's authority, τήν κεφαλήν, i. e. ἐκεῖνον ὅς ἐστιν ἡ κεφαλή, Christ, Colossians 2:19; τήν παράδοσιν, Mark 7:3, Mark 7:8; τάς παραδόσεις, 2 Thessalonians 2:15; τήν διδαχήν, Revelation 2:14; also with a genitive of the thing, of blessings in which different individuals are participants: τῆς ὁμολογίας, Hebrews 4:14; τῆς ἐλπίδος, Hebrews 6:18 (others refer this example to 2 above) (cf. 2 Samuel 3:6).

c. to continue to hold, to retain: of death continuing to hold one, passive Acts 2:24; τάς ἁμαρτίας (opposed to ἀφίημι), to retain sins, i. e. not to remit, John 20:23; to hold in check, restrain: followed by ἵνα μή, Revelation 7:1; by τοῦ μή (Winer s Grammar, 325 (305); Buttmann , § 140, 16 β.), Luke 24:16. On the construction of this verb with the genitive and accusative, cf. Matthiae , § 359f; Winer s Grammar, § 30, 8 d.; Buttmann , 161 (140).

κράτιστος

(2903) κράτιστος, κρατίστη, κράτιστον, superlative of the adjective κρατύς (κράτος) (from (Homer ) Pindar down), mightiest, strongest, noblest, most illustrious, best, most excellent: vocative κράτιστε used in addressing men of conspicuous rank or office, Acts 23:26; Acts 24:3; Acts 26:25, (Otto, De ep. ad Diognetum etc. Jena 1845, p. 79ff, and in his Epist. ad Diognet. Leips. edition, p. 53f, has brought together examples from later writings). Perhaps also it served simply to express friendship in Luke 1:3 (as in Theophrastus , char. 5; Dionysius Halicarnassus , de oratt. 1; Josephus , Antiquities 4, 6, 8), because in Acts 1:1 it is omitted in addressing the same person. Cf. Grimm in Jahrbb. f. deutsche Theol. for 1871, p. 50f.

κράτος

(2904) κράτος, κρατεος (κράτους) (from a root meaning 'to perfect, complete' (Curtius , § 72); from Homer down), τό, Hebrew עֹז;

1. force, strength.

2. power, might: τό κράτος τῆς ἰσχύος αὐτοῦ, the might of his strength, Ephesians 1:19; Ephesians 6:10; τῆς δόξης αὐτοῦ, Colossians 1:11; κατά κράτος, mightily, with great power, ηὔξανε, Acts 19:20; metonymy, a mighty deed, a work of power: ποιεῖν κράτος (cf. ποιεῖν δυνάμεις), Luke 1:51.

3. dominion: in the doxologies, 1 Timothy 6:16; 1 Peter 4:11; 1 Peter 5:11; Jude 1:25; Revelation 1:6; Revelation 5:13; τίνος (the genitive of object), Hebrews 2:14 (τό Περσεων κράτος ἔχοντα, Herodotus 3, 69). (Synonym: see δύναμις , at the end.)

κραυγάζω

(2905) κραυγάζω; imperfect 3 person plural ἐκραύγαζον; future κραυγάσω; 1 aorist ἐκραύγασα; (κραυγή); to cry out, cry aloud, (equivalent to κράζω (see βοάω , at the end, and below)): Matthew 12:19; Acts 22:23; to shout, foll. by direct discourse, John 19:15 and L T Tr WH in John 12:13; with λέγων added, to cry out in these words, followed by direct discourse: John 18:40; John 19:6 (where T omits λέγοντες), and L T Tr WH also in 12; κραυγάζειν καί λέγειν, Luke 4:41 L T Tr marginal reading; φωνή μεγάλη ἐκραύγασεν, followed by direct discourse, John 11:43. τίνι, to cry out to, call to, one (see κράζω , 2 and at the end), followed by direct discourse Matthew 15:22 R G . The word is rare in Greek writings: Demosthenes , p. 1258, 26; of the shouts in the theatres, Epictetus diss. 3, 4, 4; of a raven, ibid. 3, 1, 37; Galen , others; first in a poetic fragment in Plato , rep. 10, p. 601 b.; once in the O. T. viz. 2 Esdr. 3:13. Cf. Lob. ad Phryn. , p. 337.

κραυγή

(2906) κραυγή, κραυγῆς, ἡ (cf. κραζο; on its classical use see Schmidt , Syn. i., chapter 3 § 4; from Euripides down). The Sept. for זְעָקָה, צְעָקָה, שַׁוְעָה, תְּרוּעָה, etc.; a crying, outcry, clamor: Matthew 25:6; Luke 1:42 T WH Tr text; Acts 23:9; Ephesians 4:31, and R G in Revelation 14:18; of the wailing of those in distress, Hebrews 5:7; Revelation 21:4.

κρέας

(2907) κρέας, τό (cf. Latincaro, cruor ; Curtius , § 74), plural κρέα (cf. Winer s Grammar, 65 (63); (Buttmann , 15 (13))); (from Homer down); the Sept. very often for בָּשָׂר; (the) flesh (of a sacrificed animal): Romans 14:21; 1 Corinthians 8:13.

κρεῖσσον

(2908) κρείττων and (1 Corinthians 7:38; Philippians 1:23; in other places the reading varies between the two forms, especially in 1 Corinthians 7:9 (here T Tr WH L text κρείττων); 1 Corinthians 11:17; Hebrews 6:9 (here and in the preceding passage L T Tr WH κρείσσων; see WH 's Appendix, p. 148f; cf. Sigma) κρείσσων, κρεισσονος, neuter κρεισσονου (comparitive of κρατύς, see κράτιστος , cf. Kühner, i., p. 436; (Buttmann , 27 (24))) (from Homer down), better; i. e. a. more useful, more serviceable: 1 Corinthians 11:17; 1 Corinthians 12:31 R G ; Hebrews 11:40; Hebrews 12:24; with πολλῷ μᾶλλον, added, Philippians 1:23 (cf. μᾶλλον , 1 b.); κρεῖσσον (adverb) ποιεῖν, 1 Corinthians 7:38; κρεῖττον ἐστιν, it is more advantageous, followed by an infinitive, 1 Corinthians 7:9; 2 Peter 2:21 (cf. Buttmann , 217 (188); Winer s Grammar, § 41 a. 2 a). b. more excellent: Hebrews 1:4; Hebrews 6:9; Hebrews 7:7, Hebrews 7:19, Hebrews 7:22; Hebrews 8:6; Hebrews 9:23; Hebrews 10:34; Hebrews 11:16, Hebrews 11:35; κρεῖττον, followed by an infinitive, 1 Peter 3:17.