Thayer's Greek Lexicon

ἐρεθίζω — εὐπορία

ἐρεθίζω

(2042) ἐρεθίζω; 1 aorist ἠρέθισα; (ἐρέθω to excite); to stir up, excite, stimulate: τινά, in a good sense, 2 Corinthians 9:2; as common in Greek writings from Homer down, in a bad sense, to provoke: Colossians 3:21, where Lachmann παροργίζετε·

ἐρείδω

(2043) ἐρείδω: to fix, prop firmly; intransitive, 1 aorist participle ἐρείσασα (ἡ πρῷρα), stuck [R. V. struck], Acts 27:41. (From Homer down.)

ἐρεύγομαι

(2044) ἐρεύγομαι: future ἐρεύξομαι;

1. to spit or spue out (Homer).

2. to be emptied, discharge itself, used of streams (Appendix Mithr. c. 103); with the accusative to empty, discharge, cast forth, of rivers and waters: Leviticus 11:10 Sept.

3. by a usage foreign to classic Greek [Winers Grammar, 23 (22f)], to pour forth words, to speak out, utter: Matthew 13:35 (Psalms 77:2 (Psalms 78:2); cf. Psalms 18:3 (Psalms 19:3); Psalms 144:7 [Alex. ]). The word is more fully treated of by Lobeck ad Phryn., p. 63; [cf. Rutherford, New Phryn., p. 138].

ἐραυνάω

(2045) ἐρευνάω, -ῶ; 1 aorist imperative ἐρεύνησον; (ἡ ἔρευνα a search); from Homer down; to search, examine into: absolute, John 7:52; τί, John 5:39; Romans 8:27; 1 Corinthians 2:10; Revelation 2:23 with which passage cf. Jeremiah 11:20; Jeremiah 17:10; Jeremiah 20:12; followed by an indirect question, 1 Peter 1:11 (2 Samuel 10:3; Proverbs 20:27). The form ἐραυνάω (which see in its place) T Tr WH have received everywhere into the text, but Lachmann only in Revelation 2:23. [Compare: ἐξερευνάω.]

Related entry: [ἐξερευνάω T Tr WH for ἐξερευνάω, which see; see ἐρευνάω.]

ἐρέω

(2046) *For 2046 see Strong's entry Strong's 4483.

ἐρημία

(2047) ἐρημία, -ας, ἡ, (ἔρημος), a solitude, an uninhabited region, a waste: Matthew 15:33; Mark 8:4; Hebrews 11:38; opposed to πόλις, 2 Corinthians 11:26, as in Josephus, Antiquities 2, 3, 1.

ἔρημος

(2048) ἔρημος, -ον, (in classic Greek also -ος, -η, -ον, cf. Winers Grammar § 11, 1; [Buttmann, 25 (23); on its accent cf. Chandler §§ 393, 394; Winer's Grammar, 52 (51)]);

1. adjective solitary, lonely, desolate, uninhabited: of places, Matthew 14:13, Matthew 14:15; Mark 1:35; Mark 6:32; Luke 4:42; Luke 9:10 [R G L], Luke 9:12; Acts 1:20, etc.; ἡ ὁδός, leading through a desert, Acts 8:26 (2 Samuel 2:24 Sept. ), see Γάζα , under the end. of persons: deserted by others; deprived of the aid and protection of others, especially of friends, acquaintances, kindred; bereft; (so often by Greek writers of every age, as Aeschylus Ag. 862; Pers. 734; Aristophanes pax 112; ἔρημός τε καὶ ὑπὸ πάντων καταλειφθείς, Herodian, 2, 12, 12 [7 edition, Bekker]; of a flock deserted by the shepherd, Homer, Iliad 5, 140): γυνή, a woman neglected by her husband, from whom the husband withholds himself, Galatians 4:27, from Isaiah 54:1; of Jerusalem, bereft of Christ's presence, instruction and aid, Matthew 23:38 [L and WH texts omit]; Luke 13:35 Rec. ; cf. Bleek, Erklär. d. drei ersten Evv. ii., p. 206 (cf. Baruch 4:19; Additions to Esther 8:27 (Esther 6:13); 2 Macc. 8:35).

2. a substantive, ἡ ἔρημος, namely, χώρα; Sept. often for מִדְבַּר; a desert, wilderness, (Herodotus 3, 102): Matthew 24:26; Revelation 12:6, Revelation 12:14; Revelation 17:3; αἱ ἔρημοι, desert places, lonely regions: Luke 1:80; Luke 5:16; Luke 8:29. an uncultivated region fit for pasturage, Luke 15:4. used of the desert of Judaea [cf. Winer's Grammar § 18, 1], Matthew 3:1; Mark 1:3; Luke 1:80; Luke 3:2, Luke 3:4; John 1:23; of the desert of Arabia, Acts 7:30, Acts 7:36, Acts 7:38, Acts 7:42, Acts 7:44; 1 Corinthians 10:5; Hebrews 3:8, Hebrews 3:17. Cf. Winers RWB under the word Wüste; Furrer in Sehenkel v. 680ff; [B. D. , see under the words Desert and Wilderness (American edition)].

ἐρημόω

(2049) ἐρημόω, -ῶ: passive, [present 3 person singular (cf. Buttmann, 38 (33)) ἐρημοῦται]; perfect participle ἠρημωμένος; 1 aorist ἠρημώθην; (ἔρημος); from Herodotus down; Sept. usually for חָרֵב, הֶחֱרִיב, שָׁמֵם; to make desolate, lay waste; in the N. T. only in the passive: πόλιν, Revelation 18:19; to ruin, bring to desolation: βασιλείαν, Matthew 12:25; Luke 11:17; to reduce to naught: πλοῦτον, Revelation 18:17 (Revelation 18:16); ἠρημωμένην καὶ γυμνὴν ποιεῖν τινα, to despoil one, strip her of her treasures, Revelation 17:16.

ἐρήμωσις

(2050) ἐρήμωσις, -εως, ἡ, (ἐρημόω), a making desolate, desolation: Matthew 24:15; Mark 13:14; Luke 21:20; see βδέλυγμα , c. (Arrian exp. Alex. 1, 9, 13; Sept. several times for חָרְבָּה, שַׁמָּה, etc.)

ἐρίζω

(2051) ἐρίζω: [future ἐρίσω, cf. Buttmann, 37 (32)]; (ἔρις); to wrangle, engage in strife, (Latin rix ari ): Matthew 12:19, where by the phrase οὐκ ἐρίσει the Evangelist seems to describe the calm temper of Jesus in contrast with the vehemence of the Jewish doctors wrangling together about tenets and practices. [(From Homer down.)]

ἐριθεία

(2052) ἐριθεία (not ἐρίθεια, cf. Winers Grammar § 6, 1 g.; [Chandler § 99]) (-θια WH; see Ι, ι and Tdf. Proleg., p. 88], -είας, ἡ, (ἐριθεύω to spin wool, work in wool, Heliodorus 1, 5; middle in the same sense, Tobit 2:11; used of those who electioneer for office, courting popular applause by trickery and low arts, Aristotle, polit. 5, 3; the verb is derived from ἔριθος working for hire, a hireling; from the Maced. age down, a spinner or weaver, a worker in wool, Isaiah 38:12 Sept. ; a mean, sordid fellow), electioneering or intriguing for office, Aristotle, pol. 5, 2 and 3 [pp. 1302^b, 4 and 1303^a, 14]; hence, apparently, in the N. T. a courting distinction, a desire to put oneself forward, a partisan and factious spirit which does not disdain low arts; partisanship, factiousness: James 3:14, James 3:16; κατ’ ἐριθείαν, Philippians 2:3; Ignatius ad Philadelph. § 8; οἱ ἐξ ἐριθείας (see ἐκ , II. 7), Philippians 1:16 (Philippians 1:17) [yet see ἐκ , II. 12 b.]; equivalent to contending against God, Romans 2:8 [yet cf. Meyer (edited by Weiss) at the passage]; in the plural αἱ ἐριθείαι [Winers Grammar § 27, 3; Buttmann, § 123, 2]: 2 Corinthians 12:20; Galatians 5:20. See the very full and learned discussion of the word by Fritzsche in his Commentary on Romans, i., p. 143f; [of which a summary is given by Ellicott on Galatians 5:20. See further on its derivation, Lobeck, Path. Proleg., p. 365; cf. Winer's Grammar, 94 (89)].

ἔριον

(2053) ἔριον, -ου, τό, (diminutive of τὸ ἔρος or εἶρος), wool: Hebrews 9:19; Revelation 1:14. [From Homer down.]

ἔρις

(2054) ἔρις, -ιδος, ἡ, accusative ἔριν (Philippians 1:15), plural ἔριδες (1 Corinthians 1:11) and ἔρεις (2 Corinthians 12:20 [R G Tr text; Galatians 5:20 R G WH marginal reading]; Titus 3:9 [R G L Tr]; see [WHs Appendix, p. 157]; Lob. ad Phryn., p. 326; Matthiae § 80 note 8; Bttm. Ausf. Spr., p. 191f; [Winers Grammar, 65 (63); Buttmann, 24 (22)]); contention, strife, wrangling: Romans 1:29; Romans 13:13; 1 Corinthians 1:11; 1 Corinthians 3:3; 2 Corinthians 12:20; Galatians 5:20; Philippians 1:15; 1 Timothy 6:4; Titus 3:9. [From Homer down.]

ἐρίφιον

(2055) ἐρίφιον, -ου, τό, and ἔριθος, -ου, ὁ, a kid, a young goat: Matthew 25:32; Luke 15:29. [Ath. 14, p. 661 b.]

ἔριφος

(2056) ἐρίφιον, -ου, τό, and ἔριθος, -ου, ὁ, a kid, a young goat: Matthew 25:32; Luke 15:29. [Ath. 14, p. 661 b.]

Ἑρμᾶς

(2057) Ἑρμᾶς, accusative Ἑρμᾶν [cf. Buttmann, 20 (18)], ὁ, (Doric for Ἑρμῆς), Hermas, a certain Christian (whom Origen and others thought to be the author of the book entitled "The Shepherd" [cf. Salmon in the Dictionary of Christian Biography under the word Hermas 2]): Romans 16:14.

ἑρμηνεία

(2058) ἑρμηνεία [WH -νια; see Ι, ι], -ας, ἡ, (ἑρμηνεύω), interpretation (of what has been spoken more or less obscurely by others): 1 Corinthians 12:10 [L text διερμ. which see]; 1 Corinthians 14:26. [From Plato down.]

Related entry: διερμηνεία, -ας, ἡ, (διερμηνεύω, which see), interpretation: of obscure utterances, 1 Corinthians 12:10 L text. (Not yet found elsewhere.)

ἑρμηνεύω

(2059) ἑρμηνεύω: [present passive ἑρμηνεύομαι]; (from Ἑρμῆς, who was held to be the god of speech, writing, eloquence, learning);

1. to explain in words, expound: [Sophocles, Euripides], Xenophon, Plato, others.

2. to interpret, i. e. to translate what has been spoken or written in a foreign tongue into the vernacular (Xenophon, an. 5, 4, 4): John 1:38 (John 1:39) R G T, John 1:42 (John 1:43); John 9:7; Hebrews 7:2. (2 Esdr. 4:7 for תַּרְגֵּם.)

[Compare: δι-, μεθερμηνεύω.]

Ἑρμῆς

(2060) Ἑρμῆς, accusative Ἑρμῆν, ὁ, proper name, Hermes;

1. a Greek deity called by the Romans Mercurius (Mercury): Acts 14:12.

2. a certain Christian: Romans 16:14.

Ἑρμογένης

(2061) Ἑρμογένης, [i. e. born of Hermes; Tdf. Ἐρμογ.], -ους, ὁ, Hermogenes, a certain Christian: 2 Timothy 1:15.

ἑρπετόν

(2062) ἑρπετόν, -οῦ, τό, (from ἕρπω to creep, crawl, [Latin serpo ; hence, serpent, and from same root, reptile; Vanicek, p. 1030f]), a creeping thing, reptile; by secular writings used chiefly of serpents; in Homer, Odyssey 4, 418; Xenophon, mem. 1, 4, 11 an animal of any sort; in biblical Greek opposed to quadrupeds and birds, Acts 10:12; Acts 11:6; Romans 1:23; and to marine animals also, James 3:7; on this last passage cf. Genesis 9:3. (Sept. for רֶמֶשׂ and שֶׁרֶץ.)

ἐρυθρός

(2063) ἐρυθρός, -ά, -όν, red; from Homer down; in the N. T. only in the phrase ἡ ἐρυθρὰ θάλασσα the Red Sea (from Herodotus down [cf. Rawlinson's Herod. vol. i., p. 143]), i. e. the Indian Ocean washing the shores of Arabia and Persia, with its two gulfs, of which the one lying on the east is called the Persian Gulf, the other on the opposite side the Arabian. In the N. T. the phrase denotes the upper part of the Arabian Gulf (the Heroopolite Gulf, so called [i. e. Gulf of Suez]), through which the Israelites made their passage out of Egypt to the shore of Arabia: Acts 7:36; Hebrews 11:29. (Sept. for יַם־סוּף, the sea of sedge or sea-weed [cf. B. D. as below]. Cf. Win. RWB under the word Meer rothes; Pressel in Herzog ix., p. 239ff; >Furrer in Schenkel iv. 150ff; [B. D. , see under the words, Red Sea and Red Sea, Passage of; Trumbull, Kadesh-Barnea, p. 352ff].)

ἔρχομαι

(2064) ἔρχομαι, imperative ἔρχου, ἔρχεσθε (for the Attic ἴθι, ἰτε from εἰμί); imperfect ἠρχόμην (for ἐηιν and ἦα more common in Attic); future ἐλεύσομαι; — (on these forms cf. (especially Rutherford, New Phryn., p. 103ff; Veitch , under the word); Matthiae , § 234; Alexander Buttmann (1873) Ausf. Spr. ii. 182f; Krüger , § 40 under the word; Kühner, § 343; Winer s Grammar, § 15 under the word; (Buttmann , 58 (50))); perfect ἐλήλυθα; pluperfect ἐληλύθειν; 2 aorist ἦλθον and (occasionally by L T Tr WH (together or severally) — as Matthew 6:10; (Matthew 7:25, Matthew 7:27; Matthew 10:13; Matthew 14:34; Matthew 25:36; Mark 1:29; Mark 6:29; Luke 1:59; Luke 2:16; Luke 5:7; Luke 6:17; Luke 8:35; Luke 11:2; Luke 23:33; Luke 24:1, Luke 24:23); John (John 1:39 (John 1:40); John 3:26); John 4:27; (John 12:9); Acts 12:10; (Acts 14:24); Acts 28:14 etc.) in the Alexandrian form ἦλθα (see ἀπέρχομαι at the beginning for references); the Sept. for בּוא, rarely for אָתָה and יָלַך; (from Homer down);

I. to come;

1. properly,

a. of persons;

α. universally, to come from one place into another, and used both of persons arriving — as in Matthew 8:9; Matthew 22:3; Luke 7:8; Luke 14:17 (here WH marginal reading read the infinitive, see their Introductory § 404), 20; John 5:7; Acts 10:29; Revelation 22:7, and very often; οἱ ἐρχόμενοι καί οἱ ὑπάγοντες, Mark 6:31; — and of those returning, as in John 4:27; John 9:7; Romans 9:9. Constructions: followed by ἀπό with the genitive of place, Mark 7:1; Mark 15:21; Acts 18:2; 2 Corinthians 11:9; with the genitive of person, Mark 5:35; John 3:2; Galatians 2:12, etc.; followed by ἐκ with the genitive of place, Luke 5:17 (L text συνέρχομαι); John 3:31, etc.; followed by εἰς with the accusative of place, to come into: as εἰς τήν οἰκίαν, τόν οἶκον, Matthew 2:11; Matthew 8:14; Mark 1:29; Mark 5:38, etc.; εἰς τήν πόλιν, Matthew 9:1, and many other examples; followed by εἰς to, toward, John 20:3; εἰς τό πέραν, of persons going in a boat, Matthew 8:28; of persons departing ἐκ... εἰς, John 4:54; διά with the genitive of place followed by εἰς (Rec. πρός) to, Mark 7:31; εἰς τήν ἑορτήν, to celebrate the feast, John 4:45; John 11:56; ἐν with the dative of the thing with which one is equipped, Romans 15:29; 1 Corinthians 4:21; followed by ἐπί with the accusative of place (German über, over), Matthew 14:28; (German auf), Mark 6:53; (German an), Luke 19:5; (Luke 23:33 L Tr ); Acts 12:10, Acts 12:12; to with the accusative of the thing, Matthew 3:7; Matthew 21:19; Mark 11:13; Mark 16:2; Luke 24:1; with the accusative of person, John 19:33; to one's tribunal, Acts 24:8 Rec. ; against one, of a military leader, Luke 14:31; κατά with the accusative, Luke 10:33; Acts 16:7; παρά with the genitive of person, Luke 8:49 (Lachmann ἀπό); with the accusative of place, to (the side of), Matthew 15:29; πρός to, with the accusative of person, Matthew 3:14; Matthew 7:15; (Matthew 14:25 L T Tr WH ); Mark 9:14; Luke 1:43; John 1:29; 2 Corinthians 13:1, and very often, especially in the Gospels; ἀπό τίνος (the genitive of person) πρός τινα, 1 Thessalonians 3:6; with a simple dative of person (properly, dative commodi or incommodi (cf. Winer s Grammar, § 22, 7 N. 2; Buttmann , 179 (155))): Matthew 21:5; Revelation 2:5, Revelation 2:16 (examples from Greek authors in Passow , under the word, p. 1184a bottom; (Liddell and Scott, under II. 4)). with adverbs of place: πόθεν, John 3:8; John 8:14; Revelation 7:13; ἄνωθεν, John 3:31; ὄπισθεν, Mark 5:27; ὧδε, Matthew 8:29; Acts 9:21; ἐνθάδε, John 4:15 (R G L Tr ), 16; ἐκεῖ, John 18:3 (cf. Winer 's Grammar, 472 (440)); ποῦ, Hebrews 11:8; ἕως τίνος, Luke 4:42; ἄχρι τίνος, Acts 11:5. The purpose for which one comes is indicated — either by an infinitive, Mark (Mark 5:14 L T Tr WH ); Mark 15:36; Luke 1:59; Luke 3:12; John 4:15 (T WH διέρχωμαι), and very often; or by a future participle, Matthew 27:49; Acts 8:27; or by a following ἵνα, John 12:9; εἰς τοῦτο, ἵνα, Acts 9:21; or by διά τινα, John 12:9. As one who is about to do something in a place must necessarily come thither, in the popular narrative style the phrases ἔρχεται καί, ἦλθε καί, etc., are usually placed before verbs of action: Matthew 13:19, Matthew 13:25; Mark 2:18; Mark 4:15; Mark 5:33; Mark 6:29; Mark 12:9; Mark 14:37; Luke 8:12, Luke 8:47; John 6:15; John 11:48; John 12:22; John 19:38; John 20:19, John 20:26; John 21:13; 3 John 1:3; Revelation 5:7; Revelation 17:1; Revelation 21:9; ἔρχου καί ἴδε (or βλέπε), John 1:46 (John 1:47); John 11:34; (and Rec. in) Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7 (also Griesbach except in Revelation 6:3); plural John 1:39 (John 1:40) ((T Tr WH ὄψεσθε), see εἰδῶ , I. 1 e); — or ἐλθών is used, followed by a finite verb: Matthew 2:8; Matthew 8:7; Matthew 9:10, Matthew 9:18; Matthew 12:44; Matthew 14:12, Matthew 14:33 (R G L ); Matthew 18:31; Matthew 27:64; Matthew 28:13; Mark 7:25 (Tdf. εἰσελθεῖν); Mark 12:14,Mark 12:42; Mark 14:45; Mark 16:1; Acts 16:37, Acts 16:39; — or ἐρχόμενος, followed by a finite verb: Luke 13:14; Luke 16:21; Luke 18:5. in other places ἐλθών must be rendered when I (thou, he, etc.) am come: John 16:8; 2 Corinthians 12:20; Philippians 1:27 (opposed to ἀπών).

β. to come i. e. to appear, make one's appearance, come before the public: so κατ' ἐξοχήν of the Messiah, Luke 3:16; John 4:25; John 7:27, John 7:31; Hebrews 10:37, who is styled preeminently ὁ ἐρχόμενος, i. e. he that cometh (i. e. is about to come) according to prophetic promise and universal expectation, the coming one (Winer s Grammar, 341 (320); Buttmann , 204 (176f)): Matthew 11:3; Luke 7:19; with εἰς τόν κόσμον added, John 6:14; John 11:27; ἐν τῷ ὀνόματι τοῦ κυρίου, he who is already coming clothed with divine authority i. e. the Messiah — the shout of the people joyfully welcoming Jesus as he was entering Jerusalem — taken from Psalm 117:25f (Psalms 118:26): Matthew 21:9; Matthew 23:39; Mark 11:9; Luke 13:35; Luke 19:38 (Tdf. omits ἐρχόμενος (so WH in their first marginal reading)); John 12:13. ἔρχεσθαι used of Elijah who was to return from heaven as the forerunner of the Messiah: Matthew 11:14; Matthew 17:10; Mark 9:11-13; of John the Baptist, Matthew 11:18; Luke 7:33; John 1:31; with εἰς μαρτυρίαν added, John 1:7; of Antichrist, 1 John 2:18; of false Christs and other deceivers, false teachers, etc.: Matthew 24:5; Mark 13:6; Luke 21:8 (in these passages with the addition ἐπί τῷ ὀνόματι μου, relying on my name, i. e. arrogating to themselves and simulating my Messianic dignity); John 10:8; 2 Corinthians 11:4; 2 Peter 3:3; Revelation 17:10; with the addition ἐν τῷ ὀνόματι τῷ ἰδίῳ in his own authority and of his own free-will, John 5:43. of the Holy Spirit, who is represented as a person coming to be the invisible helper of Christ's disciples after his departure from the world: John 15:26; John 16:7, John 16:13. of the appearance of Jesus among men, as a religious teacher and the author of salvation: Matthew 11:19; Luke 7:34; John 5:43; John 7:28; John 8:42; with the addition of εἰς τόν κόσμον followed by ἵνα, John 12:46; John 18:37; εἰς κρίμα, ἵνα, John 9:39; followed by a telic infinitive 1 Timothy 1:15; ἔρχεσθαι ὀπίσω τίνος, after one, Matthew 3:11; Mark 1:7; John 1:15, John 1:27, John 1:30; ὁ ἐλθών δἰ ὕδατος καί αἵματος, a terse expression for, 'he that publicly appeared and approved himself (to be God's son and ambassador) by accomplishing expiation through the ordinance of baptism and the bloody death which he underwent' (compare p. 210a bottom), 1 John 5:6; ἔρχεσθαι followed by a telic infinitive, Matthew 5:17; Matthew 10:34; Luke 19:10; followed by ἵνα, John 10:10; ἐληλυθεναι and ἔρχεσθαι ἐν σαρκί are used of the form in which Christ as the divine λόγος appeared among men: 1 John 4:2, 1 John 4:3 (Rec. ); 2 John 1:7. of the return of Jesus hereafter from heaven in majesty: Matthew 10:23; Acts 1:11; 1 Corinthians 4:5; 1 Corinthians 11:26; 1 Thessalonians 5:2; 2 Thessalonians 1:10; with ἐν τῇ δόξῃ αὐτοῦ added, Matthew 16:27; Matthew 25:31; Mark 8:38; Luke 9:26; ἐπί τῶν νεφελῶν (borne on the clouds) μετά δυνάμεως καί δόξης, Matthew 24:30; ἐν νεφέλαις, ἐν νεφέλη κτλ., Mark 13:26; Luke 21:27; ἐν τῇ βασιλεία αὐτοῦ (see ἐν , I. 5 c., p. 210b top), Matthew 16:28; Luke 23:42 (εἰς τήν βασιλείαν L marginal reading Tr marginal reading WH text)

b. of time. like the Latin venio : with nouns of time, as ἔρχονται ἡμέραι, in a future sense, will come (cf. Buttmann , 204 (176f); Winer 's Grammar, § 40, 2 a.), Luke 23:29; Hebrews 8:8 from Jeremiah 38:31 (Jeremiah 31:31); ἐλεύσονται ἡμέραι, Matthew 9:15; Mark 2:20; Luke 5:35; Luke 17:22; Luke 21:6; ἦλθεν ἡ ἡμέρα, Luke 22:7; Revelation 6:17; ἔρχεται ὥρα, ὅτε, John 4:21, John 4:23; John 5:25; John 16:25; followed by ἵνα, John 16:2, John 16:32; ἦλθεν, is come, i. e. is present, John 16:4, John 16:21; Revelation 14:7, Revelation 14:15; ἐλήλυθε ἡ ὥρα, ἵνα, John 12:23; John 13:1 (L T Tr WH ἦλθεν); John 16:32; John 17:1; ἐληλύθει ἡ ὥρα αὐτοῦ, had come (Latin aderat ), John 7:30; John 8:20; ἔρχεται νύξ, John 9:4; ἡ ἡμέρα τοῦ κυρίου, 1 Thessalonians 5:2; καιροί, Acts 3:19. with names of events that occur at a definite time: ὁ θερισμός, John 4:35; ὁ γάμος τοῦ ἀρνίου, Revelation 19:7; ἦλθεν ἡ κρίσις, Revelation 18:10. in imitation of the Hebrew הַבָּא, ὁ, ἡ, τό ἐρχόμενος, ἐρχομένη, ἐρχόμενον, is equivalent to to come, future (cf. Buttmann s Grammar and Winer 's Grammar, as above): ὁ αἰών, Mark 10:30; Luke 18:30; ἡ ἑορτή, Acts 18:21 (Rec. ); ἡ ὀργή, 1 Thessalonians 1:10; τά ἐρχόμενα, things to come, John 16:13 (הַבָּאִים the times to come, Isaiah 27:6); in the periphrasis of the name of Jehovah, ὁ ὤν καί ὁ ἦν καί ὁ ἐρχόμενος, it is equivalent to ἐσόμενος, Revelation 1:4; Revelation 4:8.

c. of things and events (so very often in Greek authors also); of the advent of natural events: ποταμοί, Matthew 7:25 (R G ); κατακλυσμός, Luke 17:27; λιμός, Acts 7:11; of the rain coming down ἐπί τῆς γῆς, Hebrews 6:7; of alighting birds, Matthew 13:4, Matthew 13:32; Mark 4:4; of a voice that is heard (Homer , Iliad 10, 139), followed by ἐκ with the genitive of place, Matthew 3:17 (?); Mark 9:7 (T WH Tr marginal reading ἐγένετο); John 12:28; of things that are brought: ὁ λύχνος, Mark 4:21 (ἐπιστολή, Libanius , epistle 458; other examples from Greek writings are given in Kypke , Kuinoel, others, on Mark, the passage cited).

2. metaphorically,

a. of Christ's invisible return from heaven, i. e. of the power which through the Holy Spirit he will exert in the souls of his disciples: John 14:18, John 14:23; of his invisible advent in the death of believers, by which be takes them to himself into heaven, John 14:3.

b. equivalent to to come into being, arise, come forth, show itself, find place or influence: τά σκάνδαλα, Matthew 18:7; Luke 17:1; τά ἀγαθά Romans 3:8 (Jeremiah 17:6); τό τέλειον, 1 Corinthians 13:10; ἡ πίστις, Galatians 3:23, Galatians 3:25; ἡ ἀποστασία, 2 Thessalonians 2:3; ἡ βασιλεία τοῦ Θεοῦ, equivalent to be established, Matthew 6:10; Luke 11:2; Luke 17:20, etc.; ἡ ἐντολή, equivalent to became known, Romans 7:9.

c. with prepositions: ἐκ τῆς (Lachmann ἀπό) θλίψεως, suffered tribulation, Revelation 7:14. followed by εἰς, to come (fall) into or unto: εἰς τό χεῖρον, into a worse condition, Mark 5:26; εἰς πειρασμόν, Mark 14:38 T WH ; εἰς ἀπελεγμόν (see ἀπελεγμός ), Acts 19:27; εἰς τήν ὥραν ταύτην, John 12:27; εἰς κρίσιν, to become liable to judgment, John 5:24; εἰς ἐπίγνωσιν, to attain to knowledge, 1 Timothy 2:4; 2 Timothy 3:7; εἰς τό φανερόν, to come to light, Mark 4:22; εἰς προκοπήν ἐλήλυθε, has turned out for the advancement, Philippians 1:12; ἔρχεσθαι εἰς τί, to come to a thing, is used of a writer who after discussing other matters passes on to a new topic, 2 Corinthians 12:1; εἰς ἑαυτόν, to come to one's senses, return to a healthy state of mind, Luke 15:17 (Epictetus diss. 3, 1, 15; Test xii. Patr. , test. Jos. § 3, p. 702, Fabric edition.). ἔρχεσθαι ἐπί τινα to come upon one: in a bad sense, of calamities, John 18:4; in a good sense, of the Holy Spirit, Matthew 3:16; Acts 19:6; to devolve upon one, of the guilt and punishment of murder, Matthew 23:35. ἔρχεσθαι πρός τόν Ἰησοῦν, to commit oneself to the instruction of Jesus and enter into fellowship with him, John 5:40; John 6:35, John 6:37, John 6:44, John 6:45, John 6:65; πρός τό φῶς, to submit oneself to the power of the light, John 3:20.

II. to go: ὀπίσω τίνος (אַחֲרֵי הָלַך), to follow one, Matthew 16:24; (Mark 8:34 R L Tr marginal reading WH ); Luke 9:23; Luke 14:27 (Genesis 24:5, Genesis 24:8; Genesis 37:17, and elsewhere); πρός τινα, Luke 15:20; σύν τίνι, to accompany one, John 21:3 (cf. Buttmann , 210 (182)); ὁδόν ἔρχεσθαι, Luke 2:44 (cf. Winer 's Grammar, 226 (212)). (Compare: ἀνέρχομαι, ἐπανέρχομαι, ἀπέρχομαι, διέρχομαι, εἰσέρχομαι, ἐπεισέρχομαι, παρεισέρχομαι, συνεισέρχομαι, ἐξέρχομαι, διεξέρχομαι, ἐπέρχομαι, κατέρχομαι, παρέρχομαι, ἀντιπαρέρχομαι, περιέρχομαι, προέρχομαι, προσέρχομαι, συνέρχομαι.)

[SYNONYMS: ἔρχεσθαι (βαίνειν) πορεύεσθαι, χωρεῖν with the N. T. use of these verbs and their compounds it may be interesting to compare the distinctions ordinarily recognized in classic Greek, where ἔρχεσθαι denotes motion or progress generally, and of any sort, hence, to come and (especially ἐλθεῖν) arrive at, as well as to go (βαίνειν). βαίνειν primarily signifies to walk, take steps, picturing the mode of motion; to go away. πορεύεσθαι expresses motion in general — often confined within certain limits, or giving prominence to the bearing; hence, the regular word for the march of an army χωρεῖν always emphasizes the idea of separation, change of place, and does not, like e. g. πορεύεσθαι, note the external and perceptible motion — (a man may be recognized by his πορεία). Cf. Schmidt , chapter xxvii.]

ἐρωτάω

(2065) ἐρωτάω, ἐρωτῶ ((infinitive ἐρωτᾶν L T Tr , ἐρωτᾶν R G WH ; see Iota); imperfect 3 person plural ἠρώτων and (in Matthew 15:23 L T Tr WH , Mark 4:10 Tdf. ) ἠρώτουν, cf. Buttmann , 44 (38); (Winer s Grammar, 85 (82); Tdf. Proleg., p. 122; Sophocles Lexicon, p. 41; WH s Appendix, p. 166; Mullach , Griech. Vulgarspr., p. 252); future ἐρωτήσω; 1 aorist ἠρώτησα; the Sept. for שָׁאַל; to ask, i. e.:

1. as in Greek writings from Homer down to question: absolutely, Luke 22:68; John 8:7 (R ); τινα, John 9:21; John 16:19, John 16:30; (John 18:21 where Rec. ἐπερωτᾷς), etc.; with the addition of λέγων and the words of the questioner: Matthew 16:13; Luke 19:31 (om. λέγων; Luke 23:3 T Tr WH ); John 1:19, John 1:21; John 5:12; John 9:19; John 16:5; τινα τί (cf. Winer 's Grammar, § 32, 4 a.), Matthew 21:24; Mark 4:10; Luke 20:3; John 16:23 (others refer this to 2); τινα περί τίνος, Luke 9:45 (Lachmann, ἐπερωτῆσαι); John 18:19.

2. to ask i. e. to request, entreat, beg, beseech, after the Hebrew שָׁאַל, in a sense very rare in secular authors (Josephus , Antiquities 5, 1, 14 (but here the text is uncertain; substitute Antiquities 7, 8, 1; cf. Dr. Ezra Abbot in No. American Rev. for 1872, p. 173 note); Babrius fab. (42, 3); 97, 3; Apoll. synt., p. 289, 20; cf. Winer 's Grammar, pp. 30 and 32): τινα, John 14:16; with the addition of λέγων and the words of the asker, Matthew 15:23; John 12:21; followed by imperative alone (Buttmann , 272f (234)), Luke 14:18; Philippians 4:3; followed by ἵνα (cf. Winer 's Grammar, § 44, 8 a.; R. 237 (204)), Mark 7:26; Luke 7:36; Luke 16:27; John 4:47; John 17:15; John 19:31, John 19:38; 2 John 1:5; 1 Thessalonians 4:1; by ὅπως, Luke 7:3; Luke 11:37; Acts 23:20; by the infinitive (Buttmann , 258 (222); cf. Winer 's Grammar, 335 (315)), Luke 5:3; Luke 8:37; John 4:40; Acts 3:3; Acts 10:48; Acts 23:18; 1 Thessalonians 5:12; τινα περί τίνος, Luke 4:38; John 16:9, John 16:20; 1 John 5:16; ὑπέρ τίνος (followed by εἰς with an infinitive; cf. Buttmann , 265 (228)), 2 Thessalonians 2:1; ἐρωτᾶν τά (WH text omits τά) πρός εἰρήνην (see εἰρήνη , 1), Luke 14:32. (Synonym: see αἰτέω , at the end. Compare: διερωτάω, ἐπερωτάω.)

ἐσθής

(2066) ἐσθής, -ῆτος, ἡ, (from ἕννυμι, ἕσθην, hence it would be more correctly written ἐσθής [so Rec.^elz in Luke), cf. Kühner, i., p. 217, 3), formerly Ϝεσθης (cf. Latin vestis , German Weste, English vest, etc.), clothing, raiment, apparel: Luke 23:11; Luke 24:4 L T Tr WH; Acts 1:10 R G; Acts 10:30; Acts 12:21; James 2:2.

[From Homer down.]

ἔσθησις

(2067) ἔσθησις [Rec.^elz ἔσθ.], -εως, ἡ, (from ἐσθέω, and this from ἐσθής, which see), clothing, apparel: plural, Luke 24:4 R G; Acts 1:10 L T Tr WH; [cf. Philo, vit. Moys. iii. § 18; Eusebius, h. e. 2, 6, 7 and Heinichen's note]. (Rare in secular writings [Aristotle, rhet. 2, 8, 14 variant]; cf. Winer's Grammar § 2, 1 c.)

ἐσθίω

(2068) ἐσθίω and ἔσθω, which see (lengthened forms of ἔδω (cf. Curtius , Das Verbum, ii., p. 429)); imperfect ἤσθιον; 2 aorist ἔφαγον (from ΦΑΓΩ); future φάγομαι (2 person φάγεσαι, Luke 17:8 (references under the word κατακαυχάομαι, at the beginning)), for the classic ἔδομαι, see Alexander Buttmann (1873) Ausf. Spr. ii, p. 185; Kühner, i., p. 824; (Winer s Grammar, 89 (85); Buttmann , 58 (51); but especially Veitch , under the word); the Sept. for אָכַל; (from Homer down); to eat; Vulg. manduco , (edo, etc.); (of animals, to devour);

a. absolutely: Matthew 14:20; Matthew 15:37, Matthew 15:38; Matthew 26:26; Mark 6:31; Mark 8:8; John 4:31, and often; ἐν τῷ φαγεῖν, in eating (the supper), 1 Corinthians 11:21; διδόναι τίνι φαγεῖν, to give one (something) to eat, Matthew 14:16; Matthew 25:35, Matthew 25:42; Mark 5:43; Mark 6:37; Luke 9:13 (and with addition of an accusative of the thing to be eaten, John 6:31, John 6:52; ἐκ τίνος, Revelation 2:7; (cf. Winer 's Grammar, 198f (187f))); φέρειν τίνι φαγεῖν, to bring one (something) to eat, John 4:33; specifically in opposition to abstinence from certain kinds of food, Romans 14:3, Romans 14:20; ἐσθίειν καί πίνειν (and φαγεῖν καί πιεῖν), to use food and drink to satisfy one's hunger and thirst, 1 Corinthians 11:22; contextually, to be supported at the expense of others, 1 Corinthians 9:4; not to shun choice food and in a word to be rather a free-liver, opposed to the narrow and scrupulous notions of those who abstain from the use of wine and certain kinds of food, Matthew 11:19; Luke 7:34; opposed to fasting (τό νηστεύειν), Luke 5:33; of those who, careless about other and especially graver matters, lead an easy, merry life, Luke 12:19; Luke 17:27; 1 Corinthians 15:32 (Isaiah 22:13); of the jovial use of a sacrificial feast, 1 Corinthians 10:7 from Exodus 32:6; preceded by a negative, to abstain from all nourishment, Acts 23:12, Acts 23:21; to use a spare diet, spoken of an ascetic mode of life, Matthew 11:18; of fasting, Acts 9:9; ἐσθίειν (καί πίνειν) μετά τίνος, to dine, feast (in company) with one, Matthew 9:11; Mark 2:16; Luke 5:30; with one (he providing the entertainment), i. e. at his house, Luke 7:36; μετά τῶν μεθυόντων etc., of luxurious revelling, Matthew 24:49; Luke 12:45; ἐπί τραπέζης τοῦ Χριστοῦ, the food and drink spread out on Christ's table, i. e. to enjoy the blessings of the salvation procured by Christ (which is likened to a banquet), Luke 22:30; ἐσθίειν τίνι, to one's honor, Romans 14:6.

b. construed with an accusative of the thing, to eat (consume) a thing (Winer 's Grammar, 198 (187) note): Matthew 6:25; Mark 1:6; John 4:32; John 6:31; Romans 14:2; 1 Corinthians 8:13; 1 Corinthians 10:25, etc.; ἄρτον, to take food, eat a meal (after the Hebrew לֶחֶם אָכַל, Genesis 43:25; Exodus 2:20; 1 Samuel 20:24; Proverbs 23:7), Matthew 15:2; Mark 3:20; Luke 14:1, Luke 14:15; τόν ἑαυτοῦ ἄρτον, obtained by his own labor, 2 Thessalonians 3:12; ἄρτον παρά τίνος (the genitive of person) to be supported by one, 2 Thessalonians 3:8; τά παρά τίνος, the things supplied by one, Luke 10:7, equivalent to τά παρατιθέμενα in Luke 10:8 (cf. Winer 's Grammar, 366 (343)); 1 Corinthians 10:27; μή ἐσθίων ἄρτον μήτε πίνων οἶνον, to live frugally, Luke 7:33; τό κυριακόν δεῖπνον φαγεῖν, to celebrate the Lord's supper, 1 Corinthians 11:20; τό πάσχα, to eat the paschal lamb, celebrate the paschal supper, Matthew 26:17; Mark 14:12, Mark 14:14; Luke 22:8, Luke 22:11, Luke 22:15, Luke 22:16 L T Tr WH ; John 18:28; τάς θυσίας, to celebrate the sacrificial feasts, said of Jews, 1 Corinthians 10:18; of animals, in Luke 15:16 (where ὧν stands by attraction for ἅ, because ἐσθίειν with a simple genitive of thing is nowhere found in the N. T. (Winer s Grammar, 198 (187) note)) by a usage hardly to be met with in classical Greek (Winer s Grammar, § 28, 1; (Buttmann , 159 (139))), ἐκ τίνος, to (take and) eat of a thing: Luke 22:16 (R G ); John 6:26, John 6:50; 1 Corinthians 11:28; on the other hand, ἐκ τοῦ καρποῦ (L T Tr WH τόν καρπόν), ἐκ τοῦ γάλακτος ἐσθίειν, in 1 Corinthians 9:7, is to support oneself by the sale of the fruit and the milk (but cf. Buttmann , as above, and Meyer at the passage). ἐκ with the genitive of place: ἐκ τοῦ ἱεροῦ, draw their support from the temple, i. e. from the sacrifices and offerings, 1 Corinthians 9:13 (but T Tr WH read τά ἐκ τοῦ ἱεροῦ); also ἐκ θυσιαστηρίου, i. e. from the things laid on the altar, Hebrews 13:10 (Winer 's Grammar, 366 (344)). by a Hebraism (מִן אָכַל), ἀπό τίνος (cf. Winer 's Grammar, 199 (187)): Matthew 15:27; Mark 7:28. Metaphorically, to devour, consume: τινα, Hebrews 10:27; τί, Revelation 17:16; of rust, James 5:3. (Compare: κατεσθίω, συνεσθίω.)

Ἑσλί

(2069) Ἐσλει (T Tr WH [see WH's Appendix, p. 155, and under the word εἰ, ἰ]) or Ἐσλί, ὁ, Esli, one of Christ's ancestors: Luke 3:25.

ἐσμέν

(2070) *For 2070 see Strong's entry Strong's 1510.

ἔσομαι

(2071) *For 2071 see Strong's entry Strong's 1510.

ἔσοπτρον

(2072) ἔσοπτρον, -ου, τό, (ὈΠΤΩ), a mirror: 1 Corinthians 13:12; James 1:23. (Wis. 7:26; Sir. 12:11; Pindar Nem. 7, 20; Anacreon 11, [7 (6)] 3; Plutarch; others.) The mirrors of the ancients were made, not of glass [cf. B. D. under the word Glass, at the end], but of steel; Pliny, h. n. 33, (9) 45; 34, (17) 48 [but see the passages just referred to, and B. D. under the word mirror].

ἑσπέρα

(2073) ἑσπέρα, -ας, ἡ, (ἕσπερος of or at evening), evening, even-tide: Acts 4:3; Acts 28:23; πρὸς ἑσπ. ἐστίν, it is toward evening, Luke 24:29. [From Pindar and Herodotus down.]

Related entry: [ἑσπερινός, -ή, -όν, belonging to the evening, evening: φυλακή, Luke 12:38 WH (rejected) marginal reading. (Sept.; Xen., Dio Cassius, Athen., others)]

Ἑσρώμ

(2074) Ἐσρώμ [or Ἐσρών in Luke R^elz L text Tr marginal reading; WH Ἑσρ., see their Introduction § 408], ὁ, Esrom or Hezrom or Hesron, one of Christ's ancestors: Matthew 1:3; Luke 3:33.

Related entry: [Ἐσρών or Ἑσρ. see the preceding word.]

ἐστέ

(2075) *For 2075 see Strong's entry Strong's 1510.

ἐστί

(2076) *For 2076 see Strong's entry Strong's 1510.

ἔστω

(2077) *For 2077 see Strong's entry Strong's 1510.

ἔσχατος

(2078) ἔσχατος, ἐσχάτῃ, ἔσχατον (from ἔχω, ἔσχον adhering, clinging close; (according to others (Curtius , § 583 b.) superlative from ἐξ, the outermost)), the Sept. for אַחֲרון, אַחֲרִית; (from Homer down); extreme, last in time or in place;

1. joined to nouns: τόπος, the last in a series of places (A. V. lowest), Luke 14:9; in a temporal succession, the last: ἔσχατος ἐχθρός, that remains after the rest have been conquered, 1 Corinthians 15:26; κοδράντης, that remains when the rest have one after another been spent, Matthew 5:26; so λεπτόν, Luke 12:59; ἡ ἐσχάτῃ σάλπιγξ, the trumpet after which no other will sound, 1 Corinthians 15:52, cf. Meyer ad loc.; αἱ ἔσχαται πληγαί, Revelation 15:1; Revelation 21:9; ἡ ἐσχάτῃ ἡμέρα τῆς ἑορτῆς, John 7:37. When two are contrasted it is equivalent to the latter, opposed to ὁ πρῶτος the former (Deuteronomy 24:1-4): thus τά ἔργα (opposed to τῶν πρώτων), Revelation 2:19; ἡ πλάνη, Matthew 27:64 (where the meaning is, 'lest the latter deception, caused by the false story of his resurrection, do more harm than the former, which was about to produce belief in a false Messiah'); ὁ ἔσχατος Ἀδάμ, the latter Adam, i. e. the Messiah (see Ἀδάμ , 1), 1 Corinthians 15:45. ἡ ἐσχάτῃ ἡμέρα, the last day (of all days), denotes that with which the present age (הַזֶּה הָעולָם, see αἰών , 3) which precedes the times of the Messiah or the glorious return of Christ from heaven will be closed: John 6:39, John 6:44 (John 6:54); John 11:24; John 12:48. of the time nearest the return of Christ from heaven and the consummation of the divine kingdom, the following phrases are used: ἐσχάτῃ ὥρα, 1 John 2:18; ἐν καιρῷ ἐσχάτῳ 1 Peter 1:5; ἐν ἐσχάτῳ χρόνῳ, Jude 1:18 Rec. , ἐπ' ἐσχάτου χρόνου Jude 1:10. Tr WH ; ἐν ἐσχάταις ἡμέραις, Acts 2:17; James 5:3; 2 Timothy 3:1; for other phrases of the sort see 2 a. below; ἐπ' ἐσχάτων τῶν χρόνων, 1 Peter 1:20 R G , see below.

2. ὁ, ἡ, τό ἔσχατον absolutely or with the genitive,

a. of time: οἱ ἔσχατοι, who had come to work last, Matthew 20:8, Matthew 20:12,(14); the meaning of the saying ἔσονται πρῶτοι ἔσχατοι καί ἔσχατοι πρῶτοι is not always the same: in Luke 13:30 it signifies, those who were last invited to enter the divine kingdom will be first to enter when the opportunity comes, i. e. they will be admitted forthwith, while others, and those too who were first among the invited, will be shut out then as coming too late; in Matthew 19:30; Matthew 20:16 it means, the same portion in the future kingdom of God will through his goodness be assigned to those invited last as to those invited first, although the latter may think they deserve something better; cf. Mark 10:31. ὁ πρῶτος καί ὁ ἔσχατος i. e. the eternal, Revelation 1:11 Rec. , Revelation 1:17; Revelation 2:8; Revelation 22:13. ἔσχατος as a predicate joined to a verb adverbially (cf. Winer 's Grammar, 131 (124); § 54, 2): Mark 12:6; ἐσχάτῃ (R G ; but see below) πάντων ἀπέθανε, Mark 12:22. ἔσχατον, ἔσχατα, used substantively (cf. Buttmann , 94 (82) § 125, 6) in phrases, of the time immediately preceding Christ's return from heaven and the consummation of the divine kingdom: ἐπ' ἐσχάτου or ἐσχάτων τῶν ἡμερῶν, Hebrews 1:2 (1); 2 Peter 3:3 (the Epistle of Barnabas 16, 5 [ET]); τῶν χρόνων, 1 Peter 1:20; ἐπ' ἐσχάτου τοῦ χρόνου, Jude 1:18 L T (see 1 above, and ἐπί, A. II. at the end), cf. Riehm , Lehrbegr. d. Hebrärbriefes, p. 205f τά ἔσχατα with the genitive of person the last state of one: Matthew 12:45; Luke 11:26; 2 Peter 2:20 (but without the genitive of person). Neuter ἔσχατον, adverb, lastly: (with the genitive of person, Mark 12:22 L T Tr WH ); 1 Corinthians 15:8.

b. of space: τό ἔσχατον τῆς γῆς, the uttermost part, the end, of the earth, Acts 1:8; Acts 13:47.

c. of rank, grade of worth, last i. e. lowest: Mark 9:35; John 8:9 Rec. ; 1 Corinthians 4:9.

ἐσχάτως

(2079) ἐσχάτως, adverb, extremely, [Xenophon, an. 2, 6, 1; Aristotle, others]; ἐσχάτως ἔχειν (in extremis esse), to be in the last gasp, at the point of death: Mark 5:23. Diodorus excerpt Vales. p. 242 [i. e. from l. 10 § 2, 4 Dindorf]; Artemidorus Daldianus, oneir. 3, 60. The phrase is censured by the Atticists; cf. Fischer, De vitiis lexx. etc., p. 704f; Lob. ad Phryn., p. 389; Fritzsche on Mark, p. 178f; [Winer's 26].

ἔσω

(2080) ἔσω, adverb, (from ἐς, for εἴσω [from Homer on] from εἰς; cf. Winers Grammar, 52; [Buttmann, 72 (63); Rutherford, New Phryn., p. 432]);

1. to within, into: Matthew 26:58; Mark 14:54; with the genitive Mark 15:16 [Winer's Grammar § 54, 6].

2. within: John 20:26; Acts 5:23; ὁ ἔσω ἄνθρωπος, the internal, inner man, i. e. the soul, conscience, (see ἄνθρωπος , 1 e.), 2 Corinthians 4:16 L T Tr WH; Romans 7:22; Ephesians 3:16; οἱ ἔσω, those who belong to the Christian brotherhood (opposed to οἱ ἔξω [which see in ἔξω , 1 a.]), 1 Corinthians 5:12.

ἔσωθεν

(2081) ἔσωθεν (ἔσω), adverb of place, from Aeschylus and Herodotus down;

[1. adverbially;]

a. from within (Vulg. de intus, ab intus, intrinsecus, [etc.]): Mark 7:21, Mark 7:23; Luke 11:7; 2 Corinthians 7:5.

b. within (cf. Winer's Grammar § 54, 7): Matthew 7:15; Matthew 23:25, Matthew 23:27, Matthew 23:28; Revelation 4:8; Revelation 5:1 [cf. γράφω , 3]; ὁ ἔσωθεν ἄνθρωπος, 2 Corinthians 4:16 R G (see ἔσω , 2); τὸ ἔσωθεν, that which is within, the inside, Luke 11:40; with the genitive of person equivalent to your soul, Luke 11:39.

[2. as a preposition with the genitive (Winer's Grammar § 54, 6): Revelation 11:2 Rec.^st (see ἔξωθεν , 2).]

ἐσώτερος

(2082) ἐσώτερος, -έρα, -ερον, (comparative of ἔσω [cf. Buttmann, 28 (24f)]), inner: Acts 16:24; τὸ ἐσώτερον τοῦ καταπετάσματος, the inner space which is behind the veil, i. e. the shrine, the Holy of holies, said of heaven by a figurative expression drawn from the earthly temple, Hebrews 6:19.

ἑταῖρος

(2083) ἑταῖρος, -ου, ὁ, [from Homer down], Sept. רֵעַ; a comrade, mate, partner [A. V. fellow]: Matthew 11:16 (where T Tr WH τοῖς ἑτέροις [which see 1 b., and cf. WH. Introduction § 404]); vocative in kindly address, friend (my good friend): Matthew 20:13; Matthew 22:12; Matthew 26:50.

ἑτερόγλωσσος

(2084) ἑτερόγλωσσος, -ου, ὁ, (ἕτερος and γλῶσσα), one who speaks [another i. e.] a foreign tongue (opposed to ὁμόγλωσσος): Psalms 113:1 (Psalms 114:1) Aq. ; Polybius 24, 9, 5; Strabo 8, p. 333; [Philo, confus. lingg. § 3; others]; but differently in 1 Corinthians 14:21, namely one who speaks what is utterly strange and unintelligible to others unless interpreted; see what is said about 'speaking with tongues' under γλῶσσα, 2.

ἑτεροδιδασκαλέω

(2085) ἑτεροδιδασκαλέω, -ῶ; (ἕτερος and διδάσκαλος, cf. κακοδιδασκαλεῖν, Clement of Rome, 2 Corinthians 10:5); to teach other or different doctrine i. e. deviating from the truth: 1 Timothy 1:3; 1 Timothy 6:3. (Ignatius ad Polycarp, 3, and other ecclesiastical writings.)

ἑτεροζυγέω

(2086) ἑτεροζυγέω, -ῶ; (ἑτερόζυγος yoked with a different yoke; used in Leviticus 19:19 of the union of beasts of different kinds, e. g. an ox and an ass), to come under an unequal or different yoke (Beza, impari jugo copulor ), to be unequally yoked: τινί (on the dative see Winers Grammar § 31, 10 N. 4; Buttmann § 133, 8), tropically, to have fellowship with one who is not an equal: 2 Corinthians 6:14, where the apostle is forbidding Christians to have contact with idolaters.

ἕτερος

(2087) ἕτερος, ἑτέρα, ἕτερον, the other; another, other; (from Homer on); the Sept. chiefly for אַחֵר. It refers:

1. to number, as opposed to some former person or thing;

a. without the article, other: joined to a noun (which noun denotes some number or class within which others are distinguished from the one), Matthew 12:45 and Luke 11:26, ἑπτά ἑτέρα πνεύματα, i. e. from the number of the πνεύματα or demons seven others, to be distinguished from the one already mentioned; add, Mark 16:12; Luke 6:6; Luke 9:56, etc.; John 19:37; Acts 2:40; Acts 4:12, etc.; Romans 7:3; Romans 8:39; Romans 13:9; ἕτεραι γενεαί, other than the present, i. e. past generations, Ephesians 3:5; as in classical Greek ἄλλος, so sometimes also ἕτερος is elegantly joined to a noun that is in apposition: twice so in Luke, viz. ἕτεροι δύο κακοῦργοι two others, who were malefactors (Alexander Buttmann (1873) differently § 150, 3), Luke 23:32; ἑτέρους ἑβδομήκοντα equivalent to ἑτέρους μαθητάς, οἵτινες ἦσαν ἑβδομήκοντα Luke 10:1;reliqua privata aedificia for 'the rest of the buildings, which were private' Caesar b. g. 1, 5; cf. Bornemann, Scholia ad Luc., p. 147f; Winer s Grammar, 530 (493); (Josephus , contra Apion 1, 15, 3 and Müller's note). simply, without a noun, equivalent to ἄλλος τίς another, Luke 9:59; Luke 22:58; Acts 1:20; Romans 7:4; ἕτεροι πολλοί, Matthew 15:30; Luke 8:3; Acts 15:35; οὐδέν ἕτερον, Acts 17:21; ἑτέρα, other matters, Acts 19:39 R G T ; πολλά καί ἑτέρα, many other things also (hardly also, see καί , I. 3; cf. remark under the word πολύς, d. a. at the end), Luke 3:18; ἕτερος with the genitive of person Galatians 1:19; τά ἑτέρων (opposed to τά ἑαυτοῦ), Philippians 2:4; ἑτέρων with τίς added, Acts 8:34; neuter 1 Timothy 1:10; (ἐν ἑτέρῳ, introducing a quotation, Hebrews 5:6, cf. Winer 's 592 (551) — but in Acts 13:35 supply ψαλμῷ). in partitive formulas: ἄλλοι... ἕτεροι δέ, Hebrews 11:36 cf. Acts 2:13; ὁ πρῶτος... ἕτερος, Luke 14:19; Luke 16:7; ὁ δεύτερος... ἕτερος, Luke 19:20 (where L T Tr WH ὁ ἕτερος); τινες... ἕτεροι δέ, Luke 11:16; ᾧ μέν... ἄλλῳ δέ... ἑτέρῳ δέ... ἄλλῳ δέ, 1 Corinthians 12:9; οἱ μέν... ἄλλοι (L οἱ) δέ... ἕτεροι δέ, Matthew 16:14.

b. with the article, the other (of two): οἱ ἕτεροι, the others, the other party, Matthew 11:16 T Tr WH (see ἑταῖρος ). distinctively: εἷς or εἷς... ὁ ἕτερος, Matthew 6:24; Luke 7:41; Luke 16:13; Luke 17:34; Luke 18:10; Luke 23:40; τό ἕτερον πλοῖον, Luke 5:7; ἡ δέ ἑτέρα namely, ἡμέρα, the next day, the day after, Acts 20:15; Acts 27:3 (Xenophon , Cyril 4, 6, 10 (others)). ὁ ἕτερος, the other, when the relation of conduct to others is under consideration is often put by way of example for any other person whatever, and stands for 'the other affected by the action in question' (and may be transitive, thy neighbor, thy fellow, etc.): Romans 2:1; Romans 13:8; 1 Corinthians 6:1; 1 Corinthians 10:24, 1 Corinthians 10:29; 1 Corinthians 14:17; Galatians 6:4; (James 4:12 R G ); plural οἱ, αἱ, τά ἕτεροι, ἕτεραι, ἑτέρα, the others i. e. the rest, Luke 4:43. It refers:

2. to quality; another i. e. one not of the same nature, form, class, kind; different (so in Greek writings from Homer down): Romans 7:23; 1 Corinthians 14:21; 1 Corinthians 15:40; 2 Corinthians 11:4; Galatians 1:6; Hebrews 7:11, Hebrews 7:13, Hebrews 7:15; James 2:25; Jude 1:7. (Synonym: see ἄλλος .)

ἑτέρως

(2088) ἑτέρως, adverb, otherwise, differently: Philippians 3:15. [From Homer (apparently) down.]

ἔτι

(2089) ἔτι, adverb, as yet, yet, still;

1. of time;

a. of a thing which went on formerly, whereas now a different state of things exists or has begun to exist: added to a participle, Matthew 27:63; Luke 24:6, Luke 24:44; Acts 9:1; Acts 18:18; 2 Thessalonians 2:5; with the gen absolute: ἔτι (δέ) αὐτοῦ λαλοῦντος, Matthew 12:46; Matthew 17:5; Matthew 26:47; Mark 14:43; Luke 8:49; Luke 22:47; add, Luke 9:42; Luke 24:41; John 20:1; Acts 10:44; Romans 5:8; Hebrews 9:8; with a finite verb, Hebrews 7:10; transposed so as to stand at the beginning of a sentence: ἔτι γάρ Χριστός ὄντων ἡμῶν ἀσθενῶν... ἀπέθανε, Romans 5:6; cf. Winer s Grammar, § 61, 5, p. 553 (515); (Buttmann , 389 (333)); with another notation of time, so that it may be translated even (cf. Latinjam ): ἔτι ἐκ κοιλίας μητρός, Luke 1:15 (ἔτι ἐκ βρεφεος, Anthol. 9, 567, 1; ἔτι ἀπ' ἀρχῆς, Plutarch , consol. ad Apoll. 6, p. 104 d.).

b. of a thing which continues at present, even now: Mark 8:17 R G ; Luke 14:22; Galatians 1:10; 1 Corinthians 15:17; with νῦν added, 1 Corinthians 3:2 (L WH brackets ἔτι); farther, longer (where it is thought strange that, when one thing has established itself, another has not been altered or abolished, but is still adhered to or continues): Romans 3:7; Romans 6:2; Romans 9:19; Galatians 5:11.

c. with negatives: οὐ... ἔτι, οὐκ ἔτι, no longer, no more, Luke 16:2; Luke 20:36; Luke 21:1, Luke 21:4; Luke 22:3; ἵνα μή ἔτι lest longer, that... no more, Revelation 20:3; οὐ μή ἔτι, Revelation 3:12; Revelation 18:21-23; οὐδείς, μηδείς, οὐδεμία, οὐδέν ἔτι, nobody, nothing more, Matthew 5:13; Hebrews 10:2 (see μηκέτι , οὐκέτι ).

2. of degree and increase; with the comparative, even, yet: Philippians 1:9; Hebrews 7:15 (Winer s Grammar, 240 (225)). of what remains (yet): John 4:35; John 7:33; John 12:35; John 13:33; Matthew 19:20; Mark 12:6; Luke 18:22; of what is added, besides, more, further: ἔτι ἅπαξ, Hebrews 12:26; ἔτι ἕνα ἤ δύο, Matthew 18:16; add, Matthew 26:65; Hebrews 11:32; ἔτι δέ yea moreover, and further (Latinpraeterea vero ), Hebrews 11:36 (Xenophon , mem. 1, 2, 1; Diodorus 1, 74; cf. Grimm on 2 Macc. 6:4); ἔτι δέ καί (but or) yea moreover also (Latinpraeterea vero etiam ), Luke 14:26 R G T L marginal reading; Acts 2:26; ἔτι τέ καί and moreover too (Latininsuperque adeo ), Luke 14:26 L text Tr WH ; Acts 21:28 (cf. Buttmann , § 149, 8; Winer s Grammar, 578 (537) note).

ἑτοιμάζω

(2090) ἑτοιμάζω; future ἑτοιμάσω; 1 aorist ἡτοίμασα; perfect ἡτοίμακα (Matthew 22:4 L T Tr WH ); passive, perfect ἡτοίμασμαι; 1 aorist ἡτοιμάσθην; (ἕτοιμος); from Homer down; the Sept. very often for כּונֵן and הֵכִין; to make ready, prepare: absolutely, to make the necessary preparations, get everything ready, Luke 12:47; of preparing a feast, Luke 22:9, Luke 22:12 (Genesis 43:15; 1 Chronicles 12:39); with the dative of person, for one: of preparing a lodging, Luke 9:52 (Winer s Grammar, 594 (552); Buttmann , § 130, 5); a supper, Mark 14:15; also with a telic infinitive added, Matthew 26:17; followed by ἵνα (cf. Buttmann , 237 (205)), Mark 14:12; with the accusative of the thing: ἅ ἡτοίμασας the things which thou hast prepared (as a store), Luke 12:20; (τί διπνήσω, Luke 17:8); τό ἄριστον, Matthew 22:4; τό πάσχα, Matthew 26:19; Mark 14:16; Luke 22:8, Luke 22:13; ἀρώματα, Luke 23:56; Luke 24:1; τόπον τίνι, John 14:2; ξενίαν, Philemon 1:22; (συμβούλιον, Mark 15:1 T WH marginal reading, cf. συμβούλιον ); τήν ὁδόν κυρίου (by a figurative expression drawn from the oriental custom of sending on before kings on their journeys persons to level the roads and make them passable), to prepare the minds of men to give the Messiah a fit reception and secure his blessings: Matthew 3:3; Mark 1:3; Luke 3:4 (from Isaiah 40:3); Luke 1:76; (ἵνα ἑτοιμασθῇ ἡ ὁδός τῶν βασιλέων, Revelation 16:12); with the accusative of person, στρατιώτας, Acts 23:23; τίνι τινα, one for one, Luke 1:17; ἑαυτόν, Revelation 19:7; followed by ἵνα (cf: Buttmann , 237 (205)), Revelation 8:6; ἡτοιμασμένη ὡς νύμφη, i. e. beautifully adorned, Revelation 21:2; ἡτοιμασμένη εἰς τί, prepared i. e. fit for accomplishing anything, 2 Timothy 2:21; Revelation 9:7; prepared i. e. kept in readiness, εἰς τήν ὥραν καί ἡμέραν etc., for the hour and day namely, predetermined, Revelation 9:15. In a peculiar sense God is said ἑτοιμάσαι τί for men, i. e. to have caused good or ill to befall them, almost equivalent to to have ordained; of blessings: τί, Luke 2:31; Revelation 12:6; τίνι τί, Matthew 20:23; Matthew 25:34; Mark 10:40; (1 Corinthians 2:9); Hebrews 11:16; of punishment: τίνι τί, Matthew 25:41. (Compare: προετοιμάζω.)

ἑτοιμασία

(2091) ἑτοιμασία, -ας, ἡ, (ἑτοιμάζω, cf. θαυμασία, εἰκασία, ἐργασία);

1. the act of preparing: τῆς τροφῆς, Wis. 13:12; τῶν κλιναρίων, Artemidorus Daldianus, oneir. 2, 57.

2. equivalent to ἑτοιμότης, the condition of a person or thing so far forth as prepared, preparedness, readiness: Hipp., p. 24 [i. 74, Kühn edition]; Josephus, Antiquities 10, 1, 2; readiness of mind (German Bereitwilligkeit), τῆς καρδίας, Psalm 9:38 (Psalms 10:17): ἐν ἑτοιμασίᾳ τοῦ εὐαγγελίου, with the promptitude and alacrity which the gospel produces, Ephesians 6:15.

ἕτοιμος

(2092) ἕτοιμος (on the accent cf. [Chandler § 394]; Winer's Grammar, 52 (51)), -η (2 Corinthians 9:5; 1 Peter 1:5), -ον, and -ος, -ον (Matthew 25:10 [cf. WHs Appendix, p. 157^a; Winers Grammar § 11, 1; Buttmann, 25 (22)]); from Homer down; prepared, ready;

a. of things: Matthew 22:4, Matthew 22:8, [(Luke 14:17)]; Mark 14:15 [L brackets ἕτ.]; 2 Corinthians 9:5; ready to hand: τὰ ἕτοιμα, the things (made) ready (in advance by others), i. e. the Christian churches already founded by them, 2 Corinthians 10:16; equivalent to opportune, seasonable, ὁ καιρός, John 7:6; σωτηρία ἑτοίμη ἀποκαλυφθῆναι, on the point of being revealed, 1 Peter 1:5.

b. of persons; ready, prepared: to do something, Acts 23:21; to receive one coming, Matthew 24:44; Matthew 25:10; Luke 12:40; πρός τι, for (the doing of) a thing, Titus 3:1; 1 Peter 3:15; followed by the infinitive [cf. Buttmann, 260 (224)], Luke 22:33; by τοῦ with an infinitive, Acts 23:15 [Buttmann § 140, 15; Winer's Grammar § 44, 4 a.]; ἐν ἑτοίμῳ ἔχω, to be in readiness, followed by the infinitive (Philo, leg. ad Gai. § 34 under the end): 2 Corinthians 10:6 [cf. Winer's Grammar, 332 (311)]. (For נָכון, Exodus 19:11, Exodus 19:15; Joshua 8:4, etc.)

ἑτοίμως

(2093) ἑτοίμως, adverb, [from Thucydides on], readily; ἑτοίμως ἔχω to be ready: followed by an infinitive, Acts 21:13; 2 Corinthians 12:14; 1 Peter 4:5 [(not WH)]. (Sept. Daniel 3:15; Diodorus 16, 28; Josephus, Antiquities 12, 4, 2; 13, 1, 1.)

ἔτος

(2094) ἔτος, -ους, [genitive plural ἐτῶν, cf. Buttmann, 14 (13)], τό, [from Homer down], Hebrew שָׁנַה, a year: Luke 3:1; Acts 7:30; Hebrews 1:12; 2 Peter 3:8; Revelation 20:3, etc.; ἔτη ἔχειν, to have passed years, John 8:57; with ἐν ἀσθενειᾳ added, John 5:5 [cf. Winer's Grammar § 32, 6]; εἶναι, γίνεσθαι, γεγονέναι ἐτῶν, e. g. δώδεκα, to be twelve years old [cf. English (a boy) of twelve years]: Mark 5:42; Luke 2:42; Luke 3:23 [cf. Winer's Grammar, 349 (328)]; Luke 8:42; Acts 4:22; γεγονυῖα ἔλαττον ἐτῶν ἑξήκοντα, less than sixty years old, 1 Timothy 5:9 [Winers Grammar, 590 (549)]; dative plural, of the space of time within which a thing is done [Winers Grammar § 31, 9 a.; Buttmann, § 133, 26], John 2:20; Acts 13:20; accusative, in answer to the questtion, How long?: Matthew 9:20; Mark 5:25; Luke 2:36; Luke 13:7, Luke 13:11, Luke 13:16; Luke 15:29; Acts 7:6, Acts 7:36, Acts 7:42; Hebrews 3:10 (Hebrews 3:9), Hebrews 3:17; Revelation 20:2, Revelation 20:4, Revelation 20:6. preceded by a preposition: ἀπό, from... on, since, Luke 8:43; Romans 15:23; in the same sense ἐκ, Acts 9:33; Acts 24:10 [A. V. of many years]; διά with the genitive,... years having intervened, i. e. after [see διά , II. 2]: Acts 24:17; Galatians 2:1; εἰς, for... years, Luke 12:19; ἐπί with the accusative (see ἐπί , C. II. I, p. 235^b bottom), for (the space of), Acts 19:10; μετά with the accusative, after, Galatians 1:18; Galatians 3:17; πρό with the genitive, before [English ago ; cf. πρό , b.], 2 Corinthians 12:2; κατ’ ἔτος, yearly, Luke 2:41. [Synonym: cf. ἐνιαυτός .]

εὖ

(2095) εὖ, adverb, (properly, εΰ, the unused neuter of the adjective ἐΰς in Homer), well: εὖ πράσσω, not as many interpreters take it, contrary to ordinary Greek usage; yet cf. Schmidt, vol. iv. p. 398, to do well i. e. act rightly (which in Greek is expressed by ὀρθῶς or καλῶς πράσσω), but to be well off, fare well, prosper, Acts 15:29 [R. V. it shall be well with you] (Xenophon, mem. 1, 6, 8; 2, 4, 6; 4, 2, 26; oec. 11, 8; Josephus, Antiquities 12, 4, 1; ὅστις καλῶς πράττει, οὐχὶ καὶ εὖ πράττει; Plato, Alc. i., p. 116 b.; εἰ εὖ πραττουσι ἀδικοῦντες, Prot., p. 333 d.; εἴ τις ἄλλος εὖ μὲν ἐποίησεν ὑμᾶς εὖ πράττων, Demosthenes 469, 14; and some began their letters with εὖ πράττειν, cf. 2 Macc. 9:19; Diogenes Laërtius 3, 61 and Menagius (Ménage) in the place cited. In one passage alone, Xenophon, mem. 3, 9, 14, the drift of the discussion permits Socrates to deviate from common usage by attaching to the phrase the notion of right conduct, acting well; [yet this sense occurs in ecclesiastical Greek, see e. g. Justin Martyr, Apology 1, 28 and Otto's note; cf. Liddell and Scott, under the word πράσσω, IV.]); ἵνα εὖ σοι γένηται that it may be well, things may turn out well, with thee, Ephesians 6:3 (Genesis 12:13; [Exodus 20:12]; Deuteronomy 4:40; [Deuteronomy 4:16]; Orat. Az. [i. e. Song of the Three Children] verse Prayer of Azariah 1:6); εὖ ποιεῖν τινα, to do one good, Mark 14:7 [here T omits the accusative; L Tr WH read the dative]; (Judith 10:16; Baruch 6:37 (Baruch 6:38) (i. e. Epistle Jer.); Sir. 14:11; Xenophon, Cyril 1., 6, 30). In commendations, εὖ (δοῦλε ἀγαθέ), Well! Well done! Matthew 25:21, Matthew 25:23; Luke 19:17 R G; Xenophon, venat. 6, 20; see εὖγε .

Related entry: εὖγε, used in commendation, Well done! Luke 19:17 L T Tr WH . (Aristophanes, Plato, others; Sept. for הֵאָח.) Cf. εὖ, at the end.

Εὕα

(2096) Εὔα [WH Εὕα (see their Introduction, § 408); Rec. Εὖα, so G Tr in 1 Timothy 2:13, where R^st Εὗα], -ας [Buttmann, 17 (15)], ἡ, (חַוָּה, explained Genesis 3:20), Eve, the wife of Adam: 2 Corinthians 11:3; 1 Timothy 2:13.

εὐαγγελίζω

(2097) εὐαγγελίζω: 1 aorist ἐυηγγελισα (Revelation 10:7; Revelation 14:6; 1 Samuel 31:9; 2 Samuel 18:19; Winer s Grammar, 71 (69); (Buttmann , 35 (30))); passive, present εὐαγγελίζομαι; perfect participle εὐηγγελισμένοι (Hebrews 4:2); 1 aorist ἐυηγγελίσθην; middle, present εὐαγγελίζομαι; imperfect ἐυηγγελιζομην (Acts 8:25 L T Tr WH ); 1 aorist εὐηγγελισάμην; (εὐάγγελος bringing good news); the Sept. for בִּשֵּׂר; to bring good news, to announce glad tidings; Vulg. evangelizo (etc.); used in the O. T. of any kind of good news: 1 Samuel 31:9; 2 Samuel 1:20; 1 Chronicles 10:9; of the joyful tidings of God's kindnesses, Psalms 39:10 (Psalms 40:10); τό σωτήριον Θεοῦ, Psalms 95:2 (Psalms 96:2); in particular, of the Messianic blessings: Isaiah 40:9; Isaiah 52:7; Isaiah 60:6; Isaiah 61:1, etc.; in the N. T. used especially of the glad tidings of the coming kingdom of God, and of the salvation to be obtained in it through Christ, and of what relates to this salvation.

I. In the active (rare in Greek authors also, in fact found only in later Greek, as Polyaen. 5, 7; ἐυηγγελικει αὐτῷ, Dio Cassius , 61, 13; cf. Lob. ad Phryn. , p. 268; (Winer 's Grammar, 24)): with the dative of the person to whom the news is brought, Revelation 10:7 Rec. ; with the accusative of the person to whom the announcement is made, ibid. G L T Tr WH , Revelation 14:6 R G ; by a construction not found elsewhere, ἐπί τινα (cf. German dieBorschaft an einen bringen ), ibid. G L T Tr WH .

II. Passive (cf. Winer s Grammar, 229 (215); Buttmann , 188 (163)); of persons, glad tidings are brought to one, one has glad tidings proclaimed to him: Matthew 11:5; Luke 7:22; Hebrews 4:2, Hebrews 4:6; of things, to be proclaimed: εὐαγγελίζεται ἡ βασιλεία τοῦ Θεοῦ, the glad tidings are published of the kingdom of God close at hand, Luke 16:16; τό εὐαγγέλιον, the joyful announcement of man's salvation is delivered, Galatians 1:11 (Buttmann , 148 (129f)); τό ῤῆμα τό εὐαγγελισθέν εἰς ὑμᾶς, the word of good tidings brought unto you (see εἰς , A. I. 5 b. (cf. Winer 's Grammar, 213 (200))), 1 Peter 1:25; impersonally, εὐηγγελίσθη τίνι, the good news of salvation was declared, 1 Peter 4:6.

III. as deponent middle (in Greek writings from Aristophanes eqq. 643 down), to proclaim glad tidings; specifically, to instruct (men) concerning the things that pertain to Christian salvation: simply, Luke 9:6; Luke 20:1; Acts 14:7; Romans 15:20; 1 Corinthians 1:17; 1 Corinthians 9:16, 1 Corinthians 9:18; τίνι λόγῳ εὐηγγελισάμην ὑμῖν εἰ κατέχετε, if ye hold fast in your minds with what word (i. e. with what interpretation; for he contrasts his own view of Christian salvation with his opponents' doctrine of the resurrection) I preached to you the glad tidings of salvation, 1 Corinthians 15:2. with the dative of person (as common in Greek writings), to anyone: Luke 4:18 from Isaiah 61:1; specifically, to bring to one the good tidings concerning Jesus as the Messiah: Galatians 1:8; Galatians 4:13; Romans 1:15; ἐυαγγελίζειν with the accusative of the thing: universally, τήν πίστιν τίνος, to bring good tidings of the faith in which one excels, 1 Thessalonians 3:6; of Messianic blessings: εἰρήνην, Acts 10:36; Romans 10:15 (R G Tr marginal reading brackets) (from Isaiah 52:7); τήν βασιλείαν τοῦ Θεοῦ, Luke 8:1; τά περί τῆς βασιλείας τοῦ Θεοῦ, Acts 8:12 (where G L T Tr WH omit τά; cf. Josephus , Antiquities 15, 7, 2 ὁ μέν... τῇ γυναικί περί τούτων εὐηγγελίζετο); τήν πίστιν, the necessity of having faith in Christ, Galatians 1:23. τί τίνι (Buttmann , 150 (131)), Luke 1:19; Luke 2:10; Acts 17:18 (T Tr WH omit the dative); Ephesians 2:17; τίνι τῆς βασιλείας τοῦ Θεοῦ, Luke 4:43; ἐυαγγελίζειν Ἰησοῦν τόν Χριστόν or (so L T Tr WH ) τόν Χριστόν Ἰησοῦν, to proclaim the glad news of Jesus the Christ, Acts 5:42, and (which comes to the same thing) τόν κύριον Ἰησοῦν, Acts 11:20; τόν υἱόν τοῦ Θεοῦ ἐν τοῖς ἔθνεσι, among the Gentiles, Galatians 1:16; τόν Ἰησοῦν τίνι, Acts 8:35; with καί τήν ἀνάστασιν τίνι added, Acts 17:18 (where T Tr WH omit αὐτοῖς); τόν λόγον, to announce the glad tidings of the Messiah, or of the kingdom of God, or of eternal salvation offered through Christ, Acts 8:4; τόν λόγον τοῦ κυρίου, Acts 15:35; τό εὐαγγέλιον, 1 Corinthians 15:1; with the dative of the person added to whom it is preached, 2 Corinthians 11:7; τόν πλοῦτον (τό πλοῦτος) τοῦ Χριστοῦ ἐν τοῖς ἔθνεσι, among the Gentiles (but L T Tr WH omit ἐν), Ephesians 3:8. By a construction unknown to the earlier Greeks (cf. Lob. ad Phryn. , p. 268), with the accusative of the person to whom the announcement is made (Winer 's Grammar, 223 (209)): Luke 3:18; Acts 16:10; Galatians 1:9 (where it is interchanged with ἐυαγγελίζειν τίνι, Galatians 1:8); 1 Peter 1:12 (Justin Martyr , Apology 1, 33); τινα τί, accusative of the thing (Alciphron , epistles 3, 12; Heliodorus 2, 10; Eusebius , h. e. 3, 4; (cf. Winer s Grammar, 227 (213); Buttmann , 150 (131))), followed by ὅτι etc. Acts 13:32; τινα followed by an infinitive Acts 14:15; τάς κώμας, τάς πόλεις, Acts 8:25, Acts 8:40; Acts 14:21; (εἰς τά ὑπερέκεινα, 2 Corinthians 10:16 (cf. Winer 's Grammar, 213 (200), and II. above). Compare: προευαγγελίζομαι.)

εὐαγγέλιον

(2098) εὐαγγέλιον, εὐαγγελίου, τό (εὐάγγελος (cf. εὐαγγελίζω )), Hebrew בְּשׂורָה and בְּשֹׂרָה;

1. a reward for good tidings (cf. τά διδασκαλία, the fees given the διδάσκαλος), Homer , Odyssey 14, 152; Cicero , ad Att. 2, 3 and 12; 13, 40; Plutarch , Demetr. 17; Ages. 33; the Sept. 2 Samuel 4:10.

2. good tidings: Lucian , asin. 26; Appendix, b. civ. 4, 20; Plutarch ; others; plural the Sept. 2 Samuel 18:22, 2 Samuel 18:25, common text; but in each place εὐαγγελία should apparently be restored, on account of 2 Samuel 18:20 ἀνήρ εὐαγγελίας. In the N. T., specifically,

a. the glad tidings of the kingdom of God soon to be set up, and subsequently also of Jesus, the Messiah, the founder of this kingdom: Mark 1:15; Mark 8:35; Mark 10:29; Mark 13:10; Mark 14:9; Mark 16:15; Matthew 26:13; with a genitive of the object added: τῆς βασιλείας, Matthew 4:23; Matthew 9:35; Matthew 24:14; Mark 1:14 R L brackets After the death of Christ the term τό εὐαγγέλιον comprises also the preaching of (concerning) Jesus Christ as having suffered death on the cross to procure eternal salvation for men in the kingdom of God, but as restored to life and exalted to the right hand of God in heaven, thence to return in majesty to consummate the kingdom of God; so that it may be more briefly defined as "the glad tidings of salvation through Christ; the proclamation of the grace of God manifested and pledged in Christ; the gospel" (A-S. god-spell (see Skeat, Etymological Dictionary, under the word)): Acts 15:7; Romans 1:16 G L T Tr WH ; Romans 10:16; Romans 11:28; 1 Corinthians 4:15; 1 Corinthians 9:14, 1 Corinthians 9:18 (G L T Tr WH ), 1 Corinthians 9:23; 1 Corinthians 15:1; 2 Corinthians 8:18; Galatians 2:2; Ephesians 3:6; Ephesians 6:19 (L WH brackets ἐυαγελιον); Philippians 1:5, Philippians 1:7, Philippians 1:12, Philippians 1:17 (Philippians 1:16); (Philippians 2:22, cf. εἰς , B. II. 2 d.); Philippians 4:3 (Philippians 4:15, cf. Clement of Rome , 1 Cor. 47, 2 [ET]); 1 Thessalonians 2:4; 2 Timothy 1:8, 2 Timothy 1:10; with a genitive of the object, the gospel concerning etc.: τοῦ Χριστοῦ (cf. Winer 's Grammar, 186f (175f)), Romans 1:16 Rec. ; Romans 15:19,Romans 15:29 Rec. ; 1 Corinthians 9:12, 1 Corinthians 9:18 (Rec. ); 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Philippians 1:27; 1 Thessalonians 3:2; τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, 2 Thessalonians 1:8 (T Tr WH omit; L brackets Χριστοῦ); τοῦ υἱοῦ τοῦ Θεοῦ, Romans 1:9 cf. Mark 1:1; τῆς σωτηρίας ὑμῶν, Ephesians 1:13; τῆς εἰρήνης, Ephesians 6:15; τῆς χάριτος τοῦ Θεοῦ, Acts 20:24; τῆς δόξης τοῦ μακαρίου Θεοῦ, 1 Timothy 1:11; τῆς δόξης τοῦ Χριστοῦ, 2 Corinthians 4:4. ἡ ἀλήθεια τοῦ εὐαγγελίου, the truth contained in the gospel (cf. Winer 's Grammar, 236 (221f)), Galatians 2:5, Galatians 2:14; Colossians 1:5; ἡ ἐλπίς τοῦ εὐαγγελίου, the hope which the gospel awakens and strengthens, Colossians 1:23; ἡ πίστις τοῦ εὐαγγελίου the faith given the gospel, Philippians 1:27; οἱ δεσμοί τοῦ εὐαγγελίου (see δεσμός , at the end), Philemon 1:13; ἕτερον εὐαγγέλιον of another sort, i. e. different from the true doctrine concerning Christian salvation, Galatians 1:6; 2 Corinthians 11:4; αἰώνιον εὐαγγέλιον, the contents of which were decreed by God from eternity, Revelation 14:6. with the genitive of the author; and that

α. of the author of the subject-matter or facts on which the glad tidings of man's salvation rest, and who wished these glad tidings to be conveyed to men: τό εὐαγγέλιον τοῦ Θεοῦ, Romans 15:16; 2 Corinthians 11:7; 1 Thessalonians 2:2, 1 Thessalonians 2:8; 1 Peter 4:17; more fully τοῦ Θεοῦ περί τοῦ υἱοῦ αὐτοῦ, Romans 1:1-3.

β. of the author of the particular mode in which the subject-matter of the gospel is understood (conception of the gospel) and taught to others; thus Paul calls his exposition of the gospel (and that of the teachers who agree with him), in opposition to that of those teaching differently, τό εὐαγγέλιον ἡμῶν: 2 Corinthians 4:3 (cf. τό εὐαγγέλιον τό εὐαγγελισθέν ὑπ' ἐμοῦ, Galatians 1:11); κατά τό εὐαγγέλιον μου, as I expound it, Romans 2:16; Romans 16:25; 2 Timothy 2:8.

γ. of him who preaches the gospel: ἡμῶν, 1 Thessalonians 1:5; 2 Thessalonians 2:14. with the genitive of those to whom it is announced: τῆς περιτομῆς (i. e. τῶν περιτετμημενων), to be preached to the circumcised or Jews; and τό εὐαγγέλιον τῆς ἀκροβυστίας, to be carried to the Gentiles, Galatians 2:7.

b. As the Messianic rank of Jesus was proved by his words, his deeds, and his death, the narrative of the sayings, deeds, and death of Jesus Christ came to be called εὐαγγέλιον: so perhaps in Mark 1:1; for the passage may also mean, 'glad tidings concerning Jesus Christ began to be proclaimed even as it is written,' viz. by John the Baptist; cf. DeWette at the passage At length the name was given to a written narrative of the glad tidings; so in the titles of the Gospels, on which see κατά , II. 3 c. a. (On the ecclesiastical senses of the word, see Sophocles ' Lexicon, under the word.)

εὐαγγελιστής

(2099) εὐαγγελιστής, -οῦ, ὁ, (εὐαγγελίζω), a biblical and ecclesiastical word, a bringer of good tidings, an evangelist (Vulg. evangelista ). This name is given in the N. T. to those heralds of salvation through Christ who are not apostles: Acts 21:8; Ephesians 4:11; 2 Timothy 4:5. [B. D. under the word Evangelist.]

εὐαρεστέω

(2100) εὐαρεστέω, -ῶ: 1 aorist infinitive εὐαρεστῆσαι; perfect infinitive εὐηρεστηκ., and without augment εὐαρεστηκ. Hebrews 11:5 L WH [cf. WHs Appendix, p. 162; Buttmann, 35 (30)]; to be well-pleasing: τῷ θεῷ (Sept. for אֶת־הָאֱלֹהִים הִתְהַלֵּךְ, Genesis 5:22, Genesis 5:24; Genesis 6:9), Hebrews 11:5. (Sir. 44:16; Philo de Abr. § 6; de exsecr. § 9; τίνι, Diodorus 14, 4). Passive present ἐυαρεστοῦμαι; τινί [Buttmann, 188 (163); Winers Grammar, § 39, 1 a.], to be well pleased with a thing: Hebrews 13:16 (Diodorus 3, 55; 20, 79; Diogenes Laërtius 10, 137).

εὐάρεστος

(2101) εὐάρεστος, -ον, (from εὖ and ἀρεστός), well-pleasing, acceptable: Romans 12:2; τινί, to one, Romans 12:1; Romans 14:18; 2 Corinthians 5:9; Ephesians 5:10; Philippians 4:18; ἔν τινι, in anything, Titus 2:9; ἐν κυρίῳ (see ἐν I. 6 b., p. 211^b middle), Colossians 3:20 (Rom. ἐν); ἐνώπιον with the genitive of person, in one's judgment: Hebrews 13:21. (Wis. 4:10; Wis. 9:10; Clement of Alexandria [strom. 2, 19, p. 481, 21 etc.; Justin Martyr, Apology 1, 44, under the end; Clement of Rome, 1 Cor. 49, 5].) See the following word.

εὐαρέστως

(2102) εὐαρέστως, adverb, in a manner well-pleasing to one, acceptably: τῷ θεῷ, Hebrews 12:28. (Xenophon, mem. 3, 5, 5; gladly, willingly, Epictetus diss. 1, 12, 21; fragment 11.)

Εὔβουλος

(2103) Εὔβουλος, -ου, ὁ, [literally, of good counsel], Eubulus, a Christian: 2 Timothy 4:21.

εὐγενής

(2104) εὐγενής, -ές, (from εὖ and γένος);

1. well-born, of noble race: Luke 19:12 (of a prince); 1 Corinthians 1:26.

2. noble-minded: comparitive ἐυγενέστερος, Acts 17:11. (Sept. ; often in Greek writings from Aristophanes and Tragg. down.)

εὐδία

(2105) εὐδία, -ας, ἡ, (from εὔδιος, -ον, and this from εὖ and Ζεύς, genitive Διός, Zeus, the ruler of the air and sky), a serene sky, fair weather: Matthew 16:2 [T brackets WH reject the passage]. (Sir. 3:15; Pindar, Aeschylus, Hippocrates, Xenophon, and following.)

εὐδοκέω

(2106) εὐδοκέω, εὐδοκῶ; imperfect 1 person plural εὐδοκοῦμεν (1 Thessalonians 2:8 (where WH after Vat. ἠυδοκουμεν; Winer s Grammar, and Buttmann , as below)); 1 aorist εὐδόκησα and (in Hebrews 10:6, Hebrews 10:8, L T Tr ; 1 Corinthians 10:5 L Tr WH ; Romans 15:26, Romans 15:27 and 1 Thessalonians 3:1 T Tr WH ; Matthew 12:18 T Tr ; Matthew 3:17 T ; Colossians 1:19 L marginal reading) ἠυδόκησα, cf. Lob. ad Phryn. , p. 456 and 140; Winer s Grammar, 71 (69); (Buttmann , 34 (30); Tdf. Proleg., p. 120; WH 's Appendix, p. 162); (from εὖ aud δοκέω, cf. Fritzsche on Romans, ii., p. 370, who treats of the word fully and with his usual learning (cf. Winer s Grammar, 101 (95))); the Sept. mostly for רָצָה; among Greek writers used especially by Polybius , Diodorus , and Dionysius Halicarnassus ;

1. as in secular authors, followed by an infinitive, it seems good to one, is one's good pleasure; to think it good, choose, determine, decide: Luke 12:32; 1 Corinthians 1:21; Galatians 1:15; once followed by the accusative with an infinitive, Colossians 1:19 (cf. Lightfoot ; Winer s Grammar, § 64, 3 b.; Buttmann , § 129, 16); with the included idea of kindness accompanying the decision, Romans 15:26; to do willingly what is signified by the infinitive, to be ready to, 1 Thessalonians 2:8; to prefer, choose rather (A. V. we thought it good), 1 Thessalonians 3:1; Sir. 25:16; more fully μᾶλλον εὐδοκῶ, 2 Corinthians 5:8.

2. by a usage peculiar to Biblical writers, followed by ἐν τίνι, to be well pleased with, take pleasure in, a person or thing (cf. Winer s Grammar, 38, 232 (218); Buttmann , 185 (160)): Matthew 3:17; Matthew 12:18 Tr ; Matthew 17:5; Mark 1:11; Luke 3:22 (on the tense in the preceding passage cf. Winer s Grammar, 278 (261); Buttmann , 198 (171)); 1 Corinthians 10:5; 2 Corinthians 12:10; 2 Thessalonians 2:12 R G L brackets; Hebrews 10:38 (בְּ חָפֵץ, 2 Samuel 22:20; Malachi 2:17; בְּ רָצָה, Psalms 149:4). followed by εἰς τινα (i. e. when directing the mind, turning the thoughts, unto), to be favorably inclined toward one (cf. Winer s Grammar, § 31, 5; Buttmann , § 133, 23): Matthew 12:18 R G ; 2 Peter 1:17; with a simple accusative of person to be favorable to, take pleasure in (cf. Winer 's Grammar, 222 (209)): Matthew 12:18 L T WH ; with the accusative of the thing: Hebrews 10:6, Hebrews 10:8 (Psalms 50:18, Psalms 50:21 (Psalms 51:18,21); Psalms 84:2 (Psalms 85:2); Genesis 33:10; Leviticus 26:34, Leviticus 26:41); as in Greek writings also, with the dative of the person or thing with which one is well pleased: 2 Thessalonians 2:12 T Tr WH (see above); 1 Macc. 1:43; 1 Esdr. 4:39. (Compare: συνευδοκέω.)

εὐδοκία

(2107) εὐδοκία, -ας, ἡ, (from εὐδοκέω, as εὐλογία from εὐλογέω), unknown to secular authors [Boeckh, Inscriptions 5960], found in the O. T. in some of the Psalms (for רָצון) and often in Sir.; on it cf. Fritzsche on Romans ii., p. 371f; [especially Bp. Lightfoot on Philippians 1:15]; properly beneplacitum (Vulg. [edited by Clement.] Ephesians 1:9);

1. will, choice: Matthew 11:26; Luke 10:21, (on both passages see ἔμπροσθεν , 2 b.); Sir. 1:27 (Sir. 1:24); Sir. 36:13, etc.; in particular, good-will, kindly intent, benevolence: Ephesians 1:5, Ephesians 1:9; Philippians 2:13, (Psalms 50:20 (Ps. 51:20); Sir. 2:16; Sir. 11:17 (Sir. 11:15) etc.); δἰ εὐδοκίαν, prompted by good will, Philippians 1:15.

2. delight, pleasure, satisfaction: with the genitive of the thing that pleases, 2 Thessalonians 1:11; ἐν ἀνθρώποις εὐδοκία, either among men pleasure produced by salvation, or God's pleasure in men, Luke 2:14 R G Tr marginal reading WH marginal reading; ἄνθρωποι εὐδοκίας, men in whom God is well pleased [i. e. not a particular class of men (namely, believers), but the whole race, contemplated as blessed in Christ's birth], Luke 2:14. L T Tr text WH text [see WH's Appendix at the passage; Field, Otium Norv. iii. at the passage], (Psalm 144:16 (Psalms 145:16); Sir. 9:12).

3. desire (for delight in any absent thing easily begets a longing for it): Romans 10:1; cf. Philippi and Tholuck at the passage.

εὐεργεσία

(2108) εὐεργεσία, -ας, ἡ, (εὐεργέτης); a good deed, benefit: 1 Timothy 6:2 (on which see ἀντιλαμβάνω , 2); with the genitive of the person on whom the benefit is conferred [Winer's Grammar, 185 (174)], Acts 4:9. (2 Macc. 6:13; 2 Macc. 9:26; Wis. 16:11, 24; in Greek authors from Homer down.)

εὐεργετέω

(2109) εὐεργετέω, -ῶ; (εὐεργέτης), to do good, bestow benefits: Acts 10:38. (Sept. ; often in Attic writings.)

εὐεργέτης

(2110) εὐεργέτης, -ου, ὁ, a benefactor (from Pindar and Herodotus down); it was also a title of honor, conferred on such as had done their country service, and upon princes; equivalent to Sorer, Pater Patriae: Luke 22:25. (Cf. Herodotus 8, 85; Thucydides 1, 129; Xenophon, vect. 3, 11; Hell. 6, 1, 4; Plato, de virt., p. 379 b.; others; cf. 2 Macc. 4:2; joined with σωτήρ, Josephus, b. j. 3, 9, 8; Additions to Esther 6:12 [Tdf. viii. l. 25]; Diodorus 11, 26.)

εὔθετος

(2111) εὔθετος, -ον (from εὖ and θετός), Greek writings from Aeschylus and Hippocrates down; properly, well-placed;

a. fit: εἴς τι, Luke 9:62 R G; Luke 14:35 (Luke 14:35) (Diodorus 2, 57, and others); with the dative of the thing for which: Luke 9:62 L T Tr WH (τῷ πράγματι, Nicolaus Damascenus, Stobaeus, fl. 14, 7 [149, 4]).

b. useful: τινί, Hebrews 6:7 [some would make the dative here depend on the participle]; (of time, seasonable, Psalms 31:6 (Psalms 32:6); Susanna, 15).

εὐθέως

(2112) εὐθέως, adverb, (from εὐθύς), straightway, immediately, forthwith: Matthew 4:20, Matthew 4:22; Matthew 8:3, and often in the historical books, especially Mark's Gospel [where, however, T Tr WH have substituted εὐθύς in some 35 out of 41 cases]; elsewhere only in Galatians 1:16; James 1:24; Revelation 4:2, (for פִּתְאֹם, Job 5:3). shortly, soon: 3 John 1:14. [From Sophocles down.]

Related entry: εὐθύς, adverb, [from Pindar down], equivalent to εὐθέως, with which it is often interchanged in the manuscripts [see εὐθέως]; straightway, immediately, forthwith: Matthew 3:16; Matthew 13:20; John 13:32, etc. [Cf. Phryn. ed. Lob. p. 145.]

εὐθυδρομέω

(2113) εὐθυδρομέω, -ῶ: 1 aorist ἐυθυδρόμησα [see εὐδοκέω ]; (ἐυθυδρόμος, i. e. εὐθύς and δρόμος); to make a straight course, run a straight course: followed by εἰς with the accusative of place, Acts 16:11; ἐυθυδρομήσας ἦλθον εἰς, Acts 21:1. (Philo, alleg. legg. iii. § 79; de agricult. § 40.)

εὐθυμέω

(2114) εὐθυμέω, -ῶ; (εὔθυμος);

1. transitive, to put in good spirits, gladden, make cheerful, (Aeschylus in Plato, de rep. 2, 383 b.). Middle to be of good spirits, to be cheerful, (Xenophon, Plato).

2. intransitive, to be joyful, be of good cheer, of good courage: Acts 27:22, Acts 27:25; James 5:13. (Euripides, Cycl. 530; Plutarch, de tranquill. anim. 2 and 9.)

εὔθυμος

(2115) εὔθυμος, -ον (εὖ and θυμός);

1. well-disposed, kind, (Homer, Odyssey 14, 63).

2. of good cheer, of good courage: Acts 27:36; [comparitive as adverb Acts 24:10 Rec. (see εὐθύμως )], (Greek writings from Aeschylus and Pindar down; 2 Macc. 11:26).

Related entry: εὐθύμως, adverb, [Aeschylus, Xen., others], cheerfully: Acts 24:10 L T Tr WH, for Rec. εὐθυμότερον the more confidently.

εὐθύνω

(2116) εὐθύνω; 1 aorist imperative 2 person plural εὐθύνατε; (εὐθύς);

a. to make straight, level, plain: τὴν ὁδόν, John 1:23 (Sir. 2:6; Sir. 37:15).

b. to lead or guide straight, to keep straight, to direct, (often so in Greek writings): ὁ ἐυθυνων, the steersman, helmsman of a ship, James 3:4. (Euripides, Cycl. 15; of a charioteer, Numbers 22:23; Isocrates, p. 9; others) [Compare: κατευθύνω.]

εὐθύς

(2117) εὐθύς, -εῖα, -ύ, Sept. for יָשָׁר, [from Pindar down], straight;

a. properly, straight, level: of a way, [Matthew 3:3]; Mark 1:3; Luke 3:4; Acts 9:11; εἰς εὐθεῖαν (L T Tr WH εἰς εὐθείας), namely, ὁδόν (an ellipsis common also in classical Greek cf. Winer's Grammar § 64, 5), Luke 3:5; εὐθεῖα ὁδός the straight, the right way, is figuratively used of true religion as a rule of life leading to its goal, i. e. to salvation, 2 Peter 2:15; αἱ ὁδοί κυρίου, the right and saving purposes of God, Acts 13:10 (Song of the Three Children, verse 3).

b. tropically, straightforward, upright, true, sincere, (as often in secular authors): καρδία, Acts 8:21 (εὐθεῖς τῇ καρδίᾳ often in the Psalms, as Psalms 7:11; Psalms 31:11 (Psalms 32:11); Psalms 35:11 (Psalms 36:11)).

εὐθύτης

(2118) εὐθύτης, -ητος, ἡ, (from the adjective εὐθύς), rectitude, uprightness: tropically, ῤάβδος εὐθύτητος, an impartial and righteous government, Hebrews 1:8 from Psalms 44:7 (Psalms 45:7).

εὐκαιρέω

(2119) εὐκαιρέω, -ῶ: imperfect εὐκαίρουν [so L T Tr WH in Mark 6:31; R G in Acts 17:21] and ηὐκαίρουν [R G in Mark, the passage cited; L T Tr WH in Acts, the passage cited], (between which the manuscripts vary, see εὐδοκέω , at the beginning); 1 aorist subjunctive ἐυκαιρήσω; (εὔκαιρος); a later word, from Polybius onwards (cf. Lob. ad Phryn., p. 125f; [Rutherford, New Phryn., p. 205; Sophocles Lexicon, under the word]); to have opportunity: 1 Corinthians 16:12; to have leisure, followed by an infinitive, to do something, Mark 6:31 [(Plutarch, ii., p. 223 d. Cleomedes, Anax. § 9)]; to give one's time to a thing, εἴς τι, Acts 17:21.

εὐκαιρία

(2120) εὐκαιρία, -ας, ἡ, (εὔκαιρος), seasonable time, opportunity: ζητεῖν εὐκ., followed by [ἵνα Buttmann, 237 (205)], Matthew 26:16; [Luke 22:6 Lachmann marginal reading]; by τοῦ with an infinitive Luke 22:6. (Sept. ; in Greek writings first in Plato, Phaedr., p. 272 a.)

εὔκαιρος

(2121) εὔκαιρος, -ον, (εὖ and καιρός), seasonable, timely, opportune: βοήθεια, Hebrews 4:16; ἡμέρα εὔκ., a convenient day, Mark 6:21. (2 Macc. 14:29; [Psalm 103:27 (Psalms 104:27); Sophocles O. C. 32]; Theophrastus, Polybius, others.)

εὐκαίρως

(2122) εὐκαίρως, adverb, seasonably, opportunely; when the opportunity occurs: Mark 14:11; opposed to ἀκαίρως (which see), 2 Timothy 4:2. (Xenophon, Ages. 8, 3; Plato and following; Sir. 18:22.)

εὔκοπος

(2123) εὔκοπος, -ον, (εὖ and κόπος), that can be done with easy labor; easy: Polybius, and others; Sir. 22:15; 1 Macc. 3:18; in the N. T. only in the phrase εὐκοπώτερον ἐστι — followed by an infinitive, Matthew 9:5; Mark 2:9; Luke 5:23; by an accusative with an infinitive, Matthew 19:24; Mark 10:25; Luke 16:17; Luke 18:25.

εὐλάβεια

(2124) εὐλάβεια, εὐλαβείας, ἡ, "the character and conduct of one who is εὐλαβής (which see);

1. caution, circumspection, discretion: Sophocles , Euripides , Plato , Demosthenes , following; the Sept. Proverbs 28:14; joined with πρόνοια, Plutarch , Marcell. 9; used of the prudent delay of Fabius Maximus, Polybius 3, 105, 8; ἡ ἐυλαβεοα σῴζει πάντα, Aristophanes an. 377; equivalent to avoidance, πληγῶν, Plato , legg. 7, p. 815 a., et al. (in which sense Zeno the Stoic contrasts ἡ εὐλάβεια, caution, as a εὔλογος ἐκκλισις, a reasonable shunning, with ὁ φόβος, (Diogenes Laërtius 7, 116, cf. Cicero , Tusc. 4, 6, 13).

2. reverence, veneration: ἡ πρός τό θεῖον εὐλάβεια Diodorus 13, 12; Plutarch , Camill. 21; de ser. hum. vind. c. 4, and elsewhere; πρός τούς νόμους, Plutarch , Ages. 15; Θεοῦ, objec. genitive, Philo , Cherub. § 9; simply reverence toward God, godly fear, piety: Hebrews 12:28 and, in the opinion of many, also Hebrews 5:7 (cf. ἀπό , II. 2 b.; see below).

3. fear, anxiety, dread: Wis. 17:8; for דְּאָגָה, Joshua 22:24; Josephus , Antiquities 11, 6, 9; Plutarch , Fab. 1 (the εὐβουλία of Fabius seemed to be εὐλάβεια); so, most probably, in Hebrews 5:7 (see (above and) ἀπό, I. 3 d.), for by using this more select word the writer, skilled as he was in the Greek tongue, speaks more reverently of the Son of God than if he had used φόβος. (Synonym: see δειλία , at the end; cf. Trench , § xlviii.; Delitzsch on Hebrews 5:7.)

εὐλαβέομαι

(2125) εὐλαβέομαι, -οῦμαι: 1 aorist participle εὐλαβηθείς; properly, to show oneself εὐλαβής, i. e.:

1. to act cautiously, circumspectly, (Tragg., Xenophon, Plato, and following).

2. to beware, fear: as in 1 Macc. 3:30; 1 Macc. 12:40 [Alex. etc.] and often in secular authors, followed by μή lest [Buttmann, 241f (208)], Acts 23:10 R G (Deuteronomy 2:4; 1 Samuel 18:29; Job 13:25; Jeremiah 5:22; Daniel 4:2; 2 Macc. 8:16; Sir. 41:3).

3. to reverence, stand in awe of, (τὸν θεόν, Plato, legg. 9, p. 879e.; Sept. Proverbs 2:8; Proverbs 24:28 (Proverbs 30:5); Nahum 1:7): God's declaration, Hebrews 11:7.

εὐλαβής

(2126) εὐλαβής, -ές, (εὖ and λαβεῖν), in Greek writings from Plato down;

1. taking hold well, i. e. carefully and surely; cautious.

2. reverencing God, pious, religious, [A. V. devout]: Acts 2:5; Acts 8:2, (Micah 7:2 [Alex. etc.]); joined with δίκαιος (as in Plato, polit., p. 311 b.): Luke 2:25; εὐλ. κατὰ τὸν νόμον, Acts 22:12 L T Tr WH. [Cf. references under the word εὐλάβεια, at the end.]

εὐλογέω

(2127) εὐλογέω, ἐυλόγω; future εὐλογήσω; imperfect εὐλόγουν and ηὐλόγουν (Mark 10:16, where the manuscripts fluctuate between the two forms (cf. WH 's Appendix, p. 162)); 1 aorist εὐλόγησα (ηὐλόγησα, Matthew 14:19 L Tr ; Luke 24:30 L ; Hebrews 11:20 and Hebrews 11:21 L ); perfect ἐυλόγηκα (ηὐλόγηκά, Hebrews 7:6 L ; see εὐδοκέω at the beginning (cf. Veitch , under the word; Tdf. on Luke, the passage cited)); passive, perfect participle εὐλογῇ μένος; 1 future ἐυλογηθήσομαι; (εὔλογος); the Sept. very often for בָּרַך and בֵּרֵך; Vulg. benedico ; mostly with the accusative of the object, to bless one;

1. as in Greek writings, to praise, celebrate with praises: τόν Θεόν, Luke 1:64; Luke 2:28; Luke 24:51, Luke 24:53 (Tdf. omits); James 3:9; absolutely, in the giving of thanks: Matthew 14:19; Matthew 26:26 (cf. 3 below); Mark 6:41; Mark 8:7 R G T (?); Mark 14:22 (cf. 3 below); Luke 24:30; 1 Corinthians 14:16. (When used in this sense εὐλογεῖν differs from εὐχαριστεῖν in referring rather to the form, εὐχαριστεῖν referring to the substance of the thanksgiving.) By a usage purely Biblical and ecclesiastical like the Hebrew בָּרַך,

2. to invoke blessings: τινα, upon one, Matthew 5:44 Rec. ; Luke 6:28; Romans 12:14; absolutely, 1 Corinthians 4:12; 1 Peter 3:9; of one taking leave, Luke 24:50; of one at the point of death, Hebrews 11:20 (Genesis 48:9); in congratulations, Hebrews 7:1, Hebrews 7:6 (Genesis 14:19); Mark 10:16 R G L ; Luke 2:34; εὐλογημένος (בָּרוּך), praised, blessed (cf. εὐλογητός ): Matthew 21:9; Matthew 23:39; Mark 11:9; Luke 13:35; Luke 19:38; John 12:13 (in all which passages it is an acclamation borrowed from: Psalm 117:26 (Psalms 118:26)).

3. with the accusative of a thing, "to consecrate a thing with solemn prayers; to ask God's blessing on a thing, pray him to bless it to one's use, pronounce a consecratory blessing on": ἰχθύδια, Mark 8:7 L Tr WH ; τούς ἄρτους, Luke 9:16; τό ποτήριον, 1 Corinthians 10:16; τήν θυσίαν, 1 Samuel 9:13; and perhaps τόν ἄρτον, Matthew 26:26; Mark 14:22 (but see above under 1); cf. Rückert, Das Abendmahl, p. 220f.

4. of God, to cause to prosper, to make happy, to bestow blessings on, (cf. Winer 's Grammar, 32): τινα, Acts 3:26; followed by ἐν with the dative of the blessing, ἐν πάσῃ εὐλογία, with every kind of blessing, Ephesians 1:3 (ἐν ἀγαθοῖς, Test xii. Patr. (test. Jos. § 18), p. 722 (ἐν εὐλογίαις γῆς, ἐν πρωτογενημασι καρπῶν, test. Isach. § 5, p. 626f)); εὐλογῶν εὐλογήσω σε (after the Hebrew, Genesis 22:17; see εἰδῶ , I. 1 a. (for references)), I will bestow on thee the greatest blessings, Hebrews 6:14; Galatians 3:8 Rec.^elz ^bez (see ἐνευλογέω ), Galatians 3:9; εὐλογημένος favored of God, blessed, Luke 1:42 (cf. Deuteronomy 28:4); ἐν γυναιξί, blessed among women, i. e. before all other women, Luke 1:28 R G L Tr text brackets; 42a (cf. Winer s Grammar, 246 (231); (Buttmann , 83 (73))); εὐλογημένοι τοῦ πατρός (equivalent to ὑπό τοῦ πατρός, like εὐλογημένοι ὑπό Θεοῦ, Isaiah 61:9; Isaiah 65:23; cf. Winer s Grammar, 189 (178) and § 30, 4; (cf. Buttmann , § 132, 23)), appointed to eternal salvation by my father, Matthew 25:34. (Compare: ἐνευλογέω, κατευλογέω.)

εὐλογητός

(2128) εὐλογητός, -όν, (εὐλογέω), Sept. for בָּרוּךְ, a biblical and ecclesiastical word; blessed, praised, Vulg. benedictus : applied to God, Luke 1:68; Romans 1:25; Romans 9:5 [on its position here cf. Winer's Grammar, 551 (512f); Psalms 68:20 (Psalm 67:20); Genesis 27:29; Psalms of Song of Solomon 8:1-14, 40, 41; also 1 Kings 10:9; 2 Chronicles 9:8; Job 1:21; Psalms 112:2 (Psalms 113:2); Ruth 2:19; Daniel 2:20, and especially the elaborate discussion of Romans, the passage cited, by Professors Dwight and Abbot in the Journal of the Society for Biblical Literature, etc. i., pp. 22-55, 87-154 (1882)]; 2 Corinthians 1:3; 2 Corinthians 11:31; Ephesians 1:3; 1 Peter 1:3; cf. Buttmann § 129, 22 Rem. [contra, Winer's Grammar, 586 (545); Meyer on Galatians 1:5]; absolutely ὁ εὐλογητός, of God: Mark 14:61. [The distinction between εὐλογητός and εὐλογημένος is thus stated by Philo (de migr. Abr. § 19, 1:453 Mang.): εὐλογητός, οὐ μόνον εὐλογημένος·... τὸ μὲν γὰρ τῷ πεφυκέναι, τὸ δὲ τῷ νομίζεσθαι λέγεται μόνον... τῷ πεφυκέναι εὐλογίας ἄξιον... ὅπερ εὐλογητὸν ἐν τοῖς χρησμοῖς ᾄδεται. Cf. Genesis 14:19, Genesis 14:20; 1 Samuel 25:32, 1 Samuel 25:33; Tobit 11:16, the Sinaiticus manuscript; contra, Judith 13:18. Αὐλογητός is applied to men in Genesis 24:31; Genesis 26:29; Deuteronomy 7:14; Judges 17:2; 1 Samuel 15:13; Ruth 2:20; Judith and Tobit as above etc. See Prof. Abbot's careful exposition as above, p. 152f.]

εὐλογία

(2129) εὐλογία, -ας, ἡ, (εὔλογος); Sept. for בְּרָכָה; Vulg. benedictio ; as in classical Greek:

1. praise, laudation, panegyric: of God or Christ, Revelation 5:12, Revelation 5:13; Revelation 7:12.

2. fine discourse, polished language: Plato, rep. 3, p. 400 d.; Luc. Lexiph. 1; in a bad sense, language artfully adapted to captivate the hearer, fair speaking, fine speeches: Romans 16:18 (joined with χρηστολογία, the latter relating to the substance, εὐλογία to the expression); plural in Aesop , fab. 229, p. 150 edition Cor. ἐὰν σὺ εὐλογίας ἐυπορῇς, ἔγωγέ σου οὐ κήδομαι, [but why not genitive singular?]. By a usage unknown to native Greeks.

3. an invocation of blessings, benediction: Hebrews 12:17; James 3:10, (Genesis 27:35, Genesis 27:38, others; Sir. 3:8; Sir. 37:24; Josephus, Antiquities 4, 8, 44); see εὐλογέω , 2.

4. consecration: τὸ ποτήριον τῆς εὐλογίας, the consecrated cup (for that this is the meaning is evident from the explanatory adjunct ὃ εὐλογοῦμεν, see εὐλογέω 3 [others besides; cf. Meyer edition Heinrici at the passage; Winer's Grammar, 189 (178)]), 1 Corinthians 10:16.

5. a (concrete) blessing, benefit, (Deuteronomy 11:26, etc.; Sir. 7:32; Sir. 39:22, etc.); universally, 1 Peter 3:9; of the blessings of Christianity, Romans 15:29; Ephesians 1:3; ἡ εὐλογία τοῦ Ἀβρ. the salvation (by the Messiah) promised to Abraham, Galatians 3:14; of the continual fertility of the soil granted by God, Hebrews 6:7 (Leviticus 25:21; ὑετὸς εὐλογίας, Ezekiel 34:26; cf. εὐλογεῖν ἀγρόν, Genesis 27:27); of the blessing of a collection sent from Christians to their brethren, 2 Corinthians 9:5 (of the gifts of men, Genesis 33:11; Judges 1:15; 1 Samuel 25:27); ἐπ’ εὐλογίαις, that blessings may accrue, bountifully (opposed to φειδομένως), 2 Corinthians 9:6 (see ἐπί , B. 2 e., p. 234^a top).

εὐμετάδοτος

(2130) εὐμετάδοτος, -ον, (εὖ and μεταδίδωμι), ready or free to impart; liberal: 1 Timothy 6:18 [A. V. ready to distribute]. (Antoninus 1, 14; 6, 48.)

Εὐνίκη

(2131) Εὐνίκη [R^st -νεικη (see εἰ , ἰ); literally, conquering well], -ης, ἡ, Eunice, the mother of Timothy: 2 Timothy 1:5.

εὐνοέω

(2132) εὐνοέω, -ῶ; (εὔνοος); to wish (one) well; to be well-disposed, of a peaceable spirit: τινί, towards anyone, Matthew 5:25. (3 Macc. 7:11; Sophocles, Aristophanes, Xenophon, Polybius, Plutarch, Herodian.)

εὔνοια

(2133) εὔνοια, -ας, ἡ, (εὔνοος), good-will, kindness: 1 Corinthians 7:3 Rec. ; μετ’ εὐνοίας, Ephesians 6:7. [From Aeschylus down.]

εὐνουχίζω

(2134) εὐνουχίζω: 1 aorist εὐνούχισα; 1 aorist passive εὐνουχίσθην; [on the augment cf. Buttmann, 34 (30); WHs Appendix, p. 162]; to castrate, unman: passive ὑπό τινος, Matthew 19:12^a; metaphorically, εὐνουχ. ἑαυτόν, to make oneself a eunuch, namely, by abstaining (like a eunuch) from marriage, Matthew 19:12^b. (Josephus, Antiquities 10, 2, 2; Lucian, Dio Cassius, others.)

εὐνοῦχος

(2135) εὐνοῦχος, -ου, ὁ, (from εὐνή a bed, and ἔχω), Sept. סָרִיס; from Herodotus down; properly, a bed-keeper, bed-guard, superintendent of the bedchamber, chamberlain, in the palace of oriental monarchs who support numerous wives; the superintendent of the women's apartment or harem, an office held by eunuchs; hence,

a. an emasculated man, a eunuch: Matthew 19:12^b. But eunuchs in oriental courts held other offices of greater or less importance, like the oversight of the treasury, held by the Ethiopian eunuch mentioned in Acts 8:27, Acts 8:34, Acts 8:36, Acts 8:38; cf. Gesenius, Thesaurus, ii., p. 973; [B. D. under the word Eunuch].

b. one naturally incapacitated — either for marriage, Matthew 19:12^a; or for begetting children, Wis. 3:14, cf. Grimm, exgt. Hdb. at the passage.

c. one who voluntarily abstains from marriage: Matthew 19:12^c. Fischer, De vitiis lexx. N. T. etc., p. 485ff treats of the word more fully.

Εὐοδία

(2136) Εὐοδία [(literally, prosperous journey), -ωδία R^st (literally, fragrant)], -ας, ἡ, Euodia, a Christian woman [transformed by A. V. into a man, Euodias]: Philippians 4:2 [see Bp. Lightfoot at the passage].

Related entry: [Εὐωδία, -ας, Philippians 4:2 Rec.^st for Εὐοδία, which see.]

εὐοδόω

(2137) εὐοδόω, -ῶ: [passive, present ἐυοδοῦμαι; future εὐοδωθήσομαι; 1 aorist subjunctive εὐοδώθῇ, 1 Corinthians 16:2 WH marginal reading who regard the εὐοδῶται of the text here as perfect (either indicative or subjunctive) see their Appendix, p. 172]; (εὔοδος); Sept. principally for צָלַח and הִצְלִיחַ; to grant a prosperous and expeditious journey, to lead by a direct and easy way: Genesis 24:48: much more frequent tropically, to grant a successful issue, to cause to prosper: τί, as τὴν ὁδόν τινος, Genesis 24:21, Genesis 24:40; Isaiah 55:11, etc.; τὰ ἔργα τινός, Wis. 11:1; in the passive always tropically, to prosper, be successful: of persons, Joshua 1:8; Proverbs 28:13; 2 Chronicles 13:12; 2 Chronicles 18:11, etc.; 3 John 1:2; εἴπως εὐοδωθήσομαι ἐλθεῖν if haply I shall be so fortunate as to come, Romans 1:10; of things: 2 Esdr. 5:8; Tobit 4:19; 1 Macc. 3:6, etc.; τῷ Κλεομενεϊ εὐωδώθη τὸ πρῆγμα, Herodotus 6, 73; ὅ, τι ἄν εὐοδῶται [see above, at the beginning] whatever (business) has prospered, i. e. (contextually) its gains, 1 Corinthians 16:2.

εὐπειθής

(2138) εὐπειθής, -ές, (εὖ, and πείθομαι to comply with, obey), easily obeying, compliant, [A. V. easy to be intreated]: James 3:17. (Aeschylus, Xenophon, Plato, and following.)

εὐπερίστατος

(2139) εὐπερίστατος, -ον, (from εὖ and περιΐστημι), skilfully surrounding i. e. besetting, namely, to prevent or retard running: Hebrews 12:1 [some passively (cf. Isocrates 135 e.), well or much admired (cf. R. V. marginal reading)]. (Not found elsewhere.)

εὐποιΐα

(2140) εὐποιΐα [-ποιία WH (cf. Ι, ι, at the end)], -ας, ἡ, (ἐυποιός), a doing good, beneficence: Hebrews 13:16; Arrian exp. Alex. 7, 28, 8; Alciphron 1, 10; Lucian, imag. 21; a benefit, kindness, Josephus, Antiquities 2, 11, 2; (plural, ibid. 19, 9, 1).

εὐπορέω

(2141) εὐπορέω, and (especially in later Greek) middle ἐυπορέομαι, -οῦμαι: imperfect 3 person singular ηὐπορεῖτο (R G) and εὐπορ. (L T Tr WH; for references see εὐδοκέω , at the beginning); (εὔπορος, well off); to be well off, have means: Acts 11:29 [A. V. according to his ability]. (Leviticus 25:26, Leviticus 25:28, Leviticus 25:49; often in the classics.)

εὐπορία

(2142) εὐπορία, -ας, ἡ, (εὔπορος, see the preceding word), riches, means, wealth: Acts 19:25. (Xenophon, Plato, others; in different senses in different authors.)