Thayer's Greek Lexicon

Π

παγιδεύω — παράσημος

παγιδεύω

(3802) παγιδεύω: 1 aorist subjunctive 3rd person plural παγιδεύσωσιν; (παγίς, which see); a word unknown to the Greeks; to ensnare, entrap: birds, Ecclesiastes 9:12; metaphorically, τινα ἐν λόγῳ, of the attempt to elicit from one some remark which can be turned into an accusation against him, Matthew 22:15. ((τοῖς λόγοις, Proverbs 6:2 Graecus Venetus ; cf. also Deuteronomy 7:25; Deuteronomy 12:30 in the same); 1 Samuel 28:9.)

παγίς

(3803) παγίς, παγίδος, ἡ (from πήγνυμι to make fast, 2 aorist ἐπαγον; properly, that which holds fast (cf. Anth. Pal. C, 5)), the Sept. for פַּח, רֶשֶׁת, מוקֵשׁ, etc.; a snare, trap, noose;

a. properly, of snares in which birds are entangled and caught, Proverbs 6:5; Proverbs 7:23; Psalms 90:3 (Psalms 91:3); Psalm 123:7 (Psalms 124:7); παγίδας ἱσταναι, Aristophanes av. 527; hence, ὡς παγίς, as a snare, i. e. unexpectedly, suddenly, because birds and beasts are caught unawares, Luke 21:35.

b. tropically, a snare, i. e. whatever brings peril, loss, destruction: of a sudden and unexpected deadly peril, Romans 11:9 from Psalms 68:23 (Psalms 69:23); of the allurements and seductions of sin, ἐμπίπτειν εἰς πειρασμόν καί παγίδα, 1 Timothy 6:9 (ἐμπίπτει εἰς παγίδα ἁμαρτωλός, Proverbs 12:13, cf. Proverbs 29:6; joined with σκάνδαλον, Wis. 14:11); τοῦ διαβόλου, the allurements to sin by which the devil holds one bound, 2 Timothy 2:26; 1 Timothy 3:7. (In Greek writings also of the snares of love.)

πάθημα

(3804) πάθημα, παθηματος, τό (from παθεῖν, πάσχω, as μάθημα from μαθεῖν), from (Sophocles ) Herodotus down;

1. that which one suffers or has suffered;

a. externally, a suffering, misfortune, calamity, evil, affliction : plural, Romans 8:18; 2 Corinthians 1:6; Colossians 1:24; 2 Timothy 3:11; Hebrews 2:10; Hebrews 10:32; 1 Peter 5:9; τά εἰς Χριστόν, that should subsequently come unto Christ (Winer 's Grammar, 193 (182)), 1 Peter 1:11; τοῦ Χριστοῦ, which Christ endured, 1 Peter 5:1; also the afflictions which Christians must undergo in behalf of the same cause for which Christ patiently endured, are called παθήματα τοῦ Χριστοῦ (Winer 's Grammar, 189 (178) note), 2 Corinthians 1:5; Philippians 3:10; 1 Peter 4:13.

b. of an inward state, an affection, passion: Galatians 5:24; τῶν ἁμαρτιῶν, that lead to sins, Romans 7:5.

2. equivalent to τό πάσχειν (see καύχημα , 2), an enduring, undergoing, suffering (so the plural in Arstph: thesm. 199): θανάτου, genitive of the object, Hebrews 2:9. (Synonym: cf. πάθος , at the beginning.)

παθητός

(3805) παθητός, παθητη, παθητον (πάσχω, παθεῖν);

1. passible (Latinpatibilis , Cicero , de nat. deor. 3, 12, 29), endued with capacity of suffering, capable of feeling; often in Plutarch , as παθητον σῶμα.

2. subject to the necessity of suffering, destined to suffer (Vulg. passibilis ): Acts 26:23 (with the thought here respecting Christ as παθητός compare the similar language of Justin Martyr , dialog contra Trypho, chapters 36, 39, 52, 68, 76, 89); cf. Winer s Grammar, 97 (92); (Buttmann , 42 (37)); (so in ecclesiastical writings also, cf. Otto's Justin, Greek index under the word; Christ is said to be παθητός and ἀπαθής in Ignatius ad Eph. 7, 2 [ET]; ad Polycarp, 3, 2 [ET]).

πάθος

(3806) πάθος, πάθους, τό (παθεῖν, πάσχω), from Aeschylus and Herodotus down; equivalent to πάθημα (which see; (the latter differs from πάθος (if at all) only in being the more individualizing and concrete term; cf. Schmidt , Synonym, chapter 24 § 11));

1. whatever befalls one, whether it be sad or joyous; specifically, a calamity, mishap, evil, affliction.

2. a feeling which the mind suffers, an affection of the mind, emotion, passion; passionate desire; used by the Greeks in either a good or a bad sense (cf. Aristotle , eth. Nic. 2, 4 (cf. Cope, Introduction to Aristotle s Rhet., p. 133f; and his note on rhet. 2, 22, 16)). In the N. T. in a bad sense, depraved passion: Colossians 3:5; πάθη ἀτιμίας, vile passions, Romans 1:26 (see ἀτιμία ); ἐν πάθει ἐπιθυμίας (in the passion of lust), genitive of apposit. (Winer 's Grammar, § 59, 8 a.), 1 Thessalonians 4:5.

παιδαγωγός

(3807) παιδαγωγός, παιδαγωγου, ὁ (from παῖς, and ἀγωγός a leader, escort), from Herodotus 8, 75 down; a tutor (Latinpaedagogus ) i. e. a guide and guardian of boys. Among the Greeks and Romans the name was applied to trustworthy slaves who were charged with the duty of supervising the life and morals of boys belonging to the better class. The boys were not allowed so much as to step out of the house without them before arriving at the age of manhood; cf. Fischer under the word in index 1 to Aeschines dial. Socrates ; Hermann, Griech. Privatalterthümer, § 34, 15ff; (Smith, Dict. of Greek and Rom. Antiq. under the word; Becker, Charicles (English translation, 4th edition), p. 226f). They are distinguished from οἱ διδάσκαλοι: Xenophon , de rep. Lac. 3, 2; Plato , Lysias , p. 208 c.; (Diogenes Laërtius 3, 92. The name carries with it an idea of severity (as of a stern censor and enforcer of morals) in 1 Corinthians 4:15, where the father is distinguished from the tutor as one whose discipline is usually milder, and in Galatians 3:24 where the Mosaic law is likened to a tutor because it arouses the consciousness of sin, and is called παιδαγωγός εἰς Χριστόν, i. e. preparing the soul for Christ, because those who have learned by experience with the law that they are not and cannot be commended to God by their works, welcome the more eagerly the hope of salvation offered them through the death and resurrection of Christ, the Son of God.

παιδάριον

(3808) παιδάριον, παιδαρίου, τό (diminutive of παῖς, see γυναικάριον ), a little boy, a lad: Matthew 11:16 Rec. ; John 6:9. (Aristophanes , Xenophon , Plato , following; the Sept. very often for נַעַר, also for יֶלֶד; (παιδάριον of an adult youth, Tobit 6:2, etc. (cf. 11f)).) (Synonym: see παῖς , at the end.)

παιδεία

(3809) παιδεία (Tdf. παιδία; (see Iota)), παιδείας, ἡ, (παιδεύω), the Sept. for מוּסָר;

1. the whole training and education of children (which relates to the cultivation of mind and morals, and employs for this purpose now commands and admonitions, now reproof and punishment): Ephesians 6:4 (cf. Winer s Grammar, 388 (363) note); (in Greek writings from Aeschylus on, it includes also the care and training of the body.) (See especially Trench , Synonyms, § xxxii.; cf. Jowett's Plato , index under the word Education).

2. "whatever in adults also cultivates the soul, especially by correcting mistakes and curbing the passions "; hence,

a. instruction which aims at the increase of virtue: 2 Timothy 3:16.

b. according to Biblical usage chastisement, chastening (of the evils with which God visits men for their amendment): Hebrews 12:5 (Proverbs 3:11), Hebrews 12:7 (see ὑπομένω , 2 b.), Hebrews 12:11; (Proverbs 15:5, and often in the O. T.; cf. Grimm, Exgt. Hdbch. on Sap., p. 51; (cf. (Plato ) definition παιδεία. δύναμις θεραπευτικη

παιδευτής

(3810) παιδευτής, παιδευτου, ὁ (παιδεύω);

1. an instructor, preceptor, teacher: Romans 2:20 (Sir. 37:19; 4 Macc. 5:34; Plato , legg. 7, p. 811 d., etc.; Plutarch , Lycurgus , c. 12, etc.; (Diogenes Laërtius 7, 7).

2. a chastiser: Hebrews 12:9 (Hosea 5:2; Psalt. Psalms 8:1-9, 35).

παιδεύω

(3811) παιδεύω; imperfect ἐπαίδευον; 1 aorist participle παιδεύσας; passive, present παιδεύομαι; I aorist ἐπαιδεύθην; perfect participle πεπαιδευμένος; (παῖς); Sept for יָסַר;

1. as in classical Greek, properly, to train children: τινα with a dative of the thing in which one is instructed, in passive, σοφία (Winer 's Grammar, 221 (213) n.), Acts 7:22 R G L WH (cf. Buttmann , § 134, 6) (γράμμασιν, Josephus , contra Apion 1, 4 at the end); ἐν σοφία, ibid. T Tr ; τινα κατά ἀκρίβειαν, in passive, Acts 22:3. passive, to be instructed or taught, to learn: followed by an infinitive, 1 Timothy 1:20; to cause one to learn: followed by ἵνα, Titus 2:12.

2. to chastise;

a. to chastise or castigate with words, to correct: of those who are moulding the character of others by reproof and admonition, 2 Timothy 2:25 (τινα παιδεύειν καί ῥυθμίζειν λόγῳ, Aelian v. h. 1, 34).

b. in Biblical and ecclesiastical use employed of God, to chasten by the infliction of evils and calamities (cf. Winer 's Grammar, § 2, 1 b.): 1 Corinthians 11:32; 2 Corinthians 6:9; Hebrews 12:6; Revelation 3:19 (Proverbs 19:18; Proverbs 29:17; Wis. 3:5 Wis. 11:10 (9); 2 Macc. 6:16 2Macc. 10:4).

c. to chastise with blows, to scourge: of a father punishing a son, Hebrews 12:7,(Hebrews 12:10); of a judge ordering one to be scourged, Luke 23:16, Luke 23:22 ((Deuteronomy 22:18)).

παιδιόθεν

(3812) παιδιόθεν (παιδίον), adverb, from childhood, from a child, (a later word, for which the earlier writings used ἐκ παιδός, Xenophon , Cyril 5, 1, 2; or ἐκ παιδίου, mem. 2, 2, 8; or ἐκ παιδίων, oec. 3, 10; (cf. Winer 's Grammar, 26 (25); 463 (431))): Mark 9:21, where L T Tr WH ἐκ παιδιόθεν (cf. Winer s § 65,2). (Synes. de provid., p. 91 b.; Joann. Zonar. 4, 184 a.).

παιδίον

(3813) παιδίον, παιδίου, τό (diminutive of παῖς) (from Herodotus down), the Sept. for טַף, נַעַר, בֵּן, etc.; a young child, a little boy, a little girl; plural τά παιδία, infants; children; little ones. In singular: universally, of an infant just born, John 16:21; of a (male) child recently born, Matthew 2:8, Matthew 2:11, Matthew 2:13, Matthew 2:14, Matthew 2:20; Luke 1:59, Luke 1:66, Luke 1:76, Luke 1:80; Luke 2:17, Luke 2:21 (Rec. ), 21,40; Hebrews 11:23; of a more advanced child, Matthew 18:2, Matthew 18:4; Mark 9:36; (Mark 10:15); Luke 9:47; (Luke 18:17); of a mature child, Mark 9:24; τίνος, the son of someone, John 4:49; of a girl, Mark 5:39-41; (Mark 7:30 L text T Tr WH ). In plural of (partly grown) children: Matthew 11:16 G L T Tr WH ; Matthew 14:21; Matthew 15:38; Matthew 18:3; Matthew 19:13; Mark 7:28; Mark 10:13; Luke 7:32; Luke 18:16; (Hebrews 2:14); τίνος, of someone, Luke 11:7, cf. Hebrews 2:13. Metaphorically, παιδία ταῖς φρεσί, children (i. e. like children) where the use of the mind is required, 1 Corinthians 14:20; in affectionate address, equivalent to Latincarissimi (A. V. children), John 21:5; 1 John 2:14 (13),18; (1 John 3:7 WH marginal reading Synonym: see παῖς , at the end.)

παιδίσκη

(3814) παιδίσκη, παιδίσκης, ἡ (feminine of παιδίσκος, a young boy or slave; a diminutive of παῖς, see νεανίσκος );

1. a young girl, damsel (Xenophon , Menander , Polybius , Plutarch , Lucian ; the Sept. Ruth 4:12).

2. a maid-servant, a young female slave; cf. German Mädchen (our maid) for a young female-servant (Herodotus 1, 93; Lysias , Demosthenes , others): Luke 12:45; Acts 16:16; opposed to ἡ ἐλευθέρα, Galatians 4:22, Galatians 4:30; specifically, of the maid-servant who had charge of the door: Matthew 26:69; Mark 14:66, Mark 14:69; Luke 22:56; Acts 12:13; ἡ παιδίσκη ἡ θυρωρός, John 18:17; (also in the Sept. of a female slave, often for אָמָה, שִׁפְחָה). Cf. Lob. ad Phryn. , p. 239. (Synonym: see παῖς , at the end.)

παίζω

(3815) παίζω; from Homer down; properly, to play like a child; then universally, to play, sport, jest; to give way to hilarity, especially by joking, singing, dancing; so in 1 Corinthians 10:7, after Exodus 32:6 where it stands for צִחֵק, as in Genesis 21:9; Genesis 26:8; Judges 16:25; also in the Sept. for שִׂחַק. (Compare: ἐμπαίζω.)

παῖς

(3816) παῖς, genitive παιδός, ὁ, ἡ, from Homer down; in the N. T. only in the Gospels and Acts;

1. a child, boy or girl; the Sept. for נַעַר and נַעֲרָה (Genesis 24:28; Deuteronomy 22:15, etc.): ὁ παῖς, Matthew 17:18; Luke 2:43; Luke 9:42; Acts 20:12; ἡ παῖς, Luke 8:51, Luke 8:54; plural infants, children, Matthew 2:16; Matthew 21:15; ὁ παῖς τίνος, the son of one, John 4:51.

2. (Like the Latin puer , equivalent to) servant, slave (Aeschylus choëph. 652; Aristophanes nub. 18, 132; Xenophon, mem. 3, 13, 6; symp. 1, 11; 2, 23; Plato, Charm., p. 155 a.; Protag., p. 310^c. and often; Diodorus 17, 76; others; so the Sept. times without number for עֶבֶד (cf. Winers Grammar, p. 30, no. 3); cf. the similar use of German Bursch (French garcon , English boy )): Matthew 8:6, Matthew 8:8, Matthew 8:13; Luke 7:7 cf. Luke 7:10; Luke 12:45; Luke 15:26. an attendant, servant, specifically, a king's attendant, minister: Matthew 14:2 (Diodorus 17:36; hardly so in the earlier Greek writings; Genesis 41:37; 1 Samuel 16:15-17; 1 Samuel 18:22, 1 Samuel 18:26; Daniel 2:7; Daniel 1:1-21 Macc. 1:6, 8; 1 Esdr. 2:16 1 Esdr. 5:33, 35); hence, in imitation of the Hebrew יְהוָה עֶבֶד, παῖς τοῦ Θεοῦ is used of a devout worshipper of God, one who fulfils God's will (Psalms 68:18 (Psalms 69:18); Psalms 112:1 (Psalms 113:1); Wis. 2:13, etc.) thus, the people of Israel, Luke 1:54 (Isaiah 41:8; Isaiah 42:19; Isaiah 44:1, Isaiah 44:21, etc.); David, Luke 1:69; Acts 4:25 (Psalms 17:1 (Psalms 18:1); Psalms 35:1 (Psalms 36:1) (Ald. , Complutensian), etc.); likewise any upright and godly man whose agency God employs in executing his purposes; thus in the N. T. Jesus the Messiah: Matthew 12:18 (from Isaiah 42:1); Acts 3:13, Acts 3:26; Acts 4:27, Acts 4:30 (cf. Harnack on the Epistle of Barnabas 6, 1 and Clement of Rome, 1 Cor. 59, 2 ); in the O. T. also Moses, Nehemiah 1:7; the prophets, 1 Esdr. 8:79(81); Baruch 2:20, 24; and others. [Synonym: παῖς, παιδάριον, παιδίον, παιδίσκη, τέκνον: The grammarian Aristophanes is quoted by Ammonius (s.v. γέρων) as defining thus: παιδίον, τὸ τρεφόμενον ὑπὸ τιθηνοῦ· παιδάριον δέ, τὸ ἤδη περιπατοῦν καὶ τῆς λέξεως ἀντεχόμενον· παιδίσκος δʹ͵ ὁ ἐν τῂ ἐχομένῃ ἡλικίᾳ· παῖς δʹ διὰ τῶν ἐγκυκλίων μαθημάτων δυνάμενος ἰέναι· Philo (de mund. opif. §36) quotes the physician Hippocrates as follows; ἐν ἀνθρώπου ϕύσει ἑπτά έἰσιν ὧραι κ.τ.λ.· παιδίον μέν ἐστιν ἄχρις ἑπτὰ ἐτῶν͵ ὀδόντων ἐκβολῆς· ταῖς δὲ ἄχρι γονῆς ἐκϕύσεως͵ εἰς τὰ δὶς ἑπτά· μειράκιον δὲ ἄχρι γενείου λαχνώσεως͵ ἐς τὰ τρὶς ἑπτά͵ etc., According to Schmidt, παιδίον denotes a child up to its first school years; παῖς is a child of any age; (παιδίσκος and παιδίσκη, in which reference to descent quite disappears, cover the years of late childhood and early youth. But usage is untrammelled; from a child is expressed either by ἐκ παιδός (most frequently). or ἐκ παιδίου, or ἐκ (ὰπό) παιδαρίου. παῖς and τέκνον denote a child alike as respects descent and age, reference to the latter being more prominent in the former word, to descent in τέκνον; but the period παῖς covers is not sharply defined; and, in classic usage as in modern, youthful designations cleave to the female sex longer than to the male. See Schmidt ch. 69; Höhne in Luthardt's Zeitschrift u. s. w. for 1882, p. 57 sqq.] On the elasticity of the term παῖς as respects age, see Bp. Lghtft. Apostolic Fathers, Pt. II. vol. i. p. 432 note.

παίω

(3817) παίω: 1 aorist ἔπαισά; from Aeschylus and Herodotus down; the Sept. mostly for הִכָּה; to strike, smite: with the fists, Matthew 26:68 (cf. ῤαπίζω , 2); Luke 22:64; with a sword, Mark 14:47: John 18:10; to sting (to strike or wound with a sting), Revelation 9:5.

Πακατιανός

(3818) Πακατιανη, Πακατιανῆς, ἡ, Pacatiana (Phrygia). In the fourth century after Christ, Phrygia was divided into Phrygia Salutaris and Phrygia Pacatiana (later, Capatiana); Laodicea was the metropolis of the latter: (in the spurious subscription). (Cf. Forbiger, Hndbch. d. alt. Geogr. 2te Ausg. ii., 338, 347f; Lightfoot 's Commentary on Colossians, Introduction, (especially, pp. 19, 69f).)

πάλαι

(3819) πάλαι, adverb of time, from Homer down;

1. of old; Hebrews 1:1; (as adjective) former, 2 Peter 1:9. (πάλαι properly designates the past not like πρίν and πρότερον relatively, i. e. with a reference, more or less explicit, to some other time (whether past, present, or future), but simply and absolutely.)

2. long ago: Matthew 11:21; Luke 10:13; Jude 1:4; so also of time just past, Mark 15:44 (A. V. any while) (where L Tr text WH text ἤδη); 2 Corinthians 12:19 L T Tr WH (R. V. all this time) (so in Homer , Odyssey 20, 293; Josephus , Antiquities 14, 15, 4).

παλαιός

(3820) παλαιός, παλαιά, παλαιόν (πάλαι, which see), from Homer down;

1. old, ancient (the Sept. several times for יָשָׁן and עַתִּיק): οἶνος παλαιός (opposed to νέος), Luke 5:39 (but WH in brackets) (Homer Odyssey 2, 340; Sir. 9:10); διαθήκη, 2 Corinthians 3:14; ἐντολή (opposed to καινή), given long since, 1 John 2:7; ζύμη (opposed to νέον φύραμα), 1 Corinthians 5:7; neuter plural παλαιά (opposed to καινά), old things, Matthew 13:52 (which seems to allude to such articles of food as are fit for use only after having been kept some time (others consider clothing, jewels, etc., as referred to; cf. θησαυρός , 1 c.); dropping the fig, old and new commandments; cf. Sir. 24:23; Hebrews 5:12); ὁ παλαιός ἡμῶν ἄνθρωπος (opposed to ὁ νέος). our old man, i. e. we, as we were before our mode of thought, feeling, action, had been changed, Romans 6:6.; Ephesians 4:22; (Colossians 3:9).

2. no longer new, worn by use, the worse for wear, old (for בָּלֶה, Joshua 9:10 (4f)): ἱμάτιον, ἀσκός, Matthew 9:16; Mark 2:21; Luke 5:39. (Synonym: see ἀρχαῖος , at the end.)

παλαιότης

(3821) παλαιότης, παλαιοτητος, ἡ (παλαιός), oldness: γράμματος, the old state of life controlled by 'the letter' of the law, Romans 7:6; see καινότης , and γράμμα , 2 c. ((Euripides ), Plato , Aeschines , Dio Cassius , 72, 8.)

παλαιόω

(3822) παλαιόω, παλαιῷ: perfect πεπαλαίωκα; passive, present participle παλαιουμενος; future παλαιωθήσομαι; (παλαιός);

a. to make ancient or old, the Sept. for בִּלָּה; passive to become old, to be worn out, the Sept. for בָּלָה, עָתַק: of things worn out by time and use, as βαλάντιον, Luke 12:33; ἱμάτιον, Hebrews 1:11 (cf. Psalm 101:27 (John 102:27); Deuteronomy 29:5; Joshua 9:19 (John 9:13); Nehemiah 9:21; Isaiah 50:9; Isaiah 51:6; Sir. 14:17). passive τό παλαιούμενον, that which is becoming old, Hebrews 8:13 (Plato , symp., p. 208 b.; Tim., p. 59 c.).

b. to declare a thing to be old and so about to be abrogated: Hebrews 8:13 (see γηράσκω , at the end).

πάλη

(3823) πάλη, παλης, ἡ (from πάλλω to vibrate, shake), from Homer down, wrestling (a contest between two in which each endeavors to throw the other, and which is decided when the victor is able θλίβειν καί κατέχειν his prostrate antagonist, i. e. hold him down with his hand upon his neck; cf. Plato , legg. 7, p. 796; Aristotle , rhet. 1, 5, 14, p. 1361b, 24; Heliodorus aethiop. 10, 31; (cf. Krause, Gymn. u. Agon. d. Griech. i. 1, p. 400ff; Guhl and Koner, p. 219f; Dict. of Antiq. under the wordlucta )); the term is transferred to the struggle of Christians with the powers of evil: Ephesians 6:12.

παλιγγενεσία

(3824) παλιγγενεσία (T WH παλιγγενεσία (cf. Tdf. Proleg., p. 77 bottom)), παλιγγενεσίας, ἡ (πάλιν and γένεσις), properly, new birth, reproduction, renewal, recreation (see Halm on Cicero , pro Sest. § 140), Vulg. and Augustine regeneratio ; hence, "moral renovation, regeneration, the production of a new life consecrated to God, a radical change of mind for the better" (effected in baptism (cf. references under the word βάπτισμα, 3)): Titus 3:5 (cf. the commentaries at the passage (especially Holtzmann, where see, p. 172f for references); Weiss, Biblical Theol. especially §§ 84, 108; cf. Suicer, Thesaurus, under the word). Commonly, however, the word denotes the restoration of a thing to its pristine state, its renovation, as the renewal or restoration of life after death, Philo leg. ad Gaium § 41; de cherub. § 32; (de poster. Cain. § 36); Long. past. 3, 4 (2) (παλιγγενεσία ἐκ θανάτου); Lucian , encom. muscae 7; Schol. ad Sophocles Elec. 62 (Πυθαγόρας περί παλιγγενεσίας ἐτερατευετο); Plutarch , mor., p. 998 c. (i. e. de esu carn. 2:4, 4) (ὅτι χρωνται κοινοις αἱ ψυχαί σώμασιν ἐν ταῖς παλιγγενεσιαις (cf. ibid. 1:7, 5; also de Isa. et Osir. 72; de Ei quoted in Delph. 9; etc.)); the renovation of the earth after the deluge, Philo de vim Moys. ii., § 12; Clement of Rome , 1 Cor. 9, 4 [ET]; the renewal of the world to take place after its destruction by fire, as the Stoics taught, Philo (de incorrupt. mundi §§ 3, 14, 17); de round. § 15; Antoninus 11, 1 ((cf. Gataker ad loc.); Zeller, Philos. d. Griech. iii, p. 138); that signal and glorios change of all things (in heaven and earth) "for the better, that restoration of the primal and perfect condition of things which existed before the fall of our first parents," which the Jews looked for in connection with the advent of the Messiah, and which the primitive Christians expected in connection with the visible return of Jesus from heaven: Matthew 19:28 (where the Syriac correctly )tDX )MLOB [], in the new age or world); cf. Bertholdt, Christologia Judaeorum, p. 214f; Gfrörer, Jahrhundert des Heils, ii., p. 272ff; (Schürer , Neutest. Zeitgesch. § 29, 9; Weber, Altsynagog. Paläst. Theol. § 89). (Further, the word is used of Cicero s restoration to rank and fortune on his recall from exile, Cicero , ad Att. 6, 6; of the restoration of the Jewish nation after the exile, παλιγγενσια πατρίδος, Josephus , Antiquities 11, 3, 9; of the recovery of knowledge by recollection, παλιγγενεσία τῆς γνώσεως ἐστιν ἡ ἀνάμνησις, Olympiodorus quoted by Cousin in the Journal des Sarans for 1834, p. 488.) (Cf. Trench , § xviii.; Cremer , 3te Aufl. under the word.)

πάλιν

(3825) πάλιν, adverb, from Homer down;

1. anew, again (but the primary meaning seems to be back; cf. (among others) Ellendt, Lex. Sophocles , under the word, ii, p. 485);

a. joined to verbs of all sorts, it denotes renewal or repetition of the action: Matthew 4:8; Matthew 20:5; Matthew 21:36; Matthew 22:1, Matthew 22:4; Mark 2:13; Mark 3:20; Luke 23:20; John 1:35; John 4:13; John 8:2, John 8:8, John 8:12, John 8:21; John 9:15, John 9:17; John 10:19; Acts 17:32; Acts 27:28; Romans 11:23; 1 Corinthians 7:5; 2 Corinthians 11:16; Galatians 1:9; Galatians 2:18; Galatians 4:19; 2 Peter 2:20; Philippians 2:28; Philippians 4:4; Hebrews 1:6 (where πάλιν is tacitly opposed to the time when God first brought his Son into the world, i. e. to the time of Jesus' former life on earth); Hebrews 5:12; Hebrews 6:1, Hebrews 6:6; James 5:18; Revelation 10:8, Revelation 10:11; πάλιν μικρόν namely, ἔσται, John 16:16, John 16:19; εἰς τό πάλιν, again (cf. German zum wiederholten Male; (see εἰς , A. II. 2 at the end)), 2 Corinthians 13:2; with verbs of going, coming, departing, returning, where again combines with the notion of back; thus with ἄγωμεν, John 11:7; ἀναχωρεῖν, John 6:15 (where Tdf. φεύγει and Griesbach omits πάλιν) (cf. John 6:3); ἀπέρχεσθαι, John 4:3; John 10:40; John 20:10; ἐισέρχεσθαι, Mark 2:1; Mark 3:1; John 18:33; John 19:9; ἐξέρχεσθαι, Mark 7:31; ἔρχεσθαι, John 4:46; John 14:3; 2 Corinthians 1:16; 2 Corinthians 12:21 (cf. Winer s Grammar, 554 (515) n.; Buttmann , § 145, 2 a.); ὑπάγειν, John 11:8; ἀνακάμπτειν, Acts 18:21; διαπεραν, Mark 5:21; ὑποστρέφειν, Galatians 1:17; ἡ ἐμή παρουσία πάλιν πρός ὑμᾶς, my presence with you again, i. e. my return to you, Philippians 1:26 (cf. Buttmann , § 125, 2); also with verbs of taking, John 10:17; Acts 10:16 Rec. ; Acts 11:10.

b. with other parts of the sentence: πάλιν εἰς φόβον, Romans 8:15; πάλιν ἐν λύπη, 2 Corinthians 2:1.

c. πάλιν is explained by the addition of more precise specifications of time (cf. Winer 's Grammar, 604 (562)): πάλιν ἐκ τρίτου, Matthew 26:44 (L Tr marginal reading brackets ἐκ τρίτου); ἐκ δευτέρου, Matthew 26:42; Acts 10:15; πάλιν δεύτερον, John 4:54; John 21:16; πάλιν ἄνωθεν, again, anew (R. V. back again (yet cf. Meyer at the passage)), Galatians 4:9 (Wis. 19:6; πάλιν ἐξ ἀρχῆς, Aristophanes Plutarch , 866; Plato , Eut., p. 11 b. and 15 c.; Isoc. areiop. 6, p. 338 (p. 220, Lange edition); cf. Winer 's Grammar, as above).

2. again, i. e. further, moreover (where the subject remains the same and a repetition of the action or condition is indicated): Matthew 5:33 (πάλιν ἠκούσατε); Matthew 13:44 (where T Tr WH omit; L brackets πάλιν), Matthew 13:45,Matthew 13:47; Matthew 19:24; Luke 13:20; John 10:7 (not Tdf. ); especially where to O. T. passages already quoted others are added: Matthew 4:7; John 12:39; John 19:37; Romans 15:10-12; 1 Corinthians 3:20; Hebrews 1:5; Hebrews 2:13; Hebrews 4:5; Hebrews 10:30; Clement of Rome , 1 Corinthians 15:1-58, 1 Corinthians 15:3 [ET] and often in Philo ; cf. Bleek, Br. a. d. Hebrews 2:1, p. 108. 3. in turn, on the other hand: Luke 6:43 T WH L brackets Tr brackets; 1 Corinthians 12:21; 2 Corinthians 10:7; 1 John 2:8 (Wis. 13:8 Wis. 16:23; 2 Macc. 15:39; see examples from secular authors in Pape , under the word, 2; Passow , under the word, 3; (Ellendt as above (at the beginning); Liddell and Scott, under the word, III.; but many (e. g. Fritzsche and Meyer on Matthew 3:7) refuse to recognize this sense in the N. T.)). John uses πάλιν in his Gospel far more frequent than the other N. T. writings, in his Epistles but once; Luke two or three times; the author of the Rev. twice.

παμπληθεί

(3826) παμπληθεί (T WH πανπληθεί (cf. WH 's Appendix, p. 150)), adverb (from the adjective παμπληθής, which is from πᾶς and πλῆθος), with the whole multitude, all together, one and all: Luke 23:18 (Dio Cassius , 75, 9, 1). (Cf. Winer 's Grammar, § 16, 4 B. a.)

πάμπολυς

(3827) πάμπολυς, παμπολλη, παμπολυ (πᾶς and πολύς), very great: Mark 8:1 Rec. (where L T Tr WH πάλιν πολλοῦ). (Aristophanes , Plato , Plutarch , (others).)

Παμφυλία

(3828) Παμφυλία, Παμφυλίας, ἡ, Pamphylia, a province of Asia Minor, bounded on the east by Cilicia, on the Winer 's Grammar, by Lycia and Phrygia Minor, on the north by Galatia and Cappadocia, and on the south by the Mediterranean Sea (there called the Sea (or Gulf) of Pamphylia (now of Adalia)): Acts 2:10; Acts 13:13; Acts 14:24; Acts 15:38; Acts 27:5. (Conybeare and Howson, St. Paul, chapter viii.; Lewin, St. Paul, index under the word; Dict. of Geogr. , under the word.)

πανδοχεῖον

(3829) πανδοχεῖον (πανδοκιον, Tdf. (cf. his note on Luke 10:34, and Hesychius , under the word)), πανδοκειου, τό (from πανδοχεύς, which see), an inn, a public house for the reception of strangers (modern caravansary, khan, manzil): Luke 10:34. (Polybius 2, 15, 5; Plutarch , de sanit. tuenda c. 14; Epictetus enchirid. c. 11; but the Attic form πανδοκεῖον is used by Aristophanes ran. 550; Theophrastus , char. 11 (20), 2; Plutarch , Crass. 22; Palaeph. fab. 46; Aelian v. h. 14, 14; Polyaen. 4, 2, 3; Epictetus diss. 2, 23, 36ff; 4, 5, 15; cf. Lob. ad Phryn. , p. 307.)

πανδοχεύς

(3830) πανδοχεύς, πανδοχεως, ὁ (πᾶς and δέχομαι (hence, literally, 'one who receives all comers')), for the earlier and more elegant πανδοκεύς (so Tdf. ; (cf. Winer s Grammar, 25 note)), an inn-keeper, host: Luke 10:35. (Polybius 2, 15, 6; Plutarch , de sanit. tuenda c. 14.)

πανήγυρις

(3831) πανήγυρις, πανηγυρισεως, ἡ (from πᾶς and ἄγυρις from ἀγείρω), from Herodotus and Pindar down;

a. a festal gathering of the whole people to celebrate public games or other solemnities.

b. universally, a public festal assembly; so in Hebrews 12:22(23) where the word is to be connected with ἀγγέλων (so G L Tr (Tdf. ); yet see the commentaries). (The Sept. for מועֵד, Ezekiel 46:11; Hosea 2:11 (Hosea 2:13); Hosea 9:5; עֲצָרָה, Amos 5:21.) (Cf. Trench , § i.)

πανοικεί

(3832) πανοικί (so R G L Tr ) and πανοικεί (T (WH ; see WH s Appendix, p. 154 and cf. εἰ , ἰ)), on this difference in writing cf. Winer s Grammar, 43f; Buttmann , 73 (64) (πᾶς and οἶκος; a form rejected by the Atticists for πανοικία, πανοικεσια, πανοικησίᾳ (cf. Winer s Grammar, 26 (25); Lob. ad Phryn. , p. 514f)), with all (his) house, with (his) whole family: Acts 16:34. (Plato , Eryx., p. 392c.; Aeschines dial. 2, 1; Philo de Josephus , §42; de vita Moys. 1:2; Josephus , Antiquities 4, 8, 42; 5, 1, 2; 3Macc. 3:27 where Fritzsche πανοικία.)

πανοπλία

(3833) πανοπλία, πανοπλίας, ἡ (from πάνοπλος wholly armed, in full armor; and this from πᾶς and ὅπλον), full armor, complete armor (i. e. a shield, sword, lance, helmet, greaves, and breastplate, (cf. Polybius 6, 28, 2ff)): Luke 11:22; Θεοῦ, which God supplies (Winer 's Grammar, 189 (178)), Ephesians 6:11, Ephesians 6:13, where the spiritual helps needed for overcoming the temptations of the devil are so called. (Herodotus , Plato , Isocrates , Polybius , Josephus , the Sept. ; tropically, of the various appliances at God's command for punishing, Wis. 5:18.)

πανουργία

(3834) πανουργία, πανουργίας, ἡ (πανοῦργος, which see), craftiness, cunning: Luke 20:23; 2 Corinthians 4:2; 2 Corinthians 11:3; Ephesians 4:14; contextually equivalent to a specious or false wisdom, 1 Corinthians 3:19. (Aeschylus , Sophocles , Aristophanes , Xenophon , Plato , Lucian , Aelian , others; πᾶσα τέ ἐπιστήμη χωριζομενη δικαιοσύνης καί τῆς ἄλλης ἀρετῆς πανουργία οὐ σοφία φαίνεται, Plato , Menex., p. 247 a. for עָרְמָה in a good sense, prudence, skill, in undertaking and carrying on affairs, Proverbs 1:4; Proverbs 8:5; Sir. 31:10 (Sir. 34:11.))

πανοῦργος

(3835) πανοῦργος, πανοῦργον (πᾶς and ἘΠΤΩ equivalent to ἐργάζομαι; on the accent, see κακοῦργος ), the Sept. for עָרוּם; skillful, clever, i. e.:

1. in a good sense, fit to undertake and accomplish anything, dexterous; wise, sagacious, skillful (Aristotle , Polybius , Plutarch , others; the Sept. Proverbs 13:1; Proverbs 28:2). But far more frequent.

2. in a bad sense, crafty, cunning, knavish, treacherous, deceitful, (Tragg., Aristophanes , Plato , Plutarch , others; the Sept. ; Sir. 6:32 (31) (but here in a good sense); Sirach 21:12, etc.): 2 Corinthians 12:16.

πανταχόθεν

(3836) πανταχόθεν, adverb, from all sides, from every quarter: Mark 1:45 Rec. (Herodotus , Thucydides , Plato , others.)

πανταχοῦ

(3837) πανταχῇ or πανταχῇ (L Tr WH ; see εἰκῇ ), adverb, everywhere: Acts 21:28 L T Tr WH , for πανταχοῦ — a variation often met with also in the manuscripts of secular authors (From Herodotus down; cf. Meisterhans , Gr. d. Attic Inschr., p. 64.)

παντελής

(3838) παντελής, παντελές (πᾶς and τέλος), all-complete, perfect (Aeschylus , Sophocles , Plato , Diodorus , Plutarch , others; 3Macc. 7:16); εἰς τό παντελές (properly, unto completeness (Winer s Grammar, § 51, 1 c.)) completely, perfectly, utterly: Luke 13:11; Hebrews 7:25 (Philo leg. ad Gaium 21; Josephus , Antiquities 1, 18, 5; 3, 11, 3 and 12, 1; 6, 2, 3; 7, 13, 3; Aelian v. h. 7, 2; n. a. 17, 27).

πάντῃ

(3839) πάντῃ (R G L Tr WH πάντῃ, see references under the word εἰκῇ), (πᾶς), adverb, from Homer down, everywhere; wholly, in all respects, in every way: Acts 24:3.

πάντοθεν

(3840) πάντοθεν (πᾶς), adverb, from Homer down, from all sides, from every quarter: Mark 1:45 L T WH Tr (but the last named hem πάντοθεν; cf. Chandler § 842); Luke 19:43; John 18:20 Rec.^bez ^elz ; Hebrews 9:4.

παντοκράτωρ

(3841) παντοκράτωρ, παντοκράτορος, ὁ (πᾶς and κρατέω), he who holds sway over all things; the ruler of all; almighty: of God, 2 Corinthians 6:18 (from Jeremiah 38:35 (Jeremiah 31:35)); Revelation 1:8; Revelation 4:8; Revelation 11:17; Revelation 15:3; Revelation 16:7, Revelation 16:14; Revelation 19:6, Revelation 19:15; Revelation 21:22. (The Sept. for צְבָאות in the phrase צְבָאות יְהוָה or צְבָאות אֱלֹהֵי, Jehovah or God of hosts; also for שַׁדַי; Wis. 7:25; Sir. 42:17 Sir. 50:14; often in Judith () and 2 Maccabees (circa ) and 3 Maccabees (circa ?); Anthol. Gr. iv., p. 151, Jacobs edition; Inscriptions; ecclesiastical writings (e. g. Teaching etc. 10, 3 [ET]; cf. Harnack's notes on Clement of Rome , 1 Cor. at the beginning and the Symb. Rom. (Patr. apost. Works, i. 2, p. 134)).)

πάντοτε

(3842) πάντοτε (πᾶς), adverb (for which the Atticists tell us that the better Greek writings used ἑκάστοτε; cf. Sturz, De dial. Maced. et Alex., p. 187f; (Winer s Grammar, 26 (25))), at all times, always, ever: Matthew 26:11; Mark 14:7; Luke 15:31; Luke 18:1; John 6:34; John 7:6; John 8:29; John 11:42; John 12:8; John 18:20 (20b Rec.^st ); Romans 1:10 (9); 1 Corinthians 1:4; 1 Corinthians 15:58; 2 Corinthians 2:14; 2 Corinthians 4:10; 2 Corinthians 5:6; (2 Corinthians 7:14 L marginal reading); 2 Corinthians 9:8; Galatians 4:18; Ephesians 5:20; Philippians 1:4, Philippians 1:20; (Philippians 4:4); Colossians 1:3; Colossians 4:6,(Colossians 4:12); 1 Thessalonians 1:2; 1 Thessalonians 2:16; (1 Thessalonians 3:6); 1 Thessalonians 4:17; (1 Thessalonians 5:15,1 Thessalonians 5:16); 2 Thessalonians 1:3, 2 Thessalonians 1:11; 2 Thessalonians 2:13; 2 Timothy 3:7; Philemon 1:4; Hebrews 7:25. (Wis. 11:22 (21); Wisdom 19:17 (18); Josephus , Dionysius, Halicarnassus, Plutarch , Herodian , 3, 9, 13 ((7 edition, Bekker)); Artemidorus Daldianus, oneir. 4, 20; Athen. , (Diogenes Laërtius )

πάντως

(3843) πάντως (from πᾶς), adverb, altogether (Latin omnino ), i. e.

a. in any and every way, by all means: 1 Corinthians 9:22 (so from Herodotus down).

b. doubtless, surely, certainly: Luke 4:23; Acts 18:21 (Rec. ); Acts 21:22; Acts 28:4; 1 Corinthians 9:10 (Tobit 14:8; Aelian v. h. 1, 32; by Plato in answers (cf. our colloquial by all means)). with the negative οὐ,

α. where οὐ is postpositive, in no wise, not at all: 1 Corinthians 16:12 (often so as far back as Homer ).

β. when the negative precedes, the force of the adverb is restricted: οὐ πάντως, not entirely, not altogether, 1 Corinthians 5:10; not in all things, not in all respects, Romans 3:9; (rarely equivalent to πάντως οὐ, as in Ep. ad Diogn. 9 [ET] 'God οὐ πάντως ἐφηδόμενος τοῖς ἁμαρτήμασιν ἡμῶν.' Likewise, οὐδέν πάντως in Herodotus 5, 34. But in Theognis , 305 edition, Bekker οἱ κακοί οὐ πάντως κακοί ἐκ γαστρός γεγόνασι κτλ. is best translated not wholly, not entirely. Cf. Winer s Grammar, 554f (515f); Buttmann , 389f (334f) (on whose interpretation of Romans, the passage cited, although it is that now generally adopted, see Weiss in Meyer 6te Aufl.)).

παρά

(3844) παρά (it neglects elision before proper names beginning with a vowel, and (at least in Tdf. s text) before some other words; see Tdf Proleg., p. 95, cf. Winer s Grammar, § 5, 1 a.; Buttmann , 10), a preposition indicating close proximity, with various modifications corresponding to the various cases with which it is joined; cf. Viger. editionm Herm., p. 643ff; Matthiae , § 588; Bernhardy (1829), p. 255ff; Kühner, § 440; Krüger , § 68, 34-36. It is joined:

I. with the genitive; and as in Greek prose writings always with the genitive of a person, to denote that a thing proceeds from. the side or the vicinity of one, or from one's sphere of power, or from one's wealth or store, Latin a, ab ; German von... her, von neben; French de chez ; (English from beside, from); the Sept. for מִלִּפְנֵי, מִיַד, מֵאֵצֶל (1 Samuel 17:30); cf. Winer s Grammar, 364f (342f)

a. properly, with a suggestion of union of place or of residence, after verbs of coming, departing, setting out, etc. (cf. French venir, partir de chez quelqu'un ): Mark 14:43; Luke 8:49 (here Lachmann ἀπό); John 15:26; John 16:27; John 17:8; (παῥ ἧς ἐκβεβλήκει ἑπτά δαιμόνια, Mark 16:9 L Tr text WH ); εἶναι παρά Θεοῦ, of Christ, to be sent from God, John 9:16, John 9:33; to be sprung from God (by the nature of the λόγος), John 6:46; John 7:29 (where for the sake of the context κἀκεῖνος με ἀπέστειλεν (Tdf. ἀπέσταλκέν) is added); μονογενοῦς παρά πατρός namely, ὄντος, John 1:14; ἐστι τί παρά τίνος, is given by one, John 17:7 (cf. d. below).

b. joined to passive verbs, παρά makes one the author, the giver, etc. (Winer s Grammar, 365 (343); Buttmann , § 134, 1); so after ἀποστέλλεσθαι, John 1:6 (the expression originates in the fact that one who is sent is conceived of as having been at the time with the sender, so that he could be selected or commissioned from among a number and then sent off); γίνεσθαι, Matthew 21:42; Mark 12:11 (παρά κυρίου, from the Lord, by divine agency or by the power at God's command); akin to which is οὐκ ἀδυνατήσει παρά τοῦ Θεοῦ πᾶν ῤῆμα, Luke 1:37 L marginal reading T Tr WH (see ἀδυνατέω , b.); λαλεῖσθαι, Luke 1:45 (not ὑπό, because God had not spoken in person, but by an angel); κατηγορεῖσθαι, Acts 22:30 Rec. (not ὑπό (yet so L T Tr WH ) because Paul had not yet been formally accused by the Jews, but the tribune inferred from the tumult that the Jews accused him of some crime).

c. after verbs of seeking, asking, taking, receiving, buying (cf. Winer s Grammar, 370 (347) n.; Buttmann , § 147, 5; yet see Lightfoot on Galatians 1:12); as, αἴτω, αἰτοῦμαι, Matthew 20:20 (where L Tr text WH text ἀπ' αὐτοῦ); John 4:9; Acts 3:2; Acts 9:2; James 1:5; 1 John 5:15 (where L T Tr WH ἀπ' αὐτοῦ); ζητῶ, Mark 8:11; Luke 11:16; Luke 12:48; λαμβάνω, Mark 12:2; John 5:34, John 5:41, John 5:44; John 10:18; Acts 2:33; Acts 3:5; Acts 17:9; Acts 20:24; Acts 26:10; James 1:7; 2 Peter 1:17; 1 John 3:22 (L T Tr WH ἀπ' αὐτοῦ); 2 John 1:4; Revelation 2:28 (27); παραλαμβάνω, Galatians 1:12; 1 Thessalonians 2:13; 1 Thessalonians 4:1; ἀπολαμβάνω, Luke 6:34 R G LTr marginal reading; κομίζομαι, Ephesians 6:8; γίνεται μοι τί, Matthew 18:19; δέχομαι, Acts 22:5; Philippians 4:18; ἔχω, Acts 9:14; ὠνέομαι, Acts 7:16; ἀγοράζομαι, Revelation 3:18; also after ἄρτον φαγεῖν (namely, δοθεντα), 2 Thessalonians 3:8; εὑρεῖν ἔλεος, 2 Timothy 1:18; ἔσται χάρις, 2 John 1:3. after verbs of hearing, ascertaining, learning, making inquiry; as, ἀκούω τί, John 1:40(John 1:41); John 6:45; John 7:51; John 8:26,John 8:40; John 15:15; Acts 10:22; Acts 28:22; 2 Timothy 1:13; 2 Timothy 2:2; πυνθάνομαι, Matthew 2:4; John 4:52; ἀκριβω, Matthew 2:16; ἀπιγινώσκω, Acts 24:8; μανθάνω, 2 Timothy 3:14.

d. in phrases in which things are said εἶναι or ἐξέρχεσθαι from one: Luke 2:1; Luke 6:19; John 17:7 (see a. above).

e. ὁ, ἡ, τό παρά τίνος (see ὁ , II. 8; cf. Buttmann , § 125, 9; Winer 's Grammar, § 18, 3);

α. absolutely: οἱ παῥ αὐτοῦ, those of one's family, i. e. his kinsmen, relations, Mark 3:21 (Susanna 33; one's descendants (yet here Vulg. qui cure eo erant ), 1 Macc. 13:52; (Josephus , Antiquities 1, 10, 5)); cf. Fritzsche at the passage, p. 101; (Field, Otium Norv. pars 3:at the passage); τά παρά τίνος, what one has beside him, and so at his service, i. e. one's means, resources, Mark 5:26; τά παρά τινων, namely, ὄντα, i. e. δοθεντα, Luke 10:7; Philippians 4:18; (cf. Winer s Grammar, 366 (343); Josephus , Antiquities 8, 6, 6; b. j. 2, 8, 4; etc.).

β. where it refers to a preceding noun: ἡ ἐξουσία ἡ παρά τίνος, namely, received, Acts 26:12 (R G ); ἐπικουρίας τῆς παρά (L T Tr WH ἀπό) τοῦ Θεοῦ, Acts 26:22 (ἡ παρά τίνος εὔνοια, Xenophon , mem. 2, 2, 12); ἡ παῥ ἐμοῦ διαθήκη, of which I am the author, Romans 11:27 (cf. Winer 's Grammar, 193 (182)).

II. with the dative, παρά indicates that something is or is done either in the immediate vicinity of someone, or (metaphorically) in his mind, near by, beside, in the power of, in the presence of, with, the Sept. for אֵצֶל (1 Kings 20:1 (1 Kings 21:1); Proverbs 8:30), בְּיַד (Genesis 44:16; Numbers 31:49), בְּעֵינֵי (see b. below); cf. Winer s Grammar, § 48, d., p. 394f (369); (Buttmann , 339 (291f)).

a. near, by: εἱστήκεισαν παρά τῷ σταυρῷ, John 19:25 (this is the only passage in the N. T. where παρά is joined with a dative of the thing, in all others with a dative of the person). after a verb of motion, to indicate the rest which follows the motion (cf. Buttmann , 339 (292)), ἔστησεν αὐτό παῥ ἑαυτῷ, Luke 9:47.

b. with, i. e. in one's house; in one's town; in one's society: ξενίζεσθαι (which see), Acts 10:6; Acts 21:16; μένειν, of guests or lodgers, John 1:39 (John 1:40); John 4:40; John 14:17,John 14:25; Acts 9:43; Acts 18:3, Acts 18:20 (R G ); Acts 21:7; ἐπιμένειν, Acts 28:14 L T Tr WH ; καταλύειν, Luke 19:7 (Demosthenes , de corona § 82 (cf. Buttmann , 339 (292))); ἀριστᾶν, Luke 11:37; ἀπολείπειν τί, 2 Timothy 4:13; παρά τῷ Θεῷ, dwelling with God, John 8:38; equivalent to in heaven, John 17:5; μισθόν ἔχειν, to have a reward laid up with God in heaven, Matthew 6:1; εὑρεῖν χάριν (there where God is, i. e. God's favor (cf. Winer 's Grammar, 365 (343))), Luke 1:30; a person is also said to have χάρις παρά one with whom he is acceptable, Luke 2:52; τοῦτο χάρις παρά Θεῷ, this is acceptable with God, pleasing to him, 1 Peter 2:20 (for בְּעֵינֵי, Exodus 33:12, Exodus 33:16; Numbers 11:15); παρά Θεῷ, in fellowship with God (of those who have embraced the Christian religion and turned to God from whom they had before been estranged), 1 Corinthians 7:24; παρά κυρίῳ (in heaven), before the Lord as judge, 2 Peter 2:11 (G L omit and Tr WH brackets the phrase); παῥ ὑμῖν, in your city, in your church, Colossians 4:16; with a dative plural equivalent to among, Matthew 22:25; Matthew 28:15; Revelation 2:13; παῥ ἑαυτῷ, at his home, 1 Corinthians 16:2.

c. παῥ (L Tr WH text ἐν) ἑαυτῷ, with oneself i. e. in one's own mind, διαλογίζεσθαι, Matthew 21:25.

d. a thing is said to be or not to be παρά τίνι, with one,

α. which belongs to his nature and character, or is in accordance with his practice or the reverse; as, μή ἀδικία παρά τῷ Θεῷ; Romans 9:14; add, Romans 2:11; 2 Corinthians 1:17; Ephesians 6:9; James 1:17.

β. which is or is not within one's power: Matthew 19:26; Mark 10:27; Luke 18:27, cf. Luke 1:37 R G L text.

e. παρά τίνι, with one i. e. in his judgment, he being judge (so in Herodotus and the Attic writings; cf. Passow , under the word, II. 2, vol. ii., p. 667; (Liddell and Scott, under B. II. 3)): παρά τῷ Θεῷ, Romans 2:13; 1 Corinthians 3:19; Galatians 3:11; 2 Thessalonians 1:6; James 1:27; 1 Peter 2:4; 2 Peter 3:8 (παρά κυρίῳ); φρόνιμον εἶναι παῥ ἑαυτῷ (A. V. in one's own conceit), Romans 11:25 (where Tr text WH text ἐν); Romans 12:16.

III. with an accusative; the Sept. for אֵצֶל, יַד עַל, בְּעֵבֶר (Joshua 7:7; Joshua 22:7); cf. Winer s Grammar, § 49 g., p. 403f (377f); (Buttmann , 339 (292));

1. properly, of place, at, by, near, by the side of, beside, along; so with verbs of motion: περιπατεῖν παρά τήν θάλασσαν (Plato , Gorgias, p. 511 e.), Matthew 4:18; Mark 1:16 (here L T Tr WH παράγω); πίπτειν, Matthew 13:4; Mark 4:4; Luke 8:5, Luke 8:41; Luke 17:16; Acts 5:10 (where L T Tr WH πρός); σπαρῆναι, Matthew 13:19; ῥίπτειν, Matthew 15:30; τιθέναι, Acts 4:35, Acts 4:37 (here Tdf. πρός); Acts 5:2; ἀποτιθεναι, Acts 7:58; ἔρχεσθαι, ἐξέρχεσθαι, Matthew 15:29; Mark 2:13 (here Tdf. εἰς); Acts 16:13; οἱ παρά τήν ὁδόν, namely, πεσόντες, Mark 4:15, cf. Mark 4:4; Luke 8:12, cf. Luke 8:5. with verbs of rest: καθῆσθαι, Matthew 13:1; Matthew 20:30; Luke 8:35; with εἶναι, Mark 5:21; Acts 10:6. with verbs denoting the business in which one is engaged, as παιδεύειν in passive, Acts 22:3 (so G L T Tr WH punctuate); διδάσκειν, Mark 4:1. without a verb, in specifications of place, Acts 10:32; Hebrews 11:12.

2. beside, beyond, i. e. metaphorically,

a. equivalent to contrary to: παρά τήν διδαχήν, Romans 16:17; παῥ ἐλπίδα, literally, beyond hope, i. e. where the laws and course of nature left no room for hope, hence, equivalent to without (A. V. against) hope, Romans 4:18 (in secular authors, of things which happen against hope, beyond one's expectation, cf. Passow , under the word, III. 3, vol. ii, p. 669{b}; Dionysius Halicarnassus , Antiquities 6, 25); παρά τόν νόμοι, contrary to the law, Acts 18:13 (παρά τούς νόμους, opposed to κατά τούς νόμους, Xenophon , mem. 1, 1, 18); παῥ ὁ, contrary to that which, i. e. at variance with that which, Galatians 1:8; παρά φύσιν, Romans 1:26; Romans 11:24 (Thucydides 6, 17; Plato , rep. 5, p. 466 d.); after ἄλλος, other than, different from, 1 Corinthians 3:11 (see examples from secular authors in Passow , under the word, III. 3 at the end vol. ii., p. 670{a}); παρά τόν κτίσαντα, omitting or passing by the Creator, Romans 1:25, where others explain it before (above) the Creator, rather than the Creator, agreeably indeed to the use of the preposition in Greek writings (cf. Ast, Lex. Plato , iii., p. 28 (cf. Riddell , Platonic Idioms, § 165 β.; Liddell and Scott, under the word, C. I. 5 d.)), but not to the thought of the passage. except, save, equivalent to if you subtract from a given sum, less: τεσσαράκοντα παρά μίαν, one (stripe) excepted, 2 Corinthians 11:24 (τεσσαράκοντα ἐτῶν παρά τριάκοντα ἡμέρας, Josephus , Antiquities 4, 8, 1; παρά πέντε ναῦς, five ships being deducted, Thucydides 8, 29; (παῥ ὀλίγας ψήφους, Josephus , contra Apion 2, 37, 3); see other examples from Greek authors in Bernhardy (1829), p. 258; (Winer s Grammar, as above; especially Sophocles Lexicon, under 3)).

b. above, beyond: παρά καιρόν ἡλικίας, Hebrews 11:11; παῥ ὁ δεῖ; (Plutarch , mor., p. 83 f. (de profect. in virt. § 13)), Romans 12:3; equivalent to more than: ἁμαρτωλοί παρά πάντας, Luke 13:2; ἔχρισεν σε... ἔλαιον... παρά τούς μετόχους more copiously than (A. V. above) thy fellows, Hebrews 1:9 (from Psalms 44:8 (Psalms 45:8); ὑψοῦν τινα παρά τινα, Sir. 15:5); κρίνειν ἡμέραν παῥ ἡμέραν, to prefer one day to another (see κρίνω , 2), Romans 14:5. Hence, it is joined to comparatives: πλέον παρά τό, Luke 3:13; διαφορώτερον παῥ αὐτούς ὄνομα, Hebrews 1:4; add, Hebrews 3:3; Hebrews 9:23; Hebrews 11:4; Hebrews 12:24; see examples from Greek authors in Winer 's Grammar, § 35, 2 b. (and as above). Ἐλαττουν τινα παρά, to make one inferior to another, Hebrews 2:7, Hebrews 2:9.

3. on account of (cf. Latin propter equivalent to ob ): παρά τοῦτο, for this reason, therefore, 1 Corinthians 12:15; cf. Winer 's Grammar, § 49 g. c.

IV. In Composition παρά denotes

1. situation or motion either from the side of, or to the side of; near, beside, by, to: παραθαλάσσιος, παράλιος, παροικέω, παρακολουθέω, παραλαμβάνω, παραλέγομαι, παραπλέω, παράγω; of what is done secretly or by stealth, as παρεισέρχομαι, παρεισάγω, παρεισδύω; cf. (the several words and) Fritzsche, Commentary on Romans, vol. i., p. 346. by the side of i. e. ready, present, at hand (παρά τίνι): πάρειμι, παρουσία, παρέχω, etc.

2. violation, neglect, aberration (cf. our beyond or aside equivalent to amiss): παραβαίνω, παραβάτης, παρανομέω, παρακούω, παρίημι, πάρεσις, παραλογίζομαι, παράδοξος, παραφρονία, etc.

3. like the German an (in anreizen, antreiben , etc.): παραζηλόω, παραπικραίνω, παροξύνω, παροργίζω. (Cf. Vig. edition, Herm., p. 650f)

παραβαίνω

(3845) παραβαίνω; 2 aorist παρέβην; properly, to go by the side of (in Homer twice παρβεβαως of one who stands by another's side in a war-chariot, Iliad 11,522; 13, 708 (but here of men on foot)); to go past or to pass over without touching a thing; tropically, to overstep, neglect, violate, transgress, with an accusative of the thing (often so in secular authors from Aeschylus down (cf. παρά , IV. 1 and 2)): τήν παράδοσιν, Matthew 15:2; τήν ἐντολήν τοῦ Θεοῦ, Matthew 15:3; ὁ παραβαίνων, he that transgresseth, oversteppeth, i. e. who does not hold to the true doctrine, opposed to μένειν ἐν τῇ διδαχή, 2 John 1:9 R G (where L T Tr WH ὁ προάγων (which see)) (so οἱ παραβαίνοντες, transgressors of the law, Sir. 40:14 (cf. Josephus , contra Apion 2, 18, 2; 29, 4; 30, 1)); (τήν διαθήκην, Joshua 7:11, Joshua 7:15; Ezekiel 16:59, and often; τό ῤῆμα κυρίου, Numbers 14:41; 1 Samuel 15:24, etc.; τάς συνθήκας, Polybius 7, 5, 1; Josephus , Antiquities 4, 6, 5; Aelian v. h. 10, 2; besides, παραβ. δίκην. τόν νόμον, τούς ὅρκους, πίστιν, etc., in Greek writings). In imitation of the Hebrew סוּר followed by מִן, we find παραβαίνειν ἐκ τίνος and ἀπό τίνος, so to go past as to turn aside from, i. e. to depart, leave, be turned from: ἐκ τῆς ὁδοῦ, Exodus 32:8; Deuteronomy 9:12; ἀπό τῶν ἐντολῶν, Deuteronomy 17:20; ἀποπο τῶν λόγων, Deuteronomy 28:14, the Alex. manuscript; once so in the N. T.: ἐκ (L T Tr WH ἀπό) τῆς ἀποστολῆς, of one who abandons his trust (R. V. fell away], Acts 1:25. (In the Sept. also for עָבַר, הֵפִיר, to break, שָׁטָה, to deviate, turn aside.) (Synonym: παραβαίνειν to overstep, παραπορεύεσθαι to proceed by the side of, παρέρχεσθαι to go past.)

παραβάλλω

(3846) παραβάλλω: 2 aorist παρέβαλον;

1. to throw before, cast to (cf. παρά , Winer s Grammar, 1) (Homer , Plato , Polybius , Dio Cassius , others; as fodder to horses, Homer , Iliad 8, 504).

2. to put one thing by the side of another for the sake of comparison, to compare, liken (Herodotus , Xenophon , Plato , Polybius , Josephus , Herodian): τήν βασιλείαν τοῦ Θεοῦ ἐν παραβολή, to portray the kingdom of God (in), by the use of, a similitude, Mark 4:30 R G L marginal reading Tr marginal reading (cf. Buttmann , § 133, 22).

3. reflexively, to put oneself, betake oneself into a place or to a person (Plato , Polybius , Plutarch , (Diogenes Laërtius ); of seamen (Herodotus 7, 179; Demosthenes , p. 163, 4; εἰς Ποτιόλους, Josephus , Antiquities 18, 6, 4), εἰς Σάμον, Acts 20:15 (put in at (R. V. touched at)). For another use of this verb in Greek writings see παραβολεύομαι .

παράβασις

(3847) παράβασις, παραβάσεως, ἡ (παραβαίνω, which see), properly, a going over; metaphorically, a disregarding, violating; Vulg. praevaricario , and once (Galatians 3:19)transgressio ; (A. V. transgression): with a genitive of the object, τῶν ὅρκων, 2 Macc. 15:10; τῶν δικαίων, Plutarch , comparative, Ages. and Pomp. 1; τοῦ νόμου, of the Mosaic law, Romans 2:23 (Josephus , Antiquities 18, 8, 2); absolutely, the breach of a definite, promulgated, tariffed law: Romans 5:14; 1 Timothy 2:14 (but ἁμαρτία is wrong-doing which even a man ignorant of the law may be guilty of (cf. Trench , N. T. Synonyms, § lxvi.)); τῶν παραβάσεων χάριν, to create transgressions, i. e. that sins might take on the character of transgressions, and thereby the consciousness of sin be intensified and the desire for redemption be aroused, Galatians 3:19; used of the transgression of the Mosaic law, Romans 4:15; Hebrews 2:2; Hebrews 9:15; Psalms 100:3 (Psalms 101:3); with a genitive of the subjunctive, τῶν ἀδίκων, Wis. 14:31.

παραβάτης

(3848) παραβάτης, παραβατου, ὁ (παραβαίνω (cf. Winer s Grammar, 26)), a transgressor (Vulg. praevaricator , transgressor): νόμου, a lawbreaker (Plautus legirupa), Romans 2:25, Romans 2:27; James 2:11; absolutely, Galatians 2:18; James 2:9. (Aeschylus (παρβατης); Graecus Venetus , Deuteronomy 21:18, Deuteronomy 21:20.)

παραβιάζομαι

(3849) παραβιάζομαι: 1 aorist παρεβιασαμην; deponent verb, to employ force contrary to nature and right (cf. παρά , IV. 2), to compel by employing force (Polybius 26, 1, 3): τινα, to constrain one by entreaties, Luke 24:29; Acts 16:15; so the Sept. in Genesis 19:9; 1 Samuel 28:23, etc.

παραβολή

(3850) παραβολή, παραβολῆς, ἡ (παραβάλλω, which see), the Sept. for מָשָׁל;

1. a placing of one thing by the side of another, juxtaposition, as of ships in battle, Polybius 15, 2, 13; Diodorus 14, 60.

2. metaphorically, a comparing, comparison of one thing with another, likeness, similitude (Plato , Isocrates , Polybius , Plutarch ): universally, Matthew 24:32; Mark 13:28; an example by which a doctrine or precept is illustrated, Mark 3:23; Luke 14:7; a thing serving as a figure of something else, Hebrews 9:9; this meaning also very many interpreters give the word in Hebrews 11:19, but see 5 below; specifically, "a narrative, fictitious but agreeable to the laws and usages of human life, by which either the duties of men or the things of God, particularly the nature and history of God's kingdom, are figuratively portrayed" (cf. B. D. , see under the words, Fable, Parable (and references there; add Aristotle , rhet. 2, 20, 2ff and Cope's notes)): Matthew 13:3, Matthew 13:10, Matthew 13:13, Matthew 13:24, Matthew 13:31, Matthew 13:33-35, Matthew 13:53; Matthew 21:33, Matthew 21:45; (Matthew 22:1); Mark 4:2, Mark 4:10,(Mark 4:11),Mark 4:13,Mark 4:30,Mark 4:33; (Mark 7:17); Mark 12:1,(Mark 12:12); Luke 8:4, Luke 8:9-11; Luke 12:16, Luke 12:41; Luke 13:6; Luke 14:7; Luke 15:3; Luke 18:1, Luke 18:9; Luke 19:11; Luke 20:9, Luke 20:19; Luke 21:29; with a genitive of the person or thing to which the contents of the parable refer (Winer 's Grammar, § 30, 1 a.): τοῦ σπείροντος, Matthew 13:18; τῶν ζιζανίων, Matthew 13:36; τήν βασιλείαν τοῦ Θεοῦ ἐν παραβολή τιθέναι (literally, to set forth the kingdom of God in a parable), to illustrate (the nature and history of) the kingdom of God by the use of a parable, Mark 4:30 L text T Tr text WH .

3. "a pithy and instructive saying, involving some likeness or comparison and having preceptive or admonitory force; an aphorism, a maxim": Luke 5:36; Luke 6:39; Matthew 15:15 (Proverbs 1:6; Ecclesiastes 1:17; Sir. 3:29(27); Sir 13:26(25), etc.). Since sayings of this kind often pass into proverbs, παραβολή is

4. a proverb: Luke 4:23 (1 Samuel 10:12; Ezekiel 12:22; Ezekiel 18:2).

5. an act by which one exposes himself or his possessions to danger, a venture, risk (in which sense the plural seems to be used by Plutarch , Aratus 22: διά πολλῶν ἑλιγμων καί παραβολῶν περαινοντες πρός τό τεῖχος (cf. Diodorus Siculus fragment book 30:9, 2; also variant in Thucydides 1, 131, 2 (and Poppo at the passage))); ἐν παραβολή, in risking him, i. e. at the very moment when he exposed his son to mortal peril (see παραβολεύομαι ), Hebrews 11:19 (Hesychius ἐκ παραβολῆς. ἐκ παρακινδυνευματος); others with less probability explain it, in a figure, i. e. as a figure, either of the future general resurrection of all men, or of Christ offered up to God and raised again from the dead; others otherwise.

παραβολεύομαι

(3851) παρα-βουλεύομαι: 1 aorist middle participle παραβολευσάμενος; to consult amiss [see παρά]: w. a dat. of the thing, Philippians 2:30 Rec. Not found in prof. auth. See παραβολεύομαι.*

Related entry: παραβολεύομαι: 1 aorist middle participle παραβολευσάμενος; to be παράβολος i. e. one who rashly exposes himself to dangers, to be venturesome, reckless (cf. Winer s Grammar, 93 (88); Lob. ad Phryn. , p. 67); recklessly to expose oneself to danger: with a dative of respect, τῇ ψυχή, as respects life; hence, to expose one's life boldly, jeopard life, hazard life, Philippians 2:30, G L T Tr WH for the παραβουλευσάμενος of Rec. ; on the difference between these readings cf. Gabler, Kleinere theol. Schriften, i., p. 176ff. This verb is not found in the Greek writers, who say παραβάλλεσθαι, now absolutely, to expose oneself to danger (see Passow , under the word παραβάλλω, 2; Liddell and Scott, ibid. II.), now with an accusative of the thing (to risk, stake), as ψυχήν, Homer , Iliad 9, 322; σῶμα καί ψυχήν, 2 Macc. 14:38 (see other examples in Passow (and Liddell and Scott), the passage cited); now with a dative of reference, ταῖς ψυχαῖς, Diodorus 3, 35; τῇ ἐμαυτοῦ κεφαλή, ἀργυρίῳ, Phryn. ed. Lob. , p. 238; (cf. Lightfoot on Philippians, the passage cited).

παραγγελία

(3852) παραγγελία, παραγγελίας, ἡ (παραγγέλλω), properly, announcement, a proclaiming or giving a message to; hence, a charge, command: Acts 16:24; a prohibition, Acts 5:28; used of the Christian doctrine relative to right living, 1 Timothy 1:5; of particular directions relative to the same, 18; plural in 1 Thessalonians 4:2. (Of a military order in Xenophon , Polybius ; of instruction, Aristotle , eth. Nic. 2, 2, p. 1104{a}, 7; Diodorus except p. 512, 19 (i. e. fragment book 26:1, 1).)

παραγγέλλω

(3853) παραγγέλλω; imperfect παρηγγελλον; 1 aorist παρηγγειλα; (παρά and ἀγγέλλω); from Aeschylus and Herodotus down;

1. properly, to transmit a message along from one to another ((cf. παρά , IV. 1)), to declare, announce.

2. to command, order, charge: with the dative of the pers, 1 Thessalonians 4:11 (cf. Mark 16:1-20 WH (rejected) 'Shorter Conclusion'); followed by λέγων and direct discourse Matthew 10:5; followed by an infinitive aorist, Matthew 15:35 L T Tr WH ; Mark 8:6; Luke 8:29; Acts 10:42; Acts 16:18; with μή inserted, Luke 5:14; Luke 8:56; Acts 23:22; 1 Corinthians 7:10 (here Lachmann infinitive present); followed by an infinitive present, Acts 16:23; Acts 17:30 (here T Tr marginal reading WH have ἀπαγγέλλει); 2 Thessalonians 3:6; with μή inserted, Luke 9:21 (G L T Tr WH ); Acts 1:4; Acts 4:18; Acts 5:28 (παραγγελία παραγγέλλειν, to charge strictly, Winer s Grammar, § 54, 3; Buttmann , 184 (159f)), 40; 1 Timothy 1:3; 1 Timothy 6:17; τίνι τί, 2 Thessalonians 3:4 (but T Tr WH omit; L brackets the dative); τοῦτο followed by ὅτι, 2 Thessalonians 3:10; τίνι followed by an accusative and infinitive (Acts 23:30 L T Tr marginal reading); 2 Thessalonians 3:6; 1 Timothy 6:13 (here Tdf. omits the dative); followed by an infinitive alone, Acts 15:5; by ἵνα (see ἵνα , II. 2 b.), Mark 6:8; 2 Thessalonians 3:12; with an accusative of the thing alone, 1 Corinthians 11:17; 1 Timothy 4:11; 1 Timothy 5:7. (Synonym: see κελεύω , at the end.)

παραγίνομαι

(3854) παραγίνομαι; imperfect 3 person plural παρεγίνοντο (John 3:23); 2 aorist παρεγενόμην; from Homer down; the Sept. for בּוא; (properly, to become near, to place oneself by the side of, hence) to be present, to come near, approach : absolutely, Matthew 3:1 (but in edition 1 Prof. Grimm (more appropriately) associates this with Hebrews 9:11; Luke 12:51 below); Luke (Luke 14:21); Luke 19:16; John 3:23; Acts 5:21, Acts 5:25; Acts 9:39; Acts 10:32 (R G Tr marginal reading brackets), Acts 10:33; Acts 11:23; Acts 14:27; Acts 17:10; Acts 18:27; Acts 21:18; Acts 23:16,Acts 23:35; Acts 24:17,Acts 24:24; Acts 25:7; Acts 28:21; 1 Corinthians 16:3; followed by ἀπό with the genitive of place and εἰς with the accusative of place, Matthew 2:1; Acts 13:14; by ἀπό with the genitive of place and ἐπί with accusative of place and πρός with the accusative of person Matthew 3:13; by παρά with the genitive of person (i. e. sent by one (cf. Winer 's Grammar, 365 (342))), Mark 14:43; by πρός τινα, Luke 7:4, Luke 7:20; Luke 8:19; Acts 20:18; πρός τινα ἐκ with the genitive of place, Luke 11:6; by εἰς with the accusative of place, John 8:2; Acts 9:26 (here Lachmann ἐν); Acts 15:4; by ἐπί τινα (against, see ἐπί , C. I. 2 g. γ. ββ.), Luke 22:52 (Tdf. πρός). equivalent to to come forth, make one's public appearance, of teachers: of the Messiah, absolutely, Hebrews 9:11; followed by an infinitive denoting the purpose, Luke 12:51; (of John the Baptist, Matthew 3:1 (see above)). equivalent to to be present with help (R. V. "to take one's part]"], with a dative of the person 2 Timothy 4:16 L T Tr WH . (Compare: συμπαραγίνομαι.)

παράγω

(3855) παράγω; imperfect παρῆγον (John 8:59 Rec. ); present passive 3 person singular παράγεται; from (Archilochus (), Theognis ), Pindar and Herodotus down; the Sept. several times for עָבַר in Kal and Hiphil;

1. transitive, ((cf. παρά , IV.));

a. to lead past, lead by.

b. to lead aside, mislead; to lead away.

c. to lead to; to lead forth, bring forward.

2. intransitive (see ἄγω , 4);

a. to pass by, go past: Matthew 20:30; Mark 2:14; Mark 15:21; (Luke 18:39 L marginal reading); followed by παρά with an accusative of place, Mark 1:16 L T Tr WH (by κατά with the accusative of place, 3Macc. 6:16; θεωροῦντες παραγουσαν τήν δύναμιν, Polybius 5, 18, 4).

b. to depart, go away: John 8:59 Rec. ; John 9:1; ἐκεῖθεν, Matthew 9:9, Matthew 9:27. (Others adhere to the meaning pass by in all these passages.) Metaphorically, to pass away, disappear: 1 Corinthians 7:31 (Psalms 143:5 (Psalms 144:5)); in the passive in the same sense, 1 John 2:8, 1 John 2:17.

παραδειγματίζω

(3856) παραδειγματίζω; 1 aorist infinitive παραδειγματίσαι; (παραδιγμα ((from δείκνυμι)) an example; also an example in the sense of a warning (cf. Schmidt , chapter 128)); to set forth as an example, make an example of; in a bad sense, to hold up to infamy; to expose to public disgrace: τινα, Matthew 1:19 R G ; Hebrews 6:6 (A. V. put to open shame). (Numbers 25:4; Jeremiah 13:22; Ezekiel 28:17; (Daniel 2:5 the Sept. ); Additions to Esther 4:8 (36) [Esther 4:334:17q ]; Protevangelium Jacobi, chapter 20; often in Polybius ; Plutarch , de curios. 10; Eusebius , quaest. ad Steph. 1, 3 (iv. 884 d., Migne edition).) (Cf. Schmidt , chapter 128.)

παράδεισος

(3857) παράδεισος, παραδείσου, ὁ (thought by most to be of Persian orion, by others of Armenian, cf. Gesenius, Thesaurus, ii., p. 1124; (B. D. , under the word; especially Fried. Delitzsch, We lag das Paradies? Leipzig 1881, pp. 95-97; cf. Max Müller, Selected Essays, i., 129f)),

1. among the Persians a grand enclosure or preserve, hunting-ground, park, shady and well-watered, in which wild animals were kept for the hunt; it was enclosed by walls and furnished with towers for the hunters: Xenophon , Cyril 1, 3, 14; (1, 4, 5); 8, 1, 38; oec. 4, 13 and 14; anab. 1, 2, 7, 9; Theophrastus , h. pl. 5, 8, 1; Diodorus 16, 41; 14, 80; Pint. Artax. 25, cf. Curt; 8, 1, 11.

2. universally, a garden, pleasure-ground; grove, park: Lucian , v. h. 2, 23; Aelian v. h. 1, 33; Josephus , Antiquities 7, 14, 4; 8, 7, 3; 9, 10, 4; 10, 3, 2 and 11, 1; b. j. 6, 1, 1; (c. Apion. 1, 19, 9 (where cf. Müller)); Susanna 4, 7, 15, etc.; Sir. 24:30; and so it passed into the Hebrew language, פַּרְדֵּס, Nehemiah 2:8; Ecclesiastes 2:5; Song of Solomon 4:13; besides in the Sept. mostly for גַּן; thus, for that delightful region, 'the garden of Eden,' in which our first parents dwelt before the fall: Genesis 2:8; Genesis 3:1.

3. that part of Hades which was thought by the later Jews to be the abode of the souls of the pious until the resurrection: Luke 23:43, cf. Luke 16:23. But some (e. g. Dillmann (as below, p. 379)) understand that passage of the heavenly paradise.

4. an upper region in the heavens: 2 Corinthians 12:4 (where some maintain, others deny, that the term is equivalent to ὁ τρίτος οὐρανός in 2 Corinthians 12:2); with the addition of τοῦ Θεοῦ, genitive of possessor, the abode of God and heavenly beings, to which true Christians will be taken after death, Revelation 2:7 (cf. Genesis 13:10; Ezekiel 28:13; Ezekiel 31:8). According to the opinion of many of the church Fathers, the paradise in which our first parents dwelt before the fall still exists, neither on earth nor in the heavens, but above and beyond the world; cf. Thilo, Cod. apocr. Nov. Test., on Evang. Nicod. c. xxv., p. 748ff; and Bleek thinks that the word ought to be taken in this sense in Revelation 2:7. Cf. Dillmann under the word Paradies in Schenkel iv. 377ff; also Hilgenfeld, Die Clement. Recogn. und Hom., p. 87f; Klöpper on 2 Corinthians 12:2-4, p. 507ff ((Göttingen, 1869). See also B. D. , under the word ; McClintock and Strong's Cyclopaedia, under the word ; Hamburger , Real-Encyclopädie, Abtheil. ii, under the word.)

παραδέχομαι

(3858) παραδέχομαι; future 3 person plural παραδέξονταί; deponent middle, but in Biblical and ecclesiastical Greek with 1 aorist passive παρεδεχθην (Acts 15:4 L T Tr WH ; 2 Macc. 4:22; (cf. Buttmann , 51 (44));

1. in classical Greek from Homer down, properly, to receive, take up, take upon oneself. Hence,

2. to admit i. e. not to reject, to accept, receive: τόν λόγον, Mark 4:20; ἔθη, Acts 16:21; τήν μαρτυρίαν, Acts 22:18; κατηγορίαν, 1 Timothy 5:19 (τάς δοκιμους δραχμάς, Epictetus diss. 1, 7, 6); τινα, of a son, to acknowledge as one's own (A. V. receiveth), Hebrews 12:6 (after Proverbs 3:12, where for רָצָה); of a delegate or messenger, to give due reception to, Acts 15:4 L T Tr WH . (Cf. δέχομαι , at the end.)

διαπαρατριβή

(3859) παραδιατριβή, παραδιατριβης, ἡ, useless occupation, empty business, misemployment (see παρά , IV. 2): 1 Timothy 6:5 Rec. (cf. Winers Grammar, 102 (96)), see διαπαρατριβή . Not found elsewhere; (cf. παραδιατυπόω in Justinian (in Koumanoudes, Λεξεις ἀθησαυρος, under the word)).

Related entry: δια-παρα-τριβή, ῆς, ἡ, constant contention, incessant wrangling or strife, (παρατριβή attrition; contention, wrangling); a word justly adopted in 1 Timothy 6:5 by G L T Tr WH (for Rec. παραδιατριβαί, q. v.); not found elsewhere [exc. Clem. Al. etc]; cf. W. 102 (96). Cf. the double compounds διαπαρατηρεῖν, 2 Samuel 3:30; also (doutful, it must be confessed), διαπαρακύπτομαι, 1 Kings 6:4 Ald.; διαπαροξύνω, Joeseph. antt. 10, 7, 5. [Steph. give also διαπαράγω, Greg. Nyss. ii. 177 b.; διαπαραλαμβάνω; διαπαρασιωπάω, Joseph. Genes. p. 9 a.; διαπαρασύρω, Schol. Lucian. ii 796 Hemst.]*

παραδίδωμι

(3860) παραδίδωμι, subjunctive 3 person singular παραδιδῷ (1 Corinthians 15:24 (L marginal reading Tr marginal reading WH , the Sinaiticus manuscript, etc.)) and παραδιδοι (ibid. L text T Tr text; cf. Buttmann , 46 (40) (and δίδωμι, at the beginning)); imperfect 3 person singular παρεδίδου (Acts 8:3; 1 Peter 2:23), plural παρεδίδουν (Acts 16:4 R G ; Acts 27:1) and παρεδίδοσαν (Acts 16:4 L T Tr WH ; cf. Winer s Grammar, § 14, 1 c.; Buttmann , 45 (39)); future παραδώσω; 1 aorist παρέδωκα; 2 aorist παρεδων, subjunctive 3 person singular παραδῷ and several times παραδοῖ (so L T Tr WH in Mark 4:29; Mark 14:10, Mark 14:11; John 13:2; see δίδωμι , at the beginning); perfect participle παραδεδωκως (Acts 15:26); pluperfect 3 person plural without augment παραδεδώκεισαν (Mark 15:10; Winer s Grammar, § 12, 9; (Buttmann , 33 (29); Tdf. Proleg., p. 120f)); passive, present παραδίδομαι; imperfect 3 person singular παρεδίδετο (1 Corinthians 11:23 L T Tr WH for R G παρεδίδοτο, see ἀποδίδωμι ); perfect 3 person singular παραδέδοται (Luke 4:6), participle παραδεδόμενος, Acts 14:26; Acts 1:1-26 aorist παρεδόθην; 1 future παραδοθήσομαι; from Pindar and Herodotus down; the Sept. mostly for נָתַן; to give over;

1. properly, to give into the hands (of another).

2. to give over into (one's) power or use: τίνι τί, to deliver to one something to keep, use, take care of, manage, Matthew 11:27; Luke 4:6 (cf. Winer 's Grammar, 271 (254)); Luke 10:22; τά ὑπάρχοντα, τάλαντα, Matthew 25:14, Matthew 25:20, Matthew 25:22; τήν βασιλείαν, 1 Corinthians 15:24; τό πνεῦμα namely, τῷ Θεῷ, John 19:30; τό σῶμα, ἵνα etc., to be burned, 1 Corinthians 13:3; τινα, to deliver one up to custody, to be judged, condemned, punished, scourged, tormented, put to death (often thus in secular authors): τινα, absolutely, so that to be put in prison must be supplied, Matthew 4:12; Mark 1:14; τηρουμένους, who are kept, 2 Peter 2:4 (G T Tr WH ; but R τετηρημένους, L κολαζομένους τηρεῖν); to be put to death (cf. German dahingeben), Romans 4:25; with the addition of ὑπέρ τίνος, for one's salvation, Romans 8:32; τινα τίνι, Matthew 5:25; Matthew 18:34; Matthew 20:18; Matthew 27:2; Mark 15:1; Luke 12:58; Luke 20:20; John 18:30, John 18:35; John 19:11 etc.; Acts 27:1; Acts 28:16 Rec. ; τῷ θελήματι αὐτῶν, to do their pleasure with Luke 23:25; τινα τίνι, followed by ἵνα, John 19:16; with an infinitive of purpose, φυλάσσειν αὐτόν, to guard him, Acts 12:4; without the dative, Matthew 10:19; Matthew 24:10; Matthew 27:18; Mark 13:11; Mark 15:10; Acts 3:13; followed by ἵνα, Matthew 27:26; Mark 15:15; τινα εἰς τό σταυρωθῆναι, Matthew 26:2 (σταυροῦ θανάτῳ, Ev. Nicod. c. 26); εἰς χεῖρας τίνος, i. e. into one's power, Matthew 17:22; Matthew 26:45; Mark 9:31; Mark 14:41; Luke 9:44; Luke 24:7; Acts 21:11; Acts 28:17 (Jeremiah 33:24 (Jeremiah 26:24); Jeremiah 39:4 (Jeremiah 32:4)); εἰς συνέδρια, to councils (see συνέδριον , 2 b.) (παραδιδόναι involving also the idea of conducting), Matthew 10:17; Mark 13:9; εἰς συναγωγάς, Luke 21:12; εἰς θλῖψιν, Matthew 24:9; εἰς φυλακήν, Acts 8:3; εἰς φυλακάς, Acts 22:4; εἰς θάνατον, Matthew 10:21; Mark 13:12; 2 Corinthians 4:11; εἰς κρίμα θανάτου, Luke 24:20; τόν σάρκα εἰς καταφθοράν, of Christ undergoing death, the Epistle of Barnabas 5, 1 [ET]; παραδιδόναι ἑαυτόν ὑπέρ τίνος, to give oneself up for, give oneself to death for, to undergo death for (the salvation of) one, Galatians 2:20; Ephesians 5:25; with the addition of τῷ Θεῷ and a predicate accusative, Ephesians 5:2; τήν ψυχήν ἑαυτοῦ ὑπέρ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ, to jeopard life to magnify and make known the name of Jesus Christ, Acts 15:26. Metaphorically, expressions: τινα τῷ Σατανᾶ, to deliver one into the power of Satan to be harassed and tormented with evils, 1 Timothy 1:20; with the addition of εἰς ὄλεθρον σαρκός (see ὄλεθρος ), 1 Corinthians 5:5 (the phrase seems to have originated from the Jewish formulas of excommunication (yet see Meyer (edited by Heinrici) at the passage (cf. B. D. , under the word, Hymenaeus II., Excommunication II.)), because a person banished from the theocratic assembly was regarded as deprived of the protection of God and delivered up to the power of the devil). τινα εἰς ἀκαθαρσίαν, to cause one to become unclean. Romans 1:24; cf. Fritzsche, Rückert, and others at the passage (in this example and several that follow A. V. renders to give up); εἰς πάθη ἀτιμίας, to make one a slave of vile passions, Romans 1:26; εἰς ἀδόκιμον νοῦν, to cause one to follow his own corrupt mind — followed by an infinitive of purpose (or epexegetic infinitive (Meyer)), Romans 1:28; ἑαυτόν τῇ ἀσέλγεια, to make oneself the slave of lasciviousness, Ephesians 4:19; τινα λατρεύειν, to cause one to worship, Acts 7:42. to deliver up treacherously, i. e. by betrayal to cause one to be taken: τινα τίνι, of Judas betraying Jesus, Matthew 26:15; Mark 14:10; Luke 22:4, Luke 22:6; without the dative, Matthew 26:16, Matthew 26:21, Matthew 26:23, Matthew 26:25; Mark 14:11, Mark 14:18; Luke 22:21, Luke 22:48; John 6:64, John 6:71; John 12:4; in the passive, Mark 14:21; Luke 22:22; 1 Corinthians 11:23; present preposition ὁ παραδιδούς αὐτόν, of him as plotting the betrayal (cf. Buttmann , § 144, 11, 3): Matthew 26:25, Matthew 26:46, Matthew 26:48; Mark 14:42, Mark 14:44; John 13:11; John 18:2, John 18:5. to deliver one to be taught, moulded, etc.: εἰς τί, in the passive, Romans 6:17 (to be resolved thus, ὑπηκούσατε... τύπον, etc. εἰς ὅν παρεδόθητε (Winer 's Grammar, § 24, 2 b.)).

3. equivalent to to commit, to commend: τινα τῇ χάριτι τοῦ Θεοῦ, in the passive, Acts 14:26; Acts 15:40; παρεδίδου τῷ κρίνοντι δικαίως, namely, τά ἑαυτοῦ, his cause (Buttmann , 145 (127) note 2 (cf. Winer 's Grammar, 590 (549))), 1 Peter 2:23.

4. to deliver verbally: commands, rites, Mark 7:13; Acts 6:14; 1 Corinthians 11:2; 2 Peter 2:21 (here in the passive); πίστιν, the tenets (see πίστις , 1 c. β.), in the passive, Jude 1:3; φυλάσσειν τά δόγματα, the decrees to keep, Acts 16:4; to deliver by narrating, to report, i. e. to perpetuate the knowledge of events by narrating them, Luke 1:2; 1 Corinthians 11:23; 1 Corinthians 15:3 (see examples from Greek authors in Passow (or Liddell and Scott), under the word, 4).

5. to permit, allow: absolutely ὅταν παραδῷ or παραδοῖ ὁ καρπός, when the fruit will allow, i. e. when its ripeness permits, Mark 4:29 (so τῆς ὥρας παραδιδουσης, Polybius 22, 24, 9; for other examples see Passow , under the word, 3 (Liddell and Scott, under the word II.; others take the word in Mark, the passage cited intransitively, in a quasi-reflexive sense, gives itself up, presents itself, cf. Winer s Grammar, 251 (236); Buttmann , 145 (127))).

παράδοξος

(3861) παράδοξος, παράδοξον (παρά contrary to (see παρά , IV. 2), and δόξα opinion; hence, equivalent to ὁ παρά τήν δόξαν ὤν), unexpected, uncommon, incredible, wonderful: neuter plural Luke 5:26 (A. V. strange things, cf. Trench , § 91 at the end). (Judith 13:13; Wis. 5:2 etc.; Sir. 43:25; 2 Macc. 9:24; 4 Macc. 2:14; Xenophon , Plato , Polybius , Aelian v. h. 4, 25; Lucian , dial. deor. 20, 7; 9, 2; Josephus , contra Apion 1, 10, 2; Herodian , 1, 1, 5 ((4 Bekker)).)

παράδοσις

(3862) παράδοσις, παραδοσεως, ἡ (παραδίδωμι), a giving over, giving up; i. e.

1. the act of giving up, the surrender: of cities, Polybius 9, 25, 5; Josephus , b. j. 1, 8, 6; χρημάτων, Aristotle , pol. 5, 7, 11, p. 1309{a}, 10.

2. a giving over which is done by word of mouth or in writing, i. e. tradition by instruction, narrative, precept, etc. (see παραδίδωμι , 4); hence, equivalent to instruction, Epictetus diss. 2, 23, 40; joined with διδασκαλία, Plato , legg. 7, p. 803 a. objectively, what is delivered, the substance of the teaching: so of Paul's teaching, 2 Thessalonians 3:6; in plural of the particular injunctions of Paul's instruction, 1 Corinthians 11:2; 2 Thessalonians 2:15. used in the singular of a written narrative, Josephus , contra Apion 1, 9, 2; 10, 2; again, of the body of precepts, especially ritual, which in the opinion of the later Jews were orally delivered by Moses and orally transmitted in unbroken succession to subsequent generations, which precepts, both illustrating and expanding the written law, as they did, were to be obeyed with equal reverence (Josephus , Antiquities 13, 10, 6 distinguishes between τά ἐκ παραδοσεως τῶν πατέρων and τά γεγραμμένα, i. e. τά ἐν τοῖς Μωϋσέως νόμοις γεγραμμένα νόμιμα): Matthew 15:2, Matthew 15:6; Mark 7:3, Mark 7:5, Mark 7:9, Mark 7:13; with τῶν ἀνθρώπων added, as opposed to the divine teachings, Mark 7:8; Colossians 2:8 (where see Lightfoot ); πατρικαι παραδόσεις, precepts received from the fathers, whether handed down in the O. T. books or orally, Galatians 1:14 ((others restrict the word here to the extra-biblical traditions; cf. Meyer or Lightfoot at the passage). Cf. B. D. American edition under the word .)

παραζηλόω

(3863) παραζηλόω, παραζήλω; future παραζηλώσω; 1 aorist παρεζηλωσα; to provoke to ζῆλος (see παρά , IV. 3);

a. to provoke to jealousy or rivalry: τινα, Romans 11:11, Romans 11:14 (1 Kings 14:22; Sir. 30:3); ἐπί τίνι (see ἐπί , B. 2 a. δ. at the end), Romans 10:19 (Deuteronomy 32:21).

b. to provoke to anger: 1 Corinthians 10:22 (on this see Prof. Hort in WH 's Appendix, p. 167) (Psalms 36:1, Psalms 36:7 (Psalms 37:1,Psalms 37:7)).

παραθαλάσσιος

(3864) παραθαλάσσιος, παραθαλασσια, παραθαλασσιον (παρά and θάλασσα), beside the sea, by the sea: Matthew 4:13. (The Sept. ; Herodotus , Xenophon , Thucydides , Polybius , Diodorus , others.)

παραθεωρέω

(3865) παραθεωρέω, παραθεώρω: imperfect passive 3 person plural παρεθεωροῦντο;

1. (παρά equivalent to by the side of (see παρά , IV. 1)) to examine things placed beside each other, to compare (Xenophon , Plutarch , Lucian ).

2. (παρά equivalent to over, beyond (Latinpraeter ; see παρά , IV. 2)) to overlook, neglect: Acts 6:1 (Demosthenes , p. 1414, 22; Diodorus , Dionysius Halicarnassus , others).

παραθήκη

(3866) παραθήκη, παραθηκης, ἡ (παρατίθημι, which see), a deposit, a trust or thing consigned to one's faithful keeping (Vulg. depositum ): used of the correct knowledge and pure doctrine of the gospel, to be held firmly and faithfully, and to be conscientiously delivered unto others: 2 Timothy 1:12 (μου possessive genitive (the trust committed unto me; Rec.^elz 1633 reads here παρακαταθήκη, which see)); G L T Tr WH in 1 Timothy 6:20 and 2 Timothy 1:14 (Leviticus 6:2, Leviticus 6:4; Leviticus 2:1-16 Macc. 3:10, 15; Herodotus 9, 45; (others)). In the Greek writings παρακαταθήκη (which see) is more common; cf. Lob. ad Phryn. , p. 312; Winer 's Grammar, 102 (96).

παραινέω

(3867) παραινέω, παραινῶ; imperfect 3 person singular παρῄνει; to exhort, admonish: with the addition of λέγων followed by direct discourse, Acts 27:9; τινα (in classical Greek more commonly τίνι (Winer s Grammar, 223 (209); Buttmann , § 133, 9)), followed by an infinitive Acts 27:22 (Buttmann , §§ 140, 1; 141, 2). (From Herodotus and Pindar down; 2 Macc. 7:25f; 3Macc. 5:17.)

παραιτέομαι

(3868) παραιτέομαι, παραιτοῦμαι, imperative present παραιτοῦ; (imperfect 3 person plural παρῃτοῦντο, Mark 15:6 T WH Tr marginal reading, where others ὅνπερ ᾐτοῦντο (which see)); 1 aorist παρητησαμην; perfect passive participle παρητημενος with a passive significance; from Aeschylus and Pindar down;

1. properly, to ask alongside (παρά (IV. 1)), beg to have near one; to obtain by entreaty; to beg from, to ask for, supplicate: (Mark 15:6 (see above)).

2. to avert (παρά aside (see παρά , IV. 1)) by entreaty or seek to avert, to deprecate;

a. properly, followed by μή and an accusative with an infinitive (to intreat that... not), Hebrews 12:19 (Thucydides 5, 63); cf. Winer s Grammar, 604 (561); (Buttmann , § 148,13).

b. equivalent to to refuse, decline: τό ἀποθανεῖν, Acts 25:11 (θανεῖν οὐ παραιτοῦμαι, Josephus , de vita sua29).

c. equivalent to to shun, avoid: τί, 1 Timothy 4:7; 2 Timothy 2:23; τινα, 1 Timothy 5:11; Titus 3:10; equivalent to to refuse, reject, Hebrews 12:25.

d. to avert displeasure by entreaty, i. e. to beg pardon, crave indulgence, to excuse: ἔχε με παρῃτημένον (see ἔχω , I. 1 f.), Luke 14:18 (of one excusing himself for not accepting an invitation to a feast, Josephus , Antiquities 7, 8, 9).

παρακαθέζομαι

(3869) παρακαθίζω: 1 aorist participle feminine παρακαθίσασα, to make to sit down beside ((παρά, IV. 1)); to set beside, place near; intransitive, to sit down beside: παρά τί, Luke 10:39 R G L (but L marginal reading πρός) (the Sept. Job 2:13; Plutarch , Marius 17; Cleomedes (?) 37; in this sense the middle is more common in the Greek writings).

παρακαλέω

(3870) παρακαλέω, παρακαλῶ; imperfect 3 person singular παρεκάλει, 1 and 3 person plural παρεκάλουν; 1 aorist παρεκάλεσα; passive, present παρακαλοῦμαι; perfect παρακέκλημαι; 1 aorist παρεκλήθην; 1 future παρακληθήσομαι; from Aeschylus and Herodotus down;

I. as in Greek writings to call to one's side, call for, summon: τινα, with an infinitive indicating the purpose, Acts 28:20 (others (less naturally) refer this to II. 2, making the accusative the subjunctive of the infinitive).

II. to address, speak to (call to, call on), which may be done in the way of exhortation, entreaty, comfort, instruction, etc.; hence, result a variety of senses, on which see Knapp, Scripto varii arg. edition 2, p. 117ff; cf. Fritzsche, Ep. ad Romans, i., p. 32f.

1. as in Greek authors, to admonish, exhort: absolutely, Luke 3:18; (Acts 20:1 (R G omit)); Romans 12:8; 2 Timothy 4:2; Hebrews 10:25; 1 Peter 5:12; followed by direct discourse, 2 Corinthians 5:20; followed by λέγων with direct discourse, Acts 2:40; followed by an infinitive where in Latinut , 1 Timothy 2:1; τινα, Acts 15:32; Acts 16:40; 2 Corinthians 10:1; 1 Thessalonians 2:12 (1 Thessalonians 2:11); 1 Thessalonians 5:11; 1 Timothy 5:1; Hebrews 3:13; τινα λόγῳ πολλῷ, Acts 20:2; ἰντα followed by direct discourse, 1 Corinthians 4:16; 1 Thessalonians 5:14; Hebrews 13:22 (here L WH marginal reading infinitive); 1 Peter 5:1; τινα followed by an infinitive where in Latinut (cf. Buttmann , §§ 140, 1; 141, 2; Winer 's Grammar, 332 (311); 335 (315) n.): infinitive present, Acts 11:23; Acts 14:22; Philippians 4:2; 1 Thessalonians 4:10; Titus 2:6; 1 Peter 2:11 (here Lachmann adds ὑμᾶς to the infinitive, and WH meg. with manuscripts A C L etc. read ἀπέχεσθε); Jude 1:3; infinitive aorist, Acts 27:33; Romans 12:1; Romans 15:30; 2 Corinthians 2:8; 2 Corinthians 6:1; Ephesians 4:1; 1 Timothy 1:3; Hebrews 13:19; τινα followed by ἵνα with subjunctive (cf. Buttmann , § 139, 42; Winer 's Grammar, 335 as above), 1 Corinthians 1:10; 1 Corinthians 16:15; 2 Corinthians 8:6; 1 Thessalonians 4:1; 2 Thessalonians 3:12; to enjoin a thing by exhortation (cf. Buttmann , § 141, 2), 1 Timothy 6:2; Titus 2:15.

2. to beg, entreat, beseech (Josephus , Antiquities 6, 7, 4; (11, 8, 5); often in Epictetus cf. Schweighäuser, Index graecit. Epictetus , p. 411; Plutarch , apophth. regum, Mor. ii, p. 30, Tauchn. edition (vi. 695 edition Reiske; examples from Polybius , Diodorus , Philo , others, in Sophocles ' Lexicon, under the word); not thus in the earlier Greek authors except where the gods are called on for aid, in the expressions, παρακαλεῖν Θεούς, so Θεόν in Josephus , Antiquities 6, 2, 2 and 7, 4; (cf. Winer 's Grammar, 22)): (absolutely, Philemon 1:9 (yet see the commentaries at the passage)); τινα, Matthew 8:5; Matthew 18:32; Matthew 26:53; Mark 1:40; Acts 16:9; 2 Corinthians 12:18; πολλά, much, Mark 5:23: τινα περί τίνος, Philemon 1:10; followed by direct discourse, Acts 9:38 L T Tr WH with λέγων added and direct discourse, Matthew 18:29; Mark 5:12; (Luke 7:4 (Tdf. ἠρώτων)); without the accusative. Acts 16:15; τινα followed by an infinitive (Winer s Grammar, and Buttmann 's Grammar, as above), Mark 5:17; Luke 8:41; Acts 8:31; Acts 19:31; Acts 28:14 (1 Macc. 9:35); τινα followed by ὅπως, Matthew 8:34 (here Lachmann ἵνα (see above)); Acts 25:2 (4 Macc. 4:11; Plutarch , Demetr c. 38); τινα followed by ἵνα (Winer s Grammar, § 44, 8 a.; Buttmann , § 139, 42), Matthew 14:36; Mark 5:18; Mark 6:56; Mark 7:32; Mark 8:22; Luke 8:31; (2 Corinthians 9:5); τινα ὑπέρ τίνος, ἵνα, 2 Corinthians 12:8; πολλά (much) τινα, ἵνα, Mark 5:10; 1 Corinthians 16:12; followed by τοῦ μή with an infinitive (Buttmann , § 140, 16 δ.; Winer 's Grammar, 325 (305)), Acts 21:12; by an infinitive Acts 9:38 R G ; by an accusative with an infinitive, Acts 13:42; Acts 24:4; (Romans 16:17). to strive to appease by entreaty: absolutely, 1 Corinthians 4:13; τινα, Luke 15:28; Acts 16:39 (2 Macc. 13:23).

3. to console, to encourage and strengthen by consolation, to comfort, (the Sept. for נִחַם; very rarely so in Greek authors, as Plutarch , Oth. 16): absolutely, 2 Corinthians 2:7; τινα, 2 Corinthians 1:6; 2 Corinthians 7:6; ἐν with a dative of the thing with which one comforts another, 1 Thessalonians 4:18; τινα διά παρακλήσεως, 2 Corinthians 1:4; with an accusative of the contents, διά τῆς παρακληθῆναι ἧς (for ἥν, see ὅς , ἡ, ὁ , II. 2 c. α.) παρακαλούμεθα, ibid.; in the passive, to receive consolation, be comforted, Matthew 2:18; 2 Corinthians 13:11; ἐπί τίνι over (in) a thing (see ἐπί , B. 2 a. δ.), 2 Corinthians 1:4; of the consolation (comfort) given not in words but by the experience of a happier lot or by a happy issue, equivalent to to refresh, cheer: passive, Matthew 5:4 (5); Luke 16:25; Acts 20:12; 2 Corinthians 7:13 (where a full stop must be put after παρακεκλήμεθα; ἐν τίνι, by the help of a thing, 2 Corinthians 7:6; ἐπί τίνι, 1 Thessalonians 3:7; with (ἐν) παρακλήσει added, 2 Corinthians 7:7.

4. to encourage, strengthen (i. e. in the language of A. V. comfort (see Wright, Bible Word-Book, 2nd edition, under the word)) (in faith, piety, hope): τάς καρδίας, your hearts, Ephesians 6:22; Colossians 2:2; Colossians 4:8; 2 Thessalonians 2:17, (also χεῖρας ἀσθενεῖς, Job 4:3 for חִזַק; γόνατα παραλελυμένα, Isaiah 35:3 (see the Hebrew) for אִמֵּץ).

5. it combines the ideas of exhorting and comforting and encouraging in Romans 12:8; 1 Corinthians 14:31; 1 Thessalonians 3:2.

6. to instruct, teach: ἐν τῇ διδασκαλία, Titus 1:9. (Compare: συμπαρακαλέω.)

παρακαλύπτω

(3871) παρακαλύπτω: to cover over, cover up, hide, conceal: tropically, ἦν παρακεκαλυμμένον ἀπ' αὐτῶν ((it was concealed from them), a Hebraism, on which see in ἀποκρύπτω , b.), Luke 9:45 (Ezekiel 22:26; Plato , Plutarch , others).

παρακαταθήκη

(3872) παρακαταθήκη, παρακαταθήκης, ἡ, (παρακατατίθημι), a deposit, a trust: so Rec. in 1 Timothy 6:20; 2 Timothy 1:14; (Rec.^elz ¹⁶³³ in 2 Timothy 1:12 also). (Herodotus , Thucydides , Xenophon , Aristotle , eth. Nic. 5, 8, 5, p. 1135,{b} 4; Polybius , Diodorus 15, 76; Josephus , Antiquities 4, 8, 38; Aelian v. h. 4, 1); see παραθήκη above.

παράκειμαι

(3873) παράκειμαι; (παρά and κεῖμαι); to lie beside (παρά, IV. 1), to be near (from Homer down); to be present, at hand: Romans 7:18 (where see Meyer), 21.

παράκλησις

(3874) παράκλησις, παρακλήσεως, ἡ (παρακαλέω, which see);

1. properly, a calling near, summons (especially for help, Thucydides 4, 61; Demosthenes , p. 275, 20).

2. imploration, supplication, entreaty: 2 Corinthians 8:4 (Strabo 13, p. 581; Josephus , Antiquities 3, 1, 5; (contra Apion 2, 23, 3 παράκλησις πρός τόν Θεόν ἔστω); λόγοι παρακλήσεως, words of appeal, containing entreaties, 1 Macc. 10:24).

3. exhortation, admonition, encouragement: Acts 15:31 (others refer this to 4); 1 Corinthians 14:3; 2 Corinthians 8:17; Philippians 2:1; 1 Timothy 4:13; Hebrews 12:5; λόγος τῆς παρακλήσεως, Hebrews 13:22 (2 Macc. 7:24 2Macc. 15:9 (11); Plato , del. 415 e.; Thucydides 8, 92; Aeschines , Polybius , others).

4. consolation, comfort, solace: 2 Corinthians 1:4-7; Hebrews 6:18; (add, Acts 9:31; 2 Thessalonians 2:16) (Jeremiah 16:7; Has. 13:14; (Job 21:2; Nahum 3:7); Phalaris , epistle 97 at the beginning); τῶν γραφῶν, afforded by the contents of the Scriptures, Romans 15:4 (Winer 's Grammar, 189 (178)); Θεός τῆς παρακλήσεως, God the author and bestower of comfort, Romans 15:5; 2 Corinthians 1:3; solace or cheer which comes from a happy lot or a prosperous state of things, Luke 6:24; 2 Corinthians 7:4, 2 Corinthians 7:7, 2 Corinthians 7:13 (cf. Winer 's Grammar, 393 (368)); Philemon 1:7; by metonymy, that which affords comfort or refreshment; thus of the Messianic salvation, Luke 2:25 (so the rabbis call the Messiah the consoler, the comforter, κατ' ἐξοχήν, מְנַחֵם (cf. Wünsche, Neue Beiträge as above with at the passage; Schöttgen , Horae Hebrew etc. ii. 18)).

5. universally, "persuasive discourse, stirring address — instructive; admonitory, consolatory; powerful hortatory discourse": Romans 12:8; λόγος, παρακλήσεως (A. V. "word of exhortation), Acts 13:15; υἱός παρακλήσεως (a son of exhortation), a man gifted in teaching, admonishing, consoling, Acts 4:36; used of the apostles' instruction or preaching, 1 Thessalonians 2:3.

παράκλητος

(3875) παράκλητος, παρακλητου, ὁ (παρακαλέω), properly, summoned, called to one's side, especially called to one's aid; hence,

1. "one who pleads another's cause before a judge, a pleader, counsel for defense, legal assistant; an advocate": Demosthenes , p. 341, 11; (Diogenes Laërtius 4, 50, cf. Dio Cassius , 46, 20.

2. universally, one who pleads another's cause with one, an intercessor: Philo , de mund. opif. § 59; de Josepho § 40; in Flaccum §§ 3 and 4; so of Christ, in his exaltation at God's right hand, pleading with God the Father for the pardon of our sins, 1 John 2:1 (in the same sense, of the divine Logos in Philo , vita Moys. iii. § 14).

3. in the widest sense, a helper, succorer, aider, assistant; so of the Holy Spirit destined to take the place of Christ with the apostles (after his ascension to the Father), to lead them to a deeper knowledge of gospel truth, and to give them the divine strength needed to enable them to undergo trials and persecutions on behalf of the divine kingdom: John 14:16, John 14:26; John 15:26; John 16:7, cf. Matthew 10:19; Mark 13:11; Luke 12:11 (Philo de mund. opif. § 6 at the beginning says that God in creating the world had no need of a παράκλητος, an adviser, counsellor, helper. The Targums and Talmud borrow the Greek words פְּרַקְלִיט and פְּרַקְלִיטָא and use them of any intercessor, defender, or advocate; cf. Baxtorf, Lex. Talm., p. 1843 ((edited by Fischer, p. 916)); so Targ. on Job 33:23 for מֵלִיץ מַלְאָך, i. e. an angel that pleads man's cause with God; (cf. πλουσίων παρακλητοι in 'Teaching ' etc. 5 [ET] under the end; the Epistle of Barnabas 20, 2 [ET]; Apostolic Constitutions 7, 18)). Cf. Knapp, Scripta varii Argumenti, p. 124ff; Düsterdieck on 1 John 2:1, p. 147ff; (Watkins, Excursus G , in Ellicott's N. T. Commentary for English Readers; Westcott in the Speaker's commentary Additional Note on John 14:16; Schaff in Lange ibid.).

παρακοή

(3876) παρακοή, παρακοῆς, ἡ (παρά Latinpraeter (see παρά , IV. 2));

1. properly, a hearing amiss (Plato , epistles 7, p. 341 b.).

2. (unwillingness to hear i. e.) disobedience: Romans 5:19; 2 Corinthians 10:6; Hebrews 2:2. (Cf. Trench , § lxvi.)

παρακολουθέω

(3877) παρακολουθέω, παρακολούθω: future παρακολουθήσω; 1 aorist παρηκολούθησα (1 Timothy 4:6 L marginal reading WH marginal reading; 2 Timothy 3:10 L T Tr WH text); perfect παρηκολούθηκα;

1. to follow after; so to follow one as to be always at his side (see παρά , IV. 1); to follow close, accompany (so from Aristophanes and Xenophon down).

2. metaphorically,

a. to be always present, to attend one wherever he goes: τίνι, Mark 16:17 (where Tr WH text ἀκολουθησει, which see).

b. to follow up a thing in mind so as to attain to the knowledge of it, i. e. to understand (cf. our follow a matter up, trace its course, etc.); to examine thoroughly, investigate: πᾶσιν (i. e. πράγμασιν), all things that have taken place, Luke 1:3 (very often so in Greek auth, as Demosthenes , pro cor. c. 53 (p. 285, 23)).

c. to follow faithfully namely, a standard or rule, to conform oneself to: with a dative of the thing, 1 Timothy 4:6; 2 Timothy 3:10 (2 Macc. 9:27). Cf. the full discussion of this word by Grimm in the Jahrbb. f. deutsche Theol. for 1871, p. 46f.

παρακούω

(3878) παρακούω: 1 aorist παρήκουσα;

1. to hear aside i. e. casually or carelessly or amiss (see παρά , IV. 2) (often so in classical Greek; on the frequent use of this verb by Philo see Siegfried, Philo van Alex. as above with (1875), p. 106).

2. to be unwilling to hear, i. e. on hearing to neglect, to pay no heed to (with a genitive of the person, Polybius 2, 8, 3; 3, 15, 2); contrary to Greek usage (but cf. Plutarch , Philop. § 16, 1 καί παριδεῖν τί καί παρακουσαι τῶν ἁμαρτανομενων, de curios. § 14 πείρω καί τῶν ἰδίων ἐνια παρακουσαι πότε καί παριδεῖν, with an accusative, τόν λόγον, Mark 5:36 T WH Tr text (others, 'overhearing the word as it was being spoken'; cf. Buttmann , 302 (259)); to refuse to hear, pay no regard to, disobey: τίνος, what one says, Matthew 18:17 (Tobit 3:4; τά ὑπό τοῦ βασιλέως λεγόμενα, Esther 3:3).

παρακύπτω

(3879) παρακύπτω: 1 aorist παρεκυψα; to stoop to (cf. παρά , IV. 1) "a thing in order to look at it; to look at with head bowed forward; to look into with the body bent; to stoop and look into": Luke 24:12 (T omits; L Tr brackets; WH reject the verse); John 20:5; εἰς τό μνημεῖον, John 20:11; metaphorically, to look carefully into, inspect curiously, εἰς τί, of one who would become acquainted with something, James 1:25; 1 Peter 1:12. (Aristophanes , Theocritus , Philo , Dio Cass., Plutarch , others; the Sept. .)

παραλαμβάνω

(3880) παραλαμβάνω; future παραλήψομαι, in L T Tr WH παραλήμψομαι (John 14:3; see Mu); 2 aorist παρέλαβον, 3 person plural παρελάβοσαν (2 Thessalonians 3:6 G T L marginal reading Tr marginal reading WH marginal reading; cf. δολιόω (yet see WH 's Appendix, p. 165)); passive, present παραλαμβάνομαι; 1 future παραληφθήσομαι, in L T Tr WH παραλημφθήσομαι (see Mu; Luke 17:34-36); from Herodotus down; the Sept. for לָקַח;

1. to take to (cf. παρά , IV. 1), to take with oneself, to join to oneself: τινα, an associate, a companion, Matthew 17:1; Matthew 26:37; Mark 4:36; Mark 5:40; Mark 9:2; Mark 10:32; Luke 9:10, Luke 9:28; Luke 11:26; Luke 18:31; Acts 15:39; in the passive, Matthew 24:40, Matthew 24:41; Luke 17:34-36; one to be led off as a prisoner, John 19:16; Acts 23:18; to take with one in order to carry away, Matthew 2:13, Matthew 2:20; τινα μεθ' ἑαυτοῦ, Matthew 12:45; Matthew 18:16; Mark 14:33; παραλαμβάνειν γυναῖκα, to take one's betrothed to his home, Matthew 1:20, Matthew 1:24; τινα followed by εἰς with an accusative of place, to take (and bring, cf. Winer 's Grammar, § 66, 2 d.) one with one into a place, Matthew 4:5, Matthew 4:8; Matthew 27:27; τινα κατ' ἰδίαν, Matthew 20:17; middle with πρός ἐμαυτόν, to my companionship, where I myself dwell, John 14:3. The participle is prefixed to other active verbs to describe the action more in detail, Acts 16:33; Acts 21:24, Acts 21:26, Acts 21:32 (here L WH marginal reading λαβών). Metaphorically, equivalent to "to accept or acknowledge one to be such as he professes to be; not to reject, not to withhold obedience": τινα, John 1:11.

2. to receive something transmitted;

a. properly: παραλαμβάνειν διακονίαν, an office to be discharged, Colossians 4:17; βασιλείαν, Hebrews 12:28 (so for the Chaldean קַבֵּל in Daniel 5:31; Daniel 7:18, Theod. ; Herodotus 2, 120; (Josephus , contra Apion 1, 20, 5 (where see Müller)); τήν ἀρχήν, Plato , Polybius , Plutarch ).

b. to receive with the mind; by oral transmission: τί followed by ἀπό with a genitive of the author from whom the tradition proceeds, 1 Corinthians 11:23 (on which cf. Paret in the Jahrbb. f. deutsche Theol. for 1858, Bd. iii., p. 48ff; (see references in ἀπό , II. 2 d. aa.)); by the narration of others, by the instruction of teachers (used of disciples): (τόν Χριστόν Ἰησοῦν τόν κύριον, Colossians 2:6); τί, 1 Corinthians 15:1, 1 Corinthians 15:3; Galatians 1:9; Philippians 4:9; (τί followed by an infinitive, Mark 7:4); τί παρά τίνος (see references under the word παρά, the passage cited), Galatians 1:12; 1 Thessalonians 2:13; 2 Thessalonians 3:6; παρά τίνος, καθώς... τό πῶς δεῖ etc. 1 Thessalonians 4:1, (σοφίαν παρά τίνος, Plato , Lach., p. 197 d.; Euthyd., p. 304 c.). (Compare: συμπαραλαμβάνω.)

παραλέγομαι

(3881) παραλέγομαι; (παρελεγομην); (παρά beside, and λέγω to lay); Vulg. in Acts 27:8lego , i. e. to sail past, coast along: τήν Κρήτην, Acts 27:8 (here some, referring αὐτήν, to Σαλμώνην, render work past, weather), 13 (τήν Ἰταλίαν, Diodorus 13, 3; γῆν, 14, 55; (Strabo ); Latinlegere oram ).

παράλιος

(3882) παράλιος, παράλιον, also of three term. (cf. Winer 's Grammar, § 11, 1) (παρά and ἅλς), by the sea, maritime: ἡ παράλιος, namely, χώρα, the sea-coast, Luke 6:17 (Polybius 3, 39, 3; Diodorus 3, 15, 41; Josephus , contra Apion 1, 12; the Sept. Deuteronomy 33:19; and the feminine form ἡ παραλία in Deuteronomy 1:7; Joshua 9:1; Judith 1:7 Judith 3:6 Judith 5:2, 23 Judith 7:8; 1 Macc. 11:8 1 Macc. 15:38; Herodotus 7, 185; often in Polybius ; Josephus , Antiquities 12, 7, 1).

παραλλαγή

(3883) παραλλαγή, παραλλαγης, ἡ (παραλλάσσω), variation, change: James 1:17. (Aeschylus , Plato , Polybius , others.)

παραλογίζομαι

(3884) παραλογίζομαι; (see παρά , IV. 2);

a. to reckon wrong, miscount: Demosthenes , p. 822, 25; 1037, 15.

b. to cheat by false reckoning (Aeschines , Aristotle ); to deceive by false reasoning (joined to ἐξαπαταν, Epictetus diss. 2, 20, 7); hence,

c. universally, to deceive, delude, circumvent: τινα, Colossians 2:4; James 1:22 (the Sept. several times for רִמָּה).

παραλυτικός

(3885) παραλυτικός, παραλυτικη, παραλυτικόν (from παραλύω, which see), paralytic, i. e. suffering from the relaxing of the nerves of one side; universally, disabled, weak of limb (A. V. palsied, sick of the palsy): Matthew 4:24; Matthew 8:6; Matthew 9:2, Matthew 9:6; Mark 2:3-5, Mark 2:9; and L WH marginal reading in Luke 5:24. (Cf. Riehm , HWB, under the word Krankheiten, 5; B. D. American edition, p. 1866b.)

παραλύω

(3886) παραλύω: (perfect passive participle παραλελυμένος); properly, to loose on one side or from the side (cf. παρά , IV. 1); to loose or part things placed side by side; to loosen, dissolve, hence, to weaken, enfeeble: παραλελυμένος, suffering from the relaxing of the nerves, unstrung, weak of limb (palsied), Luke 5:18, Luke 5:24 ((not L WH marginal reading) see παραλυτικός ); Acts 8:7; Acts 9:33; παραλελυμένα γόνατα, i. e. tottering, weakened, feeble knees, Hebrews 12:12; Isaiah 35:3; Sir. 25:23; χεῖρες παραλελυμένα Ezekiel 7:27; Jeremiah 6:24; (Jeremiah 27:15, 43 (Jeremiah 50:15,Jeremiah 50:43)); παρελύοντο αἱ δεξιαι, of combatants, Josephus , b. j. 3, 8, 6; παρελύθη καί οὐκ ἐδύνατο ἔτι λαλῆσαι λόγον, 1 Macc. 9:55, where cf. Grimm; σωματική δυνάμει παραλελυμένα, Polybius 32, 23, 1; τοῖς σωμασι καί ταῖς ψυχαῖς, id. 20, 10, 9.'

παραμένω

(3887) παραμένω; future παραμένω; 1 aorist participle παραμείνας; from Homer down; to remain beside, continue always near (cf. παρά , IV. 1): Hebrews 7:23; opposed to ἀπεληλυθεναι, James 1:25 (and continues to do so, not departing till all stains are washed away, cf. James 1:24); with one, πρός τινα, 1 Corinthians 16:6; τίνι (as often in Greek authors), to survive, remain alive (Herodotus 1, 30), Philippians 1:25 L T Tr WH (where Lightfoot : "παραμένω is relative, while μένω is absolute." Compare: συμ-παραμένω.)

παραμυθέομαι

(3888) παραμυθέομαι, παραμυθοῦμαι; 1 aorist παρεμυθησαμην; from Homer down; to speak to, address one, whether by way of admonition and incentive, or to calm and console; hence, equivalent to to encourage, console: τινα, John 11:31; 1 Thessalonians 2:12 (1 Thessalonians 2:11); 1 Thessalonians 5:14; τινα περί τίνος, John 11:19.

παραμυθία

(3889) παραμυθία, παραμυθιας, ἡ (παραμυθέομαι), in classical Greek any address, whether made for the purpose of persuading, or of arousing and stimulating, or of calming and consoling; once in the N. T., like the Latinallocutio (Seneca , ad Marc. 1; ad Helv. 1), equivalent to consolation, comfort: 1 Corinthians 14:3. (So Plato , Ax., p. 365 a.; Aeschines dial. Socrates 3, 3; Josephus , b. j. 3, 7, 15; Lucian , dial. mort. 15, 3; Aelian v. h. 12, 1 at the end.)

παραμύθιον

(3890) παραμύθιον, παραμυθου, τό, (παραμυθέομαι),persuasive address: Philippians 2:1. (consolation, Wis. 3:18 and often in Greek writings (from Sophocles , Thucydides , Plato on).)

παρανομέω

(3891) παρανομέω, παρανόμῳ;" to be a παράνομος, to act contrary to law, to break the law": Acts 23:3. (The Sept. ; Thucydides , Xenophon , Plato , and following.)

παρανομία

(3892) παρανομία, παρανομίας, ἡ (παράνομος (from παρά (which see IV. 2) and νόμος)), breach of law, transgression, wickedness: 2 Peter 2:16. (Thucydides , Plato , Demosthenes , others; the Sept. .)

παραπικραίνω

(3893) παραπικραίνω: 1 aorist παρεπίκρανα; (see παρά , IV. 3); the Sept. chiefly for מָרָה, הִמְרָה, to be rebellious, contumacious, refractory; also for סָרַר, הִכְעִיס, etc.; to provoke, exasperate; to rouse to indignation: absolutely, (yet so that God is thought of as the one provoked), Hebrews 3:16. as in Psalms 105:7 (Psalms 106:7); Psalms 65:7 (Psalms 66:7); Psalms 67:7 (Psalms 68:7); Ezekiel 2:5-8; with τόν Θεόν added, Jeremiah 39:29 (Jeremiah 32:29); Jeremiah 51:3,Jeremiah 51:8 (Jeremiah 44:3,Jeremiah 44:8); Psalms 5:11; Ezekiel 20:21, and often; in the passive, Lamentations 1:20; joined with ὀργίζεσθαι, Philo de alleg. legg. iii. § 38; with πληροῦσθαι ὀργῆς δικαίας, vita Moys. i. § 55 (others πάνυ πικρ.); παραπικραίνειν καί παροργίζειν, de somn. ii. § 26.

παραπικρασμός

(3894) παραπικρασμός, παραπικρασμου, ὁ (παραπικραίνω), provocation: ἐν τῷ παραπικρασμῷ, when they provoked (angered) me by rebelliousness, Hebrews 3:8, Hebrews 3:15, from Psalms 94:8 (Psalms 95:8) (where the Sept. for מְרִיבָה); cf. Numbers 16:1-50.

παραπίπτω

(3895) παραπίπτω: 2 aorist participle παραπεσων; properly, to fall beside a person or thing; to slip aside; hence, to deviate from the right path, turn aside, wander: τῆς ὁδοῦ, Polybius 3, 54, 5; metaphorically, τῆς ἀληθείας, Polybius 12, 12 (7), 2 ((here Didot edition ἀντέχηται); τοῦ καθηκοντος, 8, 13, 8); equivalent to to err, Polybius 18, 19,6; ἐν τίνι, Xenophon , Hell. 1, 6,4. In the Scriptures, to fall away (from the true faith): from the worship of Jehovah, Ezekiel 14:13; Ezekiel 15:8 (for מָעַל); from Christianity, Hebrews 6:6.

παραπλέω

(3896) παραπλέω: 1 aorist infinitive παραπλεῦσαι; to sail by, sail past, (παρά, IV. 1): with an accusative of place, Acts 20:16. (Thucydides 2, 25; Xenophon , anab. 6, 2, 1; Hell. 1, 3, 3; Plato , Phaedr., p. 259 a.)

παραπλήσιος

(3897) παραπλήσιον (neuter of the adjective παραπλήσιος), adverb, near to, almost to: ἠσθένησεν παραπλήσιον θανάτῳ (cf. Winer 's Grammar, § 54, 6), Philippians 2:27. (Thucydides 7, 19; in like manner, Polybius )

παραπλησίως

(3898) παραπλησίως, adverb (παραπλήσιος, see παραπλήσιον ), similarly, in like manner, in the same way: Hebrews 2:14 (where it is equivalent to κατά πάντα Hebrews 2:17, and hence, is used of a similarity which amounts to equality, as in the phrase ἀγωνίζεσθαι παραπλ. to fight with equal advantage, aequo Marte, Herodotus 1, 77; so too the adjective, σύ δέ ἄνθρωπος ὤν παραπλήσιος τοῖς ἄλλοις, πλήν γέ δή ὅτι πολυπράγμων καί ἀτάσθαλος κτλ., the words in which an oriental sage endeavors to tame the pride of Alexander the Great, Arrian , exp. Alex. 7, 1, 9 (6)).

παραπορεύομαι

(3899) παραπορεύομαι; imperfect παρεπορευομην; from Aristotle and Polybius down; the Sept. for עָבַר; to proceed at the side, go past, pass by: Matthew 27:39; Mark 11:20; Mark 15:29; διά τῶν σπορίμων, to go along through the grain-fields so that he had the grain on either side of him as he walked (see ποιέω , I. 1 a. and c.), Mark 2:23 R G T WH marginal reading; διά τῆς Γαλιλαίας, Vulg. praetergredi Galilaeam , i. e. "obiter proficisci per Galilaeam ," i. e. 'they passed right along through, intent on finishing the journey, and not stopping to receive hospitality or to instruct the people' (Fritzsche), Mark 9:30 (but L text Tr text WH text ἐπορεύοντο); διά τῶν ὁρίων, Deuteronomy 2:4. (Synonym: cf. παραβαίνω , at the end.)

παράπτωμα

(3900) παράπτωμα, παραπτώματος, τό (παραπίπτω, which see);

1. properly, a fall beside or near something; but nowhere found in this sense.

2. tropically, a lapse or deviation from truth and uprightness; a sin, misdeed (R. V. trespass, 'differing from ἁμάρτημα (which see) in figure not in force' (Fritzsche); cf. Trench , § lxvi.): Matthew 6:14,(Matthew 6:15 G T omit; WH brackets), Matthew 6:15; Matthew 18:35 Rec. ; Mark 11:25, Mark 11:26 R G L ; Romans 4:25; Romans 5:15-18, Romans 5:20; Romans 11:11; 2 Corinthians 5:19; Galatians 6:1; Ephesians 1:7; Ephesians 2:1, Ephesians 2:5; Colossians 2:13; James 5:16 (where L T Tr WH ἁμαρτίας). (Polybius 9, 10, 6; Wis. 3:13 Wis. 10:1; the Sept. several times for מַעַל, עָוֶל, פֶּשַׁע, etc.; of literary faults, Longinus , 36, 2.)

παραρρέω

(3901) παραρρέω; (παρά and ῤέω); from Sophocles , Xenophon , and Plato down; to flow past (παραρρέον ὕδωρ, Isaiah 44:4), to glide by: μήποτε παραρρυῶμεν (2 aorist passive subjunctive; cf. Alexander Buttmann (1873) Ausf. Spr. ii., p. 287; (Veitch , under the word ῤέω; WH s Appendix, p. 170); but L T Tr WH παραρυῶμεν; see Rho), lest we be carried past, pass by (R. V. drift away from them) (missing the thing), i. e. lest the salvation which the things heard show us how to obtain slip away from us, Hebrews 2:1. In Greek authors παρραρει μοι τί, a thing escapes me, Sophocles Philoct. 653; tropically, slips from my mind, Plato , legg. 6, p. 781 a.; in the sense of neglect, μή παρραρυης, τήρησον δέ ἐμήν βουλήν, Proverbs 3:21.

παράσημος

(3902) παράσημος, παράσημον (παρά (which see IV. 2), and σῆμα (a mark))

1. marked falsely, spurious, counterfeit; as coin.

2. marked beside or on the margin; so of noteworthy words, which the reader of a book marks on the margin hence,

3. universally, noted, marked, conspicuous, remarkable (of persons, in a bad sense, notorious); marked with a sign: ἐν πλοίῳ παρασήμῳ Διοσκωυροις, in a ship marked with the image or figure of the Dioscuri, Acts 28:11 (cf. B. D. under the word ).