Bible Heaven/Bible Heaven.iso/vines/t0000050

Text File | 1994-07-31 | 36KB | 905 lines

$$T0000050
\Adversity\
* For ADVERSITY, in Heb. 13:3, where the verb kakoucheomai is
translated in the AV, "suffer adversity," see SUFFER, (b), No.
6.

$$T0000051
\Advice, Advise\
<1,,1106,gnome>
connected with ginosko, "to know, perceive," firstly means "the
faculty or knowledge, reason;" then, "that which is thought or
known, one's mind." Under this heading there are various
meanings: (1) a view, judgment, opinion, 1 Cor. 1:10; Philem.
1:14; Rev. 17:13,17; (2) an opinion as to what ought to be done,
either (a) by oneself, and so a resolve, or purpose, Acts 20:3;
or (b) by others, and so, judgment, advice, 1 Cor. 7:25,40; 2
Cor. 8:10. See AGREE, JUDGMENT, MIND, PURPOSE, WILL.

<2,,1012,boule>
from a root meaning "a will," hence "a counsel, a piece of
advice," is to be distinguished from gnome; boule is the result
of determination, gnome is the result of knowledge. Boule is
everywhere rendered by "counsel" in the RV except in Acts 27:12,
"advised," lit., "gave counsel." In Acts 13:36 the AV wrongly
has "by the will of God fell on sleep;" the RV, "after he had
served the counsel of God, fell on sleep." The word is used of
the counsel of God, in Luke 7:30; Acts 2:23; 4:28; 13:36; 20:27;
Eph. 1:11; Heb. 6:17; in other passages, of the counsel of men,
Luke 23:51; Acts 27:12,42; 1 Cor. 4:5. See COUNSEL, WILL.

$$T0000052
\Advocate\
* For ADVOCATE see COMFORTER

$$T0000053
\Afar\
<1,,3112,makran>
from makros, "far," Matt. 8:20 (AV, "a good way;" RV, "afar"),
"a long way off," is used with eis, "unto," in Acts 2:39, "afar
off." With the article, in Eph. 2:13,17, it signifies "the
(ones) far off." See FAR and WAY.

<2,,3113,makrothen>
also from makros, signifies "afar off, from far," Matt. 26:58;
27:55, etc. It is used with apo, "from," in Mark 5:6; 14:54;
15:40, etc.; outside the Synoptists, three times, Rev.
18:10,15,17.

<3,,4207,porrothen>
"afar off," from porro, "at a distance, a great way off," is
found in Luke 17:12 and Heb. 11:13.

        Note: In 2 Pet. 1:9, muopazo, "to be short-sighted," is
translated "cannot see afar off" (AV); RV, "seeing only what is
near."

$$T0000054
\Affair (-s)\
<1,,4230,pragmatia>
or pragmateia, from pragma, "a deed," denotes "a business,
occupation, the prosecution of any affair;" in the plural,
"pursuits, affairs (of life)," 2 Tim. 2:4.

        Notes: (1) Ta kata, lit., "the (things), with, or
respecting a (person)," is translated "affairs" in Eph. 6:21;
Col. 4:7, RV.

        (2) Ta peri, lit., "the (things) concerning (a person),"
is translated "affairs" in the AV of Eph. 6:22; Phil. 1:27 (RV,
"state," in each place).

$$T0000055
\Affect\
<1,,2559,kakoo>
from kakos, "evil, to treat badly, to hurt," also means "to make
evil affected, to embitter," Acts 14:2. See EVIL, HARM, HURT.

        Note: Zeloo, akin to zeo, "to boil" (Eng., "zeal"),
means (a) "to be jealous," Acts 7:9; 17:5; "to envy," 1 Cor.
13:4; "to covet," Jas. 4:2; in a good sense ("jealous over"), in
2 Cor. 11:2; (b) "to desire earnestly," 1 Cor. 12:31; 14:1,39;
"to take a warm interest in, to seek zealously," Gal. 4:17,18,
AV, "zealously affect," "to be zealously affected." The RV
corrects this to "zealously seek," etc. See COVET, DESIRE, ENVY,
JEALOUS, ZEALOUS.

$$T0000056
\Affection (-s), Affected\
<A-1,Noun,3806,pathos>
from pascho, "to suffer," primarily denotes whatever one suffers
or experiences in any way; hence, "an affection of the mind, a
passionate desire." Used by the Greeks of either good or bad
desires, it is always used in the NT of the latter, Rom. 1:26
(AV, "affections," RV, "passions"); Col. 3:5 (AV, "inordinate
affection," RV, "passion"); 1 Thess. 4:5 (AV, "lust," RV,
"passion"). See LUST.

<A-2,Noun,4698,splanchna>
lit., "the bowels," which were regarded by the Greeks as the
seat of the more violent passions, by the Hebrews as the seat of
the tender "affections;" hence the word denotes "tender mercies"
and is rendered "affections" in 2 Cor. 6:12 (AV, "bowels");
"inward affection," 2 Cor. 7:15. See BOWELS, COMPASSION, HEART,
MERCY. Cp. epithumia, "desire."

<A-3,Noun,3804,pathema>
akin to No. 1, translated "affections" in Gal. 5:24, AV, is
correct to "passions" in the RV. See AFFLICTION, B. No. 3.

<B-1,Adjective,794,astorgos>
signifies "without natural affection" (a, negative, and storge,
"love of kindred," especially of parents for children and
children for parents; a fanciful etymology associates with this
the "stork"), Rom. 1:31; 2 Tim. 3:3.

<B-2,Adjective,5387,philostorgos>
"tenderly loving" (from philos, "friendly," storge, see No. 1),
is used in Rom. 12:10, RV, "tenderly affectioned" (AV, "kindly
affectioned").

        Notes: (1) Phroneo, "to think, to set the mind on,"
implying moral interest and reflection, is translated "set your
affection on" in Col. 3:2, AV (RV, "set your mind on"). See
CAREFUL MIND, REGARD, SAVOR, THINK, UNDERSTAND.

        (2) For homeiromai (or himeiromai), "to be
affectionately desirous of," 1 Thess. 2:8, see DESIRE.

$$T0000057
\Affirm\
<1,,1226,diabebaioomai>
dia, intensive, and bebaioo, to confirm, make sure, denotes to
assert strongly, "affirm confidently," 1 Tim. 1:7; Tit. 3:8 (AV,
"affirm constantly").

<2,,1340,diischurizomai>
as in No. 1, and ischurizosai, "to corroborate" (ischuros
"strong;" see ABILITY, A, No. 2 and C, No. 2 note), primarily
signifies "to lean upon," hence, "to affirm stoutly, assert
vehemently," Luke 22:59; Acts 12:15.

<3,,5335,phasko>
a frequentative form of the verb phemi (No. 4), denotes "to
allege, to affirm by way of alleging or professing," Acts 24:9
(RV, "affirming," AV, "saying"); 25:19; Rom. 1:22, "professing."
Some mss. have it in Rev. 2:2, instead of the verb lego, "to
say." See PROFESS, SAY.

<4,,5346,phemi>
"to say" (primarily by way of enlightening, explaining), is
rendered "affirm" in Rom. 3:8. See SAY.

$$T0000058
\Afflict (-ed), Affliction\
<A-1,Verb,2559,kakoo>
is translated "afflict," in Acts 12:1, RV (AV, "vex"). See
AFFECT.

<A-2,Verb,2558,kakoucheo>
from kakos, "evil," and echo, "to have," signifies, in the
Passive Voice, "to suffer ill, to be maltreated, tormented,"
Heb. 11:37 (AV, "tormented," RV, "afflicted"); Heb. 13:3, AV,
"suffer adversity," RV, "evil entreated." See ENTREAT, TORMENT.
In the Sept., 1 Kings 2:26; 11:39.

        Note: Sunkakoucheo (sun, "with," and No. 1), "to be evil
entreated with," is used in Heb. 11:25.

<A-3,Verb,2553,kakopatheo>
from kakos, "evil," pathos, "suffering," signifies "to suffer
hardship." So the RV in 2 Tim. 2:9; 4:5; in Jas. 5:13, "suffer"
(AV, "afflicted). See ENDURE, SUFFER.

        Note: For sunkakopatheo, 2 Tim. 1:8, see HARDSHIP.

<A-4,Verb,2346,thlibo>
"to suffer affliction, to be troubled," has reference to
sufferings due to the pressure of circumstances, or the
antagonism of persons, 1 Thess. 3:4; 2 Thess. 1:6,7;
"straitened," in Matt. 7:14 (RV); "throng," Mark 3:9;
"afflicted," 2 Cor. 1:6; 7:5 (RV); 1 Tim. 5:10; Heb. 11:37;
"pressed," 2 Cor. 4:8. Both the verb and the noun (see B, No.
4), when used of the present experience of believers, refer
almost invariably to that which comes upon them from without.
See NARROW, PRESS, STRAITENED, THRONG, TRIBULATION, TROUBLE.

<A-5,Verb,5003,talaiporeo>
"to be afflicted," is used in Jas. 4:9, in the Middle Voice
("afflict yourselves"). It is derived from tlao, "to bear,
undergo," and poros, "a hard substance, a callus," which
metaphorically came to signify that which is miserable.

        Note: Talaiporia (akin to No. 5) denotes "misery,
hardship," Rom. 3:16; Jas. 5:1. The corresponding adjective is
talaiporos, "wretched," Rom. 7:24; Rev. 3:17.

<B-1,Noun,2552,kakopatheia>
from kakos, "evil," and pascho, "to suffer" is rendered
"suffering" in Jas. 5:10, RV (AV, "suffering affliction"). In
Sept., Mal. 1:13.

<B-2,Noun,2561,kakosis>
"affliction, ill treatment," is used in Acts 7:34.

<B-3,Noun,3804,pathema>
from pathos, "suffering," signifies "affliction." The word is
frequent in Paul's epistles and is found three times in Hebrews,
four in 1 Peter; it is used (a) of "afflictions," Rom. 8:18,
etc.; of Christ's "sufferings," 1 Pet. 1:11; 5:1; Heb. 2:9; of
those as shared by believers, 2 Cor. 1:5; Phil. 3:10; 1 Pet.
4:13; 5:1; (b) of "an evil emotion, passion," Rom. 7:5; Gal.
5:24. The connection between the two meanings is that the
emotions, whether good or evil, were regarded as consequent upon
external influences exerted on the mind (cp. the two meanings of
the English "passion"). It is more concrete than No. 1, and
expresses in sense (b) the uncontrolled nature of evil desires,
in contrast to epithumia, the general and comprehensive term,
lit., "what you set your heart upon" (Trench, Syn. lxxxvii). Its
concrete character is seen in Heb. 2:9. See AFFECTION, MOTION,
PASSION, SUFFERING.

        Note: The corresponding verbal form pathetos, used in
Acts 26:23 of the sufferings of Christ, signifies "destined to
suffer."

<B-4,Noun,2347,thlipsis>
primarily means "a pressing, pressure" (see A, No. 4), anything
which burdens the spirit. In two passages in Paul's Epistles it
is used of future retribution, in the way of "affliction," Rom.
2:9; 2 Thess. 1:6. In Matt. 24:9, the AV renders it as a verb,
"to be afflicted," (RV, "unto tribulation"). It is coupled with
stenochoria, "anguish," in Rom. 2:9; 8:35; with ananke,
"distress," 1 Thess. 3:7; with diogmos, "persecution," Matt.
13:21; Mark 4:17; 2 Thess. 1:4. It is used of the calamities of
war, Matt. 24:21,29; Mark 13:19,24; of want, 2 Cor. 8:13, lit.,
"distress for you;" Phil. 4:14 (cp. Phil. 1:16); Jas. 1:27; of
the distress of woman in child-birth, John 16:21; of
persecution, Acts 11:19; 14:22; 20:23; 1 Thess. 3:3,7; Heb.
10:33; Rev. 2:10; 7:14; of the "afflictions" of Christ, from
which (His vicarious sufferings apart) his followers must not
shrink, whether sufferings of body or mind, Col. 1:24; of
sufferings in general, 1 Cor. 7:28; 1 Thess. 1:6, etc. See
ANGUISH, BURDENED, DISTRESS, PERSECUTION, TRIBULATION, TROUBLE.

$$T0000059
\Affrighted\
<A-1,Adjective,1719,emphobos>
lit., "in fear" (en, "in," phobos, "fear"), means "affrighted,"
Luke 24:5, RV (AV, "afraid"); Luke 24:37; Acts 10:4, RV (AV,
"afraid"); Rev. 11:13. The RV omits it in Acts 22:9. See
TREMBLE.

<B-1,Verb,4426,pturo>
"to frighten, scare," is used in the Passive Voice in Phil.
1:28, "be affrighted," RV, "be terrified," AV. See TERRIFY.

<B-2,Verb,1568,ekthambeo>
"to throw into terror," is used in the Passive sense, "to be
amazed, affrighted," Mark 16:5,6, AV (RV, "amazed" (AV). See
AMAZE, B, No. 4.

$$T0000060
\Afoot\
* For AFOOT see FOOT, B, No. 2

$$T0000061
\Afore, Aforehand\
* The Greek words with these meanings consists of prefixes to
verbs, signifying "to come, prepare, promise, write afore," etc.
See these words.

$$T0000062
\Aforepromised\
<1,,4279,proepangellomai>
"to promise before" (pro, "before," epangellomai, "to promise"),
is translated by the one word "aforepromised," in the RV of 2
Cor. 9:5; in Rom. 1:2, "promised afore."

$$T0000063
\Aforetime\
<1,,4218,pote>
signifies "once, at some time," John 9:13 (cp. proteron, in John
9:8); Eph. 2:2,11; Col. 3:7; Titus 3:3; Philem. 1:11; 1 Pet.
3:5,20. In all these the RV translates it "aforetime." The AV
varies it with "in time past," "some time," "sometimes," "in the
old time."

<2,,4386,proteron>
the comparative of pro, "before, aforetime," as being definitely
antecedent to something else, is more emphatic than pote in this
respect. See, e.g., John 6:62; 7:50; 9:8; 2 Cor. 1:13; Gal.
4:13; 1 Tim. 1:13; Heb. 4:6; 7:27; 10:32; 1 Pet. 1:14. See
BEFORE, FIRST, FORMER.

$$T0000064
\Afraid\
* For AFRAID see AFFRIGHTED, A, FEAR, A, No. 2, B, No, D, SORE

$$T0000065
\Afresh\
* For AFRESH see CROSS, CRUCIFY, B

$$T0000066
\After, Afterward (-s)\
* The following are adverbs only. For prepositions and
conjunctions see Note + p. 9.

<1,,1564,ekeithen>
"thence," is once used to signify "afterwards," in the sense of
"then, from that time," Acts 13:21 See THENCE.

<2,,1836,hexes>
denotes "after" with the significance of a succession of events,
an event following next in order after another, Luke 7:11; 9:37;
Acts 21:1; 25:17; 27:18.

<3,,2517,kathexes>
a strengthened from of No. 2, denotes "afterward," or "in order"
(Kata, "according to," and No. 2), Luke 1:3; 8:1; Acts 3:24;
11:4; 18:23.

<4,,3347,metepeita>
"afterwards," without necessarily indicating an order of events,
as in Nos. 1 and 2, is found in Heb. 12:17.

<5,,5305,husteron>
"afterwards," with the suggestion of at length, is found in
Matt. 4:2; 21:29,32,37 (AV, "last of all") 22:27; 25:11; 26:60
(AV, "at the last"); Mark 16:14; Luke 4:2; 20:32 (AV, "last");
John 13:36; Heb. 12:11. See LAST.

        Note: Eita and epeita, "then, afterwards," or
"thereupon," are translated "afterward" or "afterwards" in the
AV of Mark 4:17 (eita) and Gal. 1:21; 1 Cor. 15:23,46 (epeita);
always "then" in the RV. See THEN.

$$T0000067
\Again\
<1,,1364,dis>
the ordinary numeral adverb signifying twice, is rendered
"again" in Phil. 4:16, "ye sent once and again unto my need,"
and in 1 Thess. 2:18, where Paul states that he would have come
to the Thessalonians "once and again," that is, twice at least
he had attempted to do so. See TWICE.

<2,,3825,palin>
the regular word for "again," is used chiefly in two senses, (a)
with reference to repeated action; (b) rhetorically, in the
sense of "moreover" or "further," indicating a statement to be
added in the course of an argument, e.g., Matt. 5:33; or with
the meaning "on the other hand, in turn," Luke 6:43; 1 Cor.
12:21; 2 Cor. 10:7; 1 John 2:8. In Heb. 1:5 palin simply
introduces an additional quotation; in Heb 1:6 this is not so.
There the RV rightly puts the word "again" in connection with
"He bringeth in the firstborn into the world," "When He again
bringeth, etc." That is to say, palin is here set in contrast to
the time when God first brought His Son into the world. This
statement, then, refers to the future second advent of Christ.
The word is used far more frequently in the Gospel of John than
in any other book in the New Testament.

        Note: Other words are rendered "again" in the AV, which
the RV corrects, namely, deuteros and anothen. Deuteros
signifies "a second time," John 9:24; Acts 11:9. Anothen
signifies "from above, or anew." See the RV of John 3:3,7, and
the AV and RV of John 3:31. Nicodemus was not puzzled about
birth from Heaven; what perplexed him was that a person must be
born a second time. This the context makes clear. This is really
the meaning in Gal. 4:9, where it is associated with palin,
"over again." The idea is "anew," for, though the bondage would
be the same in essence and effect, it would be new in not being
in bondage to idols but to the new Law. See also Matt. 27:51;
Mark 15:38; John 19:23, "from the top." Anothen may mean "from
the first," in Luke 1:3; Acts 26:5. For the meaning "from
above," see Jas. 1:17; 3:15,17.

$$T0000068
\Against\
* For AGAINST see Note +, p. 9.

$$T0000069
\Age\
<A-1,Noun,165,aion>
"an age, era" (to be connected with aei, "ever," rather than
with ao, "to breathe"), signifies a period of indefinite
duration, or time viewed in relation to what takes place in the
period. The force attaching to the word is not so much that of
the actual length of a period, but that of a period marked by
spiritual or moral characteristics. This is illustrated in the
use of the adjective [see Note (1) below] in the phrase "life
eternal," in John 17:3, in respect of the increasing knowledge
of God.

        The phrases containing this word should not be rendered
literally, but consistently with its sense of indefinite
duration. Thus eis ton aiona does not mean "unto the age" but
"for ever" (see, e.g., Heb. 5:6). The Greeks contrasted that
which came to an end with that which was expressed by this
phrase, which shows that they conceived of it as expressing
interminable duration.

        The word occurs most frequently in the Gospel of John,
the Hebrews and Revelation. It is sometimes wrongly rendered
"world." See COURSE, ETERNAL, WORLD. It is a characteristic word
of John's Gospel.

        Notes: (1) Aionios, the adjective corresponding,
denoting "eternal," is set in contrast with proskairos, lit.,
"for a season," 2 Cor. 4:18. It is used of that which in nature
is endless, as, e.g., of God, Rom. 16:26, His power, 1 Tim.
6:16, His glory, 1 Pet. 5:10, the Holy Spirit, Heb. 9:14,
redemption, Heb. 9:12, salvation, 5:9, life in Christ, John
3:16, the resurrection body, 2 Cor. 5:1, the future rule of
Christ, 2 Pet. 1:11, which is declared to be without end, Luke
1:33, of sin that never has forgiveness, Mark 3:29, the judgment
of God, Heb. 6:2, and of fire, one of its instruments, Matt.
18:8; 25:41; Jude 1:7. See ETERNAL, EVERLASTING.

        (2) In Rev. 15:3, the RV has "King of the ages,"
according to the texts which have aionon; the AV has "of saints"
(hagion, in inferior mss.). There is good ms. evidence for
ethnon, "nations," (AV, marg.), probably a quotation from Jer.
10:7.

<A-2,Noun,1074,genea>
connected with ginomai, "to become," primarily signifies "a
begetting, or birth;" hence, that which has been begotten, a
family; or successive members of a genealogy, Matt. 1:17, or of
a race of people, possessed of similar characteristics,
pursuits, etc., (of a bad character) Matt. 17:17; Mark 9:19;
Luke 9:41; 16:8; Acts 2:40; or of the whole multitude of men
living at the same time, Matt. 24:34; Mark 13:30; Luke 1:48;
21:32; Phil. 2:15, and especially of those of the Jewish race
living at the same period, Matt. 11:16, etc. Transferred from
people to the time in which they lived, the word came to mean
"an age," i.e., a period ordinarily occupied by each successive
generation, say, of thirty or forty years, Acts 14:16; 15:21;
Eph. 3:5; Col. 1:26; see also, e.g., Gen. 15:16. In Eph. 3:21
genea is combined with aion in a remarkable phrase in a
doxology: "Unto Him be the glory in the church and in Christ
Jesus, unto all generations for ever and ever (wrongly in AV
'all ages, world without end')." The word genea is to be
distinguished from aion, as not denoting a period of unlimited
duration. See GENERATION, NATION, TIME.

<A-3,Noun,2244,helikia>
primarily "an age," as a certain length of life, came to mean
(a) "a particular time of life," as when a person is said to be
"of age," John 9:21,23, or beyond a certain stage of life, Heb.
11:11; (b) elsewhere only "of stature," e.g., Matt. 6:27; Luke
2:52; 12:25; 19:3; Eph. 4:13. Some regard Matt. 6:27; Luke 12:25
as coming under (a). It is to be distinguished from aion and
genea, since it has to do simply with matters relating to an
individual, either his time of life or his height. See STATURE.

<A-4,Noun,2250,hemera>
"a day," is rendered "age" in Luke 2:36, "of a great age" (lit.,
"advanced in many days"). In Luke 3:23 there is no word in the
original corresponding to age. The phrase is simply "about
thirty years." See DAY, JUDGMENT, TIME, YEAR.

<B-1,Adjective,5230,huperakmos>
in 1 Cor. 7:36 is rendered "past the flower of her age;" more
lit., "beyond the bloom or flower (acme) of life."

<B-2,Adjective,5046,teleios>
"complete, perfect," from telos, "an end," is translated "of
full age" in Heb. 5:14, AV (RV, "fullgrown man").

        Note: In Mark 5:42, RV, "old," AV, "of the age of," is,
lit., "of twelve years." For "of great age," Luke 2:36, see
STRICKEN. For "of mine own age," Gal. 1:14, RV, see EQUAL, B,
No. 2.

$$T0000070
\Aged\
<A-1,Noun,4246,presbutes>
"an elderly man," is a longer form of presbus, the comparative
degree of which is presbuteros, "a senior, elder," both of
which, as also the verb presbeuo, "to be elder, to be an
ambassador," are derived from proeisbaino, "to be far advanced."
The noun is found in Luke 1:18, "an old man;" Titus 2:2, "aged
men," and Philem. 1:9, where the RV marg., "Paul an ambassador,"
is to be accepted, the original almost certainly being
presbeutes (not presbutes), "an ambassador." So he describes
himself in Eph. 6:20. As Lightfoot points out, he is hardly
likely to have made his age a ground of appeal to Philemon, who,
if he was the father of Archippus, cannot have been much younger
than Paul himself. See OLD.

<A-2,Noun,4247,presbutis>
the feminine of No. 1, "an aged woman," is found in Titus 2:3.

<B-1,Verb,1095,gerasko>
from geras, "old age," signifies "to grow old," John 21:18
("when thou shalt be old") and Heb. 8:13 (RV, "that which...
waxeth aged," AV, "old"). See OLD.

$$T0000071
\Ago\
* For AGO see LONG, A, No. 5, and in combination with other
words

$$T0000072
\Agony\
<1,,74,agonia>
Eng., "agony," was used among the Greeks as an alternative to
agon, "a place of assembly;" then for the contests or games
which took place there, and then to denote intense emotion. It
was more frequently used eventually in this last respect, to
denote severe emotional strain and anguish. So in Luke 22:44, of
the Lord's "agony" in Gethsemane.

$$T0000073
\Agree, Agreement\
<A-1,Verb,4856,sumphoneo>
lit., "to sound together" (sun, "together," phone, "a sound"),
i.e., "to be in accord, primarily of musical instruments," is
used in the NT of the "agreement" (a) of persons concerning a
matter, Matt. 18:19; 20:2,13; Acts 5:9; (b) of the writers of
Scripture, Acts 15:15; (c) of things that are said to be
congruous in their nature, Luke 5:36.

        Note: Cp. sumphonesis, "concord," 2 Cor. 6:15, and
sumphonia, "music," Luke 15:25.

<A-2,Verb,4934,suntithemi>
lit., "to put together" (sun, "with," tithemi, "to put"), in the
Middle Voice, means "to make an agreement, or to assent to;"
translated "covenanted" in Luke 22:5; "agreed" in John 9:22;
Acts 23:20; "assented" in Acts 24:9.

        Note: For the synonym sunkatatithemi, a strengthened
form of No. 2, see CONSENT, No. 4.

<A-3,Verb,2132,eunoeo>
lit., "to be well-minded, well-disposed" (eu, "well," nous, "the
mind"), is found in Matt. 5:25, "agree with."

<A-4,Verb,3982,peitho>
"to persuade," is rendered "agreed" in Acts 5:40, where the
meaning is "they yielded to him." See ASSURE, BELIEVE,
CONFIDENT, FRIEND, OBEY, PERSUADE, TRUST, YIELD.

<B-1,Noun,1106,gnome>
"mind, will," is used with poieo, "to make," in the sense of "to
agree," Rev. 17:17 (twice), lit., "to do His mind, and to make
one mind;" RV, "to come to one mind," AV, "to agree." See
ADVICE, JUDGMENT, MIND, PURPOSE, WILL.

<B-2,Noun,4783,sunkatathesis>
akin to A, No. 3, occurs in 2 Cor. 6:16.

<C-1,Adjective,800,asumphonos>
"inharmonious" (a, negative, sumphonos, "harmonious"), is used
in Acts 28:25, "they agreed not."

<C-2,Adjective,2470,isos>
"equal," is used with the verb to be, signifying "to agree,"
Mark 14:56,59, lit., "their thought was not equal one with the
other." See EQUAL, LIKE, MUCH.

        Note: Sumphonos, "harmonious, agreeing," is used only
with the preposition ek in the phrase ek sumphonou, "by
consent," lit., "out of agreement," 1 Cor. 7:5. In Mark 14:70
some texts have the verb homoiazo, "agreeth," AV.

$$T0000074
\Aground\
* For AGROUND see RUN, No. 11

$$T0000075
\Ah!\
<1,,3758,oua>
an interjection of derision and insult, is translated "Ha!" in
Mark 15:29, RV.

<2,,1436,ea>
an interjection of surprise, fear and anger, was the ejaculation
of the man with the spirit of an unclean demon, Luke 4:34, RV;
the AV renders it "Let us alone" (see RV, marg.).

$$T0000076
\Aim\
<1,,5389,philotimeomai>
lit., "to be fond of honor" (phileo, "to love," time, "honor"),
and so, actuated by this motive, "to strive to bring something
to pass;" hence, "to be ambitious, to make it one's aim," Rom.
15:20, of Paul's "aim" in Gospel pioneering, RV (AV, "strive");
2 Cor. 5:9, of the "aim" of believers "to be well-pleasing" unto
the Lord, RV (AV, "labor"); in 1 Thess. 4:11, of the "aim" of
believers to be quiet, do their own business and work with their
own hands; both versions translate it "study." Some would render
it, "strive restlessly;" perhaps "strive earnestly" is nearer
the mark, but "make it one's aim" is a good translation in all
three places. See LABOR, STRIVE, STUDY.

$$T0000077
\Air\
<1,,109,aer>
Eng., "air," signifies "the atmosphere," certainly in five of
the seven occurrences, Acts 22:23; 1 Cor. 9:26; 14:9; Rev. 9:2;
16:17, and almost certainly in the other two, Eph. 2:2; 1 Thess.
4:17.

<2,,3772,ouranos>
denotes "the heaven." The RV always renders it "heaven." The AV
translates it "air" in Matt. 8:20. In the phrase "the fowls (or
birds) of the heaven" the AV always has "air;" "sky" in Matt.
16:2,3; Luke 12:56; in all other instances "heaven." The word is
probably derived from a root meaning to cover or encompass. See
HEAVEN, SKY.

$$T0000078
\Alabaster\
* For ALABASTER see CRUSE

$$T0000079
\Alas!\
* For ALAS! see WOE

$$T0000080
\Albeit\
<1,,2443,hina>
a conjunction, meaning "that," and so rendered in Philem. 1:19,
RV, for AV, "albeit."

$$T0000081
\Alien\
<1,,245,allotrios>
primarily, "belonging to another" (the opposite to idios, "one's
own"), came to mean "foreign, strange, not of one's own family,
alien, an enemy;" "aliens" in Heb. 11:34, elsewhere "strange,"
etc. See MAN'S, Note (1), STRANGE, STRANGER.

$$T0000082
\Alienate\
<1,,526,apallotrioo>
consists of apo, "from," and the above; it signifies "to be
rendered an alien, to be alienated." In Eph. 2:12 the RV
corrects to the verbal from "alienated," for the noun "aliens;"
elsewhere in Eph. 4:18; Col. 1:21; the condition of the
unbeliever is presented in a threefold state of "alienation,"
(a) from the commonwealth of Israel, (b) from the life of God,
(c) from God Himself. The word is used of Israelites in the
Sept. of Ezek. 14:5 ("estranged") and of the wicked in general,
Ps. 58:3.

$$T0000083
\Alike\
* Note: In Rom. 14:5, this word is in italics. This addition is
not needed in the translation.

$$T0000084
\Alive\
* For ALIVE see LIFE, C, LIVE, No.6

$$T0000085
\All\
<A-1,Adjective,3956,pas>
radically means "all." Used without the article it means
"every," every kind or variety. So the RV marg. in Eph. 2:21,
"every building," and the text in Eph. 3:15, "every family," and
the RV marg. of Acts 2:36, "every house;" or it may signify "the
highest degree," the maximum of what is referred to, as, "with
all boldness" Acts 4:29. Before proper names of countries,
cities and nations, and before collective terms, like "Israel,"
it signifies either "all" or "the whole," e.g., Matt. 2:3; Acts
2:36. Used with the article, it means the whole of one object.
In the plural it signifies "the totality of the persons or
things referred to." Used without a noun it virtually becomes a
pronoun, meaning "everyone" or "anyone." In the plural with a
noun it means "all." One form of the neuter plural (panta)
signifies "wholly, together, in all ways, in all things," Acts
20:35; 1 Cor. 9:25. The neuter plural without the article
signifies "all things severally," e.g., John 1:3; 1 Cor. 2:10;
preceded by the article it denotes "all things," as constituting
a whole, e.g., Rom. 11:36; 1 Cor. 8:6; Eph. 3:9. See EVERY, Note
(1), WHOLE.

<A-2,Adjective,537,hapas>
a strengthened form of pas, signifies "quite all, the whole,"
and, in the plural, "all, all things." Preceded by an article
and followed by a noun it means "the whole of." In 1 Tim. 1:16
the significance is "the whole of His longsuffering," or "the
fulness of His longsuffering." See EVERY, WHOLE.

<A-3,Adjective,3650,holos>
"the whole, all," is most frequently used with the article
followed by a noun, e.g., Matt. 4:23. It is used with the
article alone, in John 7:23, "every whit;" Acts 11:26; 21:31;
28:30; Titus 1:11; Luke 5:5, in the best texts. See ALTOGETHER.

        Note: The adjective holokleros, lit., "whole-lot,
entire," stresses the separate parts which constitute the whole,
no part being incomplete. See ENTIRE.

<B-1,Adverb,3654,holos>
signifies "at all," Matt. 5:34; 1 Cor. 15:29; "actually," 1 Cor.
5:1, RV (AV, wrongly, "commonly"); "altogether," 1 Cor. 6:7 (AV,
"utterly").

        Notes: (1) Holoteles, from A, No. 3, and telos,
"complete," signifies "wholly, through and through," 1 Thess.
5:23, lit., "whole complete;" there, not an increasing degree of
sanctification is intended, but the sanctification of the
believer in every part of his being.

        (2) The synonym katholou, a strengthened form of holou
signifies "at all," Acts 4:18.

<B-2,Adverb,3843,pantos>
when used without a negative, signifies "wholly, entirely, by
all means," Acts 18:21 (AV); 1 Cor. 9:22; "altogether," 1 Cor.
9:10; "no doubt, doubtless," Luke 4:23, RV (AV, surely"); Acts
28:4. In 21:22 it is translated "certainly," RV, for AV, "needs"
(lit., "by all means"). With a negative it signifies "in no
wise," Rom. 3:9; 1 Cor. 5:10; 16:12 ("at all"). See ALTOGETHER,
DOUBT (NO), MEANS, SURELY, WISE.

<C-1,Pronoun,3745,hosa>
the neuter plural of hosos, "as much as," chiefly used in the
plural, is sometimes rendered "all that," e.g., Acts 4:23;
14:27. It really means "whatsoever things." See Luke 9:10, RV,
"what things."

$$T0000086
\Allege\
<1,,3908,paratithemi>
"to place beside or to set before" (para, "beside," tithemi, "to
put"), while often used in its literal sense of material things,
as well as in its more common significance, "to commit,
entrust," twice means "to set before one in teaching," as in
putting forth a parable, Matt. 13:24,31, RV. Once it is used of
setting subjects before one's hearers by way of argument and
proof, of Paul, in "opening and alleging" facts concerning
Christ, Acts 17:3. See COMMEND, COMMIT, PUT, SET.

        Note: Lego is rendered "put forth" in the AV of Luke
14:7; but lego signifies "to speak;" hence, the RV, "spake." The
AV seems to be an imitation of paratithemi in Matt. 13:24,31.
See SAY.

$$T0000087
\Allegory\
<1,,238,allegoreo>
translated in Gal. 4:24 "contain an allegory" (AV, "are an
allegory"), formed from allos, "other," and agoreuo, "to speak
in a place of assembly" (agora, "the market-place"), came to
signify "to speak," not according to the primary sense of the
word, but so that the facts stated are applied to illustrate
principles. The "allegorical" meaning does not do away with the
literal meaning of the narrative. There may be more than one
"allegorical" meaning though, of course, only one literal
meaning. Scripture histories represent or embody spiritual
principles, and these are ascertained, not by the play of the
imagination, but by the rightful application of the doctrines of
Scripture.

$$T0000088
\Alleluia\
* For ALLELUIA (which has been robbed of its initial aspirate)
see HALLELUJAH.

$$T0000089
\Alloted\
* For ALLOTTED see CHARGE, A (b), No. 4

$$T0000090
\Allow\
<1,,1381,dokimazo>
"to prove with a view to approving," is twice translated by the
verb "to allow" in the AV; the RV corrects to "approveth" in
Rom. 14:22, and "have been approved," 1 Thess. 2:4, of being
qualified to be entrusted with the Gospel; in Rom. 1:28, with
the negative, the RV has "refused," for AV, "did not like." See
APPROVE.

<2,,1097,ginosko>
"to know," is rendered "allow" in Rom. 7:15 (AV); the RV has
"that which I do I know not;" i.e., "I do not recognize, as a
thing for which I am responible." See AWARE, CAN, FEEL, KNOW,
PERCEIVE, RESOLVE, SPEAK, SURE, UNDERSTAND.

<3,,4909,suneudokeo>
"to consent or fully approve" (sun, "with," eu, "well," dokeo,
"to think"), is translated "allow" in Luke 11:48; "was
consenting" in Acts 8:1; 22:20. See CONSENT.

<4,,4327,prosdechomai>
mistranslated "allow" in Acts 24:15, AV, means "to wait for," in
contrast to rejection, there said of entertaining a hope; hence
the RV, "look for." See ACCEPT, A, No. 3.

$$T0000091
\Allure\
* For ALLURE see BEGUILE, No. 4, ENTICE.

$$T0000092
\Almighty\
<1,,3841,pantokrator>
"almighty, or ruler of all" (pas, "all," krateo, "to hold, or to
have strength"), is used of God only, and is found, in the
Epistles, only in 2 Cor. 6:18, where the title is suggestive in
connection with the context; elsewhere only in the Apocalypse,
nine times. In one place, Rev. 19:6, the AV has "omnipotent;"
RV, "(the Lord our God,) the Almighty." The word is introduced
in the Sept. as a translation of "Lord (or God) of hosts," e.g.,
Jer. 5:14; Amos 4:13.

$$T0000093
\Almost\
<A-1,Adverb,4975,schedon>
is used either (a) of locality, Acts 19:26, or (b) of degree,
Acts 13:44; Heb. 9:22.

<B-1,Verb,3195,mello>
"to be about to do anything, or to delay," is used in connection
with a following verb in the sense of "almost," in Acts 21:27,
lit., "And when the seven days were about to be completed." In
Acts 26:28 the AV, "Almost thou persuadest me to be a Christian"
obscures the sense; the RV rightly has "with but little
persuasion;" lit., "in a little." See ABOUT, B.

$$T0000094
\Alms, Almsdeeds\
<1,,1654,eleemosune>
connected with eleemon, "merciful," signifies (a) "mercy, pity,
particularly in giving alms," Matt. 6:1-4; Acts 10:2; 24:17; (b)
the benefaction itself, the "alms" (the effect for the cause),
Luke 11:41; 12:33; Acts 3:2,3,10; 9:36, "almsdeeds;" Acts
10:2,4,31.

        Note: In Matt. 6:1, the RV, translating dikaiosune,
according to the most authentic texts, has "righteousness," for
AV, "alms."

$$T0000095
\Aloes\
<1,,250,aloe>
"an aromatic tree," the soft, bitter wood of which was used by
Orientals for the purposes of fumigation and embalming, John
19:39 (see also Num. 24:6; Ps. 45:8; Prov. 7:17). In the Sept.,
S. of Sol. 4:14.

$$T0000096
\Alone (Let Alone)\
<A-1,Adjective,3441,monos>
denotes "single, alone, solitary," Matt. 4:4, etc. See ONLY,
SELF.

<B-1,Adverb,3441,monon>
the neuter of A, meaning "only, exclusively," e.g., Rom. 4:23;
Acts 19:26, is translated "alone" in the AV of John 17:20; RV,
"only." See ONLY.

<B-2,Adverb,2651,kata monas>
signifies "apart, in private, alone," Mark 4:10; Luke 9:18. Some
texts have the phrase as one word.

<C-1,Verb,863,aphiemi>
signifies "to send away, set free;" also "to let alone," Matt.
15:14; Mark 14:6; Luke 13:8; John 11:48; 12:7 (RV, "suffer
her"); in Acts 5:38 some texts have easate from eao, "to
permit." See CRY, FORGIVE, FORSAKE, LAY, Note (2), LEAVE, LET,
OMIT, PUT, No. 16, Note, REMIT, SEND, SUFFER, YIELD.

        Notes: (1) The phrase kath' heauten means "by (or in)
itself," Jas. 2:17, RV, for AV, "being alone" (see AV, marg.).

        (2) The phrase kat' idian, Mark 4:34, signifies "in
private," "privately," RV (AV, "when they were alone").

        (3) For "let us alone" see AH!

$$T0000097
\Along\
* For ALONG see the RV of Acts 17:23; 27:13.

$$T0000098
\Aloud\
* For ALOUD see CRY, B, No. 2

$$T0000099
\Already\
<1,,2235,ede>
is always used of time in the NT and means "now, at (or by) this
time," sometimes in the sense of "already," i.e., without
mentioning or insisting upon anything further, e.g., 1 Tim.
5:15. In 1 Cor. 4:8; 1 John 2:8, the RV corrects the AV "now,"
and, in 2 Tim. 4:6, the AV, "now ready to be," by the rendering
"already."

        See also John 9:27 (AV, "already," RV, "even now") and 1
Cor. 6:7 (AV, "now," RV, "already").

        Notes: (1) Phthano, "to anticipate, be beforehand with,"
signifies "to attain already," in Phil. 3:16. See ATTAIN, COME,
PRECEDE.

        (2) Proamartano, "to sin before, or heretofore," is
translated "have sinned already" in 2 Cor. 12:21, AV; both
versions have "heretofore" in 2 Cor. 13:2.