Bible Heaven/Bible Heaven.iso/vines/t0000150

Text File | 1994-07-31 | 55KB | 1,229 lines

$$T0000150
\Arise, Arose, Arouse, Raise, Rise, Rouse\
<1,,450,anistemi>
"to stand up or to make to stand up," according as its use is
intransitive or transitive (ana, "up," histemi, "to stand"), is
used (a) of a physical change of position, e.g., of "rising"
from sleep, Mark 1:35; from a meeting in a synagogue, Luke 4:29;
of the illegal "rising" of the high priest in the tribunal in
Matt. 26:62; of an invalid "rising" from his couch, Luke 5:25;
the "rising" up of a disciple from his vocation to follow
Christ, Luke 5:28; cp. John 11:31; "rising" up from prayer, Luke
22:45; of a whole company, Acts 26:30; 1 Cor. 10:7; (b)
metaphorically, of "rising" up antagonistically against persons,
e.g. of officials against people, Acts 5:17; of a seditious
leader, 5:36; of the "rising" up of Satan, Mark 3:26; of false
teachers, Acts 20:30; (c) of "rising" to a position of
preeminence or power e.g., of Christ as a prophet, Acts 3:22;
7:37; as God's servant in the midst of the nation of Israel,
Acts 3:26; as the Son of God in the midst of the nation, 13:33
(not here of resurrection, but with reference to the
Incarnation: the AV "again" has nothing corresponding to it in
the original, it was added as a misinterpretation: the mention
of His resurrection is in the next verse, in which it is
stressed by way of contrast and by the addition, "from the
dead"); as a priest, Heb. 7:11,15; as king over the nations,
Rom. 15:12; (d) of a spiritual awakening from lethargy, Eph.
5:14; (e) of resurrection from the dead: (1) of the resurrection
of Christ, Matt. 17:9; 20:19; Mark 8:31; 9:9,10,31; 10:34; Luke
18:33; 24:7,46; John 20:9; Acts 2:24,32; 10:41; 13:34; 17:3,31:
1 Thess. 4:14; (2) of believers, John 6:39,40,44,54; 11:24; 1
Thess. 4:16; of unbelievers, Matt. 12:41. See LIFT, RAISE (up),
STAND.

<2,,1817,exanistemi>
a strengthened form of No. 1 (ex, i.e., ek, intensive),
signifies "to raise up," Mark 12:19; Luke 20:28; intransitively,
"to rise up," Acts 15:5.

<3,,1453,egeiro>
is frequently used in the NT in the sense of "raising" (Active
Voice), or "rising" (Middle and Passive Voices): (a) from
sitting, lying, sickness, e.g., Matt. 2:14; 9:5,7,19; Jas. 5:15;
Rev. 11:1; (b) of causing to appear, or, in the Passive,
appearing, or raising up so as to occupy a place in the midst of
people, Matt. 3:9; 11:11; Mark 13:22; Acts 13:22. It is thus
said of Christ in Acts 13:23; cp. No. 1, (c); (c) of rousing,
stirring up, or "rising" against, Matt. 24:7; Mark 13:8; (d) of
"raising buildings," John 2:19,20; (e) of "raising or rising"
from the dead; (1) of Christ, Matt. 16:21; and frequently
elsewhere (but not in Phil., 2 Thess., 1 Tim., Titus, Jas., 2
Pet., 1, 2, 3 John, and Jude); (2) of Christ's "raising" the
dead, Matt. 11:5; Mark 5:41; Luke 7:14; John 12:1,9,17; (3) of
the act of the disciples, Matt. 10:8; (4) of the resurrection of
believers, Matt. 27:52; John 5:21; 1 Cor.
15:15,16,29,32,35,42-44,52; 2 Cor. 1:9; 4:14; of unbelievers,
Matt. 12:42 (cp. Matt. 12:41, No. 1).

        Egeiro stands in contrast to anistemi (when used with
reference to resurrection) in this respect, that egeiro is
frequently used both in the transitive sense of "raising up" and
the intransitive of "rising," whereas anistemi is comparatively
infrequent in the transitive use. See AWAKE.

<4,,1326,diegeiro>
a strengthened form of No. 3 (dia, "through," intensive),
signifies "to rouse, to awaken from sleep." The Active Voice is
not used intransitively. In Matt. 1:24, RV, "Joseph arose from
his sleep," the Passive participle is, lit., "being aroused." In
Mark 4:39 (AV, "he arose," RV, "he awoke"), the lit. rendering
is "he being awakened." In John 6:18 the imperfect tense of the
Passive Voice is used, and the rendering should be, "the sea was
being aroused." See AWAKE, No. 2.

<5,,1096,ginomai>
"to become, to take place," is sometimes suitably translated
"arise;" e.g., Matt. 8:24; Mark 4:37, "there arose a great
tempest." So of the arising of persection, Matt. 13:21; Mark
4:17; this might be translated "taketh place;" of a tumult,
Matt. 27:24, RV, "arising," for AV, "made;" of a flood, Luke
6:48; a famine, Luke 15:14; a questioning, John 3:25; a
murmuring, Acts 6:1; a tribulation, Acts 11:19 (RV); a stir in
the city, Acts 19:23; a dissension, Acts 23:7; a great clamor,
Acts 23:9. See BECOME.

<6,,305,anabaino>
"to go up, to ascend," is once rendered "arise" in the RV, Luke
24:38, of reasonings in the heart; in Rev. 13:1, RV, "coming
up," for AV, "rise up," with reference to the beast; in Rev.
17:8, AV, "ascend," for RV, "to come up;" in Rev. 19:3, RV,
"goeth up," for AV, "rose up." See CLIMB UP, COME, ENTER, GO,
GROW, RISE, SPRING.

<7,,4911,sunephistemi>
"to rise up together" (sun, "together," epi, "up," histemi, "to
stand"), is used in Acts 16:22, of the "rising up" of a
multitude against Paul and Silas.

<8,,1525,eiserchomai>
lit., "to go in" (eis, "in," erchomai, "to go"), "to enter," is
once rendered "arose," metaphorically, with reference to a
reasoning among the disciples which of them should be the
greatest, Luke 9:46. See COME, ENTER, GO.

<9,,393,anatello>
"to arise," is used especially of things in the natural
creation, e.g., "the rising" of the sun, moon and stars;
metaphorically, of light, in Matt. 4:16, "did spring up;" of the
sun, Matt. 5:45; 13:6 (RV); Mark 4:6; Jas. 1:11; in Mark 16:2
the RV has "when the sun was risen," keeping to the verb form,
for the AV, "at the rising of;" of a cloud, Luke 12:54; of the
day-star, 2 Pet. 1:19; in Heb. 7:14 metaphorically, of the
Incarnation of Christ: "Our Lord hath sprung out of Judah," more
lit., "Our Lord hath arisen out of Judah," as of the rising of
the light of the sun. See RISE, SPRING, UP.

        Notes: (1) A corresponding noun, anatole, signifies "the
east," i.e., the place of the "sunrising."

        (2) In Acts 27:14, the verb ballo, "to beat"
(intransitive), is translated "arose" in the AV; RV, "beat."

$$T0000151
\Ark\
<1,,2787,kibotos>
"a wooden box, a chest," is used of (a) Noah's vessel, Matt.
24:38; Luke 17:27; Heb. 11:7; 1 pet. 3:20; (b) the "ark" of the
Covenant in the Tabernacle, Heb. 9:4; (c) the "ark" seen in
vision in the Heavenly Temple, Rev. 11:19.

$$T0000152
\Arm (physical)\
<1,,43,ankale>
used in the plural, in Luke 2:28, originally denoted "the curve,
or the inner angle, of the arm." The word is derived from a term
signifying "to bend, to curve;" the Eng. "angle" is connected.

        Note: Enankalizomai (en, "in," and a verb akin to No.
1), "to take into the arms, to embrace," is used in Mark 9:36;
10:16, of the tenderness of Christ towards little children.

<2,,1023,brachion>
"the shorter part of the arm, from the shoulder to the elbow,"
is used metaphorically to denote strength, power, and always in
the NT of the power of God, Luke 1:51; John 12:38; Acts 13:17;
frequently so in the OT, especially in Deuteronomy, the Psalms
and Isaiah; see, e.g., Deut. 4:34; 5:15; Ps. 44:3; 71:18, where
"strength" is, lit., "arm;" Ps. 77:15; Isa. 26:11, where "hand"
is, lit., "arm;" Isa. 30:30; 40:10,11, etc.

$$T0000153
\Arms (weapons), Armor, to Arm\
<A-1,Noun,3696,hoplon>
originally any tool or implement for preparing a thing, became
used in the plural for "weapons of warfare." Once in the NT it
is used of actual weapons, John 18:3; elsewhere, metaphorically,
of (a) the members of the body as instruments of unrighteousness
and as instruments of righteousness, Rom. 6:13; (b) the "armor"
of light, Rom. 13:12; the "armor" of righteousness, 2 Cor. 6:7;
the weapons of the Christian's warfare, 2 Cor. 10:4.

<A-2,Noun,3833,panoplia>
(Eng., "panoply"), lit., "all armor, full armor," (pas, "all,"
hoplon, "a weapon"), is used (a) of literal "armor," Luke 11:22;
(b) of the spiritual helps supplied by God for overcoming the
temptations of the Devil, Eph. 6:11,13. Among the Greeks the
panoplia was the complete equipment used by heavily armed
infantry.

<B-1,Verb,3695,hoplizo>
"to arm oneself," is used in 1 Pet. 4:1, in an exhortation "to
arm" ourselves with the same mind as that of Christ in regard to
His sufferings.

<B-2,Verb,2528,kathoplizo>
is an intensive form, "to furnish fully with arms," kata,
"down," intensive, hoplon, "a weapon," Luke 11:21, lit., "a
strong man fully armed." In the Sept., Jer. 46:9.

$$T0000154
\Army\
<1,,4753,strateuma>
denotes (a) "an army" of any size, large or small, Matt. 22:7;
Rev. 9:16; 19:14,19 (twice); (b) "a company of soldiers," such
as Herod's bodyguard, Luke 23:11 (RV, "soldiers") or the
soldiers of a garrison, Acts 23:10,27 (RV, "the soldiers," for
AV, "an army"). See SOLDIER, WAR.

<2,,4760,stratopedon>
from stratos, "a military host," pedon, "a plain," strictly
denotes "an army encamped, a camp;" in Luke 21:20, of the
soldiers which were to be encamped about Jerusalem in
fulfillment of the Lord's prophecy concerning the destruction of
the city; the phrase might be translated "by camps" (or
encampments).

<3,,3925,parembole>
lit., "a casting in among, an insertion" (para, "among," ballo,
"to throw"), in the Macedonian dialect, was a military term. In
the NT it denotes the distribution of troops in army formation,
"armies," Heb. 11:34; a camp, as of the Israelites, Exod. 19:17;
29:14; 32:17; hence, in Heb. 13:11,13, of Jerusalem, since the
city was to the Jews what the camp in the wilderness had been to
the Israelites; in Rev. 20:9, the "armies" or camp of the
saints, at the close of the Millennium. It also denoted a castle
or barracks, Acts 21:34,37; 22:24; 23:10,16,32.

$$T0000155
\Around\
* For AROUND see Note +, p. 9.

$$T0000156
\Array\
* For ARRAY see CLOTHE, NO. 6, PUT

$$T0000157
\Arrive\
<1,,2658,katantao>
"to come to, arrive at," is used (a) literally, of locality,
Acts 16:1, "came to;" so Acts 18:19,24; 20:15 ("came"); Acts
21:7; 25:13; 27:12 (AV, "attain to," RV, "reach"); Acts 28:13;
(b) metaphorically, of attainment, Acts 26:7, "attain;" so Eph.
4:13; Phil. 3:11. In 1 Cor. 10:11 ("upon whom the ends of the
ages are come," RV), the metaphor is apparently that of an
inheritance as coming down or descending to an heir, the "ends"
(tele) being the spiritual revenues (cp. Matt. 17:25, revenues
derived from taxes, and Rom. 13:7, where the singular, telos,
"custom," is used); the inheritance metaphor is again seen in 1
Cor. 14:36, of the coming (or descending) of the Word of God to
the Corinthians. See ATTAIN.

<2,,2668,katapleo>
denotes "to sail down" (kata, "down," pleo, "to sail"), i.e.,
from the high sea to the shore, Luke 8:26.

<3,,3854,paraginomai>
lit., "to become near," hence, "to come on the scene," Matt.
3:1, of John the Baptist, is translated, "arrive" in the RV of 1
Cor. 16:3, for AV, "come." See COME, GO, PRESENT.

<4,,3846,paraballo>
para, "alongside," ballo, "to throw," signifies, nautically,
"touched at;" so the RV of Acts 20:15 (AV, "arrived"); or,
perhaps, to strike across, from one place to another. In Mark
4:30, some mss. have this verb (AV, "compare"); the most
authentic have tithemi, to set forth (with the word "parable").
See COMPARE.

<5,,5348,phthano>
"to anticipate, reach to," is translated "did arrive at," Rom.
9:31, RV, of Israel's failure to attain to the Law (AV, "hath
attained to"). See ATTAIN, COME, PRECEDE.

$$T0000158
\Art, Arts\
<1,,5078,techne>
"an art, handicraft, trade," is used in Acts 17:29, of the
plastic art; in Acts 18:3, of a trade or craft (AV,
"occupation," RV, "trade"); in Rev. 18:22, "craft" (cp.
technites, "a craftsman," Eng., "technical"). See CRAFT,
OCCUPATION, TRADE.

<2,,4021,periergos>
lit., "a work about" (peri, "about," ergon, "a work"), hence,
"busy about trifles," is used, in the plural, of things
superfluous, "curious (or magical) arts," Acts 19:19; in 1 Tim.
5:13, "busybodies." See BUSYBODY.

$$T0000159
\As\
* For AS (and connected phrases) see Note +, p. 9.

$$T0000160
\Ascend\
* For ASCEND see ARISE, No. 6

$$T0000161
\Ashamed (to be), Shame\
<A-1,Verb,153,aischuno>
from aischos, "shame," always used in the Passive Voice,
signifies (a) "to have a feeling of fear or shame which prevents
a person from doing a thing," e.g., Luke 16:3; (b) "the feeling
of shame arising from something that has been done," e.g., 2
Cor. 10:8; Phil. 1:20; 1 John 2:28, of the possibility of being
"ashamed" before the Lord Jesus at His Judgment seat in His
Parousia with His saints; in 1 Pet. 4:16, of being ashamed of
suffering as a Christian.

<A-2,Verb,1870,epaischunomai>
a strengthened form of No. 1 (epi, "upon," intensive), is used
only in the sense (b) in the preceding paragraph. It is said of
being "ashamed" of persons, Mark 8:38; Luke 9:26; the Gospel,
Rom. 1:16; former evil doing, Rom. 6:21; "the testimony of our
Lord," 2 Tim. 1:8; suffering for the Gospel, 2 Tim. 1:12;
rendering assistance and comfort to one who is suffering for the
Gospel's sake, 2 Tim. 1:16. It is used in Heb., of Christ in
calling those who are sanctified His brethren, Heb. 2:11, and of
God in His not being "ashamed" to be called the God of
believers, Heb. 11:16. In the Sept., in Job 34:19; Ps. 119:6;
Isa. 1:29.

<A-3,Verb,2617,kataischuno>
another strengthened form (kata, "down," intensive), is used (a)
in the Active Voice, "to put to shame," e.g., Rom. 5:5; 1 Cor.
1:27 (AV, "confound"); 1 Cor. 11:4,5 ("dishonoreth"), and 1 Cor.
11:22; (b) in the Passive Voice, Rom. 9:33; 10:11; 2 Cor. 7:14;
1 Pet. 2:6; 3:16. See CONFOUND, DISHONOR, SHAME.

<A-4,Verb,1788,entrepo>
"to put to shame," in the Passive Voice, to be ashamed, lit.
means "to turn in" (en, "in," trepo, "to turn"), that is, to
turn one upon himself and so produce a feeling of "shame," a
wholesome "shame" which involves a change of conduct, 1 Cor.
4:14; 2 Thess. 3:14; Titus 2:8, the only places where it has
this meaning. See also REGARD, REVERENCE.

<B-1,Noun,152,aischune>
"shame," akin to A, No. 1, signifies (a) subjectively, the
confusion of one who is "ashamed" of anything, a sense of
"shame," Luke 14:9; those things which "shame" conceals, 2 Cor.
4:2; (b) objectively, ignominy, that which is visited on a
person by the wicked, Heb. 12:2; that which should arise from
guilt, Phil. 3:19; (c) concretely, a thing to be "ashamed" of,
Rev. 3:18; Jude 1:13, where the word is in the plural, lit.,
"basenesses," "disgraces." See DISHONESTY.

<B-2,Noun,1791,entrope>
akin to A, No. 4, lit., "a turning in upon oneself," producing a
recoil from what is unseemly or vile, is used in 1 Cor. 6:5;
15:34. It is associated with aischune in the Psalms, in the
Sept., e.g., Ps. 35:26, where it follows aischune, "let them be
clothed with shame (aischune) and confusion (entrope);" Ps.
44:15, "all the day my shame is before me and the confusion of
my face has covered me;" Ps. 69:19, "Thou knowest my reproach
and my shame and my confusion;" so in Ps. 71:13. In Ps. 109:29
the words are in the opposite order.

        Note: Aidos, used in 1 Tim. 2:9, denotes "modesty,
shamefastness" (the right spelling for the AV,
"shamefacedness"). In comparison with aischune, aidos is "the
nobler word, and implies the nobler motive: in it is involved an
innate moral repugnance to the doing of the dishonorable act,
which moral repugnance scarcely or not at all exists in
aischune" (Trench, Syn, xix). See SHAMEFASTNESS.

<C-1,Adjective,150,aischros>
"base" (akin to No. 1), is used in 1 Cor. 11:6; 14:35; Eph.
5:12. See FILTHY B, No. 1. Cp. aischrotes, "filthiness," Eph.
5:4.

<C-2,Adjective,422,anepaischuntos>
an intensive adjective (a, negative, n euphonic, epi, "upon,"
intensive, aischune, "shame"), "not ashamed, having no cause for
shame," is used in 2 Tim. 2:15.

$$T0000162
\Ashes\
<A-1,Noun,4700,spodos>
"ashes," is found three times, twice in association with
sackcloth, Matt. 11:21; Luke 10:13, as tokens of grief (cp.
Esth. 4:1,3; Isa. 58:5; 61:3; Jer. 6:26; Jonah 3:6); of the
ashes resulting from animal sacrifices, Heb. 9:13; in the OT,
metaphorically, of one who describes himself as dust and
"ashes," Gen. 18:27, etc.

<B-1,Verb,5077,tephroo>
"to turn to ashes," is found in 2 Pet. 2:6, with reference to
the destruction of Sodom and Gomorrah.

        Notes: (1) Tephra, frequently used of the "ashes" of a
funeral pile, is not found in the NT.

        (2) The Hebrew verb, rendered "accept" in Ps. 20:3,
"accept thy burnt sacrifice," signifies "to turn to ashes"
(i.e., by sending fire from heaven). See also Exod. 27:3; Num.
4:13, "shall take away the ashes."

$$T0000163
\Ashore\
* For ASHORE (Acts 27:29) see CAST, A, No. 3

$$T0000164
\Aside\
* For ASIDE see LAY, No. 8, TAKE, No. 3, TURN, Nos. 3, 17, Note
(1)

$$T0000165
\Ask\
<A-1,Verb,154,aiteo>
"to ask," is to be distinguished from No. 2. Aiteo more
frequently suggests the attitude of a suppliant, the petition of
one who is lesser in position than he to whom the petition is
made; e.g., in the case of men in asking something from God,
Matt. 7:7; a child from a parent, Matt. 7:9,10; a subject from a
king, Acts 12:20; priests and people from Pilate, Luke 23:23
(RV, "asking" for AV, "requiring"); a beggar from a passer by,
Acts 3:2. With reference to petitioning God, this verb is found
in Paul's epistles in Eph. 3:20; Col. 1:9; in James four times,
James 1:5,6; 4:2,3; in 1 John, five times, 1 John 3:22; 5:14,15
(twice) ,16. See BEG, CALL FOR, CRAVE, DESIRE, REQUIRE.

<A-2,Verb,2065,erotao>
more frequently suggests that the petitioner is on a footing of
equality or familiarity with the person whom he requests. It is
used of a king in making request from another king, Luke 14:32;
of the Pharisee who "desired" Christ that He would eat with him,
an indication of the inferior conception he had of Christ, Luke
7:36; cp. Luke 11:37; John 9:15; 18:19.

        In this respect it is significant that the Lord Jesus
never used aiteo in the matter of making request to the Father.
"The consciousness of His equal dignity, of His potent and
prevailing intercession, speaks out in this, that as often as He
asks, or declares that He will ask anything of the Father, it is
always erotao, an asking, that is, upon equal terms, John 14:16;
16:26; 17:9,15,20, never aiteo, that He uses. Martha, on the
contrary, plainly reveals her poor unworthy conception of His
person, that ... she ascribes that aiteo to Him which He never
ascribes to Himself, John 11:22" (Trench, Syn. xl).

        In passages where both words are used, the distinction
should be noticed, even if it cannot be adequately represented
in English. In John 16:23, "in that day ye shall ask Me
nothing," the verb is erotao, whereas in the latter part of the
verse, in the sentence, "If ye shall ask anything of the
Father," the verb is aiteo. The distinction is brought out in
the RV margin, which renders the former clause "Ye shall ask Me
no question," and this meaning is confirmed by the fact that the
disciples had been desirous of "asking" Him a question (arotao,
John 16:19). If the Holy Spirit had been given, the time for
"asking" questions from the Lord would have ceased. In John
14:14, where, not a question, but a request is made by the
disciples, aiteo, is used.

        Both verbs are found in 1 John 5:16: in the sentence "he
shall ask, and God will give him life for them that sin not unto
death," the verb is aiteo, but with regard to the sin unto
death, in the sentence "not concerning this do I say that he
shall make request," the verb is erotao.

        Later, the tendency was for erotao to approximate to
aiteo. See BESEECH, DESIRE, INTREAT, PRAY, REQUEST.

        Note: In Matt. 19:17, the RV, following the most
authentic mss., has "Why askest (erotao) thou Me concerning that
which is good?"

<A-3,Verb,1905,eperotao>
a strengthened form of No. 2 (epi, "in addition"), is frequently
used in the synoptic Gospels, but only twice in the Gospel of
John, 18:7,21. In Rom. 10:20 it is rendered "asked of" (AV,
"asked after"). The more intensive character of the "asking" may
be observed in Luke 2:46; 3:14; 6:9; 17:20; 20:21,27,40; 22:64;
23:3,6,9. In Matt. 16:1, it virtually signifies to demand (its
meaning in later Greek). See DEMAND, DESIRE, QUESTION.

        Note: For the corresponding noun eperotema, see ANSWER.

<A-4,Verb,4441,punthanomai>
to ask by way of enquiry, not by way of making a request for
something, is found in the Gospels and the Acts, five times in
the former, seven in the latter; in Matt. 2:4, AV, "demanded,"
RV, "enquired," so Acts 21:33. See DEMAND, INQUIRE, UNDERSTAND.

<A-5,Verb,1833,exetazo>
"to search out" (ek, "out," intensive, etazo, "to examine"), is
translated "ask," in John 21:12, AV (RV, "inquire"); in Matt.
2:8, AV, "search;" RV, "search out," expressing the intensive
force of the verb, so Matt. 10:11 (AV, "inquire"). See INQUIRE,
SEARCH.

<A-6,Verb,3004,lego>
"to say," occasionally signifies "to ask," as of an inquiry, the
reason being that lego is used for every variety of speaking,
e.g., Acts 25:20, "I asked whether he would come to Jerusalem."
See BID, BOAST, CALL, DESCRIBE, GIVE, NAME, PUT, Note (2), SAY,
SPEAK, TELL, UTTER.

<A-7,Verb,350,anakrino>
"to judge," sometimes has the meaning to ask a question; e.g., 1
Cor. 10:25,27. See DISCERN, EXAMINE, JUDGE, SEARCH.

        Notes: (1) For apaiteo, Luke 6:30, see REQUIRE, No. 3
(2) In Luke 22:31, RV, exaiteomai is rendered "hath asked to
have."

<B-1,Noun,155,aitema>
akin to No. 1, lit., "that which has been asked for," is used in
Luke 23:24, RV, "what they asked for" (AV, "required"); Phil.
4:6, "requests;" 1 John 5:15, "petitions." See PETITION,
REQUEST, REQUIRE.

$$T0000166
\Asleep, Sleep\
<A-1,Verb,2518,katheudo>
"to go to sleep," is chiefly used of natural "sleep," and is
found most frequently in the Gospels, especially Matthew and
Luke. With reference to death it is found in the Lord's remark
concerning Jairus' daughter, Matt. 9:24; Mark 5:39; Luke 8:52.
In the epistles of Paul it is used as follows: (a) of natural
"sleep," e.g., 1 Thess. 5:7; (b) of carnal indifference to
spiritual things on the part of believers, Eph. 5:14; 1 Thess.
5:6,10 (as in Mark 13:36), a condition of insensibility to
Divine things involving conformity to the world (cp. hupnos
below).

<A-2,Verb,2837,koimaomai>
is used of natural "sleep," Matt. 28:13; Luke 22:45; John 11:12;
Acts 12:6; of the death of the body, but only of such as are
Christ's; yet never of Christ Himself, though He is "the
firstfruits of them that have fallen asleep," 1 Cor. 15:20; of
saints who departed before Christ came, Matt. 27:52; Acts 13:36;
of Lazarus, while Christ was yet upon the earth, John 11:11; of
believers since the Ascension, 1 Thess. 4:13-15; Acts 7:60; 1
Cor. 7:39; 11:30; 15:6,18,51; 2 Pet. 3:4.

        Note: "This metaphorical use of the word sleep is
appropriate, because of the similarity in appearance between a
sleeping body and a dead body; restfulness and peace normally
characterize both. The object of the metaphor is to suggest
that, as the sleeper does not cease to exist while his body
sleeps, so the dead person continues to exist despite his
absence from the region in which those who remain can
communicate with him, and that, as sleep is known to be
temporary, so the death of the body will be found to be. ...

        "That the body alone is in view in this metaphor is
evident, (a) from the derivation of the word koimaomai, from
keimai, to lie down (cp. anastasis, resurrection, from ana,
'up,' and histemi, to cause to stand); cp. Isa. 14:8, where for
'laid down,' the Sept. has 'fallen asleep;' (b) from the fact
that in the NT the word resurrection is used of the body alone;
(c) from Dan. 12:2, where the physically dead are described as
'them that sleep (Sept. katheudo, as at 1 Thess. 5:6) in the
dust of the earth,' language inapplicable to the spiritual part
of man; moreover, when the body returns whence it came, Gen.
3:19, the spirit returns to God who gave it, Eccl. 12:7.

        "When the physical frame of the Christian (the earthly
house of our tabernacle, 2 Cor. 5:1) is dissolved and returns to
the dust, the spiritual part of his highly complex being, the
seat of personality, departs to be with Christ, Phil. 1:23. And
since that state in which the believer, absent from the body, is
at home with the Lord, 2 Cor. 5:6-9, is described as 'very far
better' than the present state of joy in communion with God and
of happy activity in His service, everywhere reflected in Paul's
writings, it is evident the word 'sleep,' where applied to the
departed Christians, is not intended to convey the idea that the
spirit is unconscious. ...

        "The early Christians adopted the word koimeterion
(which was used by the Greeks of a rest-house for strangers) for
the place of interment of the bodies of their departed; thence
the English word 'cemetery,' 'the sleeping place,' is derived."
* [* From Notes on Thessalonians, by Hogg and Vine. p. 172.]

<A-3,Verb,1852,exupnizo>
"to awake" (ek, "out," hupnos, "sleep"), "to awake out of
sleep," is used in John 11:11. In the Sept., Judg. 16:14,20; 1
Kings 3:15; Job 14:12.

<A-4,Verb,879,aphupnoo>
"to fall asleep" (apo, "away"), is used of natural "sleep," Luke
8:23, of the Lord's falling "asleep" in the boat on the lake of
Galilee.

<B-1,Adjective,1853,exupnos>
Acts 16:27, signifies "out of sleep."

<C-1,Noun,5278,hupnos>
is never used of death. In five places in the NT it is used of
physical "sleep;" in Rom. 13:11, metaphorically, of a slumbering
state of soul, i.e., of spiritual conformity to the world, out
of which believers are warned to awake.

$$T0000167
\Asp\
<1,,785,aspis>
"a small and very venomous serpent," the bite of which is fatal,
unless the part affected is at once cut away, in Rom. 3:13 is
said, metaphorically, of the conversation of the ungodly.

$$T0000168
\Ass\
<1,,3688,onos>
is the usual word. Onarion, the diminutive of onos, "a young
ass, or ass's colt," is used in John 12:14, together with onos.

<2,,5268,hupozugion>
lit., "under a yoke" (hupo, "under," zugos, "a yoke"), is used
as an alternative description of the same animal, in Matt. 21:5,
where both words are found together, "Behold, thy king cometh
unto thee, meek and riding upon an ass (onos), and upon a colt
the foal of an ass (hupozugion)." It was upon the colt that the
Lord sat, John 12:14. In 2 Pet. 2:16, it is used of Balaam's
"ass."

$$T0000169
\Assassin\
<1,,4607,sikarios>
is a Latin word (sicarius, "from" sica, "a dagger") denoting
"one who carries a dagger or short sword under his clothing, an
assassin," Acts 21:38, RV. Here it is used as a proper name (see
the RV) of the Sicarii, "assassins," the fanatical Jewish
faction which arose in Judea after Felix had rid the country of
the robbers referred to by Josephus (Ant., XX). They mingled
with the crowds at festivals and stabbed their political
opponents unobserved (AV, "murderers").

$$T0000170
\Assault\
<A-1,Verb,2186,ephistemi>
lit., "to stand over" (epi, "over," histemi, "to stand"),
signifies "to assault;" said in Acts 17:5, of those who attacked
the house of Jason. For its usual meanings see COME (in, to,
upon), HAND (at), INSTANT, PRESENT, STAND.

<B-1,Noun,3730,horme>
rendered "assault" in Acts 14:5, AV; RV, "onset," corresponds to
hormao, "to rush." See IMPULSE, ONSET.

$$T0000171
\Assay\
* For ASSAY see TRY, No. 2

$$T0000172
\Assemble\
<1,,4863,sunago>
"to assemble" (sun, "together," ago, "to bring"), is used of the
"gathering together" of people or things; in Luke 12:17,18,
"bestow," with reference to the act of "gathering" one's goods;
so in Luke 15:13, suggesting that the Prodigal, having
"gathered" all his goods together, sold them off; in John 6:12,
of "gathering up" fragments; in John 18:2, "resorted," with
reference to the "assembling" of Christ with His disciples in
the garden of Gethsemane, there in the Passive Voice
(unsuitable, however, in an English translation). In Acts 11:26,
the RV has "were gathered together (with the church)," for AV,
"assembled themselves" (possibly "they were hospitably
entertained by"). The verb is not found in the most authentic
mss. in Rev. 13:10. See BESTOW, GATHER, LEAD, TAKE, No. 29.

        Note: Episunago, "to gather together," is found only in
the synoptic Gospels; twice of the "gathering" together of
people, Mark 1:33; Luke 12:1; twice of the desire of the Lord to
"gather" together the inhabitants of Jerusalem, Matt. 23:37;
Luke 13:34; twice of His future act in "gathering" together His
elect through the instrumentality of the angels, Matt. 24:31;
Mark 13:27. See GATHER.

<2,,4871,sunalizo>
"to gather together, to assemble," with the suggestion of a
crowded meeting (sun, "with," halizo, "to crowd, or mass:" the
corresponding adjective is hales, "thronged"), is used in Acts
1:4. The meaning "to eat with," suggested by some, as if the
word were derived from hals, "salt," is not to be accepted.

<3,,4905,sunerchomai>
"to come together" (sun, "together," erchomai, "to come"), is
once rendered "assemble," Mark 14:53, AV. It is frequently used
of "coming together," especially of the "gathering" of a local
church, 1 Cor. 11:17,18,20,33,34; 14:23,26; it is rendered
"resorted" in Acts 16:13, AV, where the RV adheres to the lit.
rendering, "came together." See ACCOMPANY.

        Notes: (1) In Acts 15:25, ginomai, "to become," is
translated "having come to (one accord)," correcting the AV,
"being assembled with (one accord)."

        (2) Sunagoge, akin to A, No. 1, is lit., "a place where
people assemble." In Acts 13:43 the RV suitably has "synagogue,"
for the AV "congregation," the building standing by metonymy for
the people therein (cp. Matt. 10:17, etc.). In Jas. 2:2 (AV,
"assembly") the word is "synagogue" (RV). See SYNAGOGUE.

        (3) Episunagoge, akin to No. 1, Note, "an assembling
together," is used in 2 Thess. 2:1, of the rapture of the saints
into the air to meet the Lord, "our gathering together;" in Heb.
10:25, of the "gatherings" of believers on earth during the
present period. See GATHERING.

$$T0000173
\Assembly\
<1,,1577,ekklesia>
from ek, "out of," and klesis, "a calling" (kaleo, "to call"),
was used among the Greeks of a body of citizens "gathered" to
discuss the affairs of state, Acts 19:39. In the Sept. it is
used to designate the "gathering" of Israel, summoned for any
definite purpose, or a "gathering" regarded as representative of
the whole nation. In Acts 7:38 it is used of Israel; in
19:32,41, of a riotous mob. It has two applications to companies
of Christians, (a) to the whole company of the redeemed
throughout the present era, the company of which Christ said, "I
will build My Church," Matt. 16:18, and which is further
described as "the Church which is His Body," Eph. 1:22; 5:23,
(b) in the singular number (e.g., Matt. 18:17, RV marg.,
"congregation"), to a company consisting of professed believers,
e.g., Acts 20:28; 1 Cor. 1:2; Gal. 1:13; 1 Thess. 1:1; 2 Thess.
1:1; 1 Tim. 3:5, and in the plural, with reference to churches
in a district.

        There is an apparent exception in the RV of Acts 9:31,
where, while the AV has "churches," the singular seems to point
to a district; but the reference is clearly to the church as it
was in Jerusalem, from which it had just been scattered, Acts
8:1. Again, in Rom. 16:23, that Gaius was the host of "the whole
church," simply suggests that the "assembly" in Corinth had been
accustomed to meet in his house, where also Paul was
entertained. See CHURCH.

<2,,3831,paneguris>
from pan, "all," and agora, "any kind of assembly," denoted,
among the Greeks, an assembly of the people in contrast to the
council of national leaders, or a "gathering" of the people in
honor of a god, or for some public festival, such as the Olympic
games. The word is used in Heb. 12:23, coupled with the word
"church," as applied to all believers who form the body of
Christ.

<3,,4128,plethos>
"a multitude, the whole number," is translated "assembly" in
Acts 23:7, RV. See BUNDLE, COMPANY, MULTITUDE.

        Note: For sunagoge, see ASSEMBLE, Note (2).

$$T0000174
\Assent\
* For ASSENT see AGREE, No. 2

$$T0000175
\Assist\
* For ASSIST see HELP, B, Note

$$T0000176
\Assurance, Assure, Assuredly\
<A-1,Noun,4102,pistis>
"faith," has the secondary meaning of "an assurance or
guarantee," e.g., Acts 17:31; by raising Christ from the dead,
God has given "assurance" that the world will be judged by Him
(the AV margin, "offered faith" does not express the meaning).
Cp. 1 Tim. 5:12, where "faith" means "pledge." See BELIEF,
FAITH, FIDELITY.

<A-2,Noun,4136,plerophoria>
"a fullness, abundance," also means "full assurance, entire
confidence;" lit., a "full-carrying" (pleros, "full," phero, "to
carry"). Some explain it as full fruitfulness (cp. RV,
"fullness" in Heb. 6:11). In 1 Thess. 1:5 it describes the
willingness and freedom of spirit enjoyed by those who brought
the Gospel to Thessalonica; in Col. 2:2, the freedom of mind and
confidence resulting from an understanding in Christ; in Heb.
6:11 (AV, "full assurance," RV, "fullness"), the engrossing
effect of the expectation of the fulfillment of God's promises;
in Heb. 10:22, the character of the faith by which we are to
draw near to God. See FULLNESS.

<A-3,Noun,5287,hupostasis>
lit., "a standing under, support" (hupo, "under," histemi, "to
stand"), hence, an "assurance," is so rendered in Heb. 11:1, RV,
for AV, "substance." It here may signify a title-deed, as giving
a guarantee, or reality. See CONFIDENCE, PERSON, SUBSTANCE.

        Note: In Acts 16:10, for the AV (of sumbibazomai),
"assuredly gathering," see CONCLUDE.

<B-1,Verb,4104,pistoo>
"to trust or give assurance to" (cp. A, No. 1), has a secondary
meaning, in the Passive Voice, "to be assured of," 2 Tim. 3:14.

<B-2,Verb,4135,plerophoreo>
akin to A, No. 2, "to bring in full measure, to fulfill," also
signifies "to be fully assured," Rom. 4:21, RV, of Abraham's
faith. In Rom. 14:5 it is said of the apprehension of the will
of God. So in Col. 4:12 in the best mss. In these three places
it is used subjectively, with reference to an effect upon the
mind. For its other and objective use, referring to things
external, see FULFILL; see also BELIEVE, KNOW, PERSUADE, PROOF.
In the Sept., Eccl. 8:11.

<B-3,Verb,3782,peitho>
"to persuade," is rendered "assure" in 1 John 3:19 (marg.,
"persuade"), where the meaning is that of confidence toward God
consequent upon loving in deed and in truth. See BELIEVE,
CONFIDENCE, FRIEND, OBEY, PERSUADE, TRUST, YIELD.

<C-1,Adverb,806,asphalos>
means (a) "safely," Mark 14:44; Acts 16:23; (b) "assuredly,"
Acts 2:36; the knowledge there enjoined involves freedom from
fear of contradiction, with an intimation of the impossibility
of escape from the effects. See SAFELY.

$$T0000177
\Astonish, Astonishment\
* For ASTONISH and ASTONISHMENT see AMAZE and AMAZEMENT

$$T0000178
\Astray\
* For ASTRAY see ERR

$$T0000179
\Asunder\
* For ASUNDER see BREAK, BURST, CUT, PART, PUT, REND, and SAW

$$T0000180
\At\
* For AT see Note +, p. 9.

$$T0000181
\Athirst\
* For ATHIRST see THIRST

$$T0000182
\Atonement\
<1,,2643,katallage>
translated "atonement" in the AV of Rom. 5:11, signifies, not
"atonement," but "reconciliation," as in the RV. See also Rom.
11:15; 2 Cor. 5:18,19. So with the corresponding verb
katallasso, see under RECONCILE. "Atonement" (the explanation of
this English word as being "at-one-ment" is entirely fanciful)
is frequently found in the OT. See, for instance, Leviticus,
chapters 16 and 17. The corresponding NT words are hilasmos,
"propitiation," 1 John 2:2; 4:10, and hilasterion, Rom. 3:25;
Heb. 9:5, "mercy-seat," the covering of the ark of the covenant.
These describe the means (in and through the person and work of
the Lord Jesus Christ, in His death on the cross by the shedding
of His blood in His vicarious sacrifice for sin) by which God
shows mercy to sinners. See PROPITIATION.

$$T0000183
\Attain\
<1,,2658,katantao>
a strengthened form of antao, "to come opposite to," signifies
"to reach, to arrive at." It is used in its local significance
several times in the Acts, e.g., 27:12, RV, "could reach." In
its metaphorical sense of "attaining" to something it is used in
three places: Acts 26:7, of the fulfillment of the promise of
God made to the ancestors of Israel, to which promise the twelve
tribes "hope to attain" (RV); in Eph. 4:13, of "attaining" to
the unity of the faith and of the knowledge of the Son of God;
in Phil. 3:11, of the paramount aims of the Apostle's life, "if
by any means," he says, "I might attain unto the resurrection
from the dead," not the physical resurrection, which is assured
to all believers hereafter, but to the present life of
identification with Christ in His resurrection. For the
metaphorical sense in 1 Cor. 10:11; 14:36, see ARRIVE, A, No. 1.
See also COME, No. 28.

<2,,2638,katalambano>
"to seize, to apprehend," whether physically or mentally, is
rendered "attain" in the sense of making something one's own,
appropriating a thing, Rom. 9:30, said of the Gentiles, who
through the Gospel have "attained" to, or laid hold of, the
righteousness which is of faith, in contrast to the present
condition of Israel; in 1 Cor. 9:24, of securing a prize, RV,
"attain," for AV, "obtain." See APPREHEND.

<3,,5348,phthano>
"to anticipate," also means "to reach, attain to a thing;"
negatively of Israel (see ARRIVE, No. 5). The only other passage
where it has this significance is Phil. 3:16, "we have
attained." See COME, PREVENT.

<4,,5177,tunchano>
"to reach, meet with," signifies "to attain to," in Luke 20:35,
RV (for AV, "obtain"). See CHANCE, ENJOY, OBTAIN.

        Notes: (1) Parakoloutheo, rendered "attained" in 1 Tim.
4:6, AV (RV, "hast followed"), does not signify attainment, but
"following fully." It is an intensive form of akoloutheo, "to
follow." So in 2 Tim. 3:10, RV, "didst follow" (AV, "fully
known"); "follow fully" would be suitable. In Mark 16:17 it is
translated "follow;" in Luke 1:3, "having traced" (RV). See
FOLLOW, KNOW, Notes (1), UNDERSTAND.

        (2) Lambano, incorrectly translated "attained" in the AV
of Phil. 3:12, means "obtained" (RV).

$$T0000184
\Attend, Attendance, Attendant\
<A-1,Verb,4337,prosecho>
"to take heed, give heed," is said of the priests who "gave
attendance at the altar," Heb. 7:13. It suggests devotion of
thought and effort to a thing. In 1 Tim. 4:13 (in the
exhortation regarding the public reading of the Scriptures), the
RV translates it "give heed," for the AV, "give attendance." In
Acts 16:14, "to give heed" (for AV, "attended"). See BEWARE,
GIVE, No. 17, REGARD.

<A-2,Verb,4342,proskartereo>
"to be steadfast," a strengthened form of kartereo (pros,
"towards," intensive, karteros, "strong"), denotes to continue
steadfastly in a thing and give unremitting care to it, e.g.,
Rom. 13:6, of rulers in the discharge of their functions. See
CONTINUE, WAIT. In the Sept., Num. 13:21.

<B-1,Adjective,2145,euparedros>
lit., "sitting well beside" (eu, "well," para, "beside," hedra,
"a seat"), i.e., sitting constantly by, and so applying oneself
diligently to, anything, is used in 1 Cor. 7:35, with pros,
"upon," "that ye may attend upon." Some mss. have euprosedron.

<C-1,Noun,5257,huperetes>
lit.,"an under-rower;" hence, "a servant," is rendered
"attendant" in Luke 4:20 and Acts 13:5, RV. See MINISTER,
OFFICER, SERVANT.

$$T0000185
\Attentive\
* For ATTENTIVE, in the AV of Luke 19:48, see HANG, No. 2

$$T0000186
\Audience\
* For AUDIENCE see HEARING, A, No. 1, B, No. 1

$$T0000187
\Aught\
* Aught: See +, page 9 (footnote). It is wrongly spelled "ought"
in the AV in some places, e.g., in John 4:33, "ought to eat"
(there is no word in the original there for "ought").

$$T0000188
\Austere\
<1,,840,austeros>
akin to auo, "to dry up" (Eng., "austere"), primarily denotes
"stringent to the taste," like new wine not matured by age,
unripe fruit, etc; hence, "harsh, severe," Luke 19:21,22.

        Note: Synonymous with austeros, but to be distinguished
from it, is skleros (from skello, "to be dry"). It was applied
to that which lacks moisture, and so is rough and disageeable to
the touch, and hence came to denote "harsh, stern, hard." It is
used by Matthew to describe the unprofitable servant's remark
concerning his master, in the parable corresponding to that in
Luke 19 (see austeros, above). Austeros is derived from a word
having to do with the taste, skleros, "with the touch." Austeros
is not necessarily a term of reproach, whereas skleros is always
so, and indicates a harsh, even inhuman, character. Austeros is
"rather the exaggeration of a virtue pushed too far, than an
absolute vice" (Trench, Syn. xiv). Skleros is used of the
character of a man, Matt. 25:24; of a saying, John 6:60; of the
difficulty and pain of kicking against the ox-goads, Acts 9:5;
26:14; of rough winds, Jas. 3:4 and of harsh speeches, Jude
1:15. See FIERCE, HARD. Cp. sklerotes, "hardness," skleruno, "to
harden," sklerokardia, "hardness of heart," and sklerotrachelos,
"stiff-necked."

$$T0000189
\Author\
<1,,159,aitios>
an adjective (cp. aitia, a cause), denotes "that which causes
something." This and No. 2 are both translated "author" in
Hebrews. Aitios, in Heb. 5:9, describes Christ as the "Author of
eternal salvation unto all them that obey Him," signifying that
Christ, exalted and glorified as our High Priest, on the ground
of His finished work on earth, has become the personal mediating
cause (RV, margin) of eternal salvation. It is difficult to find
an adequate English equivalent to express the meaning here.
Christ is not the merely formal cause of our salvation. He is
the concrete and active cause of it. He has not merely caused or
effected it, He is, as His name, "Jesus," implies, our salvation
itself, Luke 2:30; 3:6.

<2,,747,archegos>
translated "Prince" in Acts 3:15 (marg., "Author") and Acts
5:31, but "Author" in Heb. 2:10, RV, "Captain," RV marg., and
AV, and "Author" in Heb. 12:2, primarily signifies "one who
takes a lead in, or provides the first occasion of, anything."
In the Sept. it is used of the chief of a tribe or family, Num.
13:2 (RV, prince); of the "heads" of the children of Israel,
Num. 13:3; a captain of the whole people, Num. 14:4; in Micah
1:13, of Lachish as the leader of the sin of the daughter of
Sion: there, as in Heb. 2:10, the word suggest a combination of
the meaning of leader with that of the source from whence a
thing proceeds. That Christ is the Prince of life signifies, as
Chrysostom says, that "the life He had was not from another; the
Prince or Author of life must be He who has life from Himself."
But the word does not necessarily combine the idea of the source
or originating cause with that of leader. In Heb. 12:2 where
Christ is called the "Author and Perfecter of faith," He is
represented as the one who takes precedence in faith and is thus
the perfect exemplar of it. The pronoun "our" does not
correspond to anything in the original, and may well be omitted.
Christ in the days of His flesh trod undeviatingly the path of
faith, and as the Perfecter has brought it to a perfect end in
His own person. Thus He is the leader of all others who tread
that path. See PRINCE.

        Note: In 1 Cor. 14:33, the AV, "the author," represents
no word in the original; RV "a God of."

$$T0000190
\Authority\
<A-1,Noun,1849,exousia>
denotes "authority" (from the impersonal verb exesti, "it is
lawful"). From the meaning of "leave or permission," or liberty
of doing as one pleases, it passed to that of "the ability or
strength with which one is endued," then to that of the "power
of authority," the right to exercise power, e.g., Matt. 9:6;
21:23; 2 Cor. 10:8; or "the power of rule or government," the
power of one whose will and commands must be obeyed by others,
e.g., Matt. 28:18; John 17:2; Jude 1:25; Rev. 12:10; 17:13; more
specifically of apostolic "authority," 2 Cor. 10:8; 13:10; the
"power" of judicial decision, John 19:10; of "managing domestic
affairs," Mark 13:34. By metonymy, or name-change (the
substitution of a suggestive word for the name of the thing
meant), it stands for "that which is subject to authority or
rule," Luke 4:6 (RV, "authority," for the AV "power"); or, as
with the English "authority," "one who possesses authority, a
ruler, magistrate," Rom. 13:1-3; Luke 12:11; Titus 3:1; or "a
spiritual potentate," e.g., Eph. 3:10; 6:12; Col. 1:16; 2:10,15;
1 Pet. 3:22. The RV usually translates it "authority."

        In 1 Cor. 11:10 it is used of the veil with which a
woman is required to cover herself in an assembly or church, as
a sign of the Lord's "authority" over the church. See
JURISDICTION, LIBERTY, POWER, RIGHT, STRENGTH.

<A-2,Noun,2003,epitage>
an injunction (from epi, "upon," tasso, "to order"), is once
rendered "authority," Titus 2:15 (RV, marg., "commandment"). See
COMMANDMENT.

        Note: The corresponding verb is epitasso, "to command."
See COMMAND.

<A-3,Noun,5247,huperoche>
primarily, "a projection, eminence," as a mountain peak, hence,
metaphorically, "pre-eminence, superiority, excellency," is once
rendered "authority," 1 Tim. 2:2, AV (marg., "eminent place"),
RV, "high place," of the position of magistrates; in 1 Cor. 2:1,
"excellency" (of speech). Cp. huperecho, "to surpass." See
EXCELLENCY.

<A-4,Noun,1413,dunastes>
akin to dunamis, "power," (Eng., "dynasty,") signifies "a
potentate, a high officer;" in Acts 8:27, of a high officer, it
is rendered "of great authority;" in Luke 1:52, RV, "princes,
(AV, "the mighty"); in 1 Tim 6:15 it is said of God
("Potentate"). See MIGHTY, POTENTATE.

<B-1,Verb,1850,exousiazo>
akin to A, No. 1, signifies "to exercise power," Luke 22:25; 1
Cor. 6:12; 7:4 (twice). See POWER.

<B-2,Verb,2175,katexousiazo>
kata, "down," intensive, and No. 1, "to exercise authority
upon," is used in Matt. 20:25; Mark 10:42.

<B-3,Verb,831,authenteo>
from autos, "self," and a lost noun hentes, probably signifying
working (Eng., "authentic"), "to execise authority on one's own
account, to domineer over," is used in 1 Tim. 2:12, AV, "to
usurp authority," RV, "to have dominion." In the earlier usage
of the word it signified one who with his own hand killed either
others or himself. Later it came to denote one who acts on his
own "authority;" hence, "to exercise authority, dominion." See
DOMINION, Note.

$$T0000191
\Autumn\
<1,,5352,phthinoporinos>
an adjective signifying autumnal (from phthinoporon, "late
autumn," from phthino, "to waste away," or "wane," and opora,
"autumn"), is used in Jude 1:12, where unfruitful and worthless
men are figuratively described as trees such as they are at the
close of "autumn," fruitless and leafless (AV, "trees whose
fruit withereth").

$$T0000192
\Avail\
<1,,2480,ischuo>
signifies (a) "to be strong in body, to be robust, in sound
health," Matt. 9:12; Mark 2:17; (b) "to have power," as of the
Gospel, Acts 19:20; to prevail against, said of spiritual
enemies, Rev. 12:8; of an evil spirit against exorcists, Acts
19:16; (c) "to be of force, to be effective, capable of
producing results," Matt. 5:13 ("it is good for nothing;" lit.,
"it availeth nothing"); Gal. 5:6; in Heb. 9:17 it apparently has
the meaning "to be valid" (RV, "for doth it ever avail...?," for
AV, "it is of no strength"). It is translated "avail" with
reference to prayer, in Jas. 5:16; cp. the strengthened form
exischuo in Eph. 3:18. See ABLE, CAN, GOOD, MAY, PREVAIL,
STRENGTH, WHOLE, WORK.

$$T0000193
\Avenge, Avenger\
<A-1,Verb,1556,ekdikeo>
ek, "from," dike, "justice," i.e., that which proceeds from
justice, means (a) "to vindicate a person's right," (b) "to
avenge a thing." With the meaning (a), it is used in the parable
of the unjust judge, Luke 18:3,5, of the "vindication" of the
rights of the widow; with the meaning (b) it is used in Rev.
6:10; 19:2, of the act of God in "avenging" the blood of the
saints; in 2 Cor. 10:6, of the Apostle's readiness to use his
apostolic authority in punishing disobedience on the part of his
readers; here the RV substitutes "avenge" for the AV, "revenge;"
in Rom. 12:19 of "avenging" oneself, against which the believer
is warned.

        Note: In Rev. 18:20, the AV mistranslates krino and
krima "hath avenged you;" RV, "hath judged your judgment."

<B-1,Noun,1558,ekdikos>
primarily, "without law," then, "one who exacts a penalty from a
person, an avenger, a punisher," is used in Rom. 13:4 of a civil
authority in the discharge of his function of executing wrath on
the evildoer (AV, wrongly, "revenger"); in 1 Thess. 4:6, of God
as the avenger of the one who wrongs his brother, here
particularly in the matter of adultery.

<B-2,Noun,1557,ekdikesis>
"vengeance," is used with the verb poieo, "to make," i.e., to
avenge, in Luke 18:7,8; Acts 7:24; twice it is used in
statements that "vengeance" belongs to God, Rom. 12:19; Heb.
10:30. In 2 Thess. 1:8 it is said of the act of Divine justice
which will be meted out to those who know not God and obey not
the Gospel, when the Lord comes in flaming fire at His second
advent. In the Divine exercise of judgment there is no element
of vindictiveness, nothing by way of taking revenge. In Luke
21:22, it is used of the "days of vengeance" upon the Jewish
people; in 1 Pet. 2:14, of civil governors as those who are sent
of God "for vengeance on evildoers" (AV, "punishment"); in 2
Cor. 7:11, of the "self-avenging" of believers, in their godly
sorrow for wrong doing, RV, "avenging," for AV, "revenge." See
PUNISHMENT, VENGEANCE.

$$T0000194
\Avoid\
<1,,1578,ekklino>
"to turn away from, to turn aside," lit., "to bend out of" (ek,
"out," klino, "to bend"), is used in Rom. 3:12, of the sinful
condition of mankind, AV, gone out of the way," RV, "turned
aside;" in Rom. 16:17, of turning away from those who cause
offenses and occasions of stumbling (AV, "avoid"); in 1 Pet.
3:11 of turning away from evil (AV, "eschew"). See ESCHEW, WAY.

<2,,1624,ektrepo>
lit., "to turn or twist out," is used in the Passive Voice in
Heb. 12:13, "that which is lame be not turned out of the way"
(or rather, "put out of joint"); in the sense of the Middle
Voice (though Passive in form) of turning aside, or turning away
from, 2 Tim. 4:4 (AV, "shall be turned unto fables," RV, "shall
turn aside"); in 1 Tim. 1:6, of those who having swerved from
the faith, have turned aside unto vain talking; in 2 Tim. 5:15,
of those who have turned aside after Satan; in 2 Tim. 6:20, RV,
of "turning away from (AV, 'avoiding') profane babblings and
oppositions of the knowledge which is falsely so called." See
TURN. In the Sept., Amos 5:8.

<3,,3868,paraiteomai>
lit., "to ask aside" (para, "aside," aiteo, "to ask"), signifies
(a) "to beg of (or from) another," Mark 15:6, in the most
authentic mss.; (b) "to deprecate," (1) "to entreat (that) not,"
Heb. 12:19; (2) "to refuse, decline, avoid," 1 Tim. 4:7; 5:11; 2
Tim. 2:23; Titus 3:10 (see No. 4 for Titus 3:9); Heb. 12:25; (c)
"to beg off, ask to be excused," Luke 14:18,19 (some would put
Heb. 12:25 here). See EXCUSE, INTREAT, REFUSE, REJECT.

<4,,4026,periistemi>
in the Active Voice, means "to stand around" (peri, "around,"
histemi, "to stand"), John 11:42; Acts 25:7; in the Middle
Voice, "to turn oneself about," for the purpose of avoiding
something, "to avoid, shun," said of profane babblings, 2 Tim.
2:16; of foolish questions, genealogies, strife, etc., Titus 3:9
(AV, "avoid"). See SHUN, STAND.

<5,,4724,stello>
"to place," sometimes signifies, in the Middle Voice, "to take
care against a thing, to avoid," 2 Cor. 8:20; in 2 Thess. 3:6,
"of withdrawing from a person." See WITHDRAW.

$$T0000195
\Await\
* For AWAIT (AV of Acts 9:24; 20:3,19; 23:30) see PLOT

$$T0000196
\Awake\
<1,,1453,egeiro>
is used, (a) in the Active Voice, of "arousing a person from
sleep;" in Matt. 8:25 of the act of the disciples in awaking the
Lord; in Acts 12:7, of the awaking of Peter, RV, "awake him;"
(b) in the Passive Voice, with a Middle significance, of the
virgins, in "arousing themselves" from their slumber, Matt.
25:7; in Rom. 13:11; Eph. 5:14, metaphorically, "of awaking from
a state of moral sloth." See ARISE, LIFT, RAISE, REAR, RISE,
STAND, TAKE.

<2,,1326,diegeiro>
is used of "awaking from natural sleep," Matt. 1:24; Mark 4:38;
of the act of the disciples in "awaking" the Lord, Luke 8:24
(cp. egeiro, in Matt. 8:25); metaphorically, "of arousing the
mind," 2 Pet. 1:13; 3:1. See ARISE, RAISE, STIR UP.

<3,,1594,eknepho>
primarily, "to return to one's sense from drunkenness to become
sober," is so used in the Sept., e.g., Gen. 9:24;
metaphorically, in Joel 1:5; Hab. 2:7; lit., in Hab. 2:19, of
the words of an idolater to an image; in the NT in 1 Cor. 15:34,
"Awake up righteously and sin not" (RV), suggesting a return to
soberness of mind from the stupor consequent upon the influence
of evil doctrine.

<4,,1852,exupnizo>
from ek, "out of," and hupnos, "sleep," "to rouse a person out
of sleep," is used metaphorically, in John 11:11.

<5,,1235,diagregoreo>
dia, intensive, gregoreo, "to watch," is used in Luke 9:32, RV,
"were fully awake." AV "were awake".

$$T0000197
\Aware\
* For AWARE see KNOW, A, No. 1, end of 1st par.

$$T0000198
\Away\
* Note: This word is to be taken in connection with various
verbs. The verb airo, "to seize, to lift up, take away," is
translated "away with," in Luke 23:18; John 19:15; Acts 21:36;
22:22, implying a forcible removal for the purpose of putting to
death. See BEAR, No. 9.

$$T0000199
\Awe\
<1,,5399,deos>
"awe," is so rendered in Heb. 12:28, RV; the previous word
"reverence" represents the inferior reading aidos (see
SHAMEFASTNESS).