Thayer's Greek Lexicon

μιασμός — Μωϋσῆς

μιασμός

(3394) μιασμός, μιασμοῦ, ὁ (μιαίνω), the act of defiling, defilement, pollution: ἐπιθυμία μιασμοῦ, defiling lust (Winer 's Grammar, § 34, 3 b.), 2 Peter 2:10. (Wis. 14:26; 1 Macc. 4:43; Plutarch , mor., p. 393 c.; Test xii. Patr. (test. Leviticus 17:1-16; test. Benj. 8; Graecus Venetus (passim); Hermas , Past. sim. 5, 7, 2 [ET]).)

μίγμα

(3395) μίγμα or (so L T ) μίγμα (on the accent cf. Lipsius , Gramm. Untersuch., pp. 32 and 34 (cf. Winer 's Grammar, § 6, 1 e.; κρίμα, at the beginning)), μιγματος, τό (μεγνυμι), that which has been produced by mixing, a mixture: John 19:39 (WH text ἕλιγμα, which see). (Sir. 38:8; Aristotle , Plutarch , others.)

μίγνυμι

(3396) μίγνυμι and μίσγω: 1 aorist ἐμιξα; perfect passive participle μεμιγμενος; from Homer down; to mix, mingle: τί τίνι, one thing with another, Revelation 8:7 Rec. ; Revelation 15:2; also τί ἐν τίνι (cf. Buttmann , § 133, 8), Revelation 8:7 G L T Tr WH ; μετά τίνος, with a thing, Matthew 27:34; Luke 13:1 (on which see αἷμα , 2 a.). (Synonym: See κεράννυμι , at the end Compare: συναναμίγνυμι.)

μικρόν

(3397) μικρός, μικρά, μικρόν, comparitive μικρότερος, μικροτερα, ἐρον (from Homer down), the Sept. for קָטֹן, קָטָן, מְעַט, small, little; used

a. of size: Matthew 13:32; Mark 4:31; hence, of stature, τῇ ἡλικία, Luke 19:3; of length, James 3:5.

b. of space: neuter προελθών (προσελθών, T Tr WH marginal reading in Matthew, Tr WH marginal reading in Mark (see προσέρχομαι , a.)) μικρόν, having gone forward a little, Matthew 26:39; Mark 14:35 (cf. Winer s Grammar, § 32,6; Buttmann , § 131, 11f).

c. of age: less by birth, younger, Mark 15:40 (others take this of stature); οἱ μικροί, the little ones, young children, Matthew 18:6, Matthew 18:10, Matthew 18:14; Mark 9:42; ἐπο μικροῦ ἕως μεγάλου (A. V. from the least to the greatest), Acts 8:10; Hebrews 8:11 (Jeremiah 6:13; Jeremiah 38:34 (Jeremiah 31:34)); μικρός τέ καί μέγας (both small and great) i. e. all, Acts 26:22; plural, Revelation 11:18; Revelation 13:16; Revelation 19:5, Revelation 19:18; Revelation 20:12.

d. of time, short, brief: neuter — nominative, ἔτι (or ἔτι omitted) μικρόν (namely, ἔσται) καί (yet) a little while and etc. i. e. shortly (this shall come to pass), John 14:19; John 16:16, John 16:19 ((cf. Exodus 17:4)); ἔτι μικρόν ὅσον ὅσον (see ὅσος , a.); without καί, Hebrews 10:37 (Isaiah 26:20); τό μικρόν (Tr WH omits τό), John 16:18; — μικρόν accusative (of duration), John 13:33 (Job 36:2); μικρόν χρόνον, John 7:33; John 12:35; Revelation 6:11; Revelation 20:3; μετά μικρόν, after a little while, Matthew 26:73; Mark 14:70, (πρό μικροῦ, Wis. 15:8).

e. of quantity, i. e. number or amount: μικρά ζύμη, 1 Corinthians 5:6; Galatians 5:9; of number, μικρόν ποιμιον, Luke 12:32; of quantity, μικρά δύναμις, Revelation 3:8; neuter μικρόν (τί), a little, 2 Corinthians 11:1, 2 Corinthians 11:16.

f. of rank or influence: Matthew 10:42; Luke 9:48; Luke 17:2; ὁ μικρότερος ἐν τῇ βασιλεία τῶν οὐρανῶν, he that is inferior to the other citizens of the kingdom of heaven in knowledge of the gospel (R. V. but little in etc.; cf. Winer s Grammar, 244 (229); Buttmann , § 123, 13), Matthew 11:11; Luke 7:28.

μικρός

(3398) μικρός, μικρά, μικρόν, comparitive μικρότερος, μικροτερα, ἐρον (from Homer down), the Sept. for קָטֹן, קָטָן, מְעַט, small, little; used

a. of size: Matthew 13:32; Mark 4:31; hence, of stature, τῇ ἡλικία, Luke 19:3; of length, James 3:5.

Μίλητος

(3399) Μίλητος, Μιλήτου, ἡ, Miletus, a maritime city (now nearly ten miles from the coast (cf. Acts 20:38)) of Caria or Ionia, near the mouths of the Maeander and not far (about 35 miles south) from Ephesus. It was the mother of many (some eighty) colonies, and the birthplace of Thales, Anaximander , and other celebrated men: Acts 20:15, Acts 20:17; 2 Timothy 4:20. (Lewin, St. Paul, ii., 90f.)

μίλιον

(3400) μίλιον, μιλιου, τό (a word of Latin origin (cf. Buttmann , 18 (16))), a mile, among the Romans the distance of a thousand paces or eight stadia (somewhat less than our mile): Matthew 5:41. (Polybius , Strabo , Plato .)

μιμέομαι

(3401) μιμέομαι, μιμοῦμαι; (μῖμος (an actor, mimic)); to imitate: τινα, anyone, 2 Thessalonians 3:7, 2 Thessalonians 3:9; τί, Hebrews 13:7; 3 John 1:11. (Pindar , Aeschylus , Herodotus , others.)

μιμητής

(3402) μιμητής, μιμητου, ὁ, an imitator: γίνομαι τίνος (genitive of person), 1 Corinthians 4:16; 1 Corinthians 11:1; Ephesians 5:1; 1 Thessalonians 1:6; 1 Thessalonians 2:14; Hebrews 6:12; with the genitive of the thing, 1 Peter 3:13 Rec. (where L T Tr WH ζηλωταί). (Plato , Isocrates , others.)

μιμνῄσκομαι

(3403) μιμνήσκω: (ΜΝΑΩ (allied with μένω, μανθάνω; cf. Latinmaneo, moneo, mentio , etc.; cf. Curtius , § 429)); to remind: Homer , Pindar , Theognis , Euripides , others; passive and middle, present μιμνῄσκομαι (Hebrews 2:6; Hebrews 13:3; rare in Attic); 1 aorist ἐμνήσθην; perfect μέμνημαι; 1 future passive in a middle sense, μνησθήσομαι (Hebrews 10:17 L T Tr WH ); the Sept. for זָכַר; to be recalled or to return to one's mind, to remind oneself of, to remember; ἐμνήσθην, with a passive significance (cf. Buttmann , 52 (46)), to be recalled to mind, to be remembered, had in remembrance: ἐνώπιον τίνος, before, i. e., in the mind of one (see ἐνώπιον , 1 c.), Acts 10:31; Revelation 16:19 (passively also in Ezekiel 18:22; (Sir. 16:17 Rec. ); and ἀναμνησθῆναι, Numbers 10:9; Psalm 108:16 (Psalms 109:16)); — with a middle significance, followed by a genitive of the thing (Winer s Grammar, § 30, 10 c.), to remember a thing: Matthew 26:75; Luke 24:8; Acts 11:16; 2 Peter 3:2; Jude 1:17; μνησθῆναι ἐλέους, to call to remembrance former love, Luke 1:54 (cf. Psalms 24:6 (Psalms 25:6)); τῆς διαθήκης, Luke 1:72 (Genesis 9:15; Exodus 2:24; Exodus 1:1-22 Macc. 4:10; 2 Macc. 1:2); μή μνησθῆναι τῶν ἁμαρτιῶν τίνος (A. V. to remember no more) i. e. to forgive, Hebrews 8:12; Hebrews 10:17 (after the Hebrew; see Psalms 24:7 (Psalms 25:7); Psalms 78:8 (Psalms 79:8); Isaiah 43:25; and on the other hand, to remember the sins of anyone is said of one about to punish them, Jeremiah 14:10; Jeremiah 1:1-19 Macc. 5:4 1 Macc. 6:12); with genitive of a person, to remember for good, remember and care for: Luke 23:42; followed by ὅτι, Matthew 5:23; Matthew 27:63; Luke 16:25; John 2:17, John 2:22; John 12:16; by ὡς, Luke 24:6. perfect μέμνημαι, in the sense of a present (cf. Winer s Grammar, 274 (257)), to be mindful of: with the genitive of the thing, 2 Timothy 1:4; πάντα μου μέμνησθε, in all things ye are mindful of me, 1 Corinthians 11:2; present μιμνῄσκομαι, with the genitive of the person, to remember one in order to care for him, Hebrews 2:2 (from Psalms 8:5); Hebrews 13:3. (Compare: ἀναμιμνῄσκω, ἐπαναμιμνῄσκω, ὑπομιμνῄσκω.)

μισέω

(3404) μισέω, μισῶ; imperfect ἐμίσουν; future μισήσω; 1 aorist ἐμίσησα; perfect μεμίσηκα; passive, present participle μισουμενος; perfect participle μεμισημενος (Revelation 18:2); the Sept. for שָׂנֵא; (from Homer down); to hate, pursue with hatred, detest; passive to be hated, detested: τινα, Matthew 5:43 and Rec. in Matthew 5:44; Matthew 24:10; Luke 1:71; Luke 6:22, Luke 6:27; Luke 19:14; John 7:7; John 15:18, John 15:23-25; John 17:14; Titus 3:3; 1 John 2:9 (1 John 2:11); 1 John 3:13,1 John 3:15; 1 John 4:20; Revelation 17:16; passive, Matthew 10:22; Matthew 24:9; (Mark 13:13); Luke 21:17; τί: John 3:20; Revelation 7:15; Ephesians 5:29; Hebrews 1:9; Jude 1:23; Revelation 2:6 and Rec. in 15; passive Revelation 18:2. Not a few interpreters have attributed to μισεῖν in Genesis 29:31 (cf. Genesis 29:30); Deuteronomy 21:15; Matthew 6:24; Luke 14:26; Luke 16:13; (John 12:25); Romans 9:13, the signification to love less, to postpone in love or esteem, to slight, through oversight of the circumstance that 'the Orientals, in accordance with their greater excitability, are accustomed both to feel and to profess love and hate where we Occidentals, with our cooler temperament, feel and express nothing more than interest in, or disregard and indifference to a thing'; Fritzsche, Commentary on Romans, ii., p. 304; cf. Rückert, Magazin f. Exegese u. Theologie des N. T., p. 27ff

μισθαποδοσία

(3405) μισθαποδοσία, μισθαποδοσιας, ἡ (μισθός and ἀποδίδωμι; cf. the μισθοδοσία of the Greek writings (Winer s Grammar, 24)), payment of wages due, recompense: of reward, Hebrews 10:35; Hebrews 11:26; of punishment, Hebrews 2:2. (Several times in ecclesiastical writings.)

μισθαποδότης

(3406) μισθαποδότης, μισθαποδοτησου, ὁ (μισθός and ἀποδίδωμι; cf. the μισθοδότης of the Greek writings) (Vulg. remunerator ); one who pays wages, a rewarder: Hebrews 11:6. (Several times in ecclesiastical writings.)

μίσθιος

(3407) μίσθιος, μισθια, μίσθιον, also of two terminations (cf. Winer 's Grammar, § 11, 1) (μισθός), employed for hire, hired: as a substantive (A. V. hired servant), Luke 15:17, Luke 15:19 (21 WH in brackets) (the Sept. for שָׂכִיר, Leviticus 25:50; Job 7:1. Tobit 5:12; Sir. 7:20 Sir. 31:27 Sir. 37:11. Anth. 6, 283, 3 Plutarch ).

μισθός

(3408) μισθός, μισθοῦ, ὁ (from Homer down), the Sept. for שָׂכָר, also for מַשְׂכֹּרֶת, etc.;

1. dues paid for work; wages, hire: Romans 4:4 (κατά ὀφείλημα); in a prov., Luke 10:7 and 1 Timothy 5:18; Matthew 20:8; James 5:4; Jude 1:11 (on which see ἐκχέω , at the end); μισθός ἀδικίας, wages obtained by iniquity, Acts 1:18; 2 Peter 2:15 (cf. Winer 's Grammar, § 30, 1 a.).

2. reward: used — of the fruit naturally resulting from toils and endeavors, John 4:36; 1 Corinthians 9:18; — of divine recompense:

a. in both senses, rewards and punishments: Revelation 22:12.

b. of the rewards which God bestows, or will bestow, upon good deeds and endeavors (on the correct theory about which cf. Weiss, Die Lehre Christi vom Lohn, in the Deutsche Zeitschr. für christl. Wissenschaft, 1853, p. 319ff; Mehlhorn, d. Lohnbegr. Jesu, in the Jahrbb. f. protest. Theol., 1876, p. 721ff; (cf. Beyer in Herzog xx, pp. 4-14)): Matthew 5:12; Matthew 6:2, Matthew 6:5, Matthew 6:16; Matthew 10:41; Mark 9:41; Luke 6:23, Luke 6:35; 1 Corinthians 3:8, 1 Corinthians 3:14; 2 John 1:8; Revelation 11:18; ἔχειν μισθόν, to have a reward, is used of those for whom a reward is reserved by God, whom a divine reward awaits, Matthew 5:46; 1 Corinthians 9:17; with παρά τῷ πατρί ὑμῶν τῷ ἐν τοῖς οὐρανοῖς added, Matthew 6:1.

c. of punishments: μισθός ἀδικίας, 2 Peter 2:13; τῆς δυσσεβείας, 2 Macc. 8:33.

μισθόω

(3409) μισθόω: (μισθός); 1 aorist middle ἐμισθωσάμην; to let out for hire; to hire (cf. Winer 's Grammar, § 38, 3): τινα, Matthew 20:1, Matthew 20:7. (Herodotus , Aristophanes , Xenophon , Plato , others; the Sept. for שָׂכַר, Deuteronomy 23:4; 2 Chronicles 24:12.)

μίσθωμα

(3410) μίσθωμα, μισθώματος, τό (μισθόω);

1. the price for which anything is either let or hired (Herodotus , Isocrates , Demosthenes , Aelian , others; of a harlot's hire, Hosea 2:12; Deuteronomy 23:18; Micah 1:7; Proverbs 19:13; Ezekiel 16:31-34, and in classical Greek (cf. Philo in Flac. § 16 at the end)).

2. that which is either let or hired for a price, as a house, dwelling, lodging ((cf. Lightfoot 's Commentary on Philip., p. 9 note 3)): Acts 28:30.

μισθωτός

(3411) μισθωτός, μισθωτοῦ, ὁ (μισθόω), one hired, a hireling: Mark 1:20; John 10:12 (Aristophanes , Plato , Demosthenes , others; the Sept. for שָׂכִיר.)

Μιτυλήνη

(3412) Μιτυλήνη, Μιτυληνης, ἡ, Mitylene, the chief maritime town of the island of Lesbos in the Aegean: Acts 20:14. (Lewin, St. Paul, ii. 84f.)

Μιχαήλ

(3413) Μιχαήλ, ὁ (מִיכָאֵל, i. e. 'who like God?'), Michael, the name of an archangel, who was supposed to be the guardian angel of the Israelites (Daniel 12:1; Daniel 10:13, Daniel 10:21): Jude 1:9; Revelation 12:7. (BB. DD. under the word.)

μνᾶ

(3414) μνᾶ, μνᾶς, ἡ, a word of Eastern origin (cf. Schrader, Keilinschriften as above with, p. 143), Arabic , Syriac )YNM [], Hebrew מָנֶה (from מָנָה, to appoint, mark out, count, etc.), Latinmina ;

1. in the O. T. a weight, and an imaginary coin or money of account, equal to one hundred shekels: 1 Kings 10:17, cf. 2 Chronicles 9:16; 2 Chronicles 2:1-18 Esdr. 2:69, (otherwise in Ezekiel 45:12 (cf. Bible Educator , index under the word Maneh; Schrader in Riehm under the word Mine, p. 1000f)).

2. In Attic a weight and a sum of money equal to one hundred drachmae (see δραχμή (and B. D. under the word ; especially Schrader in Riehm as above)): Luke 19:13, Luke 19:16, Luke 19:18, Luke 19:20, Luke 19:24

μνάομαι

(3415) μνάομαι, see μιμνήσκω . See related Strong's entry Strong's 3403.

Μνάσων

(3416) Μνάσων, Μνασωνος, ὁ (ΜΝΑΩ), Mnason, a Christian of Cyprus: Acts 21:16. (The name was common also among the Greeks; (cf. Benseler's Pape 's Eigennamen, under the word).)

μνεία

(3417) μνεία, μνειας, ἡ (μιμνήσκω), remembrance, memory, mention: ἐπί πάσῃ τῇ μνεία ὑμῶν, as often as I remember you (literally, 'on all my remembrance' etc. cf. Winer 's Grammar, § 18, 4), Philippians 1:3; ποιεῖσθαι μνείαν τίνος, to make mention of one, Romans 1:9; Ephesians 1:16; 1 Thessalonians 1:2; Philemon 1:4 (Plato , Phaedr., p. 254 a.; (Diogenes Laërtius 8. 2, 66; the Sept. Psalms 110:4 (Psalms 111:4)); ἔχειν μνείαν τίνος, to be mindful of one, 1 Thessalonians 3:6 (Sophocles , Aristophanes , Euripides , others); ἀδιάλειπτον ἔχειν τήν περί τίνος μνείαν, 2 Timothy 1:3.

μνῆμα

(3418) μνῆμα, μνήματος, τό (μνάομαι, perfect passive μέμνημαι);

1. a monument or memorial to perpetuate the memory of any person or thing (Homer , Pindar , Sophocles , others).

2. a sepulchral monument (Homer , Euripides , Xenophon , Plato , others).

3. a sepulchre or tomb (receptacle where a dead body is deposited (cf. Edersheim, Jesus the Messiah, ii., 316f)): Mark 5:3 G L T Tr WH ; Mark 5:5; (Mark 15:46 T WH ); Luke 8:27; Luke 23:53; Luke 24:1; Acts 2:29; Acts 7:16; Revelation 11:9 (Josephus , Antiquities 7, 1, 3; the Sept. for קֶבֶר).

μνημεῖον

(3419) μνημεῖον, μνημείου, τό;

1. "any visible object for preserving or recalling the memory of any person or thing; a memorial, monument" (Aeschylus , Pindar , Sophocles , and following); in Biblical Greek so in Wis. 10:7; specifically, a sepulchral monument: οἰκοδομεῖν μνημεῖα, Luke 11:47; Josephus , Antiquities 13, 6, 5.

2. in the Scriptures a sepulchre, tomb: Matthew 23:29; Matthew 27:52, Matthew 27:60; Matthew 28:8; Mark 5:2; Mark 6:29; Luke 11:44; John 5:28; John 11:17, John 11:31, and often in the Gospels; Acts 13:29; the Sept. for קֶבֶר, Genesis 23:6, Genesis 23:9; Genesis 50:5; Isaiah 22:16, etc.

μνήμη

(3420) μνήμη, μνήμης, ἡ (μνάομαι);

a. memory, remembrance;

b. mention: μνήμην ποιεῖσθαι τίνος, to remember a thing, call it to remembrance, 2 Peter 1:15; the same expression occurs in Greek writings from Herodotus down, but in the sense of Latinmentionem facere , to make mention of a thing.

μνημονεύω

(3421) μνημονεύω; imperfect 3 person plural ἐμνημόνευον; 1 aorist ἐμνημόνευσα; (μνημῶν mindful); from Herodotus down; the Sept. for זָכַר;

1. to be mindful of, to remember, to call to mind: absolutely, Mark 8:18; τίνος, Luke 17:32; John 15:20; John 16:4, John 16:21; Acts 20:35; 1 Thessalonians 1:3; (Hebrews 13:7); contextually equivalent to to think of and feel for a person or thing: with the genitive of the thing, Colossians 4:18; τῶν πτωχῶν, Galatians 2:10 (see μιμνήσκω , at the end); with an accusative of the object to hold in memory, keep in mind: τινα, 2 Timothy 2:8; τί, Matthew 16:9; 1 Thessalonians 2:9; τά ἀδικήματα, of God as punishing them, Revelation 18:5 (see μιμνήσκω ). Cf. Matthiae , § 347 Anm. 2; Winer s Grammar, p. 205 (193); (Buttmann , § 132, 14). followed by ὅτι, Acts 20:31; Ephesians 2:11; 2 Thessalonians 2:5; followed by an indirect question, Revelation 2:5; Revelation 3:3.

2. to make mention of: τίνος, Hebrews 11:15 (but others refer this to 1 above) (Plutarch , Themistius , 32; τί, Plato , de rep. 4, p. 441 d.; legg. 4, p. 723 c.); περί τίνος (as μνασθαι in classic Greek, see Matthiae , § 341 Anm. 1), Hebrews 11:22; so in Latinmemini de aliquo ; cf. Ramshorn, Latin Gr. § 111 note 1; (Harpers' Latin Dictionary, under the wordmemini , I. 3; cf. English remember about, etc.).

μνημόσυνον

(3422) μνημόσυνον, μνημοσύνου, τό (μνημῶν), a memorial (that by which the memory of any person or thing is preserved), a remembrance: εἰς μνημόσυνον τίνος, to perpetuate one's memory, Matthew 26:13; Mark 14:9; αἱ προσευχαί σου... ἀνέβησαν εἰς μνημόσυνον ἐνώπιον τοῦ Θεοῦ (without the figure) have become known to God, so that he heeds and is about to help thee, Acts 10:4. (Herodotus , Aristophanes , Thucydides , Plutarch , others; the Sept. for זֶכֶר, זִכָּרון; also for אַזְכָּרָה, i. e. that part of a sacrifice which was burned on the altar together with the frankincense, that its fragrance might ascend to heaven and commend the offerer to God's remembrance, Leviticus 2:9, Leviticus 2:16; Leviticus 5:12; Numbers 5:26; hence, εὐωδία εἰς μνημόσυνον, Sir. 45:16; and often in Siracid., 1 Macc., etc.)

μνηστεύω

(3423) μνηστεύω: passive, perfect participle μεμνηστευμενος (R G ) and ἐμνηστευμενος (L T Tr WH ) (cf. Winer s Grammar, § 12, 10; Veitch , under the word; Tdf. Proleg., p. 121); 1 aorist participle μνηστευθεις; (μνηστός betrothed, espoused); from Homer down; the Sept. for אֵרֵשׂ; τινα (γυναῖκα), to woo her and ask her in marriage; passive to be promised in marriage, be betrothed: τίνι, Matthew 1:18; Luke 1:27; Luke 2:5.

μογιλάλος

(3424) μογγιλάλος (from μόγος (others μόγος, cf. Chandler § 366) one who has a hoarse, hollow voice, and λάλος), speaking with a harsh or thick voice: Mark 7:32 Tdf. edition 2, Tr text; but the common reading μογιλάλος deserves the preference; cf. Fritzsche at the passage, p. 302f. (Etym. Magn. (under the word βατταρίζειν).)

μόγις

(3425) μόγις (μόγος toil), from Homer down, hardly, with difficulty: Luke 9:39 (yet WH Tr marginal reading μόλις, which see). (3Macc. 7:6.)

μόδιος

(3426) μόδιος, μοδιου, ὁ, the Latinmodius , a dry measure holding 16 sextarii (or one sixth of the Attic medimnus; commentary Nepos , Attic 2 (i. e. about a peck, A. V. bushel; cf. BB. DD. under the phrase, Weights and Measures)): Matthew 5:15; Mark 4:21; Luke 11:33.

μοι

(3427) *For 3427 see Strong's entry Strong's 1698.

μοιχαλίς

(3428) μοιχαλίς, μοιχαλίδος, ἡ (μοιχός), a word unknown to the earlier writers but found in Plutarch , Heliodorus , others; see Lob. ad Phryn. , p. 452; (Winer s Grammar, 24); the Sept. for נֹאֶפֶת (Ezekiel 16:38; Ezekiel 23:45) and מְנָאֶפֶת (Hosea 3:1; Proverbs 24:55 (Proverbs 30:20)); an adulteress;

a. properly: Romans 7:3; ὀφθαλμοί μεστοί μοιχαλίδος, eyes always on the watch for an adulteress, or from which adulterous desire beams forth, 2 Peter 2:14.

b. As the intimate alliance of God with the people of Israel was likened to a marriage, those who relapse into idolatry are said to commit adultery or play the harlot (Ezekiel 16:15; Ezekiel 23:43, etc.); hence, μοιχαλίς is figuratively equivalent to faithless to God, unclean, apostate: James 4:4 (where cf. Alford); as an adjective (cf. Matthiae , § 429, 4), γενεά... μοιχαλίς: Matthew 12:39; Matthew 16:4; Mark 8:38. (Cf. Clement of Alexandria , strom. vi. c. 16 § 146, p. 292, 5 edition Sylb.)

μοιχάω

(3429) μοιχάω, μοίχω: to have unlawful intercourse with another's wife, to commit adultery with: τινα. in Biblical Greek middle μοιχωμαι, to commit adultery: of the man, Matthew 5:32 (yet WH brackets); Matthew 19:9 (yet not WH marginal reading), 9b (R G L Tr brackets WH marginal reading); ἐπ' αὐτήν, commits the sin of adultery against her (i. e., that has been put away), Mark 10:11; of the Woman, Matthew 5:32 (where L T Tr WH μοιχευθῆναι for μοιχᾶσθαι); Mark 10:12. (the Sept. for נָאַף, Jeremiah 3:8; Jeremiah 5:7; Jeremiah 9:2, etc.; in Greek writers, figuratively in the active, with τήν θάλασσαν, to usurp unlawful control over the sea, Xenophon , Hell. 1, 6, 15; τό λεχθεν, to falsify, corrupt, Aelian n. a. 7, 39.)

μοιχεία

(3430) μοιχεία, μοιχειας, ἡ (μοιχεύω), adultery: John 8:3; Galatians 5:19 Rec. ; plural (Winer s Grammar, § 27, 3; Buttmann , § 123, 2): Matthew 15:19; Mark 7:21. (Jeremiah 13:27; Hosea 2:2; Hosea 4:2; (Andocides (), Lysias ), Plato , Aeschines , Lucian , others.)

μοιχεύω

(3431) μοιχεύω; future μοιχεύσω; 1 aorist ἐμοίχευσα; passive, present participle μοιχευομένη; 1 aorist infinitive μοιχευθῆναι; (μοιχός); from Aristophanes and Xenophon down; the Sept. for נָאַף; to commit adultery;

a. absolutely (to be an adulterer): Matthew 5:27; Matthew 19:18; Mark 10:19; Luke 16:18; Luke 18:20; Romans 2:22; Romans 13:9; James 2:11.

b. τινα (γυναῖκα), to commit adultery with, have unlawful intercourse with another's wife: Matthew 5:28 (Deuteronomy 5:18; Leviticus 20:10; Aristophanes av. 558; Plato , rep. 2, p. 360 b.; Lucian , dial. deor. 6, 3; Aristaenet. epistles 1, 20; Aeschines dial. Socrates 2, 14); passive of the wife, to suffer adultery, be debauched: Matthew 5:32 L T Tr WH ; (Matthew 19:9 WH marginal reading); John 8:4. By a Hebraism (see μοιχαλίς , b.) tropically, μετά τίνος (γυναικός) μοιχεύειν is used of those who at a woman's solicitation are drawn away to idolatry, i. e. to the eating of things sacrificed to idols, Revelation 2:22; cf. Jeremiah 3:9, etc.

μοιχός

(3432) μοιχός, μοιχοῦ, ὁ, an adulterer: Luke 18:11; 1 Corinthians 6:9; Hebrews 13:4. Hebraistically (see μοιχαλίς , b.) and figuratively, faithless toward God, ungodly: James 4:4 R G . (Sophocles , Aristophanes , Xenophon , Plutarch , and following; the Sept. .)

μόλις

(3433) μόλις (μολος toil); an adverb used by post-Homeric writings indiscriminately with μόγις;

a. with difficulty, hardly (cf. Wis. 9:16, where μετά πόνου corresponds to it in the parallel member): (Luke 9:39 Tr marginal reading WH (others μόγις, which see)); Acts 14:18; Acts 27:7, Acts 27:16; 1 Peter 4:18.

b. not easily, i. e. scarcely, very rarely: Romans 5:7.

Μολόχ

(3434) Μολόχ, ὁ (Hebrew מֹלֶך, מִלְכֹּם, also מַלְכָּם; cf. Gesenius, Thesaurus, ii., p. 794f), indeclinable, Moloch, name of the idol-god of the Ammonites, to which human victims, particularly young children, were offered in sacrifice. According to the description in the Jalkut ((Rashi (Vulg. Jarchi)) on Jeremiah 7:1-34:(31)), its image was a hollow brazen figure, with the head of an ox, and outstretched human arms. It was heated red-hot by fire from within, and the little ones placed in its arms to be slowly burned, while to prevent their parents from hearing their dying cries the sacrificing-priests beat drums (see γηννα ): Acts 7:43 from Amos 5:26 the Sept. , where Hebrew מַלְכְּכֶם, which ought to have been translated βασιλέως ὑμῶν, i. e. of your idol. Cf. Winer s RWB, under the word, Moloch; J. G. Müller in Herzog ix. 714f; Merx in Schenkel see 194f; (BB. DD. under the words Molech, Moloch; Winer s Grammar, Robertson Smith in Encyc. Brit. edition 9, under the word; Baudissin, Jahve et Moloch etc. and especially in Herzog 2 vol. 10:168-178).

μολύνω

(3435) μολύνω: 1 aorist active ἐμόλυνα; passive present μολύνομαι; 1 aorist ἐμολυνθην; from Aristophanes down; to pollute, stain, contaminate, defile; in the N. T. used only in symbolic and figurative discourse: οὐκ ἐμόλυναν τά ἱμάτια αὐτῶν, of those who have kept themselves pure from the defilement of sin, Revelation 3:4 (cf. Zechariah 3:3); μετά γυναικῶν οὐκ ἐμολύνθησαν, who have not soiled themselves by fornication and adultery, Revelation 14:4; ἡ συνείδησις μολύνεται, of a conscience reproached (defiled) by sin, 1 Corinthians 8:7 (inexplebili quodam laedendi proposito conscientiam polluebat , Ammianus Marcellinus 15, 2; opposed to καθαρά συνείδησις, 1 Timothy 3:9; 2 Timothy 1:3; μολύνειν τήν ψυχήν, Sir. 21:28; but see μιαίνω , 2). (Synonym: see μιαίνω , at the end.)

μολυσμός

(3436) μολυσμός, μολυσμοῦ, ὁ (μολύνω), defilement (Vulg. inquinamentum ); an action by which anything is defiled: with the genitive of the thing defiled, σαρκός καί πνεύματος, 2 Corinthians 7:1. (Jeremiah 23:15; Jeremiah 1:1-19 Esdr. 8:80; 2 Macc. 5:27; Plutarch , mor., p. 779 c.; (Josephus , contra Apion 1, 32, 2; 2, 24, 5; etc.); often in ecclesiastical writings.)

μομφή

(3437) μομφή, μομφης, ἡ (μέμφομαι), blame: ἔχειν μομφήν πρός τινα, to have matter of complaint against anyone, Colossians 3:13. (Pindar , Tragg., others.)

μονή

(3438) μόνας see καταμόνας, μόνη, μόνης, ἡ (μένω) (from Herodotus down), a staying, abiding, dwelling, abode: John 14:2; μόνην ποιεῖν (L T Tr WH ποιεῖσθαι, as in Thucydides 1, 131; Josephus , Antiquities 8, 13, 7; 13, 2, 1), to make an (one's) abode, παρά τίνι metaphorically, of God and Christ by their power and spirit exerting a most blessed influence on the souls of believers, John 14:23; see ποιῶ, 1 c.

μονογενής

(3439) μονογενής, -ές (μόνος and γένος) (Cicero, unigena ; Vulg. [in Luke unicus , elsewhere] and in ecclesiastical writings unigenitus ), single of its kind, only, [A. V. only-begotten]; used of only sons or daughters (viewed in relation to their parents), Hesiod theog. 426, 448; Herodotus 7, 221; Plato, Critias 113 d.; Josephus, Antiquities 1, 13, 1; 2, 7, 4; μονογενὲς τέκνον πατρί, Aeschylus Ag. 898. So in the Scriptures: Hebrews 11:17; μονογενῆ εἶναί τινι (to be one's only son or daughter), Judges 11:34; Tobit 3:15; Luke 7:12; Luke 8:42; Luke 9:38; [cf. Westcott on Epistles of John, pp. 162ff]. Hence, the expression ὁ μονογ. υἱὸς τοῦ Θεοῦ and υἱὸς τοῦ Θεοῦ ὁ μονογ., John 3:16, John 3:18; John 1:18 [see below]; 1 John 4:9; μονογενὴς παρὰ πατρός, John 1:14 [some take this generally, owing to the omission of the article (cf. Green, pp. 48f)], used of Christ, denotes the only son of God or one who in the sense in which he himself is the son of God has no brethren. He is so spoken of by John not because ὁ λόγος which was ἐνσαρκωθείς in him was eternally generated by God the Father (the orthodox interpretation), or came forth from the being of God just before the beginning of the world (Subordinationism), but because by the incarnation (ἐνσάρκωσις) of the λόγος in him he is of nature or essentially Son of God, and so in a very different sense from that in which men are made by him τέκνα τοῦ θεοῦ (John 1:13). For since in the writings of John the title ὁ υἱὸς τοῦ θεοῦ is given only to the historic Christ so called, neither the Logos alone, nor Jesus alone, but ὁ λόγος ὁ ἐνσαρκωθείς or Jesus through the λόγος united with God, is ὁ μονογ. υἱὸς τοῦ θεοῦ. The reading μονογενής θεός (without the article before μονογ.) in John 1:18, — which is supported by no inconsiderable weight of ancient testimony, received into the text by Tregelles, and Westcott and Hort, defended with much learning by Dr. Hort ("On μονογενὴς θεός in Scripture and Tradition" in his "Two Dissertations" Camb. and Lond. 1876), and seems not improbable to Harnack (in the Theol. Lit.-Zeit. for 1876, p. 541ff) [and Weiss (in Meyer 6te Aufl. at the passage)], but is foreign to John's mode of thought and speech (John 3:16, John 3:18; 1 John 4:9), dissonant and harsh — appears to owe its origin to a dogmatic zeal which broke out soon after the early days of the church; [see articles on the reading by Prof. Abbot in the Bib. Sacr. for Oct. 1861 and in the Unitarian Rev. for June 1875 (in the latter copious references to other discussions of the same passage are given); see also Prof. Drummond in the Theol. Rev. for Oct. 1871]. Further, see Grimm, Exgt. Hdbch. on Sap., p. 152f; [Westcott as above].

μόνον

(3440) μόνος, μόνη, μόνον, the Sept. chiefly for לְבַד (from Homer down); 1. an adjective, alone (without a companion); a. with verbs: εἶναι, ἑυρίσκεσθαι, καταλείπεσθαι, etc., Matthew 14:23; Mark 6:47; Luke 9:36; John 8:9; 1 Thessalonians 3:1; added to the pronouns ἐγώ, αὐτός, οὐ, etc.: Matthew 18:15; Mark 9:2; Luke 24:18; Romans 11:3; Romans 16:4, etc. b. it is joined with its noun to other verbs also, so that what is predicated may be declared to apply to some one person alone (cf. Winer 's Grammar, 131 (124) note): Matthew 4:10; Luke 4:8; Luke 24:12 (T omits; L Tr brackets WH reject the verse); John 6:22; Hebrews 9:7; 2 Timothy 4:11; with a neg. followed by ἀλλά, Matthew 4:4. ὁ μόνος Θεός, he who alone is God: John 5:44; John 17:3; Romans 16:27; ὁ μόνος δεσπότης, Jude 1:4. οὐκ... εἰ μή μόνος: Matthew 12:4; Matthew 17:8; Matthew 24:36; Luke 6:4; οὐδείς... εἰ μή μόνος, Philippians 4:15. equivalent to forsaken, destitute of help, Luke 10:40; John 8:16; John 16:32, (Wis. 10:1). 2. Neuter μόνον as adverb, alone, only, merely: added to the object, Matthew 5:47; Matthew 10:42; Acts 18:25; Galatians 3:2; to the genitive Romans 3:29 (here WH marginal reading μόνων); referring to an action expressed by a verb, Matthew 9:21; Matthew 14:36; Mark 5:36; Luke 8:50; Acts 8:16; 1 Corinthians 15:19; Galatians 1:23; Galatians 2:10. μόνον μή, Galatians 5:13; οὐ (μή) μόνον, Galatians 4:18; James 1:22; James 2:24; followed by ἀλλά, Acts 19:26 (L ἀλλά καί; cf. Winer s Grammar, 498 (464); Buttmann , 370 (317)); by ἀλλά πολλῷ μᾶλλον, Philippians 2:12; by ἀλλά καί, Matthew 21:21; John 5:18; John 11:52; John 12:9; John 13:9; John 17:20; Acts 19:26 (Lachmann (see as above, especially Buttmann )); Acts 21:13; Acts 26:29; Acts 27:10; Romans 1:32; Romans 4:12, Romans 4:16, Romans 4:23; 2 Corinthians 7:7, etc.; οὐ μόνον δέ ἀλλά καί: Acts 19:27; and often by Paul (cf. Winer 's Grammar, 583 (543)), Romans 5:3, Romans 5:11; Romans 8:23; Romans 9:10; 2 Corinthians 7:7; 2 Corinthians 8:19; Philippians 2:27 (here οὐ δέ μόνον etc.); 1 Timothy 5:13; (2 Timothy 4:8. κατά μόνας (namely, χώρας), see καταμόνας ).

μόνος

(3441) μόνος, μόνη, μόνον, the Sept. chiefly for לְבַד (from Homer down);

1. an adjective, alone (without a companion);

a. with verbs: εἶναι, ἑυρίσκεσθαι, καταλείπεσθαι, etc., Matthew 14:23; Mark 6:47; Luke 9:36; John 8:9; 1 Thessalonians 3:1; added to the pronouns ἐγώ, αὐτός, οὐ, etc.: Matthew 18:15; Mark 9:2; Luke 24:18; Romans 11:3; Romans 16:4, etc.

b. it is joined with its noun to other verbs also, so that what is predicated may be declared to apply to some one person alone (cf. Winer 's Grammar, 131 (124) note): Matthew 4:10; Luke 4:8; Luke 24:12 (T omits; L Tr brackets WH reject the verse); John 6:22; Hebrews 9:7; 2 Timothy 4:11; with a neg. followed by ἀλλά, Matthew 4:4. ὁ μόνος Θεός, he who alone is God: John 5:44; John 17:3; Romans 16:27; ὁ μόνος δεσπότης, Jude 1:4. οὐκ... εἰ μή μόνος: Matthew 12:4; Matthew 17:8; Matthew 24:36; Luke 6:4; οὐδείς... εἰ μή μόνος, Philippians 4:15. equivalent to forsaken, destitute of help, Luke 10:40; John 8:16; John 16:32, (Wis. 10:1).

2. Neuter μόνον as adverb, alone, only, merely: added to the object, Matthew 5:47; Matthew 10:42; Acts 18:25; Galatians 3:2; to the genitive Romans 3:29 (here WH marginal reading μόνων); referring to an action expressed by a verb, Matthew 9:21; Matthew 14:36; Mark 5:36; Luke 8:50; Acts 8:16; 1 Corinthians 15:19; Galatians 1:23; Galatians 2:10. μόνον μή, Galatians 5:13; οὐ (μή) μόνον, Galatians 4:18; James 1:22; James 2:24; followed by ἀλλά, Acts 19:26 (L ἀλλά καί; cf. Winer s Grammar, 498 (464); Buttmann , 370 (317)); by ἀλλά πολλῷ μᾶλλον, Philippians 2:12; by ἀλλά καί, Matthew 21:21; John 5:18; John 11:52; John 12:9; John 13:9; John 17:20; Acts 19:26 (Lachmann (see as above, especially Buttmann )); Acts 21:13; Acts 26:29; Acts 27:10; Romans 1:32; Romans 4:12, Romans 4:16, Romans 4:23; 2 Corinthians 7:7, etc.; οὐ μόνον δέ ἀλλά καί: Acts 19:27; and often by Paul (cf. Winer 's Grammar, 583 (543)), Romans 5:3, Romans 5:11; Romans 8:23; Romans 9:10; 2 Corinthians 7:7; 2 Corinthians 8:19; Philippians 2:27 (here οὐ δέ μόνον etc.); 1 Timothy 5:13; (2 Timothy 4:8. κατά μόνας (namely, χώρας), see καταμόνας ).

μονόφθαλμος

(3442) μονόφθαλμος, μονόφθαλμον (μόνος, ὀφθαλμός) (Vulg. luscus , Mark 9:47), deprived of one eye, having one eye: Matthew 18:9; Mark 9:47. (Herodotus , Apollod. , Strabo , (Diogenes Laërtius , others; (Lob. ad Phryn. , p. 136; Bekker Anecd. 1:280; Rutherford, New Phryn., p. 209; Winer 's Grammar, 24).)

μονόω

(3443) μονόω, μόνῳ; (μόνος); from Homer down; to make single or solitary; to leave alone, forsake: perfect passive participle χήρα μεμονωμένη, i. e. without children, 1 Timothy 5:5, cf. 1 Timothy 5:4.

μορφή

(3444) μορφή, μορφῆς, ἡ (from root signifying 'to lay hold of', 'seize' (cf. German Fassung); Fick , Part i., p. 174; Vanicek , p. 719), from Homer down, the form by which a person or thing strikes the vision; the external appearance: children are said to reflect ψυχῆς τέ καί μορφῆς ὁμοιότητα (of their parents), 4 Macc. 15:3 (4); ἐφανερώθη ἐν ἑτέρα μορφή, Mark 16:12; ἐν μορφή Θεοῦ ὑπάρχων, Philippians 2:6; μορφήν δούλου λαβών, Philippians 2:7; — this whole passage (as I have shown more fully in the Zeitschr. f. wissensch. Theol. for 1873, pp. 33ff, with which compare the different view given by Holsten in the Jahrbb. f. protest. Theol. for 1875, p. 449ff) is to be explained as follows: who, although (formerly when he was λόγος ἄσαρκος) "he bore the form (in which he appeared to the inhabitants of heaven) of God (the sovereign, opposed to μορφή δούλου), yet did not think that this equality with God was to be eagerly clung to or retained (see ἁρπαγμός , 2), but emptied himself of it (see κενόω , 1 ) so as to assume the form of a servant, in that he became like unto men (for angels also are δοῦλοι τοῦ Θεοῦ, Revelation 19:10; Revelation 22:8) and was found in fashion as a man". (God μένει ἀεί ἁπλῶς ἐν τῇ αὐτοῦ μορφή, Plato , de rep. 2, p. 381 c., and it is denied that God φαντάζεσθαι ἄλλοτε ἐν ἀλλαις ἰδέαις... καί ἀλλαττοντα τό αὐτοῦ εἶδος εἰς πολλάς μορφας... καί τῆς ἑαυτοῦ ἰδεας ἐκβαίνειν, p. 380 d.; ἡκιστ' ἄν πολλάς μορφας ἰσχοι ὁ Θεός, p. 381 b.; ἑνός σώματος οὐσίαν μετασχηματίζειν καί μεταχαράττειν εἰς πολυτροπους μορφας, Philo leg. ad Gaium § 11; οὐ γάρ ὥσπερ τό νόμισμα παρακομμα καί Θεοῦ μορφή γίνεται, ibid. § 14 at the end; God ἔργοις μέν καί χαρισιν ἐνεργής καί παντός ὁυτινοσουν φανερωτερος, μορφήν δέ καί μέγεθος ἡμῖν ἀφανεστατος, Josephus , contra Apion 2, 22, 2.)

μορφόω

(3445) μορφόω, μόρφω: 1 aor passive subjunctive 3 person singular μορφωθῇ; (cf. μορφή , at the beginning); to form: in figurative discourse ἄχρις (T Tr WH μέχρις, which see 1 a.) οὗ μορφωθῇ Χριστός ἐν ὑμῖν, i. e. literally, until a mind and life in complete harmony with the mind and life of Christ shall have been formed in you, Galatians 4:19. (Aratus , phaen. 375; Anth. 1, 33, 1; the Sept. Isaiah 44:18.) (Compare: μεταμορφόω, συμμορφόω.)

μόρφωσις

(3446) μόρφωσις, μορφωσεως, ἡ (μορφόω);

1. a forming, shaping: τῶν δένδρων, Theophrastus , c. pl. 3, 7, 4.

2. form; i. e.

a. the mere form, semblance: εὐσεβείας, 2 Timothy 3:5.

b. the form befitting the thing or truly expressing the fact, the very form: τῆς γνώσεως καί τῆς ἀληθείας, Romans 2:20.

μοσχοποιέω

(3447) μοσχοποιέω, μοσχοποιῶ: 1 aorist ἐμοσχοποίησα; (μόσχος and ποιέω (cf. Winer s Grammar, 26)); to make (an image of) a calf: Acts 7:41, for which Exodus 32:4 ἐποίησε μόσχον. (Ecclesiastical writings.)

μόσχος

(3448) μόσχος, μόσχου, ὁ (cf. Schmidt , chapter 76, 12; Curtius , p. 593);

1. a tender, juicy, shoot; a sprout, of a plant or tree.

2. ὁ, ἡ, μόσχος offspring;

a. of men ((cf. figurative English scion)), a boy, a girl, especially if fresh and delicate.

b. of animals, a young one.

3. a calf, a bullock, a heifer; so everywhere in the Bible, and always masculine: Luke 15:23, Luke 15:27, Luke 15:30; Hebrews 9:12, Hebrews 9:19; Revelation 4:7; (the Sept. chiefly for פַּר, a bull, especially a young bull; then for בָּקָר, cattle; for שׁור, an ox or a cow; also for עֵגֶל, a calf). ((Euripides , on.))

μόχθος

(3449) μόχθος, μόχθου, ὁ, hard and difficult labor, toil, travail; hardship, distress: 2 Corinthians 11:27; 1 Thessalonians 2:9; 2 Thessalonians 3:8; see κόπος , 3 b. (Hesiod scut. 306; Pindar , Tragg., Xenophon , others; the Sept. chiefly for עָמָל.) (Synonym: see κόπος , at the end.)

μου

(3450) *For 3450 see Strong's entry Strong's 1473.

μουσικός

(3451) μουσικός, μουσική, μουσικον (Μοῦσα (music, eloquence, etc.)); frequent in Greek writings; properly, devoted to and skilled in the arts sacred to the muses; accomplished in the liberal arts; specifically, skilled in music; playing on musical instruments; so Revelation 18:22 (R. V. minstrels).

μυελός

(3452) μυελός, μυελοῦ, ὁ (enclosed within, from μύω to close, shut), marrow: Hebrews 4:12. (From Homer down; the Sept. Job 21:24.)

μυέω

(3453) μυέω, μύω: perfect passive μεμύημαι; (from μύω to close, shut ((cf. Latinmutus ); Curtius , § 478));

a. to initiate into the mysteries (Herodotus , Aristophanes , Plato , Plutarch , others; 3Macc. 2:30).

b. universally, "to teach fully, instruct; to accustom one to a thing; to give one an intimate acquaintance with a thing": ἐν παντί καί ἐν πᾶσι μεμύημαι, to every condition and to all the several circumstances of life have I become accustomed; I have been so disciplined by experience that whatsoever be my lot I can endure, Philippians 4:12; (but others, instead of connecting ἐν παντί etc. here (as object) with μεμύημαι (a construction apparently without precedent; yet cf. Lünemann in Winer 's Grammar, § 28, 1) and taking the infinitives that follow as explanatory of the ἐν παντί etc., regard the latter phrase as stating the sphere (see πᾶς , II. 2 a.) and the infinitives as epexegetic (Winer s Grammar, § 44, 1): in everything and in all things have I learned the secret both to be filled etc.).

μῦθος

(3454) μῦθος, μυθου, ὁ, from Homer down;

1. a speech, word, saying.

2. a narrative, story;

a. a true narrative.

b. a fiction, a fable; universally, an invention, falsehood: 2 Peter 1:16; the fictions of the Jewish theosophists and Gnostics, especially concerning the emanations and orders of the aeons, are called μυθοι (A. V. fables) in 1 Timothy 1:4; 1 Timothy 4:7; 2 Timothy 4:4; Titus 1:14. (Cf. Trench , § xc., and references under the word γεναλογια.)

μυκάομαι

(3455) μυκάομαι, μυκωμαι; (from μύ or μύ, the sound which a cow utters (Latinmugio )), to low, bellow, properly, of horned cattle (Homer , Aeschylus , Euripides , Plato , others); to roar, of a lion, Revelation 10:3.

μυκτηρίζω

(3456) μυκτηρίζω: (μυκτήρ the nose); present passive 3 person singular μυκτηρίζεται; properly, to turn up the nose or sneer at; to mock, deride: τινα, passive οὐ μυκτηρίζεται, does not suffer himself to be mocked, Galatians 6:7. (For לָעַג, Job 22:19; Psalms 79:7 (Psalms 80:7); Jeremiah 20:7; נָאַץ, Proverbs 1:30; בָּזָה, Proverbs 15:20; (cf. Clement of Rome , 1 Cor. 39, 1 [ET] (and Harnack's note)). 1 Macc. 7:34; (1 Esdr. 1:49); Sextus Empiricus , adverb math. i. 211 (p. 648, 11 edition Bekker).) (Compare: ἐκμυκτηρίζω.)

μυλικός

(3457) μυλικός, μυλικη, μυλικον (μύλη a mill), belonging to a mill: Mark 9:42 R G ; Luke 17:2 L T Tr WH .

μύλος

(3458) μύλος, μύλου, ὁ ((Latin mola ; English mill, meal));

1. a mill-stone ((Anthol. etc.)): Revelation 18:21 (L WH μύλινος, which see); μύλος ὀνικός, Matthew 18:6; Mark 9:42 L T Tr WH ; Luke 17:2 Rec. ; a large mill consisted of two stones, an upper and an under one; the nether stone was stationary, but the upper one was turned by an ass, whence the name μύλος ὀνικός.

2. equivalent to μύλη, a mill ((Diodorus , Strabo , Plutarch )): Matthew 24:41 L T Tr WH ; φωνή μύλου, the noise made by a mill, Revelation 18:22.

μύλων

(3459) μυλών (not paroxytone; see Chandler § 596 cf. § 584), μύλωνος, ὁ, place where a mill runs; mill-house: Matthew 24:41 R G . (Euripides , Thucydides , Demosthenes , Aristotle , others.)

Μύρα

(3460) Μύρα (L T Tr WH Μύρρα (Tr Μύρρα see Rho) (cf. Tdf. on Acts as below and WH 's Appendix, p. 160)), μύρων, τά, Myra, a city on the coast (or rather, some two miles and a half (20 stadia) distant from it) of Lycia, a maritime region of Asia Minor between Caria and Pamphylia (B. D. under the word ; Lewin, St. Paul, ii., 186f): Acts 27:5.

μυριάς

(3461) μυριάς, μυριαδος, ἡ (μυρίος) (from Herodotus down), the Sept. for רְבָבָה and רִבּו;

a. ten thousand: Acts 19:19 (on which passage see ἀργύριον , 3 at the end).

b. plural with the genitive equivalent to an innumerable multitude, an unlimited number ((like our myriads), the Latinsexcenti , German Tausend): Luke 12:1; Acts 21:20; Revelation 5:11 (not Rec.^st ); Revelation 9:16 (here L T δισμυριάδες, which see); used simply, of innumerable hosts of angels: Hebrews 12:22 (here G L Tr put a comma after μυριάσιν); Jude 1:14; Deuteronomy 33:2; Daniel 7:10.

μυρίζω

(3462) μυρίζω: 1 aorist infinitive μυρίσαι; (μύρον); from Herodotus down; to anoint: Mark 14:8.

μυρίος

(3463) μυρίος, μύρια, μυριον (from Homer down);

1. innumerable, countless (A. V. ten thousand): 1 Corinthians 4:15; 1 Corinthians 14:19.

2. with the accent drawn back (cf. Alexander Buttmann (1873) Ausf. Sprchl. § 70 Anm. 15, vol. 1:278; Passow , under the word at the end; (Liddell and Scott, under the word, III.)), μύριοι, μύριαι, μύρια, ten thousand: Matthew 18:24.

μύρον

(3464) μύρον, μύρου, τό (the grammarians derive it from μύρῳ to flow, accordingly, a flowing juice, trickling sap: but probably more correct to regard it as an oriental word akin to μύρρα, Hebrew מֹר, מור; (Fick (i. 836) connects it with the root, smar, 'to smear', with which Vanicek , 1198f associates σμύρνα, μύρτος, etc.; cf. Curtius , p. 714)), ointment: Matthew 26:7, Matthew 26:9 Rec. , 12; Mark 14:3-5; Luke 7:37; Luke 23:56; John 11:2; John 12:3, John 12:5; Revelation 18:13; distinguished from ἔλαιον (which see and see Trench , Synonyms, § xxxviii.), Luke 7:46. ((From Aeschylus , Herodotus down); the Sept. for שֶׁמֶן, fat, oil, Proverbs 27:9; for טוב שֶׁמֶן, Psalms 132:2 (Psalms 133:2).)

Μυσία

(3465) Μυσία, Μυσιας, ἡ, Mysia, a province of Asia Minor on the shore of the Aegean Sea, between Lydia and the Propontis; it had among its cities Pergamum, Troas, and Assos: Acts 16:7.

μυστήριον

(3466) μυστήριον, μυστηρίου, τό (μύστης (one initiated; from μυέω, which see)), in classical Greek a hidden thing, secret, mystery: μυστήριον σου μή κατειπης τῷ φιλῶ, Menander ; plural generally mysteries, religious secrets, confided only to the initiated and not to be communicated by them to ordinary mortals; (cf. K. F. Hermann, Gottesdienstl. Alterthümer der Griechen, § 32). In the Scriptures:

1. a hidden or secret thing, not obvious to the understanding: 1 Corinthians 13:2; 1 Corinthians 14:2; (of the secret rites of the Gentiles, Wis. 14:15, 23).

2. a hidden purpose or counsel; secret will: of men, τοῦ βασιλέως, Tobit 12:7, 11; τῆς βουλῆς αὐτοῦ, Judith 2:2; of God: μυστήρια Θεοῦ, the secret counsels which govern God in dealing with the righteous, which are hidden from ungodly and wicked men but plain to the godly, Wis. 2:22. In the N. T., God's plan of providing salvation for men through Christ, which was once hidden but now is revealed: Romans 16:25; 1 Corinthians 2:7 (on this see ἐν , I. 5 f.); Ephesians 3:9; Colossians 1:26; with τοῦ θελήματος αὐτοῦ added, Ephesians 1:9; τοῦ Θεοῦ, which God formed, Colossians 2:2; (1 Corinthians 2:1 WH text); τοῦ Χριστοῦ, respecting Christ, Colossians 4:3; τοῦ εὐαγγελίου, which is contained and announced in the gospel, Ephesians 6:19; ἐτελέσθη τό μυστήριον τοῦ Θεοῦ, said of the consummation of this purpose, to be looked for when Christ returns, Revelation 10:7; τά μυστήρια τῆς βασιλείας τῶν οὐρανῶν or τοῦ Θεοῦ, the secret purposes relative to the kingdom of God, Matthew 13:11; Mark 4:11; Luke 8:10; used of certain single events decreed by God having reference to his kingdom or the salvation of men, Romans 11:25; 1 Corinthians 15:51; of God's purpose to bless the Gentiles also with salvation through Christ (cf. Lightfoot on Colossians 1:26), Ephesians 3:3, cf. Ephesians 3:5; with τοῦ Χριστοῦ added, Ephesians 3:4; οἰκονόμοι μυστηρίων Θεοῦ, the stewards of God's mysteries, i. e. those intrusted with the announcement of God's secret purposes to men, 1 Corinthians 4:1; used generally, of Christian truth as hidden from ungodly men: with the addition of τῆς πίστεως, τῆς εὐσεβείας, which faith and godliness embrace and keep, 1 Timothy 3:9, 1 Timothy 3:16; τό μυστήριον τῆς ἀνομίας the mystery of lawlessness, the secret purpose formed by lawlessness, seems to be a tacit antithesis to God's saving purpose, 2 Thessalonians 2:7.

3. Like רָזָא and סוד in rabbinic writers, it denotes the mystic or hidden sense: of an O. T. saying, Ephesians 5:32; of a name, Revelation 17:5; of an image or form seen in a vision, Revelation 1:20; Revelation 17:5; of a dream, (Theod. ) Daniel 2:18, Daniel 2:27-30, where the Sept. so renders רָז. (The Vulg. translates the wordsacramentum in Daniel 2:18; Daniel 4:6; Tobit 12:7; Wis. 2:22; Ephesians 1:9; Ephesians 3:3, Ephesians 3:9; Ephesians 5:32; 1 Timothy 3:16; Revelation 1:20.) (On the distinctive N. T. use of the word cf. Campbell, Dissertations on the Gospels. diss. ix. part i.; Kendrick in B. D. American edition under the word ; Lightfoot on Colossians 1:26.)

μυωπάζω

(3467) μυωπάζω; (μύωψ, and this from μύειν τούς ὠπας to shut the eyes); to see dimly, see only what is near: 2 Peter 1:9 (some (cf. R. V. marginal reading) would make it mean here closing the eyes; cf. our English blink). (Aristotle , problem. 31, 16, 25.)

μώλωψ

(3468) μώλωψ, μώλωπος, ὁ (Hesychius τραῦμα καί ὁ ἐκ αἱματώδης τόπος ἤ καί τά ἐξερχομενα τῶν πληγῶν ὕδατα), a bruise, wale, wound that trickles with blood: 1 Peter 2:24 from Isaiah 53:5 (where A. V. stripes). (Genesis 4:23; Exodus 21:25; Isaiah 1:6. Aristotle , Plutarch , Anthol. , others.)

μωμάομαι

(3469) μωμάομαι, μωμωμαι: 1 aorist middle ἐμωμησαμην; 1 aorist passive ἐμωμήθην; (μῶμος, which see); from Homer down; to blame, find fault with, mock at: 2 Corinthians 6:3; 2 Corinthians 8:20. (Proverbs 9:7; Wis. 10:14.)

μῶμος

(3470) μῶμος, μωμου, ὁ (perhaps akin to μύω, Curtius , § 478; cf. Vanicek , p. 732), blemish, blot, disgrace;

1. censure.

2. insult: of men who are a disgrace to a society, 2 Peter 2:13 (A. V. blemishes). (From Homer down; the Sept. for מוּם, of bodily defects and blemishes, Leviticus 21:16; Deuteronomy 15:21; Song of Solomon 4:7; Daniel 1:4; of a mental defect, fault, Sir. 20:24(23).)

μωραίνω

(3471) μωραίνω: 1 aorist ἐμωρανα; 1 aorist passive ἐμωράνθην; (μωρός);

1. in classical Greek to be foolish, to act foolishly.

2. in Biblical Greek

a. to make foolish: passive Romans 1:22 (Isaiah 19:11; Jeremiah 10:14; 2 Samuel 24:10); equivalent to to prove a person or thing to be foolish: τήν σοφίαν τοῦ κόσμου, 1 Corinthians 1:20 (τήν βουλήν αὐτῶν, Isaiah 44:25).

b. to make flat and tasteless: passive of salt that has lost its strength and flavor, Matthew 5:13; Luke 14:34.

μωρία

(3472) μωρία, μωρίας, ἡ (μωρός), first in Herodotus 1, 146 (Sophocles , others). foolishness: 1 Corinthians 1:18, 1 Corinthians 1:21, 1 Corinthians 1:23; 1 Corinthians 2:14; 1 Corinthians 3:19 (Sir. 20:31).

μωρολογία

(3473) μωρολογία, μωρολογιας, ἡ (μωρολόγος), (stultiloquium , Plautus , Vulg. ), foolish talking: Ephesians 5:4. (Aristotle , h. a. 1, 11; Pint. mor., p. 504 b.) (Cf. Trench , N. T. Synonyms, § xxxiv.)

μωρός

(3474) μωρός, μωρά, μωρόν (on the accent cf. Winer s Grammar, 52 (51); Chandler §§ 404, 405), foolish: with τυφλός, Matthew 23:17, Matthew 23:19 (here T Tr WH text omit; L brackets μωροί); τό μωρόν τοῦ Θεοῦ, an act or appointment of God deemed foolish by men, 1 Corinthians 1:25; equivalent to without learning or erudition, 1 Corinthians 1:27; 1 Corinthians 3:18; 1 Corinthians 4:10; imprudent, without forethought or wisdom, Matthew 7:26; Matthew 23:17, Matthew 23:19 (see above); Matthew 25:2, Matthew 25:8; equivalent to empty, useless, ζητήσεις, 2 Timothy 2:23; Titus 3:9; in imitation of the Hebrew נָבָל (cf. Psalms 13:1 (Psalms 14:1); Job 2:10) equivalent to impious, godless (because such a man neglects and despises what relates to salvation), Matthew 5:22; (some take the word here as a Hebrew term (מורֶה, rebel) expressive of condemnation; cf. Numbers 20:10; Psalms 78:8; but see the Syriac; Field, Otium Norv. pars iii. at the passage; Levy, Neuhebräisch. u. Chald. Wörterbuch under the word מורום). (the Sept. for נָבָל, Deuteronomy 32:6; Isaiah 32:5; for כְּסִיל, Psalm 93:8 (Psalms 94:8). (Aeschylus , Sophocles , others.))

Μωϋσῆς

(3475) Μωσῆς (Rec.^st uses Μωϋσῆς Acts 6:14; Acts 7:35, Acts 7:37; Acts 15:1, Acts 15:5; 2 Timothy 3:8; Hebrews 9:19; (in Strabo (16, 2, 35 edition Meineke); Daniel 9:10, Daniel 9:11, the Sept. ), and in Philo (cf. his "Buch v. d. Weltschöpf." Müller edition, p. 117 (but Richter in his edition has adopted Μωϋσῆς)), after the Hebrew form מֹשֶׁה, which in Exodus 2:10 is derived from מָשָׁה to draw out), and Μωϋσῆς (so in the the Sept. (see Tdf. s 4th edition Proleg., p. xlii.), Josephus ("in Josephus the readings vary; in the Antiquities he still adheres to the classic form (Μωσῆς), which moreover is the common form in his writings," Müller's note on Josephus , contra Apion 1, 31, 4. (Here, again, recent editors, as Bekker, adopt Μωϋσῆς uniformly.) On the fluctuation of manuscripts cf. Otto's note on Justin Martyr , Apology i. § 32 at the beginning), and in the N. T., Tdf. edition; — a word which signifies in Egyptian water-saved, i. e. 'saved from water'; cf. Fritzsche, Romans, vol. ii., p. 313; and especially Gesenius, Thesaurus ii., p. 824; Knobel on Exodus 2:10; (but its etymol. is still in dispute; many recent Egyptologists connect it with mesu i. e. 'child'; on the various interpretations of the name, compare Müller on Josephus , contra Apion, the passage cited; Stanley in B. D. under the word; Schenkel in his BL. iv., 240f). From the remarks of Fritzsche, Gesenius, etc., it is evident also that the word is a trisyllable, and, hence, should not be written Μωϋσῆς as it is by L Tr [Addendum: Tr does not seem to be consistent; he uses the diaeresis, for example in Acts 15:1, Acts 15:5; 2 Timothy 3:8; Hebrews 9:19.] WH , for ὠυ is a diphthong, as is plain from ἑωυτοῦ, τωὐτό, Ionic for ἑαυτοῦ, ταὐτό; (cf. Lipsius , Gramm. Untersuch., p. 140); add, Winer s Grammar, p. 44; (Buttmann , 19 (17)); Ewald, Gesch. des Volkes Israel edition 3, p. 119 note), Μωσέως, ὁ, Moses (Itala and Vulg. Moyses ), the famous leader and legislator of the Israelites in their migration from Egypt to Palestine. As respects its declension, everywhere in the N. T. the genitive ends in Μωσέως (as if from the nominative Μωυσευς), in the Sept. Μωσῆ, as Numbers 4:41, Numbers 4:45, Numbers 4:49, etc. dative Μωσῆ (as in the Sept. , cf. Exodus 5:20; Exodus 12:28; Exodus 24:1; Leviticus 8:21, etc.) and Μωσεῖ (for the manuscripts and accordingly the editors vary between the two (but T WH Μωσῆ only in Acts 7:44 (influenced by the Sept. ?), Tr in Acts, the passage cited and Mark 9:4, Mark 9:5; L in Acts, the passage cited and Romans 9:15 text; see Tdf. Proleg., p. 119; WH 's Appendix, p. 158)), Matthew 17:4; Mark 9:4; John 5:46; John 9:29; Acts 7:44; Romans 9:15; 2 Timothy 3:8. Accusative, Μωσῆν (as in the Sept. ), Acts 6:11; Acts 7:35; 1 Corinthians 10:2; Hebrews 3:3; once Μωσέα, Luke 16:29; cf. (Tdf. and WH . as above); Winer s Grammar, § 10, 1; Buttmann , as above; (Etym. Magn. 597, 8). By metonymy, equivalent to the books of Moses: Luke 16:29; Luke 24:27; Acts 15:21; 2 Corinthians 3:15.