Thayer's Greek Lexicon

Θ

Θαδδαῖος — θύω

Θαδδαῖος

(2280) Θαδδαῖος, -ου, ὁ, (תַּדַּי, perhaps large-hearted or courageous, although it has not been shown that תַּד equivalent to the Hebrew שַׁד can mean pectus as well as mamma ; [some would connect the terms by the fact that the 'child of one's heart' may be also described as a 'bosom-child'; but see B. D. under the word Jude]), Thaddæus, a surname of the apostle Jude; he was also called Lebbæus and was the brother of James the less: Matthew 10:3 R G L Tr WH; Mark 3:18. [Cf. B. D. under the word; Keil on Matthew, the passage cited; WH's Appendix, p. 11^b. The latter hold the name Λεββαῖος to be due to an early attempt to bring Levi (Λευείς) the publican (Luke 5:27) within the Twelve.]

θάλασσα

(2281) θάλασσα (cf. Buttmann , 7), θαλάσσης, ἡ (akin to ἅλς (better, allied to ταράσσω etc., from its tossing; cf. Vanicek , p. 303); the Sept. for יָם) (from Homer down), the sea; (on its distinction from πέλαγος see the latter word);

a. universally: Matthew 23:15; Mark 11:23; Luke 17:2, Luke 17:6; Luke 21:25; Romans 9:27; 2 Corinthians 11:26; Hebrews 11:12; James 1:6; Jude 1:13; Revelation 7:1-3, etc.; ἐργάζεσθαι τήν θαλασσην (see ἐργάζομαι , 2 a.), Revelation 18:17; τό πέλαγος τῆς θαλάσσης (see πέλαγος , a.), Matthew 18:6; joined with γῆ and οὐρανός it forms a periphrasis for the whole world, Acts 4:24; Acts 14:15; Revelation 5:13; Revelation 10:6 (L WH brackets); Revelation 14:7 (Haggai 2:7; Psalms 145:6 (Psalms 146:6); Josephus , Antiquities 4, 3, 2; (contra Apion 2, 10, 1)); among the visions of the Apocalypse a glassy sea or sea of glass is spoken of; but what the writer symbolized by this is not quite clear: Revelation 4:6; Revelation 15:2.

b. specifically used (even without the article, cf. Winer s Grammar, 121 (115); Buttmann , § 124, 8b.) of the Mediterranean Sea: Acts 10:6, Acts 10:32; Acts 17:14; of the Red Sea (see ἐρυθρός ), ἡ ἐρυθρᾷ θάλασσα, Acts 7:36; 1 Corinthians 10:1; Hebrews 11:29. By a usage foreign to native Greek writings (cf. Aristotle , meteor. 1, 13, p. 351a, 8 ἡ ὑπό τόν Καυκασον λίμνη ἥν καλοῦσιν οἱ ἐκεῖ θαλατταν, and Hesychius defines λίμνη: ἡ θάλασσα καί ὁ ὠκεανός) employed like the Hebrew יָם (e. g. Numbers 34:11), by Matthew, Mark, and John (nowhere by Luke) of the Lake of Γεννησαρέτ (which see): ἡ θάλασσα τῆς Γαλιλαίας, Matthew 4:18; Matthew 15:29; Mark 1:16; Mark 7:31 (similarly Lake Constance,der Bodensee , is called mare Suebicum, the Suabian Sea); τῆς Τιβεριάδος, John 21:1; τῆς Γαλιλαίας τῆς Τιβεριάδος (on which twofold genitive cf. Winer s Grammar, § 30, 3 N. 3; (Buttmann , 400 (343))), John 6:1; more frequently simply ἡ θάλασσα: Matthew 4:15, Matthew 4:18; Matthew 8:24, Matthew 8:26, Matthew 8:32; Matthew 13:1, etc.; Mark 2:13; Mark 3:7; Mark 4:1, Mark 4:39; Mark 5:13, etc.; John 6:16-19, John 6:22, John 6:25; John 21:7. Cf. Furrer in Schenkel ii. 322ff; (see Γεννησαρέτ ).

θάλπω

(2282) θάλπω;

1. properly, to warm, keep warm, (Latin foveo ): Homer and following.

2. like the Latin foveo , equivalent to to cherish with tender love, to foster with tender care: Ephesians 5:29; 1 Thessalonians 2:7; ([Theocritus, 14, 38]: Alciphron 2, 4; Antoninus 5, 1).

Θαμάρ

(2283) Θάμαρ [Treg. Θαμάρ], ἡ, (תָּמָר [i. e. palm-tree]), Tamar, proper name of a woman, the daughter-in-law of Judah, son of the patriarch Jacob (Genesis 38:6): Matthew 1:3.

θαμβέω

(2284) θαμβέω, -ῶ; passive, imperfect ἐθαμβούμην; 1 aorist ἐθαμβήθην; (θάμβος, which see);

1. to be astonished: Acts 9:6 Rec. (Homer, Sophocles, Euripides.)

2. to astonish, terrify: 2 Samuel 22:5; passive to be amazed: Mark 1:27; Mark 10:32; followed by ἐπί with the dative of the thing, Mark 10:24; to be frightened, 1 Macc. 6:8; Wis. 17:3; Plutarch, Caesar 45; Brut. 20.

[Compare: ἐκθαμβέω.]

θάμβος

(2285) θάμβος, [allied with τάφος amazement, from a Sanskrit root signifying to render immovable; Curtius § 233; Vaniček p. 1130], -ους, τό; from Homer down; amazement: Luke 4:36; Luke 5:9; Acts 3:10.

θανάσιμος

(2286) θανάσιμος, -ον, (θανεῖν, θάνατος), deadly: Mark 16:18. ([Aeschylus], Sophocles, Euripides, Plato, and following.)

θανατηφόρος

(2287) θανατηφόρος, -ον, (θάνατος and φέρω), death-bringing, deadly: James 3:8. (Numbers 18:22; Job 33:23; 4 Macc. 8:17, 25; 15:26; Aeschylus, Plato, Aristotle, Diodorus, Xenophon, Plutarch, others.)

θάνατος

(2288) θάνατος, θανάτου, ὁ (θανεῖν); the Sept. for מָוֶת and מוּת, also for דֶּבֶר pestilence (Winer s Grammar, 29 note); (one of the nouns often anarthrous, cf. Winer s Grammar, § 19, 1 under the word; (Buttmann , § 124, 8 c.); Grimm, commentary on Sap., p. 59); death;

1. properly, the death of the body, i. e. that separation (whether natural or violent) of the soul from the body by which the life on earth is ended: John 11:4 (13); Acts 2:24 (Tr marginal reading ᾅδου) (on this see ὠδίν ); Philippians 2:27, Philippians 2:30; Hebrews 7:23; Hebrews 9:15; Revelation 9:6; Revelation 18:8; opposed to ζωή, Romans 8:38; 1 Corinthians 3:22; 2 Corinthians 1:9; Philippians 1:20; with the implied idea of future misery in the state beyond, 1 Corinthians 15:21; 2 Timothy 1:10; Hebrews 2:14; equivalent to the power of death, 2 Corinthians 4:12. Since the nether world, the abode of the dead, was conceived of as being very dark, χώρα καί σκιά θανάτου (צַלְמָוֶת) is equivalent to the region of thickest darkness, i. e. figuratively, a region enveloped in the darkness of ignorance and sin: Matthew 4:16; Luke 1:79 (from Isaiah 9:2); θάνατος is used of the punishment of Christ, Romans 5:10; Romans 6:3-5; 1 Corinthians 11:26; Philippians 3:10; Colossians 1:22; Hebrews 2:1-18:(9),14; σῴζειν τινα ἐκ θανάτου, to free from the fear of death, to enable one to undergo death fearlessly, Hebrews 5:7 (but others besides); ῤύεσθαι ἐκ θανάτου, to deliver from the danger of death, 2 Corinthians 1:10; plural θανατοῖ, deaths (i. e. mortal perils) of various kinds, 2 Corinthians 11:23; περίλυπος ἕως θανάτου, even unto death, i. e. so that I am almost dying of sorrow, Matthew 26:38; Mark 14:34 (λελύπημαι ἕως θανάτου, Jonah 4:9; λύπη ἕως θανάτου, Sir. 37:2, cf, Judges 16:16); μέχρι θανάτου, so as not to refuse to undergo even death, Philippians 2:8; also ἄχρι θανάτου, Revelation 2:10; Revelation 12:11; ἐσφαγμένος εἰς θάνατον, that has received a deadly wound, Revelation 13:3; πληγή θανάτου, a deadly wound (death-stroke, cf. Winer 's Grammar, § 34, 3 b.), Revelation 13:3, Revelation 13:12; ἰδεῖν θάνατον, to experience death, Luke 2:26; Hebrews 11:5; also γεύεσθαι θανάτου (see γεύω , 2), Matthew 16:28; Mark 9:1; Luke 9:27; διώκειν τινα ἄχρι θανάτου, even to destruction, Acts 22:4; κατακρίνειν τινα θανάτῳ, to condemn one to death (ad mortem damnare , Tacitus ), Matthew 20:18 (here Tdf. εἰς θάνατον); Mark 10:33, (see κατακρίνω , a.); πορεύεσθαι εἰς θάνατον, to undergo death, Luke 22:33; παραδιδόναι τινα εἰς θάνατον, that he may be put to death, Matthew 10:21; Mark 13:12; passive, to be given over to the peril of death, 2 Corinthians 4:11; παρέδωκαν... εἰς κρίμα θανάτου, Luke 24:20; ἀποκτεῖναι τινα ἐν θανάτῳ (a Hebraism (cf. Buttmann , 184 (159f))), Revelation 2:23; Revelation 6:8 (cf. Winer 's Grammar, 29 note); αἰτία θανάτου (see αἰτία , 2), Acts 13:28; Acts 28:18; ἄξιον τί θανάτου, some crime worthy of the penalty of death, Acts 23:29; Acts 25:11, Acts 25:25; (Acts 26:31); Luke 23:15, Luke 23:22 (here αἴτιον (which see 2 b.) θάνατος); ἔνοχος θανάτου, worthy of punishment by death, Matthew 26:66; Mark 14:64; θανάτῳ τελευτάτω, let him surely be put to death, Matthew 15:4; Mark 7:10, after Exodus 21:17 the Sept. (Hebrew יוּמָת מות); cf. Winer s Grammar, § 44 at the end N. 3; (Buttmann , as above); θανάτου... σταυροῦ, Philippians 2:8; ποιῶ θανάτῳ, by what kind of death, John 12:33; John 18:32; John 21:19. The inevitable necessity of dying, shared alike by all men, takes on in the popular imagination the form of a person, a tyrant, subjugating men to his power and confining them in his dark dominions: Romans 6:9; 1 Corinthians 15:1-58:(26),54,56; Revelation 21:4; Hades is associated with him as his partner: 1 Corinthians 15:55 R G ; Revelation 1:18 (on which see κλείς ); Revelation 6:8; Revelation 20:13,(Revelation 20:14) (Psalms 17:5 (Psalms 18:5); Psalms 114:3 (Psalms 116:3); Hosea 13:14; Sir. 14:12).

2. metaphorically, the loss of that life which alone is worthy of the name, i. e. "the misery of soul arising from sin, which begins on earth but lasts and increases after the death of the body": 2 Corinthians 3:7; James 1:15 (Clement of Rome , 2 Cor. 1, 6 [ET] says of life before conversion to Christ, ὁ βίος ἡμῶν ὅλος ἄλλο οὐδέν ἦν εἰ μή θάνατος (cf. Philo , praem. et poenis § 12, and references in 4 below)); opposed to ἡ ζωή, Romans 7:10, Romans 7:13; 2 Corinthians 2:16; opposed to σωτηρία, 2 Corinthians 7:10; equivalent to the cause of death, Romans 7:13; σῴζειν ψυχήν ἐκ θανάτου, James 5:20; μεταβεβηκέναι ἐκ τοῦ θανάτου εἰς τήν ζωήν, John 5:24; 1 John 3:14; μένειν ἐν τῷ θανάτῳ, 1 John 3:14; θεωρεῖν θάνατον, John 8:51; γεύεσθαι θανάτου, John 8:52 (see 1 above); ἁμαρτία and ἁμαρτάνειν πρός θάνατον (see ἁμαρτία , 2 b.), 1 John 5:16 (in the rabbinical writers לָמוּת חֵטְא — after Numbers 18:22, the Sept. ἁμαρτία θανατηφόρος — is acrimen capitale ).

3. the miserable state of the wicked dead in hell is called — now simply θάνατος, Romans 1:32 (Wis. 1:12f Wis. 2:24; Tatian or. ad Graec. c. 13; the author of the epistle ad Diognet. c. 10, 7 [ET] distinguishes between ὁ δοκῶν ἐνθάδε θάνατος, the death of the body, and ὁ ὄντως θάνατος, ὅς φυλάσσεται τοῖς κατακριθησομενοις εἰς τό πῦρ τό αἰώνιον); now ὁ δεύτερος θάνατος and ὁ θάνατος ὁ δεύτερος (as opposed to the former death, i. e. to that by which life on earth is ended), Revelation 2:11; Revelation 20:6, Revelation 20:14; Revelation 21:8 (as in the Targums on Deuteronomy 33:6; Psalms 48:11 (Psalms 49:11); Isaiah 22:14; Isaiah 66:15; (for the Greek use of the phrase cf. Plutarch , de fade in orbe lunae 27, 6, p. 942 f.); θάνατος αἰώνιος, the Epistle of Barnabas 20, 1 [ET] and in ecclesiastical writings (ὁ ἀΐδιος θάνατος, Philo , post. Cain. § 11 at the end; see also Wetstein on Revelation 2:11)).

4. In the widest sense, death comprises all the miseries arising from sin, as well physical death as the loss of a life consecrated to God and blessed in him on earth (Philo , alleg. legg. i. § 33 ὁ ψυχῆς θάνατος ἀρετῆς μέν φθορά ἐστι, κακίας δέ ἀνάληψις (de profug. § 21 θάνατος ψυχῆς ὁ μετά κακίας ἐστι βίος, especially §§ 10, 11; qued det. pot. insid. §§ 14, 15; de poster. Cain. § 21, and de praem. et poen. as in 2 above)), to be followed by wretchedness in the lower world (opposed to ζωή αἰώνιος): θάνατος seems to be so used in Romans 5:12; Romans 6:16, Romans 6:21 (Romans 6:23; yet others refer these last three examples to 3 above); Romans 7:24; Romans 8:2, Romans 8:6; death, in this sense, is personified in Romans 5:14, Romans 5:17, Romans 5:21; Romans 7:5. Others, in all these passages as well as those cited under 2, understand physical death; but see Philippi on Romans 5:12; Messner, Lehre der Apostel, p. 210ff

θανατόω

(2289) θανατόω, -ῶ; future θανατώσω; 1 aorist infinitive θανατῶσαι, [3 person plural subjunctive θανατώσωσι, Matthew 26:59 R G]; passive, [present θανατοῦμαι]; 1 aorist ἐθανατώθην; (from θάνατος); from Aeschylus and Herodotus down; Sept. for הֵמִית, הָרַג, etc.

1. properly, to put to death: τινά, Matthew 10:21; Matthew 26:59; Matthew 27:1; Mark 13:12; Mark 14:55; Luke 21:16; 2 Corinthians 6:9; 1 Peter 3:18; passive, by rhetorical hyperbole, to be in the state of one who is being put to death, Romans 8:36.

2. metaphorically,

a. to make to die i. e. destroy, render extinct (something vigorous), Vulg. mortifico [A. V. mortify]: τί, Romans 8:13.

b. passive with the dative of the thing, by death to be liberated from the bond of anything [literally, to be made dead in relation to; cf. Winers Grammar, 210 (197); Buttmann, 178 (155)]: Romans 7:4.

θάπτω

(2290) θάπτω: 1 aorist ἔθαψα; 2 aorist passive ἐτάφην; from Homer down; Sept. for קָבַר; to bury, inter, [BB. DD. under the word Burial; cf. Becker, Charicles, namely, 9 Excurs., p. 390f]: τινά, Matthew 8:21; Matthew 14:12; Luke 9:59; Luke 16:22; Acts 2:29; Acts 5:6, Acts 5:9; 1 Corinthians 15:4.

[Compare: συνθάπτω.]

Θάρα

(2291) Θάρα [WH Θαρά], ὁ, (תֶּרַח a journey, or a halt on a journey [others, 'loiterer']), indeclinable proper name, Terah, the father of Abraham: Luke 3:34.

θαρρέω

(2292) θαρρέω (a form current from Plato on for the Ionic and earlier Attic θαρσέω), -ῶ; 1 aorist infinitive θαρρῆσαι; [from Homer on]; to be of good courage, to be hopeful, confident: 2 Corinthians 5:6, 2 Corinthians 5:8; Hebrews 13:6; to be bold: τῇ πεποιθήσει, with the confidence, 2 Corinthians 10:2; εἴς τινα, towards (against) one, 2 Corinthians 10:1; ἔν τινι, the ground of my confidence is in one, I am made of good courage by one, 2 Corinthians 7:16.

[Synonym: see τολμάω .]

θαρσέω

(2293) θαρσέω, -ῶ; (see θαρρέω ); to be of good courage, be of good cheer; in the N. T. only in the imperative: θάρσει, Luke 8:48 R G; Matthew 9:2, Matthew 9:22; Mark 10:49; Acts 23:11, (Sept. for אַל־תִּירָא, Genesis 35:17, etc.); θαρσεῖτε, Matthew 14:27; Mark 6:50; John 16:33, (Sept. for אַל־תּירְאוּ, Exodus 14:13; Joel 2:22, etc.).

[Synonym: see τολμάω .]

θάρσος

(2294) θάρσος, -ους, τό, courage, confidence: Acts 28:15.

θαῦμα

(2295) θαῦμα, -τος, τό, (ΘΑΟΜΑΙ [to wonder at], to gaze at, cf. Bttm. Gram. § 114 under the word; Ausf. Spr. ii., p. 196; Curtius, § 308);

1. a wonderful thing, a marvel: 2 Corinthians 11:14 L T Tr WH.

2. wonder: θαυμάζειν θαῦμα μέγα (cf. Winers Grammar § 32, 2; [Buttmann § 131, 5]), to wonder [with great wonder i. e.] exceedingly, Revelation 17:6. (In both senses in Greek writings from Homer down; Sept. Job 17:8; Job 18:20.)

θαυμάζω

(2296) θαυμάζω; imperfect ἐθαύμαζον; future θαυμάσομαι (Revelation 17:8 R G T Tr , a form far more common in the best Greek writings also than θαυμάσω; cf. Krüger , § 40, under the word; Kühner, § 343, under the word; (Veitch , under the word)); 1 aorist ἐθαύμασα; 1 aorist passive ἐθαυμασθην in a middle sense (Revelation 13:3 R^st L Tr text); also 1 future passive, in the sense of the middle, θαυμασθήσομαι (Revelation 17:8 L WH ; but the very few examples of the middle use in secular authors are doubtful; cf. Stephanus , Thesaurus iv., p. 259f; (yet see Veitch , under the word)); to wonder, wonder at, marvel: absolutely, Matthew 8:10, Matthew 8:27; Matthew 9:8 Rec. , Matthew 9:33; Matthew 15:31; Matthew 21:20; Matthew 22:22; Matthew 27:14; Mark 5:20; Mark 6:51 (Rec. ; L brackets Tr marginal reading brackets); Mark 15:5; Luke 1:21 (see below),Luke 1:63; Luke 8:25; Luke 11:14; Luke 24:41; John 5:20; John 7:15; Acts 2:7; Acts 4:13; Acts 13:41; Revelation 17:7; with the accusative of the person Luke 7:9; with the accusative of the thing, Luke 24:12 (T omits; L Tr brackets; WH reject the verse (see πρός , I. 1 a. at the beginning and 2 b.)); John 5:28; Acts 7:31; θαῦμα μέγα (see θαῦμα , 2), Revelation 17:6; πρόσωπον, to admire, pay regard to, one's external appearance, i. e. to be influenced by partiality, Jude 1:16 (the Sept. for פָּנִים נָשָׂא, Deuteronomy 10:17; Job 13:10; Proverbs 18:5; Isaiah 9:14, etc.); followed by διά τί, Mark 6:6; John 7:21 where διά τοῦτο (omitted by Tdf. ) is to be joined to Mark 7:21 (so G L Tr marginal reading; cf. Meyer (edited by Weiss) at the passage; Winer s Grammar, § 7, 3) (Isocrates , p. 52 d.; Aelian v. h. 12, 6; 14, 36); (followed by ἐν with the dative of object, according to the construction adopted by some in Luke 1:21, ἐθαύμαζον ἐν τῷ χρονίζειν... αὐτόν, at his tarrying; cf. Winer s Grammar, § 33, b.; Buttmann , 264 (227); 185 (160f); Sir. 11:19 (21); evang. Thom. 15, 2; but see above); followed by ἐπί with the dative of person Mark 12:17 (R G L Tr ); by ἐπί with the dative of the thing, Luke 2:33; Luke 4:22; Luke 9:43; Luke 20:26; (Acts 3:12) (Xenophon , Plato , Thucydides , others; the Sept. ); περί τίνος, Luke 2:18; by a pregnant construction (cf. Buttmann , 185 (161)) ἐθαύμασεν ἡ γῆ ὀπίσω τοῦ θηρίου, followed the beast in wonder, Revelation 13:3 (cf. Buttmann , 59 (52)); followed by ὅτι, to marvel that, etc., Luke 11:38; John 3:7; John 4:27; Galatians 1:6; by εἰ (see εἰ , I. 4), Mark 15:44; 1 John 3:13. Passive to be wondered at, to be had in admiration (Sir. 38:3; Wis. 8:11; 4 Macc. 18:3), followed by ἐν with the dative of the person whose lot and condition gives matter for wondering at another, 2 Thessalonians 1:10; ἐν with the dative of the thing, Isaiah 61:6. (Compare: ἐκθαυμάζω.)

θαυμάσιος

(2297) θαυμάσιος, -α, -ον, rarely of two terminations, (θαῦμα), [from Hesiod, Homer (h. Merc. 443) down], wonderful, marvellous; neuter plural θαυμάσια (Sept. often for נִפְלָאות, also for פֶּלֶא), wonderful deeds, wonders: Matthew 21:15. [Cf. Trench § 91; better, Schmidt, chapter 168, 6.]

θαυμαστός

(2298) θαυμαστός, -ή, -όν, (θαυμάζω), in Greek writings from [Homer (h. Cer. etc.)], Herodotus, Pindar down; [interchanged in Greek writings with θαυμάσιος, cf. Lob. Path. Elem. 2:341]; wonderful, marvellous; i. e.,

a. worthy of pious admiration, admirable, excellent: 1 Peter 2:9 (Clement of Rome, 1 Cor. 36, 2; for אַדִּיר, Psalms 8:2; Psalms 92:4 (Psalms 93:4) (5)).

b. passing human comprehension: Matthew 21:42 and Mark 12:11, (from Psalm 117:22 ff (Psalms 118:22 ff), where for נִפְלָא, as Job 13:3; Micah 7:15, etc.).

c. causing amazement joined with terror: Revelation 15:1, Revelation 15:3, (so for נורָא, Exodus 15:11, etc.).

d. marvellous i. e. extraordinary, striking, surprising: 2 Corinthians 11:14 R G (see θαῦμα , 1); John 9:30.

θεά

(2299) θεά, -ᾶς, ἡ, (feminine of θεός), [from Homer down], a goddess: Acts 19:27, and Rec. also in Acts 19:35, Acts 19:37.

θεάομαι

(2300) θεάομαι, -ῶμαι: 1 aorist ἐθεασάμην; perfect τεθέαμαι; 1 aorist passive ἐθεάθην in passive sense (Matthew 6:1; Matthew 23:5; Mark 16:11; Thucydides 3, 38, 3; cf. Krüger, § 40, under the word; [but Krüger himself now reads δρασθέν in Thucydides, the passage cited; see Veitch, under the word; Winers Grammar § 38, 7 c.; Buttmann, 52 (46)]); deponent verb; (from θέα, ΘΑΟΜΑΙ, with which θαῦμα is connected, which see); to behold, look upon, view attentively, contemplate, (in Greek writings often used of public shows; cf. θέα , θέαμα, θέατρον , θεατρίζω , etc. [see below]): τί, Matthew 11:7; Luke 7:24; John 4:35; John 11:45; of august things and persons that are looked on with admiration: τί, John 1:14, John 1:32; 1 John 1:1; Acts 22:9 (2 Macc. 3:36); τινά, with a participle, Mark 16:14: Acts 1:11; followed by ὅτι, 1 John 4:14; θεαθῆναι ὑπό τινος, Mark 16:11; πρὸς τὸ θεαθῆναι αὐτοῖς, in order to make a show to them, Matthew 6:1; Matthew 23:5; to view, take a view of: τί, Luke 23:55; τινά, Matthew 22:11; in the sense of visiting, meeting with a person, Romans 15:24 (2 Chronicles 22:6; Josephus Antiquities 16, 1, 2); to learn by looking: followed by ὅτι, Acts 8:18 Rec. ; to see with the eyes, 1 John 4:12; equivalent to (Latin conspicio ) to perceive: τινά, John 8:10 R G; Acts 21:27; followed by an accusative with participle, Luke 5:27 [not L marginal reading]; John 1:38; followed by ὅτι, John 6:5.

θεατρίζω

(2301) θεατρίζω: (θέατρον, which see); properly, to bring upon the stage; hence, to set forth as a spectacle, expose to contempt; passive, present participle θεατριζόμενος [A. V. being made a gazing-stock], Hebrews 10:33. (Several times also in ecclesiastical and Byzantine writings [cf. Sophocles' Lexicon, under the word]; but in the same sense ἐκθεατρίζω in Polybius 3, 91, 10; others; [cf. Winers Grammar, 25 (24) note; also Tdf. edition 7 Proleg., p. 59 ff].)

θέατρον

(2302) θέατρον, -ου, τό (θεάομαι);

1. a theatre, a place in which games and dramatic spectacles are exhibited, and public assemblies held (for the Greeks used the theatre also as a forum): Acts 19:29, Acts 19:31.

2. equivalent to θεά and θέαμα, a public show (Aeschines dial. socr. 3, 20; Achilles Tatius 1, 16, p. 55), and hence, metaphorically, a man who is exhibited to be gazed at and made sport of: 1 Corinthians 4:9 [A. V. a spectacle].

θεῖον

(2303) θεῖον, -ου, τό, (apparently the neuter of the adjective θεῖος equivalent to divine incense, because burning brimstone was regarded as having power to purify, and to ward off contagion [but Curtius § 320 allies it with θύω; cf. Latin fumus , English dust ]), brimstone: Luke 17:29; Revelation 9:17; Revelation 14:10; Revelation 19:20; [Revelation 20:10]; Revelation 21:8. (Genesis 19:24; Psalms 10:6 (Psalms 11:6); Ezekiel 38:22; Homer, Iliad 16, 228; Odyssey 22, 481, 493; (Plato) Tim. Locr., p. 99 c.; Aelian v. h. 13, 15 [16]; Herodian, 8, 4, 26 [9 edition, Bekker].)

θεῖος

(2304) θεῖος, -εία, -εῖον, (θεός), [from Homer down], divine: ἡ θεία δύναμις, 2 Peter 1:3; φύσις (Diodorus 5, 31), 2 Peter 1:4; neuter τὸ θεῖον, divinity, deity (Latin numen divinum ), not only used by the Greeks to denote the divine nature, power, providence, in the general, without reference to any individual deity (as Herodotus 3, 108; Thucydides 5, 70; Xenophon, Cyril 4, 2, 15; Hell. 7, 5, 13; mem. 1,4, 18; Plato, Phaedr., p. 242c.; Polybius 32, 25, 7; Diodorus 1, 6; 13, 3; 12; 16, 60; Lucian, de sacrif. 1; pro imagg. 13, 17. 28), but also by Philo (as in mundi opif. § 61; de agric. 17; leg. ad Gai. 1), and by Josephus (Antiquities, 1, 3, 4; 11, 1; 2, 12, 4; 5, 2, 7; 11, 5, 1; 12, 6, 3; 7, 3; 13, 8, 2; 10, 7; 14, 9, 5; 17, 2, 4; 20, 11, 2; b. j. 3, 8, 3; 4, 3, 10), of the one, true God; hence, most appositely employed by Paul, out of regard for Gentile usage, in Acts 17:29.

θειότης

(2305) θειότης, -ητος, ἡ, divinity, divine nature: Romans 1:20. (Wis. 18:9; Philo in opif. § 61 at the end; Plutarch, symp. 665 a.; Lucian, calumn. c. 17.)

[Synonym: see θεότης .]

θειώδης

(2306) θειώδης, -ες, (from θεῖον brimstone [which see]), of brimstone, sulphurous: Revelation 9:17; a later Greek word; cf. Lob. ad Phryn., p. 228; [Sophocles' Lexicon, under the word].

θέλημα

(2307) θέλημα, θελήματος, τό (θέλω), a word purely Biblical and ecclesiastical (yet found in Aristotle , de plant. 1, 1, p. 815b, 21); the Sept. for חֵפֶץ and רָצון; will, i. e.,

a. what one wishes or has determined shall be done (i. e. objectively, thing willed): Luke 12:47; John 5:30; 1 Corinthians 7:37; 1 Thessalonians 5:18; 2 Timothy 2:26; Hebrews 10:10; Revelation 4:11; θέλημα τοῦ Θεοῦ is used — of the purpose of God to bless mankind through Christ, Acts 22:14; Ephesians 1:9; Colossians 1:9; of what God wishes to be done by us, Romans 12:2; Colossians 4:12 (Winer 's Grammar, 111 (105)); 1 Peter 4:2; and simply τό θέλημα, Romans 2:18 (Winer 's Grammar, 594 (553)) (Sir. 43:16 (17) (but here the better text now adds αὐτοῦ, see Fritzsche; in patristic Greek, however, θέλημα is so used even without the article; cf. Ignatius ad Romans 1:1-32, Romans 1:1 [ET]; ad Eph. 20, 1 [ET], etc.)); τοῦ κυρίου, Ephesians 5:17; plural commands, precepts: (Mark 3:35 WH . marginal reading); Acts 13:22 (Psalms 102:7 (Psalms 103:7); 2 Macc. 1:3); ἐστι τό θέλημα τίνος, followed by ἵνα, John 6:39; 1 Corinthians 16:12, cf. Matthew 18:14; followed by an infinitive, 1 Peter 2:15; by an accusative with an infinitive 1 Thessalonians 4:3. (Cf. Buttmann , 237 (204); 240 (207); Winer s Grammar, § 44, 8.)

b. equivalent to τό θέλειν (i. e. the abstract act of willing, the subjective) will, choice: 1 Peter 3:17 (cf. Winer 's Grammar, 604 (562)); 2 Peter 1:21; ποιεῖν τό θέλημα τίνος (especially of God), Matthew 7:21; Matthew 12:50; Matthew 21:31; Mark 3:35 (here WH marginal reading the plural, see above); John 4:34; John 6:38; John 7:17; John 9:31; Ephesians 6:6; Hebrews 10:7, Hebrews 10:9, Hebrews 10:36; Hebrews 13:21; 1 John 2:17; τό θέλημα (L T Tr WH βούλημα) τίνος κατεργάζεσθαι, 1 Peter 4:3; γίνεται τό θέλημα τίνος, Matthew 6:10; Matthew 26:42; Luke 11:2 L R ; Luke 22:42; Acts 21:14; ἡ βουλή τοῦ θελήματος, Ephesians 1:11; ἡ εὐδοκία τοῦ θελήματος Ephesians 1:5; ἐν τῷ θελημάτω τοῦ Θεοῦ, if God will, Romans 1:10; διά θελήματος Θεοῦ, Romans 15:32; 1 Corinthians 1:1; 2 Corinthians 1:1; 2 Corinthians 8:5; Ephesians 1:1; Colossians 1:1; 2 Timothy 1:1; κατά τό θέλημα τοῦ Θεοῦ, Galatians 1:4; (1 Peter 4:19); 1 John 5:14. equivalent to pleasure: Luke 23:25; equivalent to inclination, desire: σαρκός, ἀνδρός, John 1:13; plural Ephesians 2:3. (Synonym: see θέλω , at the end.)

θέλησις

(2308) θέλησις, -εως, ἡ, (θέλω), equivalent to τὸ θέλειν, a willing, will: Hebrews 2:4. (Ezekiel 18:23; 2 Chronicles 15:15; Proverbs 8:35; Wis. 16:25; [Tobit 12:18]; 2 Macc. 12:16; 3 Macc. 2:26; [plural in] Melissa epist. ad Char., p. 62 Orell.; according to Pollux [l. 5 c. 47] a vulgarism (ἰδιωτικόν); [cf. Lob. ad Phryn., p. 353].)

θέλω

(2309) θέλω (only in this form in the N. T.; in Greek authors also ἐθέλω (Veitch , under the word; Lob. ad Phryn. , p. 7; Buttmann , 57 (49))); imperfect ἤθελον; (future 3 person singular θελήσει, Revelation 11:5 WH marginal reading); 1 aorist ἠθέλησα; (derived apparently from ἑλεῖν with a fuller aspiration, so that it means properly, to seize with the mind; but Curtius , p. 726, edition 5, regards its root as uncertain (he inclines, however, to the view of Pott, Fick , Vanicek , and others, which connects it with a root meaning to hold to)); the Sept. for אָבָה and חָפֵץ; to will (have in mind) intend; i. e.:

1. to be resolved or determined, to purpose: absolutely, ὁ θέλων, Romans 9:16; τοῦ Θεοῦ θέλοντος if God will, Acts 18:21; ἐάν ὁ κύριος θελήσῃ. (in Attic ἐάν θεός θέλῃ, ἦν οἱ Θεοί θέλωσιν (cf. Lob. as above)), 1 Corinthians 4:19; James 4:15; καθώς ἠθέλησε, 1 Corinthians 12:18; 1 Corinthians 15:38; τί, Romans 7:15, Romans 7:19; 1 Corinthians 7:36; Galatians 5:17; with the aorist infinitive, Matthew 20:14; Matthew 26:15; John 6:21 (where the meaning is, they were willing to receive him into the ship, but that was unnecessary, because unexpectedly the ship was nearing the land; cf. Lücke, B-Crusius, Ewald (Godet), others at the passage; Winer s Grammar, § 54, 4; (Buttmann , 375 (321))); John 12:44; Acts 25:9; Colossians 1:27; 1 Thessalonians 2:18; Revelation 11:5, etc.; with the present infinitive, Luke 10:29 R G ; John 6:67; John 12:17; John 8:44; Acts 24:6 (Rec. ); Romans 7:21; Galatians 4:9 (here T Tr text WH text 1 aorist infinitive); with an infinitive suggested by the context, John 5:21 (οὕς θέλει, namely, ζοωποιησαι); Matthew 8:2; Mark 3:13; Mark 6:22; Romans 9:18; Revelation 11:6, etc. οὐ θέλω to be unwilling: with the aorist infinitive, Matthew 2:18; Matthew 15:32; Matthew 22:3; Mark 6:26; Luke 15:28; John 5:40; Acts 7:39; 1 Corinthians 16:7; Revelation 2:21 (not Rec. ), etc.; with the present infinitive, John 7:1; Acts 14:13; Acts 17:18; 2 Thessalonians 3:10, etc.; with the infinitive omitted and to be gathered from the context, Matthew 18:30; Matthew 21:29; Luke 18:4, etc.; θέλω and οὐ θέλω followed by the accusative with an infinitive, Luke 1:62; 1 Corinthians 10:20; on the Pauline phrase οὐ θέλω ὑμᾶς ἀγνοεῖν, see ἀγνοέω , a.; corresponding to θέλω ὑμᾶς εἰδέναι, 1 Corinthians 11:3; Colossians 2:1. θέλειν, used of a purpose or resolution, is contrasted with the carrying out of the purpose into act: opposed to ποιεῖν, πράσσειν, Romans 7:15, Romans 7:19; 2 Corinthians 8:10 (on which latter passage cf. DeWette and Meyer; Winer 's Grammar, § 61, 7b.); to ἐνεργεῖν, Philippians 2:13, cf. Mark 6:19; John 7:44. One is said also θέλειν that which he is on the point of doing: Mark 6:48; John 1:43 (44); and it is used thus also of things that tend or point to some conclusion (cf. Winer s Grammar, § 42, 1 b.; Buttmann , 254 (219)): Acts 2:12; Acts 17:20. λανθάνει αὐτούς τοῦτο θέλοντας this (viz., what follows, ὅτι etc.) escapes them of their own will, i. e. they are purposely, wilfully, ignorant, 2 Peter 3:5, where others interpret as follows: this (viz. what has been said previously) desiring (i. e. holding as their opinion (for examples of this sense see Sophocles Lexicon, under the word, 4)), they are ignorant etc.; but cf. DeWette at the passage and Winer s Grammar, § 54, 4 note; (Buttmann , § 150, 8 Rem.). τάς ἐπιθυμίας τοῦ πατρός ὑμῶν θέλετε ποιεῖν it is your purpose to fulfil the lusts of your father, i. e. ye are actuated by him of your own free knowledge and choice, John 8:44 (Winer s Grammar, as above; Buttmann , 375 (321)).

2. equivalent to to desire, to wish: τί, Matthew 20:21; Mark 14:36; Luke 5:39 (but WH in brackets); John 15:7; 1 Corinthians 4:21; 2 Corinthians 11:12; followed by the aorist infinitive, Matthew 5:40; Matthew 12:38; Matthew 16:25; Matthew 19:17; Mark 10:43; Luke 8:20; Luke 13:8; John 5:6, John 5:35 (ye were desirous of rejoicing); John 12:21; Galatians 3:2; James 2:20; 1 Peter 3:10; followed by the present infinitive, John 9:27; Galatians 4:20 (ἤθελον I could wish, on which imperfect see εὔχομαι , 2); the infinitive is lacking and to be supplied from the neighboring verb, Matthew 17:12; Matthew 27:15; Mark 9:13; John 21:18; followed by the accusative and infinitive, Mark 7:24; Luke 1:62; John 21:22; Romans 16:19; 1 Corinthians 7:7, 1 Corinthians 7:32; 1 Corinthians 14:5; Galatians 6:13; οὐ θέλω to be unwilling (desire not): followed by the aorist infinitive, Matthew 23:4; Luke 19:14, Luke 19:27; 1 Corinthians 10:20; followed by ἵνα, Matthew 7:12; Mark 6:25; Mark 9:30; Mark 10:35; Luke 6:31; John 17:24; cf. Winer s Grammar, § 44, 8 b.; (Buttmann , § 139, 46); followed by the deliberative subjunctive (aorist): θέλεις συλλέξωμεν αὐτά (cf. the German willstdu ,sollen wir zusammenlesen ? (Goodwin § 88)), Matthew 13:28; add, Matthew 20:32 (where L brackets adds ἵνα); Matthew 26:17; Matthew 27:17,Matthew 27:21; Mark 10:51; Mark 14:12; Mark 15:9, Mark 15:12 (Tr brackets θέλεις); Luke 9:54; Luke 18:41; Luke 22:9 (cf. Winer s Grammar, § 41 a. 4 b.; Buttmann , § 139, 2); followed by εἰ, Luke 12:49 (see εἰ , I. 4); followed by ἤ, to prefer, 1 Corinthians 14:19 (see ἤ , 3 d.).

3. equivalent to to love; followed by an infinitive, to like to do a thing, be fond of doing: Mark 12:38; Luke 20:46; cf. Winer s Grammar, § 54, 4; (Buttmann , § 150, 8).

4. in imitation of the Hebrew חָפֵץ, to take delight, have pleasure (opposite by Buttmann , § 150, 8 Rem.; cf. Winer 's Grammar, § 33, a.; but see examples below): ἐν τίνι, in a thing, Colossians 2:18 (ἐν καλῷ, to delight in goodness, Test xii. Patr. , p. 688 (test. Ash. 1; (cf. εἰς ζωήν, p. 635, test. Zeb. 3); Psalms 111:1 (Psalms 112:1); Psalms 146:10 (Psalms 147:10)); ἐν τίνι, the dative of the person, 1 Samuel 18:22; 2 Samuel 15:26; (1 Kings 10:9); 2 Chronicles 9:8; for בְּ רָצָה, 1 Chronicles 28:4). τινα, to love one: Matthew 27:43 (Psalms 21:9 (Psalms 22:9); (Psalm 17:20 (Psalms 18:20); Psalms 40:12 (Psalms 41:12); Ezekiel 18:32, cf. Ezekiel 18:23; Tobit 13:6; epp. to μισεῖν, Ignatius ad Rom. 8, 3 [ET]; θεληθῆναι is used of those who find favor, ibid. 8, 1). τί, Matthew 9:13 and Matthew 12:7 (from Hosea 6:6); Hebrews 10:5, Hebrews 10:8 (fr. Psalms 39:7 (Psalms 40:7)). As respects the distinction between βούλομαι and θέλω, the former seems to designate the will which follows deliberation, the latter the will which proceeds from inclination. This appears not only from Matthew 1:19, but also from the fact that the Sept. express the idea of pleasure, delight, by the verb θέλειν (see just above). The reverse of this distinction is laid down by Alexander Buttmann (1873) Lexil. i., p. 26 (English translation, p. 194); Delitzsch on Hebrews 6:17. According to Tittmann (Syn., i., p. 124) θέλειν denotes mere volition, βούλεσθαι inclination; (cf. Whiston on Demosthenes 9, 5; 124, 13). (Philip Buttmann s statement of the distinction between the two words is quoted with approval by Schmidt (Syn., iii., chapter 146), who adduces in confirmation (besides many examples) the assumed relationship between βούλομαι and Φελπις, ἐλπίς; the use of θέλω in the sense of 'resolve' in such passages as Thucydides 5, 9; of θέλων equivalent to ἡδέως in the poets; of βούλομαι as parallel to ἐπιθυμέω in Demosthenes 29, 45, etc.; and passages in which the two words occur together and βούλομαι is apparently equivalent to 'wish' while θέλω stands for 'will' as Xenophon , an. 4, 4, 5; Euripides , Alc. 281, etc., etc. At the same time it must be confessed that scholars are far from harmonious on the subject. Many agree with Prof. Grimm that θέλω gives prominence to the emotive element, βούλομαι emphasizes the rational and volitive; that θέλω signifies the choice, while βούλομαι marks the choice as deliberate and intelligent; yet they acknowledge that the words are sometimes used indiscriminately, and especially that θέλω as the less sharply-defined term is put where βούλομαι would be proper; see Ellendt, Lex. Sophocles ; Pape , Handwörterb.; Seiler, Wörterb. d. Homer , under the word βούλομαι; Suhle und Schneidewin, Handwörterb.; Crosby, Lex. to Xenophon , an., under the word ἐθέλω; (Arnold's) Pillon, Greek Syn. § 129; Webster, Synt. and Syn. of the Greek Testament, p. 197; Wilke, Clavis N. T., edition 2, 2:603; Schleusner, N. T. Lex. see under the word, βούλομαι; Munthe , Observations, phil. in N. T. ex Diodorus Siculus, etc., p. 3; Valckenaer, Scholia etc. ii. 23; Westermann on Demosthenes 20, 111; the commentators generally on Matt. as above; Lightfoot on Philemon 1:13, Philemon 1:14; Riddle in Schaff's Lange on Eph., p. 42; this seems to be roughly intended by Ammonius also: βούλεσθαι μέν ἐπί μόνου λεκτεον τοῦ λογικου. τό δέ θέλειν καί ἐπί ἀλογου ζοωυ; (and Eustathius on Iliad 1, 112, p. 61, 2, says ὀυχ' ἁπλῶς θέλω, ἀλλά βούλομαι, ὅπερ ἐπίτασις τοῦ θέλειν ἐστιν). On the other hand, Liddell and Scott (under the word ἐθέλω); Passow , edition 5; Rost, Wörterb. edition 4; Schenkl, Schulwörterb.; Donaldson, Crat. § 463f; Wahl; Clay. Apocrypha, under the word βούλομαι; Cremer , under the words, βούλομαι and θέλω; especially Stallb. on Plato s de repub. 4, 13, p. 437 b. (cf. too Cope on Aristotle , rhet. 2, 19, 19); Franke on Demosthenes 1, 1, substantially reverse the distinction, as does Ellicott on 1 Timothy 5:14; Wordsworth on 1 Thessalonians 2:18. Although the latter opinion may seem to be favored by that view of the derivation of the words which allies βούλομαι with voluptas (Curtius , § 659, compare p. 726), and makes θέλω signify 'to hold to something,' 'form a fixed resolve' (see above, at the beginning), yet the predominant usage of the N. T. will be evident to one who looks up the passages referred to above (Fritzsche's explanation of Matthew 1:19 is hardly natural); to which may be added such as Matthew 2:18; Matthew 9:13; Matthew 12:38; Matthew 15:28; Matthew 17:4 (Matthew 20:21,Matthew 20:32); Matthew 26:15,Matthew 26:39 (cf. Luke 22:42); Mark 6:19; Mark 7:24; Mark 9:30; Mark 10:35; Mark 12:38; Mark 15:9 (cf. John 18:39), Mark 15:15 (where R. V. wishing is questionable; cf. Luke 23:20); Luke 10:24; Luke 15:28; Luke 16:26; John 5:6; John 6:11; John 12:21; Acts 10:10; Acts 18:15; Romans 7:19 (cf. Romans 7:15, its opposed to μισῶ, and indeed the use of θέλω throughout this chapter); 1 Corinthians 7:36, 1 Corinthians 7:39; 1 Corinthians 14:35; Ephesians 1:11; 2 Thessalonians 3:10, etc. Such passages as 1 Timothy 2:4; 2 Peter 3:9 will be ranged now on one side, now on the other; cf. 1 Corinthians 12:11, 1 Corinthians 12:18. θέλω occurs in the N. T. about five times as often as βούλομαι (on the relative use of the words in classic writers see Tycho Mommsen in Rutherford, New Phryn., p. 415f). The usage of the Sept. (beyond the particular specified by Prof. Grimm) seems to afford little light; see e. g. Genesis 24:5, Genesis 24:8; Deuteronomy 25:7; Psalms 39:7, Psalms 39:9 (Psalms 40:7,Psalms 40:9), etc. In modern Greek θέλω seems to have nearly driven βούλομαι out of use; on θέλω as an auxiliary cf. Jebb in Vincent and Dickson's Handbook, Appendix §§ 60, 64. For examples of the associated use of the words in classic Greek, see Stephanus ' Thesaurus under the word βούλομαι, p. 366 d.; Lightfoot , Cremer , and especially Schmidt , as above.)

θεμέλιος

(2310) θεμέλιος, θεμέλιον (θέμα (i. e. thing laid down)), laid down as a foundation, belonging to a foundation (Diodorus 5, 66; θεμέλιοι λίθοι, Aristophanes av. 1137); generally as a substantive, ὁ θεμέλιος (namely, λίθος) (1 Corinthians 3:11; 2 Timothy 2:19; Revelation 21:19), and τό θεμέλιον (rarely so in Greek writings, as (Aristotle , phys. auscult. 2, 9, p. 200a, 4); Pausanias , 8, 32, 1; (others)), the foundation (of a building, wall, city): properly, Luke 6:49; τιθέναι θεμέλιον, Luke 6:48; Luke 14:29; plural οἱ θεμέλιοι (chiefly so in Greek writings), Hebrews 11:10; Revelation 21:14, Revelation 21:19; neuter τό θεμέλια, Acts 16:26 (and often in the Sept. ); metaphorically, the foundations, beginnings, first principles, of an institution or system of truth: 1 Corinthians 3:10, 1 Corinthians 3:12; the rudiments, first principles, of Christian life and knowledge, Hebrews 6:1 (μετανοίας genitive of apposition (Winer 's Grammar, 531 (494))); a course of instruction begun by a teacher, Romans 15:20; Christ is called the θεμέλιος, i. e. faith in him, which is like a foundation laid in the soul on which is built up the fuller and richer knowledge of saving truth, 1 Corinthians 3:11; τῶν ἀποστόλων (genitive of apposition, on account of what follows: ὄντος... Χριστοῦ (others say genitive of origin, see ἐποικοδομέω ; cf. Winer 's Grammar, § 30, 1; Meyer or Ellicott at the passage)), of the apostles as preachers of salvation, upon which foundation the Christian church has been built, Ephesians 2:20; a solid and stable spiritual possession, on which resting as on a foundation they may strive to lay hold on eternal life, 1 Timothy 6:19; the church is apparently called θεμέλιος as the foundation of the 'city of God,' 2 Timothy 2:19, cf. 2 Timothy 2:20 and 1 Timothy 3:15. (the Sept. several times also for אַרְמון, a palace, Isaiah 25:2; Jeremiah 6:5; Amos 1:4, etc.)

θεμελιόω

(2311) θεμελιόω: future θεμελιώσω; 1 aorist ἐθεμελίωσα; passive, perfect participle τεθεμελιωμένος; pluperfect 3 person singular τεθεμελίωτο (Matthew 7:25; Luke 6:48 R G; without augment cf. Winers Grammar § 12, 9; [Buttmann, 33 (29); Tdf. Proleg., p. 121]); Sept. for יָסַד; [from Xenophon down]; to lay the foundation, to found: properly, τὴν γῆν, Hebrews 1:10 (Psalm 101:26 (Psalms 102:26) Proverbs 3:19; Isaiah 48:13, others); τὶ ἐπί τι, Matthew 7:25; Luke 6:48. metaphorically, (Diodorus 11, 68; 15, 1) to make stable, establish, [A. V. ground]: of the soul, [1 aorist optative 3 person singular] 1 Peter 5:10 [Rec. ; but T, Tr marginal reading in brackets, the future]; passive, Ephesians 3:17 (Ephesians 3:18); Colossians 1:23.

θεοδίδακτος

(2312) θεοδίδακτος, -ον, (θεός and διδακτός), taught of God: 1 Thessalonians 4:9. ([The Epistle of Barnabas 21, 6 (cf. Harnack's note)]; ecclesiastical writings.)

Related entry: θεολόγος, -ου, ὁ, (θεός and λέγω), in Greek writings [from Aristotle on] one who speaks (treats) of the gods and divine things, versed in sacred science; (Grossmann, Quaestiones Philoneae, i. p. 8, shows that the word is used also by Philo especially of Moses [cf. de praem. et poen. § 9]). This title is given to John in the inscription of the Apocalypse, according to the Rec. text, apparently as the publisher and interpreter of divine oracles, just as Lucian styles the same person θεολόγος in Alex. 19 that he calls προφήτης in c. 22. The common opinion is that John was called θεολόγος in the same sense in which the term was used of Gregory of Nazianzus, namely because he taught the θεότνς of the λόγος. But then the wonder is, why the copyists did not prefer to apply the epithet to him in the title of the Gospel.

θεομαχέω

(2313) θεομαχέω, -ῶ; (θεομάχος); to fight against God: Acts 23:9 Rec. (Euripides, Xenophon, Diodorus, others; 2 Macc. 7:19.)

θεομάχος

(2314) θεομάχος, -ου, ὁ, (θεός and μάχομαι), fighting against God, resisting God: Acts 5:39. (Symm, Job 26:5; Proverbs 9:18; Proverbs 21:16; Heracl. Pont. alleg. Homer. 1; Lucian, Jup. tr. 45.)

θεόπνευστος

(2315) θεόπνευστος, -ον, (θεός and πνέω), inspired by God: γραφή, i. e. the contents of Scripture, 2 Timothy 3:16 [see πᾶς , I. 1 c.]; σοφίη, [pseudo-] Phocyl. 121; ὄνειροι, Plutarch, de plac. phil. 5, 2, 3, p. 904 f.; [Sibylline Oracles 5, 406 (cf. 308); Nonnus, paraphr. ev. Ioan. 1, 99]. (ἔμπνευστος also is used passively, but ἄπνευστος, εὔπνευστος, πυρίπνευστος [δυσδιάπνευστος], actively [and δυσανάπνευστος; apparently either active or passive; cf. Winer's Grammar, 96 (92) note].)

θεός

(2316) Θεός, Θεοῦ, ὁ and ἡ, vocative θῇ, once in the N. T., Matthew 27:46; besides in Deuteronomy 3:24; Judges 16:28; Judges 21:3; (2 Samuel 7:25; Isaiah 38:20); Sir. 23:4; Wis. 9:1; 3Macc. 6:3; 4 Macc. 6:27; Act. Thom. 44f, 57; Eus. h. e. 2, 23, 16; (5, 20, 7; vit. Const. 2, 55, 1. 59); cf. Winer s Grammar, § 8, 2 c.; (Buttmann , 12 (11)); ((on the eight or more proposed derivations see Vanicek , p. 386, who follows Curtius , (after Döderlein), p. 513ff in connecting it with a root meaning to supplicate, implore; hence, the implored; per contra cf. Max Müller, Chips etc. 4:227f; Liddell and Scott, under the word, at the end)); (from Homer down); the Sept. for אֵל, אֶלֹהִים and יְהוָה; a god, a goddess;

1. a general appellation of deities or divinities: Acts 28:6; 1 Corinthians 8:4; 2 Thessalonians 2:4; once ἡ Θεός, Acts 19:37 G L T Tr WH ; Θεοῦ φωνή καί οὐκ ἀνθρώπου, Acts 12:22; ἄνθρωπος ὤν ποιεῖς σεαυτόν Θεόν, John 10:33; plural, of the gods of the Gentiles: Acts 14:11; Acts 19:26; λεγόμενοι θεοί, 1 Corinthians 8:5; οἱ φύσει μή ὄντες θεοί, Galatians 4:8; τοῦ Θεοῦ Ρ᾽εφαν (which see), Acts 7:43; of angels: εἰσί θεοί πολλοί, 1 Corinthians 8:5 (on which cf. Philo de somn. i. § 39 ὁ μέν ἀλήθεια Θεός εἰς ἐστιν, οἱ δ' ἐν καταχρησει λεγόμενοι πλείους). (On the use of the singular Θεός (and Latin deus ) as a generic term by (later) heathen writers, see Norton, Genuineness of the Gospels, 2nd edition iii. addit. note D; cf. Dr. Ezra Abbot in Chris. Exam. for Nov. 1848, p. 389ff; Huidekoper, Judaism at Rome, chapter i. § ii.; see Bib. Sacr. for July 1856, p. 666f, and for addit. examples Nagelsbach, Homer . Theol., p. 129; also his Nachhomerische Theol., p. 139f; Stephanus ' Thesaurus, under the word; and references (by Prof. Abbot) in the Journal of the Society for Biblical Literature and Exegesis, i., p. 120 note.) For θεοί in application to (deceased) Christians, see Theoph. ad Autol. 2, 27; Hippol. refut. omn. haer. 10, 34; Iren. haer. 3, 6, 1 fin.; 4, 1,1; 4, 38, 4; cf. esp. Harnack, Dogmengesch. i. p.82 note.

2. Whether Christ is called God must be determined from John 1:1; John 20:28; 1 John 5:20; Romans 9:5; Titus 2:13; Hebrews 1:8, etc.; the matter is still in dispute among theologians cf. Grimm, Institutio theologiae dogmaticae, edition 2, p. 228ff (and the discussion (on Romans 9:5) by Professors Dwight and Abbot in the Journal of the Society for Biblical Literature, etc. as above, especially, pp. 42ff, 113ff). On patristic usage cf. Harnack, Dogmengesch. i. pp. 131, 695; Bp. Lghtft. Ignat. vol. ii. p. 26.

3. spoken of the only and true God: with the article, Matthew 3:9; Mark 13:19; Luke 2:13; Acts 2:11, and very often; with prepositions: ἐκ τοῦ Θεοῦ, John 8:42, John 8:47 and often in John's writings; ὑπό τοῦ Θεοῦ Luke 1:26 (T Tr WH ἀπό); Acts 26:6; παρά τοῦ Θεοῦ, John 8:40; John 9:16 (L T Tr WH here omit the article); παρά τῷ Θεοῦ, Romans 2:13 (Tr text omits, and L WH Tr marginal reading brackets the article); Romans 9:14; ἐν τῷ Θεοῦ, Colossians 3:3; ἐπί τῷ Θεῷ, Luke 1:47; εἰς τόν Θεόν, Acts 24:15 (Tdf. πρός); ἐπί τόν Θεόν, Acts 15:19; Acts 26:18, Acts 26:20; πρός τόν Θεόν, John 1:2; Acts 24:1-27 (Tdf. ),16, and many other examples without the article: Matthew 6:24; Luke 3:2; Luke 20:38; Romans 8:8, Romans 8:33; 2 Corinthians 1:21; 2 Corinthians 5:19; 2 Corinthians 6:7; 1 Thessalonians 2:5, etc.; with prepositions: ἀπό Θεοῦ, John 3:2; John 16:30; Romans 13:1 (L T Tr WH ὑπό) παρά Θεοῦ, John 1:6; ἐκ Θεοῦ, Acts 5:39; 2 Corinthians 5:1; Philippians 3:9; παρά Θεῷ, 2 Thessalonians 1:6; 1 Peter 2:4; κατά Θεόν, Romans 8:27; 2 Corinthians 7:9; cf. Winer 's Grammar, § 19, under the word ὁ Θεός τίνος (genitive of person), the (guardian) God of anyone, blessing and protecting him: Matthew 22:32; Mark 12:26 (Mark 12:29 WH marginal reading (see below)); Luke 20:37; John 20:17; Acts 3:13; Acts 13:17; 2 Corinthians 6:16; Hebrews 11:16; Revelation 21:3 (without ὁ; but G T Tr WH text omit the phrase); ὁ Θεός μου, equivalent to οὗ εἰμί, ᾧ καί λατρεύω (Acts 27:23): Romans 1:8; 1 Corinthians 1:4 (Tr marginal reading brackets the genitive); 2 Corinthians 12:21; Philippians 1:3; Philippians 4:19; Philemon 1:4; κύριος ὁ Θεός σου, ἡμῶν, ὑμῶν, αὐτῶν (in imit. of Hebrew אֱלֹהֶיך יְהוָה, אֱלֹהֵינוּ יְהוָה, אֱלֹהֵיכֶם יְהוָה, אֶלֹהֵיהֶם יְהוָה): Matthew 4:7; Matthew 22:37; Mark 12:29 (see above); Luke 4:8, Luke 4:12; Luke 10:27; Acts 2:39; cf. Thilo, Cod. apocr. Nov. Test., p. 169; (and Lightfoot as quoted under the word κύριος, c. α. at the beginning); ὁ Θεός καί πατήρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ: Romans 15:6; 2 Corinthians 1:3; 2 Corinthians 11:31 (L T Tr WH omit ἡμῶν and Χριστοῦ); Ephesians 1:3; Colossians 1:3 (L WH omit καί); 1 Peter 1:3; in which combination of words the genitive depends on ὁ Θεός as well as on πατήρ, cf. Fritzsche on Romans, iii., p. 232f; (Oltramare on Romans, the passage cited; Lightfoot on Galatians 1:4; but some would restrict it to the latter; cf. e. g. Meyer on Romans, the passage cited; also on Ephesians, the passage cited; Ellicott on Galatians, the passage cited; also, Ephesians, the passage cited); ὁ Θεός τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, Ephesians 1:17; ὁ Θεός καί πατήρ ἡμῶν, Galatians 1:4; Philippians 4:20; 1 Thessalonians 1:3; 1 Thessalonians 3:11, 1 Thessalonians 3:13; Θεός ὁ πατήρ, 1 Corinthians 8:6; ὁ Θεός καί πατήρ, 1 Corinthians 15:24; Ephesians 5:20; James 1:27; James 3:9 (Rec. ; others κύριος καί πατήρ); ἀπό Θεοῦ πατρός ἡμῶν, Romans 1:7; 1 Corinthians 1:3; 2 Corinthians 1:2; Ephesians 1:2; Philippians 1:2; Colossians 1:2; 2 Thessalonians 1:2; 1 Timothy 1:2 (Rec. , others omit ἡμῶν); Philemon 1:3; (ὁ Θεός πατήρ, Colossians 3:17 L T Tr WH (cf. Lightfoot at the passage); elsewhere without the article as) Θεοῦ πατρός (in which phrase the two words have blended as it were into one, equivalent to a proper name, German Gottvater (A. V. God the Father)): Philippians 2:11; 1 Peter 1:2; ἀπό Θεοῦ πατρός, Galatians 1:3; Ephesians 6:23; 2 Timothy 1:2; Titus 1:4; παρά Θεοῦ πατρός, 2 Peter 1:17; 2 John 1:3; cf. Wieseler, commentary üb. d. Brief a. d. Galat., p. 10ff ὁ Θεός with the genitive of the thing of which God is the author (cf. Winer 's Grammar, § 30, 1): τῆς ὑπομονῆς καί τῆς παρακλήσεως, Romans 15:5; τῆς ἐπλιδος, Romans 15:13; τῆς εἰρήνης, Romans 15:33; 1 Thessalonians 5:23; τῆς παρακλήσεως, 2 Corinthians 1:3. τά τοῦ Θεοῦ, the things of God, i. e.

α. his counsels, 1 Corinthians 2:1 L

β. his interests, Matthew 16:23; Mark 8:33.

γ. things due to God, Matthew 22:21; Mark 12:17; Luke 20:25.

τά πρός τόν Θεόν, things respecting, pertaining to, God — contextually equivalent to the sacrificial business of the priest, Romans 15:17; Hebrews 2:17; Hebrews 5:1; cf. Xenophon , rep. Lac. 13, 11; Fritzsche on Romans, iii., p. 262f Nom. ὁ Θεός for the vocative: Mark 15:34; Luke 18:11, Luke 18:13; John 20:28; Acts 4:24 (R G ; Hebrews 1:8 ?); Acts 10:7; cf. Winer s Grammar, § 29, 2; (Buttmann , 140 (123)). τῷ Θεῷ, God being judge (cf. Winer s Grammar, § 31, 4 a.; 248 (232f); Buttmann , § 133, 14): after δυνατός, 2 Corinthians 10:4; after ἀστεῖος, Acts 7:20 (after ἄμεμπτος, Wis. 10:5; after μέγας, Jonah 3:3; see ἀστεῖος , 2). For the expressions ἄνθρωπος Θεοῦ, δύναμις Θεοῦ, υἱός Θεοῦ, etc., Θεός τῆς ἐλπίδος etc., ὁ ζῶν Θεός etc., see under ἄνθρωπος 6, δύναμις a., υἱός τοῦ Θεοῦ, ἐλπίς 2, ζάω I. 1, etc. On ὁ θεός and θεός, esp. in the writings of John, see Westcott, Epp. of St. John, p. 165 sqq.

4. Θεός is used of whatever can in any respect be likened to God, or resembles him in any way: Hebraistically, equivalent to God's representative or vicegerent, of magistrates and judges, John 10:34 after Psalms 81:6 (Psalms 82:6) (of the wise man, Philo de mut. nom. § 22; quod omn. prob. book § 7; (ὁ σοφός λέγεται Θεός τοῦ ἄφρονος... Θεός πρός φαντασίαν καί δοκησιν, quod det. pot. insid. § 44); πατήρ καί μήτηρ ἐμφανεις εἰσί θεοί, μιμούμενοι τόν ἀγεννητον ἐν τῷ ζοωπλάστειν, de decal. § 23; ὠνομάσθη (i. e. Moses) ὅλου τοῦ ἔθνους Θεός καί βασιλεύς, de vita Moys. i. § 28; (de migr. Abr. § 15; de alleg. leg. i. § 13)); of the devil, ὁ Θεός τοῦ αἰῶνος τούτου (see αἰών , 3), 2 Corinthians 4:4; the person or thing to which one is wholly devoted, for which alone he lives, e. g. ἡ κοιλία, Philippians 3:19.

θεοσέβεια

(2317) θεοσέβεια, -ας, ἡ, (θεοσεβής), reverence towards God, godliness: 1 Timothy 2:10. (Xenophon, an. 2, 6, 26; Plato, epin., p. 985 d.; Sept. Genesis 20:11; Job 28:28; Baruch 5:4; Sir. 1:25 (Sir. 1:22); 4 Macc. 1:9 (Fritzsche); 4 Maccabees 7:6, 22 (variant).)

θεοσεβής

(2318) θεοσεβής, -ές, (θεός and σέβομαι), worshipping God, pious: John 9:31. (Sept. ; Sophocles, Euripides, Aristophanes, Xenophon, Plato, others; [cf. Trench § 48].)

θεοστυγής

(2319) θεοστυγής, -ές, (θεός and στυγέω; cf. θεομισής, θεομυσής, and the substantive, θεοστυγία, omitted in the lexx., Clement of Rome, 1 Cor. 35, 5), hateful to God, exceptionally impious and wicked; (Vulg. deo odibilis ): Romans 1:30 (Euripides, Troad. 1213 and Cyclop. 396, 602; joined with ἄδικοι in Clement. hom. 1, 12, where just before occurs οἱ θεὸν μισοῦντες). Cf. the full discussion of the word by Fritzsche, Commentary on Romans, 1, p. 84ff; [and see Winer's Grammar, 53f (53)].

θεότης

(2320) θεότης, -ητος, ἡ, (deitas , Tertullian, Augustine [de 104 Dei 7, 1]), deity i. e. the state of being God, Godhead: Colossians 2:9. (Lucian, Icar. 9; Plutarch, de defect. orac. 10, p. 415 c.) [Synonyms θεότης, θειότης: θεότ. deity differs from θειότ. divinity, as essence differs from quality or attribute; cf. Trench § 2; Bp. Lightfoot or Meyers on Colossians under the passage; Fritzsche on Romans 1:20.]

Θεόφιλος

(2321) Θεόφιλος, -ου, (θεός and φίλος), Theophilus, a Christian to whom Luke inscribed his Gospel and Acts of the Apostles: Luke 1:3; Acts 1:1. The conjectures concerning his family, rank, nationality, are reviewed by (among others) Win. RWB, under the word; Bleek on Luke 1:3; [B. D. , under the word]; see also under κράτιστος .

θεραπεία

(2322) θεραπεία, -ας, ἡ, (θεραπεύω);

1. service, rendered by anyone to another.

2. special medical service, curing, healing: Luke 9:11; Revelation 22:2, ([Hippocrates], Plato, Isocrates, Polybius).

3. by metonymy, household, i. e. body of attendants, servants, domestics: Matthew 24:45 R G; Luke 12:42 (and often so in Greek writings; cf. Lob. ad Phryn., p. 469; for עֲבָדִים, Genesis 45:16).

θεραπεύω

(2323) θεραπεύω; imperfect ἐθεράπευον; future θερπεύσω; 1 aorist ἐθεράπευσα; passive, present θεραπεύομαι; imperfect ἐθεραπευόμην; perfect participle τεθεραπευμένος; 1 aorist ἐθεραπεύθην; (θέραψ, equivalent to θεράπων); from Homer down;

1. to serve, do service: τινά, to one; passive, θεραπ. ὑπό τινος, Acts 17:25.

2. to heal, cure, restore to health: Matthew 12:10; Mark 6:5; Luke 6:7; Luke 9:6; Luke 13:14; Luke 14:3; τινά, Matthew 4:24; Matthew 8:7, Matthew 8:16, etc.; Mark 1:34; Mark 3:10; Luke 4:23; Luke 10:9; passive, John 5:10; Acts 4:14; Acts 5:16, etc.; τινὰ ἀπό τινος, to cure one of any disease, Luke 7:21; passive, Luke 5:15; Luke 8:2; θεραπεύειν νόσους, μαλακίαν: Matthew 4:23; Matthew 9:35; Matthew 10:1; Mark 3:15 [R G L, Tr marginal reading in brackets]; Luke 9:1; a wound, passive, Revelation 13:3, Revelation 13:12.

θεράπων

(2324) θεράπων, -οντος, ὁ, [perhaps from a root to hold, have about one; cf. English retainer ; Vanicek, p. 396; from Homer down], Sept. for עֶבֶד, an attendant, servant: of God, spoken of Moses discharging the duties committed to him by God, Hebrews 3:5 as in Numbers 12:7; Joshua 1:2; Joshua 8:31, Joshua 8:33 (Joshua 9:4, Joshua 9:6); Wis. 10:16. [Synonym: see διάκονος .]

θερίζω

(2325) θερίζω; future θερίσω (Buttmann , 37 (32), cf. WH 's Appendix, p. 163f); 1 aorist ἐθερισα; 1 aorist passive ἐθερίσθην; (θέρος); the Sept. for קָצַר; (from Aeschylus , Herodotus down); to reap, harvest;

a. properly: Matthew 6:26; Luke 12:24; James 5:4; (figuratively, John 4:36 (twice)).

b. in proverbial expressions about sowing and reaping: ἄλλος... ὁ θερίζων, one does the work, another gets the reward, John 4:37 (where the meaning is 'ye hereafter, in winning over a far greater number of the Samaritans to the kingdom of God, will enjoy the fruits of the work which I have now commenced among them' (others do not restrict the reference to converted Samaritans)); θερίζων ὅπου οὐκ ἔσπειρας, unjustly appropriating to thyself the fruits of others' labor, Matthew 25:24, Matthew 25:26; Luke 19:21; ὁ ἐάν... θερίσει, as a man has acted (on earth) so (hereafter by God) will he be requited, either with reward or penalty (his deeds will determine his doom), Galatians 6:7 (a proverb: ut sententem feceris, ita metes, Cicero , de orat. 2, 65; (σύ δέ ταῦτα αἰσχρῶς μέν ἔσπειρας κακῶς δέ ἐθερισας, Aristotle , rhet. 3, 3, 4; cf. Plato , Phaedr. 260 d.; see Meyer on Galatians, the passage cited)); τί, to receive a thing by way of reward or punishment: τά σαρκικά, 1 Corinthians 9:11; φθοράν, ζωήν αἰώνιον, Galatians 6:8, (σπείρειν πυρούς, θερίζειν ἀκάνθας, Jeremiah 12:13; ὁ σπείρων φαῦλα θερίσει κακά, Proverbs 22:8; ἐάν σπείρητε κακά, πᾶσαν ταραχήν καί θλῖψιν θερισετε, Test. xii. Patr. , p. 576 (i. e. test. Levi § 13)); absolutely: of the reward of well-doing, Galatians 6:9; 2 Corinthians 9:6.

c. As the crops are cut down with the sickle, θερίζειν, is figuratively used for to destroy, cut off: Revelation 14:15; with the addition of τήν γῆν, to remove the wicked inhabitants of the earth and deliver them up to destruction, Revelation 14:16 (τήν Ἀσίαν, Plutarch , reg. et. imper. apophthegm. (Antig. 1), p. 182 a.).

θερισμός

(2326) θερισμός, -οῦ, ὁ, (θερίζω), harvest: equivalent to the act of reaping, John 4:35; figuratively, of the gathering of men into the kingdom of God, ibid. equivalent to the time of reaping, i. e. figuratively, the time of final judgment, when the righteous are gathered into the kingdom of God and the wicked are delivered up to destruction, Matthew 13:30, Matthew 13:39; Mark 4:29. equivalent to the crop to be reaped, i. e. figuratively, a multitude of men to be taught how to obtain salvation, Matthew 9:37; Luke 10:2; ἐξηράνθη ὁ θερισμός, the crops are ripe for the harvest, i. e. the time is come to destroy the wicked, Revelation 14:15. (Sept. for קָצִיר rare in Greek writings, as Xenophon, oec. 18, 3; Polybius 5, 95, 5.)

θεριστής

(2327) θεριστής, -οῦ, ὁ, (θερίζω), a reaper: Matthew 13:30, Matthew 13:39. (Bel and the Dragon, 33; Xenophon, Demosthenes, Aristotle, Plutarch, others.)

θερμαίνω

(2328) θερμαίνω: middle, present θερμαίνομαι; imperfect ἐθερμαινόμην; (θερμός); from Homer down; to make warm, to heat; middle to warm oneself: Mark 14:54, Mark 14:67; John 18:18, John 18:25; James 2:16.

θέρμη

(2329) θέρμη (and θέρμα; cf. Lob. ad Phryn., p. 331, [Rutherford, New Phryn., p. 414]), -ης, ἡ, heat: Acts 28:3. (Ecclesiastes 4:11; Job 6:17; Psalms 18:7 (Psalms 19:7); Thucydides, Plato, Menander, others.)

θέρος

(2330) θέρος, -ους, τό, (θέρω to heat), summer: Matthew 24:32; Mark 13:28; Luke 21:30. (From Homer down; Hebrew קַיִץ, Proverbs 6:8; Genesis 8:22.)

Θεσσαλονικεύς

(2331) Θεσσαλονικεύς, -έως, ὁ, a Thessalonian: Acts 20:4; Acts 27:2; 1 Thessalonians 1:1; 2 Thessalonians 1:1.

Θεσσαλονίκη

(2332) Θεσσαλονίκη, -ης, ἡ, Thessalonica (now Saloniki), a celebrated and populous city, situated on the Thermaic Gulf, the capital of the second [(there were four; cf. Livy 45:29)] division of Macedonia and the residence of a Roman governor and quaestor. It was anciently called Therme, but was rebuilt by Cassander, the son of Antipater, and called by its new name [which first appears in Polybius 23, 11, 2] in honor of his wife Thessalonica, the sister of Alexander the Great; cf. Strabo 7, 330. Here Paul the apostle founded a Christian church: Acts 17:1, Acts 17:11, Acts 17:13; Philippians 4:16; 2 Timothy 4:10. [BB. DD. under the word; Lewin, St. Paul, 1, 225ff.]

Θευδᾶς

(2333) Θευδᾶς [probably contracted from θεόδωρος, Winers Grammar, 103 (97); especially Bp. Lightfoot on Colossians 4:15; on its inflection cf. Buttmann, 20 (18)], ὁ, Theudas, an impostor who instigated a rebellion which came to a wretched end in the time of Augustus: Acts 5:36. Josephus (Antiquities, 20, 5, 1) makes mention of one Theudas, a magician, who came into notice by pretending that he was a prophet and was destroyed when Cuspius Fadus governed Judæa in the time of Claudius. Accordingly, many interpreters hold that there were two insurgents by the name of Theudas; while others, with far greater probability, suppose that the mention of Theudas is ascribed to Gamaliel by an anachronism on the part of Luke. On the different opinions of others cf. Meyer on Acts, the passage cited; Winers RWB, under the word; Keim in Schenkel see 510f; [especially Hackett in B. D. , under the word].

θεωρέω

(2334) θεωρέω, θεωρῶ; imperfect ἐθεώρουν; (future θεωρήσω, John 7:3 T Tr WH ); 1 aorist ἐθεώρησα; (θεωρός a spectator, and this from θεάομαι, which see (cf. Vanicek , p. 407; Liddell and Scott, under the word; Allen in the American Journ. of Philol. i., p. 131f)); (from Aeschylus and Herodotus down); the Sept. for רָאָה and Chaldean חָזָה;

1. to he a spectator, look at, behold, German schauen (the θεωροι were men who attended the games or the sacrifices as public deputies; cf. Grimm on 2 Macc. 4:19); absolutely: Matthew 27:55; Mark 15:40; Luke 23:35; followed by indirect discourse, Mark 12:41; Mark 15:47; used especially of persons and things looked upon as in some respect noteworthy: τινα, John 6:40; John 16:10, John 16:16,John 16:19; Acts 3:16; Acts 25:24; Revelation 11:11; ὁ θεωρῶν τόν υἱόν θεωρεῖ τόν πατέρα, the majesty of the Father resplendent in the Son, John 12:45; τινα with participle (Buttmann , 301 (258): Mark 5:15); Luke 10:18; John 6:19; (John 10:12); John 20:12,John 20:14; (1 John 3:17); τί, Luke 14:29; Luke 21:6; Luke 23:48; Acts 4:13; τά σημεῖα, John 2:23; John 6:2 L Tr WH ; Acts 8:13, (θαυμαστά τέρατα, Wis. 19:8); τά ἔργα τοῦ Χριστοῦ, John 7:3; τί with participle, John 20:6; Acts 7:56; Acts 10:11; followed by ὅτι, Acts 19:26; to view attentively, take a view of, survey: τί, Matthew 28:1; to view mentally, consider: followed by orat. obliq., Hebrews 7:4.

2. to see; i. e.

a. to perceive with the eyes: πνεῦμα, Luke 24:37; τινα with a participle, Luke 24:39; τινα, ὅτι, John 9:8; τό πρόσωπον τίνος (after the Hebrew; see πρόσωπον , 1 a.), equivalent to to enjoy the presence of one, have contact with him, Acts 20:38; οὐκέτι θεωρεῖν τινα, used of one from whose sight a person has been withdrawn, John 14:19; οὐ θεωρεῖ ὁ κόσμος τό πνεῦμα, i. e. so to speak, has no eyes with which it can see the Spirit; he cannot render himself visible to it, cannot give it his presence and power, John 14:17.

b. to discern, descry: τί, Mark 5:38; τινα, Mark 3:11; Acts 9:7.

c. to ascertain, find out, by seeing: τινα with a predicate accusative, Acts 17:22; τί with participle, Acts 17:16; Acts 28:6; ὅτι, Mark 16:4; John 4:19; John 12:19; Acts 19:26; Acts 27:10; followed by indirect discourse, Acts 21:20; Hebraistically (see εἰδῶ , I. 5) equivalent to to get knowledge of: John 6:62 (τόν υἱόν τοῦ ἀνθρώπου ἀναβαίνοντα the Son of Man by death ascending; cf. Lücke, Meyer (yet cf. Weiss in the 6te Aufl.), Baumg.-Crusius, in the place cited); τόν θάνατον i. e. to die, John 8:51; and on the other hand, τήν δόξαν τοῦ Χριστοῦ, to be a partaker of the glory, i. e. the blessed condition in heaven, which Christ enjoys, John 17:24, cf. John 17:22. (Compare: ἀναθεωρέω, παραθεωρέω.)

[Synonyms: θεωρεῖν, θέασθαι, ὁρᾶν, σκοπεῖν: θεωρεῖν is used primarily not of an indifferent spectator, but of one who looks at a thing with interest and for a purpose; θεωρεῖν would be used of a general officially reviewing or inspecting an army, θέασθαι of a lay spectator looking at the parade. θεωρεῖν as denoting the careful observation of details can even be contrasted with ὁρᾶν in so far as the latter denotes only perception in the general; so used θεωρεῖν quite coincides with σκοπεῖν Schmidt 1:11; see also Green, 'Critical Note' on Matthew 7:3. Cf. under the words, ὁράω, σκοπέω.]

θεωρία

(2335) θεωρία, -ας, ἡ, (θεωρός, on which see θεωρέω at the beginning); from [Aeschylus], Herodotus down;

1. a viewing, beholding.

2. that which is viewed; a spectacle, sight: Luke 23:48 (3 Macc. 5:24).

θήκη

(2336) θήκη, -ης, ἡ, (τίθημι); from [Aeschylus], Herodotus down; that in which a thing is put or laid away, a receptacle, repository, chest, box: used of the sheath of a sword, John 18:11; Josephus, Antiquities 7, 11, 7; Pollux 10, (31) 144.

θηλάζω

(2337) θηλάζω; 1 aorist ἐθήλασα; (θηλή a breast, [cf. Peile, Etym., p. 124f]);

1. transitive, to give the breast, give suck, to suckle: Matthew 24:19; Mark 13:17; Luke 21:23, (Lysias, Aristotle, others; Sept. for הֵינִיק); μαστοὶ ἐθήλασαν, Luke 23:29 R G.

2. intransitive, to suck: Matthew 21:16 (Aristotle, Plato, Lucian, others; Sept. for יָנַק); μαστούς, Luke 11:27; Job 3:12; Song of Solomon 8:1; Joel 2:16; Theocritus 3:16.

θῆλυς

(2338) θῆλυς, -εια, -υ, [cf. θηλάζω , at the beginning], of the female sex; ἡ θήλεια, a substantive, a woman, a female: Romans 1:26; also τὸ θῆλυ, Matthew 19:4; Mark 10:6; Galatians 3:28. (Genesis 1:27; Genesis 7:2; Exodus 1:16, etc.; in Greek writings from Homer down.)

θήρα

(2339) θήρα [Latin fera ; perhaps from root to run, spring, prey, Vanicek, p. 415; cf. Curtius § 314], -ας, ἡ; from Homer down; a hunting of wild beasts to destroy them; hence, figuratively, of preparing destruction for men, [A. V. a trap], Romans 11:9, on which cf. Fritzsche.

θηρεύω

(2340) θηρεύω: 1 aorist infinitive θηρεῦσαι; (from θήρα, as ἀγρεύω from ἄγρα [cf. Schmidt, chapter 72, 3]); from Homer down; to go a hunting, to hunt, to catch in hunting; metaphorically, to lay wait for, strive to ensnare; to catch artfully: τὶ ἐκ στόματός τινος, Luke 11:54.

θηριομαχέω

(2341) θηριομαχέω, -ῶ: 1 aorist ἐθηριομάχησα; (θηριομάχος); to fight with wild beasts (Diodorus 3, 43, 7; Artemidorus Daldianus, oneir. 2, 54; 5, 49); εἰ ἐθηριομάχησα ἐν Ἐφέσῳ, 1 Corinthians 15:32 — these words some take literally, supposing that Paul was condemned to fight with wild beasts; others explain them tropically of a fierce contest with brutal and ferocious men (so θηριομαχεῖν in Ignatius ad Rom. 5, [etc.]; οἴοις θηρίοις μαχόμεθα says Pompey, in the Appendix, bell. 104:2, 61; see θηρίον ). The former opinion encounters the objection that Paul would not have omitted this most terrible of all perils from the catalogue in 2 Corinthians 11:23.

θηρίον

(2342) θηρίον, -ου, τό, (diminutive of θήρ; hence, a little beast, little animal; Plato, Theaet., p. 171 e.; of bees, Theocritus, 19, 6; but in usage it had almost always the force of its primitive; the later diminutive is θηρίδιον [cf. Epictetus diss. 2, 9, 6]); [from Homer down]; Sept. for חַיָה and בְּהֵמָה, an animal; a wild animal, wild beast, beast: properly, Mark 1:13; Acts 10:12 Rec. ; Acts 11:6; Acts 28:4; Hebrews 12:20; [James 3:7]; Revelation 6:8; in Revelation 11:7 and Revelation 13:1-18, under the figurative of a 'beast' is depicted Antichrist, both his person and his kingdom and power, (see ἀντίχριστος ); metaphorically, a brutal, bestial man, savage, ferocious, Titus 1:12 [colloquial, 'ugly dogs'], (so in Aristophanes eqq. 273; Plutarch, 439; nub. 184; [cf. Schmidt, chapter 70, 2; apparently never with allusion to the stupidity of beasts]; still other examples are given by Kypke, Observations, ii., p. 379; θηρία ἀνθρωπόμορφα, Ignatius Smyrn. 4, cf. ad Ephes. 7).

[Synonym: see ζῶον .]

θησαυρίζω

(2343) θησαυρίζω; 1 aorist ἐθησαύρισα; perfect passive participle τεθησαυρισμένος; (θησαυρός); from Herodotus down; to gather and lay up, to heap up, store up: to accumulate riches, James 5:3; τινί, Luke 12:21; 2 Corinthians 12:14; τί, 1 Corinthians 16:2; θησαυροὺς ἑαυτῷ, Matthew 6:19; equivalent to to keep in store, store up, reserve: passive 2 Peter 3:7; metaphorically, so to live from day to day as to increase either the bitterness or the happiness of one's consequent lot: ὀργὴν ἑαυτῷ, Romans 2:5; κακά, Proverbs 1:18; ζωήν, Psalms of Solomon 9, 9, (εὐτυχίαν, Appendix, Samn. 4, 3 [i. e. vol. 1, p. 23, 31 Bekker edition]; τεθησαυρισμένος κατά τινος φθόνος, Diodorus 20, 36).

[Compare: ἀποθησαυρίζω.]

θησαυρός

(2344) θησαυρός, -οῦ, ὁ, (from ΘΕΩ [τίθημι] with the paragog. term. -αυρος); Sept. often for אוצָר; Latin thesaurus ; i. e.

1. the place in which goods and precious things are collected and laid up;

a. a casket, coffer, or other receptacle, in which valuables are kept: Matthew 2:11.

b. a treasury (Herodotus, Euripides, Plato, Aristotle, Diodorus, Plutarch, Herodian; 1 Macc. 3:29).

c. storehouse, repository, magazine, (Nehemiah 13:12; Deuteronomy 28:12, etc.; Appendix, Pun. 88, 95): Matthew 13:52 [cf. παλαιός , 1]; metaphorically, of the soul, as the repository of thoughts, feelings, purposes, etc.: [Matthew 12:35^a G L T Tr WH, Matthew 12:35^b); with epexegetical genitive τῆς καρδίας, ibid. 12:35^a Rec. ; Luke 6:45.

2. the things laid up in a treasury; collected treasures: Matthew 6:19-21; Luke 12:33; Hebrews 11:26. θησαυρὸν ἔχειν ἐν οὐρανῷ, to have treasure laid up for themselves in heaven, is used of those to whom God has appointed eternal salvation: Matthew 19:21; Mark 10:21; Luke 18:22; something precious, Matthew 13:44; used thus of the light of the gospel, 2 Corinthians 4:7; with an epexegetical genitive τῆς σοφίας (Xenophon, mem. 4, 2, 9; Plato, Phil., p. 15 e.) κ. γνώσεως, equivalent to πᾶσα ἡ σοφία κ. γνῶσις ὡς θησαυροί, Colossians 2:3.

θιγγάνω

(2345) θιγγάνω [probably akin to τεῖχος, fingo, fiction, etc.; Curtius § 145]: 2 aorist ἔθιγον; to touch, handle: μηδὲ θίγῃς touch not namely, impure things, Colossians 2:21 [cf. ἅπτω , 2 c.]; τινός, Hebrews 12:20 ([Aeschylus], Xenophon, Plato, Tragg., others); like the Hebrew נָגַע, to do violence to, injure: τινός, Hebrews 11:28 (Euripides, Iph. Aul. 1351; ὧν αἱ βλάβαι αὗται θιγγάνουσι, Act. Thom. § 12).

[Synonym: see ἅπτω , 2 c.]

θλίβω

(2346) θλίβω; passive, present θλίβομαι; perfect participle τεθλιμμένος; [allied with flagrum, affliction; from Homer down]; to press (as grapes), press hard upon: properly, τινά [A. V. throng], Mark 3:9; ὁδὸς τεθλιμμένη a compressed way, i. e. narrow, straitened, contracted, Matthew 7:14; metaphorically, to trouble, afflict, distress, (Vulg. , tribulo ): τινά, 2 Thessalonians 1:6; passive (Vulg. tribulor , [also augustior ]; tribulationem patior ): 2 Corinthians 1:6; 2 Corinthians 4:8; 2 Corinthians 7:5; [1 Thessalonians 3:4; 2 Thessalonians 1:7]; 1 Timothy 5:10; Hebrews 11:37. (οἱ θλίβοντες for צָרִים in the Sept. )

[Compare: ἀπο-, συνθλίβω.]

θλῖψις

(2347) θλῖψις, or θλῖψις (so L Tr ) (cf. Winer s Grammar, § 6, 1 e.; Lipsius , Grammat. Untersuch., p. 35), θλίψεως, ἡ (θλίβω), properly, a pressing, pressing together, pressure (Strabo , p. 52; Galen ); in Biblical and ecclesiastical writings, a Greek metaphor, oppression, affliction, tribulation, distress, straits; Vulg. tribulatio , also pressura (2 Corinthians 1:4; John 16:1-33:(21),33; (Philippians 1:16 (17); and in Colossians 1:24 passio)); (the Sept. for צָרָה, also for צַר, לַחַץ, etc.): Matthew 24:9; Acts 7:11; Acts 11:19; Romans 12:12; 2 Corinthians 1:4, 2 Corinthians 1:8; 2 Corinthians 4:17; 2 Corinthians 6:4; 2 Corinthians 7:4; 2 Corinthians 8:2; 2 Thessalonians 1:6; Revelation 1:9; Revelation 2:9, Revelation 2:22; Revelation 7:14; joined with στενοχωρία (cf. Trench , § lv.), Romans 2:9; Romans 8:35 (Deuteronomy 28:53; Isa. (Isaiah 8:22); Isaiah 30:6); with ἀνάγκη, 1 Thessalonians 3:7; with διωγμός, Matthew 13:21; Mark 4:17; 2 Thessalonians 1:4; of the afflictions of those hard pressed by siege and the calamities of war, Matthew 24:21, Matthew 24:29; Mark 13:19, Mark 13:24; of the straits of want, 2 Corinthians 8:13; Philippians 4:14 (here others give the word a wider reference); James 1:27; of the distress of a woman in childbirth; John 16:21. θλῖψιν ἔχω (equivalent to θλίβομαι), John 16:33; 1 Corinthians 7:28; Revelation 2:10; θλῖψις ἐπί τινα ἔρχεται, Acts 7:11; ἐν θλίψει, 1 Thessalonians 1:6. plural: Acts 7:10; Acts 14:22; Acts 20:23; Romans 5:3; Ephesians 3:13; 1 Thessalonians 3:3; Hebrews 10:33; τοῦ Χριστοῦ, the afflictions which Christ had to undergo (and which, therefore, his followers must not shrink from), Colossians 1:24 (see ἀνταναπληρόω ); θλῖψις τῆς καρδίας (καί συνοχή), anxiety, burden of heart, 2 Corinthians 2:4; θλῖψιν ἐπιφέρειν (L T Tr WH ἐγείρειν, see ἐγείρω , 4 c.) τοῖς δεσμοῖς τίνος, to increase the misery of my imprisonment by causing me anxiety, Philippians 1:16 (17).

θνῄσκω

(2348) θνήσκω: perfect τέθνηκα, infinitive τεθνάναι and L T Tr WH τεθνηκέναι (in Acts 14:19), participle τεθνηκώς; pluperfect 3 person singular ἐτεθνήκει (John 11:21 Rec. ); [from Homer down]; Sept. for מוּת; to die; perfect to be dead: Matthew 2:20; Mark 15:44; Luke 7:12 [L brackets]; Luke 8:49; John 11:21, Rec. in John 11:39 and John 11:41, John 11:44; John 12:1 [T WH omit; L Tr brackets]; John 19:33; Acts 14:19; Acts 25:19; metaphorically, of the loss of spiritual life: ζῶσα τέθνηκε, i. e. κἄν δοκῇ ζῆν ταύτην τὴν αἰσθητὴν ζωήν, τέθνηκε κατὰ πνεῦμα (Theoph.): 1 Timothy 5:6 (Philo de secular § 10 ζῶντες ἔνιοι τεθνήκασι καὶ τεθνηκότες ζῶσι).

[Compare: ἀπο-, συναποθνήσκω.]

θνητός

(2349) θνητός, -ή, -όν, (verbal adjective from θνήσκω), [from Homer down], liable to death, mortal: Romans 6:12; Romans 8:11; 1 Corinthians 15:53; 2 Corinthians 4:11; 2 Corinthians 5:4.

[θνητός subject to death, and so still living; νεκρός actually dead.]

θορυβέω

(2350) θορυβέω, -ῶ: imperfect ἐθορύβουν; present passive θορυβοῦμαι; (θόρυβος); from Herodotus down;

1. to make a noise or uproar, be turbulent.

2. transitive, to disturb, throw into confusion: τὴν πόλιν, to "set the city on an uproar," Acts 17:5; passive to be troubled in mind, Acts 20:10 [others here adhere to the outward sense]; to wail tumultuously, Matthew 9:23; Mark 5:39.

θόρυβος

(2351) θόρυβος, -ου, ὁ, (akin to θρόος, τύρβη, τρυβάζω, [but τύρβη etc. seem to come from another root; cf. Curtius § 250]), a noise, tumult, uproar: of persons wailing, Mark 5:38; of a clamorous and excited multitude, Matthew 27:24; of riotous persons, Acts 20:1; Acts 21:34; a tumult, as a breach of public order, Matthew 26:5; Mark 14:2; Acts 24:18. (In Greek writings from Pindar and Herodotus down; several times in the Sept. )

θραύω

(2352) θραύω: perfect passive participle τεθραυσμένος; from [Herodotus], Aeschylus down, to break, break in pieces, shatter, smite through, (Exodus 15:6; Numbers 24:17, etc.; 2 Macc. 15:16): τεθραυσμένοι, broken by calamity [A. V. bruised], Luke 4:18 (Luke 4:19) from Isaiah 58:6 for רְצוּצִים.

[Synonym: see ῤήγνυμι .]

θρέμμα

(2353) θρέμμα, -τος, τό, (τρέφω), whatever is fed or nursed; hence:

1. a ward, nursling, child, (Sophocles, Euripides, Plato, others).

2. a flock, cattle, especially sheep and goats: John 4:12. (Xenophon, oec. 20, 23; Plato, Diodorus, Josephus, Plutarch, Lucian, Aelian, others.)

θρηνέω

(2354) θρηνέω, -ῶ: imperfect ἐθρήνουν; future θρηνήσω; 1 aorist ἐθρήνησα; (θρῆνος, which see); from Homer down; Sept. for הֵילִיל, קונֵן, etc.;

1. to lament, to mourn: John 16:20; of the singers of dirges, [to wail], Matthew 11:17; Luke 7:32.

2. to bewail, deplore: τινά, Luke 23:27. [On θρηνέω to lament, κόπτομαι to smite the breast in grief, λυπέομαι to be pained, saddened, πενθέω to mourn, cf. Trench § 65 and see κλαίω at the end; yet note that in classic Greek λυπ. is the most comprehesive word, designating every species of pain of body or soul; and that πενθέω expresses a self-contained grief, never violent in its manifestations; like our English word "mourn" it is associated by usage with the death of kindred, and like it used pregnantly to suggest that event. See Schmidt vol. 2 ch. 83.]

θρῆνος

(2355) θρῆνος, -ου, ὁ, (θρέομαι to cry aloud, to lament; cf. German Thräne [(?), rather drönen; Curtius § 317]), a lamentation: Matthew 2:18 Rec. (Sept; for קִינָה, also נְהִי; O. T. Apocrypha; Homer, Pindar, Tragg., Xenophon, Ages. 10, 3; Plato, others.)

θρησκεία

(2356) θρησκεία Tdf. θρησκια (see Iota) (a later word; Ionic θρησκιη in Herodotus (2, 18. 37)), θρησκείας, ἡ (from θρησκεύω, and this from θρησκός, which see; hence, apparently primarily fear of the gods); religious worship, especially external, that which consists in ceremonies: hence, in plural θρησκιας ἐπιτελεῖν μυριάς, Herodotus 2, 37; καθιστας ἁγνείας τέ καί θρησκείας καί καθαρμους, Dionysius Halicarnassus 2, 63; universally, religious worship, James 1:26; with the genitive of the object (Winer 's Grammar, 187 (176)) τῶν ἀγγέλων, Colossians 2:18 (τῶν εἰδώλων, Wis. 14:27; τῶν δαιμον´ων, Eusebius , h. e. 6, 41, 2; τῶν θεῶν, ibid. 9, 9, 14; τοῦ Θεοῦ, Herodian , 4, 8, 17 (7 edition, Bekker); often in Josephus (cf. Krebs , Observations, etc., p. 339f); Clement of Rome , 1 Cor. 45, 7 [ET]); religious discipline, religion: ἡμετέρα θρησκεία, of Judaism, Acts 26:5 (τήν ἐμήν θρησκειαν καταλιπών, put into the mouth of God by Josephus , Antiquities 8, 11, 1; with the genitive of the subjunctive τῶν Ἰουδαίων, 4 Macc. 5:6, 13 (12); Josephus , Antiquities 12, 5, 4; θρησκεία κοσμικη, i. e. worthy to be embraced by all nations, a world religion, b. j. 4, 5, 2; piety, περί τόν Θεόν, Antiquities 1, 13, 1; κατά τήν ἔμφυτον θρησκειαν τῶν βαρβάρων πρός τό βασιλικόν ὄνομα, Chariton 7, 6, p. 165, 18 edition, Reiske; of the reverence of Antiochus the Pious for the Jewish religion, Josephus , Antiquities 13, 8, 2). Cf. Grimm on 4 Macc. 5:6; (especially Trench , § xlviii.).

θρησκός

(2357) θρῆσκος (T WH θρησκός, cf. [Tdf. Proleg., p. 101]; Winers Grammar § 6, 1 e.; Lipsius, Grammat. Untersuch., p. 28), -ου, ὁ, fearing or worshipping God; religious (apparently from τρέω to tremble; hence, properly, trembling, fearful; cf. J. G. Müller in Theol. Studien und Kritiken for 1835, p. 121; on the different conjectures of others, see Passow, under the word [Curtius § 316 connects with θρα; hence, 'to adhere to,' 'be a votary of'; cf. Vanicek, p. 395]): James 1:26. [Cf. Trench § 48.]

θριαμβεύω

(2358) θριαμβεύω; 1 aorist participle θριαμβεύσας; (θρίαμβος, a hymn sung in festal processions in honor of Bacchus; among the Romans, a triumphal procession [Latin triumphus , with which word it is thought to be allied; cf. Vanicek, p. 317]);

1. to triumph, to celebrate a triumph, (Dionysius Halicarnassus, Appendix, Plutarch, Hdian, others); τινά, over one (as Plutarch, Thes. and Rom. comp. 4): Colossians 2:15 (where it signifies the victory won by God over the demoniacal powers through Christ's death).

2. by a usage unknown to secular authors, with a Hiphil or cuasative force (cf. Winers Grammar, p. 23 and § 38, 1 [cf. Buttmann, 147 (129)]), with the accusative of a person, to cause one to triumph, i. e. metaphorically, to grant one complete success, 2 Corinthians 2:14 [but others reject the causative sense; see Meyer at the passage; Bp. Lightfoot on Colossians, the passage cited; Findlay in the Expositor, vol. 10 p. 403ff.; 11:78; Waite in the 'Speaker's Com.' on 2 Co. the passage cited p. 404f.].

θρίξ

(2359) θρίξ, τριχός, dative plural θριξί, ἡ, [from Homer down], the hair;

a. the hair of the head: Matthew 5:36; Luke 7:44; Luke 21:18; John 11:2; John 12:3; Acts 27:34; 1 Peter 3:3 [Lachmann omits]; Revelation 1:14; with τῆς κεφαλῆς added (Homer, Odyssey 13, 399. 431), Matthew 10:30; Luke 7:38; Luke 12:7.

b. the hair of animals: Revelation 9:8; ἐνδεδυμ. τρίχας καμήλου, with a garment made of camel's hair, Mark 1:6, cf. Matthew 3:4; ἐν... τριχῶν καμηλείων πλέγμασιν περιεπάτησαν, Clement of Alexandria, strom. 4, p. 221, Sylb. edition.

Related entry: τριχός, see θρίξ.

θροέω

(2360) θροέω, -ῶ: (θροός clamor, tumult); in Greek writings to cry aloud, make a noise by outcry; in the N. T. to trouble, frighten; passive present θροοῦμαι to be troubled in mind, to be frightened, alarmed: Matthew 24:6 [Buttmann, 243 (209)]; Mark 13:7; 2 Thessalonians 2:2; [1 aorist participle θροηθέντες, Luke 24:37 Tr marginal reading WH marginal reading]. (Song of Solomon 5:4.)

θρόμβος

(2361) θρόμβος, -ου, ὁ, [allied with τρέφω in the sense to thicken; Vanicek, p. 307], a large thick drop, especially of clotted blood (Aeschylus Eum. 184); with αἵματος added (Aeschylus choeph. 533, 546; Plato, Critias, p. 120a.), Luke 22:44 [L brackets WH reject the passage (see WH's Appendix at the passage)].

θρόνος

(2362) θρόνος, -ου, ὁ, (ΘΡΑΩ to sit; cf. Curtius § 316), [from Homer down], Sept. for כִּסֵּא, a throne, seat, i. e. a chair of state having a footstool; assigned in the N. T. to kings, hence, by metonymy, for kingly power, royalty: Luke 1:32, Luke 1:52; Acts 2:30. metaphorically, to God, the governor of the world: Matthew 5:34; Matthew 23:22; Acts 7:49 (Isaiah 66:1); Revelation 1:4; Revelation 3:21; Revelation 4:2-6, Revelation 4:9, Revelation 4:10, etc.; Hebrews 4:16; Hebrews 8:1; Hebrews 12:2. to the Messiah, the partner and assistant in the divine administration: Matthew 19:28; Matthew 25:31; Revelation 3:21; Revelation 20:11; Revelation 22:3; hence, the divine power belonging to Christ, Hebrews 1:8. to judges, equivalent to tribunal or bench (Plutarch, mor., p. 807 b.): Matthew 19:28; Luke 22:30; Revelation 20:4. to elders: Revelation 4:4; Revelation 11:16. to Satan: Revelation 2:13; cf. Bleek at the passage to the beast (concerning which see θηρίον ): Revelation 16:10. θρόνος is used by metonymy, of one who holds dominion or exercises authority; thus in plural of angels: Colossians 1:16 [see Bp. Lightfoot at the passage].

Θυάτειρα

(2363) Θυάτειρα, -ων, τά, (and once -ας, ἡ, Revelation 1:11 Lachmann Θυάτειραν [cf. Tdf. at the passage; WHs Appendix, p. 156; Buttmann, 18 (16)]), Thyatira, a city of Lydia, formerly Pelopia and Euhippia (Pliny, h. n. 5, 31), now Akhissar, a colony of Macedonian Greeks, situated between Sardis and Pergamum on the river Lycus; its inhabitants gained their living by traffic and the art of dyeing in purple: Acts 16:14; Revelation 1:11; Revelation 2:18, Revelation 2:24. [B. D. under the word.]

θυγάτηρ

(2364) θυγάτηρ, genitive θυγατρός, dative θυγατρί, accusative θυγατέρα, vocative θύγατερ, plural θυγατέρες, accusative -έρας, ἡ, (of the same root as Gothic dauhtar , English daughter, German Tochter [Curtius § 318; Vanicek, p. 415]); Hebrew בַּת; [from Homer down]; a daughter: properly, Matthew 9:18; Matthew 10:35, Matthew 10:37; Matthew 15:22; Acts 7:21, etc. improperly,

a. the vocative [or nominative as vocative cf. Winers Grammar, § 29, 2; Buttmann, § 129 a. 5; WH's Appendix, p. 158] in kindly address: Matthew 9:22; Mark 5:34 [L Tr WH θυγάτηρ]; Luke 8:48 [Tr WH θυγάτηρ], (see υἱός 1 a. at the end, τέκνον, b. α.).

b. in phrases modeled after the Hebrew:

α. a daughter of God i. e. acceptable to God, rejoicing in God's peculiar care and protection: 2 Corinthians 6:18 (Isaiah 43:6; Wis. 9:7; see υἱὸς τ. Θεοῦ 4, τέκνον b. γ.).

β. with the name of a place, city, or region, it denotes collectively all its inhabitants and citizens (very often so in the O. T., as Isaiah 37:22; Jeremiah 26:19 (Jeremiah 46:19); Zephaniah 3:14, etc.); in the N. T. twice ἡ θυγ. Σιών, i. e. inhabitants of Jerusalem: Matthew 21:5; John 12:15, (Isaiah 1:8; Isaiah 10:32; Zechariah 9:9, etc.; see Σιών , 2).

γ. θυγατέρες Ἱερουσαλήμ, women of Jerusalem: Luke 23:28.

δ. female descendant: αἱ θυγατέρες Ἀαρών, women of Aaron's posterity, Luke 1:5; θυγάτηρ Ἀβραάμ daughter of Abraham, i. e. a woman tracing her descent from Abraham, Luke 13:16, (4 Macc 15:28 (4 Macc 15:25); Genesis 28:8; Genesis 36:2; Judges 11:40; Isaiah 16:2, etc.).

θυγάτριον

(2365) θυγάτριον, -ου, τό, a little daughter: Mark 5:23; Mark 7:25. [Strattis Incert. 5; Menander, Athen. , Plutarch, reg. et imper. Apophtheg., p. 179 e. (Alex. 6); others.]

θύελλα

(2366) θύελλα, -ης, ἡ, (θύω to boil, foam, rage, as ἄελλα from ἄω, ἄημι), a sudden storm, tempest, whirlwind: Hebrews 12:18. (Deuteronomy 4:11; Deuteronomy 5:22; Homer, Hesiod, Tragg., others) [Cf. Schmidt, chapter 55, 11; Trench § 73 at the end.]

θύϊνος

(2367) θύϊνος [WH omit the diæresis (cf. Ι, ι, at the end)], -η, -ον, (from θυία or θυα, the citrus, an odoriferous North African tree used as incense [and for inlaying; B. D. under the word Thyine wood; Tristram, National History of the Bible, p. 401f]), thyine (Latin citrinus ): ξύλον, Revelation 18:12 as in Dioscorides 1, 21; cf. Pliny, h. n. 13, 30 (16).

θυμίαμα

(2368) θυμίαμα, -τος, τό, (θυμιάω), Sept. mostly for קְטֹרֶת, an aromatic substance burnt, incense: generally in plural, Revelation 5:8; Revelation 8:3; Revelation 18:13; ἡ ὥρα τοῦ θ., when the incense is burned, Luke 1:10; θυσιαστήριον τοῦ θυμ., Luke 1:11. (Sophocles, Herodotus, Aristophanes, Plato, Diodorus, Josephus; Sept. )

Related entry: ἄμωμον, -ου, τό, amomum, a fragrant plant of India, having the foliage of the white vine [others ampeloleuce] and seed, in clusters like grapes, from which ointment was made (Pliny h. n. 12, 13 [28]): Revelation 18:13 G L T Tr WH. [See B. D. American edition under the word.]

θυμιατήριον

(2369) θυμιατήριον, -ου, τό, (θυμιάω), properly, a utensil for fumigating or burning incense [cf. Winer's Grammar, 96 (91)]; hence:

1. a censer: 2 Chronicles 26:19; Ezekiel 8:11; Herodotus 4, 162; Thucydides 6, 46; Diodorus 13, 3; Josephus, Antiquities 4, 2, 4; 8, 3, 8; Aelian v. h. 12, 51.

2. the altar of incense: Philo, rer. div. haer. § 46; vit. Moys. 3 § 7; Josephus, Antiquities 3, 6, 8; 3, 8, 3; b. j. 5, 5, 5; Clement of Alexandria; Origen; and so in Hebrews 9:4 [(where Tr marginal reading brackets), also 2 Tr marginal reading in brackets], where see Bleek, Lünemann, Delitzsch, Kurtz, in opposition to those [(A. V. included)] who think it means censer; [yet cf. Harnack in the Studien und Kritiken for 1876, p. 572f].

θυμιάω

(2370) θυμιάω, -ῶ: 1 aorist infinitive θυμιᾶσαι [R G -άσαι]; (from θῦμα, and this from θύω, which see); in Greek writings from Pindar, Herodotus, Plato down; Sept. for קִטֵּר and הִקְטִיר; to burn incense: Luke 1:9.

θυμομαχέω

(2371) θυμομαχέω, -ῶ; (θυμός and μάχομαι); to carry on war with great animosity (Polybius, Diodorus, Dionysius Halicarnassus, Plutarch); to be very angry, be exasperated [A. V. highly displeased]: τινί, with one, Acts 12:20. Cf. Kypke, Observations, 2, p. 62f.

θυμός

(2372) θυμός, θυμοῦ, ὁ (from θύω to rush along or on, be in a heat, breathe violently; hence, Plato correctly says, Cratyl., p. 419 e., θυμός ἀπό τῆς θυσεως καί ζεσεως τῆς ψυχῆς; accordingly it signifies both the spirit panting as it were in the body, and the rage with which the man pants and swells) (from Homer down), the Sept. often for אַף anger, and חֵמָהexcandescentia ; also for חָרוןaestus . In the N. T.:

1. passion, angry heat (excandescentia , Cicero , Tusc. 4, 9, 21), anger forthwith boiling up and soon subsiding again (ὀργή, on the other hand, denotes indignation which has arisen gradually and become more settled; (cf. (Plato ) deff. 415 e. θυμός. ὁρμή βίαιος ἄνευ λογισμοῦ. νόσος τάξεως ψυχῆς ἀλογιστου. ὀργή. παράκλησις τοῦ θυμικου εἰς τό τιμωρεῖσθαι, Gregory of Nazianzus , carm. 34 θυμός μέν ἐστιν ἀθρως ζεσις φρενος, ὀργή δέ θυμός ἐμμένων, Hermas , mand. 5, 2, 4 [ET] ἐκ δέ τῆς πικρίας θυμός, ἐκ δέ τοῦ θυμοῦ ὀργή; cf. Aristotle , rhet. 2, 2, 1 and Cope's note); hence, we read in Sir. 48:10 κοπάσαι ὀργήν πρό θυμοῦ, before it glows and bursts forth; (see further, on the distinction between the two words, Trench , § xxxvii., and especially Schmidt vol. iii., chapter 142)): Luke 4:28; Acts 19:28; Ephesians 4:31; Colossians 3:8; Hebrews 11:27; ὁ θυμοῦ τοῦ Θεοῦ, Revelation 14:19; Revelation 15:1, Revelation 15:7; Revelation 16:1; ἔχειν θυμόν, to be in a passion, Revelation 12:12 (Aelian v. h. 1, 14); ὀργή καί θυμός (as the Sept. Micah 5:15; Isocrates , p. 249 c.; Herodian , 8, 4, 1; others): Romans 2:8 (Rec. in the inverse order; so Deuteronomy 9:19; Deuteronomy 29:23, Deuteronomy 29:28 (cf. Trench , as above)); plural θυμοί impulses and outbursts of anger (Winer s Grammar, 176 (166); Buttmann , 77 (67)): 2 Corinthians 12:20; Galatians 5:20 (2 Macc. 4:25, 38 2Macc. 9:7 2Macc. 10:35 2Macc. 14:45; 4 Macc. 18:20; Wis. 10:3; Sophocles Aj. 718 (where see Lob.); Plato , Protag., p. 323 e.; (Phileb., p. 40 e.; Aristotle , rhet. 2, 13, 13); Polybius 3, 10, 5; Diodorus 13, 28; Josephus , b. j. 4, 5, 2; Plutarch , Cor. 1; others).

2. glow, ardor: ὁ οἶνος τοῦ θυμοῦ (see οἶνος , b.) the wine of passion, inflaming wine, German Glutwein (which either drives the drinker mad or kills him with its deadly heat; cf. Isaiah 51:17, Isaiah 51:22; Jeremiah 32:1 (Jeremiah 25:15): Revelation 14:8; Revelation 18:3; with τοῦ Θεοῦ added, which God gives the drinker, Revelation 14:10; with τῆς ὀργῆς τοῦ Θεοῦ added (A. V. fierceness), Revelation 16:19; Revelation 19:15; cf. Ewald, Johann. Schriften, Bd. ii., p. 269 note.

θυμόω

(2373) θυμόω, -ῶ: 1 aorist passive ἐθυμώθην; (θυμός); to cause one to become incensed, to provoke to anger; passive (Sept. often for חָרָה) to be wroth: Matthew 2:16. (In Greek writings from [Aeschylus], Herodotus down.)

θύρα

(2374) θύρα, θύρας, ἡ (from θύω to rush in, properly, that through which a rush is made; hence, German Thür (English door; Curtius , § 319)) (from Homer down), the Sept. for דֶּלֶת and פֶּתַח, sometimes also for שַׁעַר; a (house) door; (in plural equivalent to Latin fores , folding doors; cf. Winer s Grammar, 176 (166); Buttmann , 24 (21); cf. πύλη );

a. properly: κλείειν, etc. τήν θύραν, Matthew 6:6; Luke 13:25; passive, Matthew 25:10; Luke 11:7; John 20:19, John 20:26; Acts 21:30; ἀνοίγειν, Acts 5:19; passive Acts 16:26; κρούειν, Acts 12:13; διά τῆς θυρης, John 10:1; πρός τήν θύραν, Mark 1:33; Mark 11:4 (Tr WH omit τήν; cf. Winer 's Grammar, 123 (116)); Acts 3:2; τά πρός τήν θύραν the vestibule (so Buttmann , § 125, 9; others the space or parts at (near) the door), Mark 2:2; πρός τῇ θύρα John 18:16; ἐπί τῇ θύρα, Acts 5:9; πρό τῆς θύρας, Acts 12:6; ἐπί τῶν θυρῶν, Acts 5:23 (R G πρό).

b. θύρα is used of any opening like a door, an entrance, way or passage into: ἡ θύρα τοῦ μνημείου, of the tomb, Matthew 27:60; Matthew 28:2 R G ; Mark 15:46; Mark 16:3, (Homer , Odyssey 9, 243; 12, 256; others).

c. in parable and metaphorically, we find

α. ἡ θύρα τῶν προβάτων, the door through which the sheep go out and in, the name of him who brings salvation to those who follow his guidance, John 10:7, John 10:9; cf. Christ. From Fritzsche in Fritzschiorum opuscc., p. 20ff; (in Ignatius ad Philad. 9 [ET] Christ is called ἡ θύρα τοῦ πατρός, δἰ ἧς ἐισερχονται Ἀβραάμ... καί οἱ προφῆται; cf. Harnack on Clement of Rome , 1 Cor. 48, 3f [ET]).

β. 'an open door' is used of the opportunity of doing something: τῆς πίστεως, of getting faith, Acts 14:27; open to a teacher, i. e. the opportunity of teaching others, 2 Corinthians 2:12; Colossians 4:3; by a bold combination of metaphor and literal language, the phrase θύρα μεγάλη καί ἐνεργής (A. V. a great door and effectual) is used of a large opportunity of teaching a great multitude the way of salvation, and one encouraging the hope of the most successful results: 1 Corinthians 16:9.

γ. the door of the kingdom of heaven (likened to a palace) denotes the conditions which must be complied with in order to be received into the kingdom of God: Luke 13:24 (for Rec. πύλης); power of entering, access into, God's eternal kingdom, Revelation 3:8 cf. Revelation 3:7 (but others besides; add here Revelation 4:1).

δ. he whose advent is just at hand is said ἐπί θύραις εἶναι, Matthew 24:33; Mark 13:29, and πρό θυρῶν ἑστηκεναι, James 5:9.

ε. ἑστηκώς ἐπί τήν θύραν καί κρούων is said of Christ seeking entrance into souls, and they who comply with his entreaty are said ἀνοίγειν τήν θύραν, Revelation 3:20.

θυρεός

(2375) θυρεός, -οῦ, ὁ, (from θύρα, because shaped like a door [cf. Winers Grammar, 23]), a shield (Latin scutum ); it was large, oblong, and four-cornered: τὸν θ. τῆς πίστεως, equivalent to τὴν πίστιν ὡς θυρεόν, Ephesians 6:16. It differs from ἀσπίς (Latin clipeus ), which was smaller and circular. [Polybius, Dionysius Halicarnassus, Plutarch, others.]

θυρίς

(2376) θυρίς, -ίδος, ἡ, (diminutive of θύρα, properly, a little door; Plato, Dio Cassius), a window: Acts 20:9; 2 Corinthians 11:33. (Aristophanes, Theophrastus, Diodorus, Josephus, Plutarch, others; Sept. .)

θυρωρός

(2377) θυρωρός, -οῦ, ὁ, ἡ, (from θύρα, and ὥρα care; cf. ἀρκυωρός, πυλωρός, τιμωρός; cf. Curtius § 501, cf. p. 101; [Vanicek, p. 900; Allen in American Journal of Philol. i., p. 129]), a doorkeeper, porter; male or female janitor: masculine, Mark 13:34; John 10:3; feminine, John 18:16 ([Sappho], Aeschylus, Herodotus, Xenophon, Plato, Aristotle, Josephus, others; Sept .)

θυσία

(2378) θυσία, θυσίας, ἡ (θύω) (from Aeschylus down), the Sept. for מִנְחָה an offering, and זֶבַח; a sacrifice, victim;

a. properly: Matthew 9:13 and Matthew 12:7, from Hosea 6:6; Mark 9:40 ((R G L Tr text brackets), see ἁλίζω ); Ephesians 5:2; Hebrews 10:5, Hebrews 10:28; plural, Mark 12:33; Luke 13:1; Hebrews 9:23; (Hebrews 10:1, Hebrews 10:8 (here Rec. singular)); ἀνάγειν θυσίαν τίνι, Acts 7:41; ἀναφέρειν, Hebrews 7:27 (see ἀνάγω , and ἀναφέρω 2); (δοῦναι θυσίαν, Luke 2:24); προσφέρειν, Acts 7:42; Hebrews 5:1; Hebrews 8:3; Hebrews 10:1-39:(Hebrews 10:11),Hebrews 10:12; (Hebrews 11:4); passive Hebrews 9:9; διά τῆς θυσίας αὐτοῦ, by his sacrifice, i. e. by the sacrifice which he offered (not, by offering up himself; that would have been expressed by διά τῆς θυσίας τῆς ἑαυτοῦ, or διά τῆς ἑαυτοῦ θυσίας), Hebrews 9:26; ἐσθίειν τάς θυσίας, to eat the flesh left over from the victims sacrificed (viz. at the sacrificial feasts; cf. (Leviticus 7:15; Deuteronomy 12:7, Deuteronomy 12:17, etc.) Winer 's RWB under the word Opfermahlzeiten), 1 Corinthians 10:18.

b. in expressions involving a comparison: θυσίαι πνευματικαι (see πνευματικός , 3 a.), 1 Peter 2:5; θυσία, a free gift, which is likened to an offered sacrifice, Philippians 4:18; Hebrews 13:16 (τοιαύταις θυσίαις, i. e. with such things as substitutes for sacrifices God is well pleased); θυσία ζῶσα (see ζάω , II. b. at the end), Romans 12:1; ἀναφέρειν θυσίαν αἰνέσεως, Hebrews 13:15 (if this meant, as it can mean, αἴνεσιν ὡς θυσίαν, the author would not have added, as he has, the explanation of the words; he must therefore be supposed to have reproduced the Hebrew phrase זִבְחֵי־תּודָה, and then defined this more exactly; Leviticus 7:3 (Leviticus 7:13) (cf. Leviticus 7:2 (Leviticus 7:12)); Psalms 106:22 (Psalms 107:22); see αἴνεσις ); ἐπί τῇ θυσία... τῆς πίστεως ὑμῶν (epexegetical genitive), in the work of exciting, nourishing, increasing, your faith, as if in providing a sacrifice to be offered to God (cf. ἐπί , p. 233b bottom), Philippians 2:17.

θυσιαστήριον

(2379) θυσιαστήριον, -ου, τό, (neuter of the adjective θυσιαστήριος [cf. Winer's Grammar, 96 (91)], and this from θυσιάζω to sacrifice), a word found only in Philo [e. g. vita Moys. 3 § 10, cf. § 7; Josephus, Antiquities 8, 4, 1] and the Biblical and ecclesiastical writings; Sept. times without number for מִזְבֵּחַ; properly, an altar for the slaying and burning of victims; used of:

1. the altar of whole burnt-offerings which stood in the court of the priests in the temple at Jerusalem [B. D. under the word Altar]: Matthew 5:23; Matthew 23:18-20, Matthew 23:35; Luke 11:51; 1 Corinthians 9:13; 1 Corinthians 10:18; Hebrews 7:13; Revelation 11:1.

2. the altar of incense, which stood in the sanctuary or Holy place [B. D. as above]: τὸ θυσιαστ. τοῦ θυμιάματος, Luke 1:11 (Exodus 30:1); [symbolically] in Heaven: Revelation 6:9; Revelation 8:3, Revelation 8:5; Revelation 9:13; Revelation 14:18; Revelation 16:7.

3. any other altar, James 2:21; plural Romans 11:3; metaphorically, the cross on which Christ suffered an expiatory death: to eat of this altar i. e. to appropriate to oneself the fruits of Christ's expiatory death, Hebrews 13:10.

θύω

(2380) θύω; imperfect ἔθυον; 1 aorist ἔθυσά; passive, present infinitive θύεσθαι; perfect participle τεθυμένος; 1 aorist ἐτύθην (1 Corinthians 5:7, where Rec.^bez ^elz ἐθύθην, cf. Winers Grammar § 5, 1 d. 12); [from Homer down]; Sept. mostly for זָבַח, also for שָׁחַט, to slay;

1. to sacrifice, immolate: absolute Acts 14:13; τινί, the dative of person (in honor of one), Acts 14:18; τινί τι, 1 Corinthians 10:20.

2. to slay, kill: absolute, Acts 10:13; Acts 11:7; τί, Luke 15:23, Luke 15:27, Luke 15:30; passive Matthew 22:4; τὸ πάσχα, the paschal lamb, Mark 14:12; passive, Luke 22:7; 1 Corinthians 5:7 (Deuteronomy 16:2, Deuteronomy 16:6).

3. to slaughter: absolute, John 10:10; τινά, Sir. 31:24 (Sir. 34:24); 1 Macc. 7:19.